In the first half of this century, the Khatmiyya began to use drums and tambourines in their collective praises (14). Mr. Ahmed bin Muhammad Othman Al-Mirghani believes that the introduction of these drums was intended to achieve political goals. Mr. Ahmed says that his uncle, Sayyid Muhammad Al-Hasan in Kassala (M), used to forbid his followers from using any instruments to accompany the dhikr, and from reciting praises that described the virtues and merits of the Sayyids of the Maraghna, limiting themselves to praising the Prophet, peace be upon him (14). This suggests that the Khatmiyya current in Kassala differs somewhat from the Maraghna branch in Khartoum Bahri. The former has a tendency towards the Salafi school, or towards the moderate Sufi current that relies on texts and religious evidence. Professor Abul Hasan Nadwi, during his visit to the home of Sayyid Ali, objected to what the Khatmiyya youth used to recite in the melody of "Something for God, O Hasan... O Sultan of the Age." He considered it contrary to monotheism, as it involved seeking help from a deceased sheikh and believing him to be the sultan of the age. He inquired whether Sayyid knew this and approved of it, or if he was unaware (44). This poem is attributed to Wad Al-Mut'aridh, one of Sayyid Al-Hasan's disciples, whom he praised in many poems (54). Sayyid Muhammad Othman used to forbid his followers from wearing patched garments and ordered them to wear beautiful, good clothes and long turbans. He would clothe his followers in the finest garments and call them to improve their appearance (14), unlike what we find with most other tariqas. Thus, we see that the Khatmiyya tariqa has distinguished itself with specific wirds, dhikrs, istighfars, supplications, and prayers that its members adhere to and recite in a known and prescribed manner. From what we have mentioned in this study, it is evident that some members of the Khatmiyya tariqa consider belief in the necessity of the guardianship of the People of the House and their descendants as the primary principle in their intellectual methodology, believing them to be trustworthy and just, and always on the right path. It also appears from what we have reiterated that Sayyid Muhammad Othman Al-Mirghani laid a precise foundation for his group, organized and united them around the wirds and dhikrs of the tariqa. This was contrary to the methodology of his teacher, Sayyid Ahmed bin Idris, who did not pay as much attention to the organization and unification of followers as Al-Mirghani did. (4) More than one person who participated in what was known as the Khatmiyya youth confirmed to me that they used to perform praises devoid of the accompaniment of tambourines and drums until they were asked at a later time to introduce these instruments. Sayyid Ahmed bin Muhammad Othman Al-Mirghani: Interview (14) (44) (M) p. 9 Abul Hasan Ali Al-Hasani Al-Nadwi: Memoirs of a Tourist in the Arab East, First Edition (Maktabat Wahba 14) 4: Muhammad Ahmed Muhammad Khair: Previous Source p. 54 (1400) Al-Ribatabi: Al-Ibana, Dar Al-Jeel Edition, p. (14) N