Born in 1900 in the village of Tayba Ñaseen (spelled Taïba Niassène in French), between the Senegalese city of Kaolack and the border of Gambia, he was the son of Allaaji Abdulaay Ñas (1840–1922), the main representative of the Tijānī 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 zāwiya (religious center) of Lewna Ñaseen. After his fathers death in Lewna Ñaseen in 1922, Shaykh Ibrāhīms elder brother, Muhammad al-Khalīfa, became his fathers successor or Khalīfa. The 22-year-old Shaykh Ibrāhīm spent most of his time farming in the familys fields and teaching a growing number of disciples in the nearby village of Kóosi Mbittéyeen. Although Shaykh Ibrāhīm never claimed to be his fathers 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 al-Khalifa. In 1929, while on the farm in Kóosi Mbittéyeen, the youthful Shaykh Ibrāhīm 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 maarifa, a level of Divine Certainty in the Sufi Order must follow him. In 1930, after the prayer of ʿĪd al-Fiṭr (the end of the month of Ramadān), a fight broke out between Shaykh Ibrahims disciples and those of Muhammad al-Khalīfa 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 zāwiya 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 Kóosi Mbittéyeen. During the summer of 1945 he reestablished himself in his fathers house in his natal village of Tayba Ñaseen, rebuilding and reorganizing the village after a fire outbreak destroyed much of it. Shaykh Ibrahims fame quickly spread throughout the countryside and most of his fathers disciples ultimately became his disciples in spite of his junior status in the family. Although his disciples remain a minority within Senegal, Ñas’s disciples form the largest branch of Tijānīs worldwide. In an unlikely role reversal during the 1930s, several leaders of the Arab Idaw ʿAli tribe in Mauritania—the same tribe that introduced the Tijānī order to West Africa—declared to follow Shaykh Ibrahim and became his disciples. Notable among the included Shaykhāni, Muḥammad Wuld an-Naḥwi, and Muḥammad al-Mishri. Tareeqa al-Tijaniyya al-Ibrahimiyya, as Shaykhs 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 Tijānī 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 Ñas had millions of followers throughout West Africa. His branch of the Tijāniyya, 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 Ñass eldest son, Alhaji Abdulahi Ibrahim Niass. The current Khalīfa 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 Ñas (known as “Daam”) on Tuesday 18 May 2010. Shaykh Ibrahims role as principal Imam of the Medina Baye mosque has been carried out by the Cisse family. While serving as Medina Baays Imam, Shaykh Hassan Cisse (Shaykh Aliyy Cisses son and Shaykh Ibrahims maternal grandson) carried Shaykh Ibrahims 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 Hassans younger brother Shaykh Tijānī Cisse has been given the position of Medina Baays Imam. -HIS POLITICAL/DIPLOMATIC INFLUENCE-IN REGIONAL AFRICA & GLOBALLY: This rare personality in the history of Mankind has played roles that one could hardly believe that it comes from an esoteric-scholar that lives somewhere in the semi-arid zone of the tiny belt of the Sene-Gambia. He fought for the independence of Black Africa through his relentless direct contact with leaders and communities of many African states in the Post-independence era. Immediately after the end of the World War II, Sheikh Ibrahim embarked upon this laborious task of seeing the unity of the continent and hence prepares it towards achieving it self-autonomy. In his celebrated work Al-Ifriqiyyah Lil-Ifriqiyyin published in 1950, he opined elaborately that Africa MUST be governed by its own children. Indeed, the quest for true freedom is considered by Sheikh Ibrahim(RTA) to be the purest obligation of all Men of ample discretion, knowing no religious boundaries as exactly portrait by the Statesmanship of the Holy Prophet(S.A.W.) in Medina when he engaged in truce with the Bani- Nadhir,Bani-Qainuqah and Bani-Mustaliq Jewish communities in order to defend Human Rights & Freedom. Dr. Kwame Nkrumah was a protégé far excellent, who vows total allegiance to the Sheikh in the struggle to achieve practically unequivocal independence for Black Africa and the entire world from the British Colonial Masters. Shaykh Ibrahim Ñass many works include: Kāshif al-ilbās ʿan Fayḍati l-Khatmi Abī l-ʿAbbās (Lifting the confusion about the Fayḍa [Flood] of the Seal [of the saints] Abū l-ʿAbbās [Ahmad at-Tijānī]). Edited by Shaykh Tijānī ʿAlī Sīse. Ash-Sharīka ad-dawliyya li-ṭ-ṭibāʿa, Cairo, Egypt. Jawāhir ar-rasāil (Pearls of the letters), a compendium of letters, fatwas, and other short communications by Ibrāhīm Ñas. As-sirr al-akbar (The greatest secret)*Countless anthologies of poems, which have been published in Ad-Dawāwīn as-Sitt (the Six Anthologies), Jāmiʿ Jawāmiʿ ad-Dawāwīn (Collection of collections of Anthologies), and Majmūʿ Riḥlāt ash-Shaykh Ibrāhīm (The Compendium of Travels of Shaykh Ibrāhīm). All of these were edited by his son Shaykh Muḥammad al-Mamūn Ibrāhīm Ñas. Kitāb at-taṣrīf (The Book of Arabic morphology), a book commonly used in Arabic schools throughout Senegal. Manāsik al-ḥajj al-mubārakah al-musammāt: tuḥfat ahl al-ḥādirah bi-mā yanfaʿ al-ḥājj siyyamā fī ṭ-ṭāirah (Rituals of the blessed pilgrimage, or: gems for city people to benefit the pilgrim, especially one traveling by airplane). Edited by Shaykh Tijānī ʿAlī Sīse. A number of fatwas (legal opinions), including: Wajh at-taḥqīq fī kawn jāmiʿ medīna huwa l-ʿatīq (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 Baḥth fī thubūt ruyat al-hilāl (Study on establishing the sighting of the new moon), concerning when to end the month of Ramaḍān and its fast. In addition to his printed works, dozens of cassette tapes of Ibrāhīm Ñas are readily available in Senegal, including complete Tafsīr al-Qurān (interpretations of the Quran) in Wolof and Arabic, several recitations of the Mawlid an-nabawī (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 the Holy Mustafa-Sallallahu Alaihi wa Sallam),Risalatul-Tauba(a pamphlet expounding the realities of sincere repentance to Allah)
Posted on: Mon, 17 Mar 2014 01:36:18 +0000
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