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Farah Wad Taktouk
This study explores the life and legacy of Sheikh Farah Wad Taktouk, a figure who inspired the people of Sudan in his time.Born around 1604, he hailed from the Arab Batahin tribe, which is now primarily settled east of the capital, Khartoum. A Sufi by practice, he stood apart from those who sought material wealth, vast tracts of land, and enslaved people as royal endowments from the Funj sultans (1504–1821).
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Farah Wad Taktouk: The Sufi's Contribution to Public Awareness
Introduction
This study explores the life and legacy of Sheikh Farah Wad Taktouk, a figure who inspired the people of Sudan in his time.Born around 1604, he hailed from the Arab Batahin tribe, which is now primarily settled east of the capital, Khartoum. A Sufi by practice, he stood apart from those who sought material wealth, vast tracts of land, and enslaved people as royal endowments from the Funj sultans (1504–1821).
Turning away from the worldly ambitions of his peers, Sheikh Farah dedicated himself to enlightening and guiding the common people. His intellectual and spiritual legacy endured long beyond his lifetime and remains influential to this day.Though he was granted extensive land in recognition of his stature, he chose to distribute it among his disciples and students rather than amass it for personal gain.
During Sheikh Farah’s era, Sudanese Arabic was a hybrid vernacular interwoven with elements from non-Arab African languages.When Arabs first migrated to Sudan following the Baqt Treaty in 652 CE, neither they nor the indigenous Nubians had the language to communicate effectively with each other. This language barrier grew more complex by the fact that the early Arab settlers primarily belonged to the Juhayna tribes, originating from South Arabia (modern day Yemen).The languages they brought with them to Sudan—Himyaritic, Nabataean, and Hadramitic—were not, in fact, Fuṣḥā or classical Arabic.These languages ultimately disappeared in their native Yemen, as they did among the Juhayna Arabs, who constituted the overwhelming majority of Sudan’s Arab population.
Despite these linguistic challenges, the Sufis of Sudan were at the core of the intellectual elite, serving as scholars and educators. Sheikh Farah Wad Taktouk studied under two distinguished figures of this tradition: Sheikh Arbab Al-Aqa’id, author of Al-Jawahir (The Jewels), a treatise on religious doctrine composed in eloquent Arabic, and Sheikh Ibn Ammar al-Khatib, both of whom had pursued their education in the Hejaz and at al-Jāmi al-Azhar (al-Azhar Mosque) in Egypt. This deep knowledge of Arabic and Islamic sciences distinguished them, and Sheikh Farah, under their mentorship, surpassed his contemporaries in linguistic mastery and rhetorical brilliance.
At the time, Classical Arabic (Fuṣḥā) was not widely spoken in Sudan. However, Sheikh Farah developed a distinct linguistic style that bridged the gap between Classical Arabic and Sudanese vernacular, making it both refined and accessible. Dr. Mustafa Muhammad Ahmad al-Safi elaborates on this, stating:
“The common people of Sennar society were neither fluent in Fuṣḥā nor adept in reading it, for they were a hybrid Arab African populace. The best way to reach them was through a vernacular enriched with the eloquence of Fuṣḥā. To captivate and engage listeners, it was crucial to use eloquent techniques like embellishment and ornamentation, hallmarks of refined Arabic prose. Sheikh Farah, recognizing the power of rhythm, chose saj‘ (rhymed prose) as his primary stylistic device, for it lies close to poetry and possesses a natural musicality.”
Similarly, Dr. Mahmoud Muhammad Qalander remarks:
“Sheikh Farah undertook a rigorous and comprehensive study of the Arabic language under a number of scholars and ascetics, most notably Ammar ibn al-Khatib, who was renowned for his mastery of Arabic. As a result, Sheikh Farah had a deep mastery of rhetoric in all its aspects: Bayan (clarity), Ma'ani (meanings), and Badi' (rhetorical flourishes or stylistic refinement). A close reading of his works reveals his mastery of classical rhetoric. In Sennar society, where few among the common people could speak or read Fuṣḥā, the rhythmic flow of saj‘ became a powerful rhetorical tool. The lasting influence and reputation of Sheikh Farah stem not from mystical miracles or supernatural feats, hallmarks of many of his Sufi contemporaries, but rather from the sheer brilliance of his language, his mastery of saj‘, and his ability to craft simple yet profound expressions that linger in the collective memory. Some of his disciples later attempted to attribute extraordinary wonders to him, but he never followed the path of Sufi ascetics who encouraged such narratives”.
Despite Sheikh Farah’s intellectual brilliance and the enduring resonance of his teachings, his biography remains primarily preserved in the Kitab al-Tabaqat (The Book of Generations). The text states:
“He was Sheikh Farah Wad Taktouk of the Batahin tribe, a scholar of doctrine who studied under the jurist Arbab and was a devoted student of al-Khatib Imad, from whom he learned the Arabic sciences. A masterful poet, his words were melodious and captivating. He spoke with eloquence on theology, exegesis, and literature, yet he renounced the material world, mourning even its scholars and Sheikhs, as he declared in his lament: “Alas! The sons of Jabir are no more.” It is said that some Christians converted to Islam at his hands, and he was ultimately laid to rest east of Sennar, where his tomb remains a site of pilgrimage. Even today, Sudanese people visit the graves of revered sheikhs, viewing them as awliya’ Allah assalihin (saintly followers of God). Sheikh Farah’s wisdom manifests through his aphorisms and poetic verses, which sought to guide people’s conduct in several important fields of thought:
On Work and Productivity
In the rainy season, let your hands not rest,
Come summer, roam as pleases you best.
Yet tend your beast, let not its hunger swell,
For greed alone will never serve you well.
Interpretation: Fall is the season of rainfed agriculture, when the farmer must tend to his fields, clearing them of invasive weeds that threaten the crops. In summer, when labor is scarce and time is free, one may roam as one pleases. Yet, amidst this freedom, it remains essential to care for one’s donkey, feed it well with sorghum, for neglect is a mark of baseness, and greed will bring no blessings.
Dig the trench and strengthen its base,
Toil beneath the scorching blaze,
That the Almighty may grant you grace,
Interpretation: Prepare your land well for the coming rains, even under the punishing sun, for diligence is rewarded both in this world and the next.
The plowman toils, his hands endure,
He lays a feast when crowds appear.
His wealth remains in golden store,
And paradise awaits him evermore
Interpretation: God loves the farmer who toils upon the land, a man so generous that he hastens to share his food with others, whether in times of joy or hardship. Blessed with abundance, he safeguards his gold in a hidden chest, saving it for times of need. And when the Day of Judgment arrives, his reward shall be none other than paradise.
O sorghum grain, with hues of wine,
At dusk I feast, at noon you’re mine.
And when I wake with dawn’s embrace,
It’s you alone, my heart will chase.
Interpretation: O sorghum, bringer of contentment, with your deep, wine-colored hue. I have stored you throughout my life, feasting on you at noon and night, only to wake up craving you once more.
O farmer’s hand that wakes at dawn,
Pray at first light, let sloth be gone.
Sow in season, harvest fast,
Then see who dares to outmatch your grasp.
Interpretation: O hand of the diligent farmer, always ahead of others; pray at dawn, for prayer must not be delayed. Rise early to your field, sow your crops before the rest, and gather your harvest at the first chance. Then look upon your yield and reflect; none shall surpass you in wealth and prosperity.
“O Sheikh,” the grain in whispers said,
“If peace and rest you have betrayed,
And sold the sleep from thine own eyes,
Then tell me, what is mine to advise?
Interpretation: The sorghum grain spoke to the sheikh, saying: “If you choose to sell your harvest, how does that concern me? Store me for your sustenance, and do not trade me away.”
On Faith and Morality
Where is Just Judge Dashin,
Who bent not to deceit nor sin?
His noble lineage, pure and bright,
Lit the world with guiding light.
Interpretation: Just Dashin is greatly missed. He upheld justice and never strayed into wrongdoing. His sons and descendants followed in his footsteps, kindling the flame of the Quran by teaching the book of Risala (The Message)
Alas! The sons of Jabir are no more,
The learned four, the wise and pure.
Seated high on pulpits grand,
They taught us truths beyond our grasp.
Interpretation: I mourn the sons of Jabir, great scholars they were. They were the descendants of Ghulam Allah ibn ‘A’id, the first to teach the Quran in Dongola, Sudan. They taught us of the faith what we had not known.
O ye who walk the crooked way,
With hollow piety on display,
When death’s dark call shall lay thee low,
Not even Wad Abdullah’s steel shall shield thee from the blow.
Interpretation: O follower of a misguided sect, you who perform deeds not for the sake of God, your actions are not in His name. When they carry you to the grave and the water of washing the Janaza (dead body) flows beneath you, not even Wad Abdullah’s steel chambers shall offer you refuge.
On the Transience of Life
It is the end of time; behold the sight,
The camels turn from burdens light.
Compassion flees, its trace unclear,
And children shun their parents dear.
Health, once grasped within the hand,
Now vanishes like shifting sand.
Free women walk as slaves once tread,
Unveiled, alone, with beauty spread.
No men remain; their corpses stay,
Like scattered ruins of yesterday.
The dawn withdraws, its light concealed,
And fortune's poor, how can they heal?
Interpretation: This piece of saj‘ may be a prophecy about the future. It describes the signs of the end of times: camels will no longer carry loads, compassion will disappear, and children will disobey their parents. Health will decline, and free women will walk unveiled in public, just as slave women. Men will vanish, leaving only their corpses behind. Truth will no longer be spoken, and those who are already unfortunate will find no relief.
In the end of days,
Homes shall roam, and speech shall thread its way.
Interpretation: In this prophetic verse, Sheikh Farah envisions the dawn of modernity: Perhaps foretelling trains, planes, and telecommunications, where people and homes move freely, and speech travels through wires.
Life engulfed me in its embrace,
Like fever burning, fierce and bright.
It came and went, it filled my mind,
Yet never once did it spare my plight.
It left me aged; my youth outworn.
Interpretation: Life overwhelmed me with its passions, much like a fever that consumes the body. It came and went, preoccupying my thoughts, never showing me mercy. In the end, it left me aged and worn.
When fortune smiles, trust not its grace,
For fleeting joys often mask disgrace.
Turn away, it casts thee wide,
With sharpened scythe to cut thy pride.
Interpretation: Sheikh Farah warns of the deceptive nature of fortune. It may appear kind but can turn against its holder in an instant, just as a scythe fells the tallest stalk.
On Ego, and Death as the Ultimate Resolution
One day, a sheikh named Muhammad Abd al-Hay sought to test Sheikh Farah, boasting of his own strength and intelligence to see if Sheikh Farahwould do the same. He declared:
I am Muhammad, son of Abd al-Hay,
Sharp of wit, steadfast, and strong,
Sheikh Farah, unshaken, responded with humility and wisdom:
I am but Farah, weak and slight,
My very beginning was mere semen cast,
Placed in a place devoid of grace,
Were it not for God, there I would last.
Interpretation: Sheikh Farah responded with humility, saying: I am Farah, and my very creation began as a mere drop of semen. I was placed in a form that held no beauty or honor. Were it not for the generosity of God, I would have remained there, untouched and unacknowledged, never to be seen or known.
In another test of his wit, a Sultan of Sennar commanded the Sufis and jurists to teach his camel how to read and write. His court officials hurried to seek out scholars and Sheikhs for the task, but all refused. When they came to Sheikh Farah, however, he agreed. Astonished, they asked how he could make it happen. Sheikh Farah said:
I am one of the Batahin,
Well acquainted with time’s own rhyme,
Four years shall pass, the end shall chime,
And death shall rule in its own time:
Upon the prince,
Or upon the Sheikh,
Or upon the beast in line.
Interpretation: Sheikh Farah promised to train the camel in four years. By then, however, fate would have taken its course; either the Sultan would die, or the sheikh himself, or the camel. The first line refers to the Batahin tribe, a group of Arabs from the Butana region east of Khartoum, known for estimating the age of camels with remarkable intuition.
On Women
Among them, some are full and fair,
Like silken bed, like none before
Among them, some, from youth so wild,
Defy all rules; untamed, defiant,
Like a stubborn mule’s own child.
Interpretation: Women come in many forms. Among them is a woman of fullness who command the bed, one of a kind, unmatched by any other. And among them is the one who, since childhood, lacks a sense of warmth or humanity. She is defiant and unyielding, much like a newborn mule, untamed and resistant to discipline.
Among them, some walk without grace,
Some turn to see who meets their gaze.
You toil in fields from dawn till night,
She drifts through homes in idle flight.
No meal she sets, no care she pays,
Yet answers back in sharpest ways.
Interpretation: Among women, there are those whose walk lacks grace, and those who constantly glance around to see if they are being watched. Some roam from house to house, gossiping instead of tending to their home. You return exhausted from a long day in the fields, only to find she has spent her time in idle visits. Worse still, she has not prepared food, and if you try to speak to her about it, she will respond with even harsher words.
Daughter of shame, a sorrow deep,
Her scent of sandalwood runs steep.
She greets with smiles, yet men beware,
For secrets lurk in her affair.
Interpretation: A woman born out of wedlock is a source of deep sorrow. She adorns herself with strong perfumes, mixing sandalwood, incense, and fragrant oils, announcing her presence wherever she goes. She greets even the most reserved men with warmth, but behind her words lie unspoken intentions, often strange and unchaste.
Among them, gold of treasured past,
Among them, brass, from earth amassed.
Among them, scorpions, sharp and sly,
That in the brittle thickets lie.
Interpretation:Among women, some are as valuable as stored gold; rare and precious, kept safe for times of need. Others are like brass, dug from the ground, of little worth. And then there are those like hidden scorpions, lurking among dry twigs, waiting to strike when least expected.
Who will claim this dove so pure and bright?
He shall regret, if out of sight.
Women are honor, wise men say,
So wed them well, O fools, today!
Interpretation: A man walked among the people, seeking a worthy match for his daughter who had reached the age of marriage. He asked, ‘Who will take this dove, so pure and beautiful?’ Then, he warned that those who refuse will one day regret it. Marriage is a source of dignity and protection, and wise men know its value. So he urged them, ‘Marry them, O fools, before it is too late!’
On Men
Among men are depths no eye can see,
And vultures feasting wickedly.
Among them, falcons swift and keen,
And those disgraced, of spirit mean,
Who drown their days in cups unclean
Interpretation: Among men, there are those with depths unfathomable, full of wisdom beyond reach. There are those like vultures, feeding on the dead, seeking gain from ruin. Others are like falcons, noble and self sufficient, taking only what they have earned. And then there are the disgraceful; sons disowned by their fathers, men who waste their lives drowning in drink.
The best of men are those of mind,
To sacred words their hearts aligned.
They shun indulgence, sloth, and greed,
Like mountains firm in open fields.
Interpretation: The finest of men are those of intellect, who live by the sacred texts of the Quran and do not live in heedlessness. They do not spend their days in idle sleep and gluttony, but rather, they stand strong and steadfast, like mountains rising above the plains; clear in their purpose, unwavering in their strength.
Among them, lions fierce and bold,
Among them, sheep in feeble fold.
Among them, goats with stubborn pride,
And cursed ones, lost, cast aside,
Who waste their lives in clouds of smoke.
Interpretation: Among men, there are those who are strong and noble, full of courage and generosity. Others are weak, like sheep and goats, timid and easily led. Then there are the ill fated ones, reckless and lost, squandering their lives in foolish indulgences, wasting their days smoking from the kadous pipe.
On Rulers and Sultans
Cursed be the prince, if truth he shuns,
His word unkept, his deed undone.
Cursed be the prince, if wrath he sows,
And leaves his people drowned in woes.
Cursed be the prince, if blind to right,
He strays from justice, shuns the light.
Interpretation: May God’s curse be upon the ruler who does not align his actions with his words, one who says one thing and does another. Cursed is he if he neglects his people, leaving them in anger and suffering. And woe upon him if he lacks wisdom and insight, failing to uphold righteousness and walk the path of justice.
Cursed be the prince, if he does not fear,
Nor seek the path to heaven’s sphere.
Cursed be the prince, if wars he craves,
With nothing but a staff, his kingdom fades.
Interpretation: May God’s curse fall upon the ruler who lacks piety and does not prepare for the hereafter. Cursed is he who drifts from place to place, lost in pursuit. And doubly cursed is the ruler who rushes to war unarmed, wielding only a staff, leading his people to ruin.
It was said that a Sultan of Sennar, unwilling to let another man marry his beautiful daughter, sought a religious justification to wed her himself. He sent an envoy to Sheikh Farah requesting a ruling that would permit this union. Sheikh Farah’s Reply to the Sultan’s marriage request:
Tell the king, if he aspires,
To wed his daughter by the law of mules and sires.
Interpretation: Tell the king that we wed his daughter to him in the manner of mules and donkeys!
Two Anecdotes of Wisdom and Wit
It was widely said in Sheikh Farah’s time that he never told a lie, a remarkable trait considering that the rulers, elites, and common people of the Sennar Sultanate lived in an era when Islam was not yet deeply rooted in the culture of society.
- The Broken Jug
One day, Sheikh Farah’s daughter quarreled with her husband and left her marital home, returning to her father’s house. When she arrived, Sheikh Farah asked her what had happened, and she told him that she had left her husband. He remained silent, welcoming her back without question. Days passed, until one evening, Sheikh Farah approached his daughter holding a broken clay jug, weeping bitterly:
“Father why are you crying?” she asked.
“Look at my jug, my dear,” he said through his tears. “My beloved jug, the one that held the water for my ablution, it is broken. Look, it has shattered!”
She was bewildered. “Father are you crying over a jug?” she asked. “It is only clay! There is no need to grieve; you can easily find another, perhaps even a better one.”
Through his tears, he responded: “This jug has been with me for a long time. It was my companion. It saw me in my most private moments, shielding my private body from others’ eyes. And now, it is gone.”
At that moment, his daughter understood the hidden wisdom behind his words and so, she returned to her husband.
- The Half-Shorn Goat
It was widely believed in Sennar that Sheikh Farah never told a lie. One day, a group of men gathered and began discussing the sheikh’s reputation for unwavering honesty. Some were skeptical: “How could he never lie, when lies are everywhere?” they argued. Determined to test him, they devised a trick. They found a goat and shaved the wool off its right side, leaving the left side unshorn. Then, they chased the goat so that it ran past Sheikh Farah, ensuring that only its shaved side was visible to him. Later, they sent two men to ask him what he had seen. One of them approached him and said:
“O Sheikh, did you see a shorn goat pass this way? We are looking for it.”
Sheikh Farah replied calmly:
“Yes, I saw a goat pass by, and its right side was shorn. But as for its left side, I did not see it, so I cannot tell you whether it was shorn or not.”
Conclusion
There are four key conclusions to be drawn from this study on Sheikh Farah Wad Taktouk:
1. He enriched the hybrid Sudanese vernacular: by adopting a simple, accessible language that was embraced by the common people.
2. He played a crucial role in stimulating the public’s memory, intellect, and understanding of life.
3. The power behind his words and actions was not for his own sake, but for the benefit of the people.
4. He was bold and striking in his contributions; an influence that, without a doubt, compelled the rulers of the Sennar Sultanate toward righteousness.
Cover picture: A sign with the date of birth and death of Sheikh Farah . 2019 © Mohamed Grgory
References:
1. Abdel Hadi Al-Sadiq – *Origins of Sudanese Poetry*, University of Khartoum Press, 1989, p. 23.
2. Dr. Shawqi Dayf – *History of Arabic Literature: The Pre-Islamic Era*, Dar Al-Ma'arif Publishing, Egypt, (no publication date), p. 120.
3. Dr. Mustafa Mohammed Ahmed Al-Safi – *Ajras Al-Hurriya Newspaper*, Khartoum, 16/10/2010.
4. Dr. Mahmoud Mohammed Qalander – *The Communicative Genius of Sheikh Farah Wad Taktok*.
5. *African Studies Journal*, Africa International University Press, p. 192 and beyond.
6. Mohammed Nour bin Daif Allah – *The Book of Tabaqat: Texts on Saints, Righteous Men, Scholars, and Poets in Sudan*, edited by Yousif Fadl Hassan, Sadanex Press, Khartoum, 4th edition, p. 311.
7. Mirghani Dishab – *The Batahin: Their History, Poetry, and Poets*, Sudan Currency Printing Press, 2016, pp. 83-97.
Farah Wad Taktouk: The Sufi's Contribution to Public Awareness
Introduction
This study explores the life and legacy of Sheikh Farah Wad Taktouk, a figure who inspired the people of Sudan in his time.Born around 1604, he hailed from the Arab Batahin tribe, which is now primarily settled east of the capital, Khartoum. A Sufi by practice, he stood apart from those who sought material wealth, vast tracts of land, and enslaved people as royal endowments from the Funj sultans (1504–1821).
Turning away from the worldly ambitions of his peers, Sheikh Farah dedicated himself to enlightening and guiding the common people. His intellectual and spiritual legacy endured long beyond his lifetime and remains influential to this day.Though he was granted extensive land in recognition of his stature, he chose to distribute it among his disciples and students rather than amass it for personal gain.
During Sheikh Farah’s era, Sudanese Arabic was a hybrid vernacular interwoven with elements from non-Arab African languages.When Arabs first migrated to Sudan following the Baqt Treaty in 652 CE, neither they nor the indigenous Nubians had the language to communicate effectively with each other. This language barrier grew more complex by the fact that the early Arab settlers primarily belonged to the Juhayna tribes, originating from South Arabia (modern day Yemen).The languages they brought with them to Sudan—Himyaritic, Nabataean, and Hadramitic—were not, in fact, Fuṣḥā or classical Arabic.These languages ultimately disappeared in their native Yemen, as they did among the Juhayna Arabs, who constituted the overwhelming majority of Sudan’s Arab population.
Despite these linguistic challenges, the Sufis of Sudan were at the core of the intellectual elite, serving as scholars and educators. Sheikh Farah Wad Taktouk studied under two distinguished figures of this tradition: Sheikh Arbab Al-Aqa’id, author of Al-Jawahir (The Jewels), a treatise on religious doctrine composed in eloquent Arabic, and Sheikh Ibn Ammar al-Khatib, both of whom had pursued their education in the Hejaz and at al-Jāmi al-Azhar (al-Azhar Mosque) in Egypt. This deep knowledge of Arabic and Islamic sciences distinguished them, and Sheikh Farah, under their mentorship, surpassed his contemporaries in linguistic mastery and rhetorical brilliance.
At the time, Classical Arabic (Fuṣḥā) was not widely spoken in Sudan. However, Sheikh Farah developed a distinct linguistic style that bridged the gap between Classical Arabic and Sudanese vernacular, making it both refined and accessible. Dr. Mustafa Muhammad Ahmad al-Safi elaborates on this, stating:
“The common people of Sennar society were neither fluent in Fuṣḥā nor adept in reading it, for they were a hybrid Arab African populace. The best way to reach them was through a vernacular enriched with the eloquence of Fuṣḥā. To captivate and engage listeners, it was crucial to use eloquent techniques like embellishment and ornamentation, hallmarks of refined Arabic prose. Sheikh Farah, recognizing the power of rhythm, chose saj‘ (rhymed prose) as his primary stylistic device, for it lies close to poetry and possesses a natural musicality.”
Similarly, Dr. Mahmoud Muhammad Qalander remarks:
“Sheikh Farah undertook a rigorous and comprehensive study of the Arabic language under a number of scholars and ascetics, most notably Ammar ibn al-Khatib, who was renowned for his mastery of Arabic. As a result, Sheikh Farah had a deep mastery of rhetoric in all its aspects: Bayan (clarity), Ma'ani (meanings), and Badi' (rhetorical flourishes or stylistic refinement). A close reading of his works reveals his mastery of classical rhetoric. In Sennar society, where few among the common people could speak or read Fuṣḥā, the rhythmic flow of saj‘ became a powerful rhetorical tool. The lasting influence and reputation of Sheikh Farah stem not from mystical miracles or supernatural feats, hallmarks of many of his Sufi contemporaries, but rather from the sheer brilliance of his language, his mastery of saj‘, and his ability to craft simple yet profound expressions that linger in the collective memory. Some of his disciples later attempted to attribute extraordinary wonders to him, but he never followed the path of Sufi ascetics who encouraged such narratives”.
Despite Sheikh Farah’s intellectual brilliance and the enduring resonance of his teachings, his biography remains primarily preserved in the Kitab al-Tabaqat (The Book of Generations). The text states:
“He was Sheikh Farah Wad Taktouk of the Batahin tribe, a scholar of doctrine who studied under the jurist Arbab and was a devoted student of al-Khatib Imad, from whom he learned the Arabic sciences. A masterful poet, his words were melodious and captivating. He spoke with eloquence on theology, exegesis, and literature, yet he renounced the material world, mourning even its scholars and Sheikhs, as he declared in his lament: “Alas! The sons of Jabir are no more.” It is said that some Christians converted to Islam at his hands, and he was ultimately laid to rest east of Sennar, where his tomb remains a site of pilgrimage. Even today, Sudanese people visit the graves of revered sheikhs, viewing them as awliya’ Allah assalihin (saintly followers of God). Sheikh Farah’s wisdom manifests through his aphorisms and poetic verses, which sought to guide people’s conduct in several important fields of thought:
On Work and Productivity
In the rainy season, let your hands not rest,
Come summer, roam as pleases you best.
Yet tend your beast, let not its hunger swell,
For greed alone will never serve you well.
Interpretation: Fall is the season of rainfed agriculture, when the farmer must tend to his fields, clearing them of invasive weeds that threaten the crops. In summer, when labor is scarce and time is free, one may roam as one pleases. Yet, amidst this freedom, it remains essential to care for one’s donkey, feed it well with sorghum, for neglect is a mark of baseness, and greed will bring no blessings.
Dig the trench and strengthen its base,
Toil beneath the scorching blaze,
That the Almighty may grant you grace,
Interpretation: Prepare your land well for the coming rains, even under the punishing sun, for diligence is rewarded both in this world and the next.
The plowman toils, his hands endure,
He lays a feast when crowds appear.
His wealth remains in golden store,
And paradise awaits him evermore
Interpretation: God loves the farmer who toils upon the land, a man so generous that he hastens to share his food with others, whether in times of joy or hardship. Blessed with abundance, he safeguards his gold in a hidden chest, saving it for times of need. And when the Day of Judgment arrives, his reward shall be none other than paradise.
O sorghum grain, with hues of wine,
At dusk I feast, at noon you’re mine.
And when I wake with dawn’s embrace,
It’s you alone, my heart will chase.
Interpretation: O sorghum, bringer of contentment, with your deep, wine-colored hue. I have stored you throughout my life, feasting on you at noon and night, only to wake up craving you once more.
O farmer’s hand that wakes at dawn,
Pray at first light, let sloth be gone.
Sow in season, harvest fast,
Then see who dares to outmatch your grasp.
Interpretation: O hand of the diligent farmer, always ahead of others; pray at dawn, for prayer must not be delayed. Rise early to your field, sow your crops before the rest, and gather your harvest at the first chance. Then look upon your yield and reflect; none shall surpass you in wealth and prosperity.
“O Sheikh,” the grain in whispers said,
“If peace and rest you have betrayed,
And sold the sleep from thine own eyes,
Then tell me, what is mine to advise?
Interpretation: The sorghum grain spoke to the sheikh, saying: “If you choose to sell your harvest, how does that concern me? Store me for your sustenance, and do not trade me away.”
On Faith and Morality
Where is Just Judge Dashin,
Who bent not to deceit nor sin?
His noble lineage, pure and bright,
Lit the world with guiding light.
Interpretation: Just Dashin is greatly missed. He upheld justice and never strayed into wrongdoing. His sons and descendants followed in his footsteps, kindling the flame of the Quran by teaching the book of Risala (The Message)
Alas! The sons of Jabir are no more,
The learned four, the wise and pure.
Seated high on pulpits grand,
They taught us truths beyond our grasp.
Interpretation: I mourn the sons of Jabir, great scholars they were. They were the descendants of Ghulam Allah ibn ‘A’id, the first to teach the Quran in Dongola, Sudan. They taught us of the faith what we had not known.
O ye who walk the crooked way,
With hollow piety on display,
When death’s dark call shall lay thee low,
Not even Wad Abdullah’s steel shall shield thee from the blow.
Interpretation: O follower of a misguided sect, you who perform deeds not for the sake of God, your actions are not in His name. When they carry you to the grave and the water of washing the Janaza (dead body) flows beneath you, not even Wad Abdullah’s steel chambers shall offer you refuge.
On the Transience of Life
It is the end of time; behold the sight,
The camels turn from burdens light.
Compassion flees, its trace unclear,
And children shun their parents dear.
Health, once grasped within the hand,
Now vanishes like shifting sand.
Free women walk as slaves once tread,
Unveiled, alone, with beauty spread.
No men remain; their corpses stay,
Like scattered ruins of yesterday.
The dawn withdraws, its light concealed,
And fortune's poor, how can they heal?
Interpretation: This piece of saj‘ may be a prophecy about the future. It describes the signs of the end of times: camels will no longer carry loads, compassion will disappear, and children will disobey their parents. Health will decline, and free women will walk unveiled in public, just as slave women. Men will vanish, leaving only their corpses behind. Truth will no longer be spoken, and those who are already unfortunate will find no relief.
In the end of days,
Homes shall roam, and speech shall thread its way.
Interpretation: In this prophetic verse, Sheikh Farah envisions the dawn of modernity: Perhaps foretelling trains, planes, and telecommunications, where people and homes move freely, and speech travels through wires.
Life engulfed me in its embrace,
Like fever burning, fierce and bright.
It came and went, it filled my mind,
Yet never once did it spare my plight.
It left me aged; my youth outworn.
Interpretation: Life overwhelmed me with its passions, much like a fever that consumes the body. It came and went, preoccupying my thoughts, never showing me mercy. In the end, it left me aged and worn.
When fortune smiles, trust not its grace,
For fleeting joys often mask disgrace.
Turn away, it casts thee wide,
With sharpened scythe to cut thy pride.
Interpretation: Sheikh Farah warns of the deceptive nature of fortune. It may appear kind but can turn against its holder in an instant, just as a scythe fells the tallest stalk.
On Ego, and Death as the Ultimate Resolution
One day, a sheikh named Muhammad Abd al-Hay sought to test Sheikh Farah, boasting of his own strength and intelligence to see if Sheikh Farahwould do the same. He declared:
I am Muhammad, son of Abd al-Hay,
Sharp of wit, steadfast, and strong,
Sheikh Farah, unshaken, responded with humility and wisdom:
I am but Farah, weak and slight,
My very beginning was mere semen cast,
Placed in a place devoid of grace,
Were it not for God, there I would last.
Interpretation: Sheikh Farah responded with humility, saying: I am Farah, and my very creation began as a mere drop of semen. I was placed in a form that held no beauty or honor. Were it not for the generosity of God, I would have remained there, untouched and unacknowledged, never to be seen or known.
In another test of his wit, a Sultan of Sennar commanded the Sufis and jurists to teach his camel how to read and write. His court officials hurried to seek out scholars and Sheikhs for the task, but all refused. When they came to Sheikh Farah, however, he agreed. Astonished, they asked how he could make it happen. Sheikh Farah said:
I am one of the Batahin,
Well acquainted with time’s own rhyme,
Four years shall pass, the end shall chime,
And death shall rule in its own time:
Upon the prince,
Or upon the Sheikh,
Or upon the beast in line.
Interpretation: Sheikh Farah promised to train the camel in four years. By then, however, fate would have taken its course; either the Sultan would die, or the sheikh himself, or the camel. The first line refers to the Batahin tribe, a group of Arabs from the Butana region east of Khartoum, known for estimating the age of camels with remarkable intuition.
On Women
Among them, some are full and fair,
Like silken bed, like none before
Among them, some, from youth so wild,
Defy all rules; untamed, defiant,
Like a stubborn mule’s own child.
Interpretation: Women come in many forms. Among them is a woman of fullness who command the bed, one of a kind, unmatched by any other. And among them is the one who, since childhood, lacks a sense of warmth or humanity. She is defiant and unyielding, much like a newborn mule, untamed and resistant to discipline.
Among them, some walk without grace,
Some turn to see who meets their gaze.
You toil in fields from dawn till night,
She drifts through homes in idle flight.
No meal she sets, no care she pays,
Yet answers back in sharpest ways.
Interpretation: Among women, there are those whose walk lacks grace, and those who constantly glance around to see if they are being watched. Some roam from house to house, gossiping instead of tending to their home. You return exhausted from a long day in the fields, only to find she has spent her time in idle visits. Worse still, she has not prepared food, and if you try to speak to her about it, she will respond with even harsher words.
Daughter of shame, a sorrow deep,
Her scent of sandalwood runs steep.
She greets with smiles, yet men beware,
For secrets lurk in her affair.
Interpretation: A woman born out of wedlock is a source of deep sorrow. She adorns herself with strong perfumes, mixing sandalwood, incense, and fragrant oils, announcing her presence wherever she goes. She greets even the most reserved men with warmth, but behind her words lie unspoken intentions, often strange and unchaste.
Among them, gold of treasured past,
Among them, brass, from earth amassed.
Among them, scorpions, sharp and sly,
That in the brittle thickets lie.
Interpretation:Among women, some are as valuable as stored gold; rare and precious, kept safe for times of need. Others are like brass, dug from the ground, of little worth. And then there are those like hidden scorpions, lurking among dry twigs, waiting to strike when least expected.
Who will claim this dove so pure and bright?
He shall regret, if out of sight.
Women are honor, wise men say,
So wed them well, O fools, today!
Interpretation: A man walked among the people, seeking a worthy match for his daughter who had reached the age of marriage. He asked, ‘Who will take this dove, so pure and beautiful?’ Then, he warned that those who refuse will one day regret it. Marriage is a source of dignity and protection, and wise men know its value. So he urged them, ‘Marry them, O fools, before it is too late!’
On Men
Among men are depths no eye can see,
And vultures feasting wickedly.
Among them, falcons swift and keen,
And those disgraced, of spirit mean,
Who drown their days in cups unclean
Interpretation: Among men, there are those with depths unfathomable, full of wisdom beyond reach. There are those like vultures, feeding on the dead, seeking gain from ruin. Others are like falcons, noble and self sufficient, taking only what they have earned. And then there are the disgraceful; sons disowned by their fathers, men who waste their lives drowning in drink.
The best of men are those of mind,
To sacred words their hearts aligned.
They shun indulgence, sloth, and greed,
Like mountains firm in open fields.
Interpretation: The finest of men are those of intellect, who live by the sacred texts of the Quran and do not live in heedlessness. They do not spend their days in idle sleep and gluttony, but rather, they stand strong and steadfast, like mountains rising above the plains; clear in their purpose, unwavering in their strength.
Among them, lions fierce and bold,
Among them, sheep in feeble fold.
Among them, goats with stubborn pride,
And cursed ones, lost, cast aside,
Who waste their lives in clouds of smoke.
Interpretation: Among men, there are those who are strong and noble, full of courage and generosity. Others are weak, like sheep and goats, timid and easily led. Then there are the ill fated ones, reckless and lost, squandering their lives in foolish indulgences, wasting their days smoking from the kadous pipe.
On Rulers and Sultans
Cursed be the prince, if truth he shuns,
His word unkept, his deed undone.
Cursed be the prince, if wrath he sows,
And leaves his people drowned in woes.
Cursed be the prince, if blind to right,
He strays from justice, shuns the light.
Interpretation: May God’s curse be upon the ruler who does not align his actions with his words, one who says one thing and does another. Cursed is he if he neglects his people, leaving them in anger and suffering. And woe upon him if he lacks wisdom and insight, failing to uphold righteousness and walk the path of justice.
Cursed be the prince, if he does not fear,
Nor seek the path to heaven’s sphere.
Cursed be the prince, if wars he craves,
With nothing but a staff, his kingdom fades.
Interpretation: May God’s curse fall upon the ruler who lacks piety and does not prepare for the hereafter. Cursed is he who drifts from place to place, lost in pursuit. And doubly cursed is the ruler who rushes to war unarmed, wielding only a staff, leading his people to ruin.
It was said that a Sultan of Sennar, unwilling to let another man marry his beautiful daughter, sought a religious justification to wed her himself. He sent an envoy to Sheikh Farah requesting a ruling that would permit this union. Sheikh Farah’s Reply to the Sultan’s marriage request:
Tell the king, if he aspires,
To wed his daughter by the law of mules and sires.
Interpretation: Tell the king that we wed his daughter to him in the manner of mules and donkeys!
Two Anecdotes of Wisdom and Wit
It was widely said in Sheikh Farah’s time that he never told a lie, a remarkable trait considering that the rulers, elites, and common people of the Sennar Sultanate lived in an era when Islam was not yet deeply rooted in the culture of society.
- The Broken Jug
One day, Sheikh Farah’s daughter quarreled with her husband and left her marital home, returning to her father’s house. When she arrived, Sheikh Farah asked her what had happened, and she told him that she had left her husband. He remained silent, welcoming her back without question. Days passed, until one evening, Sheikh Farah approached his daughter holding a broken clay jug, weeping bitterly:
“Father why are you crying?” she asked.
“Look at my jug, my dear,” he said through his tears. “My beloved jug, the one that held the water for my ablution, it is broken. Look, it has shattered!”
She was bewildered. “Father are you crying over a jug?” she asked. “It is only clay! There is no need to grieve; you can easily find another, perhaps even a better one.”
Through his tears, he responded: “This jug has been with me for a long time. It was my companion. It saw me in my most private moments, shielding my private body from others’ eyes. And now, it is gone.”
At that moment, his daughter understood the hidden wisdom behind his words and so, she returned to her husband.
- The Half-Shorn Goat
It was widely believed in Sennar that Sheikh Farah never told a lie. One day, a group of men gathered and began discussing the sheikh’s reputation for unwavering honesty. Some were skeptical: “How could he never lie, when lies are everywhere?” they argued. Determined to test him, they devised a trick. They found a goat and shaved the wool off its right side, leaving the left side unshorn. Then, they chased the goat so that it ran past Sheikh Farah, ensuring that only its shaved side was visible to him. Later, they sent two men to ask him what he had seen. One of them approached him and said:
“O Sheikh, did you see a shorn goat pass this way? We are looking for it.”
Sheikh Farah replied calmly:
“Yes, I saw a goat pass by, and its right side was shorn. But as for its left side, I did not see it, so I cannot tell you whether it was shorn or not.”
Conclusion
There are four key conclusions to be drawn from this study on Sheikh Farah Wad Taktouk:
1. He enriched the hybrid Sudanese vernacular: by adopting a simple, accessible language that was embraced by the common people.
2. He played a crucial role in stimulating the public’s memory, intellect, and understanding of life.
3. The power behind his words and actions was not for his own sake, but for the benefit of the people.
4. He was bold and striking in his contributions; an influence that, without a doubt, compelled the rulers of the Sennar Sultanate toward righteousness.
Cover picture: A sign with the date of birth and death of Sheikh Farah . 2019 © Mohamed Grgory
References:
1. Abdel Hadi Al-Sadiq – *Origins of Sudanese Poetry*, University of Khartoum Press, 1989, p. 23.
2. Dr. Shawqi Dayf – *History of Arabic Literature: The Pre-Islamic Era*, Dar Al-Ma'arif Publishing, Egypt, (no publication date), p. 120.
3. Dr. Mustafa Mohammed Ahmed Al-Safi – *Ajras Al-Hurriya Newspaper*, Khartoum, 16/10/2010.
4. Dr. Mahmoud Mohammed Qalander – *The Communicative Genius of Sheikh Farah Wad Taktok*.
5. *African Studies Journal*, Africa International University Press, p. 192 and beyond.
6. Mohammed Nour bin Daif Allah – *The Book of Tabaqat: Texts on Saints, Righteous Men, Scholars, and Poets in Sudan*, edited by Yousif Fadl Hassan, Sadanex Press, Khartoum, 4th edition, p. 311.
7. Mirghani Dishab – *The Batahin: Their History, Poetry, and Poets*, Sudan Currency Printing Press, 2016, pp. 83-97.
