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Wishing You a Blessed RAJAB!

As-Salaamu Alaykum thanks for visiting, The Sankore’ Institute of Islamic-African Studies International (S.I.I.A.S.I) is a non-profit, non-political educational institution founded for the sole purpose of researching into the educational, political, cultural and religious heritage of Islamic Africa. The primary area of concern is that part of Black Africa traditionally known as the Bilad ‘s-Sudan (The Lands of the Blacks). These lands include all the regions located south of the Sahara desert and north of the tropical jungles, between the Atlantic Ocean and the Red Sea. The purpose of the S.I.I.A.S.I is to elucidate and evidence the Islamic traditions which were born out of African nations such as Takrur, Songhay, Mali, Ghana, Kanem-Bornu, Wodai, Fur, Funj, Sokoto, Segu, Massina and the Mahdist kingdom of the Nile valley.  More>

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The translations below, and more, can be found in the Digital Archive section of the site.

Arba’uun-Deeni’yaat

Taysuur’l-Ma’asuri’l-Ma’muul

Huqqa’l-Bukaa’

Rawd’l-Janaan

Jawaab as-Shaykh al-Khadeem

Asaaneed’l-Faqeer

UN Working Group Findings

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The Education of Humanity

The Sankore’ Institute is honored to present to the reader a book which clarifies in the most concise and eloquent manner the reality (haqiqah) of the last and final Messenger to mankind, Muhammad ibn Abdullah ibn Abdu’l-Muttalib ibn Hashim, (may Allah bless him as long as the east wind blows and to the number of created things). Many writers in the past have written about the sublime reality of this noble Messenger.  However, this book was written by one of Africa’s leading scholars and revolutionaries.  Thus, we can get a glimpse as to how the people of the Lands of the Blacks viewed their beloved Prophet, may Allah bless him and grant him peace.

The Character Traits of the Chosen One

salawaat ala nabi2The Akhlaaq’l-Mustafa (the Character Traits of the Chosen One) byShaykh Abdullahi ibn Fuduye` is an exposition upon the personality of the most perfect creature that ever existed, our master, Muhammad ibn Abdullahi, may Allah bless him and grant him peace. The title of the text is taken from the singular phrase ‘khuluq’ with the letter laam inflected with the damma, which means – one’s personal way of life, nature, and natural disposition.

The Support of the Dedicated Worshipers 

This text, `Umdat’l-Muta`abideen wa’l-Muhtarifeen (The Support of the Dedicated Worshippers and Skilled Professionals) by Shehu Uthman ibn Fuduye`, may Allah engulf him in his mercy, is one of the most concise books composed dealing with the essential knowledge which is obligatory upon every responsible person to know and act upon. For the common Muslim who has not attained the station of scholar or student of knowledge, this text provides those necessary elements of the religion for which the servants will be questioned about on the Day of Judgment. For the student of knowledge, this text provides the sources from which the scholars derive their legal judgments: the Book and the Sunna.

The Hour of the Christians

On March 15, 1903 the armies of the Sokoto Caliphate were defeated at the hands of the British Imperialists. The Caliph (or ruler) of the Sokoto Caliphate at that time was Muhammad Attahiru, the twelfth ruler after Shehu Uthman Dan Fuduye’. After the ‘defeat’, Attahiru led a mass exodus (hijra) of his loyal supporters and officials on the famous ‘hijra to the east’, which had been foretold a century earlier by the founder of the Sokoto Caliphate, Shehu Uthman Dan Fuduye’. >>

Risaa’lat Li’l-Amraad

This book was originally a letter of advice written for the regional amirs and officials of the Sokoto Islamic Caliphate. I believe that it was composed during the first year of his rule in 1818, when many regions began to revolt from under his rule, and many of the veterans of early days of the consolidation of the kingdom were becoming disillusioned either through longing for the asceticism that was the custom of the past, or being preoccupied with the responsibilities gained from their victories. >>

148 Responses to Home

  1. Ousmane says:

    Salamu Alaykum, Sheikh Muhammad Shareef.
    Thank you so much for the digitized archives. It’s a real pleasure to “know” the Fodiawa scholars through their works.
    Thank you again.

  2. I am deeply sorry for posting this so late, but I just recieved the news that on April 15, 2016 one of my mentors Dr. Akbar Muhammad the youngest son of Mr. Elijah Muhammad passed away. He was one of the first of the sons of Elijah Muhammad to go abroad and study. He was also the first to break from the teachings of his father.
    He died at the age of 76, and was the associate professor emeritus of history and Africana studies at Binghamton University from 1975 until 2014, when he retired.

    According to http://www.binghamton.edu Akbar Muhammad “taught a wide range of undergraduate and graduate courses on African history, the history of Islam, the history of Africans in the Americas, and Africa and the West. His scholarship included a book, Racism, Sexism, and the World-System (1988), as well as scholarly articles on Muslims in America, Malcolm X, education in post-colonial Nigeria, and challenges to French colonialism in the 19th-century Ivory Coast. He served as chair of the Afro-American and African Studies Department from 1979-82 and 1985-88, president of the New York African Studies Association in 1985, and as a member of the editorial board of the African Urban Quarterly.”

    In addition, Akbar Muhammad was the first to explore the writings of the early Arabic scholars on the role of African and Blacks in early Islam. I had the occassion of keeping company with him back in 1991 when we both gave lectures on African Islamic traditions in Sacremento California. It was during that time that I had the chance to interview him regarding his role in helping to transform the political ideas of al-Hajj Malik El Shabazz. It was in 1959, as he informed me that Malcolm X invited Akbar Muhammad to address a gathering in Harlem. In fact Louis Lomax also spoke of this in his book. At the time Akbar Muhammad was dressed in complete Sudanese attire all white thobe with a white turban and shawl. It was during this lecture that Akbar introduced the idea to Malcolm about the need to utilize the same international conduits which the African independents and anti-colonial movements were using to gain their independence. In fact, Akbar Muhammad passed on to Malcolm X and proposal from the then president of Egypt, Gamal Abdul Nasser: “that if the NOI embraced Sunni Islam and took their case to the United Nations, that Egypt would supply the NOI with military training and financial assistance in their struggle for self determination.” Of course in 1959, this was not the narrative of the NOI, which at that time, and now believe that God would intervene in giving Blacks in America their independence. However, it was clear, based upon al-Hajj Malik El Shabazz’s post NOI political direction that he had taken up the offer presented to him by Akbar Muhammad.
    In fact Dr. Akbar Muhammad was pro-African, a pan Africanist in his ideas and a Sunni Muslim who leaned heavily towards an embrace of African Islamic traditions. It is for this reason that academically, he became my mentor. He saw the early written objectives of the SIIASI in collecting, preserving and translating rare African Islamic sources, and gave his full support and approval. of all the children of Mr. Elijah Muhammad, Dr. Akbar Muhammad was the person that I looked up to and followed closely. I pray that Allah ta`ala illuminate his grave, redeem him from its punishment, establish him with the correct answers to Munkar and Nakir, resurrect him under the banner of Praise of the Prophet along with all the African Muslim scholars and reformers of the past, redeem him from the tarment of Hell and enter him into Paradise without any reckoning. I pray that Allah will join me with him in the Paradise of Firdause where we can converse intimately about all the things of the African Islamic traditions that I have always been curious about.

  3. mustafa says:

    Saalam alaykum.
    I’ve read through all the works posted here in terms of what they are written about. However what I’m interested to know is, are there any books the Shehu wrote or you would recommend that mentions the virtues of various sura of quran and the fadila of reading quran?

    • There is no particular text from the Fudiawa scholars which address that particularly. However, Nana Asma, the daughter of the Shehu composed a text which was published by Dr. Beverly Mack and Jean Boyd called Tabshir al-Ikhwaan bi’t-Tawassul bi Suwar’l-Qur’an `Inda’l-Khaaliq al-Manaan in their Collected Works. She took this mainly from the teachings of Shaykh Muhammad Tukur ibn Muhammad, one of the leading disciples of the Shehu. There are several works which Shaykh Muhammad Tukur utilized or sourced and are the basis for many of the Sudanic scholars who teach the fadaa’il of the Qur’anic chapters. The texts are called Kitaab Fath al-Majid and Kitaab al-Mujaribaat. When I studied the fadaa’il and khawaas of the Qur;anic chapters and verses with Shaykh Muhammad Bello ibn Umar ibn Yusef ibn Muhammad Bello ibn Shehu Uthman Dan Fuduye’ in the town of Maiurno it were these two books which he sourced. However, these books because they are a part of what scholars call the elemental sciences (`ilm awaa’il) they are rarely translated into English. You will find these works translated into Hausa, Fulbe`, Kiswahili, Bambara etc, but not any of the European languages. There are some western scholars such as Robert Abdul Hayy Darr, Lloyd D. Graham, Noah Gardiner and others who have written extensively on this from an academic perspective, but not from the inside of this tradition.

  4. mustafa says:

    Salam alaykum. Thank you for the latest book. Reading the introduction, you mention Shehu’s fath at age 40. As someon fast approaching 40 can you go into the signifance of 40 for men in particular and the number 40 in general. (e.g. Musa fasted 40 days etc). Shukran!

    • wa alaykum as salaam wa rahma
      First my deepest condolences go out to the victims of the horrendous terrorist attack that took place in Mali and Brussels. The African Muslims, and African nations cannot allow themselves to be pulled into the destructive narrative of the Arab terrorists intent on detroying life and property!
      To continue:
      The cannon for measurement in human affairs is the Messenger of Allah, may Allah bless him and grant him peace. The Messenger’s birth, life and death are the standard for how a person should be. if Allah ta`ala decress that a person shares in the resemblance to the Prophet in how he lived then this to the Poeple of Allah is an achievement. It is for this reason that the Shehu composed his Yimre’ Tanasabuje` (Song of Comparison) where he cited the many comparisons between his own life and that of the Messenger of Allah.

      One particular comparison was that at the age of 40 and some months, some say 41, the Messenger of recieved the first revelation and was designated as the Imam and Seal of the Prophets and Messengers. Likewise at the same age the Shehu, may Allah be pleased had his greatest opening and was designated as the Imam of the Awliyya, given the Sword of truth and was acknowledged by the scholars and laymen alike as a mujtahid and mujaddid of the 12th century hijra.

      Sultan Muhammad Bello said in a poem:
      “idhaa atamma arba`eena fa kahlun * wa kamaalun wa quwwatun wa tamaamun”
      “When a man completes the age of forty, then he is middle aged
      He has attained perfection, strength and completion.”
      In his an-Nishreen fi man Balagha `Arba`een, Sultan Bello also said: “It has been narrated in the prophetic traditions: ‘Allah ta`ala says to the Guardian Angels be kind and compassionate towards a person as long as he is in his youth. However, when he attains the age of forty be exact in verifying and recording his deeds’. It is because of this that some of the righteous weep when they reach that age and say as a result: ‘My years have become great. My bones have become thin; and the strict recording of my deeds have commenced!’ Masruq one said: ‘When you reach the age of forty then be very careful!’ An-Nakha`i once said that it is normally said to the one who reaches the age of forty: ‘Guard your soul!’It was the practice of the Salaf that when one of them reached the age of forty, they would extend themselves into the worship of Allah. `Umar ibn Abd’l-`Aziz once said: ‘The proofs against the one who has reached the age of forty are complete’. the wise say that when a man reaches the age of forty and his evils deeds out weigh his bad deeds then he should weep for his own soul! One poet said:
      ‘Are you not ashamed to act at the age of forty
      the way you were when you were twenty?!'”
      Here ends what Sultan Muhammad Bello said and in it is the good of the this life and the Next.
      I say: that the age of forty is a time when you reep what you have sowed. if you have sowed good deeds, it is at the age of forty that you began to see the benefits. If you sowed evil deeds, it is at the age of forty that you began to see the results and recompenses. In fact no matter what you do out of habit be it a profession, career, business; if you apply yourself to it for years it is usually around the age of forty that you start seeing the benefit of your work.
      In my own case, I began calling people to the minhaj of the Shehu at the age of twenty-five. It was when I reached the age of forty and some months that the Khalifa of Shehu Uthman ibn Fuduye`, Sultan al-Hajj Abu Bakr appointed as Amir of those in the jama`at in the US, Canada and Europe.

      In fact the the spiritual station of forty (maqaam’l-arba`een), is a spiritual station well known with the People of Allah. Shaykh Muhy’d-Deen Ibn Arabi and Shaykh Abd’l-Qaadir ibn Mustafa spoke about this station in detail in their works. Howeever, what they discussed is of no concern here. What Sultan Muhammad Bello said above will suffice in understanding what is expected of you when you reach forty…
      …and success is with Allah ta`ala.

  5. No, I am not sure what you are talking about. I have never heard that prophetic tradition before, so I cannot comment on it or what it means. The Shehu was quite clear in his methodology. In fact any question that I raised to my Shaykh Muhammad al-Amin, he would always start by saying to me: “the pages have already been beautified”; meaning that there was rarely an issue in islam that the Shehu and his comrades did not write or compose a treatise about it.

    There was no issue that the Shehu wrote more about than the signs of the End of Time. The Shehu was quite clear about this age: “the zaman an-nasaara” and that it would only be removed with the appearance of the Mahdi. According to our traditions that the age would get darker and darker and the earth will be filled with oppression and injustice until the earth is completely filled with it; and the Mahdi would appear and fill it with justice and equity as it had been filled with oppression and injustice.
    This is a time for every individual to revive the Living Sunna in themselves, their families and their communities in preparation for the Coming Man.

  6. Modibo Mustafa says:

    The flag, is it the same one that Shehu gave to his generals when they conquer their enemies? And why it is called a Provincial Government of the Islamic Emirates off the New Africa?

    • In the Rawd al-Janaan and in many oral traditions as well as Fulfulde poems it was reported that the Shehu’s green flags would be given victory for 100 years. From 1803 to 1903 the Shehu’s Caliphate governed the entire central bilad’s-sudan and his community were victorious. He also said on the eve of their victory at Tabkin Kwoto that one century after this victory would come the zaman’n-nasaara (the age or hour of the European Christians) and that it would remain until the appearance of the Awaited Mahdi who will bring victory for Islam like the waves.
      The Shehu also said as it was related in the Infaq’l-Maysuur of Sultan Muhammad Bello that his jihad will not cease until it reaches the Mahdi.
      I myself once asked my Shaykh Muhammad al-Amin about that statement and he said that the jihad of the Shehu began with the jihad of words and the jihad of the pen and ended with the jihad of the sword. In this time of the zaman’n-nasaara we have returned back to the jihad of the word and the pen and the Awaited Mahdi will re-establish the jihad of the sword.
      The Shehu’s flags were green and they written on them There is no diety except Allah Muhammad is the Messenger of Allah. As for the flag posted on the siiasi.org site, I designed it myself and presented it to our Sultan al-Hajj Abu Bakr ibn Sultan Muhammad at-Tahir ibn Sultan Muhammad Bello Mai Wurno ibn Sultan Muhammad Attahiru ibn Sultan Ahmad Zaruuku ibn Amir’l-Mu’mineen Abu Bakr Atiku ibn Amir’l-Mu’mineen Shehu Uthman ibn Fuduye`; and he blessed it and approved of it.

      A provisional government is a government on paper, a government in the minds of the people, a government which is yet to be given genuine outward sovereignty. Allah willing we pray that Allah ta`ala will allow this provisional government to exist until He manifest His proof on earth and khalifa, Imam al-mahdi Muhammad ibn Abdullahi…
      …success is with Allah.

      • Modibo Mustafa says:

        Assalamu alaykum wa rahmatullah Shaykh Muhammad Shareef

        Does the explanation of Shehu’s assertion by Shaykh Muhammad al-Amin implies that in the absence of governance (hukm), the ummah in general and the jama’at of Shehu in particular should be preoccupied with developing effective scholarship that will act as a buffer between the Muslims’ deen and the divergent world in this electronic age? If it is so, what then is the political implication of the saying attributed to the Prophet Muhammad, sallallahu ‘alayhi wa salam,; “Islam is going to go knot by knot like a rope going to the heavens. Every time when one knot goes up, people cling to the knot that follows. The first thing that goes is the is governance (hukm) and the last thing to go is the salat (prayer)” in relation to the narrative that says “the hukm of Islam has been gone for a long time and is not coming back? I don’t know if I make sense here!

  7. wa alaykum as salaam wa rahma

    Sid Khalid
    Please look above and click on the Digital Archives and you will find that ALL the books are in English. Thanks for dropping by

  8. Khalid Muhammad says:

    Salamu alakum wa ramatullah wa barakatu

    Do you have good books in English that I can read to gain knowledge my Arabic is not that good

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