Ibran

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Ibran
Cibraan, Cimraan
Regions with significant populations
Languages
Somali
Religion
Sunni Islam
Related ethnic groups
Habr Je'lo, Habr Awal, Arap, Garhajis, and other Isaaq groups

The Ibran (Somali: Cibraan or Cimraan) is a major clan of the wider Isaaq clan family.[1][2] Ibran had two sons, Egale And Yonis. Yonis's son Mohamed had two sons Abdalle, and Essa.[3] Its members form part of the larger Habr Je'lo confederation along with the Muse Sheikh Ishaaq, Sanbuur and Tol Je'lo clans.[4][5][6] Politically however, the Ibran are part of the Habr Je'lo.[7][8][9]

The clan primarily inhabits the Togdheer region of Somaliland, ( war imran district is their largest city ) as well as the Somali Region in Ethiopia.[10][11][12]

History

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Sheikh Ishaaq ibn Ahmed is a legendary mythical figure[13][14][15][16][17] who purportedly arrived in the Horn of Africa to spread Islam around 12th to 13th century. He is said to have been descended from Prophet Mohammed's daughter Fatimah. Hence the Sheikh belonged to the Ashraf or Sada, titles given to the descendants of the prophet. He married two local women in Somaliland that left him eight sons, one of them being Muhammad (Imran). The descendants of those eight sons constitute the Isaaq clan-family.[18]

Distribution

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The Ibran primarily reside in Togdheer region in Somaliland, as well as the Somali Region in Ethiopia.[10][11] They also have a large settlement in Kenya where they are known as a constituent segment of the Isahakia community.[19][20]

Notable figures

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References

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  1. ^ Department, India Foreign and Political (1892). A Collection of Treaties, Engagements, and Sanads Relating to India and Neighbouring Countries. Office of the Superintendent of Government Printing, India.
  2. ^ Somaliland, British (1906). Ordinances and Regulations. Wyman.
  3. ^ Hunt, John Anthony (1951). A General Survey of the Somaliland Protectorate 1944-1950: Final Report on "An Economic Survey and Reconnaissance of the British Somaliland Protectorate 1944-1950," Colonial Development and Welfare Scheme D. 484. To be purchased from the Chief Secretary. p. 138.
  4. ^ Haggenmacher, Gustav Adolf (1876). G. A. Haggenmacher's Reise Im Somali-lande, 1874: Mit Einer Originalkarte (in German). J. Perthes.
  5. ^ Abbink, J. (1999). The Total Somali Clan Genealogy: A Preliminary Sketch. African Studies Centre.
  6. ^ مجلة الصومال. The Society. 1954.
  7. ^ Ethnographic Survey of Africa. International African Institute. 1969.
  8. ^ Encyklopaedie der Naturwissenschaften (in German). E. Trewendt. 1900.
  9. ^ Renders, Marleen (2012-01-27). Consider Somaliland: State-Building with Traditional Leaders and Institutions. BRILL. ISBN 978-90-04-22254-0.
  10. ^ a b Hunt, John Anthony (1951). A General Survey of the Somaliland Protectorate 1944-1950: Final Report on "An Economic Survey and Reconnaissance of the British Somaliland Protectorate 1944-1950," Colonial Development and Welfare Scheme D. 484. To be purchased from the Chief Secretary.
  11. ^ a b Montclos, Marc-Antoine Pérouse de (2003). Diaspora et terrorisme (in French). Presses de Sciences Po. ISBN 978-2-7246-0897-7.
  12. ^ Hoehne, Markus Virgil. "No Easy Way Out: Traditional Authorities in Somaliland and the Limits of Hybrid Political Orders" (PDF). DIIS Working Paper.
  13. ^ Lewis, I. M. (March 1962). "Historical Aspects of Genealogies in Northern Somali Social Structure". The Journal of African History. 3 (1): 45. doi:10.1017/S0021853700002723. ISSN 1469-5138. Thus it seems that the traditions surrounding the origins and advent from Arabia of Sheikhs Daarood and Isaaq have the character of myths rather than of history...
  14. ^ Loimeier, Roman (2013-07-17). Muslim Societies in Africa: A Historical Anthropology. Indiana University Press. p. 197. ISBN 978-0-253-02732-0. Despite their clear Cushitic linguistic and ethnic identity, Somaal oral traditions claim Arab origin through two mystical clan ancestors, Shaykh Darood and Shaykh Isaaq, who allegedly arrived in the northern Horn in the tenth and thirteenth centuries, respectively, where they married local women ... [they] are presented as being of noble Qurayshī origin.
  15. ^ Abdullahi, Mohamed Diriye (2001-10-30). Culture and Customs of Somalia. Bloomsbury Publishing USA. p. 64. ISBN 978-0-313-07329-8. Some of the early proselytizers were grafted both into the saintly pantheon and into the genealogical trees of Somali clans; these might be called genealogical saints; one of them is Sheikh Ishaaq, the mythical father of the Isaaq confederation, who probably was an early proselytizer who over the years became transmogrified into a genealogical father.
  16. ^ Lewis, I. M. (1994). Blood and Bone: The Call of Kinship in Somali Society. The Red Sea Press. p. 105. ISBN 978-0-932415-93-6. [These examples illustrate] a process of myth-making in its early stages which has already proceeded much further amongst the Darood and Isaaq. Thus at the point where Somali trace descent from Arabia outside their own society, a strong mythical component enters into the genealogies which is not present at lower generational levels.
  17. ^ Diop, Samba; Diop, Papa Samba (1995). The Oral History and Literature of the Wolof People of Waalo, Northern Senegal: The Master of the Word (griot) in the Wolof Tradition. E. Mellen Press. p. 170. ISBN 978-0-7734-9031-4. Lewis goes further by giving the example of a Sheikh named Isaaq (or rather his descendants) who "have arabicized their genealogy as a means of acquiring prestige"
  18. ^ I.M. Lewis, A Modern History of the Somali, fourth edition (Oxford: James Currey, 2002), pp. 31 & 42
  19. ^ Waal, Alexander De (1993). "Violent deeds live on: landmines in Somalia and Somaliland, p. 63". |
  20. ^ Lewis, I. M. (3 February 2017). I.M Lewis : peoples of the Horn of Africa. ISBN 9781315308173.