The Sufi Manuscripts of South-Western Nigeria: Possibilities for Classification and Preservation

Oladiti, Abiodun Akeem

Department of General Studies

Ladoke Akintola University of Technology

P.M.B. 4000, Ogbomoso

Abstract

Sufi manuscripts are important literary and discursive texts Sufis use to express, eulogize, educate and revere teachers believed to have contributed significantly to their spiritual and educational growth in the art of Sufism. These manuscripts have largely been written in Arabic and kept in the custody of their authors or relatives who have little or no knowledge of the importance and contribution of the manuscript to Sufi practice.At the present time, scholars are endeavoring to identify, locate and preserve some of these available manuscripts in private collections, since academic scholarship on the texts is lacking in Nigeria. This study proposes to highlights thepossibilities for classification and preservation of Sufi manuscripts to advance knowledge of the Sufi Islamic tradition. A total of fourteen (14)Sufi manuscripts were purposely selected from Ilorin, Ibadan, Ede and Ogbomoso in South-Western Nigeria. The manuscripts were mainly from the Tijanniyyah and Qadriyyah brotherhood. These manuscripts were selected based on their use and demonstration of panegyric discourse, instructional discourse and requestive discourse based on Sufi doctrines and explanations of Islamic religious belief system. Literary linguistic resources were utilised to characterize and categorized the Sufi manuscript used for the study. The findings reveal the recovery of themes related panegyric discourse manifested in heavenly support and ideological and doctrinal eulogy, instructional discourse highlighting the religious and doctrinal consciousness and requestive discourse accounting for heavenly support from Allah. Sufi manuscripts provide fresh data and perspective on how such manuscripts can be explained and interpreted for a larger audience. Documenting these Sufi manuscripts is imperative so as to guarantee their permanency and prevention from extinction .Preserving Sufi manuscript swill enhance intellectual development on Sufi scholarship in Nigeria.

INTRODUCTION

Sufi manuscripts are an important genre of literary and discursive text among Muslim teachers. They are used to preserve records of vital historical episodes and events as they occur in the life of the community. The distinguishing characteristic of these manuscripts is that they were written in Arabic by non-Arabs who profess Islam as their religious faith. These manuscripts appeared in written text on paper and black ink and were often not processed or published as a literary text. According to Andrea Brigaglia The purpose of these writings are either didactic (used as a support for teaching the classical corpus of Islamic knowledge) or devotional (recited privately during night devotional vigils, or publicly at communal religious occasions). Moreover, this genre largely mirrors the life of the Sufi beliefs and Islamic doctrinal ideology (Brigaglia: 2014) .

These manuscripts are broadly categorized based on their intended or implied purposes or usage by the scholars or teachers of the Muslim communities who created them. Thus, historians categorize manuscripts that were found useful in Arabic that provides relevant information on the subject matter of the study as “unpublished manuscripts”. For centuries, before the advent of colonialism, written texts found in Arabic were important means of communication and written culture in Sub-Saharan Africa. The spread of knowledge of Arabic texts was transmitted from one generation to another through to commercial interaction, trade networks and religious proselytization of Islam from North Africa from Algeria, Morocco into Senegal and Nigeria. At this point it is instructive to note that the Sufi teachers were the forerunners of those who encouraged and spread the teachings of Arabic into the domains were Islam is found today (especially in Kano, Sokoto and Ilorin),and which later spread to other parts of Yorubaland (Hunwick:1974).

In this context, Sufi manuscripts constitute written documents in Arabic that have been manually created and are unedited, as opposed to being printed, reproduced or made known through the commentaries of scholar. These manuscripts were handwritten compositions on paper

that have significant historical and aesthetic value in different languages spoken by local social groups. Sufi scholars who engaged in the development of the manuscripts do so as poets, teachers of Islam, hagiographers or experts in the Islamic sciences and astronomy. Writing manuscripts in Arabic is an intellectual activity that is regarded as an indispensable tool of formulating and standardizing Sufi teachings and of edifying the belief system of new converts to Islam, as well as a vehicle to spread the fame of the Sufi saints.

However, it is instructive to note that the actual literary output of the Sufi saints reflect varying geographical, linguistics and historical contexts. This implies that there is no uniform or standardized pattern for the Sufi manuscripts. They may be composed of either short or long compositions of history, poetry, praise poems and prose writings. For the purpose of this study, the focus is on the content and translation of the literary and discursive text contained didactic poems, biographies and elegies of saints, panegyrics—including their discourse types and their moral explanations of religious doctrines.

For convenience, the paper is divided into six sections. The first provides the introduction and general background to the study. The second deals with the overview of Sufism and literacy in Africa with explanations on authorship of Sufi manuscripts and theme related to Sufi scholarly writings in Southwest Nigeria. The third highlights the classifications, analysis and the interpretation of the themes in Sufi manuscripts. The fourth discusses the significance and documentation of Sufi manuscripts in Southwest Nigeria. The fifth summarizes and concludes the study.

SUFISM AND LITERACY IN AFRICA

Sufism as used in this study embraces those tendencies in Islam which are aimed at direct communion with God and man. It is a sphere of spiritual experience, which runs parallel to the mainstream of Islamic consciousness deriving from prophetic revelations, as comprehended within the Islamic Sharia and theology (Triningham,1971). Sufism in Islamic thought is regarded as the highest level path of knowledge that is both illuminative and unitive, a knowledge whose highest object is the “truth”—namely, the existence ofGod and subsequently the knowledge of things in relation to God(Karamustafa:2007).

Sufism promotes the “heart of Islam” It is the path of spiritual realization within the religion. It is the path prescribed by saints that the individual must remain in a state of purity according to the law. He or

shemust fast, observe silence, make retreats, repeat the formula ‘Laillah illah llah’, be inwardly connected to a Sheikh and reject extrinsic thoughts. shaddisciples who would stay with them for long periods of time. They also formed networks for initiatory transmission andspiritual fellowships to suggest a specific route towards God. Little by little, the initiatory, individual “method” thus yielded its place to a spiritual community (Geoffroy, 2010).

With the introduction of Islam among the Yoruba in West Africa, Islamic literacy increased among Muslims by the first quarter of the nineteenth century (Mahmud:1983). Polemical writings in defence of Sufi doctrines were examined, along with works related to the local history of Sufi order (Abubakre:2004). Arabic texts on Sufism became force for the revitalization of Islamic intellectual tradition. They attracted more converts to the faith of Islam and changed the tenor of popular piety and religious life. Since the tenth century, Sufi Sheikhs have written treatises on rules of conduct ‘adab’ for the use of novices. These rules strive to shape the correct inner attitudes which aspirants should acquire (Karamustafa:2007). The genre of Arabic literacy by Sufis reflects the activities of their writers, not only as promoters of particular Sufi group, but also as scholars animating a comprehensive transmission of Islamic knowledge from one generation to another (Brigaglia:2014).

The literary activities of the Sufi teachers became prominent in Arabic literature in Africa. Among others, the classical Arabic qasida (poetry) occupied a central place in several languages-mainly in Arabic but also in other Nigerian languages such as Hausa, Kanuri and Yoruba as mentioned earlier. This poetry includes poems of eulogy and praise of the Prophet Muhammed, Sufi Saints such as Shaykh Ahmad Tijani,Shaykh Ibrahim Niasse and other local figures of the order (Brigaglia:2014). In these writings, the elegy usually contains biographical information on the elegized scholars elegized. Alongside these poems of elegy and praise are Satirical and invective writings provide useful information on local disagreement in which Sufis participated with other Islamic groups (Bigaglia:2014)

Literary writings in Arabic style have special function and purpose. These manuscripts are either instructive or intended to teach or demonstrate the classical corpus of Islamic literature. Sometimes, they are recited privately during night devotional vigils or publicly at communal religious occasions like Maulud Nabiyy (birthday of the Prophet Muhammed) The Sufi manuscripts among the Yoruba people (Brigaglia:2014)

Most importantly, the Sufi manuscripts in Yoruba societies showcased not only literary genres of the Sufi scholars and the life of their founders like sheikh Ahmad Tijani and Sheikh Abd al-Qadri al- Jailani. Sheikh Ahmad Tijani founded the Tijanniyyah Sufi tariqa (way). It was established around the principle of ‘Muhammadan way’ (al – tariqa al-Muhammadiya), a spiritual method that that emphasizes the practice of sending invocations of blessings (salawat) on the prophet as a means of spiritual realization. Similarly, Sheikh AbdulQadir Jilani founded the Qadriyyah tariq (way) which is also a popular Sufi religious movement popular in the Sokoto caliphate in Northern part of Nigeria, Pakistan, and Baghdad. (Brigaglia:2014). The followers of the teachings and the doctrinal ideology of these saints wrote several manuscripts documenting religious activities of members of the order, as well as providing vital and useful information on the socio-cultural and economic activities of Muslims in their community. In the twentieth century, Arabic literacy blossomed more with the introduction of printing press and photocopying facilities in Nigeria.This development triggered the boom in the mass consumption of literacy in Arabic (Bigaglia:2014) .

AUTHORSHIP AND SCHOLARLY THEMES OF SUFI MANUSCRIPT IN NIGERIA

Authoring Sufi manuscript is an independent academic study for members of the Sufi order. It is an academic research activity that is dependent on the acquisition of a complete set of ‘craft’ skills and a body of practical contacts within the community. Most of the written works by Sufi scholars were based on notes, which sometimes are rarely edited. These authors prepare short mnemonic treatises on very complicated and difficult subjects, especially those related to issues of Islamic religion. According to Shaikh Adam Al-Iluri, The Tijani and the Qadiri scholars were those who spread Arabic culture and from whose hands emerged jurists, literary persons and poets, the like of which is yet to be found among modern university graduates of Arabic and Islamic studies departments in Nigeria (Abubakre: 2004).

The themes of Sufi manuscript are authored by teachers who believe in Sufi doctrines. The contribution of these authors in the promotion of Arabic scholarship is enormous and can be found in different genres. Analytically, the themes observed in their Arabic writings covers Ritha (elegy), Ta ‘limil fiqh (didactic/ Jurisprudence), Sharh (commentary), Tarikhi (historical/ biographical), Madh/Taqriz (eulogy)Talim (instructional), Ijtimai/murasalah (social/

correspondence), Hija (satire), Nazm (versification), Takhmis (Pentastich) Tarjamah (translation) and mu jamah(lexicography) (Jimoh:2009)

Tables showing some selected Sufi Manuscripts in Southwest Nigeria

The categorization below is the product of the author’s field work conducted in 2016

Table 1. Manuscripts on panegyrical discourse

S/N Title Author’s Name

Place and Location

Year

1Nasab Sheik Amahullahi lineage

Taliful- Miridin wal Khulafa

Ote, Ilero/ Ilorin

Not dated

2

Nafahatu toyibah fi- Zikril Abrar

Muhammad Thabit- Abdul Rauf Al-imam

Abogunde/ Ogbomoso/

2010

3a and b

a. Nasab Sheik Amahullahi lineageb. .Nasab Sheik Amahullahi lineage

Taliful- Miridin wal Khulafa

Ote, Ilero/ Ilorin

Not dated

4 Al’maotu BahrunDeath, an ocean

Adam AbdullahMarkas Student Agege

Ojokoro/Lagos 2008

5 Al-Qutmah WajizaEulogy poetry

Umar Faruq YusufAdara Isapa area

Ogbomoso/Oyo state

2008

6 Nimal-Abdi (Khalifatul Qadriyyah) praise upon Allah servant, KhalifatulQadiriyya

AbdulRashid Issa Al-ilori, Esaanu Aje Area

Ogbomoso/ Oyo State

2009

7 Tahiyatu Shaikh Nazir Ngibirma Yobe State, Nigeria.(Eulogy of Shaikh Nazir Ngibrima)

Seyid Mustopha Abdulwasiu Ogoro

Ede/ Osun State 2016

Table 2. Manuscripts on instructional Discourse

Title Name of Author

Place/ Location

1. Babut- TawhidLesson on monotheiem

Jimadalani Yobe, 1933

2. Ayah Toyibah- Asmah

Oh ye with beautiful Names

Sheik Ballo Oniyo

Badagry/ Lagos 1942

3. Islamunah Dinul- Huda

Our religion, most guided one

Imran Salahudeen

(Ewe) Okelerin Ogbomoso/ 2014

Nasab Sheik Amahullahi lineage

4.

Taliful- Miridin wal Khulafa

Ote/ Ilero IlorinNot dated

5. Fariddun QuraniyyuQuranic Eulogy

Abdul –Latif Muhammad Jamiu Akuji Oloko Bolanta

Ogbomoso/Oyo State 2007.

Table 3.Manuscripts on Requestive Discourse

1.Murthiyatu li Sheik Abubakar Woleola(Devotional blessing for Shaykh Abubakar Woleola)

Muhammadu Bashiru Abubakar Woleola

Ile Paje, Oke Agbede/Ogbomoso/2005

CLASSIFICATIONS OF SUFI MANUSCRIPTS IN SOUTHWEST NIGERIA

The genre and scope of Sufi manuscripts in Arabic are large. It comprises poetic qasida and prose (prosodu) forms. In these writings, the most common elements found in the text were based on religious principles of Islam and Sufi doctrinal practice, as exemplified in the Quran and Hadith of prophet Muhammad. The (qasida) is described as a piece of writing with intensity in translation, depth of expression and inspiration that is written in stanza and not in prose form.

The classic form of (qasida) maintains a single elaborate metre throughout the poem, and every line rhymes. It typically runs more than fifty lines, and sometimes more than a hundred. The genre originates in Arabic poetry and was adopted by Persian poets, where it developed to be sometimes longer than a hundred lines. Arabic qaṣīda means "intention" and the genre found use as a petition to a patron. A qasida has a single presiding subject, logically developed and concluded. Often it is a panegyric, written in praise of a king or a nobleman, a genre known as madīḥ, translation "praise".

In a popular book by Ibn Qutaybah (d.889) as cited by (Richard Allen, 2000) titled Kitab al-shi'r wa-al-shu'ara'(Book of Poetry and Poets),the Arabic literary scholar, notes the qasida as categorized into three parts.hese include, first of all, a nostalgic opening in which the poet reflects on what has passed, known as nasib. A common concept in the pursuit by the poet of the caravan of his beloved by the time he reaches their camp site is that they have already moved on. Secondly, there is a release or disengagement, thakhallus, often achieved by describing his transition from the nostalgia of the nasib to a second section on travel (rahil)in which the poets contemplates the harshness of the land and the life away from the tribe.

The message of the poem here takes several forms in praise of the tribes (fakir), satire about other tribes (hija) or some moral maxim (hikam). Nevertheless, it is instructive to note that not all poets follow this line of tradition in their literary tradition. This is unlike in Persia, where the qasida usually opens with a description of a natural event,

the seasons, a natural landscape or an imaginary sweetheart. These poems were mainly used for philosophical, theological and ethical purpose of the enrichment of the literary genre of the community (Richard Allen, 2000.)

Five main generic features characterized the poetic writings of the Yoruba Sufi Poets. These includes baru (systemic rhythm) arud (theology) nawy and sarf (grammar) salawati (prayer invocation). Usually poems contain five to fifteen stanzas or more, depending on the message of the poem and purpose for which it is rendered. Usually, poems by Sufi scholars are delivered skillfully with a sonorous voice that is pleasant to listening to. These poems were mainly devotional in Islamic-Sufi doctrines and thought. They were composed in a more intimate medium, abounding in terms, phrases and images drawn from Arabic lexis and structure. The predominant theme Sufi qasida among the Yoruba society comprises of those in praise of prophet Muhammed, the Sufi sheikh and teachings in the practice of Sufi ideology, while the least common were those centered on admonitory message to persuade or change people’s action and inaction. In addition, the poems recited in Yoruba tradition in Arabic, beginning and ending with a prayer by invoking the blessings of Allah on prophet Muhammed (Ayobami 2016).

Prosodu is also another important literary genre found in Arabic literature among the Sufi scholars. It is generally free from meter and rhyme and it is of two kinds in usage. The first is the normal narration of colloquial language which bears no literary value except the preserved proverbs and maxims; the second refers to the embellished literary art of authors with excellence and rhetoric. The practice of writing prose in Arabic is used for historical documentation of events, achievements, battles, life history of kings (biography), genealogies, short stories, speeches, sermons, description proverbs and maxims.

Arabic prose is explicit and tends to correspond to a particular theme. In different contexts where prose speeches are written, the literary composition is determined by the audience to whom the narration is addressed. For example, when prose speeches are rendered in the presence of kings and chiefs, they usually contain information on the glorification of their forefathers or tribe with phrases matching the rhyme that is meaningful. These speeches were made to render them more impressive, and they are brought into account in the development of Arabic literature.

Examples of some of these prose writings include official letters in the form of treatises, reports, emissary letters or communications,

political, religious or intellectual affairs. Examples of such documents in the Institute of African Studies, Centre for Arabic documentation (CAD) at the University of Ibadan, which has in its microfilm of Arabic documents, a collections of letters and material relating to the reign of Olubadan Alesinloye. The Arabic papers from the chancery of Olubadan Abbass Aleshinloye, the first beaded crowned King in Ibadan (1930-46) are examples of some prose writings found in Arabic literature (Ogunbiyi and Reichmuth 1997). The emissary letters contains information on correspondence between Olubadan Alesinloye to the Oluwo of Iwo and the Iwo people, Sultan of Sokoto Al Hasan b. Mua’adh b. Muhammad Bello, the Emir of Katsina and the Ilesha Muslim community. A further elaboration of content of these letters can be found in the collection.

Some of the Arabic writings expressed in speeches made by the leaders, tribal chiefs and scholars in Nigeria have also been preserved at the CAD. These documents explainthe culture of writing in prose literature among the Yoruba Ulama. It is important to note that note that the prose writing in the twentieth century among the Yoruba Muslim teachers, whether in speeches, letters or sermons, is clear in style, intelligible and translationful in the purpose or intention of communication. In addition, speech delivery through Muslim sermons is also another important form of prose writing found in Arabic literary activity. It tactfully combines both linguistic and literary resources to persuade its audience to fear Allah by forbidden what is unlawful and embraced what is lawful as it is indicated in the Holy Quran. An example of these verse in the Quran is the verse where Allah commands that

ه يأمر بالعدل واإلحسان وإيتاء إن اللذي القربى وينهى عنالفحشاء والمنكر والبغي يعظكم رون كم تذك لعل

Transliteration'Inna AllahaYa'muruBil-`AdliWa Al-'IĥsaniWa 'Īta'iDhi Al-QurbáWaYanhá `Ani Al-Faĥsha'iWa Al-MunkariWa Al-BaghyiYa`ižukumLa`allakumTadhakkarūna

Translation.Verily, Allah enjoins Al-Adl (i.e. justice and worshipping none but Allah Alone - Islamic Monotheism) and Al-Ihsan [i.e. to be patient in performing your duties to Allah, totally for

Allah's sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner], and giving (help) to kith and kin (i.e. all that Allah has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help, etc.): and forbids Al-Fahsha' (i.e all evil deeds, e.g. illegal sexual acts, disobedience of parents, polytheism, to tell lies, to give false witness, to kill a life without right, etc.), and Al-Munkar (i.e. all that is prohibited by Islamic law: polytheism of every kind, disbelief and every kind of evil deeds, etc.), and Al-Baghy (i.e. all kinds of oppression), He admonishes you, that you may take heed. (An-Nahl 16:90) This is a reminder to you for all those who believe. The analysis and translation of themes related to different Arabic writings will be subsequently analysed.

ANALYSIS AND FINDINGSSufi Arabic manuscripts have been classified into three broad types of discourse in Sufi literature in southwestern Nigeria in the analysis thus far. These include panegyrical discourse, instructional discourse and requestive discourse, which all address issues relating to Sufi doctrines. Panegyrical discourse addresses issues related to heavenly support, ideological and doctrinal eulogy; instructional discourse addresses religious and doctrinal consciousness; and requestive discourse addresses heavenly support. These are discussed in turn.

Panegyrical DiscoursePanegyrical discourse (henceforth PD), in this study, is conceived as a discourse that involves praising of Allah,the Sufi saints and sheikhs in the Sufi order (i.e those who are either living or the dead). Within the context of PD in our data, two thematic foci of Sufi manuscript manifest, namely, heavenly support, ideological and doctrinal eulogy. Heavenly support in this instance refers to the protection and blessings from Allah, listening to and answering of prayers by Allah, and posthumous prayer invocation for the Sufi saints. While the ideological and doctrinal eulogy refers to the religious superiority of the Sufi saints and the inevitability of death.

Example 1The text below explains the religious superiority of Sufi saints .

قلوب العارفين لها عيون يراه ال ما ترى الناظرون

إلى ملكوت ربوأجنحة تطير بغير ريشالعالمين

Transliteration

Qulubul-Aarifiina laha Uyuunun Taraa ma la yaraahu –n-Naziruuna

Wa Ajnihatun tatiiru bighaeri riishin Ilaa malakuuti Rabbil-Aalamiina

Translation

The minds of Godly man have eyes to see what naked eye cannot see

They can flies with their wingless hand to the lord of the world

The above statement in the excerpt of the aforementioned manuscript presupposes the fact that that the Sufi saints are religiously superior to other Muslims within the community. In Example 1 above, the description that the mind of the godly man have eyes that what naked eye cannot see implies the notion of superiority. This can be explained in the sense that the godly man sees what ordinary mortal cannot see. The statement that they can fly with their wingless hand to the lord of the world shows that, although the godly man does not have wings, but can fly to the lord of the world. In this statement, the notion that the godly man can fly without wings shows another level of superiority in this Sufi text

Example 2

The text below considers and explains heavenly support, as the ideological and doctrinal eulogy of the Sufi saints.

إلى مــنأال أيها األبرار مــات عميــدكمأقــول فالـثـابت أريــدكم

يمـــدوكل ولـــي تحت ظلــة عــــزةجميع الــعــارفـيــن بفـضلة

هوهو زاهد عن كل ما كان فانـــياراغب فى فى كل ما كان باقيا

Transliteration

Alaa Ayyuhal –Abraari maata Amidukum Ilaa man aquulu Fath-thaabitu uriidukum

Wakullu waliyyin tahta zillati IzzatinYamuddu jamiiul-Aarifiina bifadlatin

Huwa Zaaidun `an kulli maa kaana faaniyan Huwa Raaghibun fi kulli maa kaana baakiyan

Translation

Oh you philanthropies your Rector has passed on,

Oh I don’t want you to go, remain with us.

All Godly man are under the Shade of the Lord (Allah),

He (Allah) keeps all them with his glory and blessing.

He always let go all the worldly material and embark

Always on heavenly things that will earn reward.

The excerpt from the poem above indicates heavenly support from Allah for his protection and blessings on the dead.The first stanza of the poem provides information to the audience announcing the death of the founder of an Arabic school. The second stanza requestscontinued support of the school by philanthropists, who supported the school during the life time of the founder. The third stanza notes that all godly men are under the shade of

Allah. This statement connotes empyreal protection of Allah and that Allah keeps to all the Sufi saints his glory and blessings and that he (Allah) always let go all the worldly material and embark on heavenly things that will earn reward.Examples 3(a) and(b) as given below indicate doctrinal and ideological eulogy of prophet Muhammad, and Sheikh Ahmad Tijani,

Example 3(a)

يتـفــقه بهمصطفى رجل فــقـيهالــــورى

يتــأدب بـهمصطفى رجل أديـبالــورى

يتعـقـل بـهمصطفى رجل عقولالـــورى

Transliteration

Mustafa Rajulun Faqiihun Yatafaqqahu bihil Waraa

Mustafa Rajulun Adiibun Yata’addabu bihil Waraa

Mustafa Rajulun Aquulun Yata’aqqolu bihil Waraa

Translation

Mustopha is jurisprudent which indoctrinate the whole world

Mustopha is an hagiologist people become saint through his doctrine

People are more intelligent, due to his (Mustopha) moral teaches

The above poem in Example 3(a), ideologically eulogises the professional career of Prophet Muhammad as the expounder of the Sharia law that has been acceptable as a teaching to the whole world. The second stanza describes the life of Prophet Muhammad as the legend of saints and points out that with his teachings on Islamic ideology people are more

intelligent and are well-behaved through his moral teachings.

Example 3(b)

The text below considers and explainss the ideological and doctrinal eulogy of Sheikh Ahmad Tijani

أغنى فقيراوصف لنا كرام شيخ قطب ربانىبقــراءة ورد التجانى اقرأ وظيفمن شاء أن يلقى رضا عز ربانى

لطريق شيخ التجانىTransliteration

Wusifa lana kiraama Sheikh Qutubi rabbaniy Aghna faqiiran biqira’ati wirdi Tijaaniy

Man sha’a an yalqa ridho izzi rabbaniy iqra waziifa litariiqi Sheikh Tijaaniy

Translation

They inform us about the dignity of Sheikh Ahmad Tijani, the blessing in it may make a slave to become free-born when he/she practices and following the doctrine of sheikh Tijani.

Those who want to see the favour of Allah, should be following the path of sheikh Tijani and practice his doctrine

Example 3(b) in this poem ideologically eulogises the doctrine of Sheikh Ahmad Tijani, the founder of Sufi Tijanniyya Order. The first stanza of the poem informs us ofthe dignity of Sheikh Ahmad Tijani, and professes that the blessing in following his path (tariqa) may make a slave to become freeborn when he/she practices the doctrine of Ahmad Tijani. The poets notes that for those who want to see the favour of Allah should be following the path of Sheikh Ahmad Tijani and practice his doctrine. The poem above is classified as an ideological eulogy of Sheikh Ahmad Tijani.

Example 4

The poem below in Example 4 is the posthumous prayer invocation for Sufi Saints.

الله الله الله الله اللهالله الله الله

"الينلى"أللهم فاغفر واعف عن شيخنارفاعى وارض عنه الله

يقــــودفــروح وريحــان من ربــــنـارفــــاعـــــى إلــيــك الله

"قلمطيعـــــــا لما قاله مصطـفىا" يا الله الحــق لو كان مــر

Transliteration

Allah Allah Allah Allah

Allahummo faghfir wa’fu an Sheikhinaa Alayinla Rufai wardho an’hu Allah

Faraohun Waraehaanun min Rabbinaa Yaquudu Rufai ilaeka Allah

Mutii’an lima qaalahu Mustafa “Qulil-Haqqa Lao kaana murran Allah

Translation

Allah Allah Allah Allah

Oh Lord forgive and pardon our sheikh, Alayinla Rufahi have mercy on him.

Then happiness and bounty from our Lord, upon Rufahi from you Allah

He is obedient of the prophet (Mustopha); tell the truth even if is difficult.

The poem in Example 4 is a prayer posthumously invocated for a Sufi Saints named Alayinla Rufahi. The first stanza praises Allah.The

second stanza is invoking Allah to forgive and pardon the sheikh for his mistakes. The third stanza is pleading to Allah to invoke his mercy on his soul by providing happiness and bounty from Allah. He, Alayinla Rufahi, is obedient to the teachings of Prophet Mustafa (Muhammad) and he tells the truth even if it is difficult.

The poem in this instance demonstrate posthumous prayer invocation for Sheikh Alayinla Rufahi, The poet highlights some of his positive attributes by being obedient to Allah through the teachings of prophet Muhammad and telling the truth even when it is difficult.

Example 5.

The poem below instantiates the inevitability of death.

من اإلسـالموموت األولــياء لنا عـيوببل هى ناقصات

و مــا تـرسلكل الـــداء فى الدنــيـا دواءيدافـــع الممــات

سوى الموتولكــن أنا ال أبــكى بـــهـاذاتصير المقبرات

Transliteration

Wamaotul-Aoliyaa’i lanaa Uyuubun Minal Islaami bal Hiya Naaqisaatin

Likulli ddaa’I fi dduniyaa dawaa’un Wama tarsun Yudaafiu –l-mamaati

Walaakin Ana laa Abkii bihaadha Siwal maotu tusiirul maqbaraati.

Translation

The death of man of God is a great disadvantage for us; Even in islam is a reduction of light to the world.

To every disease has cure or medicine; But death is inevitable, nothing can stop it.

No need to weeping of this, if not for the graveyard that am scared of.

The poem in Example 5 illustrates the certainty of death. It informs us about the death of a Sufi saint implicitly known as the man of God. His death is described as a disadvantage to the Muslim community and the reduction of the light of the world. The reduction of light in this statement of the poem indicates the reduction of the prowess benefitted from the teachings of the man of God to imbibe good moral and practice Islamic doctrine. The third stanza notes that every disease has a cure or medicine for its treatment; but death is inevitable, and nothing can stop it. The fourth stanza admonishes that the people should not weep over the death of the man of God, he advised for religious consciousness of the graveyard that he is afraid of. This poem narrates the inevitability of death among men. It states that, though it is a disadvantage to the Muslim community, nothing can stop it. It advises the people not to weep over the death of the man of God except that he is afraid of the graveyard.

Example 6

The poem below illustrate doctrinal eulogy of Sufi saints

بين الخالئقوهو الخليفة حقـــا ال تقــارنهإفصاحا وعرفانا

إلى الهدىيا من يقوم طغيانـــا وإجرامامنقذا وعظا وتبيانا

Transliteration

Wahuwal Khalifatu Haqqan Laa tuqaarinhu Baenal-Khalaaiqi Ifsoohan Wa Irfaanan

Yah Man Yuqawwimu Tughyaanan Wa Ijraaman Ilaal-Huda Munqidhan wa’zan watibyaanan

Translation

He is a true caliphate not false and don’t compare him with other; among the creatures regarding education and communication.

Oh who used to gathered all the thug and sinner trained, preached to them and taught them how they can be useful, and suitable to the way of Allah, He is a savior priest.

The poem in Example 6 illustrates doctrinal eulogy of a Sufi Sheikh who is recognized as a true leader and not based on falsehood. This leader should not be compared with other men among the creatures regarding education and communication. The second stanza in the poem suggests that the leader used his knowledge and powerful oratory skills to gather thugs and sinners. He preached to them and taught them how to become useful and practice the way of Allah. He is praised as a shepherd and savior of people. This poem doctrinally eulogises the roles played by Sufi saint. It attributes to the living saint as a teacher and a communicator who uses his intellectual prowess to preach to thugs and sinners and taught them how to become useful and suitable in the ways of Allah.

Example 7

The poem below illustrates ideological and doctrinal eulogy of the living Saint

سالم عليكم فى بدايـــــة قرضــــناسالمـــــا فتلــــقى للحبــيبي مجتــبى

فأهــــالأمرشــــــدنا الشيخ النذيــــر وليـناوسهــال ثم مــــرحى لشيخنا محمدناورثت لواء المجد من شيخنا العلى

غـبريم شـــيخى ذوى الصفا

وكنايرنامدوبالعلم والتــقوى فــأنت ســـرورا بــــدوام بذى الـــــوفا

Transliteration

Salaamun Alaekum fi bidayati qordhinaa Salaaman fatulqo lilhabiibiya mujtabaa

A Murshidanaa Sheikh u Nadhiiru Waliyyanaa Fa Ahlan Wa Sahlan thuma marhan Lisheikhinaa

Warith’ta liwaa’almajdi min Sheikhinal- Ulaa Muhammadinaa Gibriima Sheikhi dhawis Sofaa

Wabil-Ilmi Wat-taqwaa Fa’anta mudiirunaa Wakunna suruuran bidawaami bidhii Wafaa

Translation

Peace be upon you (Sheik Nazir) in the beginning of our poetry, a peace that would follow the beloved.

That is our guide Sheik (Nazir), our saint, greetings, welcome and enjoyment for our Sheik

You inherit the flag/ banner of glory from our great Sheikh Muhamman Gibrima, my Sheik, the purest

With knowledge and piety (fear of Allah) you our principal, we will always be happy for your generous contributor

The poem in Example 7 espouses the ideological and doctrinal eulogy in praise of Sheikh Nazir.

The first stanza of the poetry is a prayer for the peace and blessings of Allah to be on Sheik Nazir,he peace that followed the beloved. The second stanza praises Shiek Nazir as the guardian of the path of Sufi Tijanniyya, the exalted, greetings and happiness for the presence of our Sheik who inherited the honour and descended from our late, great (Sheik Muhamman Gibrima). The poet praised his leader as the purest. He praised his sheik as one imbued with knowledge, and has the fear of Allah. He mentioned that the head of their school would be happy fora generous donation.

This poem doctrinally eulogises Sheik Nazir, a pious Sufi, leader and teacher.He is praised as one of the beloved saints who inherited it from his great leader Sheik Muhamman Gibrima. He is praised for his fear of Allah and his endowed knowledge. He expressed gratitude to his principal on the invitation for the program (moulud nabiyy) as a spiritual father.

Instructional Discourse

Instructional discourse (henceforth ID) is conceived as a discourse that gives directives on behaviour and actions on religious and doctrinal consciousness with an implication of heavenly support implied heavenly support. Heavenly support in this section refers to preaching that admonishes religious and doctrinal principles of Islamic religion. The following example below instantiate religious and doctrinal consciousness.

Example 8.

The poem below is classified as instructional discourse

وحكمهيفعل فى المخلوق ما يشاءالسراء والضراء

سبحانهويسمع المضطر يدعــــوهلــيس لنا ســـواه

Transliteration

Yaf’alu fil Makhluuqi maa yashaa’u Wa hukmuhu Sarraa’u Wadharraa’u

Wa Yas’maul Mudhtarra Yad’uuhu Subhaanahu Laesa lana Siwaa’u

Translation

He Allah does what he wish with his creature and he judges either for good or bad

He listens and answers the prayer of his creature when seeking for his help.

Glory be to him no any other that can please his creature but him

The above poem in Example 8 highlights the attributes of Allah and what he wishes for his creatures. He judges them as either good or bad. He listens and answers the prayer of his creatures who seek his help. Praise be to Allah that no any other that can please his creature but him. This poem discusses the heavenly support men receive from Allah. It notes that Allah listens and answers the prayers of his creatures whenever they seek help. The poet praises Allah that no one can please his creature like him. The poem demonstrates the eulogy of Allah and his heavenly support of listening to and answering prayer.

Example 9

The poem below eulogises the praising of Allah

عزيـز وجـبـــار مــــع مــتكــــبـرفسبحانه عن الت كــفر وعــزاه

برى كلهو الخالق البارى المصور للورىشيء باقتداء وســـــواه

تلـقــاههو البــر والتــواب إن تـاب عـبدهمنه بالـقــــبول وبــشـراه هوهو المانع الضار الـــــذى هو نافع

النور والهادى البديع لما شاهTransliteration

Aziizun Wajabbaarun ma’a Mutakabbirun Fasubhaanahu an Laata Kufrun Wa Uzzaa’u

Huwal Khaaliqul Baariy –l-Musawwiru lilwaraa Baraa kulla Shaein biqtidaain wa sawwaahu

Huwal Barru Wattawwaabu in taaba abduhu Talaqqahu minhu bilqobuuli wa bushraahu

Huwal Maani’ud dhaaru lladhii Huwa Naafi’un Huwa-n- Nuuru Wal Haadil Badiiu lima shaa’u

Translation

He is most precious, most powerful and supercilious praised be to (Allah) whom will not show his mercy to the blasphemer unbelievers

He (Allah) is a good healer, forgiver when his creature seeks his forgiveness grant him his require and make him or her happy and accept him or her

He (Allah) is preventer, afflicter, who is subservient; He (Allah) is a lighter, he is a guider, admirable to whom he pleases with

The poem above in Example 9 eulogises the praising of Allah. He describes Allah as the most precious, the most powerful and the supercilious. He praised Allah, so that he would not show his mercy to the blasphemer unbelievers. He describes Allah as a good healer, forgiver of sins when his creature seeks for his forgiveness and grant him his request to make him or her happy and accept him as a faithful servant. He describes Allah as the preventer, afflicter and one who makes his servant obedient to him. He Allah is described as one who gives light, guide and admire anyone that pleases him.This poem ideologically eulogises the attribute of Allah in terms of his power, might and helper. He forgives whoever seeks his forgiveness and grants him his request. The statement account for heavenly support used in the poem. It suggests forgiveness and granting the request of Allah’s creature whenever he wishes.

Example 10

The poem below instantiate Islamic religious consciousness

منه السـالمـــةإسالمنا دين الهــدىوالصـفـا

قـد فــازمن تمســك بديننــــافـــوزا والـنجـا

عن ملــة ســــيديا قومنا ال تغــفــلواالورى

نرجوا على زينيا رب أنت إلهــنـــاالورى

Transliteration

Islamuna dinul Hudaa Minhu s Salaamatu Was Sofaa

Man Tamassaka bidininaa Qod Faaza faozan wa n Najaa

Yah Qaomanaa Laa Taghfaluu An millati Sayyidil waraa

Yah Rabbanaa Anta Ilaahunaa Narjuu ala Zaenil Waraa

Translation

Our Islam is most guided one, Its practice is peaceful and beautiful

Whoever practice our Islam has in fact gained and will gain and free too from hell

Oh you people do not forgot the doctrine of the grand leader of the humankind

Oh you people allow peace to reign among yourselves to acquire the light and guide from our creator.

We are requesting from you (Allah) the benefit of the prophet.

The poem in Example 10 tells us about Islamic religious consciousness. It tells us that its practice is peaceful and beautiful. It instructs that whoever practice the religion (Islam) has gain and will be free from the torment of hell fire. He admonishes that oh you people do not forget the religious doctrine (Islam) of the grand leader of humankind (prophet Muhammad). Oh, you people allow peace to reign among yourselves to acquire the light and guide from our creator. The poem end with a prayer requesting from Allah the invocation of the peace and blessing of Allah on the Prophet Muhammad.

Example 11

The poem below also render Islamic religious doctrinal consciousness

وعنعليكم بتقوى الله فى كل لحظةكل ذى نهى حرام وشدة

وفىعليكم بذكر الله فى كل مجلسكل ليلة وفى كل ساعـــة

Transliteration

Alaekum bitaqwallahi fi kulli Lahzatin Wa an kulli zi nahyin haraamin wa shiddatin

Alaekum bidhikrillahi fi kulli majlisin Wa fi kulli laelatin wa fi kulli saa’atin.

Translation

Any place you are, you should have in mind fear of Allah, for don’t and does of his rule and whichever situation you find yourself

Teach us about remembrance of Allah whenever any place, night, dawn and anytime.

The poem in Example 11 reminds the adherents of Islam that any place they are, they should have the fear of Allah in their deeds and actions. Muslims should enjoin what is lawful and refrain from what is forbidden in whichever situation you find yourself. The poem informs Muslims about the need for remembrance of Allah in any place and at anytime. This poem is an example ofinstructional discourse that emphasizes the directive to Muslims to become religiously conscious of their doctrinal belief system. It enhances the awareness of the duty of Muslims to their religious faith. It emphasizes fear of Allah in adherents of Islamic religion and orderstheir social behaviours in relation to the Islamicbelief system.

Example 12

The poem below eulogises the Holy Quran.

فكــن بترتيلهقرآننا منبع السعـــــادهسعــــــيد

ما ال تعــشأصاحبى إقرإ الكتابـــا تعلبلــــــيدا

أتى غوايا الــردىسبع المثانى كتاب نورمبيدا

على الذى اخترتهوأنت أنزلت خير كتبودودا

Transliteration

Qur’aanunaa Manbaus Sahaada Fakun bitartiilihi Sa’iidan

Asohibii, iqrai-l-kitaabaa Ta’alluman laa taish baliidan

Sab’ul mathaani kitaabu nuurin Ataa ghawaayar Radaa mubiidan

Wa anta anzalta Khaera kutubin Alalladhi khtartahu waduudan

Translation

All who read the Quran would gain to the fullest. The reading of the Quran will bring blessing

This Quran is the light that Allah has sent down. Oh my friend, read the Holy Quran. Do not live an empty life. Oh Allah, who sent the Quran to prophet Muhammed is a blessing as he gave the Taorah to Daud.

The poem in Example 12 eulogises the Holy Quran, the religious book of the Muslims. It informs us that all who read the Quran will gain to the fullest. The poet notes that the reading of the Quran will bring blessing. He describes the Quran as the light that Allah has sent down to mankind. The poet advises his friend to read the Quran, so that he should not live an empty life. He explainsthat Allah sent the Quran to the Prophet Muhammad as a blessing, much as he gave the Torah to Daud.

Requestive Discourse (RD)

Requestive Discourse h (RD) is equally found in the Sufi manuscripts. In our context here, it refers the discourse that depicts prayer request

from Allah. The manifestation of this discourse type in our data testifies heavenly support from Allah. The poem rendered below is an example that depicts prayer request.

Example 13

The poem below is a requestive discourse explaining heavenly support (from Allah)

انصر مركز ولي عواليا رب انصر مركزنا

انصر مركز ولياحفظ اللهم انصــــرهعول

انصر مركز ولي عوالانصــر مدير مركزناانصر مركز ولي عوالانصر طالب مركزنا

Transliteration

Yah Rabbi unsure Markazanaa Unsur Markaza Woleola

Ihfas Allahummo unsur’hu Unsur Markaza Woleola

Unsur Mudiira Markazanaa Unsur Markaza Woleola

Unsur Tullaaba Markazanaa Unsur Markaza Woleola

Translation

Oh Allah bless our school, the school of Woleola

Oh Allah assists those persons who support our school

Oh Allah assist our principal, bless our school

Oh Allah assist all our students both past and present

Bless our school

The poem in Example 13 is an example of requestive prayer discourse.The poem opens with a prayer requesting Allah to bless the school whose proprietor is known as Woleola, The poet requests that Allah to bless those persons who have supported the school. He also prayse prays to Allah to assist the principal, and bless the school.He prayed that Allah should assists our students both past and present. It ends with praying for the blessing of the school. The context in which this poem is recited demonstrate the importance of philanthrophy in Islamic religion as well as the need to support educational institutions for the teaching of Islamic education.

IDENTIFICATION AND LOCATION OF SUFI MANUSCRIPTS

Identifying and locating Sufi manuscripts is a daunting task to historians and researchers. This is due to the fact that few people have access to them. At the moment, there is insufficient knowledge on the numbers of Sufi manuscripts, where they are, what the intellectual content of the manuscripts, who their authors are and under what circumstances they were written.These manuscripts are difficult to get, because they are not readily available as published records found in a bookstore or in a local Arabic school. I was given support in obtaining them through my interaction with persons related to friends and families related to those who are in possession of these manuscripts. Sufi manuscripts are generally scattered and are not assembled in one location or vicinity in southwest Nigeria. During the course of my research, I was privileged to meet Ayobami Yussuf, a member of the Sufi Tariqa in Ogbomoso, a Yoruba town in Nigeria. His father was an active Tijanniyya member during his life time. He assisted me in identifying, locating, and collecting accessible Sufi manuscripts in his late father personal library in the Abede area in Ogbomoso and other places.

Sufi manuscripts in Arabic especially in prose and poetry forms are significant source of Arabic documentation found in written text. In the course of this study, Arabic manuscripts from Sufi scholars were obtained from personal interaction with private mallams (teachers) who possess Arabic knowledge and are members of Fayda Tarika Tijanniya and Qadriyya order and through visitsto the Centre for Arabic

Documentation (CAD) in the Institute of African Studies, University of Ibadan and the Centre for Ilorin Studies, University of Ilorin. These centers in Nigeria areformal institutions were these manuscripts are microfilmed or photocopied and returned back to their owners. At CAD, a journal titled Research Bulletin published analysis of some of the Arabic manuscripts found in northern and western Nigeria. This journal contains vital information on the Arabic texts and their translations. Unfortunately, lack of proper maintenance and preservation of the microfilms in Arabic has led to their deterioration due to inadequate climate-controlled conservation. The Research Bulletin, however, survives and the journals are still very useful in the exploration of Arabic literary activity among the Sufi scholars (Jimoh: 1995).

For the collection of Arabic manuscripts, two standard procedures have been adopted and can be used independently or in combination. The first is to identify where one can find the manuscript. This can be achieved through interviews with scholars who demonstrate some level of proficiency in Arabic language. Secondly, photographing, photocopying and rewriting of these manuscripts and binding as it was originally written by their author(s). For this study,interviews assisted in locating areas where Sufi manuscript can be found among the Yoruba people of Southwestern Nigeria. This facilitated my gaining entry and meeting with families and relatives of persons believed to have some of these manuscript as private collections.

Photocopying, photographing and binding of these manuscripts in clear and edited Arabic language provides a full account of the exact words used by the writer of the manuscript. The content, language, inflections of voice, hesitation and emphases found in the text arehighly significant. Such a preservation strategy has added advantage of being able to identify non-Arabic words (ajami) written in Arabic. This is particularly important when place names, characters and people are mentioned in Arabic text. This can assists in checking and verifying points found in the manuscript. Photocopying and photographing Arabic manuscripts remains one of the important methods used by archivists and librarians for the preservation of mutilated and old manuscripts written by Sufi order in Nigeria.

SIGNIFICANCE OF SUFI MANUSCRIPTS

Sufi tradition an Arabic literature is an important source of written text available in Nigeria before the advent of literary writings in English Language. These manuscripts are vital sources of historical, poetic

traditions of Arabic writings fond in sub-Saharan Africa. It is a significant sources of data to be used for the reconstruction of history and literary activities of the Yoruba ulama in Africa. These manuscript were hand-written documents of sociopolitical and religious activities of the Yoruba communities where Muslims were found. These manuscripts were significant in terms of geographical coverage time-depth and authenticity.

Hardly any community can be found where Sufi Muslims do not employ forms of text in Arabic were not found either as prayer text, invocations of the names of Allah or special prayer for the Prophet Muhammad or the Sufi saints. Before the discovery of the vital pieces of historical data found in the Arabic sources, historians of Africa relied on oral tradition of the state kingdoms and empire as the main sources of historical data. These written manuscripts provide written testimony of aspects of the historical, social and religious life of the Yoruba people documented and preserved in Arabic script.

Written text in Arabic provides the whole gamut of the peoples’ social and religious life, recorded in a form that can be utilized for historical purposes. Arabic sources of written text complement oral traditions and archival materials during the colonial period, because they represent the authentic voice of the people as against the official and external view expressed in the colonial records. Sufi manuscripts are significant and indispensable. They provide the inner and authentic image of the people that history drives to achieve.

Similarly, researchers will benefit greatly from study of these texts from awareness on where to find and access invaluable Arabic documents scattered and preserved in the public libraries of the Arewa House Centre For Documentation and Historical Research, The Nigerian National Archives in Kaduna, Nigerian National Museum and Monuments in Jos, Centre For Arabic Documentation, Institute of African Studies, University of Ibadan and Kenneth Dike Library to mention but a few. A good number of these manuscripts formed an important useful primary source of data for re-interpretation and careful analysis. The present study will add to contribute to indigenous knowledge practices, its management and preservation of literary Arabic traditions of Sufi scholars of Southwestern Nigeria.

In addition, libraries acquire and preserve materials--books, periodicals, maps, Arabic manuscripts and more--to meet the potential educational, social and recreational need of the country. Special research library like the Centre for Arabic Documentation and the Centre for Ilorin Studies were created to support the research activities

of the institute they serve. This library usually has a narrow scope. Their patrons and clientele are researchers or subject specialists embarking upon exhaustive investigation into a particular area of knowledge. The library assists to explore new discovery of fresh data that may lead to the growth of specialized literature, provide specific data to researchers and apply the results of such research for the advancement of knowledge.

PRESERVATION OF SUFI MANUSCRIPTS IN SOUTHWEST NIGERIA

Preservation of manuscripts is an important technique used by librarian to restore access to vital documents found in written records by Sufi scholars found in Arabic texts. Most times, these manuscripts are rare and scarcely found in public libraries. Perhaps this is due to the documents being in the Arabic language, which may not be well comprehended and translationful to the general users of the library. However, preserving these rare manuscripts is an important function provided by the library in its quest to provide information needs of their patrons. The careful handling of written text in Arabic is an important means used by libraries to prevent manuscripts from being damage or destroyed.

In Nigeria, the preservation of Arabic manuscripts remains a great challenge to both institutional and public libraries in the country. Unfortunately, this is due to the unreliable systematic procedure and sound management principles to preserve the handling and storage of manuscripts written by Sufi teachers. Besides, unfavorable climatic conditions, limited funds and poor techniques in the use of chemical and fumigation for pest control are factors affecting the management of Arabic manuscripts in Nigeria.

Some of the available Sufi manuscripts in southwest Nigeria survive as fragile remnants of scholarship of the Muslim teachers that had lived among the Yoruba people in Nigeria. These documents written in Arabic served specific purpose- for teaching and learning, evoke religious incantation, prayer invocation as well as illustrating a moral tale on a piece of paper. As the people increase in knowledge, the evolving uses of these Sufi manuscripts began to fade and damage due to lack of proper handling and care. This makes it imperative to restore and preserve handwritten Sufi manuscripts. This requires the professional of the librarian, conservators and historians, and researchers in identifying, locating, documenting, classification and proper analysis and interpretations of these manuscripts to make it

useful to its clientele for the promotion of scholarship in sub-Saharan Africa.

Preserving Sufi manuscripts text relieves the handwritten documents of grime and damage, it recaptures the appearance of the message from the author, its motive or intention as well as explaining the means by which the message can be processed and achieved. Arabic text reveals elements of identity of the author, his audience as well as why and where the subject of his message was written. The responsibility of minimizing the deterioration of written Arabic text is most times handled by the individuals in possession of the text. Such manuscripts were kept in a file or on a bookshelf where they were not accessible to a wider audience. With these points in mind, some recommendations follow.

Collection of Manuscripts. The tradition of collecting manuscripts is the first step in the need to preserve vital and important Arabic materials in a public library. Manuscripts in Arabic were collected from the personal libraries Sufi Sheikh, and individual Muslim families in the community or local Arabic school within the town. The collections of these manuscripts from private individuals complement and enrich the resources available in public government institutions. The pool of the intellectual resources found in the Arabic documents contributes to the intellectual heritage of the people development. Many of the several collections of Arabic manuscripts include notes on correspondence, jurisprudences, history and poetry.

Storage and Documentation. This is also an important and vital means for the preservation of handwritten manuscripts. The physical stability of handwritten manuscripts depends largely on the durability of the documents, the use that it is made of them and the storage conditions. The neglect of any one of these may lead to destruction or damage of the documents especially when these documents are old and mutilated. According to the potential longevity of handwritten manuscripts can be determined by the nature of the media and the recording materials, the technology of production, the storage facility determined by temperature, humidity, air exchange quality, acid contaminants, physical pressure on the paper, irradiation and climate change. Paul Dinitri (1999) The restoration of handwritten manuscripts rest in the hands of curators, archivists and librarians for research purposes. It

provides optimal conditions of storage and use based on modern techniques and the nature of properties of the materials.

Listing and Cataloguing. These are important technical services used by librarians for the preservation of handwritten Arabic manuscripts, particularly through the description of each handwritten Arabic manuscript. Listing and cataloguing of handwritten manuscript assists researchers to locate bibliographic data on variety of subjects found in Arabic manuscripts, maps, paintings and artifacts. In various locations in Nigeria where handwritten Arabic manuscripts were preserved, each manuscripts has its class- mark to distinguish its holdings from others. In the words of Akinade Jimoh at the Kenneth Dike Library, University of Ibadan, the general class mark for Arabic manuscripts is 82, or otherwise known as “82 series”. (2009) Each title is catalogued with the prefix class- mark 82/ then followed by the serial accession number. Although there are index cards of all the catalogued Arabic manuscripts at the University of Ibadan Library, there is yet any effort to differentiate among the various genre of Arabic manuscripts found among the Sufi scholars. The efforts by librarians to list and catalogued Arabic manuscripts were carried out in between 1955-1958 by W.E.N. Kensdale with 150 manuscripts. As important as this catalogue is to academic research, it was not arranged serially, but rather byalphabetical order of the author’s name. At the Centre for Arabic Documentation at Ibadan,the Arabic manuscripts are catalogued serially with the prefix CAD/ then followed by the accession number. The catalogue was compiled by Omar Bello (not dated). The catalogued contains informative titles of Arabic manuscripts that have appeared in the twenty volumes of the Centre for Arabic Documentation Research Bulletin. To date, scholarly professional listing and cataloguing of Arabic manuscripts is lacking in southwest Nigeria especially in the collections of relatively new Arabic manuscripts. The unavailability of updated listing and cataloguing system of the manuscripts has rendered them inaccessible to researchers. This, therefore, requires an urgent attention for the preservation of Arabic manuscripts among the Yoruba of southwest Nigeria. In the listing and cataloguing of these manuscripts more detailed information, such as serial number, archive number, title, subject, name of author, year of death (where applicable), date, place where written, copyist, date and place of copying the year, type of ink used, type of paper, language of communication,

number of lines, number of folios, number of volumes, size of the cover of the written area and opening and closing lines all need to be present. To meet with the modern preservation of these available documents, all these needs to be considered to enhance the preservation of Arabic manuscripts in Nigeria.

Archival Documentation. The archives and museums are support service oriented public institution were repositories of rare handwritten manuscripts, maps, artifacts and paintings are kept to aid memory and preserve vital resources of the cultural life and heritage of a people.Archivists and librarians in the archives are trained specially to preventhandwritten manuscriptsfrom being destroyed by termites, fire, moths, rodents, insects, heat and even human beings. The preservation of written Arabic documents requires great efforts and technical knowledge on the part of the archivists to preserve these documents.

Digitization, photocopying, fumigation. Digitizing Sufi manuscripts assists in the preservation of Sufi literature. The use of advanced technology like digitization have made it easy to preserve age-old documents and to study their origin and hidden features. Today, many authorities prefer the digitization of historical documents so that they can be conveniently accessed online and made easily available to researchers and other users that need them. Digitization involves the creation of multimedia databases enhanced by digital information, thus providing easier access to cultural materials for a variety of users. It encompasses the conversion of non-digital materials to digital formats. Quite a number of cultural entities, including the Arabic language, aside from maps, manuscripts, moving objects, and audio materials can be digitized.In Nigeria, however there is yet to be a coordinated effort to utilize digitization of handwritten manuscripts on the part of public, private libraries and research institutes in Nigeria. Photocopying is another important means of preserving handwritten material to make it accessible to users in their private homes or library reading rooms. Photocopying manuscripts assist researchers to get full and original content of a particular manuscript. It ensures and facilitates timely access to Library resources and collections. In most cases, photocopies are supplied on payment of fees when the original manuscript is in a fragile condition. In addition, periodic fumigation of manuscript offers resistance to insects, rodents and pest which attack library collections.

Institutional support. For Arabic manuscripts to be adequately protected and preserved from destruction, there must be substantial provision of funds to maintain and preserve these documents. Archivist, librarians, Mmuseum curators, and conservators need to devote a certain percentage of their resources to maintain microfilm machines and micro-readers. In Nigeria, microfilm reading machines are outdated and are of poor quality. They can no longer be accessible by users. This therefore makes this technique less than useful in the preservation of Sufi manuscripts. Commenting on the state of Arabic manuscripts at the Centre for Arabic documentation, Akinade Jimoh has this to say :“The Arabic manuscript on microfilm are completely damaged and none of the microfilm reader is functioning. The microfilm and reproduction unit in the centre can no longer sustain microfilming of Arabic documents due to non-availability of functional equipment and other necessary materials for handling the process”. This has greatly affected the preservation of new and recent Arabic manuscripts in the centre.”

SUMMARY AND CONCLUSION

This study has explored the classification of Sufi manuscripts found in different genre of Arabic literary discourse written by members of the Sufi order in southwestern Nigeria. The study has shown that much of the literary writing activity found among Sufi scholars was mainly found more in poetic rendition rather than in prose forms. Perhaps, this may be attributed to the fact that Sufi poetry is recognized as one of the most characteristic artistic tradition found in sub-Saharan Sufi communities in West Africa (Ogunnaike:2015). Sufi manuscript found in poetic rendition were used to account for the recovery of themes related panegyric discourse, instructional discourse and requestive discourse.

This study notes the presence of panegyric discourse manifest in ideological and doctrinal eulogy of the Prophet Muhammad, Sheikh Ahmad Tijani and the praising of the living or dead saints in the Sufi order. Instructional discourse is manifested in the religious and doctrinal consciousness of Islamic ideology and the doctrinal principles of the Sufi order in Islam. Requestive discourse implies prayer requests

for heavenly blessing and support for the Sufi teachers. The need for preservation is therefore imperative to acquire, interpret and process these manuscripts to account for their translation and relevance to academic scholarship. This study, it is hoped, has provided fresh data in the explanation, function or purpose of the Arabic documents found in the Sufi manuscript.

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www.archive.ifla.org/vi/4/news/pchlm.pdf

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Ibn Qutaybah