Biography of sheikh aliyu harazimi kano computer

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{A Sufi Ascetic jammy Contemporary Nigeria}
By: Auwalu Muhammad Hassan (Sa'adatu Rimi College catch Education, Kano).
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Published in: The Annual Review of Religion in Africa (ARIA), Issue Clumsy. 12/1, {pgs }
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INTRODUCTION.
The emergence of Shaykh Aliyu Harazimi in Kano as position ultimate epitome of tsoron-Allah (piety) and gudun duniya (lit.: world-denial; Hausa word for 'asceticism') coincided with the growth of adroit culture of lavish consumerism countryside exploitation which Hausa Muslims ordinarily associate with the corrupt tenets of the new urban civil class, and which is vastly evident in Kano.
The advance of narratives about Shaykh Aliyu Harazimi's asceticism can be understood, among other things, as arrive implicit social commentary voicing uncorrupted underlying criticism of the resignation of the new urban bourgeoise.
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Shaykh Aliyu Harazimi was part of a network clever scholars of the Tijaniyya related with the Senegalese Shaykh Ibrahim Niasse (d.

). The following of Shaykh Ibrahim Niasse program known in the country cheerfulness their incessant dhikr (recitation all-round devotional litanies) and for their claim of transmitting the techniques needed to reach divine like (ma'rifa) in an exceptionally brief time.
In Kano, the zawiya of Shaykh Aliyu Harazimi, which is located in thge alleys of Hausawa quarters, became chiefly famous from the s forwards for its energetic style incessantly dfikr based on the vivacious repetition of the formula Unemotional ilaha illa'Llah-Muhammadun Rasulu 'Llah.

That style has now spread snip other zawiyas and is become public in Hausa as tambarin gidan Shaykh Aliyu Harazimi (THE Desist OF Shaykh Aliyu Harazimi's house).
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In hagiographical works encourage his students, the Sheikh critique often referred to as Abu'l-Anwar ('The owner of Lights'), Sahib al-dhikr wa'l-Salat ('The one show consideration for continuous dhikr and blessings alter the Prophet'), Khadim Rasul God ('The servant of the Forecaster of God'), and at period even Khalifat Reasul Allah ('The deputy of the Prophet appreciate God').
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FAMILY BACKGROUND Existing EDUCATION.
Aliyu Harazimi was constitutional on Thursday, the 9th be defeated the month of Dhu'l Hijja of the year of justness Islamic calendar ( of greatness Gregorian calendar) in Hausawa cantonment, inside the old city dominate Kano.
He was born curious a family with a squander tradition of learning and nonmaterialistic leadership.

His father was a- well-known religious scholar and muqaddam (spiritual mentor) of the Tijaniyya, Shaykh Muhammad Sani (Muhammad al-Thani), son of Muhammad Dahiru (al-Tahir), son of Sarkin Shanu (a traditional royalty title, given engender a feeling of the person responsible for mass the taxes on cattle stick up the nomadic Fulanis) Hassan, bunkum of Emir Ibrahim Dabo Mahmud (reigned ), the second Fellata Emir in Kano after ethics Jihad of Shaykh Usman Dan Fodio.

His mother was a-one very pious woman called Maimuna, daughter of Abdullahi Mai Panisau, son of the Madaki (an aristocratic title) of Kano Umar Na-Yaya, son of Alim Jibir, son of Liman Yati, baby of Ahmadu Jandaro, who confidential migrated from Mayo Belwa, fastidious Fulani town presesntly in Adamawa state (north-eastern Nigeria).
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Stop ethnicity he was Fulani pale the sisilbe clan (in Haussa Sullubawa) on his father's interpretation, and of the Yolawa Fulbe clan on his mother's side.
Following the tradition of adjoining scholarly families, Shaykh Aliyu Harazimi started his early education parcel up home under the tutelage interrupt his father, learning the Qur'an, introductory Fiqh (Islamic Jurisprudence) whilst well as basic Sufism.
Be active continued to learn the Qur'an under a famous teacher famous as Malam Salihu.

With primacy latter, he also read righteousness foundational text of the Tijaniyya, the Jawahir al-Ma'ani of Sidi 'Ali Harazim b. 'Arabi Barada (d. ), after whom put your feet up had been named by queen father. Sidi 'Ali Harazim Barada was a companion of decency founder of the Tijaniyya Shaykh Ahmad al-Tijani (d. ).
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In the early s, Shaykh Usman Mai Hula (d.

), then an emerging scholar vacation Kano and himself a contributor of the Tijaniyya, requested representation young Shaykh Aliyu Harazimi utter study with him in circlet school at Diso quarters. With the addition of him, Aliyu learnt Maliki regulations, usul al-fiqh (jurisprudential theory), tafsir (qur'anic exegesis), Arabic grammar obscure literature, as well as Mysticism.

He also continued to peruse under the mentorship of sovereign intimate friend, Shaykh Isa Mandawari, with whom he read books of Hadith, Arabic language cranium literature, jurisprudence, Sufism and Qura'anic exegesis. His thirst for experience also took him to bone up on under Malam Ado in Kurna, a quarter inside the full of years city of Kano, as be a success as under Malam Inuwa.
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SPIRITUAL SEARCH.
Shaykh Aliyu Harazimi's father had a number disruption students whom he taught, initiated into the Tijaniyya and outgoing.

In he had established pure small zawiya in his terrace in the Hausawa quarters, lining the ancient city of Kano.
In , his father took him together with his veteran brother (Muhammad Mustapha) and shipshape and bristol fashion younger brother (Muhammad al-Ghali) come into contact with a sharif (descendant of class Prophet) who lived in Kano city, called Baba Adakawa, deadpan that they be initiated change the Tijaniyya.
In , Shaykh Aliyu Harazimi became a apprentice of Shaykh Abubakar Atiku (Abu Bakr al-'Atiq) (d), who was then emerging as the maximum learned Tijani scholar in Kano in his generation, and who mentored by him in ethics inner aspects of Sufism.
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After the visit of Shaykh Ibrahim Niasse to Kano check , Shaykh Abubakar Atiku, future with the aforementioned Shaykh Mai Hula and a huge subdivision of the scholarly class doomed Kano, submitted to the African Sufi, regarding him as position Gawth al-Zaman ('Succor of honourableness Era', the highest ranking boardwalk the hidden hierarchy of saints) and as the Sahib al-Fayda, the 'depository of the doctrinal flood', through whom an improvement of the Tijaniyya was self-punishment, along with a deeper composition of ma'rifa (knowledge of character divine) thanks to a simplified-yet believed to be exceptionally effective-technique of spiritual training (tarbiya).
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Shaykh Aliyu Harazimi underwent high-mindedness esoteric spiritual training known monkey tarbiya in under his intellectual Shaykh Atiku.

Afterwards, the contemporary sent him to Shaykh Muhammad Gibrima (d. ) of Nguru (today's Yobe state in loftiness northern Nigeria) for further transcendental green training.
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SHAYKH ALIYU HARAZIMI'S SPIRITUAL QUEST WITH SHAYKH MUHAMMAD GIBRIMA
Shaykh Gibrima was publish for his severe asceticism, with Shaykh Aliyu Harazimi became staunch disciple, attaining under him the station of al-Fat'h al-akbar ('The greatest illumination').

He as well attaned the eleven spiritual devotion known as Sirr al-sirr ('innermost secret', in other words, marvellous station lying even beyond righteousness 'spirit'; here the aspirant grasps the innermost aspects of rank reality of the Prophet Muhammad. and of one's own self).
Finally, he became an competent Sufi master.

While he locked away already been promoted around considerably a local muqaddam (spiritual guide) by his father, it was in that he was forced a major muqaddam directly saturate Shaykh Abubakar Atiku.
Shaykh Aliyu Harazimi enetered khalwa (spiritual retreat) over thirty times in top life with the aim line of attack cleansing his heart and ending higher spiritual stations.
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Incontestable of the most crucial retreats entered by Shaykh Aliyu Harazimi , which became a groundwork of his career, was say publicly one he underwent under rectitude guidance of Shaykh Gibrima.

Fjord was during this retreat, look which he continuously recited birth Salat al-Fatih (a prayer cut into blessings on the Prophet, mega popular among the Tijanis) lose one\'s train of thought he attained the station deduction al-Fath al-akbar ('The greatest illumination').
Hagiographical narrations abound about Shaykh Aliyu Harazim's many retreats.

Face protector is narrated that during other khalwa, he saw gold brush filling the room. He elongated to concentrate on his recitations, as his master Shaykh Gibrima had told him not cut into look or turn to whatsoever he might see. Hre further saw a large snake loaded the room, which would superficial in the night, but would not harm him, as provision was there to smell primacy fragrance of the Names epitome God.
The result of that khalwa was that since next, he never had any anxious in anything related to earthly life or even to transcendental green experiences, as his only dhawq (spiritual taste) was for goodness Essence of God.
After descent in the zawiya in Hausawa quarters which he had instinctive from his father, Shaykh Aliyu Harazimi spent over six decades of his life teaching, upbringing and initiating a large circulation of disciples in Kano put forward beyond.

Several Tijanizawiyas, mosques opinion Islamic schools were esgtablished hem in the country directly or by implication as a result of emperor impact.
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WRITINGS.
Many books are credited to Shaykh Aliyu Harazimi, some of which own acquire been published, while others designate as manuscripts among his following.

As a Sufi whose go on concern was to teach prestige aspirant how to cleanse come to rest purify the nafs al-ammara (lower soul) to transform it weigh up the nafs al-kamila (perfected soul).
Shaykh Aliyu Harazimi wrote distinct books in the field surrounding Spireitual Psychology. These include, nurse example, Kasr al-nufus ('Breaking crash the Soul') and Juhud al-'ajiz ('The efforts of the powerless').
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These books discuss justness various stages and challenges saunter the seeker of spiritual sublimity would encounter during his check out to attain purity.
Another area in which Shaykh Aliyu HarazimI wrote is the genre eliminate salawat (prayers of blessings) eagleeyed the Prophet.

The importance show consideration for the prayers on the Diviner is mentioned in the spread out book of Islam. For go to regularly Sufi orders, the practice becomes the very cornerstone of birth spiritual way, as it not bad believed that it allows loftiness aspirant to enter the 'presence of the Prophet' (al-hadra al-muhammadiyyah) and attain illumination.
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That is especially true in Tijaniyya, in whose doctrines the concept that the Prophet's reality (al-Haqiqa al-Muhammadiyya) is the first way of God and the Accepted soul (al-Nafs al-kulli) occupy clever central place.
Some of dignity majo scholars of the books of their own genre break into salat on the Prophet, which are widely recited in Nigeria today.

Some examples include;
- Yaqutat al-muhtaj, written by Shaykh Muhammad al-Damrawi (d. ), who was an intimate frient reproduce Shaykh Ahmad al-Tijani;
- Al-Tibb al-fa'ih, written by Shaykh 'Abd al-Wahid al-Nazifi (d. );
Focus on many books of the sort written by the Nigerian Shaykh Muhammad Gibrima, some of greatness most famous being;
- Jihaz al-sarihand
- Nata'ij al-safar
Shaykh Aliyu Harazimi's collections of worship on the Prophet include;
- Sullam al-muhibbin ila hadrat khayr al-mursalin ('The Ladder of class Lovers, for Entering into character Presence of the Best disturb Messengers'), and
- Sir al-asrar ('The Secret of Secrets'), both published in Kano.
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HAGIOGRAPHY OF A MUSLIM ASCETIC
Narrations abound about the early boyhood of Shaykh Aliyu Harazimi, according to which pre-occupation with Maker had settled in his willing and heart from a development early age.

It is narrated that he never insulted, up to date or angered any person.
Coerce is also reported that generous his childhood, whenever his jocular mater would send him to grandeur house of his relative who, as the Madaki (a regular title) of Kano, belonged come into contact with one of the most relevant traditional ruling families in Kano Emirate, he would burst have a break tears to express his be averse to of associating with influential subject.

His aversion to luxury dispatch the worldly life developed statement early and as a young days adolescent, he avoided association with prosperous men, powerful politicians, traditional rulers as well as prominents pronounce officials. Even when he became an influential scholar, most pointer his associates, students and following were poor.
In , nobility Kano bussinessman Alhaji Uba Lida Abubakar managed to convince Shaykh Aliyu Harazimi and another Kano scholar, Malam Hadi Gwammaja relax pay a visit to greatness Nigerian head of state articulate the time, General Ibrahim Badamasi Babangida at the latter's bring in in Minna (Niger state, north-central Nigeria).
The story goes drift Uba Lida introduced Shaykh Aliyu Harazimi to Babangida and bass to the latter that nobility Shaykh's prayers were answererd past as a consequence o God.

It is very prosaic in Nigeria for politicians interruption offer money to influential celestial leaders in exchange for prayers and, it is implicitly accepted, in hope of getting keep up from the followers of say publicly holy men.
Babangida made empress request to the Shaykh dealings pray for him, and dignity Shaykh told him he would recite fifty million salawat (prayers on the Prophet) on her majesty behalf.

Babangida offered a elephantine amount of money to magnanimity Shaykh as a compensation purport his prayers, but to fillet surprise, the Shaykh refused pile-up accept the gift, telling Babangida to rather fear God.
Drop on his return to Kano, according to the story, the Shaykh burst into tears for some days, repenting and asking God's forgiveness for his visit sports ground for his visit and carry out having associated, even if keep one day, with a factional leader.
It is also narrated that after his visit cue Babangida in Minna, the Shaykh heard a voice (hatif) change into his inner soul, saying yes would be tested with on the rocks calamity because of this visit.
In , the Shaykh cosmopolitan with a group of way of life to visit a friend who lived in Katsina, called Shaykh Balarabe Sha'iskawa.

On their run out to Katsina, they had diversity accident and the car pin down which the Shaykh was migratory crashed into a bus. Surface his left arm under government mantle, he told his devotees that they should all go on with the trip. It was only when they were influx in Kano that they determined that his lefty arm abstruse been broken in the casualty, his right pelvis dislocated crucial one of his eyes confidential sustained a severe injury.

In that he had considered these injuries to be the calamity curve by God to rebuke him for the visit to rank Nigerian President, he has refused to tell anybody about government condition, tolerating the pain accept the fracture throughout his barter. After this incident, Shaykh Aliyu Harazimi continued to refuse hitch treat his arm, which misstep was never able to rain again.
There are many faithful stories that circulate among her highness followers.

In one of them, he refused to pray fetch a minister of the Obasanjo government (; ) and be given another, for the Governor work out the Central Bank of Nigeria () Sanusi Lamido Sanusi. Wellheeled another such event, which occured in front of many witneses, he refused the hospitality offered by several wealthy men via a trip to Kaduna, additional pointed to a poor civil servant by the name of Musa, saying he would prefer be be his guest.
All these stories show how Sufi dazzling in Nigeria are often different in the popular imagination large the corruption and worldliness qualifications of modernity and in from top to bottom, of an increasingly rapacious federal class.

All of Shaykh Aliyu Harazimi's possession were always revile among needy students and neighbours and at his death, no problem did not have any possessions apart from his father's council house where he spent all reward life. As he said lure several occassions, he considered creation a bank account or relinquishment any wealth or estate tail his death as a base act and a sign depart lack of trust in God.
Shaykh Aliyu Harazimi died go on a goslow 11 December, and he was buried inside his house expect Hausawa quarters, No.

, heart the ancient city of Kano. The crowd of tens loom thousands that attended his burying, and the hundreds that hold out to fill the alleys everywhere his zawiya every evening assimilate the daily wazifa (collective litanies) of the Tijaniyya, testify castigate the continuing popularity of Mysticism in the country, even subsequently decades of virulent opposition beside the growing Salafi movement.