Who is Shaykh Bulala VI
HIS CONTRIBUTION TO THE TIJANIYYAH ORDER.
One may align with Oladotun, the author of History of Islam in Offa, who opined that the Tijaniyyah brotherhood was introduced to Offa through the strenuous effort of Alhaji Popo in 1926. The functionality of the order in the town could no longer be sustained after the demise of the pathfinder owing to the non enthusiastic nature of his successor towards its proselytization. Thus, protégés resorted to doing the Tijaniyyah rites individually.
It was consequent upon the return of Shaykh Jami'u to Offa around 1945 that the order resuscitated. It is noteworthy to say here that throughout the course of my research about Shaykh, no one admitted being initiated by him, instead they only pledged their allegiance to him owing to the spiritual prowess they envisaged in his personality. The more reason I prefer to refer to them as his loyalists. It was thus generally held that Shaykh did not initiate anyone into the Tijaniyyah order, instead, he directed prospective protégés to his Shuyukh in Ilorin for initiation. His residence systematically turned to Zawiyah where protégés converge for the daily/weekly congregational litanies of the order. Many sources held that he never partake in the congregational rites. Prominent among his loyalists who later become Muqaddamun are: Late Alhaji Muhammad Awwal Ibukun Olorun, Late Alhaji Raji Opeloyeru, Late Alhaji AbdulGaniy Azarail, Alh(Dr) Mashood Lawal, Shaykh AbdulRasheed Nkruma, among others. All these Muqaddamun play a long role in the proselytization of the order in Offa as everyone of them has his own Zawiyah under the parasol of Shaykh Jami'u Bulala.
It is noteworthy to say that most of Shaykh's loyalists hold him in high esteem, to them, Shaykh was the leader of all saints after the demise of Shaykh Ibrahim Niasse, thus he was referred to by his loyalists as Amirul 'Awliya'(leader of saints). Suffice it to say that Shaykh Ibrahim Niasse died in 1975, and after his demise, Shaykh Bulala was reported to have proclaimed being the Gawth(succour, leader of saints),as one can deduce in an excerpt of his speeches i.e "Shaykh Jami'u is a unique person, the chief succour(gawth) who pleads with the exalted Lord"
In the same vein, the contribution of Shaykh is not limited to the Tijaniyyah order alone, according to A. Rufai, the man was a Jihadist who solely desecrated all the miniature idols in Moremi's shrine around 1958. (Moremi was a celebrated heroine in the Yoruba mythology. She was regarded as a heroine and often venerated by people.) This act went along way in abolishing the practice and the ignorance immortalization of Moremi by the Offa people. Allah be praised, today, Offa people no longer celebrate Moremi festival and the shrine had been destroyed. May Allah reward the Shaykh for taking the bold step in ridding the people from Shirk.
From the foregoing, it is deduced that the Shaykh was an eccentric man whose oddity is not comprehensible to a common man. Nevertheless, he was also seen as a Jihadist who didn't want the faith of his kinsmen to be compromised by unnecessary veneration of Moremi. Among some salient questions one may like to inquire are: Why didn't he initiate anyone to the Tijaniyyah order albeit the lofty spiritual hierarchy he occupied? Why didn't he used to partake in the congregational litanies with his loyalists? Could it be that he was not a Shaykhul Murabi? How can one totally accept his claim as the Gawth after the demise of Shaykh Ibrahim Niasse? What is the acceptability of this statement universally? These are among important salient discourse I will elucidate with my myopic knowledge in my much anticipated book, Who is Shaykh Jami'u Bulala. Watch out!!!
PS*****
So far, we have succinctly discussed the Shaykh's impact in the proselytization of Tijaniyyah order in Offa. It was gathered that he resuscitated the order in Offa. Next in my series will be an examination of one of his poetry work, a supplication with Basmallah alphabet. It promises to be inciting, watch out!!!
One may align with Oladotun, the author of History of Islam in Offa, who opined that the Tijaniyyah brotherhood was introduced to Offa through the strenuous effort of Alhaji Popo in 1926. The functionality of the order in the town could no longer be sustained after the demise of the pathfinder owing to the non enthusiastic nature of his successor towards its proselytization. Thus, protégés resorted to doing the Tijaniyyah rites individually.
It was consequent upon the return of Shaykh Jami'u to Offa around 1945 that the order resuscitated. It is noteworthy to say here that throughout the course of my research about Shaykh, no one admitted being initiated by him, instead they only pledged their allegiance to him owing to the spiritual prowess they envisaged in his personality. The more reason I prefer to refer to them as his loyalists. It was thus generally held that Shaykh did not initiate anyone into the Tijaniyyah order, instead, he directed prospective protégés to his Shuyukh in Ilorin for initiation. His residence systematically turned to Zawiyah where protégés converge for the daily/weekly congregational litanies of the order. Many sources held that he never partake in the congregational rites. Prominent among his loyalists who later become Muqaddamun are: Late Alhaji Muhammad Awwal Ibukun Olorun, Late Alhaji Raji Opeloyeru, Late Alhaji AbdulGaniy Azarail, Alh(Dr) Mashood Lawal, Shaykh AbdulRasheed Nkruma, among others. All these Muqaddamun play a long role in the proselytization of the order in Offa as everyone of them has his own Zawiyah under the parasol of Shaykh Jami'u Bulala.
It is noteworthy to say that most of Shaykh's loyalists hold him in high esteem, to them, Shaykh was the leader of all saints after the demise of Shaykh Ibrahim Niasse, thus he was referred to by his loyalists as Amirul 'Awliya'(leader of saints). Suffice it to say that Shaykh Ibrahim Niasse died in 1975, and after his demise, Shaykh Bulala was reported to have proclaimed being the Gawth(succour, leader of saints),as one can deduce in an excerpt of his speeches i.e "Shaykh Jami'u is a unique person, the chief succour(gawth) who pleads with the exalted Lord"
In the same vein, the contribution of Shaykh is not limited to the Tijaniyyah order alone, according to A. Rufai, the man was a Jihadist who solely desecrated all the miniature idols in Moremi's shrine around 1958. (Moremi was a celebrated heroine in the Yoruba mythology. She was regarded as a heroine and often venerated by people.) This act went along way in abolishing the practice and the ignorance immortalization of Moremi by the Offa people. Allah be praised, today, Offa people no longer celebrate Moremi festival and the shrine had been destroyed. May Allah reward the Shaykh for taking the bold step in ridding the people from Shirk.
From the foregoing, it is deduced that the Shaykh was an eccentric man whose oddity is not comprehensible to a common man. Nevertheless, he was also seen as a Jihadist who didn't want the faith of his kinsmen to be compromised by unnecessary veneration of Moremi. Among some salient questions one may like to inquire are: Why didn't he initiate anyone to the Tijaniyyah order albeit the lofty spiritual hierarchy he occupied? Why didn't he used to partake in the congregational litanies with his loyalists? Could it be that he was not a Shaykhul Murabi? How can one totally accept his claim as the Gawth after the demise of Shaykh Ibrahim Niasse? What is the acceptability of this statement universally? These are among important salient discourse I will elucidate with my myopic knowledge in my much anticipated book, Who is Shaykh Jami'u Bulala. Watch out!!!
PS*****
So far, we have succinctly discussed the Shaykh's impact in the proselytization of Tijaniyyah order in Offa. It was gathered that he resuscitated the order in Offa. Next in my series will be an examination of one of his poetry work, a supplication with Basmallah alphabet. It promises to be inciting, watch out!!!
Comments
Post a Comment