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LIFE AFTER SHAYKH'S

3.1 THE EMERGENCE OF SHAYH'S ORGANIZATION

It will be expedient to admit that people who have lived a fulfilled life are usually recognized after their death. These recognitions  usually take different dimensions depending on their impacts on their admirers. Islam as a religion is not limited to the canonical worship alone, but also a complete way of life. It is a religion that recognises appreciation in tandem in (Q55:60) where Allah says: 

Is there any reward for good other than good?

However, recognition/honour are usually given to some men of God (‘Awliya’llah), especially, those of the calibre of Shaykh Bulala after their demise than when they were alive. 

It may be naysaying to debunk the fact that the Shaykh lived a fulfilled life, owing to the lofty calibre he occupied in his Community. This has necessitated the setting up of an organisation under his auspices. 

An organization is a word which is literally translated as Jam’iyyah in Arabic. An Organisation, according to the Oxford Advanced Learner’s Dictionary is a group of people who form business, club, etc, together in order to achieve a particular aim. Specifically, an Islamic Organisation is differentiated by different bodies of Muslims coming together to form an association in which its aims and objectives will focus on how Muslims will live according to the dictates of Allah and His messenger, Muhammad (SAW) Thus, an Islamic Organization ought to be different from other conventional ones, as it deals solely in the propagation of the message of Allah as addressed by Him in the Qur’an thus;

And they have been commanded no more than this: to worship Allah, offering Him sincere devotion, being true (in faith). (Q98:5)

Among the goals of an Islamic Organisation is the triumph of peace, it must go a long way in carrying the message of Islam to the grassroots, thus, helping to create Islamic awareness and Islamic moral virtues. 

Suffice it to say that various people have various aims of establishing an Organization, especially under the parasol of a renowned sage like Shaykh Muhammad Jami’u Bulala.

Some established it for their self-interest i.e. in order to gain popularity under the man’s auspices while others establish it for Allah’s sake. Be that as it may, the fact remains that actions shall be judged according to their intentions. A rider to that is the popular Hadith One of An-Nawawi’s collection which in part is quoted inter-alia 

The rewards of deeds depend upon the intentions and every person will get the reward according to what he intended

However, sight must not be lost from the previous Chapter that Shaykh neither initiated anyone into the Tijaniyyah order nor founded any organization; one may wonder on the raison d’être of the emergence of an Organization. Thus, this Chapter is an attempt to to expatiate the emergence of the Organizations of Shaykh and other related issues. In ensuing this, we shall discuss the factors responsible for its emergence, its evolution from when it was Shamsudeen-el-Islam Society of Nigeria to the Shaykh Muhammad Jamiu Bulala (SHEMJAB) Islamic Foundation, and later the Jam’iyyah Shaykh Jamiu Bulala Worldwide amongst others will be discussed. 

3.2. FACTORS RESPONSIBLE FOR THE EMERGENCE OF THE ORGANIZATION

There are many factors that are responsible for the emergence of the Shaykh’s organization; attempt below is to mention a few.

1. To Immortalize Shaykh Jami’u: This is the main factor that prompted the emergence of this organization. To his admirers, Shaykh was a Mystic Icon and a plenipotentiary Spiritual Ambassador of his Community. Hence, generations yet unborn especially indigenes of Offa ought to be acquainted with whom Shaykh Bulala was. They were of the view that ordinary heroes are appreciated by naming institutions, libraries, stadia etc after their demise. 

Therefore, there is need to appreciate men of God. 

For example, I was a kid when Shaykh was alive so I did not know him personally, it is the influence of the Organization that sprang up that first gave me a little perspective about him before delving into his details.

2. To Involve their Children in it: Most of Shaykh’s disciples thought that Muslim Organizations are being proliferated and their children likely to become members of these organizations if not already members, therefore, they deemed it fit that such children should be members of Shaykh’s organization because they believe that the spiritual prowess noticed in him is still effective till date, thus, there is belief in the feasibility of tawassul and istighathah. In the same vein, no staunch Sūfi member will want the practice of Sufism go into oblivion in his lineage it is thus hoped that incorporating their children into the Organization like this is tandem as having a round peg in a round hole. 

3. To show Appreciation: Many of Shaykh’s disciples admitted that they benefitted immensely from Shaykh, especially, through his spiritual prowess. His influence in each and every one of them cannot be overemphasised. Hence, in order to show appreciation to Allah and to Shaykh, they deem it fit to establish an organization in Shaykh’s name. This is in line with the following verse of the Qur’an, i.e.

Is there any reward for good other than good? (Q55:60)

4. To proselytize Sufism: The disciples used the personality of Shaykh Jami’u, whom to them is a legend, to clamour to people about the advantage of one developing oneself spiritually through Sūfi masters. Hence, many residents of Offa who had once condemned Sufism later became Sūfi adherents and their children became Muridūn and Muqaddamūn.

The emergence and Evolution of the Organization 

The emergence of an Organization after the demise of Shaykh is a turning point in an attempt to immortalize Shaykh Jami’u by his disciples. As earlier stated that Shaykh did not found any Organization during his lifetime, the distinctive qualities that he exhibited during his lifetime made his core disciples to deem it fit to found an Organization under his auspices. These disciples can be regarded as people who totally submitted their lives in servitude to Shaykh during his lifetime even though he did not initiate them to Sufism, neverthelesss, they submitted to his spiritual authority owing to his spiritual prowess. Little wonder some of them willingly gave out their precious daughters to him for marriage. They believed in the spiritual proficiency of Shaykh and in an attempt to benefit from it, they considered any service that might affiliate them to him an added advantage. It is further believed that this bārakah (blessing) is still feasible after his demise as it was believed by them that Shaykh is not a dead man, even though he has died.

In ensuring that the legacy of this great Sage lingers on, few among these disciples constituted themselves is continuation of servitude to his household which later led to the emergence of the Organization, i.e. Shamsudeen-el-Islam Society of Nigeria.

Shamsudeen-el-Islam Society of Nigeria

It was gathered that there was an existence of Committees consisting of disciples during the lifetime of Shaykh. These people used to produce posters and calendars bearing Shaykh’s photograph and encouraged him to celebrate Mawlid Nabiyy. He accepted this but did not enjoin an elaborate one, instead, he used to prescribe some prayers i.e. Salatul Fathi (2,537 times) for each and every one of them (muridūn) on the 12th of Rabi’ul-Awwal. Thereafter, he would implore them to continue to recite Salatul Fathi (111 times) for the next seven days. After these exercises, the disciples would converge at Offa Central Mosque in the morning and tour the metropolis chanting different adhkãr, after which they will assemble at Shaykh’s house in the afternoon. Shaykh would then prepare a feast for all of them in his residence. Thereafter, they would do joint vocabulary adhkãr before departing. 

However, after the demise of Shaykh, there was a clarion call by Shaykh’s disciples notable among them are Alhaji Kokoro Arisiki, Shaykh AbdulRasheed Nkrumah and Mallam AbdulWasiu Lawal of blessed memory on the need for continuous servitude to the household of Shaykh. These people thought that since the Shaykh was no more alive, there is no more khidmah (service to Shaykh), but they ought to be giving Hadiyyah (gift) in lieu of this. Therefore, they resorted to giving Shaykh’s widows provisions during Ramadān, especially, beverages and ram during ‘Idul ‘adhā.

This practice continued for some time until these people deemed it fit to establish an organization with Shaykh’s name. Thus, the new organization was established and is called Shamsu-deen-el-Islam society of Nigeria. This society was founded on the 1st of May, 1991 in Offa with the motto “The fear of Allah is the beginning of wisdom”. The reason behind the name of this Society is that, one could recall in one of his poems;

I am (Muhammad) Jāmi’u, a Yoruba by tribe, the successor of Shaykh (Ahmad) Tijani, (I was) nicknamed as  “Shamsudin” (the sun of the Religion) and this is no lie or fabrication

In this poem, Shaykh referred to himself as “Shamsudin” i.e. “Sun of the Religion” and also there is one society named Shamsudeen al Islamiyyah movement in Ilorin. Thus, in order to distinguish between them, the disciples adopted Shamsudeen-el-Islam. Prominent among its founding members were Alhaji Muhammad Kokoro Arisiki, Shaykh AbdulRasheed Nkrumah and Mallam AbdulWasiu Lawal of blessed memory. 

This society is a voluntary organization which is aimed at promoting Islamic Education. It comprises of various committees, among which includes;

1 The Executive Committee

2 Mission Board/Educational Committee

3 Building Committee

4 Finance Committee

5 Social and Visiting Committee

6 Planning and Organizing Committee

The Birth of SHEMJAB Islamic Foundation

Shamsu-deen-el-Islm society witnessed some constraints due to a number of number of factors, prominent among which is the instability of prominent members of the Society, who were Civil Servants, whose works warrant transfer in Service from one place to another, hence, they could not actively participate in it. Thus, the young society could not survive. 

Consequent upon this, the eldest son of Shaykh i.e. Shaykh Luqman, thought of resuscitating Shaykh’s organization upon his arrival from Maiduguri in 1994. He thus established an organization with his father’s name i.e. SHEMJAB Islamic Foundation (SHEMJAB which is an acronym of Sheikh Muhammad Jami’u Bulala) in the same year in Offa with the motto: “There is no god but Allah”. With him being the founder and also the Spiritual Leader, he was able to manage this society. Most of his father’s disciples accepted him as their leader and pledged their allegiance to him. He is able to initiate people into the Tariqah unlike his father. 

Kudos must be given to the Khalifah of Shaykh (successor) for his initiative idea at such time, considering his age then, he was barely thirty years old. He was able to bring up ideas that can sustain the legacy of his father. May Allah continue to spare the life of the Kahlifah. (Ameen)

The society continued to promote the image of Islam in general and the Tariqa Tijaniyyah in particular as they keep on with the spiritual and socio-religious practices. 

The Birth of Jama’at Sheikh Jami’u Bulala

The practice and activities of SHEMJAB Islamic Foundation continued like that until 2002 exactly thirteen years after the Shaykh’s demise when a man named Alhaji Yushau Agunbiade suggested that Shaykh’s disciples should organize fidau prayer for the Shaykh. Majority of them rejected this suggestion on the ground that nobody was in position to do fidau for Shaykh. But instead, they prefer organizing a Mawlid Nabiyy celebration in Shaykh’s honour. 

To digress a bit, fidau literally means redemption. It involves gathering and making some particular supplications for the deceased like recitation of some portions of the Qur’an and entertaining guests afterwards in respect for the deceased person. The appropriate term for this is tarahhum. It is usually organized by the family of the deceased. Its performance has generated a lot of heated debate among many scholars, especially the Orthodox Scholars who consider it as an act of innovation which the Prophet never practiced or enjoined. Among the arguments adduced are: choosing specific day for the prayer, recitation of the Qur’an for the deceased, remuneration of those who participated in the prayer, offering of food by the bereaved, distribution of series of Sadaqah. Nevertheless, since the Prophet enjoined the children to pray for their deceased parents, thus nothing, is wrong in organizing tarahhum for the deceased so far as it is done in tandem with the Shari’ah.

However, a few among the disciple of Shaykh prominent among them is Alhaji Leke Shittu, a former Managing Director/Chief Executive of Consolidated Discounts Limited, opined that the Organization be renamed as “Jama’at Sheikh Jami’u Bulala” i.e. The Organization of Shaykh Jami’u Bulala, as this will make it universal. It will have among its objectives to organize the Mawlid Nabiyy under the Shaykh’s auspices annually. This organization has been extending its tentacles in places like Offa, Ilorin, Kano, Ibadan, Lagos amongst others with Offa being the headquarters. 

This organization consists of some members who are usually nominated depending on their contributions and enthusiasms about the organization, prominent among them are;

1 Alhaji Ahmed Kalejaiye - Chairman

2 Alhaji Suleiman Oladipo - Vice Chairman

3 Alhaji R.O. Kaji - Secretary

4 Alhaji Suleiman Akande - Treasurer

5 Alhaji Raimi Oladejo - Member

6 Alhaji Suraj Animasahun - Member

7 Shaykh Mustapha Kalejaiye Member

From the foregoing it could be deduced that Shaykh’s children were not included in the Organizing Committee, nevertheless, they act as authorities in their respective domains as committee/members and their permission is sought before carrying out any activity. Among the activities, of the Organization includes spiritual activities, humanitarian activities, educational activities among others. However, the Organization is renowned with the socio-religious activities especially the Mawlid Nabiyy . 

3.3 CELEBRATION OF THE MAWLID NABIYY

The Organization is renowned for holding an elaborate Mawlid Nabiyy which is always a cynosure of all eyes. The word Mawlid originally means 'time' or 'place'. But the usage among the majority of the World Muslims has been associated with the celebration and commemoration of the birth of the Holy Prophet Muhammad (SAW) which usually comes up every twelfth of Rabiu 'ul-Awwal of the Muslim calendar. The celebration requires no congregational prayer ground as we do observe in the case of 'Idul al-Fitr and 'Idul 'adha. It is usually a joyous occasion when the life and teachings of the Prophet Muhammad are remembered by the Muslims. The first person to formally introduce it and celebrate the Mawlid Nabiyy in a grand style was an Arabian King, Al-Muzaffar Abu-Sa'id Kawkaburi, the King of Irbil in the year 604 AH/1207 C.E. Some of those who were present at the feast of Al-Muzaffar on some occasions of the Mawlid said that he offered in the feast five thousand grilled heads of sheep, ten thousand chickens and one hundred thousand large dishes and thirty trays of sweet.

This style and celebration has continued in many places since its inception. Majority of the Sūffiyūn attached much importance to the celebration of the Mawlid, especially the reformed Tijaniyyah who opined that if the Prophet had not come to this world, all other festivals would not have existed.

The Jama'at Sheikh Jami'u Bulala from its inception in the year 2003 has celebrated Mawlid Nabiyy under the auspices of Shaykh Jami'u Bualala in all its branches, especially, at Offa and Lagos respectively. The celebration in Lagos was usually done in grand style until of recent that it has been done at a low key. It was a cynosure of all eyes the, as dignitaries from all walks of life used to grace the occasion especially between the year 2000 and 2010. This Mawlid has some specific features, among which are;

i. Reading of the Tahn'iah: This is a congratulatory panegyric ode composed by Shaykh Ibrahim Niasse (d.1975) for the annual celebration of Mawlid Nabiyy.

Its recitation is usually done by one of Shaykh Jami'u's sons. Here is an excerpt of it:

I complimented the spring by praise for the intercessor with eloquent speech seeking it with my hope (Muhammad)

You are welcome month of the birth of the Prophet, month of highness and leadership, month of Prophet Ahmad (Muhammad), month of Rabiul-Awwal

He was distinctly born in the spring because he was like spring for the earth and intercessor for the problematic disaster

You are welcome month of happiness, the distress remover month, our pride and joy, the month of the best Prophet.

ii. Reading of the Burdah: This is a poem on the Prophet Muhammad written by Abu Abdullah al-Busayri (d.1296 C.E.) which is popularly chanted by many Muslims to seek Allah's blessing for the Prophet. It is a quintessential praise-poem in the Islamic Tradition.

Its recitation is usually done by any murid who is a Shaykh's loyalist. Below are some of the excerpts;

My master, bless and salute always and for evermore Your most beloved, creation's greatest entirely.

His birth denoted his pure origin, O the one whose beginning and end are excellent. Muhammad is the leader of both worlds, creations and groups, Arabs and non Arabs.

He excelled all Prophets physically and morally and they near him not in knowledge and generosity.

He is the one who is outwardly and inwardly perfect, then Allah, the Creator chose him as His bosom friend.

The extreme knowledge regarding him, is that he is humanbeing and certainly, he is the best of all creatures of Allah.

iii. Lecture: This is a spiritual diet that is usually delivered by experts. Many adepts in various disciplines of Islam are usually invited to address topical issues. Many a time, these lectures are not Tijaniyyūn or even Sufiyyūn, so their lectures are not usually confined to the realm of Sufism alone.

Eminent scholars like the Grand Khalifa of Shaykh Ibrahim Niasse, i.e Shaykh Ahmad Tijani Niasse have graced the occasion on several times. The Khalifah of the Qadiriyyah Tariqa in Africa is not left out too. I was opportune to witness the celebration at the Lagos branch in 2012 and I was so perplexed with the presence of scholars, who are adepts in different fields of Islamics. One of the sons of Shaykh usually partake in the course of the lecture program. Thus, the program is an avenue for invited scholars to display their erudition in Knowledge.

However, considering the auspices of the man under whom the Mawlid is being celebrated, the occasion is thus an avenue for stressing the karamah of the man, Shaykh Bulala.

iv. Dhikr: The dhikr item is usually done by the dhakirūn, who are experts in the chosen field. Most of the mystical poetry of Shaykh Jami'u (Poems like the 'Ahamu saqaku ... translated in Chapter One) and the diwan of Shaykh Ibrahim are often chanted with melodious voices which are usually accompanied by musical instrument. Here is an excerpt of the diwan:

The heart has refused all except that it is infatuated, bewitched and mesmerized by the love of the Prophet.

I lay wakeful all-night singing and remembering the one whose beginning and end are sweet.

(Competing favourably with wakefulness in my night) while my neighbour fell asleep my lid is like water courses for tears in love (in the course of love)

I compose pearls of words to describe him, how good is the full moon in a good order.

v. Donations: Donations are welome from voluntary donors who may wish to contribute their quota to the cause of Allah. The money realized from it is used for the amelioration of the organization.

vi. Khutbah: This is a special prayer that is usually done by the eldest son of Shaykh, Khalifa Luqman Bulala. It is a period where the gathering is requested to make their intentions owing to the envisaging effacious nature of the Khutbah. Prayers are made for the repose of the soul of Shaykh, his household, the gathering, the Ummah and the nation at large.

Observations on the celebration of the Mawlid Nabiyy

However, the celebration of the Mawlid Nabiyy has generated a lot of controversy, especially among Islamic scholars. Notable among these scholars are the Izalah movement and the Jabata group in Ilorin who regarded the celebration as a heretical innovation because neither the Holy Prophet practiced such and also that celebrating it is in tandem with the celebration of Christmas by the Christians. This movement based their argument on the view that people go to the extreme of worshipping the Prophet instead of Allah.

Whereas, this is not what people are engaged in, instead, it is a forum for sensitizing the people about the good virtues of the Prophet Muhammad (SAW).

In the same vein, many scholars have attributed many activities that are contained in the celebration of un-Islamic such as the assembly of both sexes during the course of its celebration, dancing, not conscious of the time of Salat during the course of its celebration, (because majority of them will commence in the morning around 10am and finish at about 3pm, thus, unconscious of the time of salat), and also not restricting the celebration the month of Rabi' ul-Awwal to the extent of doing it till the next Ramadan etc.

However, much decorum is being observed in the celebration of the Organization's Mawlid. The Offa Branch especially usually holds from dusk till dawn, thus Shari'ah is not bridged as the 'Ishā'i prayer must have been observed before the commencement, and must have rounded up before the Subhi prayer. Also, there is segregation of sexes as men and women sit separately and dressed Islamically, thus the Shari'ah is not breached.

3.4 THE IMPACTS OF THE ORGANIZATION

Like many Islamic organizations which have impacted tremendously on the lives of its adherents, Shaykh Jami'u's Organization is not an exception in this regards as it has impacted on the lives of its members in particular and the Muslim Ummah in general. Among these impacts are;

a. Religious/Spiritual Impact

This is one of the most significant impact that the Organization has made on the lives of its members.

It is pertinent to admit that the Organization through some of its activities has inculcated Spiritual discipline in the populace, most especially the youths, because after their completion of elementary Arabic Education  they take delight in living a Sufi life. More so, the organization has helped through some activities like the celebration of the Mawlid Nabiyy in honour of Shaykh to reinvigorate the love of the Prophet Muhammad in the hearts of the Muslims in general. Thus, the love of the Rasulullahi (messenger of Allah) should be out cherished beacon. 

Furthermore, majority of the invited Muslim Clerics have used the opportunity of this gathering to propagate the religion of Islam and in most cases their perspicacious sermons (mawā’iz) motivated the audience to improve in their good morals, hence, it brings Islam to the reach of people.  

More so, the organization has been able toe to influence and assist some of such members spiritually. This can be deduced whenever any of its members is confronted with spiritual problem, the Organization usually help by offering prayer for such a member. 

b. Educational Impact

The Organization has been able to achieve this through many of its Mission Board Member. Some of them establish madāria in the nooks and crannies of the town. This has helped to increase the Arabic literacy among the people, especially the youths. In addition, most of the students of these Arabic Schools were encouraged to memorize long passages of the Qur’an, short passages from Prophet’s traditions, eulogical poems such as the Buddha and Tahn’iah, especially when Mawlid approaches. Hence, this has contributed to the growth of knowledge acquisition.

c. Social Impact

The Organization has influenced the social life of its members in particular and the society in general. For example, many Muslim indigenes of Offa, regardless of their spiritual inclination are afflicted with Shaykh Jami’u because of this organization.

More so, it has influenced the Social Life of the people tremendously by creating a forum whereby Muslim from all walks of life and different races unite as one to fellowship together, especially during their Mawlid Nabiyy celebration. 

For example, I was at the celebration that took place in Offa on Saturday 11th March, 2012. The occasion witnessed dignitaries from Kawlakh, Morocco, India, Ghana, etc.

Thus it is an opportunity of meeting different people with different cultures.

In the same vein, it fosters the relationship between Sūfi Turuq. For example, during the 2021 celebration in Lagos on the 25th of March, 2012, the leader of the Qadiriyyah brotherhood in Nigeria i.e. Shaykh Qaribullah Nasirullahi Kabara, represented by his son, Kabir was invited to deliver a lecture for the gathering. Hence, the organization fosters brotherhood among the various Taruq.

Who is Shaykh Bulala?

From the foregoing, it could be deduced that Shaykh was a Legend who is being venerated by his disciples. This immortalization of setting an Organizaion under his auspices has portrayed him to the world as an Icon of Mystics as people have better perception about him. 

AN ASSESSMENT OF HIS LIFESTYLE

4.1 WHY THE EPITHET, BULALA?

Bulala is an epithet of the enigmatic Shaykh Jami’u. Interestingly, this name has become more or less the family name of the Great Sage. It is an Hausa term for an Horsewhip. The ascription of the word to Shaykh is not unconnected to the fact that the material (horsewhip) is always handy with him at most occasions. This is used to serve as a deterrent for any indecently dressed lady/woman to steer clear of his vicinity. Most at times, he wielded it against imaginary culprits, just to scare them. 

From the above, one may assume to some events that the Shaykh restored decency to town as culprits are cautious not to fall victim of being humiliated. Shaykh may have done this in tandem with the Hadith;

Whosoever of you sees evil, let him change it

with his hand; and if he is not able to do so,

then (let him change it) with his tongue; and if

he is not able to do so, then with his heart

and this is the weakest of faith.

It could be deduced that Shaykh adopted the first option in correcting the vices with his hands, this is feasible with the use of horsewhip to scare the indecently dressed women. Little wonder, some women then adopted the wearing of veil compulsorily. 

However, there are many exaggerations on the Shaykh with the horsewhip. Among these is the insinuation that he used to harass the Federal Polytechnic students especially the female with his horsewhip. This lie is from the pit of Hell! The institutions was established in Offa around 1992 while Shaykh died in 1989, thus there is not correlation because the man has already died before the establishment of the institution. 

4.2 AN EVALUATION OF HIS LIFESTYLE 

Due to the controversial characters of Shaykh Jami’u, different people have different notions about him, some of which are biased. In order to ascertain the divergent views about him, three categories of people have been interviews. The first category are the members of the Tijaniyyah order who are Sūfi adherents, the second category are the ‘Ahlus Sunnah, while the third category are Muslims who neither belong to the first nor the second category. 

The first category, this is, the members of the Tijaniyyah order spoke unanimously about the acceptability of Shaykh to be a waliyullah (saint of Allah). In his own submission, the Muqaddam of the Tijaniyyah Order in Offa, Shaykh Bello Yayi said that Shaykh Jami’u was a great Shaykh because all the characteristics of being a Shaykh was witnessed in him right from his youth. In the same vein, a leading Tijaniyyah Shaykh in Ilorin, Shaykh Abubakar Abayawo Agbade, in his own submission, said that Shaykh Jami’u’s behaviour cannot be measured with reason since he was a majdhūb (spiritually enraptured). He said that most of his behaviours were done in order to conceal himself from people. 

However, the Ahlus sunnah on the other hand hold a contrary view, according to their Chief Imam in Offa, i.e. Ustashi Husayn Dundun said that Shaykh Bulala lived a mysterious life, thus, he cannot admit whether Shaykh was a saint or not, instead, he was just a popular man because people used to consult him when he was alive. He stressed his position that a saint of Allah must always perform his ritual prayers (Salawāt) at the stipulated times whereas Shaykh Bulala did not used to perform his prayers regularly. When inquired about his various miracles, he opined that all miracles ascribed to him cannot be termed as karma but instead they are superlative powers (Hawariqul ‘ahadat).

Finally, the submission of the third group can be further divided into two sub-groups. Some Muslims till date are of the opinion that Shaykh was a screwball because his behaviour was anathema to a normal human being, while the other group were of the view that the Shaykh to some extents was saint due to a number of reasons, among which are;

1 The various miracles he performed while he was alive

2 The success of his children after his demise and,

3 The emergence of an Organization after his demise.

4.3 VIEWS OF PEOPLE ABOUT HIM

In an attempt to elucidate vividly the assessment of his lifestyles, it is apposite to shed light on the perception/views of people about his personality. 

Shaykh Jami’u to Shaykh Baye Niasse 

It is apt to refer to the following excerpt posted online by an anonymous, after thorough investigation of it, it was found to be genuine.

One day, Shaykh Baye Niasse (The First Grandson of Shaykh Ibrahim Niasse) went to  visit Shaykh Jami’u Bulala at Offa, when he got to the presence of Shaykh, the following conversations ensued:

Shaykh Baye: Everyone is coming to Kawlakh to pay visit to Shaykh Ibrahim Niasse, but you I haven’t seen you at Kawlakh, Senegal with Shaykh?

Shaykh Bulala: I am always in Senegal and anywhere Shaykh Ibrahim Niasse is, I am with Him.

Shaykh Baye: If you are always present with

Shaykh Ibrahim, then what happened in  Kawlakh on so and so day?

Shaykh Jami’u Bulala: I shall tell you about what is going on in Kawlakh at this moment and when you return, ask about what happened today from them. When Shaykh Baye Niasse returned back to Kawlakh, he asked about wha happened that time, when they informed him with exactly what Shaykh Jami’u Bulala said, and Shaykh Baye Niasse said: “If not that I had met my grandfather (Shaykh Ibrahim Niasse) before meeting Shaykh Jami’u Bulala, I would have submitted totally to  Shaykh Jami’u Bulala.”

From the foregoing, it could be deduced that Shaykh Baye recognized the Spiritual mastership of Shaykh Jami’u Bulala

Shaykh Jami’u Bulala to Shaykh Ali Harazim of Kano

I was perplexed with the reception I received during the cause of my visit to Shaykh Aliy Harazim (d.2013) at his residence in Gabon Mandanwari, Gidan Zoo, Kano on 7th May 2008. The Shaykh and his disciples were delighted to see me upon realizing that Shaykh Jami’u was my kinsman. 

This even earned me a prayer book (Harazim) authored titled, Sulamu muhibbīn. To Shaykh Harazim and his disciples; ‘Shaykh Jami’u stood distinct among his contemporaries especially in the hierarchy of sainthood’.

Most of the disciples of Shaykh Harazim used to refer to Shaykh Jami’u as Sahibul Ma’rif (Custodian of Gnosis)

Shaykh Jami’u Bulala to Shaykh Umar Falke

Among scholars whom Shaykh Bulala benefitted from his vast knowledge was Shaykh Umar Ibn Abi-Bakr al-Kanawi al-Tijani (1893-1962) popularly known as Shaykh Umar Falke. The epithet Falke was given to him due to his itinerant lifestyle. Later on in life, he was known to some as “falaki” because of his vast erudition in astrology. His popular name reflects his career and interest while his real name reflects his ancestry.

The branch of knowledge that Shaykh Jami’u benefited from this scholar cannot be ascertained, but, one is inclined to assume that he acquired the knowledge of astrology from him. It suffices to say that both scholars related cordially as friends instead of teacher-student relationship possibly due to age and spiritual prowess of both of them. 

While attesting to the charisma of Shaykh Jami’u, the following is an excerpt of the interview of one of Shaykh Falke’s son, Alhaji Tijani Umar Falke by Abdullah Muhammed as gleaned from his thesis: Let me also tell you something about one of the leading disciples of Mallam now a Muqaddam.

This was the person of Alhaji Alfa Juma. It was this disciple who requested that our father should allow him (Juma) to replace the roofing of his house (pointing to Alhaji Falke’s house) by corrugated iron and ceiling. Mallam responded favourably to this request and so it was Alfa Juma who reconstructed the iron roofing of the entire house. He financed the entire project alone without any outside help. He told me that there is nothing he can do to reward Mallam on equal basis. It is only Almighty Allah who can adequately reward Umar Falke regarding the good things he had done for us.

From the above quotation, Shaykh Jami’u was referred to as ‘Alfa Juma’, while ‘Mallam’ refers to Shaykh Falke. The raison d’être fro this narration was the charisma displayed by Shaykh Jami’u in prognosticating that the house of Shaykh Falke would suffer some dillaptitation, thus, in order to forestall the incidence, he had set in place some precautionary motives.

Shaykh Hassan Dem and Shaykh Bulala

The picture at the next page was taken around 1985 in Offa, Kwara State. In it are two doyen of Islamic spiritualism, Shaykh Hassan Dem (d.1989) and Shaykh Jami’u Bulala (d.1989). It may suffice to say that both of them were born around the same time, only imaginary difference existed in their ages. 

Shaykh Hassan Dem was a Funtake from the region of Fodor in Fouta Toro, the bastion of Islamic scholarship in the wider Senegambia area. He was an adept in both the Islamic knowledge of asterism and exoterism.

However one may soliloquize among others that: How did the duo know each other? Suffice it to say that in those days, the means of communication was minimal, hey! These sages were not lettered in western education, how did Shaykh Dem trace Shaykh Bulala all the way from Senegal to Offa? All these point to the uniqueness of the man, Shaykh Jami’u Bulala.

Shaykh Hassan Dem and Shaykh Bulala c.1980s

Shaykh Jami’u Bulala to Mr Mutiu Olayemi Olaboye

The perception of Shaykh Jami’u Bulala can further be gleaned from the book, Itafa: The Formative Years. In his childhood memoir, Muitu succinctly narrates his experience with Shaykh in the following passage most of the themes which have been expatiated in the previous Chapters:

Alfa Bulala was a family friend; he had a very close rapport with both Baba and SOK. An affection he also extended to other members  of the household. I remember when he saw the newly born Ayinde with SAS for the first time and asked for the Sunna (Islamic name) and when  told, he doused the baby in torrents of exotic  Turare (fragrance). The scent of the Turare lingered on the clothes Ayinde wore on that day until it became an Akisa (rags) because the baby after him, Amoke, was a female and could not use the dress.

Alfa Bulala, actually derived the nickname from his bunch of horsewhip (locally called bulala). He was known as Oba Wooli (King of Saints) having attained a higher level in the Islamic spiritual realm and sainthood. He moved about festooned in numerous Tesbah (Muslim prayer rosary) on his neck. 

Whenever he chose, he would complement that with several caps worn on one another to form a skyscraper on his head. Several wrist watches would be competing for space between his elbows and wrists. All the fingers of his two hands would be draped in assorted rings.

His collection of bulala was always handy and served as deterrent for any indecently dressed to stay clear of his vicinity. Although I never saw him use the bulala, the best I witnessed was the occasional wielding of the bulala against imaginary culprits.

Most of the time, he would just pitch his stand by the main entrance to the Jummat mosque and would spread his array of items by his side.

He would remain on the same spot and would not join us in prayer.  His burning exotic incense, intermittently stoke up, would pervade the whole environment. 

On several occasions, I witnessed him gazing directly at the scorching afternoon sun with his bare eyes and appeared as if he was communicating with some invisible beings.

He referred to Akanni and me as ‘Omo Baba Ile Eesa’ and we regularly ran errands to him from Baba.

The ‘Omo Baba Ile Eesa’ became our visa to get near Alfa Bulala as we always employed it to announce our prescence in his house and to get approval to come inside.

This eased our access to get to him unlike most of our peers who were petrified of Alfa Bulala and his inexhaustible cup of tea.

We freely accessed his house which was a modest bungalow painted in light green colour. The house itself sat on a parcel of land which dovetailed into

The Olofa’s palace; this was perhaps because Alfa Bulala was a grandson of Olofa Adegboye Atoloyetele through his mother

Princess Oyebimbe. The entire frontage of his bungalow would be lined with humungous lanterns which would be lit from morning till night.

However, on one occasion when Akanni went there alone for  Baba’s errand, his several introductions as ‘Omo Baba Ile Eesa’ at the door was abruptly met with the shout of  ‘Ole, Ole, Ole (thief, thief, thief)’ by Alfa Bulala. Akanni fled homeward  with the object of the errand. 

So far, we have expatiated on the views of some people about the enigma, Shaykh Bulala. This is done in furtherance to corroborating our position on the evaluation of his lifestyle. 

4.4 ALL IN THE NAME OF BULALA

It is noteworthy to admit after the demise of Shaykh Jami’u Bulala in 1989, news about his spiritual prowess coupled with his charisma spread more than expected, thus, in an attempt to emulate his personality, people are unwittingly corrupting the dignity of the Tijaniyyah Brotherhood.

It is frustrating to detect nowadays that many individuals from nowhere have taken the advantage of the resonance in the name of Bulala to found an Organization, thus, it is not uncommon to witness people who are claiming affinity to Shaykh without due authority simply by dressing shabbily, festooning their necks with many rosaries, wearing amulets with Shaykh picture’s inscription, etc. Some of these people fabricate or confabulate stories out of their whimsies and impulses to defraud their ignorant protégés and followers. 

Contrarily, all these practices were not enjoined by the Shaykh himself. His children neither adopt such lifestyles nor his close disciples. Emulating Shaykh ignorantly is a disservice to Sufism. People emulating him selfishly for nefarious acts are parasites corrupting the dignity of Sufism. 

It is apt to dilate the following lines as a rider on what Sufism actually entails: 

Sufism is not the wearing of wool and threadbare garments, rather it is excellent conduct and character.

Sufism is not wearing a robe that you patch, and it is not the shedding  of tears when the singers  sing.

It is not crying out, nor dancing nor musical entrainment, and it is not swooning as if you had become possessed. 

Sufism is rather your serenity without distress, and following the truth of the Qur’an and the religion. 

4.5 ADVICE TO CRITICS OF SHAYKH BULALA

As culled from the book, Removal of Confusion; it is incumbent on the one who is concerned for his own safety and that of his religion to flee from becoming involved in criticizing Allah’s saints. By criticism I mean slanderous defamation, showing hostility, looking for their weaknesses or mistakes, and denying, out of envy and hatred, the special favours Allah has bestowed on them. There is no reward for becoming involved in any of this except a painful punishment. Indeed, it has been said that the reward is no less than being forbidden from the presence of Allah, the loss of one’s religion and the evil end. This is the result of waging war against Allah, the Vanquisher, the One endowed with severe force. 

Thus, one must be cautious in criticizing the saints of Allah ignorantly, It is advisable for anyone who does not understand Sufism to endeavour to thoroughly study it before resorting to criticizing the saints of Allah. May Allah guide us aright. 

Who is Shaykh Bulala?

In view of the foregone submissions, the following are pertinent on the personality of Shaykh Jami’u Bulala. 

1 Shaykh Jami’u was man of Miraculous Occurrences. 

2 Shaykh Jami’u was an Enigma

3 Shaykh Jami’u was an acknowledged Sūfi Leader

4 Shaykh Jami’u was a legend whom others are emulating ignorantly.