Early life Sheikh Uways was born in
Barawa during the
Geledi Sultanate period on the
Benadir of
Somalia coast, the son of a local religious teacher, al-Hajj Muhammad b. Bashiir, and Fatima b. Bahra. He was of the
Tunni sub-group of the
Rahanweyn. He obtained a simple elementary education in basic
theological sciences, and only later furthered his studies with eminent scholars. Sheikh Uways studied the
Qur'an, Qur'anic
exegesis, syntax and grammar, legal principles and basic
Sufism under the tutelage of one
Sheikh al-Shashi in his local vicinity.
Studies in Iraq Being a devout student of Islam and excelling in piety, the young Sheikh Uways caught the attention of his teacher who then introduced him to the
Qadiriyya doctrines and, circa 1870, took him to the birthplace of that
tariqah in
Baghdad. This journey had a profound impact on Sheikh Uways' spiritual search and religious credibility. He studied with the eminent Qadiri, Sayyid Mustafa b. Salman al-Jilani and later claimed to have received an
ijazah from his teacher, thus boosting his reputation. When Shaykh Uways al-Qadiri came from Bagdhad he stayed in the house of Imam Mahmud Binyamin Al-Ya'qubi, who received him and honoured him, he was initiated into the Qadiriyya [by Shaykh Uways]. There was in that time in Mogadishu a heinous practice called
hiku that was practiced by two groups; one was called the '' 'almugh
and the other the shabili
. Each was a powerful party being composed of people from Hamarweyn and Shangani [the two principal quarters of the town]. The members of each faction aided each other with their assets. Among them were the Asharaaf, merchants, notables, clan elders, rulers, patrons and people of the ships. All of them assisted and participated in this abominable practice until the hearts of the ulama'' contracted [with anguish] but they were incapable of stopping the custom ...[However], when [the participants in this practice] heard of his arrival in Mogadishu and his presence in the house of the Imam they took counsel in their meeting place and said: Tomorrow, God willing, we will meet in the
Friday mosque in Shangani and face Shaykh Uways al-Qadiri so that we may repent before him this abomination. They met in front of the mosque, performed ritual ablutions and went before Shaykh Uways. They greeted each other, and their leaders said, 'O Sheikh Uways al-Qadiri, we repentof this abomination and fraud and abandon it. May God grant us victory and guidance...' And...they abandoned this repulsive practice and other abominations with his blessing.
Struggle Against Salihiyya and Death This decision made room for further
proselytizing, which in turn increased his influence. Sheikh Uways moved inland and founded Beled al-Amin (translated as "Town of Peace"), which flourished into an agricultural town. Bearing testament to his mass appeal, Samatar mentions that "nomad and farmer flocked to his community, bringing with them gifts in vast amounts of livestock and farm produce". Freed from external pressure from the
Salihiyya of Sayyid
Mohammed Abdullah Hassan in northern Somalia, the Sahiliyya led by Sayyid Muhammad Maaruf from the Comoros Islands, and Christian missionaries from inland Ethiopia, Uways and his followers were able to focus on proselytizing the Qadariyya. The struggle of Shaykh Uways against the
Salihiyya was so intense that he was resolute to being a
martyr (
martin). Moving north to curb the influence of radical
nationalist and puritanical teachings of Salihiya neo-
Sufis, Heated poems would be exchanged between the Sayyid and Sheikh Uways. Uways recited this poem criticizing the Sayyid The tragic ending of the Uwaysiyya leader was compounded with the death of all but one of his disciples, a person who later carried on the Uwaysiyya legacy. This remaining disciple composed a moving qasida that eventually became a
liturgy of the Uwaysiyya order. Uways's house was later bought by
Shaykh Sufi and turned into the main headquarters of the Uwaysiyya. ==Poetry==