THE BIOGRAPHY OF SHAYKH JAMI`U BULALA.

HIS BIRTH AND CHILDHOOD.

Shaykh Jami`u was born in Offa,but his date of birth is obscure.While some claimed that he

was born around March 1919,others say he was born in 1916,it was even gathered that Shaykh

himself claimed that he was born in 19161.

However,be that as it may be,majority of the historians were of the opinion that he was born

in 19192.There were many mysteries connected to his birth,among which are;that he laughed on

the day he was born which is a strange occurence among new born babies.It was also gathered

that he possessed two navels when he was born but disappeared immediately to avoid public

notice3.

Though Shaykh was born at Offa,he was a native of Ogbomoso in Oyo state of Nigeria.His

father Akanmu Iji was reported to have belonged to Baale Lagbedu’s compound in Ogbomoso

and this explains the reason why he was able to marry a princess.Shaykh’s mother was Princess

Oyebimpe,daugher of Oba Atoloyetele of Offa(1888-1906).Both parties met when Akanmu was

in Offa for his daily livelihood.He was a railway worker in the town by then.Both parents were

pagans.His mother especially was an Osun worshipper.This could be the reason for naming their

son Osundare4.

Before and after the birth of a child in Yorubaland in those days,it was the practice then to

consult the Oracle to know what the future held for the child.It was predicted to Shaykh’s parents

that the pregnancy carried by the mother would be a male child who would acquire knowledge of

the new religion(as Islam was being called then).Also that the child in question will have the

ablility to know what he was not even taught and many people would be blessed through him5.

Shaykh didn’t tread the path of his parents contrary to their belief system.Shaykh in his own

case was a Muslim who lived according to the dictates of the Qur’an.He believed in the oneness

of Allah.One shouldn’t be surprise that a pagan might give birth to a saint.We have seen such

example in the personality of prophet Ibrahim;

ف�ي و�ق�و�م�ك� اك� ر�� أ �ي �ن إ �ه�ة� آل �ام�ا ص�ن

� أ �خ�ذ� �ت �ت أ ر� آز� �يه� ب� أل� اه�يم� �ر� �ب إ ق�ال� �ذ� و�إ

�ين* م�ب ل* ض�ال�

And (remember) when Ibrahim said to his father Azar:``Do you take idols as alihah(gods)?Verily,I see you and your people in manifest error.(Q6:74)6

Suffice is to say that Shaykh was born ten years after his parents married,and he was the first

child of the parents,the eldest among his siblings.Shaykh’s father died when little Shaykh was at

a tender’s age7.

Some degree of preconsciousness was found in him at a tender age.Infact,a great deal of

mystery surrounded his childhood,the reason is not far fetched because as a youth he was

renowned for obedience,hardworking and ambitiousness.He started performing many wonderful

things unlike his contemporaries like doing the job that might take many able bodied men to do

for hours in just an hour,fasting for many days in the month and loved being in seclusion any

time he was fasting without anybody teaching or directing him to do so.Also he was fond of

drawing many beautiful things on a slate without anybody teaching him how to draw it.These

among others are the distinguished instincts that were noticed in him during his childhood8.

HIS EDUCATIONAL CAREER.

As aforementioned that both Shaykh’s parents were pagans hence they could not influence

their child Islamic wise.In addition,they didnot have interest in western education also instead

they wanted the young boy to be following them to farm.

However,due to the death of his father at the tender age,Shaykh was put in the care of his

maternal uncle by name Mallam Lawal Adedeji Adegoke at Ojude’s compound in Offa.Since

this uncle was a Muslim,it was he who converted Shaykh to Islam9.It was there that he started his

Qur’anic education from a learned man who hailed from Ilorin but settled at Arogun’s compound

in Offa by name Alfa Ismail Jeje.He taught Shaykh the recitation of the Qur’an.The traditional

method of teaching was in vogue then whereby a student will start by oral chanting and

memorizing of unvocalized Qur’anic verses10.

Shaykh only studied half of the holy Qur’an with this cleric, i.e. thirty Ahzāb.before leaving

him. It was on record that this cleric never taught Shaykh anything twice throughout his Qur’anic

education.He had a photographic and magnetic brain.He used to read aloud from his sleeps.The

first words that usually came out of his mouth whenever he was woken up by anybody was the

very verse that he learnt last the previous day11.

Due to enthusiasm about Islamic education.Shaykh left Offa for Ilorin consequent upon his

completion of the Qur’an in the former12.He learnt from various Islamic scholars in Ilorin

prominent among whom is Shaykh Bashar Adangba.He acquired ‘ilmi from this man.He lived

with this cleric and from there he used to go to other teachers to learn.He learnt Tafsirul-Qur’an

from Alfa Baba,Agbalayiya’s compound,Oke leru.He also learnt Hisāb(arithmetics) from him,all

within a year13.

He learnt how to write Arabic words known as Khatt which later became his means of

livelihood,within six days from Alfa AbdulKarim Mosalasi Gogoro in Ilorin.Shaykh was also

reported to have said that he learnt from Alfa Ade Agbede and Alfa Musa Atere,although he

didn’t disclose the branch of knowledge he acquired from them14.

In all,he was said to have spent about fourteen years in Ilorin.He returned to Offa in 1945

consequent upon the plea of his mother to stay with her.He therefore remained in Offa till he

breathed his last.15

HIS CONTRIBUTION TO TIJANIYYAH BROTHERHOOD.

The rites of the order.

The Tijaniyyah order was founded by Shaykh ’Ahmad Tijani (d.1815 C.E) at Abu

Samghun,North Africa,in 1781 C.E..Earlier Shaykh ’Ahmad At-Tijani had been a member of

various Turuq such as Nasiraniyyah,Fazuliyah,Khalwatiyyah, and Qadiriyah.He however left all

these Turuq after he had founded his own.16.He founded his own Tariqah consequent upon his

claim to have had a mystical experience whereby the holy prophet(SAW) was said to have

appeared to him in broad day-light while he was fully conscious.He claimed that the prophet

gave him a fresh form of wird to replace the former ones in his possession.The new set of wird

consisted of istighfār (seeking forgiveness),al-salat ‘ala -nabbiy (seeking blessing for the

prophet) and Tahlil i.e. Lā’ilāh illa Allah.(there is no god but Allah).17These sets of prayers are

known as awrad which are prescribed as an obligation to the members of Tijaniyyah order.Those

who are initiated into the order are known as Murid(he who has made up his will),while those

who initiate them are known as Muqaddam (one who guides another).

The daily obligatory prayer are :the awrād al-lāzimah (the obligatory wird) which should be

performed twice daily,the second daily obligatory prayer which can be observed

congregationally under a leader known as Muqaddam.And lastly,the obligatory prayer known as

the Dhikr al-Jumu’ah,which is observed every Friday after Salat al-`asr till salat al-maghrib.18

His initiation into the order.

As aforementioned that Shaykh Jami`u had started leading an ascetic life from his youthful

age,sources had it that he started developing himself spiritually at the age of fifteen.This he was

able to undertake by engaging in fasting,being in seclusion,and chanting of Dhikr for many

days.The first Khalwah he did was at this age for about one year19.From this,one may rightly

deduce that Shaykh was divinely guided, in lieu of this verse thus;

�يب� �ن ي م�ن� �ه� �ي �ل إ �ه�د�ي و�ي اء� �ش� ي م�ن� �ه� �ي �ل إ �ي �ب ت �ج� ي �ه� الل

Allah chooses for Himself whom He wills,and guides to Himself who turns to Him in repentance and in obedience.(Q42:13)20

The reason for this submission is that;firstly,he was too young for that,secondly,nobody

was reported to have given him a set of prayer to be doing there and thirdly,he came from a

predominantly pagan family.

According to Tirmidh,in his ``The Theory of saints and sainthood’’,the God’s annointed

people includes messengers,prophets and masters of saints such as Muhaddathun,Siddiqun and

seal of saints.They are usually chosen rightly from their cradle21. Hence,we could say that

Shaykh Jami`u belonged to the God chosen ones,since spiritual greatness was noticed in him

right from his childhood.

Shaykh Jami`u continued to worship Allah devotedly,until later that he felt dissatisfied

with his religious pace and decided to travel to Ilorin where he hoped to meet great Sufi masters

who he believed would lead him to achieve his aim.He met Shaykh Bashar Adangba when he got

to Ilorin and this Shaykh initiated him in to Tariqatul-Tijaniyyah.22

Shaykh Bashar was one of the early Tijaniyyah Muqaddam in Ilorin.He was renowned for his

spiritual prowess and indept perception about Tasawwuf.

Having been Shaykh Bashar’s murid for sometime,this great Shaykh sensed a great deal of

spiritual prowess in the young Shaykh Jami`u and thus he granted Shaykh’s freedom.This can be

deduced from some of this excerpts;

Alfa Offa,you have learnt enough and what we didn’t even teach you,I know you have instinctively known them.I bless you and nobody shall be your teacher again from today.But never you forget your wirid in the way of Tariqat Tijaniyyah.23

Shaykh Jami`u further went to renew his initiation(Tajdid) for the reason best known to him

from Shaykh AbdulRahman Alabidun,who is also one of the leading Tijaniyyah Muqaddam in

Ilorin.This Shaykh’s contemporaries were Alfa AbdulQadir Ayunre and Alfa Sulayman Alabi.24

However there is controversy on whether Shaykh Jami`u did Tarbiyah(spiritual training) or

not.It is generally believed by the Sufis that man cannot know God by senses because God is

immaterial.It is only through illumination,revelation and inspiration that man can know

Him25.Hence,the Sufi has a way of training a murid spiritually so that such a murid could become

a gnostic.

Majority of the sources had it that Shaykh never did Tarbiyah from any Shaykh and the

consequences of this is obvious because he later turned to a majdhub to the extent that people

thought that he was mad.26

His contribution to the order in Offa.

Shaykh Jami`u returned to Offa after accomplishing his aim in 1945 and continued his normal

way of worship in seclusion.He was reported to have stayed indoors(Khalwah) for the periods of

eight years,five years and eight years respectively27.One may be skeptical as in how far truthful

this is, since he has not married then.However,a verifiable sources had it that, one of his loyalists

i.e. Late Alhaji Muhammad Lawal Adeoye Oloruko of Arole’s compound, was the one taking

care of him during all these periods28.

Although prior to the return of Shaykh to Offa,there was Tijaniyyah brotherhood in

Offa.The order was introduced by one Alhaji Popo around 192629.After the demise of this

man,the order did not function effectively again because his successor did not show much

enthusiasm towards its proselytization.This could be envisaged because he deemed it fit to be

performing it individually.

However,it was Shaykh Jamiu who resuscitated the order consequent upon his return back to

Offa30.But contrarily,he didnot initiate anybody into the order,instead,he directed prospective

Muridun to his Shuyūkh in Ilorin for initiation.He turned his residence into Zawiyah.

Prominent among his loyalists who later became Muqaddamūn include;

-Late Alhaji Muhammad Awwal IbukunOlorun(d.2008),

-Late Alhaji Raji Opeloyeru(d.2012),

-Late Alhaji AbdulGaniy Azarailu(d.2010),

-Alhaji Mustapha Jeje Arogun,

-Alhaji AbdulRasheed Nkrumah31.

All these Muqaddamun played a long role in the proselytization of the Tijaniyyah order as

everyone of them has his own Zawiyah under the parasol of Shaykh Jami`u Bulala.

Suffice is to say that most of Shaykh’s loyalist held him in high esteem,to them Shaykh Jami`u

was the leader of saints after the demise of Shaykh Ibrahim Niasse of Senegal.This is more of the

reason why he was referred to Amir l awliya’ i.e(leader of saints).In one of the excerpts from his

speeches,he referred to himself as the ‘’Gawth’’ i.e a Succor32.

الجامع ** فرد هو الـجامع غـياث غـوث الشـيخرافع رب عـند

رسول ** وجدت الـجامع عبد بالله العـارف أنـابهتان غير من الله

طلعت ** إذا كواكب وغير نيجيريا شـمس أناالكواكب الشمستغيب

TRANSLATION.

1. Shaykh Jami`u is a unique person,

The Chief succor pleading with the exalted Lord33.

2. I am Abdul al-Jami`, a gnostic,

I saw the apostle of Allah (Muhammad) without any doubt

3. I am the (spiritual) sun of Nigeria;others are mere stars

whenever the sun surfaces the stars disappear34.

CHARACTERISTICS OF HIS LIFESTYLE.

There is no controversy that Shaykh Jamiu lived an ascetic life.This can be deduced from his

way of life whereby he renounced all worldly ephemeral things and stuck to the remembrance of

Allah instead. However, some mysteries surround his personality,which can be deduced because

some see him as a devoted Sufi saint while others see him as a mad man.The later are of the

opinion that a saint ought not to be behaving abnormally as the Shaykh used to do when he was

alive35.

Shaykh’s abnormal behaviours range from his apparent negligence of five daily ritual

prayers,his estactic statements(Shatahat) and his mode of dressing.First and foremost,concerning

his negligence of five daily prayers,sources had it that he used to observe them whenever he was

in Khalwah(spiritual retreat),but after completion of it,he would foresake them,instead he would

direct those that are with him to go for them,claiming that he had already observed his in

Makkah36.Thus;

أنى ** يـعلم ولـم صالتك تركت هذا يـا وقـالوابـمكة أصـلى

They say:Oh you,you have abandoned your ritual prayers, Not knowing that I observe mine in Makkah37.

This statement is not peculiar to Shaykh Jami`u alone,Shaykh AbdulQadir Jilani was also

reported to have claimed that he observed his prayer at Makkah.To some extents,this statement

may sound obscure because firstly,both countries are far apart and operating in different time

zones and secondly one is bound to observe one’s prayer regardless of where such prayer

catches up with such individal.The Qur’an is explicit in this regard

�ا م�و�ق�وت �ا �اب �ت ك �ين� �م�ؤ�م�ن ال ع�ل�ى �ت� �ان ك ة� الص�ال� ��ن إ

Verily As salat(the prayer) is enjoined on the believers at fixed hours’’.(Q4:103)38.

Suffice is to say that some Sufi considered their devotional exercise which is supererogatory as

obligatory because to them the dhikr of Allah gives them joy and peace of mind.Prominent

among these Sufis include the Ibāhātis and the Fārisis39.Hence,one can say that Shaykh’s

lifestyle is synonymous with these groups.

Moreso,among the features peculiar to Shaykh’s lifestyle that generated heated controversy is

his ecstatic statement(shatahat).It is noteworthy to admit here that the Sufis are criticized for

their shatahat which is generated when they are in the stage of fanā’(self annihilation).This is

because a mystic who has attained a state of fanā’ is aware of absolute Tawhid(unity),as he sees

unity everywhere,nothing else40.

Shaykh Jami`u is not the only gnostic renowned for these ecstatic statements,some early Sufi

masters were also renowned for their obscure statements.Prominent among these Sufis are Tayfur

Abu Yazid Al-Bistami(804-878 C.E),Abu al-Mughit Husayn ibn Mansur Al-Hallaj(858-922

C.E).These people witnessed severe persecution during their days because the orthodox scholars

were those in authorities in their respective communities.For example,Al-Bistami was reported

to has been hostilized for saying ``Glory be to me’’!How great is my majesty’’41.In the same

vein, Al-Hallaj was crucified for saying`` I am the Truth’’42.The implication of which means he

is Allah.This is blasphemous and sacrilegious.

In the same wise,Shaykh Jami`u was renown for obstructive statement.For example,he

was reported to have said``Had it been that it rained,I would have revealed the secret of

Allah’’43.Also in other occasions,he would call himself Uthman ibn Fodio,Taju l Adab,he was

this,he was that.He was even reported to have told his loyalists not to pray for him because he

already knew the time he would die.Hence,claiming the knowledge of the unseen.This claim

according to the Sufi belief is authentic even though it seems irrational to ordinary men and even

to other Muslims.Al-Tirmidhi in his book titled``The Theory of Saints and Sainthood’’ told us

that Sufi believe that great saints who are conscious of their sainthood and have received the

divine tidings of their future and what is hidden from the common run of men.They believe that

the spirits of the saints are free of the darkness of material substance and have been released

from the prison of their bodies,so that their illuminated hearts and their minds’ eyes can see what

cannot be seen by others,even if they are in the same place.He thereafter cited among other

examples of Caliph Umar who was in the mosque but at the same time talking to people who

were in the war front in far distance place to him44.

Furthermore,Shaykh used to behave abnormally,this ranges from his mode of dressing to

his personnal behaviour.As aforementioned that most people considered Shaykh to be a mad

man,this is because he was renowned for dressing abnormally like putting on a T-Shirt and a

short knicker with tens of rosaries on his neck,walking about bare footed carrying along swords

and horse whips(bulala),putting on five different wrist watches and ten different rings in a single

hand45.All these behaviors are abnormal to a layman.Also Shaykh used to behave to the extent

that any individual who is not acquainted with his lifestyle will take to his heels.This can be

deduced from the way he behaved as if he did not know a well acquainted person whereas he

knew him.He will some times humiliate such an individual by shouting on such individual Thief!

Theif!Theif!!!.

It is relevant to say here that the level of behavior of the Sufi saints is esoteric,because of

this ,most of their actions are inexplicable to common men,even though such actions are

meaningful to the actor.A good rider to this is what transpire between Prophet Musa and Khidr

as recorded in Qur’an Q18:65-82.Also some Sufis do all these inorder to conceal themselves

from the public.This kind of people who behave as such are known as Malamatis.46

HIS KARĀMĀT.

One factor that leads people to believe in spiritual capacity of a Sūfī leader is his ability to

perform miracle.Miracle according to Mckinnon ``is an event involving the suspension of the

actual course of events,because its occurence is contrary to the actual course of events’’47.A

miracle performed by a saint is termed Karamah that is ``favour’’ which God bestows48.The one

performed by a prophet is called Mu`jizat i.e. an act which cannot be immitated by anyone49.It

was used by the prophets as ``evidentary proof’’50 to their status as prophets,since it was possible

for people not to believe in them if such a miracle was not performed.

Despite the fact that saints are usually granted the power to perform miracles,some disliked

its performance.To such saints,miracles are regarded as temptation e.g. Junayd of

Bagdad(d.910C.E).

There are many Karāmāt ascribed to Shaykh Jami`u.We shall attempt to mention some of

them.This was detected in him right from his youthful days,he used to go to farm with his mates

in a place inside the present day Oloje Ilorin,that he alone would do all the work that was

expected of them to do that day.They should just leave their hoes in the farm.On getting to the

farm,he read certain verses,and he alone weeded all the work that can take about ten people to do

for hours in few minutes.

Majority of Shaykh’s loyalists during the course of my interview with them observed

that,most prominent of his Karamah was istijābah i.e. he possessed efficacious prayers which

attracted many people to patronize him51.

Perhaps one of the most revealing miracles by the Shaykh was the delaying of a train.A

follower of Shaykh reported that he was travelling from Ibadan to Kano by train.On getting to

Offa he decided to pay the Shaykh a brief visit.He chartered a taxi to take him to Shaykh’s

house,since the train was to stop for a brief period of fifteen minutes at Offa.At Shaykh’s house

he told the Shaykh his aim of coming.Shaykh appreciated his gesture and started to chat with

him.Time was going,and the man started to be impatient,the taxi driver waiting outside could not

wait anymore left for his business.Shaykh sensing the man’s feeling told him not to worry as the

train would not move except by the permission of God which he had with him.In short,the man

was delayed for almost four hours and thirty minutes.When the man later got to the station,he

saw the train being worked upon by a team of engineers looking for elusive faults.The moment

the man entered the train,the engine started to work.The man then remembered what the Shaykh

said and he was bewildered.52

In another occasion,one of his disciples who later became a Muqaddam reported to Shaykh

that his wife had died at Offa General Hospital and that he had come to pick a motor to convey

the corpse.Shaykh asked him to let him and the man go back to the hospital to see the corpse.On

getting to the hospital,he asked for the doctor’s permission to see the corpse,which was already

certified dead.The doctor said the corpse had become the husband’s property;he had no objection

to seeing it.Shaykh Bulala entered,covered the body and prayed that God should kindly revive

her.The woman coughed,stood up and regained her consciousness.53

Moreso,one of the unique characteristics of this gnostic which to some extent may be

regarded as a miracle is his ability to look directly into the sun at noon for a long period without

blinking his eyes54.

Furthermore,a man narrated his ordeal to the present researcher before he was

emancipated.This man had a psychological problem before,and after looking for ailment from

one medical centre to another,he decided to resort to the General hospital in Offa,where he

received medication.It was during his stay in the town that he dreamt that he saw Shaykh

Jami`u praying for his recovery and directing him to go to that same hospital that he would meet

a certain nurse who would give him a certain medicine and that he should adhere to that

prescription.On getting there the following day,to this man’s astonishment, he saw a different

nurse giving him a medication as earlier prophesied by the Shaykh.And from that time,he

regained his memory back and when he came to visit Shaykh for appreciation,Shaykh had

already known about it55.

These are few among other miracles which Shaykh performed.It is noteworthy to admit that

miracles are a boon from Allah.Numerous saints are unaware of their position and status,they

invite people to the religion of Islam without miracles,and they did not consider it as an essential

element of Sufism.

HIS MARITAL LIFE AND CHILDREN.

It is an attitude of most of the Sufis to live ascetic life,shunning all the worldly comfort

which they considered obstacles on their way to God,and emphasizing on the worship of

God.This is in line with this Qur’anicverse;

ج�ر@ � أ �د�ه� ن ع� �ه� و�الل �ة@ �ن ف�ت �م� د�ك و�ال�

� و�أ �م� �ك م�و�ال� أ �م�ا �ن إ

ع�ظ�يم@

Your wealth and your children are only a trial,whereas Allah! With Him is a great reward(paradise)(Q64:15)56

Thus,some Sufis capitalise on this verse and other related verses and this explains why

people like Rabi’at al Adawiyyah remained a celebate throughout her life and also Shaykh

AbdulQadir Jilani was reported to have remianed unmarried untill he was fifty

years.Likewise,Shaykh Jami’u married at the age of fifty.He got married to his first wife,Alhaja

Mu’minat,who is a native of Offa at Keke’s compound in 1968.Three years later, that is in

1971,he married his second wife,Alhaja Khadijat in 1971.He then married his third wife i.e

Alhaja Radiyat in 197957,since Islam permits the marriage of up to four wives,thus;

�وا �ع�د�ل ت ��ال أ �م� خ�ف�ت �ن� ف�إ �اع� ب و�ر� ث� �ال� و�ث �ى �ن م�ث اء� �س� الن م�ن� �م� �ك ل ط�اب� م�ا �ك�ح�وا ف�ان

ف�و�اح�د�ة�

....then marry(other) women of your choice,two,or three or four; but if you fear that you shall not be able to deal justly (with them),

then only one......(Q4:3)58

Hence,Shaykh married three wives and was survived by nine children.These are their

names in the order of seniority.

1. Alhaja Aishat Muhammad Jami`u(d.2010)

2. Khalifah Luqman Muhammad Jami`u.A product of Shaykh Abul Fatih     Arabic school in

Maiduguri,

3. Alhaja Hawawu Muhammad Jami`u.A business woman,

4. Alhaja Halimat Muhammad Jami`u.A business woman,

5. Alhaja Ganiyat Muhammad Jami`u.A business woman,

6. Alhaja Fatimat Muhammad Jami`u.A business woman,

7.Alhaji Zakariyau Muhammad Jami`u Al-Ansory.A Thanawiy graduate,

8.Alhaji AbdulLatif Muhammad Jami`u.A Thanawiy graduate,

9. Alhaji Khidr Muhammad Jami`u.A Thanawiy graduate.59

HIS DEATH.

Shaykh was reported to have indirectly predicted his death before he passed on.In the

course of this research, the Muqaddam of Tijaniyyah in Offa,Shaykh Bello Yayi told me that

Shaykh advised him not to travel again for some time,that it was after his demise that he

understood that Shaykh wanted him to participate during his janazah.60

Shaykh Jami`u breathed his last at Offa on Sunday fifth of March,1989 at the age of

seventy.He was buried at his back-yard in the presence of thousands of sympathizers61 and a

Mausoleum has been built for him afterwards.

AN ASSESSMENT OF HIS LIFE.

Due to the controversial characters of Shaykh Jami`u, different people have different

notions about him.In order to know the divergent views about him,three categories of people

were interviewed.The first category are the members of the Tijaniyyah order,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,that is,the members of the Tijaniyyah order spoke unanimously about

their acceptability of Shaykh to be a waliyullah(saint). 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

youth62.

Shaykh Abubakar Abayawo,in his own submission, said that Shaykh Bulala’s behavior

cannot be measured with reason since he was a majdhūb(being in the state of ecstacy).He said

that most of his behavior were done in order to conceal him from people63.

However,the Ahlus sunnah on the other hand,according to their Chief Imam in Offa ,i.e.

Ustaz Husayn Dundun said that Shaykh Bulala lived a mysterious life,hence,he can’t admit

whether he is a saint or not,but he was just a popular man since majority of people used to

consult him when he was alive.He butressed his submission that a saint must always perform his

ritual prayers stipulately whereas Shaykh Bulala did not perform his prayers adequately.When

asked about his various miracles,he was of the opinion that all the miracles can not be termed as

Karamah but instead they are superlative powers(Hawariqul ’ahadat)s64.

Finally,the submission of the third group can be further divided into two sub-

groups.Some Muslims in Offa till date are of the opinion that Shaykh was a mad man because

any normal human being can not be behaving as he used to.While the other factions were of the

view that the Shaykh to an extent was a saint because of many reasons among which are;

-the various miracles he performed when he was alive,

-the success of his children after his demise and,

- the emergence of an organization after his demise.65

NOTES AND REFERENCES.

1. S.A.Tiamiyu,Shaykh Muhammad Jami`u:A major Sufi master in Offa,an unpublished long

essay of the Department of Religions,University of Ilorin,1989,p.17.

2. A.K.O.Rufai,The History of Sheikh Bulala,Offa,Kola Salau Press,2003,p.17.

3. S.A.Tiamiyu,Shaykh Muhammad Jami`u:..,p.15.

4. Ibid.,p.16.

5. Ibid.

6. M.T.Al-Hilal And M.M. Khan;Translation of the Meanings of the Noble Qur’an in English

Language,Madinah,King Fahd Complex,``n.d’’p.180.

7. A.K.O.Rufai,The History of Sheikh Bulala.....,p.18.

8. Ibid.,pp.20-21.

9. Ibid.,p.19.

10. S.A.Tiamiyu,Shaykh Muhammad Jami`u:..,p.19.

11. Ibid.,p.20.

12. Ibid.,p.21.

13. Ibid.,pp.21-22.

14. Ibid,.

15. A.K.O.Rufai,The History of Sheikh Bulala...,p.23.

16. Y.A.Quadri,The Tijaniyya in Nigeria:A Case study,an unpublished Ph.D thesis submitted to

the Department of Arabic and Islamic studies,University of Ibadan,1981,p.25.

17. Ibid.,p.28.

18. Ibid.,p.28.

19. S.A.Tiamiyu,Shaykh Muhammad Jami`u...,p.37.

20. M.T.Al-Hilal And M.M. Khan;....p.655.

21. I.A.Muhammad,``Al-Tirmidhi’s Theory of saints and sainthood’’ in The Islamic

Quarterly,vol 15.No 1,1971,p.23.

22. A.K.O.Rufai,The History of Sheikh Bulala....,pp.19-20.

23. Ibid.,p.21.

24. S.A.Tiamiyu,Shaykh Muhammad Jami`u:..,p.39.

25. R.A.Nicholson,The Mystics of Islam,London,Routledge and Kegan Paul Limited,1966,p.10.

26. I gathered this information during my interview with Alhaji Bello Yayi, who is also

Shaykh’s cousin,on 26th March,2012.

27. S.A.Tiamiyu,Shaykh Muhammad Jami`u.........,p.44.

28. A.K.O.Rufai,The History of Sheikh Bulala........,p.36.

29. M.H.Oladotun,The History of Islam in Offa(1850-1989),Ilorin,Bisi Modern

Printers,1989,pp.78-80.

30. Ibid.,p.80.

31. Ibid.

32. http://en.wikipedia.org/wiki/Sheikh_Muhammad Jamiu Bulala. Accessed on 16th

June,2011.

33. S.A.Tiamiyu,Shaykh Muhammad Jami`u:....,p.72.

34. Dr Hashir AbdulSalam narrated this to me in University of Ilorin on 8th August,2011.

35. In my interview with the cheif Imam of Ahlus Sunnah central mosque in Offa on 21st

May,2012.

36. S.A.Tiamiyu,Shaykh Muhammad Jami`u:...,p.46.

37. One of Shaykh’s loyalists named Alhaji Amao narrated this to me in Offa on 3rd June,2012.

38. M.T.Al-Hilal And M.M. Khan;Translation of the Meanings.........p.126.

39. A.A.Yusuf,The impact of Sufi Orders on Muslims of Saki town,an unpublished long essay

submitted to the Department of Religions,University of Ilorin,2003,p.17.

40. M.Eliade(eds),The Encyclopedia of Religion,New York,Macmillian Press,1987,p.555.

41. Majlisul Ulama of South Africa(eds),Scattered Pearls:Selected Sayings and anecdotes of

the illustrious Auliyaa,Actonvile,Young Men’s Muslim Association,2006,p.96.

42. A.R.M.Solagberu,A study of the Sufi works of Shaykh ’Abu bakr Atik,an unpublished Ph.D

Thesis submitted to the Department of Religions, University of Ilorin,2009,p.68.

43. I gathered this in an interview I conducted with Muqaddam Qasim Bello,in his residence in

Kaduna on 3rd September,2011.

44. I.A.Muhammad,``Al-Tirmidhi’s Theory of saints....,pp.31-32.

45. S.A.Tiamiyu,Shaykh Muhammad Jami`u:......,p.50.

46. Ibid.

47. A.Mckinnon,``Miracle’’ in R.Swinburne(eds),Miracles,New York,Macmillian Publishing

Company,1989,p.49.

48. R.A.Nicholson,The Mystics of Islam,......p.129.

49. Ibid.

50. I.A.Muhammad,``Al-Tirmidhi’s Theory of saints .....,p.33.

51. Majority of my interviewees told me this during the course of my research.

52. S.A.Tiamiyu,Shaykh Muhammad Jami`u...,pp.74-75.

53. A.K.O.Rufai,The History of Sheikh Bulala....,pp.41-42.

54. I heard this from Professor Y.A Quadri during the course of his lecture i.e. RIS 421 in

Unilorin on 3rd December,2011.

55. I gathered this during the course of my interview with Muqaddam Qasim Bello on 3rd

March,2011.

56. M.T.Al-Hilal And M.M. Khan;Translation of the Meanings......(Q64:15),p.765.

57. Alhaja Khadijah Bulala,Shaykh’s wives, told me during the course of my interview with her

on 24th of March,2012.

58. M.T.Al-Hilal And M.M. Khan;Translation of the Meanings....p.105.

59. Alhaja Khadijah Bulala........,same date.

60. Alhaji Bello Yayi told me during the course of my interview with him on 26th of

March,2012.

61. Ibid,.

62. Ibid.

63. Shaykh Abubakar Abayawo told me this during the course of my interview with him in his

residence at Abayawo in Ilorin on 19th of June,2011

64. Ustaz M.H.Dundun told me this during the course of my interview with him on 20th of

May,2012.

65. Alhaji KokoroAsiki told me this during the course of my interview with him on 21st

May,2012.