Abdulgalil Salih: 1 '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, 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 Shaykhs, 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 man?s memory, recalled that special night in which, the decision of going to the Sufi Shaykhs, at that bygone days was made soon, after they returned from the capital, at a gathering with some of villagers at his home. The man?s 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 presence at that remarkable evening, saying: 'Yes, uncle Salem, you have to visit, Al.Gubara, our Shaykh, for he does give, the barren a child'. In fact, Al.leem's phrase 'Our revered Shaykh 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 jallabyia. A man with the honour, of having a certificate, from the Islamic Institute, for Preachers, one of the best Quran reciters, in the area and a well-known preacher, who had memorized more than three hundreds of prophetic traditions,, with their chains of transmission. A man of much travel, and frequent visits to villages and cities crossed thousands, of kilometers calling for the Onesns. 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. Strangely Abu.Khalaf later came to be a phenomena, increased in numbers and by some way or another managed to attract and then 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 jurisprudence, 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 Shaykhs, to ask for dua'a, since the real 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 cliché, 'If you ask, ask Allah', and adding 'Every new matter, is innovation and every innovation, is 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 Shaykhs. '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 boy?s 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 Ahmed?s daiwan, to attend a circle of dhikr. It seemed it was, a night vision, and that the atmosphere, of dhikr 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, began to describe, that strange Sufi circle of dhikr . '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 dhikr, I smelt a very, very, very nice incense'. The boy found no words nor expression to describe. (Paused) It wasn't like that one, which was sold nor 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 dhikr. 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 cow?s skin. He is the best story- teller, 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 terrifying 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 Shaykh Al.Gubara. Thus, being everyday inside the Massed, Farah used to see different groups of people, men and women, younger and elder, who came to cast their daily, problems and burdens, before the Shaykh. '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 inside the Massed), of regular attendance are the Bedouins, who always come, asking the blessings, for both their families and animals. Among the people of the visit, also are the government employees, who come asking supplication, 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 Shaykh, 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 Shaykh 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 Shaykh's privileged of making the rituals of a son?s marriage contract. People here have a strong belief that any business, done or authorized by the Shaykh would be successful. As I sat there watching one after another, the Shaykh 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 Shaykh listened, to each, and speak to everyone, 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 Shaykh, 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 Shaykh. What the villagers and the 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 Shaykh 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. 'Also I saw (paused), the drunken singer Al.Hira. The fame of this singer, had exceeded his neighboring villages, and became popular even to the people of the city. People told a story that one night, the Shaykh heard the man, singing a song in which, the word al.lail was repeated for a pretty a long time, with that beautiful, magic voice of the singer, Al.lail al lail al lail al lail al laiil al alaiiil al alaiiiiiiiiiiiiil al lail al lil al.lail al lil al lil al lil al lail lil lil lil lil O al lil al lil al laiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiil olaiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiil O alail al lail O lail lil lil thee O al lil Next morning, the singer, was summoned to the court of the Shaykh. On his way to the Massed, the singer began whispering to himself, what that ascetic dervish, wanted from him. Many questions and thoughts, crossed his mind, and it seemed all of them weren't true. So finally, and when failed to control, these thoughts and questions, he resorted to God 'O God, make the reason a good one'. Directly after, he was served with water. The Shaykh gently asked him in tender words, 'O blessed son sing us, al.lail song'. Those present were astonished, at the Shaykh's words 'The blessed son'. Comfort and satisfaction appeared on the face of Al.Hira, and cheerfully began singing: Al.lail O lil lil liil O al lil liiiiiil Alaiiiiiiiiiiil The man's pleasure and satisfaction, increased for he saw that he was given all ears. So confidently added the following lines, while he was singing, Ye ye ye O al lil O al lil O liiiiiiiiiiiiiiiiiiiiiiiiiiiil Al.lail fihi athemar Al.lail dair asumar Al.lail akhfa al.agmar Al.lail dair alumar *** the night is full of wins the night wants self- twins the night conceals the moons the night wants lovers moons These magic tones intoxicated and completely took over all those present. Even the revered Shaykh, found no escape to contain or control himself, he concealed his pouring spiritual sentiments, by resorting to silence sometimes and folding his hands with unnatural movements, in most of the time without doubt the serpent of love, has stung the man's heart. Really words could never describe the scene of those tormented Sufis. Many melted into trance. Some weeping, crying and sighing. Others lying on the ground in a faint with one standing nearby, making adhan for them. Some others went on articulating strange and unfamiliar language. Proudly Al.Hira, thought that he succeeded, to intoxicate and enchant even the Shaykh, and his disciples' hearts. For him this was a victory that had been achieved in the sacred place, of Al.Gubara?s Massed in his presence and of his own accord. The singer went with his thought and said to himself, 'Today I feel that my singing has the power to cause the death of one of those idle dervishes, who have no work but the beating of drums much eating, and multiple marriages'. Finally the lucky singer, had nothing to say except, 'We sing and everyone cries for his own Lyila'. With a strange look full of contemplation, a look that caused silence for a long time, the revered Shaykh addressed Al.Hira the singer, 'Has the time not yet come to abandon that world and come to our own?', then he paused and added' You're haady al.arwah'. The singer unconsciously stood up, and began to dance and hop out of happiness that, he felt from being addressed. Farah also stood up and went on to hop behind him. Finally the singer took the Shaykh hands, and began kissing them. At that moments but in another part of the Massed, a group of dervishes stood before one of their brethren, consoling him while still weeping and repeating: 'Ask God, for forgiveness' 'Death is real, repent to your Lord repent, repent', murmured with mysterious words, repeating, 'I repent, I do repent I do repent' 'There is no God, but Allah, and Mohammed is messenger of God'. Soon, with these words Al.leem came to his senses. However, another dervish then burst out crying, yearning and chanting for the good days of the people of silisla, Hilil abuwati -------shuhud Adhati Dakhalu al.khaluati---damaru ashhuati. ***** How I missed my fathers The witness of self- divine They entered khalwat put off fire- And kill self desires In another scene, and in a true hal, Magadam Deng. Black, flashing white teeth, extremely tall, with scaring in his face, tells his parental southern Sudanese descend, a man that his face was a true image, of his inner self. Known among people here, with his simplicity and trustworthiness, being always addressed with the term Magadam, from the moment he took the Sufi bia'a. The man found no refuge but to utter these precious words: 'Lucky who, finds a perfect wali, like ours, showing the easy way for attainment', added 'Searching for sincere and perfect wali, in our time has become like searching for gold, in rivers of sands'. And constantly went on uttering: 'Knock and the door shall be open to you' 'You will reap what you sow'. (Sighed and about to tears) suddenly, Mukhtar continued 'I look to the women's side and my eyes, didn't fail me to see Hokum. Yes, Hokum, with the same very people in the circle. Hokum, white in colour, was one of the most beautiful girls that the village had ever given her beauty was a source of inspiration to many poets in the area, married an Iranian lad. A girl her most remarkable features were her black beautiful eyes, long hair hanging on the back of her neck. Despite her possession to the most wanted quietly which is the beauty, but Hokum finally came to be the most hated girl, among the villagers. For them she is a nightmare and ghost that haunts them. In that conservative society, it isn't of people nature, to fear nor to avoid welcoming others in homes, and the mere thinking of refusing a person at one home could be understood, and interpreted negatively. Simply a person would be described as a miser, and then what a bad quality for the villager being painted as so. In reality, the case of Hokum, the prostitute is a different one. Families fear the woman's disease, and curse might transfer to their daughters and then spoil their lives. Therefore, you find them very conscious in dealing with her. One early morning, the woman went to the Massed of the revered Shaykh, who as the Sufis say was in the highest state of his spirituality, tagali. Her appearance was very shameful and disgusting, wearing very skimpy clothes, smelling of dilka and talih -had spoiled that spiritual session of the Shaykh with his murids. Much forbearance and self-control, were exercised by the murids, to contain that embarrassing situation until finally the revered Shaykh, himself ordered for three times, 'Get out you bad soul', and since the he accompanied these words with his spiritual intention, for the purpose of reforming her state they shaken her up inside. As she went home the words, 'Get out you bad soul' had never absent of her lips. she abandoned prostitution and eventually became a good pious woman. Mother (with a sleepy hand on his mouth) 'Also, I saw Redina, yes, the wine-seller, wearing a very clean white tobe and in a very good mood, whenever she saw me running near the Shaykh, whose intention was to put me beside him, she ululated loudly. The story of Redina, a huge woman a well- built of medium stature, with white grey hair and a man?s face over fifty, a wine-seller for many years, serious and most customers feared her, was told by Farah Al.Rabati, and Al.Hira the singer, who were regular visitors to the woman's house at al.andayia. Farah emphasized that many times he saw the woman, with all pleasure and satisfaction, provide dogs, donkeys and birds, with food and water. The act of this woman surprised her neighbours, customers and the passers-by. 'I swear that the way the wine-seller follows with these animals, and birds, isn't found a among humans themselves nowadays', the man asserted. These creatures were became friends of the woman, they used to come twice a day and without much fuss nor noise they eat and leave' added he. It happened that the woman went one day, to see a doctor when she was suffering from, a severe backache, and as usual her friends, the animals and birds came to the place, but this time and not as usual, they kept waiting for a long time, until they understood the matter and realized that the woman wasn't there, so with tones full with sorrow and sadness, they began crying the dogs began first; Hau ?hau-hau Hau hauu-hauuu Hauuuuuuuuuuuuuuuuu Followed by donkeys Ha-ha-ha Ha-hang-han Then came the birds' turn, Sig-sig-sig Sig-siiiiiiiiiig-sigsig-siiiiiiiiiiig Then altogether Hau-siiiiiiiiiiig-hang hau hau sigsig haaaaaaaaang. A lot of People gathered round the place to watch this unfamiliar scene. The woman's customers burst out chatting, and thought that this emotional reaction of these animals and birds was premature announcement, of the woman's death. Al.Hira, whispered to Abamana, another regular visitor hurrying up to the market, which wasn't far from the woman's house, to bring some grass, meat and dura. In a few minutes these items were brought, but the creatures refused to respond, even the tails nor wings of theirs, didn't move. Al.Hira drew near his long-time drinking mate Farah, 'These animals and birds undoubtedly saw something wrong looming on the horizon', said he, Farah resorted to a long silence, looking at the sky and finally reacted, saying 'Cast your burden to God'. Suddenly, dogs began to lower their voices, and so did the donkeys and the birds, for the woman was appeared from a far. It was a very hot day in summer the dogs wagged their tails and cheerfully ran, in the woman's direction, then the birds and finally the donkeys. With tenderness and joy, the animals began collectively greeting the woman by touching her body, in a very affectionate manner. They did exactly with her, as a child dose with his mother; the woman stopped walking for these friends wanted to give her the warm welcoming that deserves. Few minutes later, the procession moved first they made to and fro movements, then they stood up in straight lines like soldiers in military camp, letting the woman leading the procession. So the woman took the lead and followed by the dogs, then the donkeys and with the birds, flying above making a covering like airplanes in a military parade. The woman's neighbours, and the passers-by stopped motionless, puzzled and thoroughly captivated by this marvelous scene which no one had ever seen before. The dogs stood in front of the woman as if asking the leave for paving her the way. Mawalan Rasheed who was one of the witnesses to the scene whispered to a friend of his: 'God bless us, where humans show such faith and kindness even animals and birds know gratitude ! God bless us the sons of Adam' added 'The grace flows into the world, because of these ? referring to animals' said he in more audible voice. The woman?s incident truly puzzled those who were present and accordingly, they reacted in quite different ways. 'I swear by God, it is karama accounted for this poor woman' commented Farah Al.Rabati. Abu.Khalaf, who was standing near reacted very quickly to Farah's words, and said: 'Glory be to Allah, every Tom, Dick and Harry comes to give fatwa, even you become a preacher'. 'Is the woman, of the Malamatyia?' Yassir addressed a friend of his. With sharply tone embodied with anger and displeasure, Abu.Khalaf again shouted: 'Stop this nonsense one heretic is sufficient' responded he. 'Only God knowsو if she is wali? Al.Hira paused and added ?the the sign is so clear?. '(Every day in (new) Splendor, Does He (shine)' Al.leem recited the verse. ' (And how few are they) Mawlana recited. And went on adding the verse (It is but few that know their (real case)'. Yassir, with clear emphatic tone, 'First they ignore you, then they attack you, then they laugh at you then you win' said Gandhi. Abu.Khalaf, this the word of Allah listen,(What they have faked is but a magician's trick: And the magician Succeeds not). Mawalan Rasheed, in quite polite way drew near Abu.Khalaf, and said: 'Convince the best, convince the best O brother'. 'A woman wali', spoke out Wad.Mahyoba. Yassir, quietly drew near Wad.Mahyoba,' Don't surprise, Rabia Al. Adawiyya' 'Is she wali' asked he. 'She is one of the great awalyia' replied Yassir, and went on . 'This great woman, was exceeded even the men in the true ties of God's devotion. To this ascetic woman was attributed the concept of divine love' added he. 'Divine love' responded Al.Hira. 'Yes, divine love' said Yassir. 'Then what is the divine love' queried Al.Hira. 'Worshiping God not because of the fear of hellfire, nor the love of paradise' smiled Yassir. These words of her: Two ways I love Thee, selfishly, And next, as worthy is of thee Tis selfish love that I do naught Save think on thee with every thought Tis purest love when thou dost raise The veil to my adoring gaze Not mine the praise in that or this: Thine is the praise in both, I wis. After a very long pause, Redina, spoke out said, 'I didn't do this and it wasn't of me', entered her house speechless. For her it was the last night in the village. And with informing nobody she left very early the next morning, for she was totally convinced that her secret was revealed to the public. It happened just one day before her departure was asked by Farah Al.Rabati, 'Why your wine is so strong, and so heavy and that a person, suffices by taking one, or two cups not more?' with humor but more seriously, 'I'm a woman that fear God and as long as a person, fears God he mustn't cheat people' said she adding amid his surprise, 'Personally, I had never ever mixed wine with water since I began practicing this business, and for that praise be to God' proclaimed she. 'And in the circle I....I...I (spoke, Mukhtar, very slowly), I also saw khawagat I saw them with us, inside the circle dressed like the other men in the circle. 'Where did they come from?' surprisingly reacted his mother, 'I don?t know but I saw them and they were many, in number' affirmed he.. When the dhikr finished (went on, he), 'The men sat on very big straw mats, honey and milk were brought and then. The man with that charming lively face who led the dhikr called upon me three times 'Mukhtar, Mukhtar, Mukhtar'. Amid the cries of the murids I found myself, sitting beside him. The Shaykh, then ordered bringing a jug and told one of the murids to hurry to his own room to bring a shawl as well a bages rosary, in a fraction of a second, it was done then the Shaykh with his blessed hands mixed the honey with the milk and held it, while looking to the sky. To the astonishment of the men the Shaykh requested drinking the whole jug, while he still held it, Oh! What a good luck! I said to myself, The man himself was the saqi. When I finished the last sipping, I said 'praise be to Allah', 'Yes, my son praise be to Allah', repeated he. Then gently, and with a broad smile, he wrapped me in the shawl, and put the bead prayer round my neck, and said, 'These our gifts to you O son, God bless, and open His door to you'. At that moment I felt, a joy and pleasure that I had never come across before. Some of the men gazing at me strangely, it seemed that they weren't pleased, to watch that tender scene in which the Shaykh bestowed upon me, that bounty; the bounty of nearness to the highly esteemed court of his such a boy of my age, would never dream of'. (Took a deep breath). While many of those men whose names I didn't know, drew near to me, and began kissing each other hands, in such a manner that really a man could say, 'This is the true Sufi brotherhood'. 'Congratulations our younger brother', they went on, repeating this phrase many times and I remember one of them who was very old, smilingly made me a supplication of blessings. And I also saw, my mother Sanda Al.Amor, the coffee maker. Sanda Al.Amor is the dervish wife, she is called 'My mother', by every person in the village even the elders of both men and women called her by the nickname. The woman taking the great pride, in preparing the perfect coffee pot in the entire village, I saw her tirelessly pouring the coffee for the people at the end of the dhikr. When the boy, finished relating, the events of this strange night vision his mother gave the good tidings, saying: 'Dail ahal atariq, and the man who led the dhikr was the revered Shaykh Nurain Al.Akbar, while the men in the circle were his followers. My son (near to tears went on), 'You and your brother Assel were karama to our revered Shaykh Nurain, may God's mercy be upon his soul. Your grandfather who was one of his intimate murids saw him in a dream directly after his death. He told his regards be sent to me gave the good tidings this time and told that the coming baby, would survive with the will of God. My son '(continued), 'What you didn't know I was lost a male ?boy with name of Aseel, his death was at the seventh year of his birth. But this time as I was told you our father Shaykh Nurain informed your grandfather that I wouldn't fear of losing the newly coming baby, who was suggested to be named Mukhtar if a male-baby or Fatima if a female-baby' concluded Bit.Aseel. On hearing this account tears started to travel down the boy's thin cheeks and with an affectionate manner, his mother took a clean white cloth and wiped the tears, from his face 'God preserves you my blessed child this is no doubt was a good vision', and our elders said, 'The good vision is for the good man'. And it was said also 'When we die, we will be with the ones, we love'. From that day onwards the mother was very aware, in her dealings with him, and even used to turn, a blind eye and acts as if she neither seen or heard if he did something wrong which seldom he did. From - Yearning of the Bird p. 21- of 143 by: Abdulgalil Salih English langauge teacher University of Gezira Sudan 26-5-2014 |
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