VOICE of Qadiriyyah

Ya Allah ka kara Jaddada Rahamar ka ga Gwarzon Musulunci Maulana Amiril Jaishi Assufy Alkabary Almaliki Al'ash'ri Assinhaji Aljabiri Altumbkty Alqadiri Alkanawy.

Ku Kyauta Zato Ku bar Gilli da Hiqdi
Ku Somu Saboda Khallakul Bariyyah.

-Malam Kabara R,A

Idan zaka hadu damu wace shawara zaka bamu?

Mabiya Dariqar Qadiriyyah na Duniya da Nigeria Suna cikin Alhinin kisan kiyashi da akayi ma yan uwan mu Sufaye a wajen Taron Mauludin fiyayyen Halitta Annabi Muhammad S.A.W

Tabbas Wannan babban lamari ne da ba zamu lamunta ba a matsayin mu na musulmai, kuma muna kira ga gwamnati da ta gaggauta bin kadin abin da ya faru

Muna Addu,a Allah ya gafarta masu yayi masu rahama ya hada fuskokin mu gaban Annabi S..A..W

.

Ziyarar Waliyyan Kano!

THE EARLY MISSION OF SHEHU UTHMAN DAN FODIO

by Shaykh Muhammad Shareef bin Farid

The mission of Shehu Uthman began at the age of twenty in 1774, when his teacher the saintly Shaykh Jibril ibn Umar, went on the pilgrimage to Mecca. Although the Shehu yearned to accompany his teacher on the hajj, he was not allowed due to the fact that his father, the learned Fodio Muhammad, had not given him permission to go. The distance was far too great between Agadez and his home in Degel to get his request to his father.

This event had profound effect upon the spiritual development and direction of the Shehu. In fact, you can say that the inability to make the hajj and the resultant yearning (shawq) which this caused, became the dialectical moment for the Shehu and it ignited a fire in his heart which would thereafter never extinguish.

This fire was a burning desire to be near Prophet Muhammad, may Allah bless him and grant him peace, physically in the city of Tayba, al-Medina al-Munawwara. Since he could not be near him physically, the Shehu was resolved to be near him spiritually and metaphysically.

The Prophet, may Allah bless him and grant him peace once said, "The mercy of Allah is with my khalifs." It was said, "Whom are your khalifs?" He said, "Those who revive my Sunna and teach it to the people. Whoever revives my Sunna, has given life to me. Whoever gives life to me, will be with me in Paradise."1

This idea of revival of the Living Sunna constituted the root and branches of the spiritual path as conceived by Shehu Uthman Dan Fodio. The Messenger of Allah is the timeless SHAYKH of this Path, and the goal of the Path is to revive, invigorate and make a living reality the Sunna of the Prophet in all states, and circumstances.

It was this reality, emerging from yearning to be in the Presence of the Messenger of Allah, which caused the Shehu to produce his first composition in Arabic which marked the beginning of his mission of calling people to Allah.

What is unique about this poem is that he couched inward mystical meanings of the spiritual path behind common phrases such as “visiting the grave/tomb”, “the dust of the sandles of the Prophet”, directing oneself to Tayba/Medina”, "absence/demise of that guide", etc, in order to express, not only his own evolving spiritual state, but to clarify the Spiritual Path in general. In this regard, this poem or song, when read carefully, is code language for the Path of spiritual illumination.

The Shehu said yearning for the presence of the Prophet,

"Is there for me a way to travel swiftly towards Tayba,
To visit the tomb of the Hashimi Muhammad?

That which has spread its fragrance under his protection
Has caused the pilgrims to convulse in the direction of Muhammad

I went away bathed in tears, tears falling like a down pour,
Yearning towards that Prophet Muhammad

I swear by the Rahman, I possess not a single excellent trait,
I am only totally encompassed in the love of Prophet Muhammad

I give a description of the affliction of my longing for him which is plain to see
Truly for me there are no pleasures and joys in life without Muhammad.

I have become exhausted yearning to hasten to his grave
For me there are no enjoyments without visiting that Master

He is the sun of illumination, crown of guidance, the sea of generosity
Indeed there is no good except in following Muhammad.

He is the downpour whose blessings encompass all creatures
Rather, the entire creation of Allah is less than Muhammad.

If I had traveled to Tayba I would have obtained the object of my desires,
Being completely covered in the dust of the sandals of Muhammad.

The grave of Ahmad is plastered with fragrances
I am strengthened with the scent of the musk, the merits of Muhammad.

The sun is nothing nor is the eclipse which distorts it,
There is no eclipsing the light of that Master.

The desire of my heart is to visit his house,
My tears overflows from the absence of that guide.

My tears pour forth when I remember his demise,
For I am consumed in the love of Prophet Muhammad.

If it is said to me 'Who fills you with longing among mankind?'
Then I will say, 'I am passionately in love with Muhammad.

Completely destroyed is the one who refuses to follow his path,
His torment will be prolonged here and likewise in the next life.

Arise with us and let us run to the sun of guidance,
Let us swiftly traverse the open dessert to visit the grave of Muhammad.

Let’s fasten our saddles tight towards the beauty of the Day of Standing,
Let’s role ourselves in the dust of that mosque in Tayba.

The fires of passion moves freely between our breast,
I am snatched away towards him with love and longing.

We have been sealed with his honor between the two worlds,
We are completely dissolved from devotion to Prophet Muhammad.

His swords have cut the necks of the idolaters'
Who can contest the perfections of Muhammad?

There is no intimacy except in visiting his grave,
There is no abundance except in proximity to Muhammad.

The heights of the stars have set by means of his elevation,
Who can reach the exalted ranks of Muhammad?

We tower above all creatures by means of his eminence,
We have become chieftains among them by the power of Ahmad.

How many straying in darkness have been guided by him?
For his illuminations reside in the heart of every who unifies the ONE GOD.

The withdrawing of our tears have overflowed by his love,
The sins of our disobedience is wiped out by means of Muhammad.

No person has come with the likeness of his character,
Who can encompass the astounding miracles of Ahmad?

Who can establish the amount of his Divine tokens and signs,
Like the grains of sands are the numbers of the miracles of Muhammad.

The Throne of the Lord of the worlds are a part of his forces,
There is no created being like that of Prophet Muhammad."2

The Shehu continued to pour out eloquent verses in praise of the Messenger of Allah, may Allah bless him and grant him peace which demonstrated his intense love and yearning to be in his presence. More importantly, this song, marked the turning point of the Shehu’s life and mission.

At the age of twenty the Shehu declared his awareness of the stations of the Perfect Man and his longing to attain the lights of this sublime position; and his commitment to call all humanity to the WAY of the Living Sunna. He composed the poem in sixty-three verses, each verse representing a year of the life of Prophet Muhammad, may Allah bless him and grant him peace, until he said at the end,

"With the help of the Lord of the worlds, I have completed it,
And made its number like the years of Muhammad.

In the year qaf, shin after nun, jeem - so understand!3
From the hijra of the best guide the Prophet Muhammad."4

Abdullahi Dan Fodio said:

"He who knows the date of the hijra in this poem of his, knows that the start of his affair was in calling the people to religion, which was about 1188 A.H. (1774 C.E.)…

Then we rose up with the Shehu helping him in his mission for the cause of the deen. He traveled for that purpose to the east and the west, inviting people to the religion of Allah by his preaching and his ajami poems, destroying the customs contrary to the shari`a.

Some of the people from the surrounding lands came to him and entered his jama`at in his place called Degel and which had become famous because of him…until we journeyed with him to the country of Kebbi. There he invited them to correct their Iman, Islam and Ihsan and to leave the customs which had abased them. As a result many people made repentance at his hands and journeyed to him when he returned to his homeland in Degel. Large groups listened to his sermons and Allah opened their hearts to accept him for the first time…

Then the Shehu traveled throughout the country until his jama`at increased and spread. It is important to note that the Shehu was not in the habit of visiting the rulers nor having anything to do with them. When his jama`at grew around him and his affair became well known to the rulers and others - he then realized that it was necessary to travel to them and invite them to the same message he had invited the common people.

He then visited Bawa, the ruler of Gobir and explained to him what sound Islam was, ordered him to adhere to it and to establish justice in his country. As a consequence, the Shehu, was empowered by the governmental authorities to activate social reform.

He then returned to his own land being empowered to call the people to the religion. This was due to the fact that those who did not fear Allah, only feared rejecting his call because of his affiliation and support from the ruler. This continued until we emigrated to the lands of Zamfara to invite its people to the religion. We remained there nearly five years.

Zamfara was a land whose people were completely overcome with ignorance having not whiffed the scent of Islam. They used to attend the Shehu's lectures mixing with their women. He separated then, teaching them that mixing together was forbidden. This was after he had taught them the laws of Islam…

In fact the committing of the lesser of the two sins is incumbent, regarding the religion and worldly issues. The five universal necessities are five:

the religion (deen);
the reason (`aql);
wealth (maal);
lineage (nasab); and
honor (`ird).

When there is an opposition between them, then religion comes first and offenses against the remaining universals are endured patiently. This is because they are less serious than an offense against religion…

Thus, the evil of leaving women in ignorance, not knowing what is incumbent upon them. Rather, abandoning women where they know nothing of Islam is a greater evil than their mixing with men. This is because the first evil relates back to religion, such as iman, islam and ihsan, and the obligation upon every Muslim, man AND woman to know this; while the second evil of the intermixing of men and women in order to learn their religion relates back to lineage."5

The Shehu used to go to the places where the common people gathered in the various cities he visited in order to invite them to reformation and repentance. Like most reformers, the Shehu, exploited the mass medium of that age. He would compose Fulfulde’ and Hausa songs designed to awaken the common people to their responsibilities to Allah and His Messenger.

The themes of the Shehu’s songs dealt with condemnation of:

[1] holding the deen of Islam lightly;
[2] the established customs which contradicted the sunna of the Prophet;
[3] the corrupt marriage conventions;
[4] intermingling of men and women at ceremonial occasions;
[5] fornication and adultery;
[6] illicit slavery;
[7] women’s indecent clothing;
[8] gossip and lies;
[9] lust and craving for wealth and position;
[10] fetishism, magic practices, incantations, soothsaying and witchcraft;
[11] Muslims conspiring with non-Muslims against the general welfare of the Muslims; and
[12] thinking that Islam was a ‘fulani’ or a ‘Black thing’.

So the Shehu utilized the medium of his age, which was Hausa and Fulani songs or poetry to reach the hearts and minds of the people. Similarly in every age, the effective and proactive reformers of their ages master the use of the medium of their age in order to deliver the message to the people.

The Shehu said in his famous Fulfulde’ song called Boneji Lesdi Hausa (The Troubles of Hausaland):

“Boneji lesdi Hausa di’i he dudi
Di mbanngudi wona yo dum ko sudi

The troubles in Hausaland are many
They are exposed and nothing is hidden

Goddi ngi’e goddi nane he noppi
Komoye modibbo da’yi ko nyuppi

Some are seen, some are only heard
Each scholar has done the best of his ability

Wodbe mbolwi njabora salaneki
Na fa yo kowa riskoya jabaneki

Some spoke out, were received coldly and not supported
Not everybody is received with cooperation.”

These songs became popular among the common people, governors, and the spiritually elite alike; and were the prevalent messages being echoed in the market places. In this way, the Shehu, set about by using poetry and song as a means of popularizing the Islamic call and making it chic, and cool.

It is in this light that we must view, modern poets of this Hip Hop age. Yusef Bey (Mos Def), Talib Kweli, Akil Talib, Amir Sulayman, the Mujahideen Team and others in this New Muslim Cool era; who have the potential through their art and the opportunity to use the medium to ignite social change – just as the SHEHU did, when he was young.

Innalillahi wa inna ilaihiraji,un
Innalillahi wa inna ilaihiraji,un
Innalillahi wa inna ilaihiraji,un

Na kadu matuka da samun labarin rasuwar daya daga cikin jajirtattun mutane Idris yahaya almadeena. Ina Addu,a a gare shi Ubangiji Allah ya gafarta mashi yasa ya huta, Allah ya hada shi da ceton Manzon Allah s,a,w

Kadai Yake Jalla ba a Gama
Gwani yake ambaton sa Zuma
Idan Ya soka kan Ajima
Ya kaika cikin Sahun Masana.

Qadiriyyah bata da Dan takara, duk dan takarar da kaji ya kwanta maka a rai ka zabe shi.

Allah ya zaba mana Shugabanni na gari.

Zamu kirkiri wata gidauniya ta taimakon gaggawa ga zallar yan Qadiriyyah, Wace Shawara Zaku bamu?

A historical photo of Saddām Ḥussein at the resting place of Shaykh 'Abd al-Qādir al-Jīlānī in Baghdad, Iraq.

Marigayi Sadam Husain a Makwancin Sarkin Waliyyan Allah sheikh Abdulqadir Jilani R,A

Sauti na Farko Shakikin Abdujabbar ne Uwa daya Uba daya wato Qasiyuni ya fassara daya daga cikin Hadisan da Abduljabbar yayi ma fassarar gatari ya chanja masu maana ya zagi Shugaba S'A'W ga yadda hadisin yake kuma ga yadda Shi Qasiyuni ya fassara shi

Sauti na Biyu Abduljabbar ne yayi ma hadisin fassarar Gatari ya kara wasu kalmomi ya chanja maanar hadisin yaci mutunci Shugaba S'A'W

Sauti na ukku kuma Muryar Qasiyuni ce dai har wa yau yake fadar hukuncin wanda ya aikata abinda Abduljabbar ya aikata na kirkirar zagin ma'aikin Allah S'A'W kuma yace wani ne ya yayi.

Allah mun gode maka, tun farko bamu tsoron wani kato bamu bukatar wani zumunci akan mutuncin Annabi s'a'w

ko hasidin iza hasadin ya saurari wannan bayanan yasan akwai cin karo kuma yasan fassarar da Qasiyunin yayi itace fassarar da malamai sukayi.

Ya Allah muna rokon ka ka kara tsinema dukmai kawo rudani acikin addinin musulunci.

Maulana Khalifa Yayin da ake addu'a a wajen Maukibin Yara da suke gabatarwa duk shekara.

Cikin Ikon Allah Maulana Khalifa na sami halartar Kahatmar Maukibin yara wanda ake gabatarwa a gidan Qadiriyyah duk shekara, Maulana Khalifa ne ya assasa maukibin wanda akeyi bayan anyi maukibin Qadiriyyah na shekara.

Allah ya taimaki Imarar Qadiriyyah.