Malassay: Difference between revisions
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Subsequently, no mention is made of their converted status. On the contrary, they appear to be the most faithful Muslims and the most reliable. Moreover, the etymological explanation of René Basset seems little plausible. On the one hand, the knowledge of ‘Arab Faqīh in Amharic and even more in Tigriña are relatively low, and on the other hand it would be surprising if he used a term Amharic to refer to Muslims, "famous horsemen" of the army of the imām.</blockquote> <ref>The "Futuh al-Habasa" : the writing of history, war and society in the "Bar Sa'ad ad-din" (Ethiopia, 16th century) by Amélie Chekroun page 181 </ref> |
Subsequently, no mention is made of their converted status. On the contrary, they appear to be the most faithful Muslims and the most reliable. Moreover, the etymological explanation of René Basset seems little plausible. On the one hand, the knowledge of ‘Arab Faqīh in Amharic and even more in Tigriña are relatively low, and on the other hand it would be surprising if he used a term Amharic to refer to Muslims, "famous horsemen" of the army of the imām.</blockquote> <ref>The "Futuh al-Habasa" : the writing of history, war and society in the "Bar Sa'ad ad-din" (Ethiopia, 16th century) by Amélie Chekroun page 181 </ref> |
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Only Manfred Kropp in 1990 considered the question as a whole, depending on of the rare texts which make use of this term.<ref>The "Futuh al-Habasa" : the writing of history, war and society in the "Bar Sa'ad ad-din" (Ethiopia, 16th century) by Amélie Chekroun page 180</ref> Based on the chronicles of Sarsa Dengel it mentions troops that deserted from the rebel camp, including warriors of the malasay called ermag and temur; they are armored riders and shield carriers. The first name, perhaps created and amharicized (remag = step), is not clear. The second one, however, is very interesting: Temur or Tumur is the old name of the Somali in Harari |
Only Manfred Kropp in 1990 considered the question as a whole, depending on of the rare texts which make use of this term.<ref>The "Futuh al-Habasa" : the writing of history, war and society in the "Bar Sa'ad ad-din" (Ethiopia, 16th century) by Amélie Chekroun page 180</ref> Based on the chronicles of Sarsa Dengel it mentions troops that deserted from the rebel camp, including warriors of the malasay called ermag and temur; they are armored riders and shield carriers. The first name, perhaps created and amharicized (remag = step), is not clear. The second one, however, is very interesting: Temur or Tumur is the old name of the Somali in Harari, which also appears in an Old Amharic song on Emperor Yeshaq (14th century) next to the Somali, they are therefore a separate but related one group. To which Manfred Kropp argues that the Malasay military group was composed of unfasted members of various peoples, including Somali.<ref>{{cite book |last1=Kropp |first1=Manfred |title=MÄLÄSAY: SELBSTBEZEICHNUNG EINES HARARINER OFFIZIERSKORPS UND IHR GEBRAUCH IN ÄTHIOPISCHEN UND ARABISCHEN CHRONIKEN |publisher=Frobenius Institute |page=108 |url=https://www.jstor.org/stable/40732663?seq=1}}</ref> |
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Antoine d’Abbadie and Philipp Paulitschke believe that the term malasāy designates a "tribe" <ref> ABBADIE & PAULTISHKE, Futûḥ el Hábacha, 1898, p. 48, note 2.</ref>, just like the Somali or the Ḥarla. However, Reading the Futūḥ al-Ḥabaša, the Malasāy appear as the basic unit of the army of the imām. Unlike the other groups that make up this army, the Malasāy were a group social and not a tribe or a clan. Unlike the Balaw, Somali or Ḥarla, a man Malasāy is not born. He obtained this title after demonstrating his military capabilities. ‘Arab Faqīh gives a relatively precise definition of what he means by "malasāy: <ref> The "Futuh al-Habasa" : the writing of history, war and society in the "Bar Sa'ad ad-din" (Ethiopia, 16th century) by Amélie Chekroun page 183-188 </ref> |
Antoine d’Abbadie and Philipp Paulitschke believe that the term malasāy designates a "tribe" <ref> ABBADIE & PAULTISHKE, Futûḥ el Hábacha, 1898, p. 48, note 2.</ref>, just like the Somali or the Ḥarla. However, Reading the Futūḥ al-Ḥabaša, the Malasāy appear as the basic unit of the army of the imām. Unlike the other groups that make up this army, the Malasāy were a group social and not a tribe or a clan. Unlike the Balaw, Somali or Ḥarla, a man Malasāy is not born. He obtained this title after demonstrating his military capabilities. ‘Arab Faqīh gives a relatively precise definition of what he means by "malasāy: <ref> The "Futuh al-Habasa" : the writing of history, war and society in the "Bar Sa'ad ad-din" (Ethiopia, 16th century) by Amélie Chekroun page 183-188 </ref> |
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Revision as of 14:18, 9 March 2021
| Malassay | |
|---|---|
| Active | 1100–1500 |
| Allegiance |  Adal Sultanate |
| Type | Infantry |
| Role | Standing professional military |
| Garrisons | Harar |
| Engagements | Battle of Shimbra Kure |
| Commanders | |
| Commander | Ahmad ibn Ibrahim al-Ghazi |
A Malassay was a title given to a warrior elite infantry unit that formed the Adal Sultanate's household troops.[1] [2]
Etymology
Often considered synonymous with "Muslim" in Ethiopian texts, the term malasāy has been the subject of several interpretations. [3] In 1901, Francesco Beguinot thought that they were Christian combatants in the ranks of the Muslim army.[4] Sixty years later, Robert Ferry considered them one of the "tribes" of the armies of imām, analogous to the Somali. He noted that it is "difficult to match [them] to current ethnic groups.[5] In 1971, Jean Doresse described them for his part as Muslim troops loyal to the Christian kingdom during the second half of the 16th century. [6] According to Didier Morin in the futuh al-Habasa, the Malasai form a heterogeneous militia with a religious base. The term is preserved in Harari (Malsay) and Afar (Malsay) and designates "the warriors", "the brave".[7]
René Basset offers an etymological explanation to malasāy (الملساي in Arabic and መለሳይ in Amharic), from the Amharic root mallasa ("Converted") and the verb tigriña melesé ("to return"). [8] According to Basset, this term would designate converts to Islam. From the pen of ‘Arab Faqīh, this explanation seems unlikely. Certainly, at the end of a list of horsemen qualified as malasāy, ‘Arab Faqīh notes:[9]
كل ھو S ء ممن دخل في دين ا c س t م وحسن اس t مھم وجاھدوا في الله حق جھاده
. All these men had entered into the faith of Islam and increased their belief and
were doing ğihād in the way of Allah in a sincere manner.
Subsequently, no mention is made of their converted status. On the contrary, they appear to be the most faithful Muslims and the most reliable. Moreover, the etymological explanation of René Basset seems little plausible. On the one hand, the knowledge of ‘Arab Faqīh in Amharic and even more in Tigriña are relatively low, and on the other hand it would be surprising if he used a term Amharic to refer to Muslims, "famous horsemen" of the army of the imām. [10]
Only Manfred Kropp in 1990 considered the question as a whole, depending on of the rare texts which make use of this term.[11] Based on the chronicles of Sarsa Dengel it mentions troops that deserted from the rebel camp, including warriors of the malasay called ermag and temur; they are armored riders and shield carriers. The first name, perhaps created and amharicized (remag = step), is not clear. The second one, however, is very interesting: Temur or Tumur is the old name of the Somali in Harari, which also appears in an Old Amharic song on Emperor Yeshaq (14th century) next to the Somali, they are therefore a separate but related one group. To which Manfred Kropp argues that the Malasay military group was composed of unfasted members of various peoples, including Somali.[12]
Antoine d’Abbadie and Philipp Paulitschke believe that the term malasāy designates a "tribe" [13], just like the Somali or the Ḥarla. However, Reading the Futūḥ al-Ḥabaša, the Malasāy appear as the basic unit of the army of the imām. Unlike the other groups that make up this army, the Malasāy were a group social and not a tribe or a clan. Unlike the Balaw, Somali or Ḥarla, a man Malasāy is not born. He obtained this title after demonstrating his military capabilities. ‘Arab Faqīh gives a relatively precise definition of what he means by "malasāy: [14]
وفرقة الملساي اھل الغزو والجھاد ا c صلي المعتمد عليھم في القتال والصناديد ا c بطال فيھم ا c مام
. And the Malasāy troop, who are people of raids and ğihād, worthy men of confidence, who could be trusted during the fighting, of the army chiefs who not only do not flee from the battlefield but who protect the retreat of his family
(بطال c ا والصناديد.)
The imām was with them
The imām in person is therefore part of the group of Malasāy. According to the definition proposed by ‘Arab Faqīh, they are the warrior elite of Bar Sa’ad ad-dīn, the“ brave among the brave
Ultimately, in Muslim and Christian sources, the term malasāy does not refer to a particular population of Adal Sultanate. On the one hand, it designates an elite warrior from the different tributary populations of the sultanate, on the other the Muslims in a generic sense, sometimes enemies, sometimes allies of Christian power. The Malasāy do can therefore not be defined as the Ḥarla or the Somali who designate them, clearly, populations in their own right. [15]
History
Early Ge'ez and Portuguese texts indicate Muslim soldiers were known as the Malassay.[16] In the thirteenth century the Malassay appear to back the Amhara rebel Yekuno Amlak in his conflict with the Zagwe dynasty.[17] The Muslim Makhzumi Dynasty had provided manpower and weapons to Yekuno Amlak in the Sultanate of Showa period following Sultan Malasami.[18] Historians have identified the Gafat regiments of the Malassay played a key role in founding the Christian Solomonic dynasty.[19]
Ahmad ibn Ibrahim al-Ghazi was originally a Malassay serving under a Garad named Abun Adashe prior to becoming leader of the Adal Sultanate.[20][21] In the sixteenth century the main troops of Adal Sultanate's leader Ahmad ibn Ibrahim al-Ghazi were the Malassay during the invasion of Abyssinia.[22] The Malassay participated in the conquest of Habasha at the decisive Battle of Shimbra Kure.[23] Emperor Lebna Dengel chronicles states the Malassay were the Muslim enemy that invaded.[24]
In the reign of Emperor Sarsa Dengel, the Hadiya Kingdom was supported by 500 Malassay who had arrived from Harar territory to battle Ethiopia.[25] Sarsa Dengel chronicles mentions Malassay rebels of Elmag (an unidentified group) and malasay rebels of Tumur the Somali under their old moniker in Harari. They were armored riders and shield carriers.[26]
Under the Emirate of Harar, the entire army was commanded by a Garad who had several militias under him labeled the Malassay.[27]
See also
- Janissary, elite infantry of the Ottoman Empire
References
- ^ Northeast African Studies. African Studies Center, Michigan State University. p. 64.
- ^ The "Futuh al-Habasa" : the writing of history, war and society in the "Bar Sa'ad ad-din" (Ethiopia, 16th century) by Amélie Chekroun page 183-188
- ^ The "Futuh al-Habasa" : the writing of history, war and society in the "Bar Sa'ad ad-din" (Ethiopia, 16th century) by Amélie Chekroun page 181
- ^ BEGUINOT, La cronaca abbreviate d’Abissina, 1901, p. 18 note 6.
- ^ FERRY, « Quelques hypothèses », CÉA, 1961, p. 30
- ^ DORESSE, Histoire sommaire de la Corne Orientale de l’Afrique, 1971, p. 231.
- ^ Morin, Didier. Poésie traditionelle des Afars. Peeters Publishers. p. 12.
- ^ BASSET, Conquête, 1897-1909, vol. 2 : p. 84
- ^ The "Futuh al-Habasa" : the writing of history, war and society in the "Bar Sa'ad ad-din" (Ethiopia, 16th century) by Amélie Chekroun page 180-181
- ^ The "Futuh al-Habasa" : the writing of history, war and society in the "Bar Sa'ad ad-din" (Ethiopia, 16th century) by Amélie Chekroun page 181
- ^ The "Futuh al-Habasa" : the writing of history, war and society in the "Bar Sa'ad ad-din" (Ethiopia, 16th century) by Amélie Chekroun page 180
- ^ Kropp, Manfred. MÄLÄSAY: SELBSTBEZEICHNUNG EINES HARARINER OFFIZIERSKORPS UND IHR GEBRAUCH IN ÄTHIOPISCHEN UND ARABISCHEN CHRONIKEN. Frobenius Institute. p. 108.
- ^ ABBADIE & PAULTISHKE, Futûḥ el Hábacha, 1898, p. 48, note 2.
- ^ The "Futuh al-Habasa" : the writing of history, war and society in the "Bar Sa'ad ad-din" (Ethiopia, 16th century) by Amélie Chekroun page 183-188
- ^ The "Futuh al-Habasa" : the writing of history, war and society in the "Bar Sa'ad ad-din" (Ethiopia, 16th century) by Amélie Chekroun page 188
- ^ Journal of Ethiopian Studies. Haile Selassie I University. p. 52.
- ^ Tamrat, Tadesse. Ethnic Interaction and Integration In Ethiopian History: The Case of the Gafat. Institute of Ethiopian Studies. p. 125.
- ^ Hassan, Mohammed. Oromo of Ethiopia 1500-1850 (PDF). University of London. p. 4.
- ^ Pankhurst, Richard (1997). The Ethiopian Borderlands: Essays in Regional History from Ancient Times to the End of the 18th Century. Red Sea Press. p. 89. ISBN 9780932415196.
- ^ Aregay, Merid. A REAPPRAISAL OF THE IMPACT OF FIREARMS IN THE HISTORY OF WARFARE IN ETHIOPIA (C. 1500-1800). Journal of Ethiopian Studies. p. 109.
- ^ The Imperial and Asiatic Quarterly Review and Oriental and Colonial Record. Oriental Institute.
- ^ Muth, Franz-Christoph. Allahs Netze: ʽArabfaqīhs Futūḥ al-Ḥabaša als Quelle für Netzwerkanalysen. Annales d'Éthiopie. p. 114.
- ^ History of Harar (PDF). Harari people regional state. p. 57.
- ^ Haile, Getachew. Reviewed Work: Tānāsee 106: Eine Chronik der Herrscher Äthiopiens. Äthiopistische Forschungen, Band 12 by Franz Amadeus Dombrowski. Northeast African Studies. p. 181.
- ^ Islamic History and Culture in Southern Ethiopia: Collected Essays. LIT Verlag Münster. p. 59.
- ^ Kropp, Manfred. MÄLÄSAY: SELBSTBEZEICHNUNG EINES HARARINER OFFIZIERSKORPS UND IHR GEBRAUCH IN ÄTHIOPISCHEN UND ARABISCHEN CHRONIKEN. Frobenius Institute. p. 108.
- ^ Kropp, Manfred. MÄLÄSAY: SELBSTBEZEICHNUNG EINES HARARINER OFFIZIERSKORPS UND IHR GEBRAUCH IN ÄTHIOPISCHEN UND ARABISCHEN CHRONIKEN. Frobenius Institute. p. 111.