Tuesday, 3 July 2018

THE LAWFUL ENCHANTMENT (BY SHAYKHANI)

THE LAWFUL ENCHANTMENT FROM THE GOLDMINES OF MANNA AABBA[1]
 By: Sidi ash-Shaykhani (Manna Aabba) Ould Tulbah


Translated (with comments) by: Abdulwahab Olukade (Kishky)




THE LAWFUL ENCHANTMENT FROM THE GOLDMINES OF MANNA AABBA
 By: Sidi ash-Shaykhani (Manna Aabba) Ould Tulbah
السحر الحلال من منجم من آب
سيدي الشيخان  ولد الطلب  
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1.        هَاجَ طَيْفٌ سَرَى مِنْ أُمِّ الْوَلِيدِ # كَامِنِ الشَّوْقَ فِى الْفُؤَادِ الْعَمِيدِ
My imagination was awakened and travelled to Umm-al-waleed [2]
Concealing its burning desire in its love-stricken heart

2.        أَسْفَرَتْ لِي عَنْ وَجْهِهَا فَاعْتَرَتْنِي  # غَيْبَةٌ فِي شُهُودِهَا عَنْ شُهُودِي
She revealed her face to me and absence enveloped me
With her appearance I lost my self

3.        سَأَلَتْ مَا أُرِيدُهُ قُلْتُ مَالِي # أَنْ أُرِيدُ الَّذِي لَهُ لَمْ تُرِيدِي
She inquired what I desired. I replied, “How will I
Seek that which you do not desire”

4.        فَأَشَارَتْ إِلى اللِّمَى فَإِذَا بِي # أَحْتَسِي الرِّيقَ مِنْ لِمَاهَا الْبُرُودِ
She directed (me) to her thick shade. There I saw myself
Savouring the sweetness of her cool shade

5.        بِتُّ مَسْرُورًا بِالْوِصَالِ وَ مَادَتْ # بِيَ فِيهِ الْأَفْرَاحُ كُلَّ مُمِيدِ
I became elated by the connection and
My happiness broadened and endured

6.        غَيْرَ أَنِّي لَمَّا انْتَبَهْتُ كَأَنِّي # كُنْتُ خِلْفَ الرُّقَادِ بَيْنَ رُقُودِ
By the time I regained my consciousness, I found
Myself lying down behind people who were fast asleep

7.        فَاسْتَحَالَ السُّرُورُ مِنِّيَ حُزْنًا # وَ اسْتَحَالَ الْوِصَالُ مَحْضَ الصُّدُودِ
My happiness (swiftly) transformed into grief
And my connection became aversion and alienation

8.        أَوْدَعَتْ فِي الْحَشَى مَعَ ْاْلُقْرْبِ مِنْهَا  # نَارَ إِبْعَادٍ مَاَلَهَا مِنْ خُمُودِ
She deposited inside me, after being drawn to her
The fire of estrangement that refused to go extinct

9.        بُغْيَةَ النَّفْسِ مَا نَتِيجَةُ قُرْبِي  #  مِنْكِ إِنْ أَنْتِ بِاللِّقَا لَمْ تَجُودِي
O the love of my life[3], what is the benefit of drawing near you
If meeting with you does not attract gifts from you

10.     فَقَرِيبٌ لَمْ يَرْجُ وَصْلَ بَعِيدٍ # و بعيد يرجوه غير بعيد
Someone nearby is not supposed to seek (the closeness of) the one who is distant
But the one who is near is (usually found) seeking a person far away

11.     نَوْبَتِي مِنْ مَسَرَّتِي لَيْتَ شِعْرِي # هَلْ لَنَا مِنْكِ آنِفًا أَنْ تَعُودِي
How sorry is it that my happiness became my affliction
How I wish you would return (to me) right now

12.     فَنَرَى اللَّيْلَ مِثْلَمِا قَدْ عَهِدْنَا # لَيْلَ عُرْسٍ وَ يَوْمَهِ يَوْمَ عِيدٍ
So that the night (that we would witness) will be like
Wedding night and its day like a day of festivity

13.     حَيْثُ كُنَّا لَدَى مَدِينَ جُمُوعًا # نَذْكُرُ اللهَ بَيْنَ بِيضٍ وَ سُودٍ
Wherein we were with a congregation in Madina-(Baye)
Remembering Allah in the midst of whites and blacks
 
14.     في شُهُورٍ أَيَّامُهُنَّ رَبِيعُ # طَالِعٌ فى البُرُوجِ سَعْدِ السُّعُودِ
In months whose days were (like) spring
(And whose moon) appeared in the constellation of stars

15.     حَيْثُ فَاضَ الْخَلِيلُ مِنْهُ عَلَيْنَا # بِدُنُوٍّ مِنَ الْكَرِيمِ الْمَجِيدِ
Wherein divine outpour emanated from Khaleel [4] unto us 
That drew us nearer to the Munificent, the All-Glorious

16.     وَ رَمَانَا بَعْدَ الْفَنَا وَ الْبَقَا فِي # حَضْرَةٍ جَرَّدَتْ مِنَ التَّجْرِيدِ
He plunged us after divine annihilation and everlasting subsistence
Into a presence ridded from abstractness [5]
17.     حَضْرَةِ الطَّمْسِ وَ الْعَمَى وَ الْوُجُودِ # الْمُطْلَقِ الْحَقِّ الْمُقْتَضَي لِلْجُحُودِ
In the (spiritual) realms of obliteration, concealment and omnipresence of the divine reality
That would readily be denied [6]

18.     فَاغْتَسَلْنَا مِنْ بَحْرِهَا إِذْ سِوَانَا # قَدْ كَفَاهُمْ تَيَمَّمٌ بِصَعِيدِ
We swam in its oceans whereas
Others sufficed by cleaning with dust [7]

19.     ثُمَّ في عَبْدِهَا الَّذِي لَمْ يَكُنْ بِالْ# وَالِدِ اْلأَصْلِ لَا وَ لَا الْمَوْلُودِ
Also in its prince who is neither from
The original father nor from the offspring

20.     ثُمَّ فِي النَّعْتِ مِنْهُ حَضْرَةِ ا ْلْأَسْمَا # وَ صِفَاةِ الْوُجُودِ وَ الْمَوْجُودِ
Then in some attributes emanating from the
Divine names and attributes of existence and the existing

21.     ثُمَّ فِي حَضْرَةِ الْكَمَالِ الَّذِي مِنْهُ #  قَدْ تَسَمَّى بِالْوَاحِدِ الْمَعْبُودِ
In the realm of divine perfection from which it came
Designated as the realm of The One and Only

22.     خَصَّهُ اللهُ بِالسَّعِيدِ كَمَا قَدْ # يَحْرِمُ اللهُ مِنْهُ غَيْرُ السَّعِيدِ
God endowed him with the lucky ones
Likewise He warded off him those not destined for good fortune

23.     هَمَّهُ اللهُ لَا السِّوَى كَمْ تَرَاهُ # سَاعِيًا فِي إِفَادَةِ الْمُسْتَفِيدِ
God intended him and none else
He is always working to benefit the creation

24.     لَا يُرَبِّي بِخَلْوَةٍ أَوْ جِهَادٍ # بَلْ بِفَضْلٍ مِنَ الْكَرِيمِ الْمَجِيدِ
He doesn’t train by spiritual seclusion or armed struggle
But by divine grace from The All-Glorious The Most benevolent

25.     فَيُـــرَبِّي الْمُرِيدَ بِالْعَذْبِ مِنْ مَاءِ # مِنْ مُبَاحٍ يَرُوقُ عِنْدَ الْمُرِيدِ
He trains the seeker with the pure drink [8]
From the purest of what is given to seekers

26.     إِنْ أَتَاهُ الْمَحْجُوبُ أَيْقَنَ بِالْفَتْحِ # وَ ذَوِ الْفَتْحِ مُوقِنُ بِمَزِيدِ
If the spiritually veiled approaches him, his spiritual opening is ascertained
And the one that have achieved opening comes to him, he is guaranteed immense increase

27.     صَحِبَ الْحِلْمَ وَ السَّخَاءَ فَصَا َرتْ # كُبَـرَا عَصْرِهِ لَهُ كَالْعَبِيدِ
He courted forbearance and generosity
(Until) the giants of his age became like his slaves

28.     وَ لَهُ الْعِلْمُ وَ النَّصِيحَةُ دَأْبٌ  # وَ التُّقَى وَ الْوُقُوفُ عِنْدَ الْحُدُ ودِ
He is a possessor of knowledge and giving beautiful admonition is his habit
Also is piety and observing the limits (of the sacred law)

29.     قَدْ حَوَى مِنْ عِلْمِ الشَّرِيعَةِ عِلْمًا # قَاصِرٌ عَنْهُ كُلُّ ذِهْنٍ حَدِيدِ
He accumulated knowledge of the divine law in a way
The intelligent ones could not match

30.     وَ حَوَى مِنْ عِلْمِ الْحَقِيقَةِ  بَحْرًا # غَيْـرُهُ لَمْ يَطْمَعْ لَهُ بِوُرُودِ
He embodied from the knowledge of divine reality, an ocean
Whereas others never even aspired to take a drink

31.     وَ حَوَى بِالشُّهُودِ فَهْمًا بِهِ قَدْ # صَارَ قَيْدًا لِكُلِّ مَعْنًى شَرُودِ
He acquired divine enlightenment by direct witnessing
From which all scattered meanings and understanding were gathered

32.     لَمْ يَــرُمْ حَصْرَ مَدْحَهُ غَيْــرَ مَنْ قَدْ # َرامَ أَنْ يَحْصُرَ الْحَصَى بِالْعَدِيدِ
No one tries to exhaust his praises except the one
Who wants to enumerate the number of pebbles (on the earth)

33.     ذَاكَ شَيْخِـــي وَ سَيِّدِي مَا  رَ أَيْنَا  # سَيِّــــــــدًا قَبْلَهُ بِغَيْـــــــرِ مَسُودِ
That is my spiritual guide and leader whom we have not seen
Before him a leader who was not led [9]

34.     فَهْوَ قَلْبِـــــــــــــي وَ عَقْلُهُ وَ هْوَ  رُوحِـــــــي # وَ هُوَ سِرِّ ي وَ  وَاحِدِي  وَ  وَحِيدِ ي
He is my heart, my intellect and my soul
My essence, my incomparable and unitary

35.     وَ هُوَ فِكْـــــــــرِي  وَ عِـــبْــــرَتِـــــي  وَ هُوَ  ذُخْرِ ي # وَ انْجِذَابِي  وَ مَشْهَدِي  فِي الشُّهُودِ
He is my thought, my insight and my reservoir
My irresistible attraction and the vision in my witnessing

36.     وَ خَفِيفِي وَ وَافِــــــــِري وَ بَـــــــــسِيطِــــــــي # وَ طَـــــــــــوِ يـــــــلِــــــي وَ كَامِــــــــــلِـــــــــــــي وَ مَدِ يـــــــــــــــــدِي
He is my Khafīf (light), my Wāfir (abundant) and Basīṭ (naturally simple)
My Ṭawīl (extended), my Kāmil (complete) and Madīd (outspread) [10]

37.     وَ هْوَ شَيْخِــــــــــي التِّجَانِي الْخَتْمَ كَهْــــفـِــــــي  # وَ هْوَ فَاسِي بَلِـــــيدَ تِي وَ جَــــرِ يدِي
He is my Shaykh Tijani, the seal (of sainthood) and my sanctuary
He is my Fez, my village and my palm frond [11]

38.     مَـــــــرْ كـــَـــزُ السِّرِّ مَـــــــجْمَعُ الشَأْنِ مِنْ ذِي  #قَـــــــــــدَمٍ قَدْ عَلَتْ عَلَى كُلِّ جِــــــــــــــيدِ
My focal point of divine secrets, the grand integrator
From the One whose (two) feet are upon all necks [12]

39.     وَ هْوَ نــــُــــــــــــوحِي وَ آدَمِـــــي فىِ انْـــــــــــتِشَائِي  # وَ هْوَ آبَائِـــــــي دَ نِـــــــيَّـــةً وَ جُـــدُ ودِي
He is my Noah (of salvation), My Adam (source) inspiration
He is my immediate father (of honour) and my grandfathers (of pride)

40.     مَـــــــدَدُ الْــــــكَــــوْنِ مِنْهُ وَ الْكَـــــــــونُ مِنْهُ # فَهْوِ عَــــــــيْـنُ الْمُمِـــــــــــدِّ وَ الْمَـــــمْــــدُ ودِ
The support of existence and existence is from his reality
He is the essence of the nourisher and the spiritually nourished [13]

41.     أَ رْشَدَ الْخَلْقَ وَ الرَّشَادِ اقْتَفَاهُ  # حَيْثُ لَا يَقْـــتَفِيـــــــــــــــــهِ غَيْــرُ  رَشِيـــدِ
He guided creation until right guidance followed his footsteps
Wherein none follows him except that he is destined for felicity

42.     فَدَخَلْنَا فِي هَدْيِهِ إِذْ عَلِمْنَا  #أَنَّهُ الْحَقُّ  رَغْمَ أَنْفِ الْحَسُودِ
We entered into his guidance when we realized
He was the truth, putting the envious to shame [14]

43.     وَ رَمَــــــــانَا بِأَسْهُمٍ مِنْ هَــــــــــــــوَاهُ # قَدْ تَــــــــــــشُقُّ الْقُلُوبَ قَبْلَ الْجُلُودِ
He shot us with the arrow of intense love
That pierced the hearts before piercing the flesh

44.     خَلَّ ذَا النَّكْرِ وَ الْعَمَى فِي اقْتِــــــــــــــفَاهُ # كُلُّ شَيْــــطَانٍ مِنْ هَــــــوَاهُ مَــــــرِيدِ
People of denial and spiritual blindness abandoned following him
(Anyway) all devils are plundered by their vain desires
 
45.     يـُــنْــــــــــــكِرُ الْبَعْـــــــضُ مَا أَقُــــــــــــولُ وَ لَكِـــــــنْ #لِعَــمًى فِي قَـــــــلْبِ النَّكِيــــــــــــــرِ الطَّــــــــــــرِ يدِ
Some will belie what I have said
But blindness is (rooted) in the heart of the denier, the expelled (from the divine presence)

46.     إِنـــَّــــــــــــــــمَا الشَّمْسُ ظَهِــــــــــــيــــــرَ تُهَا لَمْ  # تَفْتَقِرْ فِي إِثْبَـــــــــــاتُهَا لِلشُّهُودِ
The brilliance of the midday sun is not in need of
Witnesses to establish its reality

47.     سَيِّدِي إِنِّــــــــــــــــــــــــــــــــي ضَا رِ عٌ صَفْرُ كَفٍّ  # أَتَــــرَجَّـى مِنْ فَضْلِكُمْ وَ الْجُودِ
My master, I am pleading with my empty hands
Looking forward to your favour and munificence

48.     أَنْ أَ رَى الشَّيْخَ وَ الرَّسُولِ عَيَانًا  # يَقْظَةً فِي ذِي وَ دَارِ الْخُلُودِ
So that I can see the Shaykh and the Messenger (SAW) directly
In broad daylight, here and in the eternal abode

49.     وَ احْضُرَنْ  لِــي فِي غَيْبَتِــــي وَ حُضُورِي  # وَ  وُقُوفِـي وَ ضَجْعَتِــي وَ قُعُــــــودِي
Be present with me in my absence and my presence,
In my standing, reclining and my sitting

50.     وَ صِيَامِي وَ فُطْـــــرَتِـي وَ قِيَامِي  # وَ رُ كُــوعِي وَ جِلْسَتِي وَ سُجُــــــودِي
In my fasting and my breakfast
In my devotional standing, bending and bowing

51.     وَ حَيَاتِـــــــي وَ مَوْتَـــــــــــــــتِي وَ سُؤَالِــــي  # وَ انْبِعَاثِي لِهَوْلِ يَوْمٍ شَدِيـــــــــــدِ
In my earthly life, in my transition and questioning [15]
When I am risen and at the horror of the day of severe hardship

52.     وَ احْضُرَنْ لِـي عِنْدَ الْحِسَابِ مَتَى يُؤْ  # تَى عَلَى مَا قَدَّمْتُهُ مِنْ شُــــــهُودِ
Be present with me at the recompense [16]
When witnesses would be brought upon what I have sent forth

53.     وَ احْضُرَنْ لِي فِي كَلِّ أَمْرٍ خَفِيفٍ # وَ احْضِرَنْ لِي فِي كُلِّ أَمْرٍ أَكِيدِ
Be present with me in the most trivial of my affairs
And be present with me in the very important of my concerns

54.     وَ صَلَاةٌ عَلَى الرَّسُولِ بِمَا مِنْ  # كُلِّ وَعْدٍ أَتَى بِهِ وَ وَعِيدِ
May blessings (of Allah) be upon the Messenger
By the excellence of his message –its good tidings and warnings

55.     وَ الــــِّرضَى عَنْ عَيْنِ الْمَعَا رِفِ مِنْهُ  # مَجْمَعُ الشَّأْنِ التَّابِع الْمَــقْصُودِ
And His pleasure be upon the source of gnosis
The integrator, the subordinate of the desired one [17]

56.     وَ هُمَا عَنْ خَلِيفَةِ الْكُلِّ شَيْخِي  # مَظْهَرُ الْكُلِّ فِــــي امْتِدَادِ الْوُجُودِ
From both of them unto their successor, my spiritual guide
The manifestation of them all in the distension of being

57.     لَيْتَهُ كَانَ مُدَّةَ الدَّهْرِ طُرًّا  # مَوْطِئُ النَّعْلِ مِنْهُ فَوْقَ خُدُودِي
How nice would it be that his footprint
Be upon my cheeks forever

58.     وَ سَلَامٌ عَلَيْهِ  ثُمَّ عَلَى مَنْ  # يَقْتَفِيهِ مِنْ طَا رِفٍ وَ تَلِيــــــــدِ
May the peace (of Allah) be upon him and those
Who follow him, the new and the old

سيدي الشيخان  ولد الطلب
By ash-Shaykhani Ould Tulbah 
 

Translated (with comments) by: Abdulwahab Olukade (Kishky)






Further Reading
SIDI ASH-SHAYKHANI (MANNA AABBA) OULD TULBAH - BIOGRAPHY

Footnotes:
[1]. Manna Abba is a portmanteau nickname given to the poet by his parents following a vision seen by a pious woman in the neighbourhood where he was born. His name is Ahmad Mahmoud, given to him by his grandfather, Ahmad b. Shaykh Muhammad al-Haafiz who died 40 days before he was born. This nickname is a combination of the nickname of his grandfather Ahmad, known as Manna and another prominent saintly figure of the time Shaykh Ahmad b. Badda Ould Siddeyn known as Abba. The author became popularly known as Shaykhani (meaning the two great Shaykhs) when he met Shaykh Ibrahim Nyass who gave him the name out of reverence for the two great personalities he was named after. Shaykhani was his more prominent name especially among the community of the Faydah.
[2]. An allegorical expression used to represent a beloved and very dear person. In Sufi love poems a feminine personality is often used as the object of love to depict the love of the divine or a holy sage. Umm-al waleed literarily means “mother of the child” and linguistically, a young female bird usually a hen.
[3]. Literarily translated as the goal of my desire.
[4]. Epithet of Ibrahim. Referring to his master, Shaykh Ibrahim Nyass, the bringer of the Tijani-Ahmadi spiritual flood (Sahibul Faydat at-Tijaniy).
[5]. The realm of absolute unicity where the seeker is emptied completely of everything other than Allah. Also, a state of spiritual opening where one experiences the manifestation of the divine attribute As-Samad. The Prophet (SAW) was reported to have said, “The heart of the faithful is the throne (al-‘Arsh) of the All-Merciful (al- Rahman),” the throne being a symbol of divine knowledge and authority.
[6]. By the people of outward manifestation and disavowal.
[7]. The author was comparing the abundance of water need to perform the Islamic ritual bath with the alternative of purification with pure dust in the absence of water.
[8]. Sufis have a tradition of symbolically using drink to represent divine gnosis.
[9]. Referring to his guide not known to have had any formal teacher in spiritual and mundane instructions.
[10]. Names of various Arabic poetry rhymes which is a systematic combination of different poetic metres. The literary meaning of each of the rhythms is given above. The expression is undoubtedly metaphoric and connotes a deep meaning. Arabs make poetry from all human endeavours they are faced with. Happy, sad, worried, tempered and so on. The poet can as well mean his guide is his everything, as can be alluded from subsequent lines in the poetic masterpiece. The Arab say, معني الشعر في جوف الشاعر “Ma’nash- shi’r fee jawfish-shaa’ir” - The meaning of poetry is hidden in the breast of the poet.
[11].  Metaphorically referring to date palms as the cash crop of the Arabs (Allah knows best).
[12]. Most likely referring to the statement attributed to Shaykh Ahmad Tijani in the Rimah of Umar Futi Tall on the authority of Muhammad Ghali as follows:  قدماي هاتان على رقبة كل ولي لله من لدن آدم إلى النفخ في الصور. “My two feet are upon the neck of all saints of God from the inception of Adam till the trumpet is blown”.
[13]. Mumiddu-l-Kawn is an attribute of the Qutb. The concept of the axial pole (Qutb) is established by Sufis. The Qutb is the spiritual leader for the earth-bound saints. He is the Axis of the Universe in a higher dimension from which originates the power (ultimately from Allah) of the other saints. Within the Sufi hierarchy, the Qutb occupies its peak. He is the one person in every era who forms the focus of Allah's supervision of the world. In him, God’s Name and Attributed are most perfectly reflected- the prime vicegerent of Allah in the age. “And Adam was given the knowledge of all the divine names in entirety… (Q 2:31).
[14]. A literal translation would be ‘against the will of the envious ones’.
[15]. The questioning by the two angels in the grave.
[16]. The Day of Judgment.
[17].  The prophet Muhammad (SAW).




Further Readings: 
 
SHAYKH MANNA ABBA WULD TULBA (SHAYKHĀNĪ) {The Second Illustrious and Favorite Muqaddam of Shaykh Ibrahim Niasse in Mauritania}
https://bit.ly/2RCwcvx

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

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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Al-Yaaqutatul Fareeda Fii Tariqatul Tijaniyyah (The Unique Ruby in the Tijaniya Spiritual Path), by Sheikh Muhammad Nazifi (R.A), translated by Sayyidi Jafaru Ibrahim
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• Jawāhir al-Ma’ānī wa Bulūgh al-Amānī fī Fayd Sīdi Abī-l ‘Abbās at-Tijānī (Jewels of Meanings and the Attainment of Aspirations in the Spiritual Flood of Abu l Abbas Tijānī) by Sīdī ‘Aliyyu Harāzim Berrada - Arabic [Single Vol 1/2]

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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

Dawāwīn as-Sitt (Six Anthologies) on Prophetic Eulogy (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)

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)

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

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

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