X.Playa wrote: Fri Mar 17, 2017 9:15 am
“On getting this news I moved my force from Bohotele via Yaheyl and Weyla Hedd to Firdiddin, and attacked the Mullah at later place. The Mullah’s Mijjertein rifelmen were in considerable strength with Lebel and Martini-henry rifles. His force were however scattered, and he himself was driven back into Italian territory.The Mijjertein lost heavily, and also the Mullah’s own family. His brother-in-law, Gaibdeed, was killed, as well as two sons-in-law, Haji Sudi’s brother and nephews, &c. Sultan Nur’s camels and the Mullah’s cattle were captured. The pursuit was carried on into the bush in the Haud”.
Refrence: Command Papers volume 69 1902.Page 15.
Thats the battle of Fardhidin described by the commander Ltd. Swayn in 1901 to the British colonial office.
Now Grandpa Boon and Qurjiile herd where are the Dhulbahante and the casualitie you constantly bewail.?
They all scattered like roaches
They scuttled away like rats on torch. I was going to quot every battle and list the clans that fought it. Fardhidin is the 2nd battle Afbakayle was the first 1901. The only Dhulbahante that participated in Afbakayle were Jaamac siyad and reer Hagar who were punished for past camel rustling they were not dervish but opportunist clans who took advantage of the lootings and were after their captured camels by McNeill . The mostly Isaaq levy punished these clans for their past sneak attacks on other clans, these two clans run to the dervish and requested help.
Then the dervish mostly Hawiye, Majeerteen and Aadan Madoobe who recently entered the protectorate after fleeing SL Nov. 1899 most two years ago. led by usual suspects Suudi, Mullah and Sultan Nuur attacked Captain McNeill in Afbakayle. Having been defeated the dervish fled to Fardhidin where the 2nd battle took place. They where almost captured by other troops led by Swayn when they came face to face on the Majeerteen border.
In the 2nd battle the dervish army was mostly Majeerten the dhulbahante 350 of them allied themselves with Swayn as soon as the bullets began the dhulos fled 350 of them. When Fardhidin battle was concluded the 350 dhulos returned to fleece the dead dervish from their belonging. Lol.
Daarood ku ma xishoodaan every day their lies are debunked and yet they gave no shane they will repeat it the next day again with straight face.
The iidoor must have been very busy......according to you they were the Dervish, the lackey's and the victims.
No amount of revisionist bullshit is gonna remove the colonial indignity of the iidoor.
PS good try though.
Sharmarke91 wrote: Sat Mar 18, 2017 4:54 pm
Xaarplayer dhuuso iyo xaar badana threadkiba qadhmuun buu ka dhigay, UUF!
Goormaad iska daynaysaan beentii aw Jaamac Cumar Ciise iyo daraawiish baanu ahayn iyo khayaaliga aad la waalateen.?
You are mad beacuse you can't face reality and admit your history is fictitious. This thread was about glorifying Dhulbahante haters like Cilmiile a man whos mind was polluted by Kacaan dervish propaganda.
Your Dhulbahante were either foot soldiers or victims of the dervish all dervish leaders were not Dhulbahante. Majority of battles from 1899-1904 were fought by various somali clans depending on the location of the dervish. Stop lying to yourself Dhulbahante were not dervish they were a somali clan no different then the Majeerteen.
Waxaas baa lagu shubayay 40 sanadood no wonder this small tribe gone nuts boasting of this fictitious history of the dervish.
It's funny how a tribe is comparing it's self in size to a 5th generation darood subclan. We are a small tribe hahaha hahaha. I doors are the same size as Warsaw and dhulbahante and they got independence from dhulbahante when the Somali republic was formed. They got the British to save them from extinction in the hands from dhulbahantell and here they are trying to claim the darawiishow was an idiot project. The leader was Ogden/darood the second in command was dhulbahante/darood. The bulk of his army was dhulbahante 2/4, 1/4 majeteen and 1/4 others. Kkkkkkkk and I told u ur dhulbahante I was the one who laid ur mom no man know who may be his sire I am ur sire ur
dad. Habar yunis gaaaaal
Instead of dwelling in irrelevant platitudes. Why not argue your claim?
You always claim a falls dervish legacy and once your myth is busted you change goal post and begin a useless tirades of bull shit deliberately ignoring the obvious that your clan with the assistance of Afweyne dictatorship created a fictitious web of lies, lies and myth that was designed to furnish your clan with a natiionlist pedigree and in the other hand to depict the Isaaq in the total opposite. The irony is that program bequeathed to your kind a hateful narrative, and harmed few isaaqs. It totally backfired, the Isaaq or any other clan doesn't need much of a deliberate rewriting of history just quoting the original source is enough to embarrass your kind.
You can quote your propagandist gurues Aw Jaamac and Idaajaa all you want a simple quote from Sadler, Swayne, Curdeaux, Wingate, Baytt , Archer, and Ismay all primary witnesses and first hand impertial observers of Somali clans Vs dervish is enough to dispel the Kacaan clannish myth.
Its indeed sad and pathetic had i been a Daarood and embarrassed in such manners I'd cease to even mention any more dervish in any discourse with the Isaaq.
This thread was created by Sharmaarke quoting Cilmiile a man who spent all his time glorifying the myth of Dhulbahante devish , the thread began with a huge fanfare and now it ended with " uuf uuf" like a women in breeding season in morning sickness Sharmaarke was made pregnant.
Thats non sense. Who needs I.M Lewis when we have primary records and observation of the movement right when it began March-June 1899.
The first time the British at the coast ever heared of this mullah was on February 1899 when the new chief Akil Axmed Mohammed Sharmaarke Ali Saalax raided the tariiqa and took its camels. The British returned the animals before the Tariiqa followers managed to counter attack.
A month later one Ducaale Xirsi stole a rifle from Captain Percy Cox and fled to the Tariiqa. Cordeaux sent a letter demanding the return of the rifle. The letter of Curdeaux was carried by Ahmed Aadan on March 1899 to the Tariiqa at Qoob Fardood another letter carried by one Salaan Mohammed caused a confusion in the Tariiqa camp. Up till then the Dervish had no plan for war till June when the incident of Christian children recounted to the dervish by Sultan Nuur who visited the Tariiqa for the second time feeding the mullahs. Thats when the rebellion began contrary to the Kacaan version of one man mission fantasy.
The term dervish was applied to the mullahs in the tariiqa not ogaden nor Dhulbahante as Lewis and othets claim and attribute it to Aw Jaamac's book. Lewis just liberally quoted Aw Jaamac .
Statement by Ahmed Adan, Camel
Sowar.
ABOUT ten days ago, on
Thursday night, I left
Berbera with a letter for
Sheikh Muhammad Abdullah.
Travelling by Burao and Bur, I
reached Wadamago on
the fourth day after leaving
Berbera. The first thing I saw
was a number of people sitting
outside the Tarika compound.
As I approached, two men, who
afterwards proved
to be the Sheikh and one Abdi
Awaleh, got up and came
towards me. I went on and
handed the letter to the Sheikh
in person. A number of the
people, mostly Mullahs, then
crowded round us, and the
Sheikh drove them off with a
whip. He and Abdi Awaleh then
took me aside, and the
Sheikh read the letter. He
said to me, “What is this about
the rifle?” I replied that I
knew nothing about the contents
of the letter. He said, “How
should I know anything about
the rifle? Why has the Sirkar
written to me about it?
There is no mention of the
man’s name or tribe in the
letter, so what can I do? He
then told a bystander, a
Mullah, to take me to his (the
Sheikh’s) house. One of his
wives and his mother lived
there. I was given food, and
slept in that house all the
time I was at Wadamago. There
was no restrain put upon me. I
was out most of the day
looking after my camel. On the
third day the Mullah sent
for me. I had seen him before;
he often used to come into
the house. I went to him, and
he said he would give me
his reply to the letter I had
brought; that he had just
received another letter which
had been brought by a
Somali. He asked me about it,
but I told him I knew
nothing about it, and asked
him who had brought it. He
said, “A Somali.” A man named
Salan had come in that
day. I thought that he must
have brought the letter. He
then gave me a letter. It was
written on the back of the
letter I had brought him. I
saw the Government stamp on
it. He (the Sheikh) said,
“This is the reply to your letter. I
will give you the answer to
the other letter to-morrow.”
He said that the second letter
contained “bad words.” Next
morning he gave me two
letters, and I then went away,
and got into Berbera on
Saturday night.“I knew many of the people
there—some of them were
relations of mine. My
brother-in-law, Dualeh Aoreb, was
there. I asked them if they
had any rifles, they said they
at first had only six, but had
just received fifty-five from
Hafoon. I saw two or three of
the new lot, they are Martins
(new). They told me they had
one or two “14-shot rifles.” I
saw some Mullahs walking about
with Sniders. The
Sheikh himself and some of his
Mullahs used to practice
daily shooting at a target;
they put up a shield against a
tree. I used to talk with
people every day. We talked about
many things, some of the words
they said were good and
others were bad. They called
me a Kafir, and laughed at
my uniform, saying that I
smelt, and asking me why I
wore the Sircars clothes.
There were hundreds of people
there, some from every tribe,
Dolbahanta, Habr Toljaala,
and Habr Yunnis. I saw one or
two pistols, I did not ask
about ammunition, and did not
see any. I saw an old man
named Firin Goleh there. He is
a Musa Ismail Jungly
Akil; he came down to complain
about a horse which the
Mullah had taken from him; he
did not get it back, and
when the Mullah said he was
going away to attack the
Mahmood Gerad Berkal, he said
to some people, “I hope
God will not bring him
(meaning the Sheikh) back to this
place.” The Sheikh heard of
this, and sent for Firmin, and
the men who had heard him say
this. When the Mullahs
heard what the old man had
said, they set upon the old
man and beat him with shoes
and whips, so that he
became unconscious. They then
threw some water over
him, and lifted him up and put
him under a tree. This
was on the day I left, and he
was lying under the tree
when I came away.
“I have no more information of
any kind to give, and
have not concealed anything.
(Signed) H.E.S. CORDEAUX, Vice-Consul.
Berbera, April 10, 1899.
War wuxuu ku faanooya bal eeg walaalyaal, nin xun oo cadaan ah, weliba hoogaanka gumaysigaba ayuu qoraalkiisa naso bandhiga..
Do you expect the British to say wa nala wassay? Or to take their african diaries seriously. Go learn about how your master Col. Koofil was anally bayonetted by Dervish rifles aabaha dhakada ka wasse ileen wa dadka yiri ingiriis caadilow caadil ba tahay nacala kugu yeel!
That's why you never see me debating with this buffoon.......he's spent the last 10+ years arguing that the Dhulbahante were not the original Dervish.
The funniest aspect of this hilarious affair is all the iidoor coming out of the woodwork to claim Dervish glory.
X.Playa wrote: Sun Mar 19, 2017 1:14 pm
Thats non sense. Who needs I.M Lewis when we have primary records and observation of the movement right when it began March-June 1899.
The first time the British at the coast ever heared of this mullah was on February 1899 when the new chief Akil Axmed Mohammed Sharmaarke Ali Saalax raided the tariiqa and took its camels. The British returned the animals before the Tariiqa followers managed to counter attack.
A month later one Ducaale Xirsi stole a rifle from Captain Percy Cox and fled to the Tariiqa. Cordeaux sent a letter demanding the return of the rifle. The letter of Curdeaux was carried by Ahmed Aadan on March 1899 to the Tariiqa at Qoob Fardood another letter carried by one Salaan Mohammed caused a confusion in the Tariiqa camp. Up till then the Dervish had no plan for war till June when the incident of Christian children recounted to the dervish by Sultan Nuur who visited the Tariiqa for the second time feeding the mullahs. Thats when the rebellion began contrary to the Kacaan version of one man mission fantasy.
The term dervish was applied to the mullahs in the tariiqa not ogaden nor Dhulbahante as Lewis and othets claim and attribute it to Aw Jaamac's book. Lewis just liberally quoted Aw Jaamac .
Statement by Ahmed Adan, Camel
Sowar.
ABOUT ten days ago, on
Thursday night, I left
Berbera with a letter for
Sheikh Muhammad Abdullah.
Travelling by Burao and Bur, I
reached Wadamago on
the fourth day after leaving
Berbera. The first thing I saw
was a number of people sitting
outside the Tarika compound.
As I approached, two men, who
afterwards proved
to be the Sheikh and one Abdi
Awaleh, got up and came
towards me. I went on and
handed the letter to the Sheikh
in person. A number of the
people, mostly Mullahs, then
crowded round us, and the
Sheikh drove them off with a
whip. He and Abdi Awaleh then
took me aside, and the
Sheikh read the letter. He
said to me, “What is this about
the rifle?” I replied that I
knew nothing about the contents
of the letter. He said, “How
should I know anything about
the rifle? Why has the Sirkar
written to me about it?
There is no mention of the
man’s name or tribe in the
letter, so what can I do? He
then told a bystander, a
Mullah, to take me to his (the
Sheikh’s) house. One of his
wives and his mother lived
there. I was given food, and
slept in that house all the
time I was at Wadamago. There
was no restrain put upon me. I
was out most of the day
looking after my camel. On the
third day the Mullah sent
for me. I had seen him before;
he often used to come into
the house. I went to him, and
he said he would give me
his reply to the letter I had
brought; that he had just
received another letter which
had been brought by a
Somali. He asked me about it,
but I told him I knew
nothing about it, and asked
him who had brought it. He
said, “A Somali.” A man named
Salan had come in that
day. I thought that he must
have brought the letter. He
then gave me a letter. It was
written on the back of the
letter I had brought him. I
saw the Government stamp on
it. He (the Sheikh) said,
“This is the reply to your letter. I
will give you the answer to
the other letter to-morrow.”
He said that the second letter
contained “bad words.” Next
morning he gave me two
letters, and I then went away,
and got into Berbera on
Saturday night.“I knew many of the people
there—some of them were
relations of mine. My
brother-in-law, Dualeh Aoreb, was
there. I asked them if they
had any rifles, they said they
at first had only six, but had
just received fifty-five from
Hafoon. I saw two or three of
the new lot, they are Martins
(new). They told me they had
one or two “14-shot rifles.” I
saw some Mullahs walking about
with Sniders. The
Sheikh himself and some of his
Mullahs used to practice
daily shooting at a target;
they put up a shield against a
tree. I used to talk with
people every day. We talked about
many things, some of the words
they said were good and
others were bad. They called
me a Kafir, and laughed at
my uniform, saying that I
smelt, and asking me why I
wore the Sircars clothes.
There were hundreds of people
there, some from every tribe,
Dolbahanta, Habr Toljaala,
and Habr Yunnis. I saw one or
two pistols, I did not ask
about ammunition, and did not
see any. I saw an old man
named Firin Goleh there. He is
a Musa Ismail Jungly
Akil; he came down to complain
about a horse which the
Mullah had taken from him; he
did not get it back, and
when the Mullah said he was
going away to attack the
Mahmood Gerad Berkal, he said
to some people, “I hope
God will not bring him
(meaning the Sheikh) back to this
place.” The Sheikh heard of
this, and sent for Firmin, and
the men who had heard him say
this. When the Mullahs
heard what the old man had
said, they set upon the old
man and beat him with shoes
and whips, so that he
became unconscious. They then
threw some water over
him, and lifted him up and put
him under a tree. This
was on the day I left, and he
was lying under the tree
when I came away.
“I have no more information of
any kind to give, and
have not concealed anything.
(Signed) H.E.S. CORDEAUX, Vice-Consul.
Berbera, April 10, 1899.
Really? Lol
Did you think that the British would be impartial and praise the Dervishes on their triumphs and victories over them.
Of course the British are going to paint the Dervishes in a bad light, it's a universal phenomenon to denounce and discredit you enemies; most especially when your engaged in conflict with them.
The best account of the actual events as they occur is offered by neutral academics such Lewis.
grandpakhalif wrote: Sun Mar 19, 2017 1:33 pm
War wuxuu ku faanooya bal eeg walaalyaal, nin xun oo cadaan ah, weliba hoogaanka gumaysigaba ayuu qoraalkiisa naso bandhiga..
Do you expect the British to say wa nala wassay? Or to take their african diaries seriously. Go learn about how your master Col. Koofil was anally bayonetted by Dervish rifles aabaha dhakada ka wasse ileen wa dadka yiri ingiriis caadilow caadil ba tahay nacala kugu yeel!
Boon Mareexaan do you ever read before you open your Kacaan shit tunnel?
The question isnt about who killed the most or won any battle the crux of the issue is who was who in the dervish and the British has no reason to lie about that. Your Daarood in the other hand have every reason to lie about Somali history and they are consisten and shamelesssly blatant about.
From Axmed Al Ghaazi , pre colonial history and colonial history, to the independence and to the civil war the Daarood are the most consummate career liars of all somali tribes. And that is the issue here.
Last edited by X.Playa on Sun Mar 19, 2017 2:58 pm, edited 1 time in total.
X.Playa wrote: Sun Mar 19, 2017 1:14 pm
Thats non sense. Who needs I.M Lewis when we have primary records and observation of the movement right when it began March-June 1899.
The first time the British at the coast ever heared of this mullah was on February 1899 when the new chief Akil Axmed Mohammed Sharmaarke Ali Saalax raided the tariiqa and took its camels. The British returned the animals before the Tariiqa followers managed to counter attack.
A month later one Ducaale Xirsi stole a rifle from Captain Percy Cox and fled to the Tariiqa. Cordeaux sent a letter demanding the return of the rifle. The letter of Curdeaux was carried by Ahmed Aadan on March 1899 to the Tariiqa at Qoob Fardood another letter carried by one Salaan Mohammed caused a confusion in the Tariiqa camp. Up till then the Dervish had no plan for war till June when the incident of Christian children recounted to the dervish by Sultan Nuur who visited the Tariiqa for the second time feeding the mullahs. Thats when the rebellion began contrary to the Kacaan version of one man mission fantasy.
The term dervish was applied to the mullahs in the tariiqa not ogaden nor Dhulbahante as Lewis and othets claim and attribute it to Aw Jaamac's book. Lewis just liberally quoted Aw Jaamac .
Statement by Ahmed Adan, Camel
Sowar.
ABOUT ten days ago, on
Thursday night, I left
Berbera with a letter for
Sheikh Muhammad Abdullah.
Travelling by Burao and Bur, I
reached Wadamago on
the fourth day after leaving
Berbera. The first thing I saw
was a number of people sitting
outside the Tarika compound.
As I approached, two men, who
afterwards proved
to be the Sheikh and one Abdi
Awaleh, got up and came
towards me. I went on and
handed the letter to the Sheikh
in person. A number of the
people, mostly Mullahs, then
crowded round us, and the
Sheikh drove them off with a
whip. He and Abdi Awaleh then
took me aside, and the
Sheikh read the letter. He
said to me, “What is this about
the rifle?” I replied that I
knew nothing about the contents
of the letter. He said, “How
should I know anything about
the rifle? Why has the Sirkar
written to me about it?
There is no mention of the
man’s name or tribe in the
letter, so what can I do? He
then told a bystander, a
Mullah, to take me to his (the
Sheikh’s) house. One of his
wives and his mother lived
there. I was given food, and
slept in that house all the
time I was at Wadamago. There
was no restrain put upon me. I
was out most of the day
looking after my camel. On the
third day the Mullah sent
for me. I had seen him before;
he often used to come into
the house. I went to him, and
he said he would give me
his reply to the letter I had
brought; that he had just
received another letter which
had been brought by a
Somali. He asked me about it,
but I told him I knew
nothing about it, and asked
him who had brought it. He
said, “A Somali.” A man named
Salan had come in that
day. I thought that he must
have brought the letter. He
then gave me a letter. It was
written on the back of the
letter I had brought him. I
saw the Government stamp on
it. He (the Sheikh) said,
“This is the reply to your letter. I
will give you the answer to
the other letter to-morrow.”
He said that the second letter
contained “bad words.” Next
morning he gave me two
letters, and I then went away,
and got into Berbera on
Saturday night.“I knew many of the people
there—some of them were
relations of mine. My
brother-in-law, Dualeh Aoreb, was
there. I asked them if they
had any rifles, they said they
at first had only six, but had
just received fifty-five from
Hafoon. I saw two or three of
the new lot, they are Martins
(new). They told me they had
one or two “14-shot rifles.” I
saw some Mullahs walking about
with Sniders. The
Sheikh himself and some of his
Mullahs used to practice
daily shooting at a target;
they put up a shield against a
tree. I used to talk with
people every day. We talked about
many things, some of the words
they said were good and
others were bad. They called
me a Kafir, and laughed at
my uniform, saying that I
smelt, and asking me why I
wore the Sircars clothes.
There were hundreds of people
there, some from every tribe,
Dolbahanta, Habr Toljaala,
and Habr Yunnis. I saw one or
two pistols, I did not ask
about ammunition, and did not
see any. I saw an old man
named Firin Goleh there. He is
a Musa Ismail Jungly
Akil; he came down to complain
about a horse which the
Mullah had taken from him; he
did not get it back, and
when the Mullah said he was
going away to attack the
Mahmood Gerad Berkal, he said
to some people, “I hope
God will not bring him
(meaning the Sheikh) back to this
place.” The Sheikh heard of
this, and sent for Firmin, and
the men who had heard him say
this. When the Mullahs
heard what the old man had
said, they set upon the old
man and beat him with shoes
and whips, so that he
became unconscious. They then
threw some water over
him, and lifted him up and put
him under a tree. This
was on the day I left, and he
was lying under the tree
when I came away.
“I have no more information of
any kind to give, and
have not concealed anything.
(Signed) H.E.S. CORDEAUX, Vice-Consul.
Berbera, April 10, 1899.
Really? Lol
Did you think that the British would be impartial and praise the Dervishes on their triumphs and victories over them.
Of course the British are going to paint the Dervishes in a bad light, it's a universal phenomenon to denounce and discredit you enemies; most especially when your engaged in conflict with them.
The best account of the actual events as they occur is offered by neutral academics such Lewis.
That wasn't the issue. The issue was your contention that the dervish were only your clan in addition to the ogaden. A myth Lewis quoted from Aw Jaamac.
Axmed Aadan was a somali who visited the Tariiqa in March 1899 5 months before the rebellion and he just conveyed what he witnessed. Unlike your Lewis who quoted your Kacaan propagandist Aw Jaamac , Axmed Aadan was a first hand Somali observer and he stated the facts that contradict your Daarood centric propaganda.
On April 1899 Hayes Sadler sent his own translator Deria Magan a Dhulbahante Khaalid and a relative of the Mullah ( the mullah lived with Deria Magan in Berbera for years from late 1880s to 1895). This what Deria Magan also witnessed on the end of April 1899 when he visited that region: he essentially confirmed what Axmed Aadan saw that the Tariiqa was full of all eastern clans not only your Daarood as your kind have been proppagating for the last 41 years with the help of the Kacaan. And more importantly he confirmed that the mullahs in the Tariiqs are not hostile to the British in the cost, a letter from the mullah arriving just a day later after Magan's interview confirms that fact.
Report by Dragoman Deria Magan
“I left Berbera on the 20th
April, and went via the
Huguf Pass to Ber, and thence
on about two days’ journey
to Ballihardli, about a day
and a-half distance this side of
Kerrit.“Two days’ journey from
Berbera I heard that the
Mullah had collected 3,500
foot and horsemen on hearing
that an expedition was being
sent against him. This was
true; I heard it confirmed as
I went along. They were all
Dolbahanta men. They remained
with the Mullah for two
days, consuming a quantity of
provisions; then as the
report of an expedition
against the Mullah turned out to
be false, they were dismissed.
Some of the Rer Yusuf Habr
Toljaala were going to and
from Kob Fardod, but the tribe
generally are seceding from
him.“From all the information I
could gather, it is certain
that the Mullah has about 52
rifles with him, of which 30
Martini-Henrys, with about 200
rounds per rifle, reached
him about a month ago from the
Mijjertein of Bunder
Kasim, on the north coast near
the boundary between the
Mijjertein and the Warsangli.
He sent his people there to
get the rifles. He also wrote
letters to the Mijjertein and
the Warsangli saying they had
a quantity of arms, and
asking them to send men to
him. They replied that they
had their own affairs to
attend to, and could not go to
him. “The looting in the
Dolbahanta is now worse than it
was. For a time the Mullah
preached against looting, and
managed to stop it(to) a great
extent, because he
redressed grievances and acted
according to the Sheriah
and with justice; but he has
caused a lot of dissatisfaction
by opening up old disputes,
and by insisting on property
being restored in cases of
loot five and six years old. And
now that the people see that
his followers loot, and that
he makes demands on the tribes
for the support of his
people, they are beginning to
turn from him, and recommence
their old habits of looting.
No caravans are looted;
the tribes respect those, and
know they would be
punished if caravans are
interfered with. The Mahmood
Girad lately took a strong
force and looted the Ali Gheri,
amongst whom the Mullah is. I
hear that he is thinking of
leading an expedition against
them. The Abdi Girad have
moved far off the east for
fear of being attacked by the
Bahr-as-Samah. “I found no
feeling hostile to the Sirkar as I went
along. The people obey the
Mullah because they fear him.
The people openly told me what
they thought without my
questioning them. The general
opinion is that the Mullah
is collecting the tribes
together for two purpose: one so
that he may get them all to
obey in the Dolbahanta
country, the other to repel a
fancied attack by the Abyssinians
on the Dolbahanta. He has
given out it is written
in his books that some day the
Abyssinians will invade
the Dolbahanta, and he is
calling on the tribes to rally to
their own defence. There are
some reports that he wishes
to lead an expedition against
Abyssinia if he can get the
strength and men; but this is
absurd. He has no supplies
or arrangements for water, and
the tribes would not
follow him. He is an Ogaden
man himself, and is therefore
imbued with a hatred for the
Abyssinians. He has no
quarrel with the British Sirkar,
and from all I gather
wishes to be friendly with
them. He would have gone to
Mecca this year, but could not
collect enough presents for
his spiritual Head, the Sheikh
Salih. He is going to Mecca,
I hear, for the next
pilgrimage. The common report is that
he becomes crazy at times. The
Mullah has lost a good
deal of his influence; it is
not what it was a month ago,
and it is decreasing day by
day. A report has already been
spread in the country that it
was written in the ancient
books that a man of this kind
would arise in the East, and
that for awhile he would act
with justice, but that afterwards
he would leave the right way,
lead the people
astray, and eventually perish.
The Habr Toljaala tribes
are not nearly so much with
him as they were. The Noh
Ahmed Farih have left him, as
they would not stand his
exactions. The people are
beginning to see that he is not
what he represents himself to
be. He will be able to do
nothing against the Mahmood
Girad; they are a powerful
tribe, and if he does not
recover the property they looted
from the Ali Gheri the tribes
will leave him, for they will
say that he is powerless.
“There is no doubt that he can still command a large
gathering from the wild
Eastern tribes who have never
been brought under control,
and were an expedition sent
against him, the Ali Gheri,
the Girad Farih, and other
Dolbahanta tribes would rally
round him. He has thrown
over Madar Hirsi, who, he
says, cannot feed the Mullahs
and has now espoused the cause
of Sultan Nur. Sultan
Nur has gone to him, and has
taken a few presents. He
has gone to him because he has
attracted a good deal of
attention and to prevent his
taking the side of Madar
Hirsi. Neither the Habr Yunis
nor any of the Ishak tribes,
the Habr Gerhajis, and Habr
Awal are likely to join him,
whether their Sultans wish it
or not.
“Ali Mahmood, the Sultan of
the Dolbahanta, is now
with this Mullah. He went to
him because he fears him,
and found the Mullah was
setting the Girad Farih against
him. “All the disaffected in
the Protectorate and persons
expelled from Aden have joined
themselves to the Mullah,
and spread false reports about
him and the Sirkar. Their
only object is to get food and
loot.“This movement will not
last long. The Mullah’s
influence is declining, and he cannot
go on feeding people for ever.
“The tribes are getting tired
of his exactions, the
novelty of the movement is
wearing off, and when they
see that he cannot keep the
peace and stop looting they
will soon leave him
May 3, 1899
Last edited by X.Playa on Sun Mar 19, 2017 3:02 pm, edited 1 time in total.
What kind of claptrap buffoonery is this son of Kuul Carre Madhibe spewing? In one post he claims Somali historians are kacaan revisionists and the British diaries are gospel to be taken word for word and now he posts another Somali called Axmed Aden and its suddenly reliable because it fits your narrative?
Somebody call the Buddha shaman this man is seriously confused
Xaaji Jaamac ismaaciil Dhoon oo sheekadan wariyay wuxuu yidhi 
