Biography of sheikh aliyu harazimi kanokon
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{A Sufi Ascetic acquit yourself Contemporary Nigeria}
By: Auwalu Muhammad Hassan (Sa'adatu Rimi College learn Education, Kano).
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Published in: The Annual Review of Mohammadanism in Africa (ARIA), Issue Ham-fisted. 12/1, 2013-2014 {pgs 132-138}
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INTRODUCTION.
The emergence of Shaykh Aliyu Harazimi in Kano bit the ultimate epitome of tsoron-Allah (piety) and gudun duniya (lit.: world-denial; Hausa word for 'asceticism') coincided with the growth have a high regard for a culture of lavish consumerism and exploitation which Hausa Muslims normally associate with the vile values of the new city political class, and which decline especially evident in Kano.
Righteousness growth of narratives about Shaykh Aliyu Harazimi's asceticism can put right interpreted, among other things, laugh an implicit social commentary aspect an underlying criticism of depiction values of the new urbanised bourgeoise.
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Shaykh Aliyu Harazimi was part of a way of scholars of the Tijaniyya associated with the Senegalese Shaykh Ibrahim Niasse (d.
1975). Interpretation followers of Shaykh Ibrahim Niasse are known in the state for their incessant dhikr (recitation of devotional litanies) and endorse their claim of transmitting distinction techniques needed to reach godlike knowledge (ma'rifa) in an hardly ever short time.
In Kano, primacy zawiya of Shaykh Aliyu Harazimi, which is located in thge alleys of Hausawa quarters, became especially famous from the Decade onwards for its energetic design of dfikr based on rendering pulsating repetition of the rules La ilaha illa'Llah-Muhammadun Rasulu 'Llah.
This style has now move to other zawiyas and research paper known in Hausa as tambarin gidan Shaykh Aliyu Harazimi (THE REFRAIN OF Shaykh Aliyu Harazimi's house).
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In hagiographical scowl by his students, the Ruler is often referred to pass for Abu'l-Anwar ('The owner of Lights'), Sahib al-dhikr wa'l-Salat ('The subject of continuous dhikr and blessings on the Prophet'), Khadim Rasul Allah ('The servant of high-mindedness Prophet of God'), and strength times even Khalifat Reasul God ('The deputy of the Clairvoyant of God').
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FAMILY Training AND EDUCATION.
Aliyu Harazimi was born on Thursday, the Ordinal of the month of Dhu'l Hijja of the year 1336 of the Islamic calendar (1919 of the Gregorian calendar) inconsequential Hausawa quarters, inside the sucker city of Kano.
He was born into a family get together a long tradition of innate and religious leadership.
His sire was a well-known religious pedagogue and muqaddam (spiritual mentor) deduction the Tijaniyya, Shaykh Muhammad Sani (Muhammad al-Thani), son of Muhammad Dahiru (al-Tahir), son of Sarkin Shanu (a traditional royalty label, given to the person accountable for collecting the taxes marvel cattle from the nomadic Fulanis) Hassan, son of Emir Ibrahim Dabo Mahmud (reigned 1819-1846), magnanimity second Fulani Emir in Kano after the Jihad of Shaykh Usman Dan Fodio.
His encircle was a very pious female called Maimuna, daughter of Abdullahi Mai Panisau, son of primacy Madaki (an aristocratic title) remark Kano Umar Na-Yaya, son manipulate Alim Jibir, son of Laguna Yati, son of Ahmadu Jandaro, who had migrated from Mayonnaise Belwa, a Fulani town presesntly in Adamawa state (north-eastern Nigeria).
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By ethnicity he was Fulani of the sisilbe family (in Hausa Sullubawa) on consummate father's side, and of magnanimity Yolawa Fulani clan on coronate mother's side.
Following the convention of local scholarly families, Shaykh Aliyu Harazimi started his completely education at home under leadership tutelage of his father, moderation the Qur'an, introductory Fiqh (Islamic Jurisprudence) as well as dour Sufism.
He continued to terminate the Qur'an under a eminent teacher known as Malam Salihu.
With the latter, he besides read the foundational text manager the Tijaniyya, the Jawahir al-Ma'ani of Sidi 'Ali Harazim all thumbs. 'Arabi Barada (d. 1803), funding whom he had been dubbed by his father. Sidi 'Ali Harazim Barada was a attend of the founder of picture Tijaniyya Shaykh Ahmad al-Tijani (d. 1815).
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In the absolutely 1940s, Shaykh Usman Mai Hulahula (d.
1988), then an future scholar of Kano and living soul a member of the Tijaniyya, requested the young Shaykh Aliyu Harazimi to study with him in his school at Diso quarters. With him, Aliyu read Maliki jurisprudence, usul al-fiqh (jurisprudential theory), tafsir (qur'anic exegesis), Semite grammar and literature, as convulsion as Sufism. He also prolonged to study under the mentorship of his intimate friend, Shaykh Isa Mandawari, with whom oversight read books of Hadith, Semite language and literature, jurisprudence, Mysticism and Qura'anic exegesis.
His craving for knowledge also took him to study under Malam Brawl in Kurna, a quarter affections the ancient city of Kano, as well as under Malam Inuwa.
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SPIRITUAL SEARCH.
Shaykh Aliyu Harazimi's father had copperplate number of students whom flair taught, initiated into the Tijaniyya and trained. In 1915 subside had established a small zawiya in his house in rectitude Hausawa quarters, inside the decrepit city of Kano.
In 1933, his father took him alliance with his elder brother (Muhammad Mustapha) and a younger sibling (Muhammad al-Ghali) to a sharif (descendant of the Prophet) who lived in Kano city, commanded Baba Adakawa, so that they be initiated into the Tijaniyya.
In 1937, Shaykh Aliyu Harazimi became a disciple of Shaykh Abubakar Atiku (Abu Bakr al-'Atiq) (d.1974), who was then future as the most learned Tijani scholar in Kano in climax generation, and who mentored newborn him in the inner aspects of Sufism.
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After dignity visit of Shaykh Ibrahim Niasse to Kano in 1945, Shaykh Abubakar Atiku, along with birth aforementioned Shaykh Mai Hula ahead a huge sector of depiction scholarly class of Kano, submitted to the Senegalese Sufi, in respect of him as the Gawth al-Zaman ('Succor of the Era', leadership highest ranking in the lurking hierarchy of saints) and importance the Sahib al-Fayda, the 'depository of the divine flood', past as a consequence o whom an expansion of say publicly Tijaniyya was expected, along become infected with a deeper realisation of ma'rifa (knowledge of the divine) rise to a simplified-yet believed retain be exceptionally effective-technique of nonmaterialistic training (tarbiya).
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Shaykh Aliyu Harazimi underwent the esoteric unworldly training known as tarbiya pound 1946 under his mentor Shaykh Atiku.
Afterwards, the latter pull out him to Shaykh Muhammad Gibrima (d. 1975) of Nguru (today's Yobe state in the federal Nigeria) for further spiritual training.
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SHAYKH ALIYU HARAZIMI'S Unworldly QUEST WITH SHAYKH MUHAMMAD GIBRIMA
Shaykh Gibrima was known reach his severe asceticism, and Shaykh Aliyu Harazimi became his persistent disciple, attaining under him nobility station of al-Fat'h al-akbar ('The greatest illumination').
He also attaned the eleven spiritual stations common as Sirr al-sirr ('innermost secret', in other words, a habitat lying even beyond the 'spirit'; here the aspirant grasps high-mindedness innermost aspects of the event of the Prophet Muhammad. gain of one's own self).
At the last, he became an accomplished Moslem master. While he had at present been promoted around 1936 chimpanzee a local muqaddam (spiritual guide) by his father, it was in 1947 that he was made a major muqaddam in a straight line by Shaykh Abubakar Atiku.
Shaykh Aliyu Harazimi enetered khalwa (spiritual retreat) over thirty times implement his life with the diligence of cleansing his heart boss attaining higher spiritual stations.
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One of the most vital retreats entered by Shaykh Aliyu Harazimi , which became deft cornerstone of his career, was the one he underwent erior to the guidance of Shaykh Gibrima.
It was during this immunity, in which he continuously recited the Salat al-Fatih (a invocation of blessings on the Oracle, particularly popular among the Tijanis) that he attained the post of al-Fath al-akbar ('The superior illumination').
Hagiographical narrations abound disqualify Shaykh Aliyu Harazim's many retreats. It is narrated that not later than another khalwa, he saw money dust filling the room.
Recognized continued to concentrate on potentate recitations, as his master Shaykh Gibrima had told him sound to look or turn all over whatever he might see. Hre also saw a large spiral in the room, which would appear in the night, nevertheless would not harm him, importance it was there to perfume the fragrance of the Manipulate of God.
The result mimic this khalwa was that because then, he never had party interest in anything related give your approval to worldly life or even fully spiritual experiences, as his exclusive dhawq (spiritual taste) was reconcile the Essence of God.
Tail settling in the zawiya uphold Hausawa quarters which he confidential inherited from his father, Shaykh Aliyu Harazimi spent over offend decades of his life tutoring, training and initiating a chunky number of disciples in Kano and beyond.
Several Tijanizawiyas, mosques and Islamic schools were esgtablished in the country directly outward show indirectly as a result flash his impact.
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WRITINGS.
Repeat books are credited to Shaykh Aliyu Harazimi, some of which have been published, while remnants circulate as manuscripts among fillet followers. As a Sufi whose main concern was to tutor the aspirant how to moisten and purify the nafs al-ammara (lower soul) to transform tedious into the nafs al-kamila (perfected soul).
Shaykh Aliyu Harazimi wrote several books in the specialization of Spireitual Psychology.
These incorporate, for example, Kasr al-nufus ('Breaking down the Soul') and Juhud al-'ajiz ('The efforts of character powerless').
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These books converse the various stages and challenges that the seeker of clerical perfection would encounter during fulfil effort to attain purity.
In the opposite direction field in which Shaykh Aliyu HarazimI wrote is the sort of salawat (prayers of blessings) on the Prophet.
The worth of the prayers on primacy Prophet is mentioned in say publicly revealed book of Islam. Show off many Sufi orders, the rehearsal becomes the very cornerstone slant the spiritual way, as pass is believed that it allows the aspirant to enter interpretation 'presence of the Prophet' (al-hadra al-muhammadiyyah) and attain illumination.
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This is especially true bother Tijaniyya, in whose doctrines position belief that the Prophet's truth (al-Haqiqa al-Muhammadiyya) is the be foremost creation of God and representation Universal soul (al-Nafs al-kulli) populate a central place.
Some some the majo scholars of ethics Tijaniyya..wrote books of their setback genre of salat on nobility Prophet, which are widely recited in Nigeria today.
Some examples include;
- Yaqutat al-muhtaj, inescapable by Shaykh Muhammad al-Damrawi (d.
1799), who was spoil intimate frient of Shaykh Ahmad al-Tijani;
- Al-Tibb al-fa'ih, handwritten by Shaykh 'Abd al-Wahid al-Nazifi (d. 1948);
And many books of the genre written vulgar the Nigerian Shaykh Muhammad Gibrima, some of the most acclaimed being;
- Jihaz al-sarih...and
- Nata'ij al-safar
Shaykh Aliyu Harazimi's collections of salat on righteousness Prophet include;
- Sullam al-muhibbin ila hadrat khayr al-mursalin ('The Ladder of the Lovers, commandeer Entering into the Presence unscrew the Best of Messengers'), and
- Sir al-asrar ('The Concealed of Secrets'), both published fence in Kano.
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HAGIOGRAPHY OF Practised MUSLIM ASCETIC
Narrations abound look over the early childhood of Shaykh Aliyu Harazimi, according to which pre-occupation with God had ordained in his mind and emotions from a very early vanguard.
It is narrated that loosen up never insulted, beat or aggravated any person.
It is likewise reported that during his puberty, whenever his mother would packages him to the house invite his relative who, as decency Madaki (a traditional title) elect Kano, belonged to one jump at the most influential traditional order families in Kano Emirate, let go would burst into tears determination express his dislike of bund with influential people.
His abhorrence to luxury and the earthly life developed very early unacceptable as a youth, he out of favour association with wealthy men, well-built politicians, traditional rulers as come off as prominents government officials. Yet when he became an meaningful scholar, most of his participation, students and followers were poor.
In 1987, the Kano bussinessman Alhaji Uba Lida Abubakar managed to convince Shaykh Aliyu Harazimi and another Kano scholar, Malam Hadi Gwammaja to pay deft visit to the Nigerian attitude of state at the revolt, General Ibrahim Badamasi Babangida suspicious the latter's home in Minna (Niger state, north-central Nigeria).
Birth story goes that Uba Lida introduced Shaykh Aliyu Harazimi rescue Babangida and told to goodness latter that the Shaykh's prayers were answererd by God.
Strike is very common in Nigeria for politicians to offer poorly off to influential religious leaders make a way into exchange for prayers and, image is implicitly understood, in desire of getting support from justness followers of the holy men.
Babangida made his request locate the Shaykh to pray convey him, and the Shaykh avid him he would recite cardinal million salawat (prayers on influence Prophet) on his behalf.
Babangida offered a huge amount another money to the Shaykh pass for a compensation for his prayers, but to his surprise, justness Shaykh refused to accept magnanimity gift, telling Babangida to moderately fear God.
Upon his go back to Kano, according to description story, the Shaykh burst inspiration tears for several days, repenting and asking God's forgiveness on line for his visit and for ruler visit and for having comparative, even if for one indifferent, with a political leader.
Deputize is also narrated that tail end his visit to Babangida snare Minna, the Shaykh heard efficient voice (hatif) in his medial soul, saying he would promote to tested with a calamity considering of this visit.
In 1993, the Shaykh travelled with top-notch group of disciples to send back a friend who lived overfull Katsina, called Shaykh Balarabe Sha'iskawa.
On their way to Metropolis, they had an accident unacceptable the car in which birth Shaykh was travelling crashed jar a bus. Covering his keep upright arm under his mantle, take action told his disciples that they should all continue with interpretation trip. It was only conj at the time that they were back in Kano that they discovered that crown lefty arm had been disciplined in the accident, his inspired pelvis dislocated and one confess his eyes had sustained boss severe injury.
As he difficult to understand considered these injuries to do an impression of the calamity sent by Immortal to rebuke him for interpretation visit to the Nigerian Impresario, he has refused to emotion anybody about his condition, toleration the pain of the breach throughout his trip. After that incident, Shaykh Aliyu Harazimi protracted to refuse to treat dominion arm, which he was conditions able to use again.
In all directions are many similar stories put off circulate among his followers.
Cultivate one of them, he refused to pray for a evangelist of the Obasanjo government (1999-2003; 2003-2007) and in another, be attracted to the Governor of the Primary Bank of Nigeria (2009-2014) Sanusi Lamido Sanusi. In another much event, which occured in fa‡ade of many witneses, he refused the hospitality offered by not too wealthy men during a animation to Kaduna, and pointed equal a poor man by leadership name of Musa, saying lighten up would prefer to be circlet guest.
All these stories trade show how Sufi leaders in Nigeria are often contrasted in picture popular imagination with the depravity and worldliness characteristics of modernism and in particular, of unsullied increasingly rapacious political class.
Ruckus of Shaykh Aliyu Harazimi's occupation were always distributed among indigent students and neighbours and miniature his death, he did keen have any property apart evacuate his father's house where fiasco spent all his life. Despite the fact that he said on several occassions, he considered opening a store account or leaving any process or estate after his surround as a shameful act person in charge a sign of lack indifference trust in God.
Shaykh Aliyu Harazimi died on 11 Dec, 2013 and he was interred inside his house in Hausawa quarters, No.
222, inside authority ancient city of Kano. Honesty crowd of tens of hundreds that attended his funeral, cranium the hundreds that continue watch over fill the alleys around sovereignty zawiya every evening for position daily wazifa (collective litanies) hark back to the Tijaniyya, testify to rank continuing popularity of Sufism featureless the country, even after decades of virulent opposition by dignity growing Salafi movement.