The Redemption of Sidi Ibrahim Dimson, Part 10

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ 

The following is the spiritual journey of our Tijani brother, Sidi Ibrahim Dimson.  The story was written by him.  I have only formatted it and edited the language where necessary.  The spelling of the names have been left as Sidi Ibrahim Dimson spelled it.  The style of the writing has been left largely intact to preserve its flavour. 

“For some reason, my focus shifted drastically towards the community that I grew up in, here in America.  I had been disengaged for so many years.  The hard feelings that I had harboured towards my community seemed to evaporate.  Allah (s.w.t.) had Softened my heart and Made me understand that all of my experiences so far were nothing but a huge lesson for me.  So I could not remain angry with Creation any longer, because in reality, it was all a Test and Education from the Creator. 

In New York, the community of Tijanis and followers of Shaykh Ibrahim Niasse (q.s.) were not a homogeneous group.  In the beginning, it was not so.  In the beginning, the only zawiyah there was in the city was at 721, Tinton Avenue, Apartment #1J, Bronx New York 10455.  This was where all of the Tijanis met each Friday afternoon for the communal dzikr, the haylalah.  This is where Shaykh Hassan (q.s.) first called his home in America.  This is where our group came together.  It was the only place we had and it was in the middle of South Bronx, in one of the worse Projects of New York City.  The Faydhah sprouted from the rubble and burnt-out buildings of the ‘hood in America.  My neighbourhood had seen nothing like it, ever!  America, had seen nothing like it, ever!  It was a beautiful thing to see.  And it was the most exciting time of my life, because 721, Tinton Avenue was my home.  It was where I was born.  My pride in coming from the Projects is only because of the honour we were given to have Shaykh Hassan Cisse (q.s.), call it his home also. 

My home was always busy.  It was like a guest house for all of the shuyukh.  If I go down the list of personalities and awliya’ that have called Tinton Avenue, home, you all would be shocked.  Shaykh Hassan (q.s.) would send all of his family straight to us, whenever they came to America.  Our apartment was huge.  It had 5 bedrooms and extended the length of the entire first floor of the building.  It was the most blessed house in America. 

When Shaykh Hassan (q.s.) would come to visit, he would stay for months at a time, and each day, our house would be flooded with hundreds of visitors.  My mother showed herself to be the greatest khadimat I have ever met in this thariqa’.  She would cook for hundreds, clean-up after hundreds, break-up fights, personally make sure Shaykh Hassan (q.s.) was comfortable and take care of her own children as well as others; all of this at the same time.  She deserves my greatest tribute.  It was she who taught us that the greatest position one can hold in this thariqa’ is that of khadim.  She said that a khadim of Shaykh Ibrahim (q.s.) is the same as an ‘abdullah, and she encouraged us to aspire to that, and that alone. 

The African-Americans and Hispanics in my neighbourhood would watch in marvel as Africans of all countries, Americans, Arabs and every other ethnicity and nationality, would come through our apartment wearing beautifully majestic clothing and out-fits.  It was so amazing to see.  But what strikes me hardest is the fact that we were all united.  We were all together under one roof.  We were one family coming together for the sake of Allah (s.w.t.) and his Messenger (s.a.w.).  We all recognised that our togetherness was because, all of us were yearning for the knowledge of God, for the love of God, for the love of His Beloved Prophet (s.a.w.), and the one man that could help us with this was Shaykh Hassan Cisse (q.s.).  Shaykh Hassan (q.s.) was set on a specific course, by Shaykh Ibrahim (q.s.), early in life.  This course would lead him to become the khalifah of Shaykh Ibrahim (q.s.) in the United States. 

I became bothered by the current situation among the Tijanis in America.  Over the years, as more and more immigrants came to the states and as more indigenous Americans became Tijani, things began to change.  To make a long story short, New York developed three different communities within the larger community of followers of Shaykh Ibrahim Niasse (q.s.).  The first was the community of predominantly American muridun headed by the esteemed Imam Said Abdus Salaam.  Imam Said is an amazing inspiration to me personally.  He was one of my father’s best friends and the first American imam amongst the Tijanis.  The Dimson and Abdus Salaam family were as one family.  We visited each-other, helped each other and have never been apart.  My best friends are among the family of Abdus Salaam. 

The next group was the community of Ghanaians and Nigerians.  My father mentored most of them.  The imam of this Group was the esteemed, Imam Yusuff; he is the father of our beloved brother, Anyass.  Imam Yusuff’s family and my family had the same type of relationship as that of Imam Said’s family.  Our parents were like siblings and their children have always been close. 

The last group was that of the Senegalese and Gambians.  This community was founded by Senegalese, Gambians and Ghanaians.  Many of its supporters nowadays are from the family of Baye Niasse.  Each of these communities were followers of Shaykh Ibrahim (q.s.), each stemmed from Shaykh Hassan’s (q.s.) efforts and each had as a founding member, my father, Shaykh Ahmed Dimson (q.s.). 

The communities were all Tijanis under the umbrella of Shaykh Ibrahim Niasse (q.s.).  But each community soon gathered around the traditions and shuyukh of its dominant country.  The Americans had Shaykh Hassan (q.s.) as their leader and representative of Shaykh Ibrahim Niasse (q.s.), the Ghanaians had National Chief Imam Shaykh Usman Fadama and Shaykh Malam Maikano as their leaders and representatives of Shaykh Ibrahim Niasse and the Senegalese had the son of Shaykh Ibrahim (q.s.), Shaykh Alhaj Abdullahi Niasse and other children of Shaykh Ibrahim (q.s.), as their representatives of Shaykh Ibrahim (q.s.).  Each group communed together for the mandatory Friday dzikr and each group celebrated Mawlid and ‘Iydayn together.  There was never any tension between any of us.  We were all one family, but everyone operated separately, in separate places. 

The uniqueness of my father was that somehow, he was an active member of each community.  He somehow managed to go to all the celebrations, raise money for each group, and perform the dzikr with everyone.  It was amazing really.  And the beauty of it all was that, he always had my brother, Osman, and I with him.  In my adult years, to see the different groups operating separately was a bit disturbing for me.  I contemplated the reasons for this, and if perhaps uniting them could be the work I could do for Allah (s.w.t.) and His Messenger (s.a.w.). 

I expressed this to my teacher Malam Ibrahim Mudaris (q.s.) one day as I sat in his room.  He never said a word.  That night I had two dreams.  The first was of my beloved father, Shaykh Ahmed Dimson (q.s.).  He was wearing all white and looked as handsome as ever.  He was smiling.  He said one thing to me in that dream: ‘Ibrahim, our destination and goal is one.  Allah (s.w.t.) has Provided many vehicles for us to ride in to reach this destination.  The problem with people is that they concentrate more on the vehicle than on the destination.  As long as your vehicle is Provided by Allah, sit in it and concentrate on the destination.  When you see your brothers in the other vehicles, wave at them, smile and make du’a for them.  They are all going to where you are going.’ 

The next dream was of Shaykh Ibrahim (q.s.) himself.  He was sitting in Shaykh Hassan’s (q.s.) room, in Kaolack, and was telling me, ‘Don’t see separation, Ibrahim, only see Unity.  Don’t see Creation; only see the Creator.’ 

When I awoke, I called Mudaris (q.s.) and told him exactly what had happened, and he told me that one of Shaykh Ibrahim’s (q.s.) famous sayings is ‘My muridun are like chickens.  In the day time they scatter all about seeking provisions, but at night, they all come back to the same hen-house.’ 

I called Shaykh Hassan (q.s.) and related all of this to him and he simply said, ‘Baye, a tree has many branches, but they are all connected to one root.  Hold fast to your branch, Baye, and pray that your brothers in Faydhah hold on tight to theirs also, because the wind is strong and is seeking to knock all of us from our perch.’  From then on, I was like my father.  I made myself part of each community and understood that we all belonged to Allah (s.w.t.).  This was my first lesson in my tarqiyyah. 

Life was simple yet sweet.  I was dirt poor but the contentment that I was experiencing made me feel like the richest man alive.  My life revolved around work, family and seeking knowledge.  My local teacher and shaykh, Alhaj Ibrahim Mudaris (q.s.) was helping me to understand Islam and Thariqa’ Tijaniyyah in a way that was amazing.  Mudaris (q.s.) was a consummate shaykh of all the Islamic sciences.  His lessons gave me a better grip of shari’ah, Aspects of faith and most importantly, he was teaching me about the Prophet Muhammad (s.a.w.), Shaykh Ahmad at-Tijani ash-Sharif (q.s.) and Shaykh Ibrahim Niasse (q.s.).  Many of my peers became critical of me because of my closeness to Alhaj Mudaris (q.s.).  They could not understand why I was receiving instruction from anyone other than Shaykh Hassan Cisse (q.s.).  They did not realise that Alhaj Mudaris (q.s.) was instructing me with the permission of Shaykh Hassan (q.s.).  They assumed many things that were completely wrong and for a time it troubled me.  I think the biggest problem I had was the fact that I was being criticised for wanting to know God with every breath in my body at every moment.  I had to call Shaykh Hassan Cisse (q.s.) and seek guidance with regards what people were saying. 

‘as-Salaamu’Alaykum, Shaykh.’ 

There was an unknown person at the other end.  ‘Wa Alaykum as-Salaam.  Who is it?’ 

‘Ibrahim Dimson.  Can I please speak to Shaykh Hassan?’ 

‘Hold on.’ 

‘Baye, how are you, how’s your mother and how’s Osman?’ 

‘I’m fine, Shaykh, they are all well.  How are you?’ 

‘I’m well, al-Hamdulillah.  How is Mudaris?’ 

‘He is fine too, Shaykh.  I wanted to talk to you about something, Shaykh.’ 

‘What’s up?’ 

‘I’m hearing people criticising me for studying under Mudaris.  They are saying that I have abandoned you for him.  It is upsetting me and making me feel really bad.’ 

‘Don’t pay any attention to people, Baye.  Don’t allow them to distract you.  We appoint muqaddamat for the sole purpose of teaching and guiding the brothers and sisters.  It is not possible for me or any shaykh to be in the company of all of the muridun all of the time, all over the world.  The muqaddam is the extension of the shaykh, and the shaykh is the extension of Shaykh Ibrahim Niasse and he connects us to Shaykh Ahmad at-Tijani and he connects us directly to the Messenger of God (s.a.w.) himself.  So, don’t mind people.  Stay focused, okay?’ 

‘Okay, Shaykh.  Thank you.’ 

‘Greet your mother for me.  as-Salaamu’Alaykum.’ 

‘I will.  Wa ‘Alaykum as-Salaam.’ 

That conversation sealed the issue for me.  It also freed me in a way.  I told Mudaris about my talk with Shaykh Hassan (q.s.) and he simply said, ‘Our Shaykh is great.’ 

I was in my own little world and was totally content.  But I would soon realised that there was more to life than my own little world.  One Friday, I decided to attend the juma’ah at the Islamic Cultural Center at 14^th Street, in Manhattan.  This mosque may be the biggest and most beautiful in New York.  My father liked going to this mosque and I knew that I would be able to spot Imam Said Abdus Salaam sitting in his usual spot. 

It was very crowded, but I managed to find Imam Said sitting at his spot. I sat next to him quietly.  He glanced at me and smiled.  I really love Imam Said.  Besides him being one of my father’s best friends, besides him being one of the pioneering students of Shaykh Hassan Cisse (q.s.) in America, and besides him being the first American Tijani imam, he was also one of the realest persons I have ever met.  He and I shared a similar background, in that he came up as a gangster and hustler in the streets just like me.  Allah (s.w.t.) had transformed him from a completely heedless person into a knower of God.  Whenever I was in his presence, I felt a special connection to him.  He would always treat Osman and me with such kindness and always remark how our father, Shaykh Ahmed Dimson (q.s.), must be so proud to see his boys continuing in his footsteps. 

Anyway, I sat there with my tasbih in hand and enjoyed the imam’s khuthbah.  After the talk, we all stood to pray.  After the prayer, I chatted with Imam Said for a bit and then decided to walk him outside.  There we saw other Tijani brethren.  We all chatted for some time, then parted ways.  I decided to stay in the mosque for another hour or so.  I wanted to do some extra dzikr and prayers. 

As I sat in the corner of the mosque, two brothers approached me.  One was a Hispanic brother and the other was African-American.  At first, I thought they were going to sit nearby and mind their own business.  But they came straight up to me and sat directly in front of me.  As soon as I zoomed in on their faces, I realised who and what they were.  Both of them had long scruffy beards with bruises on their foreheads.  I hated the feeling that the sight of these guys gave me.  Seeing them created in me an anxiety that I had not felt since prison.  They just sat there looking at my beads.  I sat there quietly and waited. 

The Hispanic brother finally broke the silence.  ‘as-Salaamu’Alaykum, my name is Hamza and this is Saalih.’ 

‘Wa ‘Alaykum as-Salaam.  My name is Ibrahim.’ 

Hamza spoke.  ‘Brother, did you know that those beads you’re using are an innovation and are haram?’ 

‘That is your opinion.  To the majority of the Muslim world, these beads are halal.’ 

That was the start of a two hour debate.  These brothers claimed to be followers of the Salafi minhaj and were doing ‘da’wah’ by approaching people in the masjid and trying to convince them to follow the ‘correct’ Islam.  It was as if I was back in prison.  I had never really noticed these types of brothers outside of prison.  As a matter of fact, a part of my mind could only attribute the Salafi and Wahhabi movement to prison.  It was a rude awakening for me.  The problems caused by Wahhabism were much more widespread than I thought.  It was infecting the Muslim community all over the world.  In different areas, it was sometimes called different things.  Here, in America, it was especially strong among the youth.  It was like being awakened with a cold glass of water being thrown into your face. 

That encounter opened my eyes to other realities as well.  It was a Friday and the American-Tijani community was meeting for the first time at a mosque in Harlem, to perform the group dzikr. The masjid leaders had welcomed us to use their facility on Fridays for the dzikr sessions.  Imam Said agreed because we did not yet have our own facility to meet for the dzikr. 

About 20 of us were present for the dzikr.  As we sat down in a circle to start, I noticed most of the other Muslims at the mosque were watching us with fear and disapproval in their eyes.  When we commenced with the dzikr, which is essentially, the repeated recital of ‘Laa illaha illa Allah,’ the Muslims around us seemed totally uncomfortable.  I could not even concentrate on the dzikr.  For 45 minutes, I endured the stares and whispers.  When done, it was time for maghrib.  We all stood to join the rest of the Muslims for prayer.  After the prayer, the brother that was praying next to me turned and asked me what we were doing.  I explained to him the greatness of the circles of dzikr as mentioned in the ahadits.  He seemed genuine with his questions.  Soon, a few other brothers came to where we were talking and we all had a very nice talk about dzikr and Sufism and other such matters.  I left there feeling much better, but I also left there with the realisation that, the wider Muslim world, who are not Wahhabi, had no clue about Sufism, thariqa’ or taswawwuf.   It is mysterious to many Muslims, and it surprised me that something so beautiful and something so pure could be looked at with such suspicion and misunderstanding. 

It soon dawned on me that I was living in a world comprised of many other worlds.  The world of thariqa’ and taswawwuf was very different from the world of Wahhabism.  It was very different from the world of ordinary Muslims, and it was vastly different from the non-Muslim world.  I began to experience the feeling of being very different from everyone else.  I began to feel like a stranger in the world.  I began to feel like a traveller with no home.  I discussed these new realisations with Alhaj Mudaris (q.s.).  He quoted the hadits, ‘A believer is a stranger in this world, he is never afraid of its humiliation, and he never competes for its glory.  The people are in one situation and he is in a different situation…’  I could immediately relate to this statement by the Messenger of God (s.a.w.).  He went on to quote another hadits: ‘Islam began as something strange, and it shall return to being something strange, so give glad tidings to the strangers.’  From then on, I knew what it was that I wanted to do with my life.  The work that I would do for Allah (s.w.t.) and His Messenger (s.a.w.) was now very clear to me.  I was not a scholar or saint, but somehow, someway, I wanted to expose the wider world of Muslims and non-Muslims to the beauty and necessity of taswawwuf and thariqa’.  The only way that could be done would be with money. 

Realising that I was 1 man living in 4 different worlds was one of the most liberating experiences I have ever had.  Liberating, because it gave me focus and purpose in life.  It was as if I had just been born.  Shaykh Hassan Cisse’s (q.s.) repeated advice over the years, for me to ‘Work for God and His Messenger (s.a.w.)’, had finally been realised.  But the job would be immense.  The work I was about to undertake was massive, simply because the problem I was seeking to solve was massive.  The work was one, but the ‘worlds’ that I would be operating in were very different. 

There was the world of Wahhabism.  My goal here was to push back on the rhetoric and propaganda that these people were pouring into the world.  The idea that Islam could be divorced from its spiritual dimension was so sickening to me.  I would have to connect the dots for other Muslims with regards to these people and their poisonous ideologies.  I had to somehow alert people to the fact that most of the extremists in the Muslim world came out of this ideological camp.  I had to show people that love, tolerance and forgiveness was the true way of Prophet Muhammad (s.a.w.).  That, Islam had an intellectual and spiritual tradition, ihsan, that was being covered up by this group with a blank check from their patrons, the Saudi monarchy.  This would be a formidable challenge given the fact that I was penniless! 

Then, there was the world of Islam.  The intention and goal here was to awaken the Muslim world to the hidden jewel they had in the tradition of taswawwuf.  Most Muslims in the past 150 years had been subconsciously programmed to view taswawwuf as something alien and bad.  I had to change this somehow.  I had to counter the damage done to the collective psyche of the Muslim community.  I wanted Muslims to know that taswawwuf was nothing more than ‘worshipping Allah as if you see Him, and if you do not, then know that He Sees you’. 

It was so simple for me, but that reality was not something easily recognisable to the masses.  Centuries of trauma and misguidance had not only caused the community of Muslims in the world to abandon their spiritual traditions.  It also made them take for granted the basic traditions and systems that were part of our way since the early period.  Wanting Muslims to understand and appreciate taswawwuf would be very difficult given the fact that they had forgotten and abandoned even the basic schools of jurisprudential thought, the four madzahib.  It was going to be an uphill battle.  I was going to have to try and initiate an initiative that focused on education and exposure of Muslims to the Sufi tradition.  That would take lots of money. 

There was the world of the non-Muslims.  The work in this world had to do with showing them that Islam was indeed a peaceful way of life, a religious tradition that valued all of the Abrahamic faiths and respected people’s right to believe in whatever they wanted.  And that it is not our way to harm anyone unjustly.  That suicide bombing was an abomination and completely wrong.  That outrage did not only erupt from us when our Prophet (s.a.w.) was insulted; we were outraged when any of the prophets are disrespected in any way.  That all life was sacrosanct.  That, we were all citizens of the world and neighbours to each other.  This was going to be extremely difficult, due to the fact that the Western media loved to concentrate on the ‘mad’ minority as opposed to the beautiful majority of Muslims.  The media had all of the money and resources in the world; I had $50 in my pocket. 

Finally, the world that I was most familiar with, the world that I was born into: the world of taswawwuf.  It was my intention to unite all of the people of thuruq under one banner, for one cause.  I respected the different approaches of dedication and remembrance that each thariqa’ had.  My goal was not to unite them with regards their religious works.  I simply wanted to unite them under the umbrella of propagating peace and love amongst humanity.  If the people of taswawwuf stood together and collectively utilised their resources, monetary as well as spiritual, we would be an unstoppable force against evil and falsehood wherever it reared its head. 

These were my four worlds and their problems.  At first, I was totally enthusiastic and hyped about my lofty aspirations.  I felt so alive and invigorated.  I bought a notebook and began to write down my plans.  One evening, I had a dream.  I was the only person on the face of the earth.  No people, no buildings, no animals, no trees.  Just me, the land and a vast ocean.  I stood in amazement at the fact that the whole world was empty.  Then, from a distance, I could see something huge approaching me.  Closer…  Closer…  Now I could make it out very clearly.  It was the most frightening creature I had ever seen.  It was something out of a horror movie.  It was a combination of three different animals.  It had three different tails and a huge, disgusting body.  But as I focused in on its head, I noticed something strange.  It had a very beautiful face.  It was smiling at me.  My heart was beating uncontrollably and I was on the verge of turning to run, until it spoke. 

‘We have wanted to meet you for a long time, Ibrahim.  You are a very interesting man.  You’ve proven to be very resilient.  We know about your plans, and my advice to you is to live a quiet and simple life.  What you are intending to do is quite impossible.  The task is too great for you or anyone, and you will most definitely suffer if you try.  Leave it alone …  Leave it alone …  Leave it alone …  The thing then let out a laugh that was so loud and horrible that I fainted immediately. 

As soon as I fainted, I woke up from the dream.  My body was drenched in sweat and I was freezing cold.  Never before have I had such a nightmare.  Never before have I felt such hate and fear.  The dream had deeply disturbed my peace.  It had troubled my soul.  It had sowed the seeds of doubt in my heart, doubt about the success of my mission.  I needed to tell someone quickly, and seek comfort from someone.  I called Mudaris (q.s.) first, and told him about it.  He told me that the dream was actually a good thing, and an indication that I was on the right path, and that I would need a lot of protection now.  He told me to come by later for some prayers.  I felt a little better, but the doubt was growing, it was beginning to take root.  I needed to tell Shaykh Hassan (q.s.) Cisse.  At first I was reluctant to call and bother him about a damned dream, but something told me that I had to.  So, I called Shaykh Hassan (q.s.). 

‘as-Salaamu’Alaykum, Baye.’  He would often somehow know that it was me calling without hearing my voice. 

‘Wa ‘Alaykum as-Salaam, Shaykh.’ 

‘A messenger came to me just now and told me about your meeting.’ 

‘My meeting?’ 

‘Yes, you met your enemies today.’  Shaykh Hassan (q.s.) had done this with me countless times but it never ceased to amaze me. 

‘The dream was so real, Shaykh.  Who was the creature?’ 

‘That three-tailed monster was Shaythan, your nafs and dunya.  They came to greet you and warn you.  Now, you have their attention.”  Shaykh Hassan (q.s.) laughed and told me to tell him what was going on. 

I explained everything to him.  I told him about my plans and what the creature in the dream told me.  I told him about my doubts.  I began to doubt the possibility of succeeding in such a great task.  Shaykh Hassan (q.s.) listened quietly as I told him what was in my heart.  When I was done, my heart was racing.  I needed Shaykh Hassan (q.s.) to tell me to chill-out and leave the whole thing alone.  I needed an excuse to abandon my mission. Shaykh Hassan (q.s.) finally said, ‘Baye, it is a good sign to meet those three companions.  They are with you from the time you are born until you die.  Their job is to take you away from the path of God.  We don’t see them, but they are there.  al-Hamdulillah, you have seen them.  They are real.  The dream is an indication that your intentions are good.  Continue Baye, and don’t fear anything.  Our Lord is Great and we have to aspire to greatness!  Money is not the problem for you.  Stay focused and do this work for Allah (s.w.t.) and His Messenger (s.a.w.).  Allah (s.w.t.) will Provide you with everything.’ 

‘Okay, Shaykh, thank you.’ 

‘al-Hamdulillah, Baye.  Say, ‘al-Hamdulillah’.’ 

‘al-Hamdulillah.’ 

‘But be very careful now, Baye.  The Enemy has waged open war on you, so you must be aware of that.’ 

‘Okay, Shaykh.’ 

‘No worries.  The Prophet (s.a.w.) and his people will defend you.’ 

‘al-Hamdulillah.’ 

‘as-Salaamu’Alaykum, Bye.’ 

‘Wa ‘Alaykum as-Salaam.’ 

As always, Shaykh Hassan’s (q.s.) words were like cool water for my heart.  My fear turned to determination and my apprehensions turned into zeal.  It was time to work.  This post marks the beginning of the end of my short autobiography.  I must say, the support and encouragement has been overwhelming.  I ask Allah (s.w.t.) to bless each of you in a way that will give you unimaginable joy.’”