Memoir on the Western or Edoor Tribes, Inhabiting the Somali Coast of N.-E. Africa, with the Southern Branches of the Family of Darrood

 I have made use of the word Edoor to distinguish the descendants of Isaakh from those of his fellow-countryman Darrood, but it may be as well to observe that the western tribes are averse to the appellation, and invariably correct the person who styles them Edoor, by telling him that the Edoor are the Galla tribes. The Mijjertain told me that the Galla family into which Sheikh Isaakh married was called " Durr,"(Dir Misspelled) and from that is derived the namc of "Edoor ;" and the Haber Gerhajis, on the other hand, retaliate by quoting " Darrood " as an offshoot from the same Pagan source. 

Memoir on the Western or Edoor Tribes, Inhabiting the Somali Coast of N.-E. Africa, with the Southern Branches of the Family of Darrood, Resident on the Banks of the Webbe Shebeyli, Commonly Called the River Webbe Author(s): C. J. Cruttenden Source: The Journal of the Royal Geographical Society of London , 1849, Vol. 19 (1849), pp. 49-76

BRAVE BIIMAAL DIR /PORTUGEES ZANZIBAR

 BRAVA. A coastal city in the South founded probably in the 10th century by Arabs or Persians and governed at that time by a council of chiefs. More Arab and Persian immigrants came to Brava, and by the 12th or early 13th century, Somalis from the north were moving in. By the 15th century, Brava rivaled Mogadishu as a center of trade. In 1503, Portuguese seamen captured vessels carrying some of the leaders of Brava and forced them to place the city under Portuguese protec¬ tion. When the leaders repudiated the agreement in 1506, Portuguese ships bombarded the town and looted it. Brava was defeated, and remained under Portu¬ guese domination until the middle of the 17th century, when the Iman of Oman ousted the Portuguese. The city then remained under the nominal control of the Sultans of Oman and Zanzibar until 1888 and was the center of Zanzibari government for the Benadir Coast. In the 17th century, the Tunni Somali arrived in the environs of Brava. Thereafter, they and the descendants of the original Arab and Persian inhabi¬ tants, who had intermarried with Negroid and Somali Bride Wealth 26 groups, constituted the city's permanent inhabitants. In 1840, the city was attacked by the tariqa of Bardera, which found allies among the BimaL In-rebuffing this attack, the Tunni allied themselves with the Geledi, who ruled the hinterland beyond the port. Brava was some¬ thing of a pawn in the later Bimal-Geledi wars, and in 1871 appealed to the Sultan of Zanzibar for protection. In 1875, Egyptian warships appeared at Brava. They withdrew a year later, under pressure from the British, and the Zanzibari increased their force and built a wall around the city. In 1888, the Imperial British East Africa Com¬ pany obtained from the Sultan of Zanzibar a 50-year concession to Brava and the other Benadir ports. Great Britain transferred this concession to Italy in 1889. Brava was administered by the Filonardi Com¬ pany (1893-1896) and the Benadir Company (1898-1905). In 1905, the Italian government purchased the Benadir ports north of the Juba River from the Sultan of Zanzi¬ bar and placed them under direct government control. From its earliest history, Brava was an im¬ portant center of trade, particularly for livestock and ivory exports, and was at one time the most important Benadir port. The merchants of Brava served as middlemen between Arabian, European, and American merchants (mid-1800s) and the peoples of the interior. When the caravan routes became disrupted, when there was a drought, or when the livestock of the area were struck by disease, Brava suffered. All these factors as well as the abolition of slavery and the development of other ports more suitable for ocean-going vessels combined in the late 19th and early 20th centuries to undermine the city's prosperity and led to its decline

BIIMAAL MAXAMED DIR MERKA

 BIMAL. The Bimal are the largest Dir clan-family group. They have occupied the town of Merca and its hinter¬ land since perhaps 1690 when their traditions claim they overthrew the representatives of the Sultan of Ajuran. Predominantly pastoralists, the Bimal from time to time controlled the caravan trade routes to Merca. They also engaged (and continue to engage) in agriculture in the lower Shebelle area. When the im¬ portation of slaves for farming became widespread in the mid-1800s, the Bimal grew rich and powerful, ex¬ changing agricultural products as well as livestock and goods from the interior (ivory, hides, skins, horses, slaves) for imported goods at Merca. The Bimal engaged periodically in wars with the Geledi, their traditional rivals, who controlled the trade routes to Mogadishu and Brava and a great share of the wealth of the Shebelle farming country; the two clans were opponents in the Bardera wars. In this rivalry, the Bimal sought assistance from the Sultan of Zanzibar, who established a garrison at Merca in the 1860s—the only Zanzibari garrison on the coast at the time. In the recurrent Bimal-Geledi wars, the politically cohesive Bimal were largely successful, kill¬ ing at least two powerful Geledi sultans. Italian efforts to abolish slavery and engage in trade were strongly resisted by the Bimal, as well as by sections of the Geledi, both of whom depended on slaves to cultivate their farms and both of whom were engaged in the caravan trade. The Bimals’ resistance to the Italians began in 1896. They besieged an Italian Bio 24 garrison at Merca in 1904, and repeatedly ambushed and attacked Italian-led troops. The Italian administra¬ tion decided to "pacify" the area, but the "Bimal re¬ volt, " which began in 1905, was not crushed until 1908. In their "revolt, " the Bimal gained some as¬ sistance in the way of firearms from Sayyid Mohamed Abdullah Hassan, the Salihiya leader of the jihad in the north. Some of the Salihiya followers in the south broke with the Sayyid in 1908 after he was denounced by the Salihiya leader in Mecca, and the split among the Salihiya undoubtedly worked to the advantage of the Italians in "pacifying" the Bimal. In these battles, the Italians appear to have received some assistance from the Geledi sultan. See HAJI ABDI ABIKAR

BARDHEERER fake land based jihaad GAALO MADOW STORY - banadir coast history

 BARDERA (Tall palm). A town on the Juba River, about 150 miles inland, founded in 1819 as the site of one of 21 Benadir Coast the first jamaha in southern Somalia. The settlement may have been affiliated with the Qadiriya Sufi order, although some authorities feel that its puritanical regu¬ lations point to links with the Ahmadiya. 

The founder of the settlement, Sheikh Ibrahim Hassan Jebro, died shortly after his arrival in Bardera. He was succeeded by Ali Dure. The community outlawed the use of to¬ bacco, abolished frivolous dancing, compelled its women to wear the veil, and condemned the ivory trade. In 1836, the settlement entered a militant phase, first under Sheikh Abiker Aden Durow, then under Sherifs Abdurahman and Ibrahim. The reformers de¬ clared a jihad (holy war) against the "lax" Muslims of the region, and in 1840 sacked the coastal town of Brava. In 1843, Bardera was besieged and destroyed by an alliance of the Tunni of Brava and the Geledi, whose trade in ivory and other products was interrupted by the militant Bardera religionists. In the 1843 war— a vivid event in Somali oral tradition—Bardera found allies among the Bimal, old enemies of the Geledi. Bardera was not reoccupied until the 1860s. Throughout the late 19th century, Bardera was governed by a series of fundamentalist Muslim sheikhs who engaged in sporadic warfare with the Galla inhabi¬ tants of the right bank of the Juba. Bardera's leaders also apparently condoned the attack on the ill-fated von der Decken expedition which ascended the Juba River as far as Bardera in 1865. The remains of the German explorer's boat can still be seen in the rapids above Bardera. Though never openly hostile to the Italian colonizers who arrived in the 1890s, elements of the Bardera community may have collaborated with the der¬ vishes of Sayyid Mohamed Abdullah Hassan. The town is today an important religious settlement.

 BENADIR COAST. The southern coastal area from Itala (Adale) to Kismayu. The area came under the nominal control of the Sultan of Oman in the late 17th century. When the seat of the sultanate was permanently shifted to Zanzibar in 1840, the Benadir Coast fell under the close scrutiny of the Sultan of Zanzibar, from whom Britain and Italy acquired it in 1888-1889. BENADIR COMPANY (1898-1905). This company, the Societa Anonima Commerciale Italiana del Benadir, replaced the Filonardi Company in administering the Italian-controlled ports of the Benadir Coast, after a two-year period of Benadir Cotton 22 direct government control. It, like the Filonardi Com¬ pany, did little to upset the traditional Somali political and social system. The Benadir Company was largely organized by Antonio Cecchi, an avid colonialist who initially hoped to build up agricultural concessions in the Benadir and carry on trade with the Somalis of the interior. After Cecchi was killed in 1896, the company was headed by Ernesto Dulio. It was unable to estab¬ lish any agricultural enterprises and its staff was torn by internal disputes. The threat of Somali uprisings and Ethiopian incursions and a scandal stemming from the continuation of the slave trade and domestic slavery also contributed to the company’s failure. In 1905, the Italian government assumed direct responsibility for the Somali areas. 

BENADIR COTTON. A cotton cloth produced at Mogadishu, Brava, and Merca. The cloth, plain or striped, in red, yellow, blue, and other colors, with a white back¬ ground, is handwoven by men. It is used locally and has been an article of export since the 14th century, if not before

 

Documentary:1940- Yadii Ayaa Beesha Daarood Waxa Ay Maqleen (Sheikh Weyn Ee Direed Aw Buube Ee ilaa 1300 Loo Yiqiin Wali Duula)) Markaasay Hindiseen ama Ka Xadeen Sheekadii Aw Buube- Sheikh Daarood Wuu Duuli Jiray (( Magaciisu Wuxuu ka Yimid)) Taayuur ((Duulaagii Flying Saint))

1889 Kii Ilaa 1969 Qoraayaashii Westernka oo 

Awbube is an ancient town in the Awbare district.[3] It was a center of activity during the Golden Age of the Adal Sultanate.[4][5] Called after its patron Somali Saint and Hero Awbube, known as the "Flying Saint", who was instrumental in the spread of the Islamic faith into the Abyssinian hinterlands, [6] a hero of many early battles which some accounts mention was against the Ethiopian Empire and earlier inhabitants of the region. He was mentioned by name in Futuh al Habasha where the armies would visit his tomb and seek blessings through him and his family in their battles against the Portuguese and Abyssinian armies.[7][8][9]

Shihab al-Din Ahmad mentions the Patron Saint Awbube by name in his famous book Futuh al Habasha. He states:

A huge conical elaborately shaped tomb has been built on top of the grave of the Patron Saint.[11] According to historical accounts, both the celebrated patron Saints Awbare and Awbube hail from the ancient Dir clan family.[12] Both the tombs of the celebrated patron Saints Awbare and Awbube are much frequented and under the protection of the local Gadabuursi Dir clan who dominate the region in which they are buried.[13][14]

Documentary:1940- Yadii Ayaa Beesha Daarood Waxa Ay Maqleen (Sheikh Weyn Ee Direed Aw Buube Ee ilaa 1300 Loo Yiqiin Wali Duula)) Markaasay Hindiseen ama Ka Xadeen Sheekadii Aw Buube-  Sheikh Daarood Wuu Duuli Jiray (( Magaciisu Wuxuu ka Yimid)) Taayuur ((Duulaagii Flying Saint)).

Qorayaashii reer Galbeedka Ee booqday dhulka Daarood -Midwalaba Tagay Bari ma Soo tabin Daarood Duul Duuli Jiray. Sheekada Daarood waa Duulaa 1940dii ilaa 1950dii ayay Daaroodka ka soo qaateen Waliga caankee Direed Sheikh Awbuube oo ilaa qarnigii 1300 la dhihi jiray wuu duuli jiray.

Mida Kale Waa Been Magaca Daarood Waa Magac Kushitig Ah oo Ku Saleeysan -OOD ama kii Ooday oo Waxaa Jira Qabiilka Weyn Ee Muddulood waa kii Mudulka Ooday Iyo Daarood Kii Daarta Ooday Al Daahira ama Al Dayuura iyo Sheekadaas waa sheeko cusub oo Manaqibka Daarood dhawaan lagu daray iyaadoo laga soo eegtay Sheeikh Aw Buube oo Qarnigii 1300 ka hor noolaa.

-------------------------------------------------------------

Dhageeyso Ninkaas, Wuxuu Leeyahay Isaaq waa carab 200 Sano Daarood ka hor  ayuu Ciraaq ka yimid beentiisa. Maxaase ka galay isaga muu abtirsiintiisa hagaajisto. Isaaqoo ay iyagu daaroodku ilaa sheegeen inuu Dir yahay ilaa Guba ayuu sheeko xariirkiisi ku soo daray.

Daarood Ilaa Qamaan Ilaa Harti Dhulbahante Isaaqa Dir beeyku sheegaan. Oo iyaagaa ugu yeeri Jiray, iidoor Isaaq Waa Dir . Dhageeyso Labawajiilinimada Daarood gabeygan::

MAJEERTEEN IYO DAAROOD WAA KUWAAS LABA WAJIILINIMADOODA. DHAGEEYSO NAAGTAA MAJEERTEEN::

Captain H.G.C Swayne R.E. (1895) describes the areas near and around Awbube in the Gadabuursi country, in his book Seventeen Trips Through Somaliland:

https://en.wikipedia.org/wiki/Awbube

DARDAARANKII SHARMAARKE IYO CABDIRISAAQ XAAJI XUSEEN ILAA  MADAXDII SIYAAD BARE --- WAA DIR KALA ILAALIYA KALA DHANTAALA SIIBA SADEXDA WAQOOYI DAGAN QOFWALBA OO DIRKA KOONFUR AYAA KUU SEEGAYA

 

Arab Immigrant theory Never made sense and has been Disproven By DNA NONO of Socalled Shariffs have the J1 Quraish DNA Marker of Arab Genes

 Durther than coincidental. Nor could those customs and traditions be regarded as an acquisition through minimal acculturation, notwithstanding the Somalis’ deep predilection for Arab pedigree, which in ancient times was used as a qualification for the gain of access to the top seat of rulership. One of the most critical literatures on the Arab origin and homogeneity of the Somali people, whose contributors mostly consist of contemporary Somali professors and other distinguished scholars, professor of history, Mohamed Mukhtar comments that the Somalis’ claim for Arab origin “remains enigmatic,” arguing, “One would wonder, in the first instance, how the offspring of just two individual Arabs could become not only the dominant people of the northern part of the peninsula, but also the majority of the whole Somali nation today.”24 However, Mukhtar blames the concerned scholarship and Somali authorities in his retribution that, “Efforts have been made to discourage scholars from studying other Somali themes. Valuable sources for the study of Somalia’s past were ignored, among them, Arabic, Italian, French and German sources.”25ualeh wrote in the opening pages that all the Somali clans come from different Arab immigrants who escaped from persecution in Arabia; their port of entry was Mait and that Issak was the last to arrive – a reason why he (Issak) established himself in Mait town on the coast of Somaliland. Dualeh said: It is widely believed that the Dir was the first to arrive at the Somali coast, followed by the Hawiye and the Darod. The last to arrive was the Issaq clan, whose habitat today is the original point of entry for all the other Somali clans, the present Somaliland. The other Somali clans that preceded them have filled the hinterland, and therefore the Isaq was forced to live at the coastal areas.26 In his argument, the ex-army man turned diplomat points out that the Somali people belong to either one of the five groups of Dir, Issaq, Darod, Hawiye and Digil-Mirifle, all amalgamating into a one Somali tribe which otherwise consist of: “…A confederation of genealogically un-related clans. There are also a number of minority clans. There are no blood-links or other affinity between these five clans, or for that matter between the smaller clans… The commonality is the language and the religion…