Sankore' Institute of Islamic-African Studies International

A TREATISE ON THE ABSOLUTE IMMUTABILITY & TRANSCENDENCE OF GOD

by Shaykh Muhammad Shareef bin Farid

Allah ta`ala says:

﴿أَوَلَمْ يَرَ الْإِنسَانُ أَنَّا خَلَقْنَاهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ* وَضَرَبَ لَنَا مَثَلاً وَنَسِيَ خَلْقَهُ﴾

"Does not humanity see that I have created him from a small seed? Then behold; humanity is an open disputant. He throws likeness for Me, while forgetting his own creation." [36:77-78]

One of our African Muslim ancestors, Shaykh Abdullahi Dan Fodio explains the meaning of the above verse in his Diya at-Taweel where he said:

"Does not humanity"; i.e. those among humanity who deny the physical resurrection of the dead; such as men like Ubayy, Umayya and al-`Aasi during the time of the Prophet (and Elijah Muhammad and his pundits during these times!).

It says in the al-Jawaahir: "The soundest opinion regarding the causative factor for the descent of this verse (sabbab 'n-nuzuul) based upon what Wahb narrated on the authority of Malik ibn Anas that once Ubayy ibn Khalf came to the Prophet, holding dry human bones, then crumbled them in his face, upon him be peace, and said disparagingly:

'Who will revive this O Muhammad?!' Then Allah revealed: "Does not humanity see that I have created him from a small seed?"; that is to say, I GOD, created him from a mere s***m clot and then transformed him into a robust human being; "Then behold; humanity is an open disputant"; which means that human beings are severe in their disputation with Me and 'open' or 'clear' by their denial of the physical resurrection.

"He throws likeness for Me", where GOD considers this an immense affair with Him, that a human would make Him resemble His creation and go as far as stripping Him of the ability to physically resurrect the dead; "while forgetting his own creation"; i.e. humanity forgets that GOD created him from that despicable s***m clot; which was inanimate without life."

This exegesis by one of the most erudite scholars of Islamic Africa clearly negates making likeness of GOD to His creation from any perspective; and establishes the absolute immutability, transcendence of our Lord from all attributes of in-time creation.

The Messenger of Allah, may Allah bless him and grant him peace, warned us that some of his Umma would resort back to idolatry and associating GOD, the Absolute Being with creation. He foretold us that there would emerge charlatans (dajaaluun) each of whom would claim prophethood and deity; and would claim ‘god-hood’, assimilation into Him and being one with Him.

All of these claims are false and is a denial of the pure unadulterated transcendence and Divine Unity which is Allah’s right.

Shaykh Abd’l-Karim al-Jilli defines Divine Transcendence (tanzeeh al-ilaahiyya) in his al-Insaan ‘l-Kaamil where he said:

“Transcendence (tanzeeh) is an expression which refers to the absolute uniqueness of the Pre-Eternal One by means of His attributes, names and essence; as He deserves from Himself to Himself by way of originality and exaltedness; and not from the direction of in-time creations giving a likeness to Him or resembling Him. For, the Absolute Being is uniquely transcendent of that…From that regard, the Absolute Being is unique and incomparable in His names, attributes, essence, self-manifestations and self-disclosure by the judgment of His pre-eternity from every trait that can be attributed to in-time creation, regardless of the perspective.”

This Divine Transcendence (tanzeeh ilahiyya) of GOD is diametrically opposed to any idea of resemblance (tashbeeh) to creation and negates the false idea that GOD can be incarnate in celestial bodies, such as the sun, moon, stars, black holes or dark matter; or incarnate in creatures, such as Angels, djinn, animals, rivers, trees, stones, human beings or their ancient ancestors.

Allah ta`ala absolutely negates having wives, children, consorts, assistants or helpers throughout the Mighty Qur’an and affirms that a Muslim by definition is one who does not associate any created thing with GOD.

The doctrine of belief (aqeeda) which every one of the 124,000 Prophets, and the 313 Messengers from among them taught was that Allah exists and his existence is Eternal. There is no first-ness to GOD and no last-ness to Him. There is no beginning or end to GOD’s existence.

Allah ta`ala is Absolute Light and did not create Himself out of non-existence; nor did He create Himself out of triple darkness; because He was always Light and He is as He was in everlasting eternity without beginning or end.

There is nothing in creation in the unseen or seen which is like Him. He, Allah ta'ala has neither corporeal body nor direction, since He was before time and place; and He is now as He was. Nor can time or place or the attributes of time or place be attributed to Him, since He created them from pure non-existence.

Allah, GOD, is independent of place and agent, for He is not coerced by the righteousness of the righteous or the evil of the sinner. Allah, GOD, is one in His essence, His attributes and His actions. Nothing in creation has innate actions of itself. Fire does not burn. Food does not satisfy. The knife does not cut.

All phenomenal actions in creation are in fact the acts of Allah ta`ala which He does with its creation not by means of them; since He alone created creation and their actions and He does whatever He wills.

He is omnipotent over every possibility, which does not exist, which cannot exist except by the will of the All Knowing who is never ignorant of anything. He is the Living who will never die. He is All Hearing of every existent thing, but without audio instruments.

He is All Seeing of every existent thing, but without ocular instruments; since His very Essence is Seeing and Hearing. He is a Speaker without tongue or sound and He brings into existence all things by His command: “Be!”; and all things come into existence by His omnipotence and wisdom.

Nothing in creation is obligatory upon Him to do. All rewards are in His bounty and punishment is by His justice.

This is the doctrine of GOD’s transcendence which was brought by every Prophet and Messenger; and this is the doctrine of belief that we African Muslims adhered to throughout the long history of Islam in the African continent.

Never did our African Muslim ancestors associate deities, such as the sun, the moon, the stars, the constellations, the rivers, the oceans, trees, mountains or stones with the Absolute Being. The African Muslims on entering under the banner of Divine Unity of LAA ILAHA ILLA ALLAH, abandoned worship of their ancestors, and fe**sh djinn; and entered into Islam completely.

Even when our African Muslim ancestors were kidnapped and human trafficked into the western hemisphere, they held strictly to the Divine Unity of GOD and His Oneness until eventually, the barbarism of slavery and the man-worshipping Europeans who enslaved them eradicated the belief in the One Omnipotent GOD from their hearts.

As the Bible prophesied that His people would be led astray from the pure transcendent belief and immutable knowledge of the One GOD into calling upon the false man-worship of our captors.

It is for this reason that GOD raised sages from among our African ancestors as inheritors of the Prophets; who laid out a wide and clear path to knowledge of GOD's absolute transcendence.

One such work was the TANZEEH RABBANINAA AL-QUDUUS by Shehu Uthman Dan Fodio. The Shehu composed this work early during his career, as a way of refuting those Africans who had slipped back into paganism and ancestral worship; but also to negate the opinions of the mutajassameen (those who give GOD corporeal attributes) from those scholars who returned into the central Bilad as-Sudan influenced by false ideas of the Wahhabis.

I first came across this work in 1984, while an undergrad at Omdurman Ahliyya University Department of Arabic Literature in Sudan; and it was among the first works of the Shehu, that I translated into English.

This work is relevant today because of the tendency for African Muslims to fall for the anthropomorphic beliefs of GOD having a direction, corporeal hands, feet and body. It is further relevant due to the tendency for African American Muslims who fall headlong into the erroneous belief of GOD coming in the person of a human being; or the incarnation of GOD in particular race.

The TANZEEH RABBINAA AL-QUDUUS, is real knowledge of self and knowledge of GOD.
___________________________________________________

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيْمِ، صَلَّى اللَّهُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَآِلِهِ وَصَحْبِهِ وَسَلَّمَ تَسْلِيْمًا
In the name of Allah, the Beneficent, the Merciful; may Allah send blessings upon our master Muhammad, his family and Companions and give them abundant peace.

قَالَ اَلْعَبْدُ الْفَقَيْرُ اَلْمُضْطَّرُ لِرَحْمَةِ رَبِّهِ عُثْمَانُ بْنُ مُحَمَّدٍ بْنِ عُثْمَانَ الْمَعْرُوفُ بِابْنِ فُودُيَ، تَغَمَّدُهُ اللَّهُ بِرَحْمَتِهِ آَمِيْن: أَمَّا بَعْدُ: فَهذَا كِتَابُ
Says the poor slave in dire need of the mercy of his Lord: Uthman ibn Muhammad ibn Uthman, known as Ibn Fodiye`; may Allah engulf him in His mercy Amen. To continue: this is the book named:

تَنْزِيْهِ رَبَّنَا الْقُدُوْسِ عَنْ كُلِّ مَا يَخْطَرَ فِي النُّفُوسِ
The Transcendence of Our Holy Lord From Everything Which Occurs to the Souls

فَأَقُوْلُ وَبِاللَّهِ التَّوْفِيْقُ: قَدْ كَفَى فِي ذَلِكَ كَلَامُ عَلِيٍّ بْنِ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ حِيْنَ سَأَلَهُ يَهُودِيٌّ وَقَالَ لَهُ: "مَتَّى كَانَ رَبُّنَا؟"، فَقَالَ: "كَانَ وَلَا كَيْنُوْنَةً كَانَ، بَلَا كَيْفَ كَانَ، لَيْسَ لَهُ قَبْلٌ، وَلَا غَايَّةٌ، اِنْقَطَعَتْ الْغَايَاتُ دُوْنَهُ، فَهُوَ غَايَةُ كُلِّ غَايَةٍ"، فَأَسْلَمْ، اِنْتَهَى.
I say, and success is with Allah: what will suffice you in this is the words of Ali ibn Abi Talib, may Allah be pleased with him, when he was asked by a Jew who said to him: “When was our Lord?” He then said: “He was before ‘was-ness’ was. He was before ‘how-ness’ was. There was no before-ness before Him, nor goal. In fact, all goals are cut off short of Him. For He is the Goal of all goals.” Then the Jew immediately accepted Islam.

وَكَفَى فِي ذَلِكَ أَيْضًا كَلَامُ الْحَسَنِ رَضِيَ اللَّهُ عَنْهُ حِيْنَ سَأَلَهُ نَافِعٌ بْنُ اَلَازْرَاقِ أَنْ يَصِفَ رَبَّهُ جَلَّ وَعَلَّا: "أَصِفُ إِلَهِي بِمَا وَصِفَ بِهِ نَفْسَهُ، وَأَعْرِفُهُ بِمَا عَرَفَ بِهِ نَفْسَهُ، لَا يُدْرِكُ بِالْحَوَاسِ، وَلَا يُقَاسُ، قَرِيْبٌ غَيْرُ مُلْتَصِقٍ، بَعِيْدٌ غَيْرُ مُنْتَقِصٍ، يُوحِدُ وَلَا يُبْعِضُ، مَعْرُوفٌ بِالْآيَاتِ، مَوْصُوفٌ بِالْكَمَالَاتِ، لَا إِلَهَ إِلَّا اللَّهُ الْكَبِيْرُ الْمُتَعَالُ"، اِنْتَهَى، أوْرِدُهُ عَبْدُ الرَّؤُوفِ فِي الْكَوَاكِبِ الدُّرِّيَةِ أَيْضًا.
Also, what should suffice you in that is the words of al-Hassan ibn Ali ibn Abi Talib, may Allah be pleased with him who said when asked by Naafi` ibn al-Azraaq to give a description of his Lord, `izza wa jalla:

“I describe my GOD by what He describes Himself. I know Him by what He knows Himself. He cannot be comprehended by sensory perception (hawaas) nor can He be measured or quantified (yuqaas). He is Near without being contiguous or connected (ghayr multasiq). He is Far without being defective or deficient (ghayr muntaqis). He a Unicity without being compartmentalized (laa yub’idu). He is known through Quranic verses (ma`ruuf bi’l-ayaat); and He is described with Perfection (mawsuuf bi’l-kamaalaat). There is no deity except GOD; the Immense the Highly Exalted.”

This was also narrated by Abd’r-Ra’uf in his al-Kawaakib ad-Durriyya.

وَقَدْ كَفَى فِي ذَلِكَ أَيْضًا كَلَامُ الشَّيْخِ عَبْدِ الْقَادِرِ اَلْجَيْلِيِّ:

"رَبُّنَا اللَّهُ اَلْقَرِيْبُ فِي عُلُّوِهِ، اَلْمُتَعَالِيُّ فِي دُنْوِّهِ، بَارِئُ اَلْخَلْقِ بِقُدْرَتِهِ، وَمُقَدِّرُ الْأُمُوْرِ بِحِكْمَتِهِ، وَالْمُحِيْطُ بِكُلِّ شَيْءٍ عِلْمًا، تَمَّتْ كَلِمَتُهُ وَعَمَّتْ رَحْمَتُهُ، لَا إِلَهَ إِلَّا هُوَ، وَكَذَبَ الْعَادِلُوْنَ بِهِ، وَمَنْ دَعَا لَهُ نِدًا أَوْ اِعْتَقِدُ لَهُ شُبْهًا أَوْ سَمِيًا، سُبْحَانَ اللَّهَ عَدَدَ خَلْقِهِ وَزِنَّةَ عَرْشِهِ وَرِضَى نَفْسِهِ وِمِدَادَ كِلِمَاتِهِ، وَمُنْتَهَى عِلْمِهِ، عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الرَّحْمَنُ الرَّحِيْمُ الْمَلِكُ الْقُدُوسُ اَلْعَزِيزُ الْحَكِيْمُ، واحِدٌ أَحَدٌ فَرْدٌ صَمَدٌ لَمْ يَلِدْ وَلَمْ يُوْلَدْ وَلَمْ يَكُنْ لَهُ كُفَؤًا أَحَدٌ، لَيْسَ كَمِثْلِهِ شَيْءٌ، وَهُوَ السَّمِيْعُ الْبَصِيْرُ، لَا شَبِيْهٌ لَهُ، وَلَا نَظِيْرٌ لَهُ، وَلَا عَوْنٌ، وَلَا ظَهِيْرٌ، وَلَا شَرِيْكٌ، وَلَا وَزِيْرٌ، وَلَا نِدٌ، وَلَا مُشِيْرٌ، لَيْسَ بِجَسَمٍ فَيُمِسُ، وَلَا جَوْهَرٌ فَيُحِسُ، لَا عِرَضٌ فَيُفْنَى، وَلَا ذِي تَرْكِيْبٍ فَيُتَبَعِضُ، قَاهِرٌ، حَاكِمٌ، قَادِرٌ، رَاحِمٌ، غَافِرٌ، سَاتِرٌ، فَاطِرٌ، فَرْدٌ، مَعْبُودٌ، حَيٌّ لَا يَمُوْتُ، أَزَلِيٌّ لَا يَفُوْتُ، أَبَدِيُّ الْمَلَكُوتِ، سَرْمَدِيُ الْجَبَرُوتِ، قَيُّومٌ لَا يَنَامُ، عَزِيْزٌ لَا يَضَامُ، لَهُ اَلْأَسْمَاءُ الْحُسْنَى وَالصِّفَاتُ الْعُلَىَ وَالمِثْلُ الْأَعْلَى، لَا تَتَصَوِّرُهُ اَلْأَوْهَامُ، وَلَا يُدْرِكُ بِالْقِيَاسِ، وَلَا تَكَيِّفُهُ الْعُقُوْلُ، وَلَا تَجِدُهُ الْأَذْهَانُ، وَلَا يُقَاسُ بِالنَّاسِ، جَلَّ أَن يَشْبَهَ بِمَا صَنَعَهُ أَوْ يُضَافُ إِلَى مَا اَخْتَرَعُهُ، وَابْتَدَعُهُ مُحْصِيَ الْأَنْفَاسِ، الْقَائِمُ عَلَى كُلِّ نَفْسٍ بِمَا كَسَبَتْ، لَقَدْ أَحْصَاهُمْ وَعَدَّهُمْ عِدًا، وَكُلُّهُمْ آتِيَهُ يَوْمَ الْقِيَامَةِ فَرْدًا، يَطْعِمُ وَلَا يُطْعِمُ، يَرْزَقُ وَلَا يُرْزَقُ، يَسُوقُ مَا قَدَرَ إِلَى وَقْتِهَا، لَا مُعِيْنٌ لَهُ فِي تَدْبِيْرِ مُلْكِهِ، حَيٌّ بِحَيَاةٍ غَيْرُ مَكْتَسَبَةٍ وَلَا مَسْبُوقَةٍ، عَالِمُ بِعِلْمٍ غَيْرُ مُحْدَثٍ، قَادِرٌ بِقُدْرَةٍ غَيْرُ مَحْصُورَةٍ، قَيُّومٌ لَا يَسْهُوَ، رَقِيْبٌ لَا يَغْفِلُ، يَقْبِضٌ وَيَبْسِطٌ يَرْضَى وَيَغْضِبُ، يَغْفِرُ وَيَرْحَمُ، لَيْسَ كَمِثْلِهِ شَيْءٌ، وَهُوَ السَّمِيْعُ الْبَصِيْرُ"،

أَوْرِدُهُ أَبُو مُحُمَّدٍ عَبْدُ الرَّحِيْمِ الْحَنَفِيُّ فِي الْمُهْجَةِ مُخْتَصِرُ الْبُهْجَةِ.

Further, what will suffice you in this is the words of Shaykh `Abd’l-Qaadir al-Jayli, when he said:

“Our Lord, Allah is Near in His exaltedness. He is Highly exalted in his closeness. He is the Creator of creation by means of His omnipotence. He is the Predestinator of all affairs by means of His wisdom. He is All Encompassing of all things by His knowledge. His words are complete and His mercy is universal. There is no deity except Him.

They have lied who make equals to Him; as well as those who evoke with Him any equal or who believe that He has anything that resembles Him or is His namesake. Glory be to GOD to the number of His creations, to the beauty of His Throne, to the contentment He has with Himself, to the extent of His words; and to the limit of His unlimited knowledge.

He is the Knower of the unseen and the seen. He is the universally Beneficent and the individually Merciful. He is the Sole King, the Holy Immutable, the Might and the Wise. He is One, Singular, Unique and Eternally Self Subsistent; who does not give birth nor was He given birth to; and there is nothing equal to Him. There is nothing like Him and He is the All Hearing, the All Seeing. He has no resemblance, no second in charge, no helper, no backup, no partner, no assistant, no equal and no created thing that indicates Him.

He has no corporeal body that can be affected. He has no substance that can be engaged with. He has no mass that can be extinguished. He is not the possessor synthesized composed parts that can be divided into parts.

He is the Overpowering, the Wise Judge, the All Powerful, the All Merciful, the Forgiving, the Concealer, the Originator, the Unique, and the Worshipped.

He is the Ever Living who will never die and He is the Eternal who will never cease. He is the Everlasting of the unseen kingdoms. He is the Perpetual of the kingdoms of power. He is the Eternally Self Subsistent who never sleeps. He is the Mighty who never falters. To Him belong all the Beautiful Names, the Most Exalted Attributes and the Highest Paradigms.

Intellectual allusions cannot depict Him, nor can rational analogy comprehend Him. Intellects cannot formulate Him; minds cannot ascertain Him; nor can He be probed by human reason. He is far too majestic to resemble what He has created; or to be ascribed to what He has invented.

He is the Creator who enumerates the breadths and stands over each soul by what it has earned. For He alone has enumerated them and counted them precisely. Each of them will come to Him on the Day of Judgment alone. He alone feeds, but is not fed. He alone provides provision, but is not provided for. He alone drives what He has decreed to its precise time. He has no helper in the management of His kingdom.

He is the Ever Living with a Life that is not acquired or preceded by anything. He is the All Knowing with Knowledge that is not created. He is All Powerful with Power that is not delimited. There is nothing like Him; and He is the Hearing the All Seeing.”

This was narrated by Abu Muhammad Abd’r-Rahim al-Hanifi in his al-Muhja, the abridgement of the al-Buhja.

وَكَفَى فِي ذَلِكَ أَيْضًا كَلَامُ علِيٌّ ابْنُ هِيْتَا: "الْحَقُّ تَعَالَى وَرَاءُ جَمِيْعِ مَا أَدْرَكُهُ الْخَلْقُ بِعُقُولِهِمْ وَعُلُومِهِمْ وَمَعَارِفِهْم"، اِنْتَهَى، أَوْرُدُهُ عَبْدُ الرَّؤُوفُ فِي الْكَوَاكِبِ الدُّرِيَّةِ اَلْمُتَقَدِّمُ ذِكْرُهُ.
Finally, what will suffice you in that is the words of Ali ibn Heeta, who said:

“The Exalted Absolute Being is beyond everything which creation can comprehend, by their intellects, their sciences and their direct gnosis of Him.”

This was narrated by Abd’r-Ra’uf in his previously cited al-Kawaakib ad-Durriyya.

وَهُنَا اَنْتَهَى كِتَابَ تَنْزِيْهِ رَبَّنَا بِحَمْدِ اللَّهِ وَحُسْنِ عَوْنِهِ، الْحَمْدُ للَّهِ اَلَّذِي اَنْعَمَ عَلَيْنَا بِنِعْمَةِ الْإِيْمَانِ وَالْإِسْلَامِ، وَهَدَانَا بِسَيِّدِنَا وَمَوْلَانَا مُحَمَّدٍ عَلَيْهِ مِنَ اللَّهِ تَعَالَى أَفْضَلُ الصَّلاةِ وَأَزْكَى السَّلَامُ، اللَّهُمَّ أَرْحَمْ أُمَّةَ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وِسَلَّمَ.
Here ends the book The Transcendence of Our Holy Lord with the praise of Allah and the best of His help. All praises are due to Allah, who has favored us with the favor of Iman and Islam; and who guided us by means of our master and chief, Muhammad, upon him from Allah the Exalted be the best blessings and most purified peace. O GOD be merciful to the Umma of Muhammad, may Allah bless him and grant him peace."
_____________________________

The actual manuscript from which the TANZEEH was translated from was two folios in length. My teacher Shaykh Muhammad al-Amin told me that this work was composed like a reference work from which the Shehu would elaborate upon in Fulfulde, Hausa and Tedmekket.

www.siiasi.org

WHO IS ABLE TO TRAVEL THE TAREEQ AL-HAQQ?!

Shaykh al-Akbar Muhy’d-Deen Ibn Arabi al-Hatimi said in his Journey to the Lord of Power
‎

“Know, O noble brother, that while the paths are many, the Way of the Absolute Being is singular. The ‎seekers of the Way of the Absolute Being are individuals. So although the Way of the Absolute Being is one, ‎the aspects it presents vary with the varying conditions of its seekers; with the balance or imbalance of the ‎seeker’s constitution, the persistence or absence of his motivation, the strength or weakness of his ‎spiritual nature, the straightness or deviation of his aspiration, the health or illness of his relation to his goal.‎

Some Seekers possess all of the favorable characteristics, while others possess only some. Thus we see that ‎the seeker’s constitution, for instance, may be a hindrance, while his spiritual striving may be noble and ‎good. And this principle applies in all cases.”‎

SHEHU UTHMAN DAN FODIO SAID IN HIS IQTIBAS AL-`ILM

Realize that in seeking knowledge people are divided into three states. ‎

‎[1] The man who seeks knowledge in order to take it as a provision his final ‎destiny. He does not intend in that anything except seeking the face of Allah the ‎Mighty and the Next Life. This person will be among those who will attain bliss. ‎

‎[2] The man who seeks knowledge as a vehicle which assists him in his ‎livelihood and in order to obtain standing among men and wealth. This person by ‎means of that reveals the lowliness of the state of his heart and the vileness of his ‎intention. This one will be among those who will be lost. If his appointed times ‎rushes upon him before he makes repentance, it is then feared for him an evil ‎ending.

The remaining years of his life continues in a very precarious state under ‎the Divine Will of Allah. However, if repentance occurs for him before his ‎appointed times comes and he connects his knowledge to sound action and ‎behavior in order to attain what his errors had caused him to miss - he then will be ‎counted among those who will attain bliss. This is because the one who repents ‎from sins is liked the one who has no sins. ‎

‎[3] The third man is one whom Satan has seized. He takes his knowledge as a ‎pretext for increasing in wealth. He takes his knowledge as a cause for boasting of ‎his rank and status. He takes his knowledge as a motivation for strengthening his ‎many followers. By his knowledge he enters every place hoping to swoop down ‎upon something of this world and its beauties.

Further, he thinks in the deep ‎recesses of his soul that he has a place with Allah due to the fact that in his dress ‎and words he is characterized with the characteristics of the scholars and is ‎described with their description. All the time he is outwardly and inwardly greedy ‎for the things of this world. This one will be among those who are destroyed and ‎among the most stupid of those who are deceived. His since of false hope cuts him ‎off completely from repenting to Allah, due to the fact that he considers that he is ‎among the doers of good.

In reality he is among those about whom the Prophet, ‎may Allah bless him and grant him peace said, "Verily I am not among the ‎charlatans (dujaal) and there is nothing more I fear than my fear for you ‎regarding the lying charlatans (dajaal)." It was said, "Who are they are Messenger ‎of Allah?" He said, "The evil scholars."

This is because the Dajaal has attained the ‎furthest extent of error. The likeness of such a scholar is that he diverts mankind ‎from this world by his tongue and teachings, but he invites them to it by his corrupt ‎actions and vile spiritual state.

Realize that the tongue of one's spiritual state is ‎more eloquent than the tongue of one's words. Man's nature inclines more to be ‎encouraged by one's behavior than they are to following one's words. For who can ‎be more corrupt than such a self deceived one who deceives with his actions more ‎than what he corrects with his words?

This is so since the ignorant ones are not ‎insolent in yearning after this world except by means of the insolence of the evil ‎scholars in their greed for this world. ‎

The knowledge of such a one has become only a pretext for encouraging the ‎slaves of Allah in their disobedience. Actually his soul is ignorant along with the ‎fact that he indulges in the false hope and fancy that he is better than many of the ‎slaves of Allah.‎

Therefore, O seeker of knowledge, be among the first group and beware of ‎being among the second group. How many there are who procrastinate and his ‎appointed time rushes upon him before he is able to make repentance. He thus ‎becomes among the losers.

However, never be among the third group for you will ‎be destroyed with a devastation in which there is no hope of your redemption nor ‎expectation of your correction.‎

SOURCE:

Iqtibaas al-`Ilm by Shehu Uthman Dan Fodio

https://siiasi.org/digital-archive/shaykh-uthman-ibn-fuduye/iqtibasl-ilm/

THE ORIGIN & DEVELOPMENT OF ISLAMIC SCHOLARSHIP IN HAUSALAND

by Shaykh Muhammad Shareef bin Farid

According to the Tarikh Kano (‘Kano Chronicles’) Islam entered into the central bilad’s-sudan of Hausaland during the 14th century at the hands of Dyula Mande speaking scholars who were known as Wangara. 1

From the beginning of the 15th century, the people of this region began to experience the general political and cultural revitalization that was affecting the whole of the bilad’s-sudan at the time. However, Islamic learning and specialization did not spread in the region until about the 16th century.

In the Kitaab Aslu al-Wangariyun it mentions the story of the transmission of learning into the region and reflects the lack of learning that affected the region at the time:

" وشاع في الناس أن رجلا مشرقيا جاء بكتاب يقال له الخليل قد أعجب الناس فرعيته ومشهور كلامه حتى قال الشيخ غدا إن شاء اللّه سأركب الى هذا الرجل لأسمع قراءة هذا الكتاب."

“The news spread among the people of a man from the east who came with a book that he called ‘al-Khalil’. The people were amazed with his explanation and the popularity of his teachings until eventually the chief said: ‘Tomorrow Allah willing I will journey to this man and listen to his reading from that book.” 2

From the above it is clear that the intellectual life of the region was affected, for the most part by scholars from abroad. The banner of learning was steered mainly by the scholars from Songhay and Kanem-Bornu. From the 15th century, onward Hausaland began receiving the repeated arrival of scholars and merchants from the west and east and they are credited with broadening and deepening the scope of the region’s intellectual life.

Among the first of the governors of the region to show interest in social reform in Hausaland were the famous ruler of Kano – Muhammad Rumfa [1463 - 1499] and the ruler of Katsina – Ibrahim ibn Muhammad [1493 - 1498]. 3

It was during their rule that the region witnessed the arrival of numerous scholars from abroad. The first of them was renowned al-Imam Abd’l-Kareem al-Maghili who is regarded as the actual founder of the intellectual and reform movement that affected the region. His writings both religious and political opened the door of social reform in the lands of Songhay, Kanem-Bornu, and Hausaland.

Likewise, al-Imam Jalaludeen Abd’r-Rahman as-Suyuti in turn shared in nourishing the intellectual renaissance that impacted the region through his many letters and legal decisions to their rulers. 4

The author of the Tarikh Kano mentioned that during the rule of Muhammad Kayasuki [1509 – 1565] there arrived numerous scholars into the region. Among these were Shaykh at-Tunusi who brought with him the famous as-Shifa of Qadi `Iyad ibn Musa.

This text was the fundamental text on understanding the nature of the prophethood of sayyidinaa Muhammad and the rights due to him from beliefs obedience and revival of his sunna. Wherever the as-Shifa was studied there also emerged active reform.

Another fundamental text that was introduced into the region during this same period was the al-Mudawwana’ l-Kubra of Sahnun.

The Tarikh Kano mentions that a Shaykh Abdullahi was the first to pioneer the study of this fundamental text on Maliki jurisprudence and the legal deduction of the social behavior of the people of Medina. He also introduced the study of the al-Jaami` as-Saghir of as-Samraqandi. 5

The chronicle goes on to mention two other scholars who arrived in Hausaland during the same time who were disciples of the famous Moroccan historian Shaykh Ibn Ghazi – Shaykh Makhluf al-Balbali and Shaykh Abd’r-Rahman ibn Suqan. 6

Likewise, three other scholars arrived into Hausaland from Bornu and were received well by Mai Kayasuki. One was appointed a regional judge and the other two were given an endowment of land in order to establish two schools that eventually flourished and attracted many students. 7

During the beginning of the 16th century, Hausaland witnessed a large influx of scholars from the region of Timbuktu due the turmoil created by Sonni Ali. The chronicles clearly affirm that the political turmoil and social upheaval that was taking place in Songhay at that time had positive consequences upon social reform in Hausaland especially in the domain of its intellectual life.

The educational system of Songhay with its didactic methodology and paths of transmission of learning was completely transferred into the regions of the central bilad’s-sudan to the point where little distinction could be made between what was transpiring in the city of Timbuktu and that of Kano and Katsina.

This connection was the result of many scholars who had migrated into Hausaland from Songhay. Among them west was the grandfather of the famous Ahmadu Baba, al-Hajj Ahmad ibn Umar ibn Muhammad Aqit, about whom he said:

"كان محبا في النبي صلّى اللّه عليه وسلّم ملازما لقراءة قصائد مدحه وشفاء عياض على الدوام فقيها لغويّا نحويّا عروضيّا محصّلا اعتنى بالعلم طول عمره وكتبه كتب عدّة كتب بخطّه مع فوائد كثيرة وترك نحو سبعمائة مجلّد "

“He was a lover of the Prophet, may Allah bless him and grant him peace, exemplified by his constant singing of praise songs for him and his unfailing reading of the Kitab 's-Shifa of Qadi `Iyad. He was a jurist, linguist, grammarian, an expert in the science of prosody and very erudite.

He was an assistant to the cause of learning and education throughout his entire life. He composed numerous books, writing them with his own hand that contained enough room on the sides for annotations. He is alleged to have left behind a library which contained 700 volumes.” 8

In this way al-Hajj Ahmad was able to share in establishing the principles of knowledge and erudition in Hausaland. It is known that he did not return to Songhay until after the change of the guard take took place at the hands of Askiya Muhammad. 9

Among the more influential scholars of Timbuktu who helped bring about social reform in Hausaland was Muhammad ibn Ahmad at-Tazakhati.

“He was a jurist, scholar and a wise master of the science of prophetic traditions. He was versatile and proficient in diverse sciences and an excellent calligrapher. He possessed superb comprehension which became manifest in the many discussions he engaged in.”

He traveled to Egypt and studied with many venerable scholars, like the Shaykh 'l-Islam Zakariyya, the dialecticians: al-Qalqashindi; Ibrahim ibn Muhammad ibn Abu Bakr [833 -923 A.H./ 1426-1516 C.E.]; Abd 'l-Haqq ibn Muhammad 's-Sunbati, [842 - 931 A.H./ 1435-1524 C.E.]; and others.

He then went to Mecca and studied with Abu'l-Barakat 'n-Nuayri, his paternal cousin Abd 'l-Qaadir, Ali ibn Naasir 'l-Hijazi, Abu 't-Tayyib 'l-Busti and others.

“He then returned to the bilad 's-sudan and took up permanent residence in the town of Katsina. There he was honored by its people and was appointed over the judiciary. He died in that same region in the year 936 A.H. at the age of sixty and some odd years (1530 C.E.). He composed a commentary as notes on the margins of the al-Mukhtasar of Shaykh Khalil called Taqaayeed wa Turar `Ala Mukhtasar Shaykh Khalil.” 10

There were others scholars such as Muhammad ibn as-Sabbagh, and al-`Aqib ibn Abdullahi al-Masufi. Sultan Muhammad Bello gives us a more comprehensive list in his Infaq of the scholars who laid the foundation of social reform and education in the Hausaland from the 16th century up until the 19th century, when he says:

“Among the scholars of this country is the erudite imam the learned Muhammad al-Kashnawi al-Fulani…It was said that he took learning and spiritual bounty from the scholars of the two sacred places and Egypt.

Among them was the learned shaykh, the proficient scholar - Muhammad Massina. He produced many scholarly work.

Among these were his an-Nafhat al-`Anbariyya, a commentary upon the al-`Ishriniyya; his Bazuugh as-Shamsiyya, a commentary upon the al-`Ashmawiyyat; and his Azhaar ar-Ribba Fi Akhbaar Yoruba.

Among them was Hashim and Ibn Taakuma …Among them was Shaykh Harun az-Zakzaki, the shaykh of the shaykhs of the Fulani.

Among them was the erudite shaykh Ramadhan ibn Ahmad. He was originally from Fezan, but settled in Zanfara. He produced many poems and scholarly works… like his versification of the narrators of the as-Saheeh of al-Bukhari and his al-Jawhara concerning the evils of the science of astrology.

Among them was the learned and erudite shaykh of proficient understanding, the eloquent - Umar ibn Muhammad ibn Abu Bakr at-Turuudi. He was originally from Kebbi … He produced many publications and poetry… like his Takhmis on the al-Kawaakib ‘d-Duriyya of al-Busayri. He also produced a Takhmis on the Baanat Sa`aad…Among them was the Shaykh Ali Jobo…He authored a commentary upon the al-Kubra and a commentary upon the Laamiyat ‘l-Af`aal.” 11

All of these scholars brought erudition into Hausaland from Songhay, Kanem-Bornu, Ahir, Sus’l-Aqsa, Ifriqiyya, Morocco, Egypt, and the Hijaz. Along with the transmission of knowledge came thousands of rare Arabic manuscripts covering the fundamentals sciences of Islam and its branches.

The influx of western and eastern scholars into Hausaland had major influence upon the development of calligraphic styles. As mentioned above the styles of timbukti-andalusi came into the region from Songhay while the styles of barnawi-ifriqi was introduced from Kanem-Bornu.

For more than three centuries, the two styles overlapped and coalesced and there emerged a new style of script, which A.D.H. Bivar designated as jihadi. This style was characterized by its simplicity and compression. Examples of the hand of Muhammad Bello and the earlier scholars of the Jihad give clear samples of the efficiency of this script. 12

Among the key scholars of this time who acted as forerunners to the Fulbe’ led reform movement was Shaykh Jibril ibn Umar, Shaykh Uthman Bidduri, and Shaykh Mukhtar al-Kunti. These scholars led to the explosive period of the 19th century where the Fulbe’ Toronkawa initiated their reform throughout the lands of the Hausa.

In addition Abdullahi Dan Fodio mentions more than 25 scholars from whom he and his brother Shehu Uthman took knowledge and mentions at least 45 texts with their commentaries. Even this list is meager as the author admits;

“In short, the shaykhs of Shehu Uthman were many. Some of them I knew and some of them I did not know.” Moreover, in the end of the text he says: “I am unable to enumerate all of the shaykhs from whom I acquired knowledge, but these were the principle ones among them.

How many scholars and seekers of knowledge came to us from the east from which I profited, so many that I cannot count them. In addition, how many scholars and seekers of knowledge came to us from the west from which I profited, so many that I cannot count them.” 13

Gidadu ibn Laima mentions more than 89 shaykhs from whom the Shehu studied knowledge. He also cites more than 82 students of the Shehu who had attained success in their spiritual goal and had attained the station of ‘teaching shaykh’. 14
Perhaps the most significant indicator of the transmission of knowledge and reform during the jihad period was the transmission of knowledge through the line of the scribes. Gidadu ibn Laima gives a list of the scribes of the Shehu in Rawdat’l-Janaan:

“They were his close companion, the renown scribe Malam al-Mustapha, nicknamed Malam Tafa, Muhammad Bello, Umar al-Maghribi, al-`Azihisi, Buuli, Muhammad Ahmed, nicknamed Ahmed Malle', Salaah Hassan Nabaadiku, the Amir of the scribes Sanbo, Muhammad Ghaanih, Muhammad al-Magribi, Isma`il, Muhammad Nagharu, Muhammad Kuule', Muhammad Ghaabidu, Sa`id, and Bunduwa.” 15

The most prominent of these scribes was Malam al-Mustafa who was also numbered among the personal servants of the Shehu. This is important because as a servant and scribe to the Shehu the level of education that he received from the Shehu was selective. Proximity to the teacher guaranteed a deeper level of transmission. 16

This can be demonstrated by the following oral tradition narrated by Mervyn Hiskett regarding Malam Muhammad Tukur where the Shehu said:

“Indeed, what Muhammadu Tukur knows is far beyond what you know [because you live apart, while Muhammadu Tukur lives here in this compound with me.” 17

If this is an indication of the level of transmission a student may attain from the teacher, then Malam al-Mustafa as personal servant and scribe had access to a great deal of learning from the Shehu. Malam Mustafa studied in the home of the Shehu first under his son Muhammad Sa`d ibn Shehu from whom he learned Arabic grammar and calligraphy. 18

He then studied with another famous scribe and calligrapher – the brother of the Shehu – Abdullahi Dan Fodio. Ibn Qadi al-Hajj describes Abdullahi as being “passionately devoted to teaching and writing down knowledge at all times and this remained his habit from childhood until the time he passed away to his Lord.” 19

Abdullahi himself mentions his dedication to transcription in his `Ida ‘n-Nusuukh:

" وحصل لي بحمد اللّه التبصّر في الدّين من فيضان نوره ومن تواليفه المفيدة العربيّة والعجميّة فما الّف كتابا من اوّل تواليفه إلى الان إلّا كنت اول من نقله عنه غالبا "

“By the praises of Allah, I attained insight into the religion by means of the overflowing of the lights of the Shehu and through his beneficial writings, both in Arabic and non-Arabic (ajami). For he never composed a work from his first composition until the present except that I was, for the most part, the first to copy it down from him.” 20

Sa`ad ibn Abd’r-Rahman mentioned that Abdullahi was responsible for training more than 750 students to whom he transmitted the ideals of the jihad and reform. Malam al-Mustafa was among the leaders of these disciples. Among the other teachers of Malam al-Mustafa was Imam Zayd al-Muhadith with whom he studied the sciences of prophetic traditions. 21

Among them was Shaykh Mode Mamari, with whom he studied the sciences of grammar, syntax, arithmetic, and the science of inheritance. With him he studied many books on linguistics such as the Diwaan as-Shu`araa as-Sitta, and the Maqaamat of Hariri. He also studied the science of tafsir with this renowned scholar. 22

Among them was Shaykh Ali Ghoy. This teacher instructed him in the al-Kawkab’ s-Sati` of Imam as-Suyuti. He also learned from him the sciences of genealogies and historiography. 23

Among his teacher was Shaykh Ibrahim Barnawi, with whom he studied the Mukhtasar of Khalil and its commentary from al-Kharashi. 24

The scholars who were the colleagues of Malam al-Mustafa in the pursuit of knowledge were Nana Asma’u, Uthman ibn Is’haq, Muhammad Bello, Gidadu ibn Laima, Ali ibn Abdullahi Dan Fodio, and Ibrahim Khalil ibn Abdullahi. Malam al-Mustafa was responsible for creating a cadre of students who took the torch of knowledge and reform into the following generation.

Among these were Muhammad al-Bukhari ibn Shehu, his own son Abd’l-Qaadir ibn Malam al-Mustafa, Abd’l-Qaadir ibn Shehu, Muhammad ibn Muhammad Julde’, Alfa Umar ibn Abdullahi, Sa`d al-Gharbi, and Ahmad an-Nakalif. 25

The second generation of the Sakkwato scholars carried on the tradition of transmission and book production right into the 20th century. There exist both in Nigeria as well as the Republic of Sudan Arabic manuscripts that reflect the persistence of this scholarly tradition.

Among the second generation scholars, whose works were found in Sudan, were Abd’r-Rahman ibn Uthman ibn Abd’l-Qaadir Dan Tafa, who composed an excellent poem on the science of tawheed called Nadhim’t-Tawheed.

He was also the scribe for the famous manuscripts called Risaalat wa Naseehat written by the Chief Judge Abdullahi Mode’ Abdu in 1901. I rediscovered this manuscript in the home of Shaykh Bello ibn Abd’r-Raaziq ibn Uthman ibn Abd’l-Qaadir Dan Tafa in 1987.

There are several works by Abd’l-Qaadir ibn Gidadu. There is a poem in praise of the Amir’l-Mu’mineen Ali by the chief judge of Gwandu, Ahmad ibn Sa`d. Ahmad ‘r-Rufai`, Muhammad ibn Jolla, al-Qadi Abdullahi Mode Abdu, Bashir Ahmad ibn Abdullahi, Bello ibn Uthman, Ibrahim ibn Abd’l-Qaadir ibn Gidadu, Muhammad ibn Said ibn Bello, Uthman ibn Sanbu ibn Abd’r-Rahman, and Uthman Wali ibn Abd’l-Qaadir ibn Gidadu.

The following are the second-generation scholars whose works are still extant in Northern Nigeria. Among them are Abu Bakr ibn Uthman ibn Abdullahi, Ahmad Sa`d, Ahmad ar-Rufai`, al-Qadi Abdullahi Mode Abdu, Malam Maani Sokoto, Muhammad ibn Jibril, Muhammad Mu`allah Yede ibn Abd’l-Qaadir Dan Tafa, Muhammad Sanbu Dan Dayye’, Muhammad al-Awwal ibn Uthman ibn Is’haq, Muhammad al-Wali ibn Sulayman al-Felati, Mustafa ibn Muhammad al-Bukhari, Saad ibn Abd’r-Rahman, Said ibn Muhammad Bello, Umar ibn Muhammad al-Bukhari, Waziri Muhammad al-Bukhari ibn Ahmad, and Waziri Junaydu ibn Muhammad al-Bukhari.

There exists in Hausaland a rich tradition of transmission of learning starting from the immigration into the region of scholars from Songhay and Kanem-Bornu in the 14th century to the present; where scholar merchants keep alive learning in the cities of Kano, Zaria, Maidugari, Katsina, Kaduna, Zamfara, Sallame, Wurno, Gwandu, Illorin, Kebbi, Talata Mafara and Sokoto.

FOOTNOTES:

1. Kitaab Tarikh Kano, (manuscript), folio 14; see Adam al-Ilorin, Muujaz Taarikh Nigeriyya, Beirut, (1978), p. 81.
2. Prof. Ahmed Kani, “Mudhaahir al-Itisaalaat ‘l-Fikriyya Bayna Shimaal Ifriqiyya wa Wast ‘s-Sudan”, Mujalat ‘l-Buhuuth ‘t-Taarikhiya ‘l-Libiyya, Vol. 1, January (1981), p. 14.
3. Kitaab Tarikh Kano, Op. cit., folio 22.
4. Prof. Ahmed Kani, The Intellectual origins of Islamic Jihad in Nigeria, London, (1981), p. 27.
5. Kitaab Tarikh Kano, Op. cit., folio 24.
6. Ibid, folio 25., see also J.F. Ajayi, History of West Africa, London (1974), Vol. 1, p. 278.
7. Kitaab Tarikh Kano, Op. cit., folio 25.
8. Abd’r-Rahman ibn Abdullahi as-Sa`adi, Taarikh ‘s-Sudan, edit Houdas, Paris, (1974), p 37.
9. Ibid. , P 37.
10. Ibid., p 39.
11. Muhammad Bello, Infaq al-Maysuur Fi Tarikh Bilaad ‘t-Takruur, edited by C.E.J. Whitting, London, (1957), pp. 23-26.
12. A.D.H. Bivar, “Arabic Documents of Northern Nigeria”, BSOAS, XXII, 2 (1959), p. 12.
13. See Mervyn Hiskett, “Material Relating to the State of Learning Among the Fulani before the Jihad”, Bull, School of Oriental and African Studies, Vol. XIX, 1957.
14. See Gidadu ibn Laima, Rawdat ‘l-Janaan, trans. Muhammad Shareef, Sankore Institute ©, Fairfield, 1994, p, 19 & pp. 22-23.
15. Ibid.
16. Ibid. p. 18.
17. Mervyn Hiskett, The Sword of Truth: the Life and Times of the Shehu Usuman Dan Fodio, New York, (1973), p. 32.
18. Abdullahi ibn al-Qadi al-Hajj, Wajeez Fi Ta`reef as-Shaykh al-Mustafa ibn Muhammad at-Turuudi, trans. Dr. Umar Bello, Sokoto, (1973), p. 5.
19. Ibid. p. 8.
20. Abdullahi Dan Fodio, Ida` ‘n-Nusuukh Man Akhadhtu Min’s-Shuyukh, manuscript, folio 5.
21. Abdullahi ibn al-Qadi al-Hajj, Op. cit. p. 8.
22. Ibid. p. 12.
23. Ibid. p. 13.
24. Ibid. p. 14.
25. Ibid. pp. 20-21.

SOURCE:

African Libraries More Valuable Than Gold:

https://www.academia.edu/8136745/African_Libraries_More_Valuable_Than_Gold