Considering that this was the scientific and cultural movement that played its role in enriching the Islamic movement, and that mosques were the fortresses and institutes of knowledge, as they were spread throughout Sudan. The Khalwa also participated in its role, and was used to perform some roles as it was a place for memorizing the Quran and its sciences, or corners in mosques where Islamic sciences were taught.

Education in all these educational centers was first done by memorizing the Holy Quran, as this was the مقدمة (introduction) to the stages that young children began with. Mosques would provide them with manuscripts from Egypt and the Hijaz, and often not all sheikhs possessed complete Qurans. Rather, some of them would dictate to their students from memory, and then the student would write on a tablet after memorizing the tablet completely, along with the interpretation of its great verses.

Jurisprudence was the subject that received importance after the Holy Quran, followed by the science of jurisprudence, the science of inheritance (Fara'id), or the science of Tawhid (monotheism), or the science of Aqida (creeds).

By the second half of the nineteenth century AD, we find some documents and records indicating that the Sudanese regions at that time lacked religious methodology and jurisprudential progress due to its absence. Also, there were no students of knowledge to fill the positions of judges, prosecution, and imams. This arose from the lack of attention to this methodology in the past and the lack of due attention, so that most of the people of Sudan were unable to correct their beliefs and practices.

Despite the exaggeration and generalization in this claim, it gives us a clear idea of what the jurisprudential scientific movement had become in the second half of the nineteenth century AD.

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