Sufi Orders and Practices in Sudan: At The Heart of Sufism (Part 1)
There’s a common belief in Sudan, “If a family does not have at least one Sufi member, it’s not Sudanese.” This may indubitably be the case, granted that Sudan has more Sufi Muslims than any other country in the world, and the number is expanding.
Sufism is noticeably entrenched in the Sudanese community, and many think of it as a way of life.
‘Zikir’ (exercises of remembrance) and ‘madih nabawi’ (poems in praise of the Prophet) are often heard on the streets, in public buses and taxis, in shops and restaurants, and on local radio stations and television channels.
‘Zikir’ and other Sufi practices form part of the weekly Sufi rituals which bring together Sufis from all walks of life, regardless of class and other differences.
Although these rituals are at times lengthy and strenuous, many engage in them with the belief that it is the ultimate form of spiritual worship, which will lead them to draw closer to God and to more fully embrace His divine presence in their lives.
The Emergence of Sufism in Sudan
Many historic accounts suggest that Islam made its impact in Sudan through the activity of Sufi orders. The orders first came to Sudan in the 16th century, and began to expand and take root two centuries later.
There are as many as a dozen Sufi orders in Sudan. While some are restricted to Sudan, others are widespread in Africa and the Middle East. Several orders are derivatives of older orders, and were established by men who made major or minor alterations to the practices of the orders to which they had formerly been linked.
Sufi orders reached all parts of Sudan until, according to some commentators, they reached about five main orders and several secondary ones. The most common ones are al-Qadiriyya with its multiple branches, al-Samaniyya, al-Shazaliyya, al-Tijaniyya, al-Mirghaniyya (al-Khatmiyya), al-Mikashfiyya, al-Majzoubiyya, al-Burhaniyya, al-Idrisiyya-al-Ahmadiya, al-Rashidiyya, al-Ismailiyya, al-Mahdiyya (al-Ansar) and the Naqshbandiyya.
Sufi Orders in Sudan
1) Al-Qadiriyya Order: Al-Qadiriyya is the most widespread and popular order in Sudan. It was founded by Abdelqadir al-Jilani in Baghdad, in the 12th century and was introduced to Sudan by sheikh Tajeldin al-Buhari at the beginning of the Funj state (a loose confederation of sultanates and dependent tribal chieftaincies drawn together under the suzerainty of the Kingdom of in southern Nubia in 1504).
2) Al-Samaniyya Order: A branch of the al-Qadiriyya order, the al-Samaniyya order was founded by sheikh al-Samani who is now buried in Medina. The order emerged in Sudan during the early decades of the Funj state via al-Sayed Ahmed al-Tayeb Wad al-Bashir.
3) Al-Shazaliyya Order: Founded by Imam Abu Hassan al-Shazali, the teachings of al-Shazaliyya order spread in Sudan before the reign of the Funj state, through Sheikh Khojali Abdelrahman.
4) Al-Tijaniyya Order: This order was established by Sheikh Ahmed al-Tijani in Morocco. It eventually penetrated Sudan in the mid-19th century via the western Sahel. It reached Northern Sudan, particularly the city of Berber, by the end of the Turkish reign through Sheikh Ahmed Mukhtar. It also spread in Darfur, west of Sudan.
5) Al-Mirghaniyya Order: Also referred to as al-Khatmiyya, the al-Mirghaniyya order is derived from both the Naqshbandiyya and the al-Shazaliyya orders. It was established in the early 19th century by Mohamed Othman al-Mirghani and settled in Sudan by the end of the Funj state’s reign through al-Sayed Ali Mirghani.
The order originates from Sheikh Ahmed Bin Idris, a religious teacher in Mecca who sent his student Mirghani to Sudan to spread the teachings of Islam. This order was well-received by political parties in Sudan and played a major role in the political history of the country.
The Sheikh, the Massiad and the Khalwa
In Sufism, a sheikh, a master or a ‘wali-Allah’ is believed to be divinely-guided and incapable of sin. An early Sufi sheikh, named Abu Yazid Al Bistami, is frequently quoted as saying, “He who has no sheikh, his sheikh is shaytan (the devil)”.
This is a common belief among Sufis who condemn and harshly criticize self-proclaimed Sufis who do not belong to a specific order and do not follow a particular sheikh. No different from Sufis of other nationalities, Sudanese Sufis believe the sheikh acts as an intermediary between them and God.
The ‘massiad’, (the home of the sheikh of the order), and the ‘khalwa’ (which translates to solitude) where the Quran is memorized and the secrets of the order are learned, are the centers of the order.
Each order has its own hierarchy with the sheikh at the top of the pyramid, usually followed by his successors.
At the ‘khalwa’, the elite of dervishes or ‘hairan’ (followers) completely devote themselves to the order, and isolate themselves from the outside world for the sake of learning the secrets of the order, under the guidance of their sheikh.
Sufi Rituals and Celebrations
Zikir (remembrance) represents the essence of Sufi practices. Some historic accounts suggest that Sudanese Sufi orders introduced distinctive African elements (that are not present in other Sufi countries) into zikir rituals of Sudan.
The ‘zikir’ exercises include reciting prayers and passages of the Quran and repeating the names or attributes of God while performing physical movements.
Each order’s ‘zikir’ varies from the other according to the modus operandi established by the founder. Singing and dancing are also incorporated, and the outcome of an exercise, which may extend to hours, is often a state of ecstatic abandon.
Sufi rituals of the al-Samaniyya order, one of the largest orders in Sudan, are performed for hours every Friday.
The al-Samaniyya followers meet during Friday prayers, all of them dressed in white ‘jellabiyas’ (traditional male garments) with leather belts across their chests, denoting their dedication to the order.
The ritual, held at the al-Samaniyya mosque and led by sheikh Mohamed al-Tayeb, marks the presence of dozens of male followers lined up in a highly organized fashion, chanting the words ‘la ilaha illa Allah’ (there is no god but Allah) while the women join in upstairs.
While some Sudanese people choose to gain religious zeal through the al-Samaniyya order’s somewhat orthodox ‘zikir’ practices, others tend to lean towards non-traditional Sufi rituals that, on the surface, may seem more fun, entertaining and appealing.
The Hamad al-Neel cemetery —a vast, dun-colored cemetery in Omdurman— is the headquarters of the al-Qadiriya order in Sudan and was founded by sheikh Hamad al-Neel, who is buried at a nearby mosque. The expanse serves as an attraction for tourists and photographers due to the nature of the order’s rituals, which combine African heritage, dance, music and colorful attire.
On Friday at 5 pm, the cemetery fills up with people of all ages, ethnicities and walks of life who come to be a part of the rituals, while tea sellers and pamphlet vendors surround the area around the tomb site.
The dervishes are dressed in red and green, patchwork, leopard-prints or flowing white ‘jellabiyas’ and ‘immas’ (turbans). Some sport dreadlocks, amulets and talismans, and others don on colorful hats and enormous strings of prayer beads.
Standing barefoot above the sand and under the heat of a sizzling sun, a few men pick up the rhythm on their ‘tambours’ (drums) and chant ‘zikr’ melodically while the crowd swells palpably, grooving to the rhythm.
A fragrance of rich and distinctive frankincense fills up the atmosphere.
As they sing harmoniously, the dervishes build up into a ritual frenzy and other followers crouch, bob and pump their arms in synchronization with the chants. Some spin in trances, some freestyle and some dance side-by-side in large circles.
As sundown approaches, the dervishes reach a final sustained and jubilant tempo then stop for prayers. Lying flat on the ground in a reverie-like state, some of them embrace what they refer to as spiritual ecstasy.
Remembering the Prophet (PBUH)—the Sufi way
One of the largest gatherings in Sudan is the annual celebration of ‘al-Mawlid al-Nabawi’ (the Prophet’s birthday).
Celebrated by Muslim countries around the world and marked as an official holiday in many of them, the ‘Mawlid’ in Sudan is commemorated in a festive ambience and involves ‘zikir’, ‘madih’, drumming sessions and other forms of performances.
The open-air venues are decorated with lights, floors are furnished with prayer rugs and Sufi flags are positioned all around the area.
From children who enjoy the assorted sweets and candy in the shapes of brides and knights in horses, to adults who sip sweet tea and engage in the Sufi ceremonials, to travelers, tourists and photographers who attend to experience the local religious carnival, the ‘Mawlid’ is attended by people from all ages, orders and ethnicities.
The ‘Mawlid’ even welcomes non-Sufis, who are often present in large numbers. The richer members of the community donate food, and the less fortunate mingle with the rest, enjoy free meals, juice and tea, and join in the chants.
While each Sufi order has its own distinct style, all are, to an extent, similar in terms of their impeccable hospitality, generosity and provoking a mood of spiritual joyousness among the masses.
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