The Meaning and Use of Sudanese Proverbs
2.5 God and religious life
Religion as part of the Sudanese cultural system is an important element that influences Sudanese personalities and the word religious is frequently used to describe Sudanese character. People use some phrases from the Quran as proverbs. Al-Suyuti (1983) has already mentioned that the wide circulation of religious sayings among the people has given them the characteristics of proverbial wisdom.
Many of the Prophet’s sayings are used as proverbs as well. Al-Gharawi has dealt with the Prophetic proverbs in detailed comments in his work, The Prophetic Proverbs (1981).
People believe in Allah or God as the one creator of the world and life provider for people and all things. Therefore, He arranges death, life and means of living, so no matter how many children parents have, Allah will look after them and no one needs to worry about how to arrange their living. Business, daily behaviour, relationships between individuals and the society are governed by religious rules.
Religion gives great comfort in Sudanese life. Trust in God and praising God are essential rules for living a comfortable satisfactory life. The following proverbs illustrate this belief:
0N. ً4I@R ٌOَK 4' oا
Allah ma shagga h'ankan d'aia'u
God never made a mouth and left it (88)
This proverb is an expression of belief that God provides means of living for needy people and never blocks their source of livelihood. It is used to console the poor not to worry about their difficulties in staying alive, especially when they have a new baby in the family. It might also act as a green light for parents to have as many children as they want, as they believe that God will look after them.
People in Sudan believe that man has only to think about his personal matters and God will arrange for them to be fulfilled. They use the following proverb to express this value:
,3LVVVVVVVVVA+ا GVVVVVVVVVH ب,VVVVVVVVV+او ,VVVVVVVVVIPA+ا GVVVVVVVVVH LVVVVVVVVV;N+ا Al-a'abd fi al-tafkeer wa al-rab fi al-tadbeer
Man has only to think and God will care of him (89)
0VVVVVVVVV3E9ذ oا ,VVVVVVVVVPb 0VVVVVVVVV3EN3 ,VVVVVVVVVa+ا
Al-garra ba'iyoabu ghafar Allah dinubu
He who confesses his faults, God will forgive his sins (90)
The above proverb is used to encourage people to repent or to turn from sin.
\ VVVVVVVVV]H Z9:VVVVVVVVV+43 فا,AVVVVVVVVVXhا Al-ia'traf bil danbi fad’ila
Confessing one's guilt is a virtue (96)
This proverb comments that the person who confesses is brave and honest, and will learn from his mistake instead of denying and persisting in his guilt.
)I9LVVVVVVVVVV2زY )D,IVVVVVVVVVVK ن{
lain shakartum lazedanakum.
If you thank me, I will give you more (93)
Derived from the Quran, Surah 14, ‘Ibrahim, verse 7, which reads:
"
L2LU+ G3ا:X نإ )D,Pَآ B+و )ُIَ9َL2زY )ُD,َIَK B+ )ُIُ3َر نذ>D ذإو
"
“And [remember] when your Lord proclaimed, ‘If you are grateful, I will surely increase you [in favour]; but if you deny, indeed, My punishment is severe’.”
This is a Quranic verse, but people use it as a proverb to teach and to comfort. People are content with a very simple life and limited resources as they believe if they praise what they have, God will give them more. It is common to hear women saying to each other:
‘God said Oh man if you praised my little giving, I will provide you with more’. Illiterate people in particular sometimes relate traditional sayings to the Quran or the Prophet's sayings.
2LVVVVV+ا GVVVVVH ا,VVVVVآإ h La ikraha fi al-dean.
There is no compulsion in religion (94)
Originally derived from the Quran, Surah 2, Al Baqara, verse 256 which reads:
"ٌِkَ[+ا َِ' ُLKٌُ,+ا ٌََ;ٌَD LَM ِ2ٌِL+ا kِH َاَ,آِإ h ..."
“There shall be no compulsion in [acceptance of] the religion”.) (Also in Adam and Tum No. 1231 P. 148)
This proverb means that religion or belief is a private matter. People use it to encourage people to leave others to choose what they think is good for them.
O2LVVVVq 'yVVVV5+ا Al-mu'min s'iddeeg
The believer is trustful of others (97)
The extreme importance of trusting others is emphasised in Sudanese culture. However, the more the economic and political situation gets worse, the less trustful of others people become.
ءEVVVVVVVVW+43 ,VVVVVVVV*J+ا oا ZVVVVVVVV`2 h La yuh'ib Allah al-jahr bil sua.
Allah does not like evil to be uttered in public (102) (Derived from the Quran, Surah 4, An-Nisa’ verse 148)
This proverb warns people against declaring their mistakes publicly.
TVVVVVVAa+ا VVVVVV' LVVVVVVKأ 0VVVVVV@AP+ا Al-fitnah ashadda min al-qatl
Causing discord is worse than killing (91)
(Derived from the Quran: Surah 2, Al-Baqarah, verse 191; which reads:
''... TAa+ا ' ٌُLَKَأ \@AP+او ...''… and fitnah is worse than killing”. Verse 217 in the same chapter reads:
“ٌِTAِa+ا َِ' ُ,َ;آَأ ُ\َ@AِP+اَو .." “And fitnah is greater than killing …” Among the meanings of fitnah are disbelief, discord, dissension, civil strife, persecution, oppression, injustice, seduction, trial and torment.)
Since strong relationships are one of the main characteristics of Sudanese social structure, deliberate provocation of discord is strongly disapproved of, as this proverb makes clear.
)*VVVVVVVWP9>3 4VVVVVVV' او,VVVVVVV[2 kAVVVVVVVR مEVVVVVVVa3 4VVVVVVV' oا ,VVVVVVV[2 h
la yaghear Allah ma bi qawm h’ata yigheero ma bi anfusihim Allah never changes the grace He hath bestowed on people until they first change that which is in their hearts (104)
(Derived from the Quran, Surah 8, “Al-Anfal, verse 53”) , which reads:
" م او,VVVVV[2 kAVVVVR مEVVVVM kVVVV X 4VVVV*5N9أ)*VVVVVVVVVVVVWP9>3 ا \VVVV5N9 ا,VVVV[' =VVVV2 )VVVV+ oا ن4VVVV3 =VVVV+ذ "
dalika ban Allah lam yaku mughearan nia’matan ana'mha a'la qawmin h’ata yighero ma bi anfsihim
This proverb is used to pass judgement, commenting that people will never improve their life without changing their attitude and their intentions.
ت4@+43 ُل45XYا
al-a'malu bil-niyyat
Deeds are by good intention (104)
Both God and people judge deeds by intentions; if you have good intentions, people should judge you by them when you do anything. People use this proverb to emphasise the fact that what you do by mistake is unintentional, but your deeds are intentional.
,lاEn+ا ,;" ' ,Aآ43 oا L;ُX 4'
Ma a'ubid Allah biakthar min jabr al-khawatir
Allah has not been worshiped with anything better than comforting people (106) Although there are many different ways to worship God, the best one is through
consoling and helping the needy. People use this proverb to encourage the powerful and wealthy to help the poor and advise all people to be considerate to each other.
0VVVVVVVVVA;M,+ VVVVVVVVVK يEVVVVVVVVVW;+او 0VVVVVVVVVA;M,+ _5VVVVVVVVV7 يEVVVVVVVVVW;+ا
Al-bisawi sameh' leragabto wa al-bisawi shean leragabto The good that one does is for him just as the bad is (44)
Regardless of one’s relationship with God or people, this proverb expresses the point that if you do good things your reward will be good and if you behave in evil ways you will reap what you sow. It is used as a warning against evildoing. The meaning of this proverb is derived from the Quran Sura 4, Al-nisaa, verse 123, which reads:
"...ا,Q9 hَو ً4+َو oا نوُد ِ' ُ0َ+ LِJَ2 hَو 0ِ3 tJُ2 ًاEُ7 Tْ5َNَ2 َ'َو "
Menn ya’mal suwan yujeza bihi wala yajid lahu minn dooni Allah walean wala nas’eera
“… Whoever does a wrong will be recompensed for it, and he will not find besides Allah a protector or a helper”
And in the same Sura, verse 124 reads:
"ًا,ِaَ9 َنEُ5ً ْvُ2 َhَو َ\ٌ@َJ+ا َنEُ ُFLَ2 َ=ِBَ+وُ>َH ُُُُِ'yُ' َEُهَو kَ&9ُأ وَأ ٍ,َآَذ ِ' ِ8َ`ِ َQ+ا َِ' Tَ5ْNَ2 َ'َو"
“And whoever does righteous deeds, whether male or female, while being a believer, they will enter Paradise and will not be wronged, [even as much as] the speck on a date seed”.
ج,VVVH )VVVه TVVVI+
Likuli hamin faraj
From every setback there is a way out (107)
The point of this proverb is that there is an end to every trouble. People use it to comfort each other in bad times.
ى,VVVVFأ رزو ةرزاو رtVVVD h
La tazir waziratan wizr ukhra
No troubled person should bear the troubles of another (98) (Derived from the Quran, Surah 53, “An-Najm, verse 38”, which reads:
" ى,Fُأ رزو ةرزاو رtD hأ"
wala tazr waziratan wizr ukhra;
Also, Surah 6 "Al-An'am, verse 164, which reads:
"ى,VVVVFأ رزو ةرزاو رtVVVVD hأ
wa la tazr waziratan wizr ukhra
(Also in Adam and Tum, No. 1241 P 149)
This means that each person will face the consequences of his behaviour as no one will be punished on behalf of another. This proverb is used to teach that when a person does something wrong, he should not blame other people or expect anyone else to bear the consequences with him.
ج,VVVVR |2,VVVV5+ا kVVVV X rVVVV+
Laysa a'la al-maread' h'araj
There is no criticism of a sick person (110)
This proverb advises that people should not blame a sick person for being incapable of doing things. Islam does not hold a sick person responsible. This proverb is used to comfort sick people that they are not being blamed for their defect.
,VVVVVb \;VVVVVQ' 0VVVVV X 8VVVVV94ه 0A;VVVVVQ' ف4VVVVVK VVVVV'
Mann shaf mus'ebtu hanat a'liyhu mus'eabat ghayru
He who sees others’ misfortune finds his own disaster lighter (111)
This proverb comments that as much as you feel that you have heavy burdens, someone else has more difficulties than you. People use this proverb to counsel people not to let themselves be overcome by difficulties.
شEVVV`A3 4VVV' =VVVMزر ,VVVb شEVVVRE+ا ى,VVV" ى,VVVJD ن4VVVآ Kan tajri jari al-wuhosh ghear rizqak ma bthush
Even if you run around like wild animals you will never earn more than the fortune you are destined for (112)
To explain this proverb, one of my informants said to me:
Allah arranges poverty and wealth. You can work all day, but you cannot gain more than what was already arranged by Allah. You know how many children I have and how many dependants I look after? It is true that they do not work, either because they are still young or very old. I work to look after them, but I am only a means to gain their sustenance.
People use this proverb either to discourage a person from working more than usual or to console one, advising not to regret a hard life.
Another informant who was listening to the previous one said: '' This does not mean that people become lazy and do not work hard. Arabs say:
9hا I7 اذإ ,b ZQ@3 = P+ا ك,`D ن4W
Ida sakana al-insann tah'arak al-fulkk bi nas'eeb ghayrihi
If one subsides (calms down), his orbit moves with others’ fate (835)
This proverb comments that if you become lazy and do not work Allah will give to the ones who try to help themselves.
,nُ' 4' ,Wُ' مLa+ا
Al-gadam mussiyear ma mukhiyear
The foot has no power of free choice (113)
The point of this proverb is that man has no power to choose his movements or the type of his life as God has already arranged everything for him. It is used to comfort a person when he faces misfortune, saying that what has happened is out of his hands.
ء او ءأ أوءأ
Anta tasha wa ana asha wa Allah yafa'l ma yasha I wish and you wish, but God does His will (116)
People use this proverb to comfort each other, urging not to feel sorrow about what they cannot achieve. It states that God is the doer of everything. It is used as a comfort when matters go against people's plans.
GVVVVn+اoا ر4VVVVVVVVVAFإ 4VVVVVVVVV5H ر
Al-khiyeer fima ikhtarhu Allah
The best for us is what God chooses for us (118)
This proverb advises that anything arranged for man by God is for his benefit. People use it to comfort a person who is in a crisis, meaning that he cannot do anything to avoid what has happened.
كز4VVVVVJR ZVVVVVJ3 =VVVVV+4AM ب4VVVVV" ن4VVVVVآ oا Allah kan jabb katalak bijeeb h'ajjazak
If God brings your murderer, He will bring your defender (119)
This proverb is about human solidarity. It consoles that you will never be alone in
difficult situations because you will find supporters. It is used when someone desperately
needs support and feels that there is no hope or help and suddenly finds help.
\MLVVVq VVV' ل4VVV' }VVVaA9 ا 4VVV'
Ma intaqas'a malun minn s'adaqa Alms do not diminish wealth (120)
This proverb is used to encourage people to give to the poor without considering giving as a loss of wealth.
LVVVVV2Yا GVVVVVP+ا VVVVV' ب,VVVVVMأ LVVVVVW+ا LVVVVV@N+ا
Al-a'indd al-siyead agrab min al-fi al-iyead
What is in God's hand is nearer to you than what you have in your hands (121) This proverb is widely used in the Sudan, especially by poor women. People use it to comfort each other not to lose hope that they might be blessed by wealth some day.
ناtVVVVV5+ا GVVVVVH حو,VVVVV3 4VVVVV' ناtVVVVVa+ا GVVVVVH حا,VVVVV+ا Al-rah fi el-gizan, ma broah fi el-mizanan
That which is lost in the deserts' sand will not be lost on the scales (on Judgement Day) (122)
This proverb means that anything you lose now because of human injustice, you should not consider as a great loss, as God will pay it back to you on Judgement Day. People use it to warn against being discouraged by injustice, as people will face justice later.
VVVVVV;5+ا غ%VVVVVV;+ا hإ لEVVVVVV7,+ا kVVVVVV X 4VVVVV'
M a'la al- rasool ila al balagh al mubean
The duty of the prophet is only to convey the message (124) Derived from the Quran, Surah 5, “Al-Ma’dah, verse 99”
)Un+ا ' caD قزِ,+ا GH 45+ا
Al-mafi al-riziq taqa' min al-khashum
What is not your fate will drop from your mouth (125)
This proverb implies that anything you get in your life has already being arranged by God, even your food. It is used to comfort people when they lose fortune or wealth.
oا kVVVVVV X قز,VVVVVV+ا Al-riziq a'la Allah
God bestows livelihood (126)
This proverb is in common use in Sudanese daily life, for people to comfort each other when they do not want to complain about difficult economic situations. Businesspersons who are trading in the same kind of goods might also use this proverb, as they believe many people trading the same goods will not affect the market.
0VVVVVVV+t' oا ,VVVVVVV[+ ىEIVVVVVVVU+ا
Al-shakwa lighiyear Allah madala
Complaining to any one other than God is humiliation (127)
This proverb counsels that one should not express his sadness to anybody, as he might not find suitable comfort, or people might even hurt him by the way they deal with his sorrow. People use this proverb to discourage each other from complaining to ones who do not help them.
د4VVVVVV;X ر4VVVVVVQAF{ا Al-ikhtis'ar a'ibada Frugality is worship (128)
This is a classical proverb used by ordinary Sudanese without any changes. It describes economising as a kind of devotion, as it is praised by God and tradition. Squandering is discouraged by religion and culture. This proverb is used to encourage people to avoid waste and to be moderate in their living. Any person can quote this proverb when appropriate, regardless of age.
LVVVVVVVVVf4aN+ا GVVVVVVVVVH LVVVVVVVVfاEP+ا Al-fawaid fi al-al-a'qaid
The benefit is in the belief (129)
This proverb comments that unless you believe in a thing it will not benefit you. For example, if you do not believe that a given medicine will cure you, it is better not to take it, as it will not cure you. This proverb is used to encourage people not to hesitate in such matters.
,Q;+ا Gٍ5َX رLa+ا ء4" اذإ
Ida jaa al-qaddar a'amiy al-bas'ar If fate comes, it blinds the vision (130)
One can describe the majority of Sudanese as fatalists. They believe that most of what occurs in their life is out of their hands because Allah (God) arranged it even before their creation. Therefore, there is always a cautious question whether people have free will to plan for their lives or not. Bearing this idea in mind, people always apologize for making unavoidable mistakes using this proverb. One might use it directly to justify his mistake, or others might quote it to console a person for a fault.
=`VVVV]2 TVVVV"Yاو =VVVV*@2 TVVVV'Yا
Al-amal yanhik wa al-ajal yad'h'ak
Hope fatigues you and death laughs at you! (131)
This proverb comments ironically that you keep hoping in your life and work hard to achieve your goals or to make your wishes come true until you get tired. At the same time, death is laughing at you for it knows that you will not live to achieve what you are hoping for. It is clear that the words ‘fatigue’ and ‘laugh’ here are used as metaphors.
This proverb might be used to draw a person’s attention to the fact that he should prepare for the day after.
0VVVV52اد 4VVVV' 49LVVVV+ا
Al-duniya ma daima
The world is impermanent (133)
This proverb expresses an outlook, emphasising the fact that nothing will last forever and all people are subject to death.
,ِFz 0+ jK Tُآ
Kulu shayi layhu akhir Everything has an end (134)
This is used to console a sad person who has lost a dear one that all of us will eventually die.
ب4VVVVVVJR oا VVVVVV3و 4VVVVVV*@3 rVVVVVV+ 4VVVVVV*9~H مEVVVVVV v5+ا ةEVVVVVVXد OVVVVVVDإ
Itaqi da'wat al-mat’elum fainha liysa beanha wa bean Allah h'jab
Avoid bringing on yourself the complaint of one you have wronged, as there is no separation between him and God (135)
The proverb assures us that God is against all injustice. If you did wrong to an innocent person and he complains against you, God will respond to him. Therefore, you have to avoid hurting people.
=VVVVV X مEVVVVV2و =VVVVV+ مEVVVVV2
Yawm leak wa yawm a'leak
One day is for you, and another is against you (136)
The point of this proverb is that life changes between happiness and sadness. People use it for social control in a situation when a person uses his power against the poor, to remind him that his power will not last long and he might be in the same situation one day.