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    21 Lbrahim Niass PDF

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    Isma'eel Bakare
    Ibrahim Niass was a major leader of the Tijaniyya Sufi order in West Africa in the 20th century. He was born in 1900 in Senegal and founded the Ibrahimiyyah branch of the Tijaniyya order. By the time of his death in 1975, he had millions of followers throughout West Africa. He wrote numerous works on Islamic theology and jurisprudence and his branch of Tijaniyya became the largest in the world.

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    21 Lbrahim Niass PDF

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    Isma'eel Bakare
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    Ibrahim Niass was a major leader of the Tijaniyya Sufi order in West Africa in the 20th century. He was born in 1900 in Senegal and founded the Ibrahimiyyah branch of the Tijaniyya order. By the time of his death in 1975, he had millions of followers throughout West Africa. He wrote numerous works on Islamic theology and jurisprudence and his branch of Tijaniyya became the largest in the world.

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    Ibrahim Niass was a major leader of the Tijaniyya Sufi order in West Africa in the 20th century. He was born in 1900 in Senegal and founded the Ibrahimiyyah branch of the Tijaniyya order. By the time of his death in 1975, he had millions of followers throughout West Africa. He wrote numerous works on Islamic theology and jurisprudence and his branch of Tijaniyya became the largest in the world.

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    2K views3 pages

    21 Lbrahim Niass PDF

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    Isma'eel Bakare
    Ibrahim Niass was a major leader of the Tijaniyya Sufi order in West Africa in the 20th century. He was born in 1900 in Senegal and founded the Ibrahimiyyah branch of the Tijaniyya order. By the time of his death in 1975, he had millions of followers throughout West Africa. He wrote numerous works on Islamic theology and jurisprudence and his branch of Tijaniyya became the largest in the world.

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    Ibrahim Niass

    via: http://en.m.wikipedia.org/wiki/Ibrahim_Niass

    Ibrhm Niass (19001975)also written Ibrahima Niasse in French,


    Ibrayima as in Wolof, Shaykh al-'Islm al-jj Ibrhm ibn al-jj Abd
    Allh at-Tijn al-Kawlakh in Arabic,
    in Arabic alphabetwas a major leader of the Tijn Sufi order of Islam in West
    Africa. His followers in the Senegambia region affectionately refer to him in
    Wolof as Baay, or "father." He is the founder of the Ibrhmiyyah branch of the
    Tijn order, whose adherents designate themselves in Arabic as the people of
    the Faydah Tijniyyah (Tijn Flood) or in Wolof as Taalib Baay (disciples of
    Baay). Outsiders often refer to his disciples as aseen, which in Wolof means
    "of or pertaining to the as family," although his disciples do not generally use
    this designation.

    Life
    Born in 1900 in the village of Tayba aseen (spelled Taba Niassne in French),
    between the Senegalese city of Kaolack and the border of Gambia, he was the
    son of Allaaji Abdulaay as (18401922), the main representative of the Tijn
    Sufi Order, often referred to asTareeqat al-Tijjaniyyaa, in the Saalum region at
    the beginning of the twentieth century. During his youth, Sheykh Ibrahim
    relocated with his father to the city of Kaolack, where they established the
    zwiya (religious center) of Lewna aseen. After his father's death in Lewna
    aseen in 1922, Shaykh Ibrhm's elder brother, Muhammad al-Khalfa,
    became his father's successor or Khalfa. The 22-year-old Shaykh Ibrhm
    spent most of his time farming in the family's fields and teaching a growing
    number of disciples in the nearby village of Kosi Mbittyeen. Although Shaykh
    Ibrhm never claimed to be his father's successor, due to his charisma and
    precocious knowledge, he gained a large number of disciples, and tensions
    arose between his disciples and those of his elder brother, Muhammad alKhalifa. In 1929, while on the farm in Kosi Mbittyeen, the youthful Shaykh
    Ibrhm announced that he had been given the Key to Secrets of Divine
    Knowledge, and thus became the Khalifa of Sheykh Tijani in the Tajaniyya
    Order, a position yet to be attained by anyone as of the time. Sheikh Ibrahim
    then declared that whoever wishes to attain ma'arifa, a level of Divine Certainty
    in the Sufi Order must follow him. In 1930, after the prayer of d al-Fir (the
    end of the month of Ramadn), a fight broke out between Shaykh Ibrahim's
    disciples and those of Muhammad al-Khalfa The incident made Shaykh
    Ibrahim to immediately decided to relocate with his disciples to a new place.
    That evening, he set out with a small group of his closest disciples to find a
    new place to live, and the next day they established a new zwiya in Medina
    Baay, a village that was later incorporated into the growing city of Kaolack. In

    the following years, Shaykh divided his time between teaching during dry
    season in Madina Baay and farming during raining season in Kosi Mbittyeen.
    During the summer of 1945 he reestablished himself in his father's house in
    his natal village of Tayba aseen, rebuilding and reorganizing the village after a
    fire outbreak destroyed much of it.
    Shaykh Ibrahim's fame quickly spread throughout the countryside and most of
    his father's disciples ultimately became his disciples in spite of his junior
    status in the family. Although his disciples remain a minority within Senegal,
    ass disciples form the largest branch of Tijns worldwide. In an unlikely role
    reversal during the 1930s, several leaders of the Arab 'Idaw Ali tribe in
    Mauritaniathe same tribe that introduced the Tijn order to West Africa
    declared to follow Shaykh Ibrahim and became his disciples. Notable among
    the included Shaykhni, Muammad Wuld an-Nawi, and Muammad alMishri. Tareeqa al-Tijaniyya al-Ibrahimiyya, as Shaykh's disciples came to
    known, flourished and gained large number of followers throughout the 1930s
    and 1940s across North and West Africa. In the 1937, on meeting with Shaykh
    Ibrahim during a pilgrimage to Makkah, the Emir of Kano,Alhaji 'Abdullahi
    Bayero (Nigeria) made a declaration to follow and became his disciple. That
    incident made Shaykh Ibrahim to gain the allegiance of many of the prominent
    Tijn leaders of Northern Nigeria and lots of those who were non-Tijanis during
    the time. One of his closest disciples and father of Sayyida Bilkisu( one of the
    youngest wives of the Sheikh), was a Prince from Okene, the first High
    Commissioner of Nigeria to the UK, Alhaji Abdulmalik Atta. Shaykh Ibrahim
    became a renowned Shaykh al-Tareeka (Master of Sufi Order) throughout
    Hausa areas of West Africa and in fact ended up with far more disciples outside
    of Senegal than within it. By his death in 1975 in London, Shaykh Ibrahim as
    had millions of followers throughout West Africa. His branch of the Tijniyya,
    Tareeqa al-Tijaniyya al-Ibrahimiyya has become the largest branch in the
    world. After his death the community was led by his closest disciple, Shaykh
    Aliyy Cisse and as's eldest son, Alhaji Abdulahi Ibrahim Niass. The current
    Khalfa in Medina Baye is his eldest surviving son, Sheikh Ahmad Tijani he
    became the khalifa in 2010 after the death of his brother khalifa Ahmadu as
    (known as Daam) on Tuesday 18 May 2010. Shaykh Ibrahim's role as
    principal Imam of the Medina Baye mosque has been carried out by the Cisse
    family. While serving as Medina Baay's Imam, Shaykh Hassan Cisse (Shaykh
    Aliyy Cisse's son and Shaykh Ibrahim's maternal grandson) carried Shaykh
    Ibrahim's teachings to the United States, United Kingdom and many other
    western countries. Shaykh Hassan Cisse was generally regarded as the Leader
    of Tareeqa al-Tijaniyya al-Ibrahimiyya worldwide until his sudden death in
    August, 2008. Since then, Shaykh Hassan's younger brother Shaykh Tijn
    Cisse has been given the position of Medina Baay's Imam.

    Works
    Shaykh Ibrahim as's many works include:

    Kshif al-'ilbs an Fayati l-Khatmi 'Ab l-Abbs ("Lifting the confusion


    about the Faya [Flood] of the Seal [of the saints] Ab l-Abbs [Ahmad atTijn]"). Edited by Shaykh Tijn Al Sse. Ash-Sharka ad-dawliyya li--iba,
    Cairo, Egypt.
    Jawhir ar-ras'il ("Pearls of the letters"), a compendium of letters, fatwas,
    and other short communications by Ibrhm as.
    As-sirr al-'akbar ("The greatest secret")*Countless anthologies of poems,
    which have been published in Ad-Dawwn as-Sitt ("the Six Anthologies"),
    Jmi Jawmi ad-Dawwn ("Collection of collections of Anthologies"),
    and Majm Rilt ash-Shaykh 'Ibrhm ("The Compendium of Travels of
    Shaykh Ibrhm"). All of these were edited by his son Shaykh Muammad alMa'mn Ibrhm as.
    Kitb at-tarf ("The Book of Arabic morphology"), a book commonly used in
    Arabic schools throughout Senegal.
    Mansik al-ajj al-mubrakah al-musammt: tufat 'ahl al-dirah bi-m
    yanfa al-jj siyyam f -'irah ("Rituals of the blessed pilgrimage, or:
    gems for city people to benefit the pilgrim, especially one traveling by
    airplane"). Edited by Shaykh Tijn Al Sse.
    A number of fatwas (legal opinions), including: Wajh at-taqq f kawn jmi
    medna huwa l-atq ("Verification that the longstanding rule of the
    precondition of a mosque is a city"), concerning the circumstances in which a
    Friday mosque should be built; and Bath f thubt ru'yat al-hill ("Study on
    establishing the sighting of the new moon"), concerning when to end the
    month of Raman and its fast. In addition to his printed works, dozens of
    cassette tapes of Ibrhm as are readily available in Senegal, including
    complete Tafsr al-Qur'n (interpretations of the Qur'an) in Wolof and
    Arabic, several recitations of the Mawlid an-nabaw (birth [and life] of
    Muhammad), also in Wolof and Arabic, and speeches on various religious and
    practical subjects in Wolof."Dawawin Al-Sittah" (voluminous poetic work in
    praise & exaltation of Muhammed),"Risalatul-Tauba"(a pamphlet expounding
    the realities of sincere repentance to Allah)

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