INTRODUCTION
Ancient Egypt covers virtually the northeastern region of Africa with a further extension into the Middle East. It was a centre of commerce, where different people and races come all the way to trade their substance in exchange for Egyptian goods such as, grains and other food crops as well as their artistic creations. The Nile river valley being a centre of attraction in ancient Egypt; considering the wealth that tinges its vicinity, experienced series of invasions that was geared toward the total control of the valley.
One of these invasions experienced, was that of Ahmad Gran, which occurred in Ethiopia: a northeastern country situated proxy to the horn of Africa. We cannot discuss this event without having the knowledge of who the invader is and his purpose for invading Ethiopia.
WHO IS AHMAD GRAN
Imam Ahmad Ibn Ibrahim al-Ghazi, also known as Ahmad Gran (the left-handed) by the Ethiopians, was born on the 21st of February 1507near Zeila, a port city located in northwestern Somalia, which was then a part of Adal, a Muslim state tributary to the Christian Ethiopian Solomonic dynasty.
Traditionally, Gran sometimes has been interpreted as being an Arab in Ethiopia; he is most often identified by scholars and historical sources as a native of Somalia.
However, although Somali clans; principally the Habar Magadle Isaaq, the Harti Daarood and the Mareehaan, played a strong role in Gran’s conquest of Abyssinia, these clans went to war not so much as Somalis but Muslims.
Gran married Bati del Wambara, the daughter of Mahfuz, governor of Zeila.
THE RISE OF AHMAD GRAN
When Mahfuz was killed returning from a campaign against the Ethiopian emperor Lebna Dengel in 1517 and Zeila was burnt by the Portuguese, the Adal sultanate lapsed into anarchy, which led to the murder of Sultan Muhammad in 1518 and thereafter five sultans fell in a two-year period.
During this time of intense turmoil in Adal, Ahmad Gran fought and killed the last of the contenders for power and rose to prominence in Harar: a place established by the Meccan Immigrants.
Ahmad Gran’s control of Harar attracted Islamic scholars, Sufi Mystics and Ashraf: family members that claim direct descent from the prophet Muhammad. Gran was greatly influenced by many Islamic scholars arriving from the Arabian Peninsula in the 1490s, preaching to him about JIHAD (Holy War). He used these scholars as the leaders of peasants and nomads that formed his army.
Gran also received support from Muslims outside Adal as well as the Ottomans who had taken over Egypt in 1517, whose interest was to unite the Middle East and gain control of the Red Sea Coasts and Yemen.
Gran, being repulsed by the secular Muslim rule, travelled out into the countryside and began preaching powerful charismatic messages. He proclaimed himself an Imam and began conscripting the Soamlis into his army.
After building an army, Gran returned to the area of Harar and gained the support of the Jihad followers of Amir Mahfuz by marrying Mahfuz’s daughter. He killed the secular Sultan Abu Baker, with whom he had shared the region with for some time and he installed the Sultan’s brother as a puppet king, thereby gaining full control of Adal.
REASONS FOR THE INVASION
Primarily, Gran’s reason for invading Ethiopia was based on retaliation: he attacked Ethiopia in 1529 in retaliation to the constant attack on Adal especially the attack of Ethiopian General Degalhan in the previous year.
Secondarily, Gran, while campaigning discovered rich pasturelands of the Ethiopian Highlands; in envy he wanted it to be a colony of Somalia so as to enjoy the land’s wealth, thereby enriching his people.
More so, Gran invaded Ethiopia based on the idea of uniting the Middle East, which was actually the aim of the ottomans that helped him with firearms such as cannons for his invasion to help them gain control over the Red Sea Coasts and Yemen.
Gran invaded Ethiopia, although his troops were fearful of their opponents and attempted to flee upon the news that the Ethiopians was approaching. Gran contained the discipline of most of his men, thereby defeating Emperor Lebna Dengel at SHIMBRA KURE that March.
AHMAD GRAN’S INVASION
Capitalizing on all these factors and having consolidated power in Adal, Gran openly encouraged war with Ethiopia by refusing to pay tribute. When the Ethiopian army invaded Adal in 1527 Gran’s forces defeated the emperor’s army.
Later in 1531, Gran campaigned in Ethiopia, breaking Emperor Lebna Dengel’s ability to resist in the Battle of AMBA SEL on October 28. The Muslim army of Ahmad Gran then, marched northward to loot the island monastery of LAKE HAYQ and the stone churches of LALIBELA. When Gran entered the province of TIGRAY he defeated the Ethiopian army that confronted him there. On reaching AXUM, he destroyed the church of OUR LADY MARY OF ZION, in which the emperors had for centuries been crowned.
Thus, the Ethiopians were forced to ask for help from the Portuguese, who landed at the port of MASSAWA on February 16 1541, during the reign of Emperor Gelawdewos. The force was led by CRISTAVAO DA GAMA and included 400 musketeers as well as a number of artisans and non combatants. Da Gama and Gran met on april 1st 1542, at JARTE otherwise known as ANASA, between Amba Alagi and Lake Ashenge. At this juncture, it was clearly stated that Gran’s army remained a shaky coalition of tribes under Somali chiefs who were still used to the raider cycle – that is victory, looting and disappearing. Thus despite his victory, he had to return to Somali territory; restore order and stir up jihad fervour in his troops.
On April 4, after the two unfamiliar armies had exchanged messages and stared at each other for a few days, da Gama formed his troops into an infantry square and marched against the Imam's lines, repelling successive waves of Muslim attacks with musket and cannon. This battle ended when Imam Ahmad was wounded in the leg by a chance shot; seeing his banners signal retreat, the Portuguese and their Ethiopian allies fell upon the disorganized Muslims, who suffered losses but managed to reform next to the river on the distant side.
Over the next several days, Imam Ahmad's forces were reinforced by arrivals of fresh troops. Understanding the need to act swiftly, da Gama on April 16 again formed a square which he led against Imam Ahmad's camp. Although the Muslims fought with more determination than two weeks earlier—their horse almost broke the Portuguese square—an opportune explosion of some gunpowder traumatized the horses on the Imam's side, and his army fled in disorder. Castanhoso laments that "the victory would have been complete this day had we only one hundred horses to finish it: for the King was carried on men's shoulders in a bed, accompanied by horsemen, and they fled in no order."
Reinforced by the arrival of the Bahr negus Yeshaq, da Gama marched southward after Imam Ahmad's force, coming within sight of him ten days later. However, the onset of the rainy season prevented da Gama from engaging Ahmad a third time. On the advice of Queen Sabla Wengel, da Gama made winter camp at Wofla near Lake Ashenge, still within sight of his opponent, while the Imam made his winter camp on Mount Zobil.
Knowing that victory lay in the number of firearms an army had, the Imam sent to his fellow Muslims for help. According to Abbé Joachim le Grand, Imam Ahmad received 2000 musketeers from Arabia, and artillery and 900 picked men from the Ottomans to assist him. Meanwhile, due to casualties and other duties, da Gama's force was reduced to 300 musketeers. After the rains ended, Imam Ahmad attacked the Portuguese camp and through weight of numbers killed all but 140 of da Gama's troops. Da Gama himself, badly wounded, was captured with ten of his men and, after refusing an offer to spare his life if he would convert to Islam, was executed.
AHMAD GRAN’S DEFEAT
The survivors and Emperor Gelawdewos were afterward able to join forces and, drawing on the Portuguese supplies, attacked Ahmad on February 21, 1543 in the Battle of Wayna Daga, where their 9,000 troops managed to defeat the 15,000 soldiers under Imam Ahmad. The Imam was killed by a Portuguese musketeer, who was mortally wounded in avenging da Gama's death.
His wife Bati del Wambara managed to escape the battlefield with a remnant of the Turkish soldiers, and they made their way back to Harar, where she rallied his followers. Intent on avenging her husband's death, she married his nephew Nur ibn Mujahid on condition that Nur would avenge Imam Ahmad's defeat.
CONCLUSION
In the long run, Gran only succeeded in his retaliation quest even to his death, his campaign only culminated in the destruction of lives, properties and cities, in Ethiopia. He did not achieve a single goal hence he died defeated in battle and all through his conquest he never united the Somali clans under one government thereby creating a Somali nation. Thus Ethiopians considered him a DESTROYER and DISTURBER OF PEACE.
REFERENCES
Robin Hallet. Africa Up To 1875. Heinemann Educational Books. Pp 98. London
Saheed Adejumobi (2006). The History of Ethiopia. Greenwood Press. Pp 178
Ahmad Abumassad (1988). The Gondar Muslim Minority in Ethiopia. Journal of Institute of Muslim Minority Affairs. Pp 76-85
That the Habar Maqadaa mentioned in the book is Habar Magaadleh was merely a guess and a matching attempt.
ReplyDeleteIt's the Habar Makadaar of the Gadabuursi which make up rougly 90% of the Gadabursi clan.
Even page 82 of the "Futuh Al-Habasha: The Conquest of Abyssinia" is evident of that which mentions Husain Musa Bin 'Abd Allah Makida. This strongly fits into the Gadabursi genealogy as Husain Musa Bin 'Abd Allah "Makidar".
There are two main fractions of the Gadabursi, the Habar Afan and Habar Makidaar. The latter making up roughly 90%.
ReplyDeleteIn Page 27 of the Futuh Al Habasha: Conquest of Abyssinia it mentions Ahmed Gerri(Gurey) of the Somali and him being of the Habr Makadi. Underneath the page it states that it was the Habar Makadur of the Gadabursi. Richard Pankhurst supports this.
Page 43 mentions that the first tribe to reach the Imam was the Habar Makadaa(r) and they encamped above the valley of Harar.
When looking at British archives and research. This is the Gadabursi country of the Harar Valley, Haraghe Valley or Harrawwa valley.
The strongest evidence is page 82 of the "Futuh Al-Habasha: The Conquest of Abyssinia" which mentions Husain Musa Bin 'Abd Allah Makida, he is of the Habr Maqadaa clan. This strongly fits into the Gadabursi genealogy as Husain Musa Bin 'Abd Allah "Makidor".
The Habar pre-fix is removed when doing the "abtirsi(patrilineage)" just like with the Garhajis etc.
Another thing to note is the that he is mentioned as chieftain and the Marehan leader is mentioned as a chieftain. The Somali word for chieftain is Ugaas or Garaad, which the Gadabursi chieftancy being one of the most famous having been established in the 1600's one century after the Adal wars.
The female founder of the Ugaasdom was from the Geri clan and her name was Queen Khadija.
Among the sub-clans of the Mahad 'Ase of the Habr Makador or Makador there is a clan called "reer Hiraab" again this confirms that the Habr Makador partook in the Jihad with the Marehan. Also one of the old chieftains of the Gadabursi was named Hiraab in 17th century.
Among the southern Mandalug the relatives of the Gadabursi whom have been scattered thanks to the Adal wars. Among them in the south is a sub-clan too called Makador. That sub-clan is named "Ahmed Guray". The lineage of them goes as follows "Reer Ahmed Guray - Muse - Makador" again re-affirming the participation of the Habr Makador in the jihad and "Conquest of Abyssinia or Futuh Al Habasha and Ahmed Gerri or Guray mentioned in the book being of the Habr Makador
Of course the Gadabursi relationship with the clans mentioned in the book and proximity to them (especially the Geri, but also Barsuk, Gorgorah, Hawiye) is evident of them joining the wars and upbringing of the Gadabursi youth for generations on the history of Ahmed Guray and the elders having accounts of the war and which subclan Ahmed Guray belonged to of the Habr Makidor (Mahad 'Asse) has never been forgotten among the Gadabursi. The book just re-affirms and proves it.
Not a coincidence that both genealogy in the book and tribe's name have the letter r missing.
Greetings,
Husein.