The Isaaq Sultanate or clan group originated roughly around the fourteenth century with the arrival of Sheikh Isaq, the founder of the Isaaq Somali people, from the Arabian Peninsula. Sheikh Isaq settled in the northeast coast of Somalia at the town of Mait. Today Shiekh Isaq’s domed tomb is still venerated. ref> (Lewis 2002, 22-23) Lewis, Ioan M. 2002. A Modern History of the Somali: Nation and State in the Horn of Africa. Athens: Ohio University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/KHB7VSJK/collection [1] (Lewis 2008, 1-2) Lewis, Ioan M. 2008. Understanding Somalia and Somaliland: Culture, History, Society. New York, Columbia University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Understanding%20Somalia/titleCreatorYear/items/7J425GTZ/item-list [2] (Albaharna et. al. 1986, 88) Albaharna, Husain M. 1986. The Legal Status of the Arabian Gulf States: A Study of Their Treaty Relations and Their International Problems. Manchester: Manchester University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/G6NP7HE4/collection §REF§
[1]: The Isaaq Sultanate was a Sunni Islamic clan who practiced Sha afi Islamic law.
[2]: By the late nineteenth century, the Isaaq Sultanate was absorbed into British Somaliland officially ending the sultanate.
| British Somaliland |
| Succeeding: Habr Yunis (so_habr_yunis) [None] |
| Year Range | Isaaq Sultanate (so_isaaq_sultanate) was in: |
|---|
The following quote does not give an exact date of the origin of the Isaaq Sultanate but gives an approximation. “But the first major impetus to Somali migration which tradition records is the arrival from Arabia of Sheikh Isma’il Jabarti about the tenth or eleventh century and the expansion of his descendants, the Darod clans, from their early seat in the north-east corner of Somaliland. This cannot be dated with certainty, but the period suggested here accords well with the sequence of subsequent events. It was followed perhaps some two centuries later by the arrival from Arabia or Sheikh Isaq, founder of the Isaq Somali, who settled to the west of the Darod at Mait where his domed tomb stands today, and who like his predecessor Darod, married with the local Dir Somali.” [1] “This statement demonstrated [that the United Kingdom] did not regard the tribes of Somaliland, with which it had concluded the Agreements in 1886, as sovereign, or even as part-sovereign, entities which could be recognised as persons in international law but that it considered them as no more than subjects of the British Crown.” [2]
[1]: (Lewis 2002, 22-23) Lewis, Ioan M. 2002. A Modern History of the Somali: Nation and State in the Horn of Africa. Athens: Ohio University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/KHB7VSJK/collection
[2]: (Albaharna et. al. 1986, 88) Albaharna, Husain M. 1986. The Legal Status of the Arabian Gulf States: A Study of Their Treaty Relations and Their International Problems. Manchester: Manchester University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/G6NP7HE4/collection
“This statement demonstrated [that the United Kingdom] did not regard the tribes of Somaliland, with which it had concluded the Agreements in 1886, as sovereign, or even as part-sovereign, entities which could be recognised as persons in international law but that it considered them as no more than subjects of the British Crown.” [1]
[1]: (Albaharna et. al. 1986, 88) Albaharna, Husain M. 1986. The Legal Status of the Arabian Gulf States: A Study of Their Treaty Relations and Their International Problems. Manchester: Manchester University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/G6NP7HE4/collection
It is important to note, that while Habr Yunis was part of the Isaaq Sultanate, it did however break from Isaaq in the mid-nineteenth century along with Habr Awal and Habr Jeclo due to internal conflict and disputes regarding trade routes. “The key figure among the Somalis in this affair was Haji Shirmarke Ali Salih (d.1861) who had begun his long and remarkable career as the friend and unofficial agent of the British by rescuing the survivors of the Mary Ann in 1825 […] The fact that Leigh’s 1838 journal fails to mention him may mean that he had temporarily lost influence in Berbera and was concentrating his activities upon Zeila, of which he was to become governor (for the Turkish Empire)in about 1843. But even after this Shirmarke was deeply involved in Berbera affairs intervening in disputes among the lineages of the Habr Awal clan section for supremacy in the port. Shirmarke himself claimed direct decent from the founder of the great Isaq clan group and was the dominant political figure (although not the titular hereditary leader) of the Habr Yunis (Girhajis) clan. By the time of Burton’s expedition, all the Awal had come to dislike Shirmarke, it seems. This was probably because he had tried to make Zeila rather than Berbera the main outlet for the Harar caravan trade.” [1]
[1]: (Bridges 1986, 682-683) Bridges, Roy. 1986. ‘The Visit of Frederick Forbes to the Somali Coast in 1833.’ The International Journal of African Historical Studies. Vol. 19:4. Pp 679-691. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/G3PNH843/collection
“Access to asraar (sacred mysteries) was commonly associated with the saints’ ability, however rudimentary, to read and write Arabic. With these gifts, the saints were enabled not only to perceive the forces of the supernatural world but also, in a limited sense, to control them.” [1] “The language is Cushitic, and is related (as are, of course, the Somalis themselves) to Arabic…” [2]
[1]: (Cassanelli 1982, 124) Cassanelli, Lee. V. 1982. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/TKPH7Z89/library
[2]: (Irons 2013, 3) Irons, Roy. 2013. Churchill and the Mad Mullah of Somaliland: Betrayal and Redemption 1899-1921. Barnsley: Pen and Sword Military. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/R4RVAR38/collection
“Access to asraar (sacred mysteries) was commonly associated with the saints’ ability, however rudimentary, to read and write Arabic. With these gifts, the saints were enabled not only to perceive the forces of the supernatural world but also, in a limited sense, to control them.” [1] “The language is Cushitic, and is related (as are, of course, the Somalis themselves) to Arabic…” [2]
[1]: (Cassanelli 1982, 124) Cassanelli, Lee. V. 1982. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/TKPH7Z89/library
[2]: (Irons 2013, 3) Irons, Roy. 2013. Churchill and the Mad Mullah of Somaliland: Betrayal and Redemption 1899-1921. Barnsley: Pen and Sword Military. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/R4RVAR38/collection
“With a long tradition of trading connections to the Arabian Peninsula, the Somalis were converted to Islam at an early date[...].” [1]
[1]: (Lewis 2008, 1-2) Lewis, Ioan M. 2008. Understanding Somalia and Somaliland: Culture, History, Society. New York, Columbia University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Understanding%20Somalia/titleCreatorYear/items/7J425GTZ/item-list
“With a long tradition of trading connections to the Arabian Peninsula, the Somalis were converted to Islam at an early date[...].” [1]
[1]: (Lewis 2008, 1-2) Lewis, Ioan M. 2008. Understanding Somalia and Somaliland: Culture, History, Society. New York, Columbia University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Understanding%20Somalia/titleCreatorYear/items/7J425GTZ/item-list
The following quote suggests that Islamic judges were likely present. “With a long tradition of trading connections to the Arabian Peninsula, the Somalis were converted to Islam at an early date and remain staunch Muslims (Sunnis, of the Sha afi School of Law).” [1]
[1]: (Lewis 2008, 1-2) Lewis, Ioan M. 2008. Understanding Somalia and Somaliland: Culture, History, Society. New York, Columbia University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Understanding%20Somalia/titleCreatorYear/items/7J425GTZ/item-list
Sha afi Law. “With a long tradition of trading connections to the Arabian Peninsula, the Somalis were converted to Islam at an early date and remain staunch Muslims (Sunnis, of the Sha afi School of Law).” [1]
[1]: (Lewis 2008, 1-2) Lewis, Ioan M. 2008. Understanding Somalia and Somaliland: Culture, History, Society. New York, Columbia University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Understanding%20Somalia/titleCreatorYear/items/7J425GTZ/item-list
The following quote suggests that Islamic courts were likely present. “With a long tradition of trading connections to the Arabian Peninsula, the Somalis were converted to Islam at an early date and remain staunch Muslims (Sunnis, of the Sha afi School of Law).” [1]
[1]: (Lewis 2008, 1-2) Lewis, Ioan M. 2008. Understanding Somalia and Somaliland: Culture, History, Society. New York, Columbia University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Understanding%20Somalia/titleCreatorYear/items/7J425GTZ/item-list
The following quote suggests that mosques were likely present. “With a long tradition of trading connections to the Arabian Peninsula, the Somalis were converted to Islam at an early date and remain staunch Muslims (Sunnis, of the Sha afi School of Law).” [1]
[1]: (Lewis 2008, 1-2) Lewis, Ioan M. 2008. Understanding Somalia and Somaliland: Culture, History, Society. New York, Columbia University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Understanding%20Somalia/titleCreatorYear/items/7J425GTZ/item-list
Domed tomb of Sheikh Isaq founder of the Isaaq Somali people. “But the first major impetus to Somali migration which tradition records is the arrival from Arabia of Sheikh Isma’il Jabarti about the tenth or eleventh century and the expansion of his descendants, the Darod clans, from their early seat in the north-east corner of Somaliland. This cannot be dated with certainty, but the period suggested here accords well with the sequence of subsequent events. It was followed perhaps some two centuries later by the arrival from Arabia or Sheikh Isaq, founder of the Isaq Somali, who settled to the west of the Darod at Mait where his domed tomb stands today, and who like his predecessor Darod, married with the local Dir Somali.” [1]
[1]: (Lewis 2002, 22-23) Lewis, Ioan M. 2002. A Modern History of the Somali: Nation and State in the Horn of Africa. Athens: Ohio University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/KHB7VSJK/collection
Mait was the port town of the Isaaq. “It was followed perhaps some two centuries later by the arrival from Arabia or Sheikh Isaq, founder of the Isaq Somali, who settled to the west of the Darod at Mait where his domed tomb stands today, and who like his predecessor Darod, married with the local Dir Somali.” [1]
[1]: (Lewis 2002, 22-23) Lewis, Ioan M. 2002. A Modern History of the Somali: Nation and State in the Horn of Africa. Athens: Ohio University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/KHB7VSJK/collection
Ceremonial site and burial site. “Saints are historical personalities widely respected and even venerated by Somalis for their personal piety, miraculous works, or contribution to the spread of Islamic learning. Their tombs, which dot the countryside, are frequently the sites of annual religious celebrations held to commemorate the life and work of the deceased saint.” [1]
[1]: (Cassanelli 1982, 120) Cassanelli, Lee. 1982. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Lee/titleCreatorYear/items/TKPH7Z89/item-list
“Saints are historical personalities widely respected and even venerated by Somalis for their personal piety, miraculous works, or contribution to the spread of Islamic learning. Their tombs, which dot the countryside, are frequently the sites of annual religious celebrations held to commemorate the life and work of the deceased saint.” [1]
[1]: (Cassanelli 1982, 120) Cassanelli, Lee. 1982. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Lee/titleCreatorYear/items/TKPH7Z89/item-list
“Saints are historical personalities widely respected and even venerated by Somalis for their personal piety, miraculous works, or contribution to the spread of Islamic learning. Their tombs, which dot the countryside, are frequently the sites of annual religious celebrations held to commemorate the life and work of the deceased saint.” [1]
[1]: (Cassanelli 1982, 120) Cassanelli, Lee. 1982. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Lee/titleCreatorYear/items/TKPH7Z89/item-list
Written Arabic genealogies of Somali lineage were held by Sheikhs. “Only the Shaykhs maintained written Arabic manuscripts that recorded the genealogical connections at the highest levels, among various clan founders.” [1]
[1]: (Cassanelli 1982, 129) Cassanelli, Lee. V. 1982. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/TKPH7Z89/library
Written Arabic genealogies of Somali lineage were held by Sheikhs. “Only the Shaykhs maintained written Arabic manuscripts that recorded the genealogical connections at the highest levels, among various clan founders.” [1]
[1]: (Cassanelli 1982, 129) Cassanelli, Lee. V. 1982. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/TKPH7Z89/library
The Arabic writing system is phonetic. “The first obvious indication of such interest would be that given by the evidence of attempts to write the language, for if different signs were used to designate different sounds there was at least sufficient phonetic interest present to distinguish one speech-sound from another.” [1]
[1]: (Semaan 1968, 6) Semaan, Khalil I. 1968. Linguistics in the Middle Ages: Phonetic Studies in Early Islam. Leiden: Brill Publishing. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Semaan/titleCreatorYear/items/U3W57I6B/item-list
Quran. “A vistor will not venture too far into the countryside before encountering a small circle of children sitting under a tree reciting verses from the Quran with a bearded Shaykh; […]” [1]
[1]: (Cassanelli 1982, 119) Cassanelli, Lee. 1982. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Lee/titleCreatorYear/items/TKPH7Z89/item-list
The following quote suggests that religious literature was likely present. “With a long tradition of trading connections to the Arabian Peninsula, the Somalis were converted to Islam at an early date and remain staunch Muslims (Sunnis, of the Sha afi School of Law).” [1]
[1]: (Lewis 2008, 1-2) Lewis, Ioan M. 2008. Understanding Somalia and Somaliland: Culture, History, Society. New York, Columbia University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Understanding%20Somalia/titleCreatorYear/items/7J425GTZ/item-list
“The twelve months of the Islamic calendar, in order are as follows (1) Muharram; (2) Safar; (3) Rab’I al-Awwal; (4) Rab’i al-Akhir (or al-Thani); (5) Jumada ‘l-Ula; (6) Jumada ‘l-Akhira; (7) Rajab (8) Sha’ban; (9) Ramadan; (10) Shawwal; (11) Dhu’-Qa’da and (12) Dhu ‘l Hijja.” [1]
[1]: (Hanne 2006, 196) Hanne, Eric. 2006. ‘Dates and Calendars’ In Medieval Islamic Civilizations: A-K, Index. By Josef W. Meri. London: Routledge. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Dates%20and%20Calendars/titleCreatorYear/items/8BDKDQRX/item-list
"Islam was unifying element in much of the Indian Ocean, especially on both sides—the east African coast and the Malay world. The east African societies relied on Islam to help create their world since their identity derived not only from commercial links with co-religionists but on specific modes of social and commercial behavior. The Muslim religion gave prescriptions as to everyday conduct. The Koran had specific admonitions on fair practice in the market place. The Koranic injunction to have balance scales led to the appearance of a market inspector called the muhtash whose specific job was to oversee local transactions and check weights and measures among other duties." [1]
[1]: (Rothman 2002: 80) Rothman, Norman C. 2002. “Indian Ocean Trading Links: The Swahili Experience,” Comparative Civilizations Review. Vol 46:6. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Rothman/titleCreatorYear/items/3WJ42ET7/item-list
"Islam was unifying element in much of the Indian Ocean, especially on both sides—the east African coast and the Malay world. The east African societies relied on Islam to help create their world since their identity derived not only from commercial links with co-religionists but on specific modes of social and commercial behavior. The Muslim religion gave prescriptions as to everyday conduct. The Koran had specific admonitions on fair practice in the market place. The Koranic injunction to have balance scales led to the appearance of a market inspector called the muhtash whose specific job was to oversee local transactions and check weights and measures among other duties." [1]
[1]: (Rothman 2002: 80) Rothman, Norman C. 2002. “Indian Ocean Trading Links: The Swahili Experience,” Comparative Civilizations Review. Vol 46:6. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Rothman/titleCreatorYear/items/3WJ42ET7/item-list
Islamic calendar. “The twelve months of the Islamic calendar, in order are as follows (1) Muharram; (2) Safar; (3) Rab’I al-Awwal; (4) Rab’i al-Akhir (or al-Thani); (5) Jumada ‘l-Ula; (6) Jumada ‘l-Akhira; (7) Rajab (8) Sha’ban; (9) Ramadan; (10) Shawwal; (11) Dhu’-Qa’da and (12) Dhu ‘l Hijja.” [1]
[1]: (Hanne 2006, 196) Hanne, Eric. 2006. ‘Dates and Calendars’ In Medieval Islamic Civilizations: A-K, Index. By Josef W. Meri. London: Routledge. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Dates%20and%20Calendars/titleCreatorYear/items/8BDKDQRX/item-list
“Local Somali saints were often associate with the mystical science of astrology. “From these and other accounts it is clear that the religion of the saints was associated in the popular mind with the practices of astrology, divination and magic.” [1]
[1]: (Cassanelli 1982, 187) Cassanelli, Lee. V. 1982. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/TKPH7Z89/library
"Islam was unifying element in much of the Indian Ocean, especially on both sides—the east African coast and the Malay world. The east African societies relied on Islam to help create their world since their identity derived not only from commercial links with co-religionists but on specific modes of social and commercial behavior. The Muslim religion gave prescriptions as to everyday conduct. The Koran had specific admonitions on fair practice in the market place. The Koranic injunction to have balance scales led to the appearance of a market inspector called the muhtash whose specific job was to oversee local transactions and check weights and measures among other duties." [1]
[1]: (Rothman 2002: 80) Rothman, Norman C. 2002. “Indian Ocean Trading Links: The Swahili Experience,” Comparative Civilizations Review. Vol 46:6. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Rothman/titleCreatorYear/items/3WJ42ET7/item-list
"Islam was unifying element in much of the Indian Ocean, especially on both sides—the east African coast and the Malay world. The east African societies relied on Islam to help create their world since their identity derived not only from commercial links with co-religionists but on specific modes of social and commercial behavior. The Muslim religion gave prescriptions as to everyday conduct. The Koran had specific admonitions on fair practice in the market place. The Koranic injunction to have balance scales led to the appearance of a market inspector called the muhtash whose specific job was to oversee local transactions and check weights and measures among other duties." [1]
[1]: (Rothman 2002: 80) Rothman, Norman C. 2002. “Indian Ocean Trading Links: The Swahili Experience,” Comparative Civilizations Review. Vol 46:6. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Rothman/titleCreatorYear/items/3WJ42ET7/item-list