Sudanese Literature. Sufi narrative.

'Oh, uncle Salem, your son Aseel, died' screamed Hokum before, the old man. On hearing, these words, tears traveled down the lines, of the man's face. Murmuring in a low voice, and in a regrettably, shaky tone, 'Life is too short', adding, but this time, with the conviction of, a true believer, 'Allah gives, and Allah takes away'. The man let, the echoing sounds, of the women, who were gathered, in a fraction of a second, in his simple, muddy house, filling the vacuum, of a long period, of silence, in which his memory, took him back, further and further and further, to recall the early time, of his marriage, to his cousin, Bit.Aseel, and how, they spared time, and effort in their attempt, to have a child, that would comfort, and serve them, when getting old. And his memory, also recalled, how for fulfilling, this lifetime wish, how they traveled, as far the capital, hoping modern science, might succeed, in giving them, a child. And how, their frequent attempts, of meeting even, the famous physicians, in the field, were end in vain. And how, they turned finally, to knock the door, of the Sufi Sheikhs, better known as a walyia. For the stories, of their righteousness, karamat, generosity, and the aura of sanctity and holiness, which surrounded them, have been the source of attraction, to their houseyards. During, this short, speechless moment, the old mans memory, recalled, that special night, in which, the decision, of going to, the Sufi Sheikhs, at that bygone days, was made soon, after they returned, from the capital, at a gathering, with some of villagers, at his home. The mans memory span, wasn't failed him, to recalled too, the words, of Al.leem, that young lad, at the middle of twenties, short in height, thin, with long hair, up to

his shoulder, wrapped his waist, with a belt, most of the time, devoted himself, for Massed's servicehood, who broke, the silence, of the present, at that remarkable evening, saying: 'Yes, uncle Salem, you have, to visit, Al.Gubara, our Sheikh, for he does give, the barren, a child'. In fact, Al.leem's phrase 'Our revered Sheikh Al.Gubara, does give, the barren woman, a child' and, the mere intention, of visiting, such men, were eventually, led to, a heated discussion, between Abu.Khalaf, a bearded, young man, in the early, of his thirties, always wearing, short jalaybia. A man with the honour, of having a certificate, from the Islamic Institute, for Preachers, in Saudi Arabia, one of the best Quran reciters, in the area, and a well-known preacher, who had memorized, more than, three hundreds of hadiths, with their chains of transmission. A man of much travel, and frequent visits, to villages and cities, crossed thousands, of kilometers, calling for tawheed. Abu.Khalaf, was unquestionably, against, the mere thought, of going, to Sufis, for him, these men, are soothsayers, magicians and sorcerers, who should, be avoided, and isolated. Abu.Khalaf, later came, to be a phenomena, increased in numbers, and by some way, or another, managed to recruit, many youths, to his own party.

On the other side, of the debate, was Rasheed, a man at his fifty, of age, tall, thin of a brown complexion, who had graduated, in the early eighties, from Omdurman Scientific Institute. To the villagers, Rasheed is an example, of a moderate, pious man, known for his modesty, and profound knowledge, of Islamic fiqh, as well the prophetic mission. People here prefer, nothing else, but to call him, Mawlana. Mawlana Rasheed, saw no harm, in going, to the Sufi Sheikhs, to ask for dua'a supplication, since the de facto doer, in the universe, is the Almighty God, 'When a man wants, to do something, Allah create this action, if He wills. Allah doesn't create

only, on the wish of man; He creates, if He will too. Allah creating man's options, and actions is similar to, when fire touches something- He create burning, of that thing, and if fire doesn't, touch it, He doesn't create burning. When a knife touches something, He create cutting. It isn't the knife, but He who cut. He has made the knife, a means for cutting. Allah created the means, of action, and asked man, to resort to them, and supplication is, but a means', explained Mawlana Rasheed. Nervously and in, a loud voice, Abu.Khalaf, began, his speech with, the famous clich, 'If you ask, ask Allah', and adding 'Every new matter, is bida'a, and every innovation, is dalala misguidance, and every misguidance, is in the hellfire', and continued to recite the verse, after a short pause: 'Call on those-Besides Him Whom Ye fancy: They have neither the power to remove your troubles from you nor to change them', and back again to quote, the prophetic tradition, but this time, with a frequent, pointing to the sky, with his front finger, 'If you seek help, seek help, from Allah'. To the people of knowledge, what Salem intended, to do, and what, the crazy boy was said, is a clear and plain, form of shirk', shouted Abu.Khalaf. Mawlana Rasheed, wasn't pleased with, Abu.Khalaf's speech. More than that, he saw the man, had misquoted, the verse that he recited, however, quietly stood up, facing him elegantly said 'Brother, I know there, is a verse, in the Quran, in which the Almighty God speaks, through the tongue, of the messenger, of the messengers (went on), reciting 'He said: Nay, I am only a messenger from Thy Lord (to announce) to thee the gift of a pure son'; to the best of my knowledge, the angel Gabriel here, attributed the divine attribute, of giving, to him. Thus, the saying '(to announce) to thee the gift', is used metaphorically, not in the real sense, of the word meaning. The Almighty, the most knowing, bestows one, of

His creatures, with the attribute, of giving (which is a divine attribute), to indicate the fact that, a creature metaphorically, may attribute the occurrence, of an action to himself. While in reality, its occurrence, is due to Him' concluded Mawlana Rasheed. Their debate, was interrupted, by some more group of visitors, who came to congratulate Salem, and his wife, on their safe return, from the capital. After they had been, served with, an orange juice, and date, Mawlana Rasheed politely, asked those present for permission, to illustrate some points, concerning Sufi Sheikhs. 'Asking supplication, from wali, doesn't mean, to turn away, from Allah, or forgetting that, He is the creator. The matter is like, expecting rain from Him, through the cause or means of clouds, expecting a cure, from Him, by taking medicine, expecting victory, from Him, by using cannons, bombs, rockets and airplanes, these are vehicles. Allah creates everything, through causes. It isn't polytheism, to stick, to these causes, for even the prophets, clung to causes. And as we go, to the fountain, to drink water, and to the bakery, for bread, and train our troops, that Allah may give us victory, so we set, our hearts, on the soul, of the prophet, or wali in order that, Allah will accept, our prayers, and fulfill our wishes, and hopes' concluded Mawlana Rasheed. Time passed by, and the couples, Salem and Bit.Assel, had been given, a boy. They named him, Mukhtar. The boy grew up, at the family's simple house, surrounded with, the parents love and compassion, and came later to be, a devout disciple, of the highly reputed wali Al.Gubara. This small boy, to his mother, wasn't an ordinary boy, and to justify that opinion, she gave, the following account. 'The last Sunday night, began Bit.Aseel, telling the boys father, who was absent, visiting his, sister Asakina, in a nearby village, that Mukhtar, who was still a boy, of eleven, woke her

unexpectedly, in the middle, of the night, and asked to be allowed, to go to Hag Ahmeds daiwan, to attend, a circle of zikr. It seemed it was, a night vision, and that the atmosphere, of zikr, had entered his mind, and absorbed him completely. I did my best, to convince him, that there was, no sound of noba, nor the voices, of the men, for our home, was situated near, that famous diawan. Gradually the boy came, to himself, and with staring and bewildered eyes, he began to describe, the strange Sufi circle, which he had seen, in his sleep. 'There were, a lot of men, dressed in white, green and red. The latter was, the dominant colour; the men wrapped their waists, with belts, the circle was full, of flags, which were, as high as, the palm trees. Written on, each one, la ilah ila Allah, Mohammed rasul allah. In the four corners, of each flag, the names, of Abu.Baker, Omer, Othman and Ali, were also written. The men's faces, were as bright as, the full moon. Their bodies swaying backwards and forwards, like trees on, a windy day. The circle was, led by a man, who had a charming, lively face. The man seemed to be, in his late nineties, wearing in a brown turban, a red shawl, and carried a stick. His movements, were quiet and steady. His beaming face, was towards the ground. Behind him ran, three beautiful-voiced chanters, whose middles, were wrapped, with red belts, each one also, held a tambourine, and behind them, also were two men, each carried a drum, on the shoulder. Round the circle, ran a man, over fifty, wearing a patchedwork, shouting with a frequent, loud voice, madad, madad, madad - O guth alzaman. Amid the rhythmic tones, of the famous, chanting la ilah ila allah, and the beat of the drum. I saw myself, inside the circle. Drew nearer and nearer, to the pious man, till I found myself, stood by him. The man began kissing me, on head, and patting me, on shoulders, telling those present, that our son (as he called me), would have, a promising future.

I also saw people (paused for a long time), his mother gently, shook him, 'What did you see, my blessed son?' 'I saw strange people (paused) didn't like the people that, I used to see, putting on very, very, very white turbans, and they were, making a circle, round our own. Despite the weather coldness, the men sweat began, to pour down, from their foreheads, like the drop, of the heavy rain. Soon their clothes, became wet. At that moment, no dogs were barking, nor were donkeys braying. There was, no voice, except that one, of the men, repeating the name of God: Allah-Allah-Allah Allah- Allahu- Allah. With a tone, going up, and down, accompanied with, the drum beating, the men went on, repeating Gahar- Gahhar- Gahar Gahar- Gahhar- Gahar 'Amid that spiritual atmosphere, and that movement, of the zikr, I smelt a very, very, very nice incense'. The boy found no words or expression, to describe, (paused) it wasn't like that one, which was sold, or bought, at the men shops (looking upwards). It seemed, it came, from another world. The mother, remained silent, for moments, and understood, from the son, surprising description, that the men, in white, he saw certainly, ought to be angels, for it was said that, out of God's angels, there were some, whose only business, is to attend, the circles of zikr. I saw (looked upwards), also the drunken, old man, Wad.Mahyoba. Wad.Mahyoba is a builder. But he isn't famous, like Wadal.Hadarya, who is favoured, by the all villagers. Wad.Mahyoba, is a sort of, a builder, who excels in nothing else, but repairing, the old cracks, of kitchens,

toilets, and water fountains. What the villagers knew, about him, was that, he never seen, knelt down, nor prostrated, to his Lord. Moreover, what they also know, about him, he doesn't fast, the holy month of Ramadan. Despite these outwardly, anti-Islamic deeds, his fellow villagers, unanimously agreed that, he had never insulted, nor inflicted nor caused harm, to any one of them. Bit.Dawood, a five years, an orphan girl, one day, was received, a severe beating, from her, rich uncle, for nothing else, but her saying that, Wad.Mahoyba, was her father. When people asked her, how the man, being so, cheerfully answered, 'Everyday he used to, bring us, food and drink, from the market, and before, he leaves, he used to rub me, on the head '. Moreover,(the boy went on) 'I saw among, the men, in the circle, Farah al.Rabati (a nickname associated with him, since an early of age). Farah is tall, white in colour, handsome, thin, with a big mustache, and large eyes, always caries ukaz, covered with, cows skin. He is the best storyteller, in the entire villages. People narrated strange stories, of the man's bravery. It was said that, even the local authorities, failed to control, his nightly activities, of terrorizing people. Therefore the villagers, were very cautious, in their movements, at night, specifically round, the area, in which, he practiced his job. From another angle, what the villagers, knew about this, notorious person, was that he used to spend, a lot of the day hours, at Massed of sheikh Al.Gubara. Thus, being everyday, inside the Massed, he used to see different, ethnic groups, men and women, younger and elder, who came, to cast their daily, problems and burdens, before the Sheikh. 'One comes ( started Farah), to complain about, bad economic conditions. Another a graduate, comes telling, about his struggle to find a job, that preserves dignity, and honour.

Someone comes, to complain about, an inheritance of, agricultural land, left by a grandfather, and how it should, be divided. Among the people (the man went on, relating his experience, as witness, in side the Massed), of regular attendance, are the Bedouins, who always come, asking the blessings, for both, theirs families and animals. Among the people, of the visit, also are the government employees, who come, asking dua'a, for promotion and success. 'What one surprise at, is the great numbers, of the visited women, virgins in particular. Even the far cities girls, found, no other way, but knocking, at the door of the sheikh, asking dua'a, for marriage' told he. Two feuding families, from the local tribes, come to settle, a blood problem. Here what history records, was that the Sheikh always, play the important role, in fulfilling the agreements, and reconciliation, among the disputed families, in the area. A young lad comes, in a limousine, from the capital, to talk about a banking issue. Another family comes, with an insane son that, they failed to control, in their village. A delegation crossed tenth, of hundred kilometers, coming to have, the sheikh's privileged, of making the rituals, of a sons marriage contract. People here have a strong belief, that any business, done or authorized, by the Sheikh, would be successful, let alone great, and sensitive business, like marriage. As I sat there watching, one after another, the Sheikh tirelessly, placed his hand on, the head of each, visitor, and read a prayer, over them. And amid such a full day, with visitors, the Sheikh listened, to each, and speak, to every one, through the language, that he understands. He takes no money, or asks anything for himself ' emphasized Farah. Farah's job, at the moments, that spent, with the sheikh, was to say, a joke, from now and then, aiming to remove, pain and suffering, from him. At each joke, the latter laughed, Farah's sympathy led him, to spend the time, from

sunrise to sunset, with the Sheikh. What the villagers, and the Sheikhs disciples, never understood, was the mysterious relation, that linked those, two persons- outwardly each one, stands on, the opposite side, of the other. This mysterious situation, was solved, by the Sheikh personally, who addressed, his followers, one Friday night, by saying: 'Farah is a man, that loves us, and we love him too'. From that moment, Farah occupied, a special place, in the murids' hearts, and later came, to be known, Farah Al.Habib.

From Yearning of the bird- sufi novel By : Abdulgalil Abdallh Salih University of Gezira- Education e.mail: abdulgalilsalih@yahoo.com mobile: 0911176395