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Shaikh Talha, 05.12.1996
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Q1: When and how did Shaikh Talha village come to be established? |
| س1: حلة الشيخ طلحة دي قامت كيف ومتين؟ |
(Mustafa al-Makki): What I know is the following: before his death, Sheikh Talha[1] came to Maiurno and married Halima, a daughter of Hajj at-Tahir. Of course, the first person to settle on the western bank was Hajj at-Tahir; he stayed in a village called Al-Fiteh. His forefathers, according to what we heard, were in the Old Sennar area. He then moved from there with his family and stayed in the present Maiurno site, near the big khoor (stream). This very graveyard was theirs; he is now buried in it. That was during the Funj era (i.e., before 1821). He was married to Um Kanan, the daughter of Suleiman. He married her in Al-Wasliyya and then settled with her here in Al-Fiteh. | Al-ḥaaja l-li ana ʿaarifaa, ash-Sheekh Ṭalḥa gabli maa yitawaffa kaan ja Maayirno itzawwaj Ḥaliima bitt Ḥaaj aṭ-Ṭaahir. Ṭabaʿan awwal zool sakan be ḍ-ḍaffa l-gharbiyya l-Ḥaaj aṭ-Ṭaahir fii ḥilla isimaa l-Fiteeḥ. Ṭabaʿan al-Ḥaaj aṭ-Ṭaahir aslaafu, ʿala ḥasab maa simiʿna, kaano fii manṭigat Sinnaar al-gadiima. Fa minnaha l-Ḥaaj aṭ-Ṭaahir raḥal hina wa istaqarra hina huwa wa ustratu janb al-khoor al-kabiir, wa l-maqbara di maqbaratum zaataa, wa hu hassaʿ ḥaaliyan madfuun fiiha. Da kaan fii zaman al-Fuunj. Al-Ḥaaj aṭ-Ṭaahir zaatu mutzawwij Um Kanan bitt Sileemaan; itzawwajaa hinaak min al-Waaṣliyya wa ja sakan beeha fi l-Fiteeḥ hina. | (مصطفى المكى): الحاجة اللي أنا عارفها، الشيخ طلحة قبل ما يتوفى كان جا مايرنو اتزوج حليمة بت حاج الطاهر. طبعا أول زول سكن بالضفة الغربية الحاج الطاهر في حلة اسمها الفتيح. طبعا الحاج الطاهر أسلافه، على حسب ما سمعنا، كانوا في منطقة سنار القديمة. فمنها الحاج الطاهر رحل هنا واستقر هنا هو وأسرته جنب الخور الكبير، والمقبرة دي مقبرتهم ذاتها، وهو هسع حاليا مدفون فيها. دا كان في زمن الفونج. الحاج الطاهر ذاته متزوج أم كَنَن بت سليمان، اتزوجها هناك من الواصلية وجا سكن بيها في الفتيح هنا. |
According to what we heard, those people entered the Sudan via North Africa. They claimed to be descendants of Uqba.[2] When I was a child, I asked them (about their tribe). I found that they didn’t speak a vernacular language (Fulfulde). They claimed to be Arabs. They said that they migrated to the Sudan for daʿwa (Islamic mission). They settled in Sennar, and Hajj at-Tahir settled in the village of Al-Fiteh. After some time Sheikh Talha came and married Halima, a daughter of Hajj at-Tahir. That was in about the last decades of the Funj era. | Hu ʿala ḥasab maa simiʿna zamaan aṣlu n-naas deel jo ʿan ṭariig Shimaal Afriiqiya wa khashshu s-Suudaan. Humma gaalo bintamu – ʿala ḥasab al-kalaam… lee ʿUqba. Ḥatta ana saʾaltahum lamma kunta ṣaghayyir ligiit maafi lahja; gaal ley: “Niḥna ahalna hinaak ʿArab fi l-manṭiga diik wa khashsho hina.” Gaal ley humma asaasan jo ʿashaan tabshiir islaami, daʿwa islaamiyya. Fa istaqarro fii Sinnaar; minnahum al-Ḥaaj aṭ-Ṭaahir da ja hina sakan fi l-Fiteeḥ di zaataa. Fa baʿad fatra ash-Sheekh Ṭalḥa ja itzawwaj Ḥaliima bitt Ḥaaj aṭ-Ṭaahir fii awaakhir ayyaam al-Fuunj. | هو على حسب ما سمعنا زمان أصله الناس ديل جوا عن طريق شمال أفريقيا وخشوا السودان. همَّ قالوا بنتموا – على حسب الكلام… - لى عقبة. حتى أنا سألتهم لما كنت صغير لقيت مافي لهجة، قال لي "نحن أهلنا هناك عرب في المنطقة ديك وخشوا هنا". قال لي همَّ أساساً لما جوا جوا عشان تبشير إسلامى، دعوة إسلامية. فاستقروا في سنار، منهم الحاج الطاهر دا جا هنا سكن في الفتيح دي ذاتها. فبعد فترة الشيخ طلحة جا اتزوج حليمة بت حاج الطاهر في أواخر أيام الفونج. |
Q2: From where did Sheikh Talha himself come? |
| س2: الشيخ طلحة نفسه جا من وين؟ |
He too came via North Africa, according to what they say. He settled here and married the daughter of Hajj at-Tahir. My grandfather, Mustafa, married Fatna, a(nother) daughter of Hajj at-Tahir. He too came from Al-Wasliyya. Al-Wasliyya is located near Hajj Abdalla town. When you pass it (on your way northwards), there are tombs on the western side of the road. Hussein is buried there. I even remember that some time ago our maternal uncle, Sheikh Talha, went (there) and bought bricks; he just left them without making any building. This (Hussein) was Sheikh Talha’s grandfather. His (i.e., Sheikh Talha’s) father, on the other hand, is buried in a place called Al-Itesh, near Al-Garawat. | Barḍu jo ʿan ṭariig Shimaal Afriiqiya; da ʿala ḥasab kalaamum. Istaqarra hina gaam itzawwaj Ḥaliima bitt Ḥaaj aṭ-Ṭaahir; ana jiddi Musṭafa itzawwaj Faaṭna bitt Ḥaaj aṭ-Ṭaahir; jiddi Musṭafa zaatu ja min al-Waaṣliyya. Al-Waaṣliyya di hassaʿ bitagaʿ janb al-Ḥaaj ʿAbdalla. Fi gubab hassaʿ hinaak lamma taji maashi maḥallaa gharib kida; hassaʿ Ḥiseen madfuun hinaak. Ḥatta itzakkar zamaan khaalna sh-Sheekh Ṭalḥa masha ishtara leehu ṭuub wu khatta wu maa shayyad fiihu ḥaaja. Da jidd ash-Sheekh Ṭalḥa; amma abuuhu fa madfuun fii ḥitta isimaa l-ʿIṭeesh ʿala l-Garawaat hinaak. | برضو جوا عن طريق شمال أفريقيا، دا على حسب كلامهم. استقر هنا قام اتزوج حليمة بت حاج الطاهر، أنا جدي مصطفى اتزوج فاطنة بت حاج الطاهر، جدي مصطفى ذاته جا من الواصلية. الواصلية دي هسع بتقع جنب الحاج عبدالله. في قبب هسع هناك لما تجي ماشي محلها غرب كدا، هسع حسين مدفون هناك. حتى أتذكر زمان خالنا الشيخ طلحة مشى اشترى ليه طوب وختَّ وما شيَّد فيه حاجة. دا جد الشيخ طلحة، أما أبوه فمدفون في حتة اسمها العطيش على القروات هناك. |
So, Sheikh Talha married Halima, Hajj at-Tahir’s daughter, and my grandfather, Mustafa, married Fatna, another daughter of Hajj at-Tahir, and they settled here. Even Sabonabi people (i.e., Funj from Sabonabi) used to visit them on joyful and sorrowful occasions. This was so until the Dinka came and killed the Sabonabi people.[3] After some time Hajj at-Tahir died. After that came the people of Wad an-Naʿim… Of course, this western side was not inhabited; rather, it was a jungle. The Wad an-Naʿim people had some kinship relations (with those of Sheikh Talha), the degree of which I don’t know exactly. Because Sheikh Talha’s mother, Azla, daughter of Nour al-Din, is from the Kawahla tribe. His grandmother too is from the Kawahla. So, they were mixed with the Kawahla. | Fa sh-Sheekh Ṭalḥa itzawwaj Ḥaliima bitt Ḥaaj aṭ-Ṭaahir wa jiddi Muṣṭafa itzawwaj Faaṭna bitt Ḥaaj aṭ-Ṭaahir wa istaqarro hina. Ḥatta naas aṣ-Ṣaabunaabi deel kaanu bijuuhum fi l-ʾafraaḥ wa l-ʾatraaḥ, wa laghaayit maa jo d-Deenka wa katalo naas aṣ-Ṣaabunaabi. Baʿad wafaat al-Ḥaaj aṭ-Ṭaahir jo naas Wadd an-Naʿiim… Ṭabaʿan al-gharib da maa kaan maʾhuul; kaan shadar wu hinaay. Baʿdeen hina naas Wadd an-Naʿiim deel ʿindahum ʿalaaqa raḥmiyya (maʿa naas ash-Sheekh Ṭalḥa) laakin maa ʿaarifaa shinu. Laʾannu sh-Sheekh Ṭalḥa da ummu ʿAzla bitt Nuur ad-Diin Kaahliyya, wa ḥabboobtu zaataa min al-Kawaahla; yaʿni mulakhbaṭiin maʿa l-Kawaahla. | فالشيخ طلحة اتزوج حليمة بت حاج الطاهر وجدي مصطفى اتزوج فاطنة بت حاج الطاهر واستقروا هنا. حتى ناس الصابونابي ديل كانوا بجوهم في الأفراح وفى الأتراح، ولغاية ما جوا الدينكا وكتلوا ناس الصابونابي. وبعد فترة الحاج الطاهر اتوفى. بعد وفاة الحاج الطاهر جوا ناس ودالنعيم… طبعا الغرب دا ما كان مأهول، كان شدر وهناى. بعدين هنا ناس ودالنعيم ديل عندهم علاقة رحمية (مع ناس الشيخ طلحة) لكن أنا ما عارفها شنو. لأنه الشيخ طلحة دا أمه عزلة بت نور الدين كاهلية، وحبوبته ذاتها من الكواهلة، يعني ملخبطين مع الكوهلة. |
Q3: And they claim to be descendants of Uqba ibn Nafi![4] |
| س3: وهمَّ بقولوا أحفاد عقبة بن نافع! |
In fact, the children of Hajj at-Tahir used to say that they were descendants of Uqba without specifying which Uqba. As for these here (i.e., the people of Sheikh Talha), I don’t know anything about them (regarding their descent claim).[5] However, the two of them (Hajj at-Tahir and Sheikh Talha) were, at that time, one family and had intermarried. After the death of Hajj at-Tahir, the Wad an-Naʿim people came and asked Sheikh Talha to move to the eastern side of the river. (A man called) Hijer delimited an area for them: from Hijerat to Irediba and from this side up to Al-Ilab. He said to Sheihk Talha: “This land is for you to settle on.” | Awlaad Ḥaaj aṭ-Ṭaahir zamaan biguulu hum aḥfaad ʿUqba; amma deel maa ʿaarifum buguulu shinu. Deelaak aḥfaad ʿUqba wu maa biwarruuk ʿUqba minu; amma naas ash-Sheekh Ṭalḥa deel ana maa ʿaarif ʿannahum ayyi ḥaaja. Laakin usra waaḥda wa naas waaḥid wa mutzawwijiin waaḥid wa ayyi ḥaaja waaḥid fi l-fatra diik. Fa fi l-fatra diik jo naas Wadd an-Naʿiim le sh-Sheekh Ṭalḥa wu gaalo le: “Yaakhi taju tarḥalu hina.” Gaam Ḥijeer da ḥaddad leehu min Ḥijeerat hina laghaayit al-ʿArdeeba wa di kida laghaayit al-ʿIlab gaal le: “Di takuun leekum taskinu fiiha.” | أولاد حاج الطاهر زمان بقولوا هم أحفاد عقبة، أما ديل ما عارفهم بقولوا شنو. ديلاك بقولوا أحفاد عقبة وما بوروك عقبة منو، أما ناس الشيخ طلحة ديل أنا ما عارف عنهم أي حاجة. لكن أسرة واحدة وناس واحد ومتزوجين واحد وأيِّ حاجة واحد في الفترة ديك. ففي الفترة ديك جوا ناس ودالنعيم للشيخ طلحة وقالوا ليه ياخي تجوا ترحلوا هنا. قام حجير دا حدد ليه من حجيرات هنا لغاية العرديبة ودي كدا لغاية الـعِلَب قال ليه "دي تكون ليكم تسكنوا فيها". |
After that, they lived there until Sheikh Talha died in 1293 Hijri, i.e., five or six years before the Mahdiyya (or Mahdist rule [1882-1898]). Because the Mahdi came her during his wanderings and found Sheikh Talha. Sheikh Talha told his people that this man was so and so; he would be a great man. After some time Sheikh Talha died and was succeeded by his son Muhammad Tom, who died in 1912 in Medina. So Shaikh Talha (village) remained stable. | Fa min al-fatra di aṣbaḥo sakano fi l-maḥalla di wa istaqarro laghaayit ash-Sheekh Ṭalḥa tawaffa sanat alf wu miiteen wu talaata wu tisʿiin; yaʿni gabl al-Mahdiyya bee khamsa sitta sana kida, laʾannu l-Mahdi fii asnaaʾ ṭawaafu ja hina liga ash-Sheekh Ṭalḥa mawjuud, wa warraahum ʿala annu r-rajul da kida kida – ʿala ḥasab maa biḥku leena – yikuun leehu shaʾn kida kida. Fa baʿad fatra ash-Sheekh Ṭalḥa tawaffa wa khalafu waladu sh-Sheekh Maḥammad Toom; wa da itwaffa sanat alf wu tusʿumiyya wa iṭnaashar fi l-Madiina. Fa aṣbaḥat Ṭalḥa di mustaqirra. | فمن الفترة دي أصبحوا سكنوا في المحلة دي واستقروا لغاية الشيخ طلحة توفى سنة ألف وميتين وتلاتة وتسعين (1293هـ)، يعني قبل المهدية بي خمسة ستة سنة كدا، لأنه المهدي في أثناء طوافه جا هنا لقى الشيخ طلحة موجود وورّاهم الشيخ طلحة على أنه الرجل دا كدا كدا ـ على حسب ما بحكوا لينا ـ يكون ليه شأن كدا كدا. فبعد فترة الشيخ طلحة توفي وخلفه ولده الشيخ محمد توم، ودا توفي سنة الف وتسعمية واتناشر في المدينة. فأصبحت طلحة دي مستقرة. |
But during Sheikh Talha’s time the village was simple; it didn’t include very many people. It was even said that its people and the Irediba people were closely linked with one another, as if they were one family. The first Sheikh in the Turkish era[6] was Ismail, a son of Hajj at-Tahir. My grandmother told me: “At that time our people used to pay their taxes in Old Sennar.” They continued like this until the end of Turkish rule and the advent of British rule. The first Sheikh in the British time was our paternal uncle, Umar Muhammad Ali, followed by (Abd al-Wahab, and then) Saror, from the Sawardab group. When Sheikh Muhammad Tom died in Medina in 1912, he was succeeded by (his son) Ahmad al-Badawi, who continued for seven years. He was then succeeded by Sheikh Suleiman, who remained in office from 1919 until his death in October 1935. He was succeeded by Sheikh Muhammad Tom, who remained in office until his death in the 1980s. Muhammad Tom was succeeded by Sheikh al-Sammani, who died last year. Now the khalaafa (i.e., function of Caliph) is in the hands of Sheikh Hussein. | Laakin fii zaman ash-Sheekh Ṭalḥa al-ḥilla kaanat basiiṭa; maa kaan ʿadadaa kabiir; ḥatta gaalo maʿa naas ʿIreediiba deel kaʾannahum usra waaḥdi. Baʿdeen fii zaman at-Turkiyya awwal sheekh fi l-ḥilla di kaan Ismaaʿiin Wadd Ḥaaj Ṭaahir; ḥatta ana saʾalta ḥabboobti gaalat ley: “Niḥna kaan jamaaʿatna biwarridu l-ṭulba fii Sinnaar al-gadiima.” Istaqarro laghaayit maa intahat at-Turkiyya wa jaat al-ḥakuuma l-Ingliiziyya. Awwal kamaan sheekh fi l-ḥakuuma l-Ingliiziyya kaan ʿammana ʿUmar Maḥammad ʿAli. Baʿadu ja Saroor, min aṣ-Ṣawaarda deel. Lamma itwaffa sh-Sheekh Maḥammad Toom fi l-Madiina sanat alf wu tusʿumiyya wu iṭnaashar masak baʿadu sh-Sheekh Aḥmad al-Badawi wa akhad fi l-khalaafa ḥawaali sabaʿa sana. Baʿadu masak Sileemaan wa barḍu akhad fatra min sanat alf wu tusʿumiyya wa tisaʿṭaashar laghaayit tawaffa sanat alf wu tusʿumiyya wu khamsa wa talaatiin fii shahr ʿashara. Baʿadu masak ash-Sheekh Maḥammad Toom laghaayit maa tawaffa sanat kam wu tamaaniin. Baʿadu ṭabaʿan masak ash-Sheekh as-Sammaani wa itwaffa ṭabaʿan gabli sana. Hassaʿ ḥaaliyyan maasik al-khalaafa sh-Sheekh Ḥiseen. | لكن في زمن الشيخ طلحة الحلة كانت بسيطة، ما كان عددها كبير، حتى قالوا مع ناس عريديبة ديل كأنهم أسرة واحدي. بعدين في زمن التركية أول شيخ في الحلة دي كان إسماعين ود حاج طاهر، حتى أنا سألت حبوبتي قالت لي، "نحن كان جماعتنا بورِّدوا الطُلبة في سنار القديمة". استقروا لغاية ما انتهت التركية وجات الحكومة الإنجليزية، أول كمان شيخ في الحكومة الإنجليزية كان عمنا عمر محمد علي. أخد فيها فترة مسك عبدالوهاب، بعده جا سرور، من الصوارده ديل. لما اتوفى الشيخ محمد توم في المدينة في سنة الف وتسعمية واتناشر مسك بعده الشيخ أحمد البدوي وأخد في الخلافة حوالي سبعة سنة. بعده مسك الشيخ سليمان وبرضو أخد فترة من سنة ألف وتسعمية وتسعتاشر لغاية توفى سنة ألف وتسعمية خمسة وتلاتين في شهر عشرة. بعده مسك الشيخ محمد توم، لغاية ما اتوفى سنة كم وتمانين. بعده طبعا مسك الشيخ السماني واتوفى طبعا قبل سنة. هسع حاليا ماسك الخلافة الشيخ حسين. |
But (once) I asked my grandfather – I usually didn’t ask anybody else: “Why don’t you speak the vernacular language (i.e., Fulfulde)?” He said to me: “Our people back there didn’t have Fulfulde as a vernacular.” He said to me that, there, they were taken to be Arabs. My own grandfather is buried in a place called Al-Rokab, near Bara. My name is Mustafa, son of Makki, son of Ali, son of Al-Mustafa, son of Mukhtar, son of Al-Faki Muhammad. This Al-Faki Muhammad was buried in Al-Rokab. They came during the Funj era. He, i.e., Al-Faki Muhammad, established Qur’anic schools and settled there. | Laakin saʾalta jiddi – ana maa basʾal zool (khilaafu) – gulta le: “Yaa jiddi intu leeh maa btarṭunu?” Gaal ley: “Niḥna ahalna hinaak maa birṭunu.” Gaal ley kaan mowqiʿum mowqiʿ ʿArab. Hassaʿ ana jiddi min jaanib abuuy madfuun fii ḥitta isimaa r-Rookab. Ṭabaʿan ana ismi Musṭafa Wadd Makki Wadd ʿAli Wadd al-Musṭafa Wadd Mukhtaar Wadd al-Faki Maḥammad. Al-Faki Maḥammad madfuun fii ḥitta isimaa r-Rookab janb Baara. Jo min zaman al-Fuunj ṭabaʿan. Fataḥ khalaawi hinaak wa istaqarra hinaak. | لكن سألت جدي - أنا ما بسأل زول (خلافه) - قلت ليه "ياجدي إنتو ليه ما بترطنو؟" قال لي "نحن أهلنا هناك ما برطنو". قال لي كان موقعهم موقع عرب. هسع أنا جدي من جانب أبوي مدفون في حتة اسمها الروكب. طبعا أنا اسمي مصطفى ود مكي ود علي ود المصطفى ود مختار ود الفكي محمد. الفكي محمد دا مدفون في حتة اسمها الروكب جنب بارا. جوا من زمن الفونج طبعا. فتح خلاوي هناك واستقر هناك. |
Q4: Do you know why Sheikh Muhammad Tom traveled to Medina and stayed there until he died? |
| س4: سمعت ليه الشيخ محمد توم سافر المدينة وقعد هناك ما رجع لامن مات؟ |
I remember a story told to me by someone while I was in Malolaha. He told me that when Sheikh Muhammad Tom decided to leave (for Hijaz), the British didn’t want him to leave. Because at that time the Mahdiyya… So, (a notable known as) Sherif Yousif[7] came to him from Singa to convince him (to stay), but he couldn’t. At last he (Sherif Yousif) said: “Nobody can prevent him (from leaving).” Otherwise, I don’t know exactly the reason for his leaving. | Bitzakkar giṣṣa ḥakaaha ley waaḥid ana kunta fii Maloolaḥa. Gaal ley ash-Sheekh Maḥammad Toom da lamma ja maash fi l-wakit daak al-Ingliiz maa daayrinnu yimshi laʾannu z-zaman daak al-balad baʿad al-Mahdiyya… Fa jaahu sh-Shariif Yuusif min Sinja yinṣaḥu. Akhiiran ash-Shariif Yuusif gaal leehum: “Az zool da maafi zool bigdar yimnaʿu.” Laakin maa ʿaarif as-sabab al-khallaahu yimshi hinaak shinu. | بتذكر قصة حكاها لي واحد أنا كنت في ملولحة. قال لي الشيخ محمد توم دا لما جا ماشي في الوقت داك الإنجليز ما دايرنه يمشي لأنه الزمن داك البلد بعد المهدية… فجاه الشريف يوسف من سنجة ينصحه. أخيراً الشريف يوسف قال ليهم، "الزول دا مافي زول بقدر يمنعه". لكن ما عارف السبب الخلاه يمشي هناك شنو. |
Q5: Can you say something about the tribes living in Shaikh Talha? |
| س5: تقدر تذكر لينا القبايل العايشة في الشيخ طلحة؟ |
The tribes living in Shaikh Talha since our childhood were Sawarda, such as the people of Mugaddam Ibrahim; these were the first people who came with Sheikh Talha. Mugaddam Bakhit was the mugaddam (personal secretary) of Sheikh Talha. They were followed after some time by the Jaʿliyyin; these were the people of Al-Sunni Hajj Medani. Their quarter was here, and we used to play with them. Now they have moved from here (to Al-Suki[8]). Then came some Arakiyyin; now they have moved away from here. Then came tribes from the Zurugab; they are now living in Al-Suki. Very many tribes gathered in Shaikh Talha after the Mahdiyya. My father told me that, after the number of people became very large in Shaikh Talha, it was proposed to disperse them spatially. So, some of them went to Azaza, some to Asalanga, Manhaza, Wad Da’ud, and Masarra al-Ajuz. They had all concentrated here (immediately) after the Mahdiyya. | Mimmaa gumna ʿaarif min beenum fi ṣ-Ṣawaarda zey naas al-Mugaddam Ibraahiim; deel awwal naas jo maʿa sh-Sheekh Ṭalḥa. Al-Mugaddam Bakhiit da ṭabaʿan kaan mugaddam ash-Sheekh Ṭalḥa. Yaluuhum taani baʿad fatra jo ahalna j-Jaʿaliyyiin deel; deel hassaʿ naas as-Sunni Ḥaaj Madani deel. Kaan fariigum hina laghaayit niḥna kunna binalʿab maʿaahum. Barḍu baʿaḍ min al-ʿArakiiyyiin; hassaʿ raḥalo min hina. Wu baʿdeen baʿaḍ gabaayil barḍu min z-Zuruugaab; hassaʿ saakniin fi s-Suuki. Wu baʿdeen gabaayil katiira. Ṭalḥa di fi l-Mahdiyya jaadʿa gabaayil katiira; yaʿni gabaayil katiira ijtamaʿat baʿad al-Mahdiyya. Ḥatta abuuy gaal ley: “Baʿad maa l-ʿadad biga kabiir ḥabbo yiwazziʿuuhum, fa itwazzaʿo.” Baʿaḍ minnahum masho l-ʿAzaaza, wa baʿaḍahum ʿAsalaanga, Minhaaza, Wadd Daaʾuud, Massara l-ʿAjuuz; kullahum baʿad al-Mahdiyya kaano asaasan murakkaziin hina. | مما قمنا عارف من بينهم في الصواردة زي ناس المقدم إبراهيم، ديل أول ناس جوا مع الشيخ طلحة. المقدم بخيت دا طبعا كان مقدم الشيخ طلحة. يلوهم تاني بعد فترة جوا أهلنا الجعليين ديل، ديل هسع ناس السني حاج مدني ديل. كان فريقهم هنا لغاية نحن كنا بنلعب معاهم. برضو بعض من العركيين، هسع رحلوا من هنا. وبعدين بعض قبايل برضو من الزروقاب، هسع ساكنين في السوكي. وبعدين قبايل كتيرة. طلحة دي كانت في المهدية جادعة قبايل كتيرة، يعني قبايل كتيرة اجتمعت بعد المهدية. حتى أبوي قال لي، "بعد ما العدد بقى كبير حبُّوا يوزعوهم، فاتوزعوا. بعض منهم مشوا العزازة، وبعضهم عسلانقة، منهازا، ود داؤود، ومسرة العجوز، كلهم بعد المهدية كانوا أساسا مركزين هنا. |
Q6: Why did they come here? |
| س6: طيب ليه جوا هنا؟ |
By God, I don’t know. Of course, Sheikh Talha was a distinguished personality, so people gathered around him. After the Mahdiyya they dispersed. | Wallaahi maa ʿaarif. Ṭabaʿan ash-Sheekh Ṭalḥa da kaan leehu shakhṣiyya gawiyya kida, lizaalik jo sakano maʿaahu hina. Baʿad al-Mahdiyya farro. | والله ما عارف. طبعا الشيخ طلحة دا كان ليه شخصية قوية كدا، ولذلك جوا سكنوا معاه هنا. بعد المهدية فروا. |
Q7: It seems to me that there were mixed tribes (in Shaikh Talha) even before the Mahdiyya! |
| س7: أنا يبدو لي قبل المهدية برضو في قبايل مختلطة! |
Before the Mahdiyya, I don’t think so. When Sheikh Talha moved to this place, he was accompanied only by his cross-cousins; there were not many other people. Gradually, others started to join in, attracted by Sufism; Sheikh Talha was an adherent of the Sammaniyya tariqa (brotherhood), which was passed to him by Sheikh al-Tom Wad Bannaga – that was during the Funj time. Sheikh Wad Hashim got the tariqa from Sheikh al-Tom Wad Bannaga as well. The former did not lead a sedentary life; he used to wander; it was only in 1901 that he settled down in Wad Hashim village. Many tribes gathered around him as well. | Gabl al-Mahdiyya maa aẓin. Ṭabaʿan ash-Sheekh Ṭalḥa lamma raḥal hina aṣlu raḥal asaasan hu wa awlaad ʿammatu deel; maa maʿaahum naas katiira yaʿni. Ṭalḥa di kaanat basiiṭa yaʿni. Baʿdeen shuwayyateen ṭabaʿan ʿala ḥasab aṭ-ṭurug – ash-Sheekh Ṭalḥa ṭabaʿan sheekhu kaan ash-Sheekh at-Toom Wad Baannaga, aṭ-ṭariiga s-sammaaniyya; wa l-kalaam da fi s-Salṭana z-Zarga wu kida. Barḍu ash-Sheekh Wad Haashim shaalaa min ash-Sheekh at-Toom Wad Baannaga. Baʿdeen ash-Sheekh Wad Haashim da maa kaan mustaqir; kaan mutjawwil, bimshi saayiḥ wu biji. Baʿdeen aahkir ḥaaja istagarra fii Wad Haashim di sanat alf wu tusʿumiyya wu waaḥid. Barḍu jamaʿ ʿadad kabiir min al-gabaayil. | قبل المهدية ما أظن. طبعا الشيخ طلحة لما رحل هنا أصله رحل أساسا هو وأولاد عمته ديل، ما معاهم ناس كتيرة يعنى. طلحة دي كانت بسيطة يعني. بعدين شويتين طبعا على حسب الطرق – الشيخ طلحة طبعا شيخه كان الشيخ التوم ود بانقا، الطريقة السمانية، والكلام دا في السلطنة الزرقا وكدا. برضو الشيخ ودهاشم شالها من الشيخ التوم ود بانقا. بعدين الشيخ ودهاشم دا ما كان مستقر، كان بتجوَّل، بمشي سايح وبجي. بعدين آخر حاجة استقر في ودهاشم دي سنة ألف وتسعمية وواحد. برضو جمع عدد كبير من القبايل. |
When Wad Hashim became ill and was about (to die), he said to his people: “If I die here, I will create problems; my relatives will come from there (Shaikh Talha) and say that they will not allow their father (to be buried here).”[9] Of course, all his family was here (including Sheikh Talha). Of course, Hajj at-Tahir was his paternal uncle, his father’s full brother. So, he said: “Now if I die here, the children of Hajj at-Tahir will come and say this is our father.[10] Please take me there.” So, he was brought ahead to our own house; he died in our house. Of course, to my grandfather he was a maternal uncle; my grandfather’s mother was Hajj at-Tahir’s daughter. So, he (Wad Hashim) stayed here for some time and died in our house. | Fa lamma Wad Hashim biga ʿiya wu khalaaṣ yaʿni… gaal leehum: “Yaa jamaaʿa ana hassaʿ law mutta hina baʿmal mushkila; hassaʿ law jiit mutta hina j-jamaaʿa yiguulu… ahali hinaak yiju abuuna maa binkhalli.” Ṭabaʿan usratu kullaha hina. Ṭabaʿan Ḥaaj aṭ-Ṭaahir le Wad Haashim da bibga le ʿammu akhu abu ṭawwaali. Fa gaal: “Hassaʿ ana law mutta awalaad Ḥaaj Ṭaahir deel yiju yiguulu da abuuna. Daḥiin wadduuni hinaak.” Fa Wad Haashim gaamo ṭawwaali jaabo beetna niḥna. Aṣlu Wad Haashim tawaffa fii beetna niḥna. Jiddi ṭabaʿan bibga le khaalu. Jiddi ummu bitt Ḥaaj Ṭaahir. Fa istaqarra fatra wa twaffa fii beetna. | فلما ودهاشم بقى عِيَ وخلاص يعني… قال ليهم، "يا جماعة أنا هسع لو مُتَّ هنا بعمل مشكلة، هسع لو جيت مُتَّ هنا الجماعة يقولوا… أهلي هناك يجوا أبونا ما بنخليه". طبعاً أسرته كلها هنا. طبعا حاج الطاهر لي ودهاشم دا ببقى ليه عمه أخ أبوه طوالي. فقال "هسع أنا لو مُتَّ أولاد حاج طاهر ديل يجوا يقولوا دا أبونا. دحين ودوني هناك". فودهاشم قاموا طوّالي جابوه بيتنا نحن. أصلو ودهاشم توفى في بيتنا نحن. جدي طبعا ببقى ليه خاله. جدي أمه بت حاج طاهر. فاستقر فترة واتوفى في بيتنا. |
Q8: What is your relation with Hillat Ismaʿil village? |
| س8: وعلاقتكم شنو بي حلة إسماعيل؟ |
They (i.e., the inhabitants of the village of Hillat Ismaʿil) initially moved there from here; the founder was Ismail Isa Hajj at-Tahir. According to what we were told, Hajj at-Tahir was living here during the Funj time. Then the Funj came and asked them to leave here, because the land didn’t belong to him. He told them that the land is God’s land. Anyway, something happened, but I don’t know what.[11] Accordingly, Hajj at-Tahir was offered land extending from there (former site) up to Ardeba Ab-Garin near Sennar, and eastwards to a place called Al-Hafira Um Timsah. They gave him something called kurukki (sketch map). He settled there. Of course, his children were all here. In 1925 they asked whoever had maps to show them in order to have their land registered. That map was found, and the area No. 10 was registered under Hajj at-Tahir. | Raḥalo min hina; Ismaaʿiil Wad ʿIisa Wad Ḥaaj Ṭaahir. Ḥasab maa biḥku leena zaman al-Fuunj kaan al-Ḥaaj aṭ-Ṭaahir saakin hina. Baʿdeen jo l-Fuunj gaalo leehum taguumu min hina; al-ʾariḍ di maa ḥaggatak wu hinaay. Baʿdeen gaal leehum yaa jamaaʿa al-ʾarḍ arḍ Allah. Baʿdeen ḥaṣal ḥaaja kida ana maa ʿaarifaa shinu. Fa gaamu ṭawwaali addo Ḥaaj Ṭaahir al-manṭiga di: awwalan min hinaak; wu kida laghaayit ʿArdeeba Ab-Garin hinaak gariib Sinnaar; sharig hinaak ḥitta isimaa l-Ḥafiira Um Timsaah. Fa gaamo zamaan fi ḥaaja isimaa kurukki; gaamo addo l-kurukki. Fa Ḥaaj Ṭaahir istaqarra. Baʿdeen awlaadu ṭabaʿan kaano hina; hinaak maafi zool khaaliṣ. Lamma jaat sanat khamsa wu ʿishriin ṭalabo ʿala annu ayyi zool ʿindu kurukki gadiim yisajjilu leehu l-ʾarḍ. Fa ligo l-kurukki da wa masho sajjalo nimra ʿashara l-Ḥaaj aṭ-Ṭaahir. | رحلوا من هنا، إسماعيل ود عيسى ود حاج طاهر. حسب ما بحكوا لينا زمان في زمن الفونج كان الحاج الطاهر ساكن هنا. بعدين جوا الفونج قالوا ليهم تقوموا من هنا، الأرض دي ما حقتك وهناي. بعدين قال ليهم ياجماعة الأرض أرض الله. بعدين حصل حاجة كدا، أنا ما عارفها شنو. فقاموا طوّالي أدوا حاج طاهر المنطقة دي: أولا من هناك، وكدا لغاية عرديبة أب قرن هناك قريب سنار، شرق هناك حتة اسمها الحفيرة أم تمساح. فقاموا زمان في حاجة إسمها كروكي، قاموا أدُّوه الكروكي. فحاج طاهر استقر. بعدين أولاده طبعا كانوا هنا، هناك مافي زول خالص. لما جات سنة خمسة وعشرين طلبوا على أنه أي زول عنده كروكي قديم يسجلوا ليه الأرض. فلقوا الكروكي دا ومشوا سجلوا نمرة عشرة الحاج الطاهر. |
Of course, in 1925 all this area was inhabited by Fallata. So, on the map, No. 10 was marked “Fallaata” under the name of Hajj at-Tahir Muhammad Hashim. Our grandfather, Ismail, moved here and developed this village. In fact, he developed it before the registration. He settled in this village. He didn’t have children. He stayed there until he died. After some time, the current inhabitants came and stayed here. So, now there are only two or three families from the descendants of Hajj at-Tahir, and the rest are their relatives. | Ṭabaʿan sanat khamsa wu ʿishriin kull al-manṭiga di saakninnaha Fallaata. Fa nimra ʿashara Fallaata be ism al-Ḥaaj aṭ-Ṭaahir Maḥammad Haashim. Jiddana Ismaaʿiin da gaam ṭawwaali masha ʿamar al-ḥilla di. ʿAmaraa gabli maa yiji t-tasjiil. Fa gaʿad fi l-ḥilla di istaqarra fiiha. Hu ṭabaʿan maa anjab. Fa gaʿad fiiha laghaayit maa itwaffa. Fa baʿad fatra jo ahalna l-ḥaaliin deel wa sakano fiiha. Yaʿni hassaʿ min awlaad Ḥaaj aṭ-Ṭaahir hinaak beeteen talaata, wa l-baagiin ahalum yaʿni. | طبعا سنة خمسة وعشرين كل المنطقة دي ساكنينها فلاتة. فنمرة عشرة فلاتة باسم الحاج الطاهر محمد هاشم. جدنا اسماعين دا قام طوّالي مشى عَمَر الحلة دي. عَمَرها قبل ما يجي التسجيل. فقعد في الحلة دي استقر فيها. هو طبعا ما أنجب. فقعد فيها لغاية ما اتوفى. فبعد فترة جوا أهلنا الحالين ديل وسكنوا فيها. يعني هسع من أولاد حاج طاهر هناك بيتين تلاتة والباقين أهلهم يعني. |
And then Wad Hashim’s tomb is here. I also remember another event that took place in 1953 when the river was flooding. Some people came and said that Wad Hashim should be exhumed from his tomb.[12] I witnessed this event. So, he was exhumed and removed to a more distant location. | Baʿdeen Wad Haashim maqbartu hina. Barḍu itzakkar fi ḥaaja ḥaṣalat sanat talaata wu khamsiin; kaan ja baḥar. Fa gaamo jo jamaaʿa gaalo Wad Haashim illa yinshuruuhu. Al-ḥagiiga ana l-ḥikaaya di ḥaaḍiraa. Fa gaamo ṭabaʿan nasharoohu min hina wa nagaloohu giddaam. | بعدين ودهاشم مقبرته هنا. برضو اتذكر في حاجة حصلت سنة تلاتة وخمسين، كان جا بحر. فقاموا جوا جماعة قالوا ودهاشم إلا ينشروه. الحقيقة أنا الحكاية دي حاضرها. فقاموا طبعا نشروه من هنا ونقلوه قدام. |
Q9: There were many stories about his exhumation. Is there anything that you remember? |
| س9: في روايات بتحكي عن نشره دا ذاته، ما متذكر؟ |
By God, I didn’t enter (into the tomb). There was Sheikh Muhammad Tom, Al-Sadig, maybe At-Tahir, and some two or three other people. Wad Hashim was exhumed exactly at 6.00 p.m. We were given the body, wrapped; it was very heavy (as if he had just died). We put it on the bed. As far as I remember, of course, he had a bandage on his leg. I saw that bandage still fixed on the leg. We exhumed him on Wednesday. On the same day our brother Hamid Baabikir sent a telegramme saying that Sheikh Wad Hashim had been taken out of his tomb, 47 years after his death, and that his body was found intact, and that he would be reburied on Friday at 10.00 a.m. People started crowding around like hordes of locusts from everywhere. The body was taken to the khalwa (reception room) of Sheikh Muhammad Tom. It (i.e., the body) lay there all day Thursday awaiting reburial on Friday. | Wallaahi be amaana ana maa khashsheet juwwa. Awwalan kaan ash-Sheekh Maḥammad Toom, Aṣ-Ṣaadig, wu baʿdeen fi ṭ-Ṭaahir yaa rabbi! Taani maʿaahum nafareen talaata kida. Nasharoohu be ḍ-ḍabṭi ḥawaali s-saaʿa sitta misaaʾan kida. Addoona l-hinaay (al jusmaan) da malfuuf: jisim tagiil. Khatteenaahu fi s-sariir. ʿAlaa maa azkur ṭabaʿan rijlu di fiiha laffa. Ana shuufta l-laffa fii nafs ar-rijil raakba. Fiʿlan shiilnaahu yoom al-Arbiʿ, aṣbaḥ yoom al-khamiis. Bitzakkar fii nafs al-yoom kaan akhuuna Ḥaamid Baabikir ʿamal barqiyya ʿalaa anna sh-Sheekh Maḥammad Wad Haashim nushir baʿad sabaʿa wa arbaʿiin sana wujid jusmaanu kaamil maafi ayyi ḥaaja, ḥayitwaara jusmaanu yoom aj-jumaʿa s-saaʿa ʿashara. Aṣbaḥna ṣ-ṣabaaḥ… an-naas ʿibaara ʿan jaraad. Baʿdeen waddo j-jusmaan khalwat ash-Sheekh Maḥammad Toom. Akhad yoom al-khamiis ʿalaa asaas kawnu yitwaara yoom aj-jumaʿa. | والله بأمانة أنا ما خشِّيت جوَّه. أولا كان الشيخ محمد توم، الصادق، وبعدين في الطاهر يا ربي! تاني معاهم نفرين تلاتة كدا. نشروه بالضبط حوالي الساعة ستة مساءً كدا. أدّونا الهناي (الجسمان) دا ملفوف: جسم تقيل، معناها جسمان بتاع زول تقيل. ختيناه في السرير. على ما أذكر طبعا رجله دي فيها لفَّة. أنا شوفت اللفَّة في نفس الرجل راكبة. فعلا شيلناه يوم الأربع، أصبح يوم الخميس. بتذكر في نفس اليوم كان أخونا حامد بابكر عمل برقية على أن الشيخ محمد ودهاشم نشر بعد سبعة وأربعين سنة وجد جسمانه كامل مافي أيِّ حاجة، حيتوارى جسمانه يوم الجمعة الساعة عشرة. أصبحنا الصباح… الناس عبارة عن جراد. بعدين ودُّوا الجسمان خلوة الشيخ محمد توم. أخد يوم الخميس على أساس كونه يتوارى يوم الجمعة. |
My father was there; he participated in digging the (new) tomb where the body was to be reburied at 10.00 a.m. (on Friday). At around 7.30 - 8.00 a.m., my father had a fever. Of course, we were busy attending to the guests under very difficult conditions (because of the crowd). My father sent for me and asked me not to leave him. At 12.00 (mid-night) he died. At that time Sheikh Abdurahman was present in our house. He said: “If we leave this body (of Wad Hashim) until tomorrow, it would be too difficult to take it to the graveyard.” So, they went and buried Wad Hashim at around 3.00 a.m. (Friday, instead of 10.00 a.m.). At 10.00 a.m. my father was buried. Thousands of people prayed at his funeral. | Waalidna ṭabaʿan gaaʿid maʿa n-naas, gaamo masho ḥafaro gabru wa ayyi ḥaaja ʿalaa asaas bukra s-saaʿa ʿashara yiwaaruuhu. As-saaʿa sabaʿa wu nus tamaaniya waalidna shaʿar le bee ḥumma. Ṭabaʿan niḥna jaayṭiin maʿa n-naas, al-ḥikaaya ṣaʿaba. Gaam rassal ley. Jiit gaal ley: “Maa tamshi.” As-saaʿa iṭnaashar waalidna itwaffa. Fii nafs al-wakit kaan ash-Sheekh Abduraḥmaan mawjuud fii beetna. Gaalo: “Yaa jamaaʿa niḥna n-naas al-mawjuuda di law taraknaahum le ṣ-ṣabaaḥ aj-jusmaan da maa bnagdar nawaddi l-maqaabir.” Gaamo ḥawaali s-saaʿa talaata ṣabaaḥan kida wa masho dafano Wad Haashim. As-saaʿa ʿashara yoom aj-jumʿa indafan abuuy. Baʿdeen al-ʿadad aṣ-ṣalla ʿaleehu Allaahu yaʿlam yarbuu ʿan kazaa alf. | والدنا طبعا قاعد مع الناس، قاموا مشوا حفروا قبره وأيِّ حاجة على أساس بكرة الساعة عشرة يواروه. الساعة سبعة ونص تمانية والدنا شعر ليه بي حُمَّة. طبعا نحن جايطين مع الناس، الحكاية صعبة. قام رسَّل لي. جيت قال لي "ما تمشي". الساعة إتناشر والدنا اتوفى. في نفس الوقت كان الشيخ عبدالرحمن موجود في بيتنا. قالوا، "ياجماعة نحن الناس الموجودة دي لو تركناهم للصباح الجسمان دا ما بنقدر نودِّيه المقابر". قاموا حوالي الساعة تلاتة صباحا كدا ومشوا دفنوا ودهاشم. الساعة عشرة يوم الجمعه اندفن أبوي. بعدين العدد الصلى عليه الله يعلم يربو عن كذا ألف. |
Q10: When our people arrived with the hijra, whom among of the (above mentioned) Sheikhs did they find? |
| س10: هجرة أهلنا لما جات لقت ياتو من الشيوخ؟ |
They found Sheikh Muhammad Tom. From what I heard, they arrived at the beginning of the rainy season in 1904.[13] I remember that Wali and his family were hosted in our house; Mai-Wurno was hosted in the Sheikh’s house; and all the others were distributed among the Sheikh’s relatives. Every family was assigned people according to its ability (to accommodate them). In the dry season, Sheikh Muhammad Tom crossed the river together with the Sultan and gave him the site on which he was to establish his village. Our people even helped the migrants to prepare the place. Because he (i.e., Mai-Wurno) was the grandson of Sheikh Usman (dan Fodio), Sheikh Muhammad Tom offered them all kinds of assistance. Moreover, there was affection between the two Sheikhs. | Ligo sh-Sheekh Maḥammad Toom. Al-ḥaaja l-ʾana siʿmitaa gaalo jo fi r-rushaash sanat alf wu tusʿumiyya wu arabaʿa. Fa ḥatta itzakkar kaan fii beetna naas Waali; wa Mai-Wurno gaʿad fii beet ash-Sheekh Maḥammad Toom; wu baʿdeen jamaaʿatum kullahum itwazzaʿo ʿala l-ʾahal; kullu naas addoohum ḥasab istiṭaaʿatum. Fa lamma jaat ad-darat masha sh-Sheekh Maḥammad Toom ṭawwaali adda s-Sulṭaan sakan: ʿaddo maʿaahum wa ishtaghalo maʿaahum. Fa ḥasab da beet ash-Sheekh ʿUsmaan kull al-musaaʿadaat gaddamaa leehum ash-Sheekh Maḥammad Toom. Wu kaan beenaatum maḥabba shadiida. | لقوا الشيخ محمد توم. الحاجة الأنا سمعتها قالوا جوا في الرشاش سنة ألف وتسعمية وأربعة. فحتى اتذكر كان في بيتنا في ناس والي، وميورنو قعد في بيت الشيخ محمد توم، وبعدين جماعتهم كلهم اتوزعوا على الأهل، كل ناس أدُّوهم على حسب استطاعتهم. فلما جات الدرت مشى الشيخ محمد توم طوّالي أدَّ السلطان سكن: عدُّوا معاهم واشتغلوا معاهم. فحسب دا بيت الشيخ عثمان كل المساعدات قدمها ليهم الشيخ محمد توم. وكان بيناتهم محبة شديدة. |
Q11: When they crossed the river, was there any settlement on the other side (i.e., western side of the Blue Nile)? |
| س11: طيب لما قطعوا البحر كان بي جاي في عمار؟ |
There was nothing at all except the graveyard of Hajj at-Tahir and the relics of their houses. | Khaaliṣ maafi; bas illa l-maqaabir ḥaggaat Ḥaaj Ṭaahir wa asar buyuutum al-hinaak. | خالص مافي، بس إلا المقابر حقات حاج الطاهر وأثر بيوتهم الهناك. |
Q12: But we heard that Wad Zarwalli (a man of Turkish origin) had a hut on that side (i.e., western side of the river)! |
| س12: لكن سمعنا ود زَروَلِّى كان عنده قطية بي غادي! |
No, this was after they had moved. The people of Wad Zarwalli were living here at first. When the Sultan (Mai-Wurno) moved, they were the first people to move with him. So, some of them were living on this side and some on that side. But before the Sultan there was nobody at all. | La, da baʿad maa raḥalo. Naas Zarwalli zaatu kaano saakniin bee hina. Awwal ma s-Sulṭaan raḥal humma awwal naas sakano maʿaahu; ʿindahum juzu saakin bee hina wa juzu saakin bee hinaak. Laakin gabl as-Sulṭaan maa kaan fi zool khaaliṣ. | لا، دا بعد ما رحلوا. ناس زرولي ذاته أول كانوا ساكنين بي هنا. أول ما السلطان رحل همَّ أول ناس سكنوا معاه، عندهم جزء ساكن بي هنا وجزء ساكن بي هناك. لكن قبل السلطان ما كان في زول خالص. |
Q13: Usually when people are living in a place and then move away, some of them remain behind. Did any of the hijra people remain behind (in Shaikh Talha)? |
| س13: عادة لما يجوا ناس ينزلوا في مكان ويرحلوا منه غالبا يتخلَّفوا منهم ناس. لما جا ميورنو يرحل مافي ناس من الهجرة اتخلفوا هنا؟ |
Yes, there were some. It was said that the father of the people of Bello Abbakar Atiq remained behind. But even these I think arrived shortly before the Sultan. These were Ansar (i.e., adepts of the Mahdiyya brotherhood). | Fi. Gaalo waalid naas Bello Abbakar ʿAtiig. Deel zaatum ʿalaa maa iʿtaqid jo gabl as-Sulṭaan bee shuwayya. Humma deel anṣaar. | في. قالوا والد ناس بيلو أبكر عتيق. ديل ذاتهم على ما اعتقد جوا قبل السلطان بي شوية. همَّ ديل أنصار. |
Q14: Were there Fallata Futa who came from Darfur and settled in Shaikh Talha? |
| س14: في فلاتة فوتا قاموا من دارفور وجوا سكنوا في الشيخ طلحة؟ |
(There was nobody) except the family of Abu-Hawwa. It was said that, during the Mahdiyya, Usman al-Fanjari and his four brothers and even their mother learned the Qur’an by heart. My father said to me: “When we go to recite…” – they spoke the Fur language (i.e., the Darfur variety of Arabic) – “Children! Don’t distort the Qur’an!” So, they were from there. | Illa ʿaaylat naas Abu-Hawwa deel. Ḥatta gaalo fi l-Mahdiyya ʿUsmaan al-Fanjari wa akhuuhu hum al-ʾarbaʿa ḥatta ummahum gaalo ḥaafẓa al-Qurʾaan. Biyaḥki ley abuuy, gaal ley: “Ḥatta niḥna lamma naji hina namshi nagfir…” Baʿdeen humma kaano bitkallamu lughat al-Foor (ʿArabi Daarfoor): “Yaa iyaal maa takassir al-ghurʾaan.” Fa deel kaano min hinaak. | إلا عايلة ناس أبوحوه ديل. حتى قالوا في المهدية عثمان الفنجري وأخوه هم الأربعة حتى أمهم قالوا حافظة القرآن. بيحكي لي أبوي قال لي "حتى نحن لما نجي هنا نمشي نقفر…" – بعدين همَّ كانوا بتكلموا لغة الفور - (عربي دارفور): "يا إيال ما تكسر القرآن". فديل كانوا من هناك. |
Q15: Can you tell us why there was no intermarriage between the family of Sheikh Talha and that of Mai-Wurno in order to strengthen relations? |
| س15: تقدر تعرف ليه ما حصل تزاوج بين أسرة الشيخ طلحة وأسرة سلطان ميورنو عشان يمتِّنوا العلاقة؟ |
By God, I don’t know. | Wallaahi maa ʿaarif. | والله ما عارف. |
Q16: Regardless of the fact that intermarriage didn’t take place, how were the relations between them? |
| س16: طيب رغم إنه ما تمَّ الزاج دا، الصلة كانت كيف؟ |
By God, relations were very cordial, but I don’t know why intermarriage didn’t take place. | Wallaahi ṣ-ṣila ḥamiima, laakin maa tamma z-zawaaj da as-sabab maa ʿaarif shinu. | والله الصلة حميمة، لكن ما تمَّ الزواج دا السبب ما عارف شنو. |
Q17: And why are there no men from here who married women from Maiurno? |
| س17: وليه مافي ناس من هنا اتزوجوا في مايرنو؟ |
By God, I don’t know. Maybe because of the language barrier, as (someone) mentioned before; but language is not enough of a barrier: Ab-Naof was a Shaygi.[14] He came and married Mai-Wurno’s sister. Wad al-Shami came from Medani and got married to a woman from Maiurno. So, language is not a real problem, but I can’t really explain. | Wallaahi maa ʿaarif. Zey maa gaal gibeel al-lugha, laakin masʾalat al-lugha di barḍu maa ḥaajiz. Laakin maa taʿrif al-ʾasbaab shinu. Abnaʿoof Shaaygi ja itzawwaj ukhut Mai-Wurno; Wadd ash-Shaami ja min Madani itzawwaj fii Maayirno. Fa l-lugha di maa maaniʿ, laakin maa tagdar taguul. | والله ما عارف. زي ما قال قبيل اللغة، لكن مسألة اللغة دي برضو ما حاجز. لكن ما تعرف الأسباب شنو. أبنعوف شايقي جا اتزوج أخت ميورنو، ودالشامى جا من مدني اتزوج في مايرنو. فاللغة دي ما مانع، لكن ما تقدر تقول. |
Q18: When people come from Maiurno seeking marriage here, do your people distinguish between the Fulani and the Hausa? |
| س18: لما يجوا الناس من مايرنو عشان يعرِّسوا هنا جماعتكم بعرفوا حكاية دا فلاتي ودا هوساوي؟ |
By God, the majority doesn’t know the difference. Only few of them do. | Wallaahi ghaaliban maa biʿarfu illa naadir, illa l-galiil minnahum. | والله هنا غالبا ما بعرفوا إلا نادر، إلا القليل منهم. |
Q19: Do those who know the difference have any reservations? |
| س19: اللي بميِّز دا بتكون في تحفظات؟ |
Yes, those who know (the difference) may have some reservations. | Aayi, al-biʿrif da bikuun fi taḥaffuẓaat. | آى، البعرف دا بكون في تحفظات. |
Q20: In Shaikh Talha, are there families that don’t offer their girls to certain other families? |
| س20: طيب داخل شيخ طلحة ذاتها في أسر ما بتعرِّس لي أسر؟ |
By God, this has never happened here. All the tribes intermarry with one another, because of the long period of integration. | Wallaahi hina maa ḥaṣal; ayyi nooʿiyya bitzawwaju min shatta l-qabaaʾil be ḥukmi fatratum; inṣihaar ṭawwaali. | والله هنا ما حصل، أى نوعية بتزوجوا من شتى القبائل، بحكم فترتهم، انصهار طوّالي. |
Q21: Do the original people of Shaikh Talha marry the daughters of the Maiurno people who have themselves married women from here? |
| س21: من الناس الجوا من مايرنو واتزوجوا هنا وولدوا بنات، هل في ناس من أهل الشيخ طلحة اتزوجوا من البنات ديل؟ |
Yes; for example, the son of Omda al-Awad married the daughter of Hajj Baabikir Wao. | Ḥaaj Baabikir Waaw, walad al-ʿUmda l-ʿAwaḍ itzawwaj bittu. | حاج بابكر واو، ولد العمدة العوض اتزوج بِتُّه. |
Q22: But Omda al-Awad is not originally from Shaikh Talha! |
| س22: العمدة العوض ما من الشيخ طلحة! |
(Abdalrahman): I know of only three girls who were married by typical Shaikh Talha citizens. But I find this number negligible. More than seventy or eighty Maiurno people married to women from Shaikh Talha. They received no less than a thousand daughters. I know that Sheikh Muhammad Tom (the Second[15]) married Zainab, the daughter of Khalil; Adam Abdullahi married the daughter of Khalil; and recently Husham Yaʿgub married the daughter of Mustafa Musa. Apart from that, there aren’t any other cases. Three out of a thousand is a very low rate. That means that there is little integration between Maiurno and Shaikh Talha. | Ana baʿrif talaata banaat bas min banaat naas Maayirno l-hina itzawwajoohin muwaaṭiniin min ash-Sheekh Ṭalḥa. Laakin ana bashuuf an-nisba zaataa maa kaafiya laʾannu n-naas aj-jo itzawwaju hina maa agalla min sabaʿiin tamaniin, wa ʿindahum banaat ʿamalan be l-ʾaalaaf. Ana ʿaarif ash-Sheekh Maḥammad Toom itzawwaj Zeinab bitt Khaliil; ʿaarif Aadam Abdullaahi itzawwaj bitt Khaliil; ʿaarif fi l-ʿahd al-gariib da Hushaam Wad Yaʿguub itzawwaj bitt Muṣṭafa Muusa. Laakin taani fi? Talaata min alf yaʿni shinu! Nisba basiiṭa. Maafi inṣihaar been Maayirno wa Ṭalḥa be ṣ-ṣuura l-maṭluuba. | (عبدالرحمن أبكر): أنا بعرف تلاتة بنات بس من بنات ناس مايرنو الهنا اتزوجوهن مواطنين من الشيخ طلحة. لكن أنا بشوف النسبة ذاتها ما كافية لأنه الناس الجوا اتزوجوا هنا ما أقل من سبعين تمانين، وعندهم بنات عملن بالآلاف. أنا عارف الشيخ محمد توم اتزوج زينب بت خليل، عارف آدم عبدالله اتزوج بت خليل، عارف في العهد القريب دا هشام ود يعقوب اتزوج بت مصطفى موسى. لكن تاني في؟ تلاتة من ألف يعني شنو!. نسبة بسيطة. مافي انصهار بين مايرنو وطلحة بالصورة المطلوبة. |
Q23 (Abdalrahman to Mustafa al-Makki): We always hear in writings and praise singing about “Sheikh Talha the Fallata...”! | Ṭayyib fi l-kutub wa l-madaayiḥ kullaha binasmaʿ “Sheekh Ṭalḥa al-Fallaati…”! | س23 (عبدالرحمن أبكر لمصطفى المكي): طيب، في الكتب والمدايح كلها بنسمع "شيخ طلحة الفلاتى..."! |
(Mustafa al-Makki): By God, I don’t know anything about them. | Wallaahi ana maa ʿaarif ʿannahum ayyi ḥaaja. | (مصطفى المكى): والله أنا ما عارف عنهم أيِّ حاجة. |
Q24 (Abdalrahman to Mustafa al-Makki): But isn’t he, in the end, your grandfather? | Fi n-nihaaya mush jiddakum? | س24 (عبدالرحمن أبكر لمصطفى المكي): في النهاية مش جدكم؟ |
(Mustafa al-Makki): Sheikh Talha is my direct grandmother’s father, but I don’t really know,[16] because their claim is something that… In fact, you can’t say anything about somebody whom you don’t know. You are supposed to ask him. Moreover, this is well-known in history; everybody knows that…[17] | Abu ḥabboobti ṭawwaali sh-Sheekh Ṭalḥa, laakin maa ʿaarif laʾannu waḍʿahum kida… Al-ḥagiiga z-zool inta maa bitaʿrifu maa bitagdar taguul fiihu ḥaaja. Al-mafruuḍ tawajjih leehu s-suʾaal hu zaatu. Baʿdeen at-taariikh zaatu biʿrif; wa baʿdeen ayyi zool ʿaarif… | (مصطفى المكى): أب حبوبتى طوّالي الشيخ طلحة، لكن ما عارف لأنه وضعهم كدا… الحقيقة الزول إنت ما بتعرفه ما بتقدر تقول فيه حاجة. المفروض توجِّه ليه السؤال هو ذاته. بعدين التاريخ ذاته بعرف، وبعدين أى زول عارف… |
End | An-nihaaya | النهاية |
|
1) For clarity purpose, the village founded by Sheikh Talha will be referred to as ‘Shaikh Talha’ in this interview. 2) See also question No. 3. 3) They were most probably Shilluk; the latter had many wars with the Funj. ‘Dinka’ is sometimes used as a generic term in reference to people of the Southern Sudan in general. 4) Uqba ibn Nafi (ca. 622-683) was an Arab general under the Umayyad dynasty who began the Islamic conquest of the Maghreb, including present-day western Algeria and Morocco, before moving south across the Sahara. 5) For one reason or another, the informant seems to have decided right from the beginning to avoid speaking about the ethnic affiliation of Sheikh Talha’s family. Since he is part of that family, it is very unlikely that he does not know anything about it. For more evidence, see footnote 16. 6) The ‘Turkish era’ corresponds to the period between 1821 and 1882. 7) Sherif Yousif was probably a very pious person. 8) Es-Suki on some maps. 9) ‘Father’ stands here for a distant ‘uncle’. 10) Here too, the term ‘father’ is used to refer to a distant ‘uncle’. 11) Or he might not like to say what happened. 12) According to traditions, these people came and said that they had seen Wad Hashim in a dream saying to them: “You have seen the flood approaching me and no measures have been taken towards my removal!” 13) This date cannot be correct, because the hijra (migration) re-started from Burmi after July 1903 (the date of the final battle), and we learned that the mainstream of the migration stayed in Borgu land (Waddai) for almost one year. 14) Although he carried the Shaygiyya tribal marks (three horizontal scars on each check), Ab-Naof was a Dongolese. This fact was confirmed by members of his family as well as by his relative, Prof. Mahdi Amin al-Tom (University of Khartoum). 15) Not to be confused with Sheikh Muhammad Tom, who died in Medina (Saudi Arabia) in 1912. Muhammad Tom (the Second) is the grandson of the former. 16) It is quite clear that the informant did not want to yield any information on this issue. 17) I learned that the new generations do not like the elders to associate them with the Fallata. Instead, they decided to claim an Arab origin and a new pedigree, namely, Husseiniyya. |