# Elephonist sensor. "Ayelet Fung" from Dongola to the east of the Nile.-Translation: Badr al-Din Hamed al-Hashemi. . .

 Elephonist sensor. "Ayelet Fung" from Dongola to the east of the Nile. . .

Translation: Badr al-Din Hamed al-Hashemi. . .

Henry Jackson published this article in the second issue of Sudan in Letters and Codes, published in the French Institute of Oriental Archeology in Cairo in 1919. The writer is a member of the administration during the British / Egyptian bilateral rule.

«Eila Fung» .. from the sense of the East and the Nile

The elephants, also known as the 'Elea Fung', which lies on the eastern shore of the Nile about 20 miles southeast of Khartoum, derive their importance from the fact that it is an important religious center for the activities of a senior Sudanese sheikh (Idriss Wad Muhammad al-Arrab). The elephants are composed at present - in or before 1919. Translated from about 400 clay houses, and five domes where the tombs of good sheikhs, with a population of 1600 people.

Muhammad al-Arbaab established the village of Al-Afafun around 1500 AD, where he was not born by Sheikh Idris, along with some of his followers from Dongola and other parts of northern Sudan. The population increased until it reached the number we mentioned, and the village of Elafon became one of the largest villages on the Blue Nile.

Every one of the descendants of Muhammad al-Arbab was buried in the domes of El-Afafun, the most important of which were the stars Hamad, Shaykh Idris, Mumway Abu Shanab, Barakat Al-Matrafi, Barakat Abu Sharaya, Abdul Kafi and Arki Sheikh Idris.

The Elefons are composed of the Mahas tribe - a well-known tribe in northern Sudan - comprising eight branches: Bilab, Hasibab, Najmab, Dahlab, Sabab, Kafab, Barkab and Idrissab. They all have grandchildren in the Blue Nile Directorate. All of these live east and west of the Blue Nile, and Imtun is related to other members of the tribe in Jili and the Khartoum areas, such as Al-Garif, Al-Jazira, Aslanj and Waisi.

Sheikh «slaves Wad Badr» defeats the Turks in Elafon

The family remained loyal to Gurdon during the Mehdi revolt against Turkish rule, as Gordon was a friend of most of its members. Several conflicts broke out in the tribe later on to the proximity of the tribal inhabitants of the family of the famous Sheikh of slaves in Umm Daban - which later changed its name to Umm Dawwa Ban. The translator - who was advocating - and strongly and faithfully - the Mahdi.

The family of Sheikh Al-Obeid fought under his leadership in person and accompanied by Al-Faki Mudawi and a number of members of the Halawin tribe under the leadership of Muhammad al-Bashir and the forces of Gordon and won on 16/3/1884. It was said that the reason for the defeat of the army of Gordon was due to the betrayal of its commander, officer Hassan Pasha, with Sayed Pasha Hussein. They were later tried in a military court and sentenced to death by firing squad. But on August 30 of the same year, Muhammad Ali Pasha took revenge on the sheikh of slaves by defeating him in the Greif and Hilafiyya, and gained many spoils (of corn and cows) in that battle.

The victory of the Turkish government did not last for long. On 4/10/1884, the soldiers of Muhammad Ali Pasha attacked the forces of Sheikh Al-Ubaid and defeated and pursued them until Um Dabban. The Turkish forces were ambushed by Sheikh Al-Ubaid. With 800 of his soldiers.

Where do Idris and Wad El-Arbab learn human languages?

There was a degree of friction between the two families, "the family of Sheikh Al-Obeid and the family of Mohammed Abdel Qader." This friction was exacerbated by the sectarian differences between the two families. Shaykh al-Ubaid and his family followed the Jilani method, while the Ayyubid people followed the Khatim method. These doctrinal differences found their way into differences in land ownership. Mahs remained in possession of the land they had established for nearly 300 years, while Muslims clung to their new land they had come to for almost thirty years.

The importance of the real media stems from the fact that its many visitors to the crown of its righteous men follow the Sheikh Sheikh Idris and Dr. Mohammed Al-Arbab, who was born in 1508 and Omar until he died of 147 years in the Hijri account in 1651.

This wali, as his followers know, studied religious sciences at the hands of Sheikh al-Bandari, a famous sheikh who is now buried in Wadi Halfa. The Shaykh prophesied a great future for his student Al-Najeeb Sheikh Idris and Dr. Mohammed Al-Arbab. Sheikh Idris was the most complete scholar of religious sciences at the hands of Sheikh Hamad and Dr. Zerouq, who taught him many of the mysteries that are hidden in humans. It is also said that the sheikh has the ability to speak to every person (stranger) in his own language.

The tale of the criminals' sanctuary and the dignity of rain in the elephants!

It is said that Sheikh Idris visited the court of the kings of Phung at least seventy times during his long life. Among the stories reported in one of these visits that he once accompanied a sheikh to meet the king of the pharaoh Amara Abu Sakkan - who ruled between 1555 - 1565. It happened that the king's mother became sick during the visit of the two sheikhs. He asked the sheikh to recite something from the Qur'aan asking for healing. He did not respond to the body of the woman to read the Sheikh, but she was completely cured when read by Sheikh Idris and Dr. Mohamed Lords.

He prophesied after that incident to his traveling companion a great future. The King had addressed Sheikh Idris: "I used to be a soldier of the people ... but now you are a soldier of God. I swear by God that my mother did not heal, to make you again a soldier from the soldiers of the people »!

Sheikh Idris did not care about the king's threat, and went on to read about the king's mother as to the verses of the Koran. The king was very pleased with the healing of his mother, and he took him as a friend to resort to when adversity, and it was said that he was overly impressed by the offer of half his king. Did not accept - of course - Sheikh Idris so generous offer. On the contrary, he has set up four shelters in his village, home to all those who are out of the King's authority and who are being chased by the authorities for crimes they have been accused of committing. Workers have been able to extend security and order now when they know that this habit is no longer practiced in the country!

Of the work of Sheikh Idris (the most legal) is to accompany the convicted and convicted of judicial rulings for the release or commutation of sentences.

Like other righteous parents of Sudan, people have been credited with the ability to bring rain, although the capabilities of Sheikh Idris in this aspect is not supported by facts. . .

Source: Facebook account Yasir Yassin

Yasir Yassin

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