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The removal of confusion – A translation of Kashif al-ilbas an-fajdat by Ibrahim Niass

The removal of confusion

The Removal of Confusion Concerning the Flood of the Saintly Seal Ahmad al-Tijam 

A Translation of Kashif al-Ilb as ‘an Faydat al-Khatm Abi al- ‘Abbas by Shaykh al-Islam Al-Hajj Ibrahim b. ‘Abd- Allah Niasse 

Biography of Author by Sayyid ‘All Cisse 

Introduction by Shaykh Hasan b. ‘All Cisse 

Hadith Analysis by Shaykh TijanI b. ‘All Cisse 

Translation by Zachary Wright, Muhtar Holland and Abdullahi El-Okene

West African Sufism has been stifled by lingering colonial prejudice of a supposedly distinct, synchronistic Islam Noir (“Negro Islam”) and by thinly-veiled disdain for black African scholars, sometimes even within Muslim scholarly circles

Time and again, received knowledge concerning African Muslims’ lack of scholarly qualifications substitutes for actual study of their teachings and writings. 

No wonder that today those interested in the texts of Sufis for their original purpose – as an encouragement on the path to God – have mostly found themselves relegated to the writings of Persian and Arab Sufi masters. 

West African Sufi writings deserve a closer 

look. “Indeed,” writes Shaykh Ibrahim in the Kdshif, “blackness of the skin does not prevent entry among the rank of those drawn near to the Lord.” 

3. A prominent French writer, for example, said Shaykh Ibrahim’s books “apparently lack originality” (J.C. Froelich, Les Musulmans dAfrique Noire, Paris, 1962, p. 236). 

A later Islamologist, Michel Chodkiewicz, concludes that Shaykh Ibrahim Niasse had no direct contact with the writings of Ibn al- 

‘Arabi (d. 1240), one of Islam’s greatest thinkers. 

This can only mean it was Chodkiewicz who never had direct contact with Shaykh Ibrahim’s writings: the Kdshif is in fact replete with precise chapter references to Ibn al-‘Arabi’s 

greatest works. 

See Chodkiewicz, Ocean without Shore: Ibn Arabi, the Book and the Law (SUNY Press, 1993), p. 10-11. 

A version of Chodkiewicz’s introduction to Ocean without Shore also appears separately as “The Diffusion of Ibn ‘Arabi’s Doctrine” in Journal of the Muhyiddin Ibn Arabi Society, Volume IX (1991). 

Chodqkiewicz writes in this latter piece: “A 

dissident of the Tijaniyya, Ibrahim Nyass could assuredly find many elements of akbarian origin in the masters of this tanqa. 

But I am led to believe that his eschatological beliefs owe a lot to the Yawaqit [of Sha’rani], 

and very little (or more likely nothing) to an assiduous familiarity with the 

works of Ibn ‘Arabi.”

 It seems to have escaped Chodkiewicz that the Kdshif contains frequent precise references to the works of Ibn al-‘ Arabi, but only one reference to Sha’rani’s Yawaqit. 

Indeed, Chodkiewicz’s characterization 

of Niasse, whom he mistakenly labels as a “dissident” and elsewhere as “another black African Sufi,” seems prejudiced from the start. 

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