Posted By:
Sheikh Munir Ja'afar Al-Kashnawi, Zaria, Nigeria.
Translated
By: Husseini Yushau BabalWaiz, New York.
I WILL RUN
FIVE SERIES TO BE ABLE TO COMPLETE THE ENTIRE TRANSLATION OF THE INTERVIEW
MANUSCRIPT.
مقابلة مولانا
الشيخ ابراهيم نياس مع مجلة (جوهر الإسلام) التونسية العدد 2 السنة الرابعة (نوفمبر
1971) وهذا نصه:
ــــــــــــــــــــــــــــــــــــــــ
AN INTERVIEW
BETWEEN MAULANA SHEIKH IBRAHIM NIASS WITH (JAWHARIL ISLAM/THE ESSENCE OF ISLAM)
MAGAZINE OF TUNISIA, NO. 2 FOURTH YEAR. (NOVEMBER 1971) AND THIS IS THE
MANUSCRIPT:
[1]
ـــــــــــــــــــــــــــــــــ
عزيزي القارئ
ادعك الآن مع المربي والداعية الكبير شيخ الإسلام إبراهيم نياس.
My dear
reader, I leave you now with a (divine) instructor and the great Sheikh of
Islam Ibrahim Niass.
س: هل تتفضلون-
فضيلة الشيخ- بإعطاء القراء لمحة موجزة عن ترجمتكم وعن حياة إخوتنا المسلمين في بلادكم؟
Q: Your
eminence Sheikh- would you kindly give readers a brief overview of your
biography and the life of our Muslim brethren in your country?
ج: الحمد
لله ولدت عام 1320 من الهجرة في طيبة بسنغال وفي سنغال نشأت وتعلمت على يد والدي المرحوم
شيخ الإسلام الحاج عبد الله نياس المتوفى سنة 1340هـ .وكان مركز الوالد ملتقى لفطاحل
العلماء ولكبار رجال الأدب والشعر والمهتمين بالدعوة إلى الإسلام من السنغاليين والشناقطة
والمغاربة الزوار.
A: Praise be
to Allah I was born in the year 1320 of the Hijrah Calender at Taibah in
Senegal. And I grew up in Senegal and studied under my late father Sheikhul
Alhaji Abdullahi who died in year 1340 of the hijrah calendar. And the cycle of
(my) father was always filled with eminent scholars and great men of literature
and poetry as well as those who are concerned with the propagation to Islam
among the Senegalese, Shinqitis (Mauritanians), and the visiting Morrocans.
وقد كان
والدي المجاهد المصلح ممن وفقهم الله لحج بيته الحرام مع ما كان يعترض من يريد الحج
حينئذ من صعوبات وعراقيل وقد زار عدة أقطار عربية بما فيها مصر واجتمع بعلماء الأزهر
الذين أعجبوا بعلمه وأشادوا بفضله وأجازوه وكان ذلك عام 1309هـ وبعد أن حصلت على عدة
إجازات من الوالد وغيره من كبار العلماء للتدريس, شرعت في المساهمة في حمل الرسالة
وتحمل المسؤولية أستاذا في الشريعة وعلومها وفي اللغة العربية أيضا وآدابها واشتغلت
بالوعظ والإرشاد وتربية الشباب المسلم وتهيئتهم للقيادة، كما جابهت التبشير وعملاءه
منذ الوهلة الأولى.
And my father
was a reformist fighter among whom Allah blessed to perform hajj to the house
of Allah (in Makkah). In spite of what anyone who wishes to perform hajj would
encounter in regards to difficulties and obstacles. Besides, he had visited
numerous Arabian countries, some of which are Egypt. And he met the Egyptian
scholars who were amazed by his knowledge, praised his knowledge and gave him a
certificate, and that was 1309 of the hijrah calendar. And after I had acquired
many certificates from my father and other scholars for teaching, I started
contributing in carrying the message and shouldering the responsibility as a
teacher in the sharia and teaching it in Arabic language also, as well as its
etiquettes. So I was engaged in preaching and guidance and training the Muslim
youth and preparing them for leadership. Likewise, I had confronted evangelism
and it's preachers from the beginning.
وكانت قلة
الإطارات الإسلامية عندنا في الثلاثينات تضطرني للعمل في عدة جبهات فلم اعرف الراحة
أبدا ولم يكن لي إليها من سبيل ولم تشغلني هذه المهام كلها عن البحث والتأليف وقرض
الشعر في مدح رسول الله صلى الله عليه وسلم وفي مواضيع إسلامية.
And the lack
of Islamic bonds with us in the thirties forces me to work in several fronts,
and I never knew comfort or rest, and there was no way for me to attain that.
Besides, all these tasks never prevented me from research, writing and
composing poetry in eulogy of the messenger of Allah and Islamic subjects.
وبالجملة
فقد تلقيت تربية إسلامية صرفة وتفرغت للدعوة إلى الله وواصلت الجهاد بفضل الله منذ
نصف قرن ولم أزل وقد استجاب لدعوتي ألوف مؤلفة من السنغاليين وملايين من الأفارقة تربطنا
عقيدة التوحيد مسلمين سنيين أشعريين على مذهب الإمام مالك بن انس رضي الله عنه.
And in one
word, I have attained a pure Islamic training and was devoted to calling people
in the course of Allah, and I continued to strive by virtue of Allah for half a
century (about 50 years) and still on course. And thousands of Senegalese and
millions of Africans have responded to my preaching and propagation (by
embracing Islam). We were linked by the monotheistic ideology, as Muslims,
Sunnis and Asharites pursuing the school of thought of Imamu Malik bun Anas,
may Allah be pleased with him.
وأما المسلمون
في سنغال فهم الأغلبية الساحقة من السكان إذ يبلغون 95% من السكان على الأقل والنسبة
الباقية هم المسيحيون والوثنيون وعددهم في تناقص مستمر إذ أنهم يدخلون في الإسلام باستمرار
حتى الفرنسيون المسيحيون منهم. فآخر من استجاب لدعوتي فتاة فرنسية فأسلمت في الشهر
الماضي فقط.
However, in
regards to Muslims in Senegal, they are the overwhelming majority of the
population, as they reach 95% of the population at least, as compared to the
rest who are Christians and Idol worshippers, and their number keeps on
decreasing constantly, since they are embracing Islam continuously. Even the
French Christians among them. So the latest to respond to my call was a French
lady who embraced Islam only last month.
وأرجو أن
يوفق الله مسلمي السنغال وغيرهم لتوحيد صفوفهم والاجتماع تحت راية القرآن والتعاون
بإخلاص حتى يترجموا كميتهم هذه إلى كيفية وقيمة مشرفة وما ذلك على الله بعزيز.
And I hope that Allah will help the Senegalese Muslims and others to unite their ranks and gather under the banner of the Quran and with sincere help until they are able to translate this quantity of theirs to a superior quality and value, that is never impossible to be attained from Allah.
Posted By:
Sheikh Munir Ja'afar Al-Kashnawi, Zaria, Nigeria.
Translated
By: Husseini Yushau BabalWaiz,
New York.
[2]
Q: Islamic
Ideology- your eminence Sheikh- moves on a critical level in the face of
strange ideologies, so what are the material and moral implications on your
country in particular?
ج: إن الغزو
الفكري الغربي خطر محدق وعملية هدم تهدد العالم الإسلامي كافة ولا شك وهذا الغزو الفكري
هو ركيزة ما يسمى بالاستعمار الجديد فكما أن الاستعمار في شكله القديم كان يعتمد على
هذا الغزو الفكري قبل أن يعتمد على جيوشه فكذلك الاستعمار الجديد فهو في غيبة الجيوش
ظل معتمدا على الغزو الفكري تضليلا وتشويها وفتنة ولا مفر من الاعتراف بأن آثار هذه
الجهود التي تبذل لخلخلة العقائدية الإسلامية بدأت آثارها تظهر في البلاد الإسلامية
بما فيها سنغال.
A: Verily,
the western intellectual invasion or psychological warfare is a risky challenge
and a practical destruction which threatens the
Islamic world as a whole. And there is no doubt that this intellectual
invasion is another form of what is called new colonialism in its old form.
They (colonialist) used to rely on this intellectual invasion before they would
rely on their soldiers. So same applies to the new colonialism, and it is in
the absence of the armies, and yet it relies on intellectual invasion to
mislead, to distort and to test (trials and tribulations). And there is no
escape from the reality that the impact of these efforts to get rid of the
Islamic Ideology started manifesting in the Islamic countries, one of them is
Senegal.
ولا يناقض ذلك كون عدد المسلمين
في ازدياد مطرد لان هدف العدو ليس نقل المسلمين عن دينهم لاستحالة ذلك كما ثبت بالتجربة
وإنما الهدف تشويه الحقائق الإسلامية والعمل لإنشاء أجيال مقطوعة الجذور مضطربة التفكير
مفتونة بالقيم والتقاليد والتصورات الغربية.
And the fact
that Muslim population keeps increasing like rain would not reduce that,
because the aim of the enemy is not to digress Muslims away from their
religion, due to the impossibility of that as research has proven. But the aim is to distort the realities of
Islam and to work toward raising generations with dismantled roots or origins
and with confused thoughts, which is infatuated by western values, traditions
and perceptions.
وهذا المنحدر
الخطر جدير بأن يقذف بالشباب يوما ما إلى هاوية الانخداع عن الإسلام لا سمح الله.
And this
dangerous slope is worthy of leading the youth one day to an abyss of
digression away from Islam, may Allah forbid.
ويؤسفني
أن أقول أن المواجهة ما زالت ضعيفة فالدعاة المسلمون لا ينقصهم الإيمان ولكن تنقصهم
المادة والتضامن بينما نرى الوطن الإسلامي وقد امتلأ بوسائل التضليل من أفلام وكتب
ومجلات وجرائد ومحاضرين أجانب وبعثات تعمل باسم التبشير وهي لا ترعى لديننا إلا ولاذمة.
And it
disheartens me to say that the confrontation is still weak, because the
Muslim preachers are not diminished by
faith but by are diminished by material (gains) and solidarity. While we see
the Muslim nation filled up and flooded with the means of misinformation or
misguidance, ranging from films, books, magazines, newspapers, foreign
lecturers as well as missionaries in the name of the (Christian) mission, that
are not concerned about our religion at all.
وبعد مضي
أكثر من عشر سنوات على استقلال إفريقيا حان الوقت أن تتضح المعالم وأن يتحدد موقف الأمم
المسلمة عقيدة ونظاما.
And it has
been over ten years now since Africa has her independence, it is therefore
about time to clear the milestones and to determine the stand of the Muslim
societies in both ideological and organizational perspectives.
س: اتخذت
الحركة الإسلامية المعاصرة طابعين للعمل إما طابعا ثوريا كحركة النوريين ونواب صفوى
وإما طابعا تربويا كجمعية العلماء الجزائريين.
Q: The
contemporary Islamic movement has undertaken certain traits to work with.
Either a revolutionary trait such as Nuriyah Movement and Nuwwab Safawy and or
educational trait such as the Organization of Algerian Scholars.
فما هو الطابع
الذي اتخذته مؤسساتكم الإسلامية للعمل وما هي البرامج التي تسلكونها للنهوض به وهل
لذلك أثر في القارة السمراء؟
So what is
the trait that your Islamic institutions use for their work and what are the
programs that you pursue to promote it and does it have an impact in the
(Africa) black continent?
ج: الطابع
التربوي هو الغالب عندنا فنحن نهتم بالدعوة إلى الإسلام في ينابيعه وأصوله ندعو غير
المسلمين ليدخلوا في دين الله ونربي المسلم حتى يستمر سيره إلى الله وليزداد إيمانا
مع إيمانه ونبذل كل الجهد لنشر لغة القرآن ونوسع الدائرة فندعو الشعوب بواسطة لغاتها
نفسر بها معاني القرآن ونبين بها محاسن الإسلام وكله محاسن والحمد لله ونسعى لحماية
العقيدة بالتصدي للشبهات التي يحاول المبشرون وأشباههم إثارتها ونجتهد في رص الصفوف
وجمع الكلمة ونستعين على أداء هذه الرسالة
الكبيرة بالمدرسة وبحلقة الدرس والوعظ وبالحديث العام والمحاضرة وبالإذاعات والصحف
وبالعلاقات التي نكونها مع الإطارات المثقفة ثقافة أجنبية ومع رجال الإدارة والحكم
سواء كانوا مسلمين أو غير مسلمين.
A: Edutional
trait is what is mostly with us. We do take the responsibility of calling in
the course of Islam in its fonts or roots and origins. We preach to the non
Muslims to embrace Islam and we mentor a Muslim in order to continue with his
life towards Allah and increase in faith with his faith. And we make every
effort to spread the language of the Qur'an and we expand the circle and invite
people through their language. We interprete the meaning of the Qur'an with it
and we explain the elegance of Islam and
all of it exude elegance. And gratitude be to Allah and we seek to protect
the faith in order to confront doubtful
matters which the (Christian) missionaries and their likes want to impact and
strive to close the ranks with a common voice. And to convey this great
message, we use the schools, circle of studies, preaching, reading hadith,
lectures, broadcast media, newspapers and the relationship that exists with the
scope of foreign culture, with the senior executives decision makers, either
Muslims or non Muslims.
والهدف واحد
وهو خدمة الدعوة وتفادي العزلة والانطواء ولكنا نعتقد أن لكل جبهة طريقتها في تنفيذ
برامجها تستوحيها من عقيدتها ومن الملابسات والظروف فإما أن تكون ثورة وإما أن تكون
إصلاحا إلا أن الواقع هو أن لا نفرض على المسلمين إلا ما فرضه الله فهم يتلقون الدعوة
باعتبارهم مسلمين ثم يدخلون معترك الحياة كأفراد والأصل أن ينير لهم الإسلام طريقهم.
And one
single aim is service of (da'awah) calling people to Islam, avoid isolation and
reluctance. But we believe that for each front way in implementing it's
programs inspired by its belief and of circumstances and state of affairs,
which could be revolution or reformation. But the reality is we should not impose
upon Muslims anything but only what Allah has made mandatory. So they would be
receiving the call as Muslims and then would be entering the melee of life as
individuals, and for Islam to originally enlighten their path for them.
So I made an
effort to work - according to this plan- in most of the African regions and I
have made a prominent impact in each of them which excites every Muslim. The
enemy would be irritated (angered) with it and would be almost characterized by
irritation.
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