The past, as well as relationships between them and Sayyid Ali, and among the followers of Al-Khatmiyya today, Khalifa Babiker Mohamed Ali in the area of Abu Silim and Sir Al-Khatm and Wad Bishara in the area of Al-Housh and Mohamed Hassan Al-Mahy from Kabr Awin, and the people of Al-Hamidab used to perform the rituals and practices of Al-Khatmiyya regularly, and all the sons of the region were organized under what is known as Al-Khatmiyya Youth. Al-Khatmiyya Youth is a modern organization founded by Sayyid Ali Al-Mirghani to be a religious organization that undertakes religious activities and practices. However, this organization had political implications. Sayyid Ali used it in the political arena to perform known political roles with a specific objective and to convey a message to his rivals. Sayyid Ali introduced drums and organized signatures accompanying the chanting into this system to serve the desired political objectives of this organization. The followers of Al-Khatmiyya in Al-Hamidab were also keen to attend the nights and gatherings of Al-Khatmiyya. The Hadra is an innovative educational system designed to connect the Al-Khatmiyya community and strengthen the bonds of love and loyalty. This system was developed, and regulations were put in place for it. The Hadra is a gathering of disciples in one place for any religious matter, such as reciting the Mawlid of the Prophet Muhammad, holding dhikr, and listening to religious lessons. Every region had an Al-Khatmiyya Youth organization, and these youths had a leader. Among these was Mohamed Al-Hassan Al-Mirghani, the leader of Al-Khatmiyya Youth in Umm Merikh, and among the most famous youth leaders were also Ali Haj Mohamed and Hussein Mohamed Wad Al-Thaya. The sons of the region on the west bank used to cross the Nile to attend the activities of the Al-Khatmiyya Tariqa and then return after attending the Hadra program.

46 A typewritten letter from Sayyid Al-Hassan addressed to Al-Kandoura family, thanking them for their condolences on the passing of Sayyid Mohamed Osman bin Sayyid Ahmed, dated 1968 AD. The original is in the possession of Al-Kandoura family, and I have a copy of it. 47 Tariq Ahmed Osman, Sayyid Ali Al-Mirghani, op. cit., p. 155. 48 See the Regulations of the Al-Khatmiyya Committees, 1949, 3rd ed., and also the Regulations of the Al-Khatmiyya Al-Mirghani Communities, Alexandria, Ramses Press (n.d.), p. 2.

- 56 -**Second: Local Religious Beliefs and Some Places of Visit for Spiritual Purposes:** The people of Al-Hamidab have religious beliefs and customs that form one of the pillars of rural society and reflect the nature of the cultural structure that defines the religious activity of the community. Among these practices, they used to give alms for the healing of their sick by vowing the fruit of the harvest to the poor, the reward of which would be for Sayyid Ali or Sayyid Al-Hassan, or they would present the fruits as a gift to the Sayyids of Al-Maraghna. The Khalifas were responsible for collecting these gifts and delivering them to the Al-Maraghna in Kassala and Khartoum.

Among their beliefs is also the visitation of the places, shrines, and relics of the righteous at the beginning of the agricultural season and before commencing agricultural work. Among the places they visit are Bayan Al-Salah Al-Kabir and Bayan Al-Salah Al-Saghir on some islands. In the Al-Rahmab area, there is a known shrine called Maqam Al-Faqiriya, which is visited for blessings and to seek healing. The visitor then places their offering, which consists of some money or food or similar items, in a qahf (remains of a jar) placed for this purpose. Those in need from the poor come to take this charity. Among the places also visited is Bayan Al-Haj Abdullah in Umm Al-Ghaba, and the visit to this Bayan takes place on Saturday of the week for the purpose of healing. The offering is also placed in qahufs. It is said that Al-Haj Abdullah was a righteous man from outside the region, but it is not known when he came to it. There is also Sheikh Al-Hamidabi, who appears to be from the region and may be an ancestor of some of them. His history is also unknown, but the inhabitants of Al-Hamidab bury their dead in a manner similar to his grave, burying the dead in the shape of his grave. It is said that in past years he had a structure, but it no longer exists. Among the religious customs in the region is that when a farmer begins his cultivation, he divides his farm into basins. Among these basins is the basin of Sheikh Abdul Qadir Al-Jilani, which is later distributed to the poor. A similar practice exists in other regions.

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