Muazzam Mir on the life of the great East African saint, Dada Masiti.
As Muslim consciousness awakens from post-colonial slumber, we begin to discover buried treasure in our ruins- treasure that has been protected and hidden away either by choice or by circumstance. Discovering such gems can tell us a lot about the nature of Islam and Muslim societies in premodern/early colonial times. Among other things, we learn a lot about gender relations and the dissemination of knowledge just by uncovering the lives of luminaries that were hidden away. This article attempts to decipher the life and times of one such female luminary.
Mana Siti Habib Jamaluddin (c.1804/1219 – 1920/1339), known as Dada Masiti hailed from Barawa, in the modern nation state of Somalia.[1] She was an important scholar, poet and mystic, with a noble lineage, being a descendant of the Prophet Muhammad (peace be upon him). She belonged to the Mahadali Ashraf clan which commanded a lot of respect and influence in the region.[2] Much of her life story comes to us from oral traditions and poetry, some of which she composed herself. In her youth, she is thought to have eloped with a suitor that her parents had turned down as a potential husband.[3] The couple wed and lived in Pate, an Island off the coast of the modern nation state of Kenya.
The ‘golden age’ of Pate had ended in the century prior to her birth. The island which had been a centre of fine arts, architecture and poetry had fallen into decline following a period of massacres and infighting.[4] Sadly, this mirrored Dada Masiti’s marriage. Just as the beautiful houses of Pate fell to ruin, her romance came to an end and she remained in Pate with her husband who subjected her to a life of virtual slavery. For a painful ten years[5] she was imprisoned within the mangroves of this once peaceful and prosperous island. Cut off from her family and native land, her story could have ended in misery but for her daring and inspiring resilience.
Duniya ni khadayoore
This world is a deceitful place
Hawayo I sin zoorhe
May I not be tempted by its pleasures
Miba in latiire woore
For it has already thrown me far [afield]
Ka xuzuniye si rhaarhi
And I cannot sleep from sorrow as a result
Duniya in khada’iirhe
This world has deceived me
Hawaye in tukiirhe
Its temptations have carried me away
Kuwa muuya in shawiirhe
I have forgot to be [an obedient] servant
Naarholo raqi dhamaadi
And hence became a destitute slave.[6]
Her own poetry attests to her escape from Pate to the island of Zanzibar, part of modern day Tanzania.[7] Zanzibar at the time was the beating heart of the Swahili coast. One can only imagine the fear and wonder felt by a young runaway girl in this metropolis and melting pot of cultures- a land of sultans and foreign businessmen, of music and prayer- rife with vagabonds and sufis alike. A lost girl with no money, family support or social status could easily be swept away and lost in this ocean. Allah had different plans for her. Miraculously, she was found in Zanzibar and rescued by her maternal cousin Omar Qullatein.[8] She speaks about this period of her life in the poem ‘Ya Rabbi ya Muta’ali.’ Whilst this would have provided a sufficient happy ending for any bedtime story, Dada Masiti still had the greatest chapter of her life left to write.
Naarhiko raqi nzamiirho
I was a slave on the verge of drowning
Nrasirho hanti nchimbiirho
But then I left all [entrusted] property and escaped
Mpete vaantu wan rudiirho
Met people who brought me back
Wan nreesherho ka dadhaarhi
Who succeeded in bringing me back with much effort
Wan rheeserho ka wacadi
They promised to take me back
Umati ya Muxamadi
For they were from the Prophet Muhammad’s ummah
Veema wanye kishtadi
Virtuous people of strong faith
Nafsi inpeerhe daghaarhi
Then my soul blamed me [for all my sins][9]
Her name would only ever be mentioned among the most noble and respected of the Brawanese after this experience. What happened after she returned to her native Brawa was a spiritual transformation, a life of service, education and penance. It seemed her meeting with Shaykh Muhammad Janna al-Bahluli, of the Qadri sufi order[10]led to her initiation upon the path.[11] She then rose in prominence for her service and leadership in the community, as can be seen from her own poetry.
Narhiko muuntu shabaabu
I was young once
Kacafiya na garabu
Healthy and strong
Chipisa kula jawaabu
Able to accomplish everything I undertook
Kana caqiidi na waali
Like a commander or governor
Ushabaabu u marhiize
[Now] youth is gone
Ziya ku rhuungana ziize
And [my] joints are stiff
Mpumuzi zinaqisiize
Rest and relaxation are things of the past
Sina qaylo na qalali
And I neither speak nor shout
Narhiko muuntu macruufu
I was a prominent person
nchituma nchitasarufu
Who used to give orders and make decisions
Isa nteete u lhaciifu
But now I have become weak
Nkarheente ka tawakali
And have resigned myself to tawakkul[12]
Notably, she describes herself as a ‘commander or governor,’ roles that were traditionally reserved for men, and likewise states that she ‘used to give orders and make decisions’. Here, we can glean two things; first, the obvious turn around in Dada Masiti’s life, going from run-away to slave, to eventual religious leader. This alone is worthy of our admiration. The second, is perhaps more interesting. It is clear that Dada Masiti, in spite of her past, was elevated by the Brawanese society on the basis of merit. Only a person of repute, talent and expertise can be considered worthy of giving orders and making decisions. This teaches a lot about Brawanese society in general; while even today, in many places, a woman who has eloped and failed in her marriage is shunned for bringing ‘shame and dishonour’, Brawanese society overlooked her past. In doing so, they allowed her to grow and fulfil her potential, which then positively impacted them in return. Perhaps there is a lesson for us in this?
Ingeniously, her poetry was composed in the Chimbalazi dialect,[13] which was accessible to the common people of Barawa and not reserved for the elites. The Brawanese had an oral society and poetry formed an important part of their lives. By writing religiously inclined poetry, some of it pedagogic, Dada Masiti helped spread Islamic learning amongst the segregated Brawanese women, helping many to become advanced in religious education and sufi mystical training. Today most of the Quran teachers in the madrassas of Brawa are women.[14] Dada Masiti’s poetry covers both areas of the shari’a, fundamental beliefs and practices in Islam, as well as haqiqa, dealing with concepts of purification of the self and spiritual wayfaring.[15] Whilst she is far from the only female scholar produced by Somalia, she is considered a model of chastity and piety among Brawanese women.[16]
Due to her knowledge and talent, she was personally asked by the foremost qadhi of her day, Nurein Al-Sabir (1829/1254-1909/1327) to compose a poem in order to console the society upon his fast approaching death.[17] This was no small task, but Dada Masiti did just this, with her famous poem ‘Bacda Hayyi’ (After Life), where she reminded Brawanese society of the importance of prayer, patience and the sufi concept of death as an eternal union with the Beloved (God). Through this moving poem, she helped avert widespread lamentation and undignified mourning.
Sheekhi chifa ha iloowi
When the Shaykh dies, no one should weep
Ita ku dhikirishoowa
Instead people should recite dhikr
Ita kuvuma dhikiri
Dhikr will echo from all corners
Na quraani khsomoowa
And the Quran will be read
Sheekhi Chifa Hulowaayi
Why should people weep,
Nimuunti wa khfurhoowa
As it is a day of joy
Ndiwo muunti wa furaha
[The day he dies] is actually a day of joy
Ita kurharhisanyoowa
And a day to visit each other in celebration.[18]
She also used it as an opportunity to teach, and remind through poetry, the virtues in the religion of following the funeral procession and the rewards received for it, based on the Hadith narrated by Abu Huraira (may God be well pleased with him).[19] One can imagine the impact narrating this poem had on an oral community deep in mourning.
Naako itakuuya Naada
And then a divine call be made
Khalqi ina kirimoowa
For the crowd to be rewarded
Wa takuuyo nimalaayka
Angels will descend
Wiingi wakhtumishoowa
To perform this service
Watakaawanya thawaabu
They will distribute heavenly rewards
Jisa buni hawanyoowa
Much like roasted coffee beans are distributed.[20]
Dada Masiti’s life bears striking similarity to the more widely known Rabia Al Adawiyya (717/98 – 801/184). Both women were said to have been enslaved at one point in their lives; both were loved by men of the religion but died unmarried and without bearing any children. Both lived until a ripe old age, and were revered for their piety, devotion and poetry.[21] The difference is that whilst Rabia of Iraq is remembered fondly and is an inspiring figure to Muslim men and women alike around the world, Siti Habib Jamaluddin is not well known outside of Somalia, except perhaps among the diaspora. Upon Dada Masiti’s death she was buried close to her small home in Brawa. An annual ziyara is made there to this day.[22]
Numba yaangu ya qubuuri Ndiyo yangu ka uzuuri
My home is the grave for me it is better
Ya mtaanga na mabuuri
A place of sand and sand hills
Sho saxabu na warhaarhi
Where there are no friends and siblings.[23]
Cherished among the hallowed figures of the Somali Qadiris, Dada Masiti’s story is more relevant today than ever. Sadly, illiteracy among women in Somalia in 2012 was at a staggering 80%.[24] Things are further aggravated by Al Shabaab’s near 20 year oppression of women, not just in Somalia but in neighbouring East African countries also. One cannot help but wonder how Dada Masiti would feel knowing her efforts to empower women are being thwarted by the kidnappings, enslavement, forced marriages and rape of young girls carried out by Al Shabaab- many heinous acts she herself endured. In 2009, Al Shabaab seized control of Brawa, and held it with vice-like grip for control of this once prosperous region.[25] Though by 2014 they had lost control of the state,[26] it is perhaps because of heightened security concerns that her ziyara is not as well known or visited as it ought to be.
The famous Somali sufi scholar, linguist and historian Shaykh Qasim Muhiyudin al Barawi (1878/1294 – 1922/1340) once referred to Dada Masiti as ‘a treasure that must be jealously preserved.’[27]Her life teaches us about redemption, spiritual healing and empowerment through the deen. Importantly, her life is also a brilliant case study of the positive effects of female religious literacy and empowerment, while hailing from a country whose history is often unjustly dismissed in the public conscious of Muslims and non-Muslims alike. By tracing her life story, analysing her poetry and visiting her ziyara, we not only honour the legacy of an important East African scholar but also shine a light on women’s empowerment in a land where women have recently suffered unspeakable oppression. Clearly, we must do more to ‘jealously preserve this treasure.’
Footnotes
[1]‘Dhikr will Echo from all Corners,’ Dada Masiti and the Transmission of Islamic Knowledge, Mohamed Kassim (2008) Bildhaan: An International Journal of Somali Studies: Vol. 2, Article 7 pg.104.
[2]Dada MasitiAlessandra Vianello (2012) Dictionary of African Biography: Oxford University Press. Pg. 150-151.
[3]There is a view from another version of the oral tradition that she was kidnapped, in any case she lived most of her time in this relationship was a virtual prisoner.
[4]Quest for the Past: A Historical Guide to the Lamu Archipelago, Chryssee MacCasler Perry and Esmond Bradly Martin (1973) pg.25-26.
[5] https://en.unesco.org/womeninafrica/ Last accessed 20 October 2020.
[6]Ya Rabbi Ya Muta’ali (O My Exalted Lord) Dada Masiti.
[7] https://en.unesco.org/womeninafrica/ Last accessed 20 October 2020.
[8]Ibid.
[9]Ya Rabbi Ya Muta’ali (O My Exalted Lord) Dada Masiti.
[10]A Sufi Order which takes its name after Shaykh Abdal Qadir al Jilani (d.1166/561) which adheres to the fundamental tenants of Islam, love and service.
[11]Supra note 9.
[12]Ya Rabbi Ya Muta’ali (O My Exalted Lord) Dada Masiti.
[13] ‘Dhikr will Echo from all Corners,’ Dada Masiti and the Transmission of Islamic Knowledge, Mohamed Kassim (2008) Bildhaan: An International Journal of Somali Studies: Vol. 2, Article 7 pg.109;118
[14]Dhikr will Echo from all Corners,’ Dada Masiti and the Transmission of Islamic Knowledge, Mohamed Kassim (2008) Bildhaan: An International Journal of Somali Studies: Vol. 2, Article 7 pg. 110.
[15]Ibid pg. 109.
[16]Supra note 14.
[17]Dhikr will Echo from all Corners,’ Dada Masiti and the Transmission of Islamic Knowledge, Mohamed Kassim (2008) Bildhaan: An International Journal of Somali Studies: Vol. 2, Article 7 pg. 105.
[18]“Bacda Hayyi (After Life)” Dada Masiti.
[19]Supra note 17, pg118.
[20]Supra note 18.
[21]Dhikr will Echo from all Corners,’ Dada Masiti and the Transmission of Islamic Knowledge, Mohamed Kassim (2008) Bildhaan: An International Journal of Somali Studies: Vol. 2, Article 7 pg.110.
[22]Themes in Modern African History and Culture, Berge, Lars; Taddia, Irma (2013) pg. 75.
[23]“Ya Rabbi ya Muta’ali” (O, My Exalted Lord) Dada Masiti.
[24]Women And Al-Shabab: Between False Empowerment And Terror, Anne-Yolande Bilale (Diplomatic Courier) August 13 2012.
[25]Al Shabab Vows to Avenger US Raid in Somalia,Voice of America News,15 September 2009.
[26]Mogadishu: Somali, African troops take key port from Shebab Ma’an News Agency, 5 October 2014.
[27]Dada Masiti Alessandra Vianello (2012) Dictionary of African Biography: Oxford University Press. Pg. 150-151.
References
- ‘Dhikr will Echo from all Corners,’ Dada Masiti and the Transmission of Islamic Knowledge, Mohamed Kassim (2008) Bildhaan: An International Journal of Somali Studies: Vol. 2, Article 7.
- “Ya Rabbi ya Muta’ali” (O, My Exalted Lord) Dada Masiti.
- “Bacda Hayyi (After Life)” Dada Masiti.
- Dada Masiti Alessandra Vianello (2012) Dictionary of African Biography: Oxford University Press.
- Quest for the Past: A Historical Guide to the Lamu Archipelago, Chryssee MacCasler Perry and Esmond Bradly Martin (1973).
- Themes in Modern African History and Culture, Berge, Lars; Taddia, Irma (2013).
- Women And Al-Shabab: Between False Empowerment And Terror, Anne-Yolande Bilale (Diplomatic Courier) August 13 2012.
- Al Shabab Vows to Avenger US Raid in Somalia,Voice of America News,15 September 2009.
- Mogadishu: Somali, African troops take key port from ShebabMa’an News Agency, 5 October 2014.
- https://en.unesco.org/womeninafrica/
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