Sheikh Madar

Born into a wealthy mercantile family in Berbera, Madar was sponsored by his father to study religion for 20 years in Harar. Harar was the centre of Islamic learning in the Horn, and a very familiar city for his Habr Awal clan which controlled the lucrative caravan trade stretching to Berbera with strong ties with the Emirate of Harar. Upon the completion of his studies Sheikh Kabir Khalil one of the three top ulema in Harar advised him to establish a Qadiriyya tariqa commune in present-day Hargeisa.[7][8][1]

Hargeisa circled and the surrounding region in 1885

Hargeisa was founded by Eidagale merchants as a junction between Berbera and the interior that functioned as a watering place and rest stop for caravans. In the mid 19th century Hargeisa and the surrounding region was a hotbed of clan strife with raids being made on caravans attempting to pass through.[9][10][11] Madar alongside other Sufi sheikhs established the Jama'a Weyn or the big congregation in Hargeisa. The new congregation adhered to the 900 year old Qadiriyya order established by renowned Shaykh Abdul Qadir Gilani and introduced new practices that would put Hargeisa on the trajectory to becoming the largest Somali city in Somaliland and the second largest somali inhabited city to date.[12] Hargeisa and its environs had suitable soil and ample water supply for agriculture yet the pastoralists had not been taking advantage of this fact. Madar alongside the other leaders of Jam'a Weyn introduced the cultivation of sorghum and the new construction of permanent housing and creating his grand mosque in 1883.[12]The Sheikh was also responsible for leading the communal prayers supplicating to Allah for rain in a ritual known as roobdoon.[6] Sheikh Madar and Isaaq Sultan Deria Hassan met outside Hargeisa in 1870 to discuss issues regarding the new town and agreed that poaching and tree cutting in the vicinity should be banned.[13] The Saad Musa branch of the Habr Awal began to settle in Hargeisa under the watch of Madar and the Sultan Deria and eagerly took up the new farming methods.

The Jama'a formed a nucleus that attracted other pastoralists to come and settle in the burgeoning town. [14] As well, clan conflicts were mitigated as the new community had managed to unify on a shared religious identity rather than aligning strictly on traditional clan basis. With the Sheikh succeeding in the task delegated to him by his master Sheikh Kabir. Religious leaders in the Jama'a took it upon themselves to place the disabled in the region under their care.[1]

Paulitschke's map covering critical trade routes in 1898

In Berbera the established Qadiriyya tariqa would soon be challenged by a new tariqa. The most prominent Sheikh of the Salihiyya order was Mahmud Abdalla Hassan who arrived in Berbera in 1895 and constructed his own masjid and began propagating. He was strongly against khat and chewing tobacco, both of which the Qadiriyya had permitted.[15] Amongst other disputes he would come to debate the leading Qadiriyya sheikhs of Berbera including Aw Gaas and Xaaji Ibrahim Xirsi. Sheikh Madar the leader of Somali Qadiriyya was invited to participate in 1897 and after rigorous discussion, the Qadiriyya tariqa had proved victorious and Mahmud Abdalla Hassan had been refuted. British authorities took note of the disturbance and turmoil and he was thus expelled from the city. The divisions were deep and both sides had accused the other of heresy, Mahmud Abdalla Hassan would go on to form the Dervish movement based on Salihiyya just two years after the debates partly in rebuke of the Qadiriyya status quo.[16]

Sheikh Madar of Hargeisa with a bodyguard in 1895

As a respected elder and influential peacemaker Sheikh Madar held considerable sway over the Habr Awal clan and this leverage was recognized by the British Parliament in the face of the Salihiyya Dervish Movement which had severely disrupted the trade of British Somaliland.[17] The protectorate was required to raise its own revenues to cover expenses and trade being halted or crippled was a massive blow to stability in the region.[18]

In the 1901 Parliamentary Sessional Report Madar's influence is discussed [17]

Sheikh Matter the head of the religious community here is entirely on the side of law and order and exerts considerable influence over the Habr Awal tribes in this direction, one and all of whom are opposed to the Mullah's faction

Reports are now current that the Mullah will move towards Odweina. At Hargaisa Sheikh Mattar is collecting the Aidagalleh and Habr Awal tribes to oppose his advances in that direction. Sheikh can command a sufficient following to safeguard Hargaisa, and I should say that the Mullah will not attempt to penetrate so far west.[19]

As well, the quickly expanding Ethiopian Empire had taken large swathes of new territory around the turn of the century and tribes just outside the protectorate were cowed to pay tribute to General Ras Makonnen.[10] His forces threatened Hargeisa itself and coerced tribes to leave British protection. Sheikh Madar alongside other traditional leaders organized the scouting alongside protectorate authorities to gain advanced warning of potentially devastating attack. Fortunately, Makonnen was checked and the raid did not materialize.[20]