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Sammaniyya, is one of the most famous, Sufi orders in the Islamic world. To historians the first impulse for change, came through the sammanyia, whose origins lay in the tradition of the khalwatiyya Sufi order, which may be traced back to the fourteen century. The founder of the sammanyia Muhammad b. Abd al-Karim al.Samman (1132/1718 to 1189/1775), was a student of a Syrian Khalwati, Mustafa Kamal al.Din al.Bakri (1099/1688 to 1162/1748-9), who lived for long periods of his life in Damascus, Jerusalem, and Cairo. On al.Bakri's death, his students set up their own independent branches. Among these students was al.Samman, who established new Khalwati branch, known as the Sammanyia. 'content 1-The name. 2-Bases and principles 3-The five turuq that make up the sammanyia 4-Award and azkar of the tariqa. 5-My master Sheikh al.Samman. i-Family, birth. ii-Teachings and works iii- Students. 6-My master sheikh Ahmed al.Tayyeb son of al.Bashir. i-Family, and birth. ii-His students, and works. Sammanyia tariqa, Activist, reformist branch of the revivalist Khalwati tariqa. Founded by Muhammad ibn Abd al-Karim al-Sammani in the eighteenth century. Committed to formal Islamic law. Opposed to the traditional veneration of saints. Provided an organizational framework and inspiration for more militant revivalist movements. Spread into Sumatra, Indonesia, Egypt, and Sudan in the eighteenth century and became a major order in the Malay peninsula and throughout Africa in the nineteenth century. In Southeast Asia, writings by shaykhs of this order provided inspiration for nineteenth-and twentieth-century jihads against the Dutch colonial occupiers. Famous adherents include Muhammad Ahmad ibn Abd Allah (the Sudanese Mahdi), who used the tariqa's teachings to denounce the corruption of faith in Sudan and to declare himself the expected Mahdi (messiah). In Sudan, a widespread network among the local population permitted it to become the basis for local organization and opposition to Egyptian rule, along with the Khatmi and Majdhubi orders. Sidi Mohammed b. Abdelkarim Samman (d. 1189/1774). Sidna Shaykh Tijani has met with Shaykh Samman at Madina during the pilgrimage of 1186/1771. Having been informed of the presence of Shaykh al-Samman by the Shadhili Gnostic Sidi Ahmed ibn Abdellah al-Hindi (d. 1187/1773), Sidna Shaykh sought a meeting with him. Shaykh Samman was equally a pupil of Shaykh al-Hifnawi. He was born and raised in Medina. A descendent of the first caliph of Islam, Sidna Abu Bakr Siddiq (may Allah be pleased with him). He had been a student of Shaykh al-Hifnawi and of Shaykh al-Kurdi, and had also taken the Khalwatiya from al-Bakri during one of his visits to the Hejaz. The Qutb Sidi Mohammed b. Abdelkarim Samman was the guardian of the Prophet's blessed grave (peace and blessing be upon him), and the author of several Sufi works, but it was especially as the founder of a new order, that he became influential. Upon his meeting with Sidna Shaykh Abil Abbas Tijani, he gave him a special permission in the 99 Divine Names, the Ahzab of Shaykh Shadhili (d. 656/1241), the Wadhifa of Shaykh Zarruq (d. 899/1484), the Dalail al-Khayrat of Shaykh al-Jazouli, and the al-Dur al-’Ala of Shaykh Ibn Arabi al-‘Hatimi (d. 636/1221), and other arcane pearls. Sidna Shaykh was told of what lay ahead of him, in the realm of excellence by Shaykh al-Samman. He told Sidna Shaykh that he is the Dominant Pole (al-Qutb al-Jami') and gave him good tidings, that he will realize his aspiration and obtain the "Absolute Poleship" (al-Qutbaniya al-'Udhma). This was followed by his request that Sidna Shaykh agree to meet with him, and then spend three days in seclusion. At the end of this period he, Shaykh Samman, would instill in him full spirituality. Sidna Shaykh excused himself from this, however, and was then asked to make his request, which he did, and he was given the required assistance. Shaykh Samman founded a number of zawiyas in the Hejaz and in Yemen and attracted a great number of followers. One of them, Sidi Ahmad al-Tayyib ibn al-Bashir (d. 1238/1823) spread the Sammaniyya in the Sudan, along the banks of the Blue and White Niles, and in the vicinity of Umm Durman. Other shaykhs like Sidi Adam al-Kinani carried the message of Samman to Eritrea and southwestern Abyssinia. The Sammaniyya also had branches in Sinnar and elsewhere. At one time the Sudanese Sidi Mahdi Mohammed Ahmad was an adherent of one of these branches. Shiekh Muhammad Abdal.Karim al.Samman al.Samman was born in Medina, to family of Quraish. Sheikh al.Samman spent much of his life in Medina, and stayed at the historic house, owned by our master Abu.Bakr al.Siddiq, the first caliph to the prophet (pbuh). The highly charismatic Muhammad b. `Abd al-Karim al-Samman, lived and died in Medina. His grave is in the Baqi, the oldest cemetery of the city, which indicate that, he was held in great respect, in his native town, as it was great honour to be granted, a last resting- place- there, so close to the graves of the prophets wives, and many celebrities of Yore. Al. Samman was the guardian of the Prophet's grave, and the author of several works, on Sufi metaphysics, but it was especially as the founder, of a new order that he became influential. He combined the Khalwatiyya, the Qadiriyya and the Naqshbandiyya, with the North African Shadhiliyya (in all of which he had ijâza), developed a new ecstatic way of dhikr, and composed a râtib, a litany consisting of invocations and Qur'anic verses. This combination became known as, the Sammaniyya. Samman's silsila only acknowledges his Khalwatiyya affiliation, through his teacher Mustafa al- Bakri), it already became a separate order, with its own lodges and local groups of followers, during the master's lifetime. Al.Samman moreover enjoyed a great reputation as a miracle-worker, which no doubt contributed to the rapid spread of the order. My master sheikh al.Sammani Qadiri sanad passed through my master Muhammad Taher al.Kurdi. His Teachings Sheikh al.Samman is a Sufi who has combined between sharia and tariqa. Nur Muhammad, is one secret of all secrets of God. Nur Muhammad was the first to come before the other intangible, while his form is the nature or essence of this natural form. One of his saying " The true master makes his pupils, rise from love of the world to disinclination for it; from ignorance to knowledge; from desire to contentment, and from dislike of worship, to fervent devotion"

The writings of As.Samman The historian Brockelmann has listed the following works of the sheikh: 1-al.Futuhat al.ilalhiyya fi 'l.tawajjuhat al.ruhiyya ( The divine revelations; dealing with the works of spiritual favour), dealing with the Sammaniyya way of mysticism. 2-al.Nafhat al.qudsiyya. this poem. 3-Al.Istightatha ( The call for help)- this a prayer consisting of 39 verses in the rajaz. 4-Mukhtaser al.Tariqat al.Muhammadiyya. 5-Jaliyat al-kurbi wa manilat al-arb. His students The highly charsamtic As.Samman, has many students, spread in the different parts, of the islamic world. Among the most famous, of the comes, my master sheikh Ahmed al.Tayyeb son of al.Bashir ( Sudan), Sediq Omer Khan ( India), in Indonesia is Abdal.Samad Palembang ( South Sumatra).

Sammanyia in Sudan Sammanyia is a terminological name for a number of Tariqas (Sufi Spiritual Orders), of which the main five orders are: 1.	Al Qadiriyyah: of As-Shaykh 'Abdul Qadir Aj-Jaylani, who lived from 470 A.H. to 560 A.H. (1077-1164 A.C.) 2. Al Khalwatiyyah: of As-Shaykh Mustafa Al Bakri, 1099 to 1152 A.H. (1687-1748 A.C.) 3. An-Naqshabandiyyah: which referred to As-Shaykh Baha' Uddin An- Naqshaband, 717-791 A.H. (1317-1388 A.C.) 4. Tariqat Al Anfas: in which each and every breath should be accompanied by Zikr (remembrance of Allah). 5. Tariqat Al Muwafaqah: In this Tariqa, the condition and behavior of the murid (initiated member) goes in accordance with one of the beautiful Names of Allah. Prerequisites and principles os Sammanyia tariqa. a. Belief in Allah, His Angels, His Holy Books, His Messengers, the Last Day (Day of Resurrection), and Divine Will. b. Strict adherence to Prophet Muhammad, praise and peace be upon him, with self determination to behave and live in accordance with the teachings of the Holy Koran. c. Acceptance to follow Sheikh guidance and teaching. d. Respectfulness to elders, showing mercy to youngsters and obedience to the spiritual, qualified sheikh. e. Strong self-determination to perform nawafil (voluntary prayers) and in particular, zikr. f. Pledge to fulfill the Covenant of Allah, follow His Sharia, and abstain from His prohibitions, plight The base of Sammanyia tariqa. The following should be read and performed after each of the obligatory five daily prayers: 1. ASTAGHFIR ALLAH ALGHAFUR AR-RAHEEM - to be read 20 times I pray for the forgiveness of Allah, the Oft-Forgiving, Most Merciful. 2. ALLAHUMA SALLI 'ALA SAYIDINA MUHAMMAD WA 'ALA ALIHI WA SALLIM - to be read 20 times O Allah, praise our Master Muhammad and his family, and grant them peace. 3. LA ILAHA ILLA ALLAH - to be read 13 times There is no god except Allah 4. YA ALLAH - to be read 11 times O Allah 5. YA HU - to be read 19 times O He. Then with closed eyes, the murid should raise one's head upwards to the right and say "Ha". When saying "Ha" it must be clear in one's heart that Allah is beyond and above all directions. Still with eyes closed, the murid should raise one's head upwards to the left and say "Hu", being mindful that no one is capable of making anything move, or be still except Allah. This is followed by saying "Hi" with one's head facing downwards whilst clearly remembering that each one of us will return to the earth. Our shaykhs explain that although "Ha", "Hu" and "Hi" have differing meanings, they all refer to Allah. "Ha" refers to the "Ha" in "La Ilaha". "Hu" refers to the "Hu" in "ILLA Allahu", and "Hi" refers to the "Hi" in "Muhammad Rasool Allahi" meaning Muhammad is the Messenger of Allah. The Murid must be very aware that Allah is present watching him/her. This is followed by the prayer: "O Allah, exalt our Master Muhammad with the kind of prayer that will save us from misfortune, by which You fulfill for us all our needs, purify us from all sins, raise us to Your highest ranks through which You make us achieve the maximum of blessings in this life and after death." The four cornerstones of Sammanyia tariqa. 1. Reduction of the consumption of food. In doing so the heart will be prepared to receive Divine illuminations and visions. 2. Silence of the Tongue. From prohibited things and unnecessary chatter. 3. Sleeplessness. In so doing the wakefulness of the eyes in worshiping will lead Insha Allah to the wakefulness of one's heart through which one may receive blessed light. 4. Seclusion. In which the murid remembers the Truth "our Creator" only, in readiness to receive Divine visions and esoteric experiences. Triqa Awrad. "Awrad is the plural of "Wird" and means Prayer and Supplication. Regular, voluntary worshipping is composed of different kinds of worship. Initiation pledge. The main features of bia'a in Sammanyia: The ceremony of the initiation can be different in each Sufi order. You should realise that the oath of loyalty implies to be loyal to Allah In his masterpiece " Azahir al.Ryiad", my master sheikh Abd al.Mahammud wad.Nour Daim, has stated two ways for taking bia'a, in the Sammanyia Sufi order. One of these two ways is the following: After reciting surah "Al Fatihah" and some relevant verses of the Koran, by Sheikh followed by the person, under initiation he/she must declare: I accept 1. Allah is my Lord 2. Islam my religion 3. Muhammad, praise and peace be upon him, is the Prophet and Messenger of Allah. 4. The Koran is my guide. 5. Ka'bah, the House of Allah, is the direction I turn my face towards in prayer. 6. At-Tariqa As-Sammaniyyah At-Tayibiyyah is my method of performing my spiritual and worshiping life. 7. Ash-Sheikh Ahmad At-Tayyib my spiritually qualified Sheikh. The second way of taking bia'a, comes as follows: The murid renew his ablution, and if possible, make a grand qusul, perform two rakat. Then he ought to sit as that one, in the prayer tashahud, while sheikh hold his hand, and reads: In the of name of Allah ( one time), istagfer Allah, I ask Allah Forgiveness ( 7 time), I believe in Allah, His angles, books, messengers, and the final day, the Qader its good and evils, resurrection after death,( one time), after that says: I submit to the will of Allah, and I renew my Islam, I purified from all sins, sincere repentance, I disowned of Kufur, disbelieve. There is no God, but Allah, with no partner, and I bear witness that Muhammad, His servant and messenger. I took the tariqa, khalafa, and ijaza, I wore the taj and turban, and I took the pledge to Allah, at the hand of my ustaz, teacher so, on istiqama straightforwardness, the sound sharia, for Allah piety and surrendering to, all of the matters to Allah, and acceptance of His rulings, and thankfulness of His bounties, as he-( my sheikh),  has took the pledge at the hand of sheikh, so and so. Thus, the sheikh keeping on stating the men of the Qadiriyya silsila. Then he comes to read: (Verily, those who give Bai'ah (pledge) to you (O Muhammad) they are giving Bai'aih (pledge) to Allah  ), then reading al.Fateha. And comes to pray for his murid, with istiqamq, in the tariqa and sharia, and instruct him, the Qadiriyya tariqa ratib, which is: reading al.Fateha on the soul of the prophet, as well on the soul of the tariqa founder, my master sheikh Abd al.Qadir al.Gailani, and on the souls, of those men of the qadiriyya silsilla Sheikh Ahmed al.Tayib wad al.Bashir {1155-1742/3 -1239-1824 AH}. . The Sammaniyya tariqa was brought to Sudan by the renowned –mugadid- master Sheikh Ahmed al.Tayyib Wad al.Bashir. Master Ahmed al-Tayyib was born at Umm Marrih, north of Omdurman in {1155-1742/3 -1239-1824 AH}. His mother was Ruqayya bt. Rahama b. Muhammad Surur; his father. Who was also his mother's cousin, was Bashir b. Malik b. Muhammad Surur (5 karar) .His pedigree shows that, he had a common ancestry, with the Arakiyyun holy clan. After memorizing the Quran, at the mosque of his ancestor, Muhammad wad Surur, Ahmed studied under wald Anas al.Aadabi, a student of sheikh Khojali, on the island of Islanj, north of Omdurman. He then asked the famous Qadiri shaykh, Abd al.Baqi al.Nayyal, to initiate him in Qadiriyya. Al.Nayyal is reported to have communicated with, the spirit of Hassan wad. Hassuna, who commanded him not, to admit Ahmed. Ahmed was also student, of Ahmed al.Fazari al.Faradi of Um.Talha in the Gezira. He then decided to return to Umm.Marrih, where he studied of his own, devoting much of his time, to the Mukhtasar of Khalil, and a major commentary upon it by Barham al.Damari (d.805/1402). When he was sixteen or eighteen, that is in 1758 or 1760, Ahmed traveled to the Hijaz. In Mecca he studied under several leading scholar, among them Abd Allah al.Mahjub al.Mirghani, the founder of the Mirghaniyy. It was probably because of this relationship, and the high esteem in which Ahmed was held by Muhammad Uthman al.Mirghani, that the Sammanyia and Khatmiyya, developed very intimate relations, especially during the life of Muhammad al.Hassan al.Mirghani. While in Mecca Ahmed al.Tayyib, was also initiated by Ibrahim b.Muhammad Abd al.Salam al.Makki al.Shafi, a student of Mustafa Kamal al.Din al.Bakri, into the Khalwatiyya, and by Abd al.Rahman al.Aydarus, into the Naqshbandiyya. Ahmed was said to have seen in a vision, that his real master was Muhammad b.Abd al.Karim al.Samman in Medina. He thus, moved and studied under him for several year, during which he was initiated by his teacher, into a number of tariqas, among them the Qadiriyya, Khalwatiyya, and Naqshbandiyya. After receiving his diploma (ijaza), Ahmed al.Tayyib was ordered by his master, to return to the Sudan, to initiate followers and "to make manifest the signs of the religion", izhar maalim al-din. Ahmed al.Tayyeb, was to infuse a new spirit into Sudanese Sufism, leading to a renewed emphasis, not only on such practical aspects as dhikr (recital) and madih (songs of praise) but also on the philosophy of Sufism. Ahmed felt the need for reform, and began to make contact, with the leading shaykhs of his day, seeking to persuade them, to unite under his leadership, to revive its( the land's) people". Ahmed traveled extensively preaching, his new order, during a visit to sennar he recruited the Hamaj Regent, Nasir b. Muhammad Abi.Likaylik, who granted him an estate. He also initiated the scholar Ahmed w.Isa al.Ansari, who sent some of his own pupils, to be initiated by Ahmed, among whom was Badawi w.Abu.Safiyya9d.c. 1848), a religious notable of the Bidayyia of Kordofan. Some years after his first visit to the Hijaz, which took place in 1758 or 1760, the Sammaniyya had already gained wide popularity, especially in the Gezira. It attracted many of the Qadiriyya, who were impressed with, the tariqa's new style as well as Ahmed's personality. Thus Ahmed al.Basir( d.1829) and Muhammad Tom Bannaqa (d.1851), Qadiri shaykhs and religious leaders, of the Hallawiyyin and the Yaqubab clans of the Gezira respectively, joined the Sammaniyya under the influence of Ahmed. Ahmed's visit to the Hijaz was via Egypt, En route, he stayed for some time at al.Damar, with Hamad b.Muhammad al.Majibhub, whose grandson Muhammad al.Mujibub b.Ahmed Qamar al.Din later became a prominent to the Sammaniyya. While in Cairo, Ahmed visited al.Azhar, where he attended some lectures, given by Muhammad al.Amir, a famous Egyptian Maliki scholar, who was said to have treated Ahmed with honour. It was probably because of this connexion, that Ahmed al.Salawi, himself a student of Muhammad al.Amir, late after the Turco-Egyption conquest, cultivated close relations with Ahmed, married one of his daughters, and named after him. Ahmed continued his journey to the Hijaz, where he performed the pilgrimage, and stayed for some time, with his teacher Muhammad al.Samman, who later permitted him(adhin lahu) to return to the Sudan, to pursue his career. (Ibid) Ahmed's death in 1824, marked the beginning of his order division. His death without nominating a successor led to along dispute, a among his sons, and between them and some of his senior adherents. At first Ahmed followers spilt in two groups, the first group supported Ibrahim al.Disuqi (d-1269/ 1852/3), Ahmed's elder son, because of his age, learning and more importantly, because he has frequently taken his father's place, in leading the prayers. The second group backed Nour al.Daim(d. 29 Shawwal 1268/7 August 1851), another son of Ahmed, because his father was said, to have remarked of him, that baraka would inherited in him, and of his offspring. The dispute continued until 1245, 1829-30, when Ahmed al.Basir, arrived to build a tomb over his master grave, al.Basir, who was greatly respected by the Sammaniyya, and believed to a member of the prophetic communion (hadrat al.Rasul), was said to have, authorized Nur al.Daim, to lead the prayers, praying behind him, like an ordinary follower, al.Basir justification for this, was that he had had vision(ru'ya), in which the prophet declared, that Nur al.Daim, was Ahmed's successor ( Ibid). The Sammaniyya came to the Sudan as reformist tariqa, but was soon assimilated into the local social order.( p. 48- 49)who had been initiated by As-Samman himself while on pilgrimage to Median, the home of the prophet Mohammed (Pbuh). He had been initiated into five tariqas, among these the most famous one was the Qadiriyya. It was stated that he was very concerned with spreading the Qadiriyya teachings after spending seven years with his sheikh, the Gnostic –al arif- As-Samman. During his time there Sheikh Ahmed Ateyyib had studied different types of Islamic and Arabic sciences. Upon his arrival from the Hejaz, master Sheikh Ahmed Ateyyib settled in Um-marih-40km north of Omdurman-a place from which he started to teach and to initiate people into the Sufi path, according to the tenets and principles of the Sheikh As-amman. His tariqa gained wide popularity especially in the Gezira area, where the new teachings of Sammaniyya attracted many of the Gadiriyya sheikhs to the new style of the tariqa. Also, the personality of master Sheikh Ahmed Al. Tayyib had really impressed many previous Qadiri sheikhs, drawing them to the fold of Sammaniyya. Among the famous Qadiri sheikhs who came to be initiated into Sammaniyya were Sheikh Ahmed al.Basir (d.1829), Sheikh Mohammad Tom wad Bannaqa (d.1851) and master Sheikh al.Gurashi wad Azain (d.1878). The latter was a student of master Sheikh al. Basir and later came to be the teacher of the Imam al.Mahdi. Through the coming of the Sammaniyya tariqa (which was identified by some historians as a reform) a new spirit was infused into Sudanese Sufism. The pioneering leadership of Sheikh Ahmed Ateyyib, better known in Sudan as al.Ghauz, led to renewal not only of the practical aspects of God remembrance- ziker and songs of praise (madih)- but also to the philosophy of Sufism. For the first time Sudanese Sufi literature came to be identified comprehensively with some new Sufi concepts such as alnur al Muhammad, wuhdat al wegud  (unity of existence),  fana (passing away) etc. and practically, may Allah pleased him. His works.

My master sheikh Ahmed al.Tayyeb has written a numbers of books, prayers, and supplications. -kitab al.hikam almusama bi ljawher al.freed fi ilem al.wuhda wa al.tawheed. Kitab khuas al.basmala Ratib al.saada Hizb al.amaan Hizb al.jalal Hizb al.kamal Sir al.assrar fi zikr al.salat ala al.nabi al.mukhtar Salat lahwut al.wessal Salat al.azama Master sheikh expressed these views in his masterpiece al hikam-the book of wisdom. Ritual Sufi Order Sammaniyyah To become a member of the Sufi order, a person must go through the process of allegiance bai’a. In the procession, he must read the oath of allegiance, the oath of allegiance to the sheikh himself to be salik or students, the consequences he must follow the rules and regulations that have been officially assigned to the Sufi order, including his relationship with the sheikh. Sheikh Ahmed al.Tayib wad al.Bashir {1155-1742/3 -1239-1824 AH}. . The Sammaniyya tariqa was brought to Sudan by the renowned –mugadid- master Sheikh Ahmed al.Tayyib Wad al.Bashir. Master Ahmed al-Tayyib was born at Umm Marrih, north of Omdurman in {1155-1742/3 -1239-1824 AH}. His mother was Ruqayya bt. Rahama b. Muhammad Surur; his father. Who was also his mother's cousin, was Bashir b. Malik b. Muhammad Surur (5 karar) .His pedigree shows that, he had a common ancestry, with the Arakiyyun holy clan. After memorizing the Quran, at the mosque of his ancestor, Muhammad wad Surur, Ahmed studied under wald Anas al.Aadabi, a student of sheikh Khojali, on the island of Islanj, north of Omdurman. He then asked the famous Qadiri shaykh, Abd al.Baqi al.Nayyal, to initiate him in Qadiriyya. Al.Nayyal is reported to have communicated with, the spirit of Hassan wad. Hassuna, who commanded him not, to admit Ahmed. Ahmed was also student, of Ahmed al.Fazari al.Faradi of Um.Talha in the Gezira. He then decided to return to Umm.Marrih, where he studied of his own, devoting much of his time, to the Mukhtasar of Khalil, and a major commentary upon it by Barham al.Damari (d.805/1402). When he was sixteen or eighteen, that is in 1758 or 1760, Ahmed traveled to the Hijaz. In Mecca he studied under several leading scholar, among them Abd Allah al.Mahjub al.Mirghani, the founder of the Mirghaniyy. It was probably because of this relationship, and the high esteem in which Ahmed was held by Muhammad Uthman al.Mirghani, that the Sammanyia and Khatmiyya, developed very intimate relations, especially during the life of Muhammad al.Hassan al.Mirghani. While in Mecca Ahmed al.Tayyib, was also initiated by Ibrahim b.Muhammad Abd al.Salam al.Makki al.Shafi, a student of Mustafa Kamal al.Din al.Bakri, into the Khalwatiyya, and by Abd al.Rahman al.Aydarus, into the Naqshbandiyya. Ahmed was said to have seen in a vision, that his real master was Muhammad b.Abd al.Karim al.Samman in Medina. He thus, moved and studied under him for several year, during which he was initiated by his teacher, into a number of tariqas, among them the Qadiriyya, Khalwatiyya, and Naqshbandiyya. After receiving his diploma (ijaza), Ahmed al.Tayyib was ordered by his master, to return to the Sudan, to initiate followers and "to make manifest the signs of the religion", izhar maalim al-din. Ahmed al.Tayyeb, was to infuse a new spirit into Sudanese Sufism, leading to a renewed emphasis, not only on such practical aspects as dhikr (recital) and madih (songs of praise) but also on the philosophy of Sufism. Ahmed felt the need for reform, and began to make contact, with the leading shaykhs of his day, seeking to persuade them, to unite under his leadership, to revive its( the land's) people". Ahmed traveled extensively preaching, his new order, during a visit to sennar he recruited the Hamaj Regent, Nasir b. Muhammad Abi.Likaylik, who granted him an estate. He also initiated the scholar Ahmed w.Isa al.Ansari, who sent some of his own pupils, to be initiated by Ahmed, among whom was Badawi w.Abu.Safiyya9d.c. 1848), a religious notable of the Bidayyia of Kordofan. Some years after his first visit to the Hijaz, which took place in 1758 or 1760, the Sammaniyya had already gained wide popularity, especially in the Gezira. It attracted many of the Qadiriyya, who were impressed with, the tariqa's new style as well as Ahmed's personality. Thus Ahmed al.Basir( d.1829) and Muhammad Tom Bannaqa (d.1851), Qadiri shaykhs and religious leaders, of the Hallawiyyin and the Yaqubab clans of the Gezira respectively, joined the Sammaniyya under the influence of Ahmed. Ahmed's visit to the Hijaz was via Egypt, En route, he stayed for some time at al.Damar, with Hamad b.Muhammad al.Majibhub, whose grandson Muhammad al.Mujibub b.Ahmed Qamar al.Din later became a prominent to the Sammaniyya. While in Cairo, Ahmed visited al.Azhar, where he attended some lectures, given by Muhammad al.Amir, a famous Egyptian Maliki scholar, who was said to have treated Ahmed with honour. It was probably because of this connexion, that Ahmed al.Salawi, himself a student of Muhammad al.Amir, late after the Turco-Egyption conquest, cultivated close relations with Ahmed, married one of his daughters, and named after him. Ahmed continued his journey to the Hijaz, where he performed the pilgrimage, and stayed for some time, with his teacher Muhammad al.Samman, who later permitted him(adhin lahu) to return to the Sudan, to pursue his career. (Ibid) Ahmed's death in 1824, marked the beginning of his order division. His death without nominating a successor led to along dispute, a among his sons, and between them and some of his senior adherents. At first Ahmed followers spilt in two groups, the first group supported Ibrahim al.Disuqi (d-1269/ 1852/3), Ahmed's elder son, because of his age, learning and more importantly, because he has frequently taken his father's place, in leading the prayers. The second group backed Nour al.Daim(d. 29 Shawwal 1268/7 August 1851), another son of Ahmed, because his father was said, to have remarked of him, that baraka would inherited in him, and of his offspring. The dispute continued until 1245, 1829-30, when Ahmed al.Basir, arrived to build a tomb over his master grave, al.Basir, who was greatly respected by the Sammaniyya, and believed to a member of the prophetic communion (hadrat al.Rasul), was said to have, authorized Nur al.Daim, to lead the prayers, praying behind him, like an ordinary follower, al.Basir justification for this, was that he had had vision(ru'ya), in which the prophet declared, that Nur al.Daim, was Ahmed's successor ( Ibid). The Sammaniyya came to the Sudan as reformist tariqa, but was soon assimilated into the local social order.( p. 48- 49)who had been initiated by As-Samman himself while on pilgrimage to Median, the home of the prophet Mohammed (Pbuh). He had been initiated into five tariqas, among these the most famous one was the Qadiriyya. It was stated that he was very concerned with spreading the Qadiriyya teachings after spending seven years with his sheikh, the Gnostic –al arif- As-Samman. During his time there Sheikh Ahmed Ateyyib had studied different types of Islamic and Arabic sciences. Upon his arrival from the Hejaz, master Sheikh Ahmed Ateyyib settled in Um-marih-40km north of Omdurman-a place from which he started to teach and to initiate people into the Sufi path, according to the tenets and principles of the Sheikh As-amman. His tariqa gained wide popularity especially in the Gezira area, where the new teachings of Sammaniyya attracted many of the Gadiriyya sheikhs to the new style of the tariqa. Also, the personality of master Sheikh Ahmed Al. Tayyib had really impressed many previous Qadiri sheikhs, drawing them to the fold of Sammaniyya. Among the famous Qadiri sheikhs who came to be initiated into Sammaniyya were Sheikh Ahmed al.Basir (d.1829), Sheikh Mohammad Tom wad Bannaqa (d.1851) and master Sheikh al.Gurashi wad Azain (d.1878). The latter was a student of master Sheikh al. Basir and later came to be the teacher of the Imam al.Mahdi. Through the coming of the Sammaniyya tariqa (which was identified by some historians as a reform) a new spirit was infused into Sudanese Sufism. The pioneering leadership of Sheikh Ahmed Ateyyib, better known in Sudan as al.Ghauz, led to renewal not only of the practical aspects of God remembrance- ziker and songs of praise (madih)- but also to the philosophy of Sufism. For the first time Sudanese Sufi literature came to be identified comprehensively with some new Sufi concepts such as alnur al Muhammad, wuhdat al wegud  (unity of existence),  fana (passing away) etc. and practically, may Allah pleased him. His works.

My master sheikh Ahmed al.Tayyeb has written a numbers of books, prayers, and supplications. -kitab al.hikam almusama bi ljawher al.freed fi ilem al.wuhda wa al.tawheed. Kitab khuas al.basmala Ratib al.saada Hizb al.amaan Hizb al.jalal Hizb al.kamal Sir al.assrar fi zikr al.salat ala al.nabi al.mukhtar Salat lahwut al.wessal Salat al.azama Master sheikh expressed these views in his masterpiece al hikam-the book of wisdom. Ritual Sufi Order Sammaniyyah To become a member of the Sufi order, a person must go through the process of allegiance bai’a. In the procession, he must read the oath of allegiance, the oath of allegiance to the sheikh himself to be salik or students, the consequences he must follow the rules and regulations that have been officially assigned to the Sufi order, including his relationship with the sheikh.

His nicknames. My master has enjoyed many nicknames, all of which comes to reflect, that grand status of status, that has reached. All of these nicknames, comes to indicate symbolically that Jebal elixir, the mountain of elixir. Al.Sultan, the sultan. Al.quth, the Quth, al.Qutb, the pole. Rajel Umarih, the man of the Um.marih.

His students. The students of my master sheikh Ahmed al.Tayyeb, accounted with thousands. Gave ijaz and authorized more than three thousands as sheikh. The most well-reputed students, inside the Sudan: sheikh Ahmed al.Basir- sheikh Muhammad Tom wad.Banqa- sheikh al.Qurashi wad. Al.Zain- sheikh Deng, who was ordered to stayed with wad.Banqa- al.Faqih Badawi wad. Absafyia- sheikh wad.Taha- sheikh al.Selehabi, ordered to go to al.Habasha for guidance- sheikh Hasseib al.Kubawi ( Moroccan), sheikh al.Ameen wad.Umhaqen- sheikh Muhammad Wad Taha. Among the famous students of master sheikh al.Tom wad.Banga, are sheikh Berier wad.al.Hasseen, Shabasha, white Nile state. Among the famous students of the sheikh, is sheikh Omer – Rajel al.Kerida, and among the most famous of his students, comes sheikh Muhammad waq Allah, the father of the well-reputed wali and poet master sheikh Abdal.Rahim al.Burie. sheikh al.Burie was Born in 1923 in Al Zariba village, about 120 kilometers, southeast of Al Obeid, capital of North Kordofan State, Al Burai emerged as a Sufi leader, who was truly dedicated to Islam and Sufism. He became well known not only in Kordofan, but his fame covered almost all parts of Sudan, as well as many other parts of the Arab world. Beside his religious and asceticism practice, he became famous for his poems, that were sung almost everywhere in Sudan, through his followers as well as through mass media. and wrote many songs and poetry to convey Islam’s basic teachings and principles. His poems are commonplace on Sudan’s state-run airwaves. He was known as a man who called for coexistence among the various Sudanese tribes and groups. Those poems were also picked up, by many young Sudanese singers, and spread throughout the Sudan, and in all social sectors. All his poems were made in praise of Prophet Mohamed (pbuh). They amount to over 1000 poems, but still some people, claim that there are hundreds of other poems, which he wrote, but were not published, or have not been revealed yet. Al Burai was also famous for something else. He used to practice spiritual treatment for many health hazards. He seems to have started that when he was cured of a certain illness. He had to go to Egypt once for medical treatment, of an illness he suffered early in his life. That was illustrated in one of his famous poems about Egypt. He mentioned almost all Egyptian Sufi leaders in that poem. Nobody knows the exact details but we all know that, he was cured from his ailment, without undergoing any medical treatment, despite the fact that he had arrangements, made for his undergoing a surgical operation. There are many stories related about people, whom he cured by just reciting "Al Fatiha" and praying to God to cure them. It happened to a number of Sudanese patients, who were desperately in need of medical treatment. They were cured without, even having to go for medical treatment. It happened also to a number of foreigners, from Egypt and some Arab countries. He was quite famous in Saudi Arabia, for having extraordinary powers for curing and healing. He had also some extraordinary powers, for relieving distress, calamities, and problems. All through his life, Sheikh Al Burai has been known, for charity, teaching Koran and religious knowledge. In addition to that he had contributed greatly towards the establishment of schools, religious institutes, mosques, hospitals and health centers, in many towns and villages, all over the Sudan. He also made considerable donations, for many social service projects, and had supported great numbers of students, and pupils, in all education stages. In Zariba he provides lodging, as well as subsistence for hundreds of students, and Koran recitors in the various Koranic khalwas. Al-Buraei had hosted hundreds of disciples from west and east Africa, as well as Sudanese seeking to study Islam’s holy book - the Quran - and other Islamic principles. He was awarded at least two honorary doctorates from Sudanese universities for his role in spreading Sufism throughout Sudan and Africa. The incident of the assassination of sheikh abd Allah al.Sabunabi, one of the earliest students, of my master sheikh Ahmed al.Tayeb, and the grandfather of the Sabunabi family, and karamat occurred after his death, had attracted many people of Dinka tribe, to embrace Islam. It was stated that Sufi rhythms used in festivals, and Islamic religious occasions, has found clear acceptance for the pagan of Dinka man, who instinctively as an African, has a tendency, for dancing, singing. Sheikh al.Sabunabi and his sons, have played magnificent role, in the spread of Islamic religion, among the pagan inhabitants, of Ingasana area. Through simplicity, and sincerity sheikh and his grandsons, have strongly instill the true, spirit of Islamic creed, in away that has attracted many of these tribe, to the fold of Islam. Therefore, the existence of mosques, khakwas, and Sufi masseds, are not strange to be found, in that remote area, of the country, and among that African tribes.

Sheikh Abd al.Mahammoud wad.Nour Daim 1845- My master sheikh Abd al.Mahammoud was born in Omtereifee, small village, north of Khartoum in ( 1261 – 1845 A.D). Grown up with his father, who took him, at the age of six, to his khalwa, to memorize the Quran. When he reached, the age of seven or eight, his father has passed a way. My master sheikh Abd al.Mahammoud continued his way, to memorize the Quran, and this time, at the hand, of his brother sheikh al.Seddiq wad.Nour Daim. In the year 1269, his family which consisted of ( his mother, and his two full brothers, Abd al.Nour and Abd al.Jabar), had moved to arad al.saeed, the south, and chose arad al.gazira, Gezira region, specifically" Taiba al.shiekh al.Qurashi", the trusted great wali, my master sheikh al.Qurashi wad.al.Zain, who was one of the earlier students, of the founder of the tariqa, and the grandfather of master sheikh Abd al.Mahammoud. My master show great respect, for this special family. sheikh Abd al.Mahammoud accompanied sheikh al.Qurshi, and at his hands, came to the completion of his Quranic memorization.

His initiation Sheikh Abd al.Mahammoud, has strived sincerely, in the Sufi path, tracing the way of his fathers, as well forefathers. The story of his initiation in Sammanyia path, was done as it was stated, through isharaa sign from his grandfather, qutb sheikh Ahmed al.Tayeb, to take the tariqa Sammanyia, Tayyibia at the hand of sheikh al.Qurashi. Therefore, he was initiated in tariqa, and has given the ijaza. Spiritual and scientific legacy. Known in Sudan, with the nickname al.Uztaz, the spiritual teacher, my master sheikh Abd al.Mahammoud, has left behind, great religious and scientific legacy, represented in great a mount of books, that has written, as well to great students, that were initiated at his blessed hands, as murids and sheikhs.(Ibid)

Scientific legacy My master sheikh Abd al.Mahammoud, deemed the first person, who comes to document and write, to Sammanyia, in Sudan. Because of his writings, the later generations, came to know about the story life, of the earlier founders, of the tariqa. With the recognition of researchers, my master sheikh Abd al.Mahammoud, successfully has, provided the religious Sudanese, as well Arabic language library, with collections, that come later backing up, the students of Arabic literature, Sufism researchers, with amount of rich, and valuable information. His writings covered diverse fields of knowledge range from fiqh, tawheed, grammar, sciences of Sufism, sirrah, poetry, to adab al.rhelaat the art of traveling. He may Allah pleased him, authored about eighty five books and references. One of the famous Azahir al.Ryiad shurb al.Kaas one of the masterpieces of Sheikh's writings, in its nature represents a collections of poems, which sheikh Abd al.Mahammoud reflects his spiritual experiences. Religious legacy. On the spiritual legacy, master sheikh Abd al.Mahammoud, has lived, the life of a true sincere, Sufi that attained the highest degree. He was an good model, for the true in the path. Has authorized many students, and gave them, ijaz, not only this, but part of those students, comes to established schools, in the Sufi path, among the well-reputed students, of the sheikh, his cousin sheikh Garib Allah ibn sheikh Abu.Salih, Omdurman- Wad.Nubawi. and sheikh his cousin sheikh Zain al.Abdeen Ibn al.Shiekh Abi.Salih- Shambat. And his cousin sheikh al.Hassan Ibn al.Sheikh Abd al.Rahman. Sheikh deemed one of the strongest personalities, in Sammanyia tariqa, in terms of revivalism and originality, for Sufi doctrine. Many years later, the tayyiban house- tayyibian house- in Sudan phrase used to denote the family, of the founder of the tariqa ( Ahmed al.Teyyb ibn al.Bashir)- has gave, a son, in his lineage back, to sheikh Abd al.Mahammoud. sheikh Abd al.Mahammoud is his grandfather, and name after him, that is sheikh Abd al.Mahammoud  Ibn Sheikh al.Gaili, known as al.hafian, the bare feet. Like his ancestors al.hafian, also comes, to make/ add his contributions, through series of writings, in Sufism and suluk. Wrote more than seven volumes, on Islamic mysticism, with title nazarat fi atsawuf al.islami VIEWS ON ISLAMIC MYSTICISM. These volumes which part of it was published, covered the areas of Sufism, tazkia purification, irshad guidance, and suluk. Another significant contribution, of al.hafian, in his masterpiece al.wasia Bequest, which was translated to English. (Ibid) Sheikh Hassan sheikh al.Fateh sheikh Garib Allah (d-2005). My master sheikh Hassan sheikh al.Fateh Garib Allah, consider one of the recent Sammaniyya tariqa sheikh, who come successfully to provide the Islamic and Sufism library, with several books and references, covered the various topics and issues, of Islamic teachings as well Sufis. Master sheikh Hassan, in his lineage is a grandson of the tariqa founder and pioneer in sudan, master sheikh Ahmed al.Tayyeb Ibn al.Bashir. My master sheikh Hassan sheikh al.Fateh, was born in Omdurman. Received his early education, at khalwa of his grandfather master sheikh Garib Allah, and the scientific institute of Omdurman. He memorized the Quran. Then he went to scientific institute of Omdurman. In his tertiary education, master sheikh Hassan joined Islamic university of Omdurman, then Cairo university of Khartoum, in which he obtained his bachelor degrees. In his post graduates studies my master sheikh Hassan obtained his honour and then MA. In the year 1965 was seconded to university of Edinburgh, and obtained his PHD in Islamic philosophy ( The teachings of Imam al.Gazali) in the year 1970. As a child he memorized the entire Koran with both the Hafs and Amru narrations. Received the Baccalaureate from Cairo University Extension in Khartoum, Sudan Received the Worldwide Certificate (Baccalaureate) from Islamic Studies Faculty, Um Durman University Graduated with honor in literature from Khartoum University Received Master Degree in Sufism, Literature Faculty, from Khartoum University Received Ph.D. in Philosophy (Sufism) from Edinburgh University, UK Authored over one hundred books and is fluent in Arabic, English, German, French and speaks Swahili, Latin, Aramaic and Hebrew.

Dean of Literature Faculty, Dean of Students, Dean of Islamic and Social Studies, at Um Durman University Councilor to Master and Ph.D. Committees, at Um Durman University Director of Um Durman Islamic University President of the Founding Committee of Um Durman High Scientific Institute, and participated in many national and international conferences. Member of the Board of Trustees of every University and High Institute in Sudan. Member of Islamic Universities Federation. Member of Arabic Universities Federation. Member of African Universities Federation. Member of Internal Universities Federation. Supervised many Master and Ph.D. degrees. Guest of United States of American government 1993. His ijaza in the Sufi path My master sheikh Hassen has been authorized as sheikh, in Sammanyia tariqa in the year 1970. And became khalifa for his father my master sheikh al.Fateh in the year 1986. My master sheikh Hassan has passed away in June 2005 (Ibid) Nigeria Sammanyia tariqa, has strong presence in Nigeria, murdis of the tariqa, counted with millions. It worth mentioning, that the effort, of the spread of sammanyia teachings, was done through sheikh Kabra, students of my master sheikh al.Fateh Garib Allah. In 1949 Nasir made the Hajj and met the new Khalifa, Shaykh Hashim and Shaykh Muhammad of Mauritania. On his return journey, he visited the Sudan, where he met with Shaykh Muhammad al-Fatih b. Shaykh Qarib Allah, Khalifa of the Sudanese Samaniyya. He also visited other Arab countries where he learnt many things concerning the hadra and bandiri organization. By 1950 Sheikh Nasir was in many ways far more versatile and eclectic than his teachers; and having successfully made Sufism acceptable to wider audience, he was thus able to make Qadiriyya penetrate into every part of the country.

Ethiopia Tariqa teachings has reached, to Ethiopia the efforts, of sheikh al.Selihab, one of the earliest students, of the founder of tariqa, master sheikh al.Tayeb al.Bashir.

Among the famous students, of sheikh al.Tom is sheikh al.Nour ragel raiba- near Sennar, who comes latter to give ijaz to many, among whom, sheikh Wad.Hahism, of who, the village of Wad.Hashim is named after, and also, sheikh Talha, near sennar, and sheikh the grandfather of the current charismatic sheikh al.Yagoot Muhammad Malik, of jebal awalyyia, near Khartoum. The most famous of tariqa poets. 1-Sheikh Abd al.Mahammoud Wad.Nouradaim. 2-Sheikh Garib Allah Wad abu.Salih. 3-Sheikh al.Fateh sheikh Garib Allah. 4-Sheikh Hashim sheikh Abd al.Mahammoud. 5-Sheikh Mahammoud Saeed al.Abbasi. 6-Sheikh al.Gili sheikh Abd al.Mahammoud. 7-Sheikh al.Sammani sheikh al.Gili. 8-Sheikh al.Sabunabi. 9-Al.Makawy. 10-Sheikh al.Burae. 11-Sheikh al.Ameen al.Gurashi. 12-Wadater. 13-Sheikh al.Gili abu.Aldakhira. 14- sheikh Seif al.Deen Suliman 15- sheikh al.Fateh sheikh al.Buae.

References and websites. 1-Dar-sirr, article on Khalwatyia, one path various branches. 2-Levtzion & Pouwels, eds.The History of Islam in Africa) 3-The teachings of shaykh Muhammad abd al.Karim al.Samman p- 1-phd- study 1992). 4-www.mosque.com. 5-Azahir alrayid, sheikh Abd al.Mahammoud Wad.Nuradaim- 1954- p:102) 6-Sufi Brotherhood in Sudan, Ali Salih Karar 7-Sheikh Abdel Rahim Wagie Allah Al Burai one of the prominent Sufi leaders in Sud Date: Monday, February 21 @ 05:22:58 UTC. 8-The causes of the spread of Islam, between Dinka tribes, at the frontiers areas at Higher Nile from 1821- 1956) phd- 1999- African studies centre. 9- www. Tabaalmahammoud.com. 10-www.sammanyia.com.