The revolt raised by the so-called Dervish proved to be of a very serious nature.
This man, Mohammed Ahmed, was born near the Island of Argo, in Dongola, and was of a poor and obscure family, but who claimed to be "Ashraf," or descendants of the "Prophet." Their claims to this dignity, however, were not inquired into or acknowledged by any one. In general he was known as a Dongolawi. His father was an ordinary fiki, or religious teacher, and had given him his early instruction in reading the Kuran and in writing, and when still a child had taken him to Khartum; but he himself had died on his journey, near Kerreri, and here his son subsequently erected a tomb to him, known as the "Kubbet es Sayed Abdullahi" (the dome of Sayed Abdullahi).
Young Mohammed Ahmed was now left entirely to his own resources. He studied assiduously, and, being of a deeply religious disposition, he became a great favourite with his master, who taught him to learn the Kuran by heart, and gave him his early instruction in theology; he subsequently went to Berber, and became the pupil of the well-known Mohammed el Kheir (formerly Mohammed ed Dekkeir), who completed his religious education. He remained for several years in Berber continually studying, and his unassuming nature, intelligence, and religious zeal made him a great favourite with his instructors. When he arrived at manhood he quitted Berber and went to Khartum, where he became a disciple of the celebrated and highly revered Sheikh Mohammed Sherif, whose father, Nur ed Dayem, and grandfather, Et Tayeb, had been the principal exponents of the Sammania Tarika, or doctrine.
The meaning of the word "tarika" is literally "way"; hence "Sheikh et Tarika" signifies "the guide to the way." The duties of these holy personages consist in writing a certain number of prayers and texts of the Prophet, which the devotees are called upon to repeat a certain number of times, and thus facilitate the "way" to those heavenly mansions which are the goal of all true believers. The Sheikhs et Tarika are therefore exponents of various doctrines, and each one bears the name of the original founder of the order; such as the "Khatmia," the "Khadria," the "Tegania," the "Sammania," etc. They are held in high respect by their disciples, who are their most devoted and obedient adherents.
Mohammed Ahmed soon showed himself a most zealous and ardent supporter of the Sammania tarika, and became very devoted to its head, Sheikh Mohammed Sherif. He now went to live on the Island of Abba, on the White Nile, near Kawa, surrounded by several devoted disciples. They earned a livelihood by cultivating the lands, and received frequent gifts from religious persons who passed up or down the Nile. Mohammed Ahmed's grand-uncle, Mohammed Sharfi, had resided on the island for some years, and the young zealot had married his daughter. His two brothers, Mohammed and Hamed, also lived there, drove a good trade in boat-building, and supported the young fiki, who had hollowed out for himself a cave in the mud bank, and lived here in almost entire seclusion, fasting often for days, and occasionally paying a visit to the head of the order to assure him of his devotion and obedience.
One day it fell out that Mohammed Sherif, as is the custom on such occasions, had gathered together his Sheikhs and disciples to celebrate the feast of the circumcision of his sons; he had also given out that his guests might amuse themselves by singing and dancing as they liked, and that as such feasts were occasions of rejoicing, he would pardon, in God's name, any sins that might be committed during the festivities which were contrary to the religious law. But the godly fiki, Mohammed Ahmed, pointed out to his friends that singing, dancing, and playing were transgressions against the laws of God, and that no man, be he even Sheikh et Tarika, could forgive such sins. These views reached the ears of Mohammed Sherif, who, entirely disagreeing with Mohammed Ahmed's arguments, and being withal very angry at this assumption on the part of his disciple, called on him to justify himself. Consequently Mohammed Ahmed, in the presence of all the inferior Sheikhs and fikis, came in the most humble manner before Mohammed Sherif and besought his forgiveness. Sherif, however, abused him roundly, called him a traitor and a sedition-monger who had broken his vow of obedience and fidelity, and ignominiously struck him off the list of disciples of the Sammania order.
Thoroughly humbled and subdued, Mohammed Ahmed now went to one of his relatives and asked him to make a sheba;[3] and with this on his neck, and his head besprinkled with ashes, he again returned in deep repentance to Mohammed Sherif, begging his forgiveness. The latter, however, utterly refused to have anything further to say to him, and, in despair, Mohammed Ahmed returned to his family in Abba. He held the founders of the Sammania order, Sheikhs Nur ed Dayem and et Tayeb, in the greatest respect, and to be removed with ignominy from his beloved tarika was a disgrace too hard to be borne. Shortly afterwards Mohammed Sherif happened to be in the neighbourhood, and again Mohammed Ahmed appeared before him in the sheba and ashes, and once more implored forgiveness. "Be off, you traitor!" shouted Mohammed Sherif. "Get away, you wretched Dongolawi, who fears not God and opposes his master and teacher! You have verified the words of the saying, 'Ed Dongolawi Shaitan mugalled bigild el insan' [The Dongolawi is the devil in the skin of a man]. By your words you try to spread dissension amongst the people. Be off with you! I shall never forgive you!"
Kneeling in silence, his head bowed low, Mohammed Ahmed listened to these scathing words; then, rising, he went sadly away. Tears streamed down his cheeks; but they were not now tears of repentance. Rage and anger burned within him, and these feelings were heightened by the knowledge of his powerlessness to do anything by which to wipe out this disgrace and insult. Boiling over with indignation, he returned to his home and announced to his faithful disciples that he had been finally abandoned by Mohammed Sherif, and that he now intended to apply to Sheikh el Koreishi, who lived near Mesallamia, to receive him into his order. This Sheikh had succeeded the holy Sheikh et Tayeb, the grandfather of Mohammed Sherif, and was one of those authorised to maintain and teach the Sammania doctrines as he considered right; and on this account there was considerable jealousy between him and Mohammed Sherif.
In due time Sheikh el Koreishi's reply was received, saying that he would accept him gladly. Mohammed Ahmed and his disciples now made all preparations to proceed to Mesallamia, and were on the point of starting, when a message was received from Mohammed Sherif, directing him to appear before him, when he would give him a full pardon, and permit him to resume his old functions; but to this Mohammed Ahmed sent back a dignified answer that he felt perfectly innocent of any crime, and sought no forgiveness from him; and that moreover he had no desire to lower him in the eyes of the world by bringing about a meeting between him and "a wretched Dongolawi."
Sheikh Koreishi now received him with open arms; and the incident between the godly but cunning Mohammed Ahmed and his late spiritual guide spread far and wide in the Sudan. That an inferior in a religious order should have refused the forgiveness of his superior was an unheard-of proceeding; but Mohammed Ahmed did not hesitate now to proclaim openly that he had left his late superior because he could no longer have any respect for a master who acted contrary to the religious law. And in this way he secured an immense amount of public sympathy, which brought his name prominently forward, and added considerably to his prestige. Even in distant Darfur the matter was the principal topic of conversation, and his refusal to accept forgiveness made him the hero of the hour.