Cuqaasha, Wax-garadka & Ganacsatada Beesha Akisho Oo Hambalyo U Diray Madaxweyaha Cusub ee Somaliland

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SAWIRO

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Cuqaasha, Wax-garadka & Ganacsatada Beesha Akisho Oo Hambalyo U Diray Madaxweyaha Cusub ee Somaliland
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Created Jul 5 2010 - 15:32

Hargeysa, (sli) - Cuqaasha, wax-garadka & Ganacsatada Beesha Akisho oo ka mid ah Beelaha Somaliland, ayaa hambalyo iyo bogaadin u diray Madaxweynaha cusub ee Somaliland loo doortay Md Axmed Maxamed Maxamuud [Silaanyo] iyo ku xigeenkiisa Md. Cabdiraxmaan Cabdilaahi Ismaaciil [Saylici].

Sidan-na waxa ay ku sheegeen war murtiyeed qoraal ah oo ay maanta saxaafada ugu qeybiyeen magaalada Hargeysa, war murtiyeedkan oo u dhignaa sidan:-

“Annaga oo ku hadlay magaca Beesha Akisho oo ka mid ah beelaha Somaliland, waxa aanu halkan hambalyo iyo bogaadin uga diraynaa Madaxweynaha cusub ee Somaliland loo doortay Md. Axmed Maxamed Maxamuud [Silaanyo] iyo ku Madaxweyne ku xigeenkiisa Md. Cabdiraxmaan Cabdilaahi Ismaaciil [Saylici].

Waxaana aanu ilaahay uga rajaynaynaa inuu u fududeeyo xilka culus ee ay Ummada reer Somaliland u xambaarisay una dooratay inay hogaamiyaan.

Waxa aanu ku boorinaynaa Madaxweynaha cusub iyo xigeenkiisa inay fuliyaan ballamihii ay qaadeen wakhtigii ololaha doorashada ee la xidhiidhay wax-qabadka kala duwan ee ay dadka u ballan-qaadeen.

Waxa aanu ilaahay uga baryaynaa inuu ka dhigo madaxdii dadka iyo dal-ku-ba ku rayn lahaayeen ee wax-tarkooda lagu badhaadho, isla markaana inuu u sahlo gudahsada hawlaha culus ee horyaala.

Magacyada Cuqaasha, Wax-garaka Iyo Ganacsatada Beesha Akisho

1. jiif Caaqil Maxamed Ibrahim Maxamed (QORANE)

2. Jiif Caaqil Maxamud Cisman Ducaale (TUTIBEENE)

3. Caaqil Diyib Raage Qaasim

4. Caaqil Maxamed Cismaan faahiye (SABEEYE)

5. Caaqil Cumar Aw Cabdi Muxsin (CUNAAYE)

6. Caaqil Xuseen Maxamud Warfaa (Xusen Dheerer)

7. Caaqil Cabdi Jaamac Axmed

8. Caaqil Cismaan Cabdilaahi Yuusuf

9. Nabadoon Cabdi Maxamed Ismacil (Daadhi)



10. Nabadoon Cali Ismaacil Kaariye (Cali dheere)

11. Sheekh Ismaciil Sheekh Xassan Nuur

12. Sheekh Ismaciil Cabdilaahi jamac

13. Sheekh Maxamed Ismaciil Khayre

14. Sheekh Khadar Sheekh Ismacil

15. sheikh Maxamed Sheekh Cumar

16. Xirsi Aadan Kibaar

17. Maxamed Cali Raan

18. Maxamed Cali Riyoole

19. Caydaruus Sheekh Muxumed Cabdi

20. Maxamud Sheekh Cabdi (Indha Case)

21. Cali Yuusuf Cismaan

22. C/raxam sheikh Cumar Shekh Xasan

23. Maxamed Axmed Gaaruf (Cagaweyne)

24. iyo Masuuliyiinta Guddida Guud ee Beesha Akisho ee Somaliland .

Axmed Maxamed Shaqalle
Wariyaha Somalilandinfo
Hargeysa Somaliland
© 2008 - 2010 Somaliland Informations Somalilandinfo.com

---------------------------------------------------------------------------------------------------------
1. Cali
2. Madaxweyne
3. Dir
4. Aji
5. Irrir
6. Samaale
7. Xiile ('Il)
8. Abroone (Waalid)
9. Looxaan
10. Kaamil (Xaashi)

Father: Madaxweyne Dir Aji
Children:

1. Maxamuud (Akisho)
2. Maxamed (Guure)
3. Jiide
4. Gariire
5. Layiile
6. Warday


Maxamuud (Akisho) Cali Madaxweyne
Abtirsi:

1. Maxamuud (Akisho)
2. Cali
3. Madaxweyne
4. Dir
5. Aji
6. Irrir
7. Samaale
8. Xiile ('Il)
9. Abroone (Waalid)
10. Looxaan
11. Kaamil (Xaashi)


Father: Cali Madaxweyne Dir
Children:

1. Miyyo
2. Bitto
3. Daayyo
4. Luujo
5. Ittu
6. Kiyo
7. Curad (Heebaan)
8. Kurto
9. Obo
10. Igo
11. Asaabo
12. Eejo (Eejjeso)

Siblings:

1. Maxamed (Guure)
2. Jiide
3. Gariire
4. Layiile
5. Warday

BOQORTOOYADA AKISHO ALI MADAXWEYNE DIR

BOQORTOOYADA AKISHO ALI MADAXWEYNE DIR

--------
1. Cali
2. Madaxweyne
3. Dir
4. Aji
5. Irrir
6. Samaale
7. Xiile ('Il)
8. Abroone (Waalid)
9. Looxaan
10. Kaamil (Xaashi)

Father: Madaxweyne Dir Aji
Children:

1. Maxamuud (Akisho)
2. Maxamed (Guure)
3. Jiide
4. Gariire
5. Layiile
6. Warday


Maxamuud (Akisho) Cali Madaxweyne
Abtirsi:

1. Maxamuud (Akisho)
2. Cali
3. Madaxweyne
4. Dir
5. Aji
6. Irrir
7. Samaale
8. Xiile ('Il)
9. Abroone (Waalid)
10. Looxaan
11. Kaamil (Xaashi)


Father: Cali Madaxweyne Dir
Children:

1. Miyyo
2. Bitto
3. Daayyo
4. Luujo
5. Ittu
6. Kiyo
7. Curad (Heebaan)
8. Kurto
9. Obo
10. Igo
11. Asaabo
12. Eejo (Eejjeso)

Siblings:

1. Maxamed (Guure)
2. Jiide
3. Gariire
4. Layiile
5. Warday





Waa boqortooyo hore oo xoogaha aad moodo baryahan danbe in xoogeedi wiiqmay qaar badana ay konfurta, galbeedka, iyo waqooyiga Itoobiya ku kala firdhatay. Qaar kalen galbeedka Somaliya iyo waqooyiga ay u kala kaceen. Beelo fara badan ayaa Akisho ku abtirsada qaar badan xitaa aan Akisho la moodin sida Obo, Guure, iyo beelo kale.

Magaca Akisho waxaa lagu macneeyaa kii cayilnaa oo afka oromada lagu dhaho (Ayisho) waa naaneys, Sida Gurgurahaba uu magaciisu naaneys macnaheedu tahay (Ganacsade) oo af Somaligii hore la dhihi jiray Gurgure sida kalmada (Gorgortanba) ay halkaas ka soo jeedo. Itoobiyana Gurgure waxaa loo yaqaan ganacsatada afafka Harariga/Oromada.

Boqortooyoyinkii hore ee Gurgure-Layiile-Akisho waxaa ay u bax sheen magalada Diraa Dhabe (ama meeshii uu Dir Waranka ku dhuftay(Dhabey) qarnigii 1400. Akishada iyo Gurgurah iyo beelah Madaxweyne Direed waxaa ka dhashay boqortooyoyinkii Ifat--Adulis iyo waliba halyeeygii weynaa ee Axmed Gurey.

Tarikho hore oo tilmamaya ayaa jira in Boqoradii Caraweelo ay aheyd naag Akhisho. Labadii boqol ee sano ee la soo dhafay hase ahaatee boqortoyadii akisho waxaa ku dhacay dib u dhac iyo burbur.


Akisho

From Wikipedia, the free encyclopedia

Akisho (var. Akisha, Akishe; also known as Gurre) is a Somali subclan, part of the larger Dir group whose members live in Ethiopia and northern Somalia. The Akisho are a subclan of the Ali Madaxweyn Dir, and they are reputed to be descendants of the eldest sons of the Madaxweyn Dir.

Akisho is one of the oldest clans in the Horn of Africa. According to Somali history, two of the oldest monarchies in the region, the Ifat and Adal Sultanates, were Akisho.[citation needed] However, the inhabitants of the Ethiopian province/kingdom of Ifat spoke a South Semitic language related to Amharic.[1]

The Akisho inhabit both Somaliland and Ethiopia. In Somaliland, Akisho members live in the southern Woqooyi Galbeed Province, Wajaale, Ala’ibaday, and Gabiley. In Ethiopia, where the Akisho are the most widespread Somali group, Akisho members inhabit Jijiga, Baale (Nagelle), Baabule, Fayaanbiiro, Qabri-Bayah, Fiq, Hara-Maaya, Harar, and Dadar.

Akisho members are predominantly adherents of Sunni Islam, though one might find a Christian Akisho in the Shewa area of Ethiopia. Other Akisho groups and their related clans are reputed to have migrated from Somali Ethiopian region all the way up North as far as the country Chad, the Sudan, and Northern Eritrea are said to be inhabited by these lost Dir groups.[citation needed]

The Akisho name is originally derived from "Cayisho" which means in old Somali the (Cayilsan) "Fat One", and in Oromo Akisho.[citation needed] Also the other nickname of the Akisho, Guure, is derived from one who doesn't "hear" because they did not speak the Oromo language when they settled among the Oromo of Bale and Arsi around 1600.[citation needed] Similarly, the Gurgure who are very closely related to the Akisho, use a nickname and were referred to the Oromo and Somalis as the traders or Gurgure from the old Somali and Oromo word "gorgortan" which means one who sales and trades.

According to the folklore historians of the Southern Suure Dir of the Mudug region, the Akisho and the Gurgure madahweyne Dir produced some of the most famous Somali folk heroes like the Somali queen Araweelo who was Warre Miyo. Also the Akisho and Gurgure clans were instrumental in spreading the Muslim faith in the hinterlands of Ethiopia. The Sheikh Abba Hussein in Southern Ethiopia is said to be of Dir, as well as Awbarkadleh and Awbuube who are two major saints of the Somalis.

The Warre prefix in front of many Akisho clans names means "the Clan of" or reer (WaaReer) in proper Somali. For example, the Warre Miyo are referred to Reer Miiyo in Somalia, but Warre Miyo in Ethiopian Somali and Oromo regions. Other clans related to the Aksiho are the Gariire, Warre Dayo,Gurgure, Layiile, and Aw Said's of Lower Jubba.

The Akisho (Gurre) clan consists of 12 major subclans:

Waro-Miyo
Waro-Bito
Waro-Dayo
Waro-Luujo
Waro-Ito
Waro-Kiyo
Waro-Heebaan
Waro-Kurto
Obo
Igo
Asaabo
Eejo

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Somaliland: The Akisho[Akesho]: whether they live in the town of Gebileh, their relationship with Isaaks and whether they have political representation in the current government



The information in contained in this Response was provided by Matt Bryden, a consultant and Somali specialist now working with the United Nations Institute for Research on Social Development (UNRISD) in Nairobi (16 June 1998). He stated that the Akisho "are related to (if not part of) the Dir clan family, and live mainly between Jigjiga [in Ethiopia] and Hargeysa, where they tend to live in a somewhat subordinate status to the majority clans, although in Somaliland they have been awarded a seat in the constituent assembly. They face no general threat of persecution in any of the areas in which they live." The Research Directorate was unable to corroborate the Akisho's participation in the constituent assembly nor whether they face "persecution."

According to the Ethiopian Review the Akisho may be more numerous in Ethiopia than they are in Somalia (30 Apr. 1996). For additional information on the Dir clan and the Akisho sub clan, please consult Patrick Gilkes' The Price of Peace: Somalia and the United Nations 1991-1994 pages 144-148, and the appendix of Somali clan families.

This Response was prepared after researching publicly accessible information currently available to the Research Directorate within time constraints. This Response is not, and does not purport to be, conclusive as to the merit of any particular claim to refugee status or asylum.

Reference

Bryden, Matt. UNRISD, Nairobi. 16 June 1998. Letter received by electronic mail.

Gilkes, Patrick. September 1994. The Price of Peace: Somalia and the United Nations 1991-1994. Bedfordshire, UK: Save the Children Fund, UK.

Additional Sources Consulted

Africa Confidential [London]. January - May 1998. Vol. 39. Nos. 1-11.

_____. January - December 1997. Vol. 38. Nos. 1-25.

Africa Research Bulletin: Political, Social and Cultural Series [Oxford]. January - May 1998. Vol. 35. Nos. 1-4.

_____. January - December 1997. Vol. 34. Nos. 1-11.

Country Reports on Human Rights Practices for 1997. 1998.

Horn of Africa Bulletin [Uppsala]. Vol. 10. Nos. 1-2.

_____. Jauary - December 1997. Vol. 9. Nos. 1-10.

The Indian Ocean Newsletter [Paris]. January - June 1998. Nos. 793-815.

_____. January - December 1997. Nos. 747 - 792.

Electronic sources: IRB Databases, LEXIS/NEXIS, Internet, World News Connection (WNC).

Two oral sources consulted could not provide information on the requested subject.
Copyright notice: This document is published with the permission of the copyright holder and producer Immigration and Refugee Board of Canada (IRB). The original version of this document may be found on the offical website of the IRB at http://www.irb-cisr.gc.ca/en/. Documents earlier than 2003 may be found only on Refworld.

TUMAALS MIDGAAN AND YIBRO SOMALI CLANS

This is believed to be the genealogy of Tumaal
1. Cusman ( Reer Cusman)
2. Oisse Adde
3. Cumar
4. Warabeeye
5. Galgalo
6. Reer Cumbuure
7. Reer iidle


This is believed to be the genealogy of Yahar clan

Reer Dhulow
Reer Abiikar
YAHARO:
Reer Aden
Reer Mohamed


The genealogy of Muse – Deryo

Muse Deryo

Harun
Abukar
Ali Osman

The following genealogy might explain clan organization of Madhiban

Mohamed (Madhiban)
Mahad Mohamed
Hufane Mohamed
Arsade Mohamed
Hildid Mohamed
Kheyr Mohamed
Adan Mohamed
Kulber Mohamed
Hussein Mohamed
Liban Mohamed
Daud Mohamed
Horogle Mohamed
Farah Mohamed


This is believed to be the genealogy of Yibir Clan
Rer Beli
(are found in Ogaden)
Rer Malekhal
(Central Somalia)
Yibir Gudud
(North Somalia)
Galab
(North & Djibouti)
Rer Gedidery
(Majirtinia & North)

Mohamed Hanif Yibir
• Musa
• Ayub
• Gedi
• Anjid
• Jama
Source: Oral History told by Somali elders.


Title: [SW Analysis](WriteNet) REPORT FROM PROF. K. MENKHAUS

For example, the Galgala have assimilated into the Abgal in Jowhar and Mogadishu. However, they identify themselves as Nuh Mohamud, a sub clan of the Majerteen clan. Some Gaboye, Tumal and Yibir assimilated into the Isaaq in Somaliland, while others have assimilated into the Darod in Puntland and central regions. There are also other Gaboye, Tumal and Yibir who assimilated with Hawadle, Murasade and Marehan clans in Galgadud region.



Peoples on the move: introducing the nomads of the world - Page 218David J. Phillips - 2001 - 488 pages - Preview


The Midgan believe they are descended from the Somali Hawiye or Dir clan. But they are indistinguishable from the Somalis because they often call themselves by the name of the clan to which they are attached or by their own lineage name.

Peoples of the Horn of Africa: Somali, Afar and Saho I. M. Lewis - 1998 - 228 pages -

According to Kirk,68 the Tumal are said to be descended from Hayak, a son of Darod, and to have become degraded only through intermarriage with Midgan and Yibir ; this tradition of Somali origin debased by intermarriage with sab runs ...

ASHRAAF OF BANADIR AND BANADIRI

Clan Identities
Nearly all armed conflicts in contemporary Somalia break out along clan lines.
Clan identities are malleable and can be shaped by leaders to pursue control of resources
and power.
Clan identities are not the basis for conflict; rather, their deliberate manipulation creates
and exacerbates divisions.
Clan groups can serve as destructive or constructive forces as well as traditional conflict
moderators

The Ashraf in Bay
region, however, are not classified as Benadiris since they are part of the Rahanweyne clan
(Ashraf Sarman), while the Ashraf of Mogadishu do belong to the Reer Hamar. According to
representatives from Reer Hamar groups consulted by the joint British, Danish and Dutch
fact-finding mission to Nairobi in 2000, the Ashraf are divided into the following groups:
• Hussein: Reer Sharif Maqbuul, Sharif Ahmed, Sharif Ba-Alawi.
• Hassan: Mohamed Sharif, Sharif Ali, Sharif Ahmed, Ashraf Sarman.
According to another account, five major Ashraf lineages were found in Somalia at the end of
the nineteenth century (Reese 1996). The Ahmad, Jamal al-Leyl and Bah Alawi, claiming
descent from Husayn, formed the majority living in the coastal towns. The much smaller
Umar and Abdullah lineages, progeny of Hasan, lived as farmers and herders in the interior.
However, these lists must not be taken as definitive. There are other groups such as the Ashraf
Hassan al-Ahdali of Marka (Virginia Luling, e-mail communication 20 October 2006).
The Geledi and the Begedi could, according to the British anthropologist and researcher
Virginia Luling, also be considered as Benadiris because they consist of subclans which are
conventionally described as light-skinned (gibilcad), with members generally noticeably
lighter in complexion than their neighbours. (This is a conventional classification, however,
and not all the members of these subclans are equally light-skinned). These subgroups trace
their descent to the Arabian peninsula (e-mail communication 25 April 2005). Not all Geledi
are gibilcad – they include dark-skinned subclans as well. Dr Ahmed Sharif Abbas supports
this, and has stated that the Reer Hamar community itself recognises the Geledi and the
Begedi as Benadiri (interview, 16 March 2005).3
Some of the lineages in Mogadishu can also be found in Marka and Barawe, where these and
other lineages are collectively known as Reer Marka and Reer Barawe.


According to different Reer Hamar sources (interviews in Nairobi 2002-2007, interviews in
Oslo august 2005) there are four major Reer Hamar clans (Somali: afarta reer xamar). These
are the Moorshe, Iskashato, DhabarWeyne and the Bandawow. In addition to these, there are
many other smaller groups. Different sources mention different numbers of groups etc.,
1 According to representatives from the Shansiye, “every door” paid 3 000 somali shilling in protection money on a daily basis (interview in Nairobi, September 2005).
2 According to representatives from Shansiye interviewed by Landinfo in Nairobi in September 2005, the socalled dark-skinned Benadiris, i.e. Moorshe, Bandawow and Dhabarweyne, were protected by their Somali neighbours because they were dark-skinned (and presumed to be more native Somali), while most of the lightskinned Benadiris had fled at the beginning of the civil war (1991-1992).


Which

THE WARDEY REER DAYO

The Jubbaland conflict involves almost all the Somali clans, since each and every Somali clan claims at least at partial ownership of Kismayu or the
Lower Jubba region. Kismayu is the capital city of the Lower Jubba region,which itself consists of five main districts: Kismayu, Jamama, Afmadou,Badhadhe and Hagar. Historically the Ogaden and Marehan clans took over Kismayu from the Galla tribe (a mixture of Borana/Oromo and Wardey). The traditional Ogaden elders claim they captured Kismayu from the Galla tribe with the help of their Marehan counterparts, while the traditional Marehan elders claim they were the first who crossed the Jubba River and who captured the region from the Galla. The Majerten clan elders argue that the Harti clan lived in the region for more than a century making the Lower Jubba region and Kismayu in particular a place to which each and every Somali clan
claims at least a partial ownership.

Other clans in the area are the Harti sub-clan of the Dulbahante, the Bartire of Absame, and a group of other minority sub-clans mainly from the Hawiye clan: Doqondide, Shekhal, and Galjecel. In Kismayu there are many other Hawiye clans such as the Habar Gidir and Hawadle, and non-Somalis like Bajunis, Brawas, Arabs and Swahilis who all claim that the town has
been captured from them.

UGAAS CUSUB OO MADOOBE DIR CIISE DOORTEEN

UGAAS CUSUB OO MADOOBE DIR CIISE DOORTEEN-- HA NOOLATO DURIYADA DIREED

CAANO SHUBKII UGAASKA GADSAN DHAWAYD BEESHA DIREED

CAANO SHUBKII UGAASKA GADSAN DHAWAYD BEESHA DIREED

RICHARD BURTON ON HARAR AND AXMED GUREY

RICHARD BURTON
In the Vicinity of the City of Harar and
eastwards the Qottu dialect include the Nola, Babbile, and
the Jarso.
Somali Hero - Ahmad Gurey

(1506-43)
Ahmed Gurey or Ahmed Gran (the Left-handed) emerged on the scene to defend the country from foreign invaders like the Portuguese and the Ethiopians between A.D. 1528 and 1542.

The origin and early history of Ahmed Gran is not clearly known. I.M. Lewis mentions:

"According to one legend popular in Ethiopia, Ahmed Gran was the issue of a Coptic priest and a Muslim harlot. A recent writer has more seriously suggested that the Imam may have belonged to a section of the Oromo tribe."1

However, Somali folklore suggests that he was in fact a Darod - son of a Somali woman and an Abyssinian Christian priest. The Somali nation, which considers him to be a great Somali hero, today believes this as a fact.

Since he could use his left hand in writing and in fighting with a sword and spear, he became known as Ahmed Gran (the left handed). It appears that his mother might have infused in him the love for the Somali country and Islam, and developed bravery and strength of character in him. He grew up to be an inspired and learned Muslim zealot, an extrovert and a dominating type of young man having great leadership qualities and adept in warfare. Impressed by this promising nationalist young man. Imam Mahfuz of Zeila (Northern Somalia), who was a prominent leader in the campaigns against Ethiopia at that time (early A.D. 16th Century), gave his daughter in marriage to him. With his own forces, as well as perhaps with the support of his father-in-law, he rose to become the ruler of a Muslim state, Adel, which had recently shifted its capital from Djibouti on the Red Sea to Harar. He called himself Imam.

Angered by the mercenary activities of the Christian King of Ethiopia, Lebna Dengel, who was trying to expand his territory into Somalia, Ahmed Gran started a jihad (religious war) and raided the Christian kingdom of Central Ethiopia in 1527. Two years later he gave a major defeat to the Ethiopian emperor, but was unable to follow it up because his armies began to disintegrate.2

Between 1528 and 1535 Ahmed Gran succeeded in over-running considerable portions of the Ethiopian empire and penetrated far north, reaching Kassala in 1535. He captured main Ethiopian cities like Wallo and Finfinne (the old name of Addis Ababa (which is made up of Somali words; which in Somali language means, "Place which deceives people" since it has deceptive weather). He ruled the whole of Ethiopia for about twelve years. "Ethiopian power appeared to be completely broken, and the Emperor Lebna Dengal had to take refuge in the mountains. Many of the people were converted to Islam, and according to an Ethiopian chronicler, "hardly one in ten retained his religion."3

According to researches made by the British social anthropologist I.M. Lewis, Ahmed Gran was mainly supported by his mother's Darod Clan and also some members of Dir groups and one branch of the Isaq Somalis.4 "The effective participation of these pastoral Somali nomads, renowned "cutters of roads" in the words of Muslim chronicles, indicated the greatness of the powers of leadership -- spiritual as well as temporal -- of the Imam."5

Sir Richard Burton has given us some greater details of his wars:

"Supported with Arab mercenaries from Mocha, and by the Turks of al-Yemen with a body of Janissaries and a train of artillery, he (Ahmed Gran, also written as Mohammed Gragne) burst into Efatand Fatigars. In A.D. 1528 he took possession of Shoa, overran Amhara, burnt the churches, and carried away an immense booty. The next campaign enabled him to winter at Begmeder; in the following year he hunted the Emperor David through Tigre to the borders of Sana'ar, gave battle to the Christians on the banks of the Nile, and with his own hand killed the monk Gabriel, then an old man. Reinforced by Gideen and Judith, king and queen of the Saman Jews and aided by a violent famine which prostrated what had escaped the spear, he perpetrated every manner of atrocity, captured and burned Axum, destroyed the princes of the royal blood on the mountain of Amba Gesha and slew in A.D. 1540, David, third of his name and last emperor of Ethiopia.

Claudius, the successor to the tottering throne (of Egypt), sent as his Ambassador to Europe, one John Bermudez, a Portuguese, who had been detained in Abyssinia, and promised, it is said, submission to the Pontiff of Rome, and the cession of a third of his dominions in return for reinforcements. By order of John III (King of Portugal), Don Stephen and Don Christopher, sons of Don Vasco-da-Gama cruised up the Red Sea with a powerful flotilla, and the younger brother, landing at Masawwah with 400 Musketeers, slew Nur, the Governor, and sent his head to Gondar, where the Iteghe saved Wenghel received it as an omen of good fortune.

Then the Portuguese impudently marched in the monsoon season and was soon confronted upon the plain of Ballut by Mohammed Gran at the head of 10,000 spearmen and a host of cavalry. On the other side stood a rabble rout of Abyssinians (Ethiopians), and a little band of 350 Portuguese.

Mohammed encamped in a commanding position sent a message to Don Christopher informing him that the treacherous Abyssinians had imposed upon the King of Portugal, and that in compassion of his opponent's youth, he would give him and his men free passage and supplies to his own country. ... He (The Portuguese General) took the liberty of presenting him (Ahmed Gran's Ambassador) with a looking glass and a pair of pincers.

The (rude) answer and the (insulting) present so provoked the Adel Monarch (Ahmed Gran) that he rose from table to attack the little troop of Portuguese, posted upon the declivity of a hill near a wood. Above them stood the Abyssinians, who resolved to remain quiet spectators of the battle, and to declare themselves on the side favoured by the victory.

Mohammed began the assault with only ten horsemen, against whom an equal number of Portuguese were detached; these fired with so much exactness that nine of the Moors (soldiers of Abdel Gran) fell and the king (Ahmed Gran) was wounded in the leg by Reter de Sa. In the melee, which ensued the Moslems, dismayed by their first failures, were soon broken by the Portuguese muskets and artillery. Mohammed preserved his life with difficulty; he however, rallied his men, and entrenched himself at a strong place called Mentraet (Memrat), intending to winter there and await successor.

He (Mohammed) solicited the assistance of the Moslem princes, and by influencing their religious zeal, obtained a reinforcement of 2,000 musketeers from the Arabs and a train of artillery from the Turks of al-Yemen. Animated by these succours, he marched out of his trenches to enter those of the Portuguese. Mohammed's forces entered the camp, and hit the Christians to the spear. The Portuguese General (Christopher) escaped the slaughter with ten men and retreated to a wood, where they were discovered... (and killed).

Mohammed Gragne improved his victory by chasing the young Claudius (king of Ethiopia) over Abyssinia, where nothing opposed the progress of his arms. At last the few Portuguese survivors repaired to the Christian Emperor, who was persuaded to march an army against the King of Adel (Mohammed Gragne). Resolved to revenge their general, the harquebusiers demanded the post opposite Mohammed, and directed all their efforts against the part where the Moslem stood. His fellow religionists still relate that when Gragne fell in action, his wife Talwambara, the heroic daughter of Mohfuz, to prevent the destruction and dispersion of the host of al-Islam, buried the corpse privately, and caused a slave to personate the prince, until a retreat to safe lands enabled her to discover the stratagem to the noble.

(Portuguese) Father Hobo tells a different tale. According to him, Peter Leon, a marksman of a low stature, but passing valiant, who had been servant to Leon Christopher, singled the Adel King out of the crowd, and shot in the head as he was encouraging his men. Mohammed was followed by his enemy till he fell down dead; the Portuguese then alighting from his horse, cut off one of his ears and rejoined his fellow countrymen. The Moslems were defeated with great slaughter, and the Abyssinian Chief finding the Gragne's corpse upon the ground, presented the head to the Negush or Emperor, claiming the honour of having slain his country's deadliest foe. Having witnessed in silence this impudence, Peter asked whether the king (Mohammed) had but one ear, and produced the other from his picket to the confusion of the Abyssinian.

Thus perished, after fourteen years of uninterrupted fighting, the African (Somali) hero, who dashed to pieces the structure of 2,500 years."6

Sir Richard Burton further tells us about the noble revenge which Mohammed Gragne's proud and worthy wife Talwambara took:

"Mohammed was succeeded on the throne of Adel by Amir Nur, son of Majid, and, according to some, brother to the 'left-handed'. He proposed marriage to Talwambara, who accepted him on condition that he should lay the head of the Emperor Claudius at her feet. In AD 1559, he (Amir Nur) sent a message of defiance to the Negush (Ethiopian Emperor Claudius) who, having saved Abyssinia almost by a miracle, was rebuilding on Debra Work, the 'Golden Mount', a celebrated structure that had been burned by the Muslims. Claudius despising the eclipses, evil prophecies, and portents, which accompanied his enemy's progress, accepted the challenge.

On 22nd March, 1559, the enemies were upon the point of engaging when the high priest of Debra Libanos, hastening into the presence of the Negush, declared that in a vision, Gabriel had ordered him to dissuade the Emperor of Ethiopia from needlessly risking his life. The superstitious Abyssinians fled, leaving Claudius, supported by a handful of Portuguese, who were soon slain around him, and he fell covered with wounds.

Amir Nur cut off his head, and laid it at the feet of Talwambara, who, in observance of her pledge, became his wife. This Amazon suspended the trophy by its hair to the branch of a tree opposite her abode that the sight might gladden her eyes; after hanging for two years, it was purchased by an American merchant, who interred it in the sepulcher of St. Claudius at Antioct.

The Amir Nur has also been canonized by his countrymen (the Somalis), who have buried their favourite 'Wali' under a little dome near the Mosque at Harar."7

The untimely death of Mohammad Gragne was a very great blow to the Somalis. His wife and her new husband Amir Nur continued fighting for seven years with the Ethiopians, but they were in fact pushed from Addis Ababa to the border near river Haiwaish ('Awash') because of the Portuguese help to the Ethiopian Guerillas.

After seven years of fighting. Amir Nur and his wife lost the battle and withdrew to their previous headquarter at Harar and again Harar become the principal Somali city. When she died, her son Amir Abdullahi succeeded. His dynasty ruled Harar till 1884, when the colonial powers the British, Germans, Italian, French and Ethiopians held the Berlin Conference for the partition of Africa.

The above narrative highlights the great nationalist moorings, exemplary courage and high morale of Talwambara who as the daughter of a great nationalist leader Amir Mahfuz and wife of a great nationalist leader Grane, imbibed patriotism of a very high order and exhibited it through her actions. She had always been a great source of morale boosting to her first husband Mohammad Grane and her second husband Amir Nur. All these great personalities have become the fountain-springs of Somali nationalism forever.

In the oral folklore of the Somali people, there are numerous poems and stories about them, and the Somali nomads as well as the urban settlers even today sing and repeat them with great zest and gusto. But it is really sad that all these extremely rich and valuable folk stories about this great national heroic pair have so far not been collected and reproduced in the form of books. The Somali State should establish a separate full-fledged research institute for the purpose of collecting, recording and translating all such precious nationalist folklore.

Ahmad ibn Ghazi (1506-1543), the Ethiopians soon found themselves facing a crisis of survival.

Ahmed called Gran or left-handed, organized a powerful army, instilled it with the spirit of the iihad against the infidel, and in 1529 scored a decisive victory over the Ethiopian emperor, Lebna Dengel (1508-1540). This engagement was followed by a systematic devastation and occupation of Ethiopia which brought most of the country under Muslim control, laid waste to large areas, destroyed much of the intellectual and artistic heritage of the land, brought the forcible conversion of large numbers of people, and reduced the emperor to a hunted fugitive in the remote mountain districts of Tigre, Begemder, and Gojiam. In desperation, Lebna Dengel appealed to the Portuguese for help and in 1541, after his son had succeeded the emperor, Galawdewos (154o-1559), a contingent of four hundred musketeers arrived at Massawa and helped defeat the Muslims in an engagement near Lake Tana during which Gran himself was slain. Resting largely on the shoulders of one man, the Muslim menace was removed, suddenly, dramatically, and indeed, permanently.






The province of Hadiyah is mentioned by Makrizi as one of the seven members of the Zayla Empire8, founded by Arab invaders, who in the 7th century of our aera conquered and colonised the low tract between the Red Sea and the Highlands. Moslem Harar exercised a pernicious influence upon the fortunes of Christian Abyssinia.9
The allegiance claimed by the AEthiopian Emperors from the Adel—the Dankali and ancient Somal—was evaded at a remote period, and the intractable Moslems were propitiated with rich presents, when they thought proper to visit the Christian court. The Abyssinians supplied the Adel with slaves, the latter returned the value in rock-salt, commercial intercourse united their interests, and from war resulted injury to both people. Nevertheless the fanatic lowlanders, propense to pillage and proselytizing, burned the Christian churches, massacred the infidels, and tortured the priests, until they provoked a blood feud of uncommon asperity.
In the 14th century (A.D. 1312-1342) Amda Sion, Emperor of AEthiopia, taunted by Amano, King of Hadiyah, as a monarch fit only to take care of women, overran and plundered the Lowlands from Tegulet to the Red Sea. The Amharas were commanded to spare nothing that drew the breath of life: to fulfil a prophecy which foretold the fall of El Islam, they perpetrated every kind of enormity.
Peace followed the death of Amda Sion. In the reign of Zara Yakub10 (A.D. 1434-1468), the flame of war was again fanned in Hadiyah by a Zayla princess who was slighted by the AEthiopian monarch on account of the length of her fore-teeth: the hostilities which ensued were not, however, of an important nature. Boeda Mariana, the next occupant of the throne, passed his life in a constant struggle for supremacy over the Adel: on his death-bed he caused himself to be so placed that his face looked towards those lowlands, upon whose subjugation the energies of ten years had been vainly expended.
At the close of the 15th century, Mahfuz, a bigoted Moslem, inflicted a deadly blow upon Abyssinia. Vowing that he would annually spend the forty days of Lent amongst his infidel neighbours, when, weakened by rigorous fasts, they were less capable of bearing arms, for thirty successive years he burned churches and monasteries, slew without mercy every male that fell in his way, and driving off the women and children, he sold some to strange slavers, and presented others to the Sherifs of Mecca. He bought over Za Salasah, commander in chief of the Emperor’s body guard, and caused the assassination of Alexander (A.D. 1478-1495) at the ancient capital Tegulet. Naud, the successor, obtained some transient advantages over the Moslems. During the earlier reign of the next emperor, David III. son of Naud 11, who being but eleven years old when called to the throne, was placed under the guardianship of his mother the Iteghe Helena, new combatants and new instruments of warfare appeared on both sides in the field.
After the conquest of Egypt and Arabia by Selim I. (A. D. 1516) 12 the caravans of Abyssinian pilgrims travelling to Jerusalem were attacked, the old were butchered and the young were swept into slavery. Many Arabian merchants fled from Turkish violence and injustice, to the opposite coast of Africa, whereupon the Ottomans took possession from Aden of Zayla, and not only laid the Indian trade under heavy contributions by means of their war-galleys, but threatened the total destruction of Abyssinia. They aided and encouraged Mahfuz to continue his depredations, whilst the Sherif of Meccah gave him command of Zayla, the key of the upper country, and presented him with the green banner of a Crusader.
On the other hand, the great Albuquerque at the same time (A.D. 1508-1515) was viceroy of India, and to him the Iteghe Helena applied for aid. Her ambassador arrived at Goa, “bearing a fragment of wood belonging to the true cross on which Christ died,” which relic had been sent as a token of friendship to her brother Emanuel by the empress of AEthiopia. The overture was followed by the arrival at Masawwah of an embassy from the king of Portugal. Too proud, however, to await foreign aid, David at the age of sixteen took the field in person against the Moslems.
During the battle that ensued, Mahfuz, the Goliath of the Unbelievers, was slain in single combat by Gabriel Andreas, a soldier of tried valour, who had assumed the monastic life in consequence of having lost the tip of his tongue for treasonable freedom of speech: the green standard was captured, and 12,000 Moslems fell. David followed up his success by invading the lowlands, and, in defiance, struck his spear through the door of the king of Adel.
Harar was a mere mass of Bedouin villages during the reign of Mohammed Gragne, the “left-handed” Attila of Adel. 13 Supplied with Arab mercenaries from Mocha, and by the Turks of Yemen with a body of Janissaries and a train of artillery, he burst into Efat and Fatigar. In A.D. 1528 he took possession of Shoa, overran Amhara, burned the churches and carried away an immense booty. The next campaign enabled him to winter at Begmeder: in the following year he hunted the Emperor David through Tigre to the borders of Senaar, gave battle to the Christians on the banks of the Nile, and with his own hand killed the monk Gabriel, then an old man. Reinforced by Gideon and Judith, king and queen of the Samen Jews, and aided by a violent famine which prostrated what had escaped the spear, he perpetrated every manner of atrocity, captured and burned Axum, destroyed the princes of the royal blood on the mountain of Amba Geshe14, and slew in A.D. 1540, David, third of his name and last emperor of AEthiopia who displayed the magnificence of “King of Kings.”
Claudius, the successor to the tottering throne, sent as his ambassador to Europe, one John Bermudez, a Portuguese, who had been detained in Abyssinia, and promised, it is said, submission to the Pontiff of Rome, and the cession of the third of his dominions in return for reinforcements. By order of John III., Don Stephen and Don Christopher, sons of Don Vasco de Gama, cruised up the Red Sea with a powerful flotilla, and the younger brother, landing at Masawwah with 400 musqueteers, slew Nur the governor and sent his head to Gondar, where the Iteghe Sabel Wenghel received it as an omen of good fortune. Thence the Portuguese general imprudently marched in the monsoon season, and was soon confronted upon the plain of Ballut by Mohammed Gragne at the head of 10,000 spearmen and a host of cavalry. On the other side stood a rabble rout of Abyssinians, and a little band of 350 Portuguese heroes headed by the most chivalrous soldier of a chivalrous age.
According to Father Jerome Lobo15, who heard the events from an eye-witness, a conference took place between the two captains. Mohammed, encamped in a commanding position, sent a message to Don Christopher informing him that the treacherous Abyssinians had imposed upon the king of Portugal, and that in compassion of his opponent’s youth, he would give him and his men free passage and supplies to their own country. The Christian presented the Moslem ambassador with a rich robe, and returned this gallant answer, that “he and his fellow-soldiers were come with an intention to drive Mohammed out of these countries which he had wrongfully usurped; that his present design was, instead of returning back the way he came, as Mohammed advised, to open himself a passage through the country of his enemies; that Mohammed should rather think of determining whether he would fight or yield up his ill-gotten territories than of prescribing measures to him; that he put his whole confidence in the omnipotence of God, and the justice of his cause; and that to show how full a sense he had of Mohammed’s kindness, he took the liberty of presenting him with a looking-glass and a pair of pincers.”
The answer and the present so provoked the Adel Monarch that he arose from table to attack the little troop of Portuguese, posted upon the declivity of a hill near a wood. Above them stood the Abyssinians, who resolved to remain quiet spectators of the battle, and to declare themselves on the side favoured by victory.
Mohammed began the assault with only ten horsemen, against whom an equal number of Portuguese were detached: these fired with so much exactness that nine of the Moors fell and the king was wounded in the leg by Peter de Sa. In the melee which ensued, the Moslems, dismayed by their first failure, were soon broken by the Portuguese muskets and artillery. Mohammed preserved his life with difficulty, he however rallied his men, and entrenched himself at a strong place called Membret (Mamrat), intending to winter there and await succour.
The Portuguese, more desirous of glory than wealth, pursued their enemies, hoping to cut them entirely off: finding, however, the camp impregnable, they entrenched themselves on a hill over against it. Their little host diminished day by day, their friends at Masawwah could not reinforce them, they knew not how to procure provisions, and could not depend upon their Abyssinian allies. Yet memorious of their countrymen’s great deeds, and depending upon divine protection, they made no doubt of surmounting all difficulties.
Mohammed on his part was not idle. He solicited the assistance of the Moslem princes, and by inflaming their religious zeal, obtained a reinforcement of 2000 musqueteers from the Arabs, and a train of artillery from the Turks of Yemen. Animated by these succours, he marched out of his trenches to enter those of the Portuguese, who received him with the utmost bravery, destroyed many of his men, and made frequent sallies, not, however, without sustaining considerable losses.
Don Christopher had already one arm broken and a knee shattered by a musket shot. Valour was at length oppressed by superiority of numbers: the enemy entered the camp, and put the Christians to the spear. The Portuguese general escaped the slaughter with ten men, and retreated to a wood, where they were discovered by a detachment of the enemy.16 Mohammed, overjoyed to see his most formidable enemy in his power, ordered Don Christopher to take care of a wounded uncle and nephew, telling him that he should answer for their lives, and upon their death, taxed him with having hastened it. The Portuguese roundly replied that he was come to destroy Moslems, not to save them. Enraged at this language, Mohammed placed a stone upon his captive’s head, and exposed him to the insults of the soldiery, who inflicted upon him various tortures which he bore with the resolution of a martyr. At length, when offered a return to India as the price of apostacy, the hero’s spirit took fire. He answered with the highest indignation, that nothing could make him forsake his Heavenly Master to follow an “imposter,” and continued in the severest terms to vilify the “false Prophet,” till Mahommed struck off his head.17 The body was divided into quarters and sent to different places18, but the Catholics gathered their martyr’s remains and interred them. Every Moor who passed by threw a stone upon the grave, and raised in time such a heap that Father Lobo found difficulty in removing it to exhume the relics. He concludes with a pardonable superstition: “There is a tradition in the country, that in the place where Don Christopher’s head fell, a fountain sprang up of wonderful virtue, which cured many diseases, otherwise past remedy.”
Mohammed Gragne improved his victory by chasing the young Claudius over Abyssinia, where nothing opposed the progress of his arms. At last the few Portuguese survivors repaired to the Christian emperor, who was persuaded to march an army against the King of Adel. Resolved to revenge their general, the musqueteers demanded the post opposite Mohammed, and directed all their efforts against the part where the Moslem Attila stood. His fellow religionists still relate that when Gragne fell in action, his wife Talwambara19, the heroic daughter of Mahfuz, to prevent the destruction and dispersion of the host of Islam, buried the corpse privately, and caused a slave to personate the prince until a retreat to safe lands enabled her to discover the stratagem to the nobles.20
Father Lobo tells a different tale. According to him, Peter Leon, a marksman of low stature, but passing valiant, who had been servant to Don Christopher, singled the Adel king out of the crowd, and shot him in the head as he was encouraging his men. Mohammed was followed by his enemy till he fell down dead: the Portuguese then alighting from his horse, cut off one of his ears and rejoined his fellow-countrymen. The Moslems were defeated with great slaughter, and an Abyssinian chief finding Gragne’s corpse upon the ground, presented the head to the Negush or Emperor, claiming the honor of having slain his country’s deadliest foe. Having witnessed in silence this impudence, Peter asked whether the king had but one ear, and produced the other from his pocket to the confusion of the Abyssinian.
Thus perished, after fourteen years’ uninterrupted fighting, the African hero, who dashed to pieces the structure of 2500 years. Like the “Kardillan” of the Holy Land, Mohammed Gragne is still the subject of many a wild and grisly legend. And to the present day the people of Shoa retain an inherited dread of the lowland Moslems.
Mohammed was succeeded on the throne of Adel by the Amir Nur, son of Majid, and, according to some, brother to the “Left-handed.” He proposed marriage to Talwambara, who accepted him on condition that he should lay the head of the Emperor Claudius at her feet. In A.D. 1559, he sent a message of defiance to the Negush, who, having saved Abyssinia almost by a miracle, was rebuilding on Debra Work, the “Golden Mount,” a celebrated shrine which had been burned by the Moslems. Claudius, despising the eclipses, evil prophecies, and portents which accompanied his enemy’s progress, accepted the challenge. On the 22nd March 1559, the armies were upon the point of engaging, when the high priest of Debra Libanos, hastening into the presence of the Negush, declared that in a vision, Gabriel had ordered him to dissuade the Emperor of AEthiopia from needlessly risking life. The superstitious Abyssinians fled, leaving Claudius supported by a handful of Portuguese, who were soon slain around him, and he fell covered with wounds. The Amir Nur cut off his head, and laid it at the feet of Talwambara, who, in observance of her pledge, became his wife. This Amazon suspended the trophy by its hair to the branch of a tree opposite her abode, that her eyes might be gladdened by the sight: after hanging two years, it was purchased by an Armenian merchant, who interred it in the Sepulchre of St. Claudius at Antioch. The name of the Christian hero who won every action save that in which he perished, has been enrolled in the voluminous catalogue of Abyssinian saints, where it occupies a conspicuous place as the destroyer of Mohammed the Left-handed.
The Amir Nur has also been canonized by his countrymen, who have buried their favourite “Wali” under a little dome near the Jami Mosque at Harar. Shortly after his decisive victory over the Christians, he surrounded the city with its present wall,—a circumstance now invested with the garb of Moslem fable. The warrior used to hold frequent conversations with El Khizr: on one occasion, when sitting upon a rock, still called Gay Humburti—Harar’s Navel—he begged that some Sherif might be brought from Meccah, to aid him in building a permanent city. By the use of the “Great Name” the vagrant prophet instantly summoned from Arabia the Sherif Yunis, his son Fakr el Din, and a descendant from the Ansar or Auxiliaries of the Prophet: they settled at Harar, which throve by the blessing of their presence. From this tradition we may gather that the city was restored, as it was first founded and colonized, by hungry Arabs.
The Sherifs continued to rule with some interruptions until but a few generations ago, when the present family rose to power. According to Bruce, they are Jabartis, who, having intermarried with Sayyid women, claim a noble origin. They derive themselves from the Caliph Abubakr, or from Akil, son of Abu Talib, and brother of Ali. The Ulema, although lacking boldness to make the assertion, evidently believe them to be of Galla or pagan extraction.
The present city of Harar is about one mile long by half that breadth. An irregular wall, lately repaired21, but ignorant of cannon, is pierced with five large gates22, and supported by oval towers of artless construction. The material of the houses and defences are rough stones, the granites and sandstones of the hills, cemented, like the ancient Galla cities, with clay. The only large building is the Jami or Cathedral, a long barn of poverty-stricken appearance, with broken-down gates, and two white-washed minarets of truncated conoid shape. They were built by Turkish architects from Mocha and Hodaydah: one of them lately fell, and has been replaced by an inferior effort of Harari art. There are a few trees in the city, but it contains none of those gardens which give to Eastern settlements that pleasant view of town and country combined. The streets are narrow lanes, up hill and down dale, strewed with gigantic rubbish-heaps, upon which repose packs of mangy or one-eyed dogs, and even the best are encumbered with rocks and stones. The habitations are mostly long, flat-roofed sheds, double storied, with doors composed of a single plank, and holes for windows pierced high above the ground, and decorated with miserable wood-work: the principal houses have separate apartments for the women, and stand at the bottom of large court-yards closed by gates of Holcus stalks. The poorest classes inhabit “Gambisa,” the thatched cottages of the hill-cultivators. The city abounds in mosques, plain buildings without minarets, and in graveyards stuffed with tombs,— oblong troughs formed by long slabs planted edgeways in the ground. I need scarcely say that Harar is proud of her learning, sanctity, and holy dead. The principal saint buried in the city is Shaykh Umar Abadir El Bakri, originally from Jeddah, and now the patron of Harar: he lies under a little dome in the southern quarter of the city, near the Bisidimo Gate.
The ancient capital of Hadiyah shares with Zebid in Yemen, the reputation of being an Alma Mater, and inundates the surrounding districts with poor scholars and crazy “Widads.” Where knowledge leads to nothing, says philosophic Volney, nothing is done to acquire it, and the mind remains in a state of barbarism. There are no establishments for learning, no endowments, as generally in the East, and apparently no encouragement to students: books also are rare and costly. None but the religious sciences are cultivated. The chief Ulema are the Kabir23 Khalil, the Kabir Yunis, and the Shaykh Jami: the two former scarcely ever quit their houses, devoting all their time to study and tuition: the latter is a Somali who takes an active part in politics.
These professors teach Moslem literature through the medium of Harari, a peculiar dialect confined within the walls. Like the Somali and other tongues in this part of Eastern Africa, it appears to be partly Arabic in etymology and grammar: the Semitic scion being grafted upon an indigenous root: the frequent recurrence of the guttural kh renders it harsh and unpleasant, and it contains no literature except songs and tales, which are written in the modern Naskhi character. I would willingly have studied it deeply, but circumstances prevented:—the explorer too frequently must rest satisfied with descrying from his Pisgah the Promised Land of Knowledge, which another more fortunate is destined to conquer. At Zayla, the Hajj sent to me an Abyssinian slave who was cunning in languages: but he, to use the popular phrase, “showed his right ear with his left hand.” Inside Harar, we were so closely watched that it was found impossible to put pen to paper. Escaped, however, to Wilensi, I hastily collected the grammatical forms and a vocabulary, which will correct the popular assertion that “the language is Arabic: it has an affinity with the Amharic.”24
Harar has not only its own tongue, unintelligible to any save the citizens; even its little population of about 8000 souls is a distinct race. The Somal say of the city that it is a Paradise inhabited by asses: certainly the exterior of the people is highly unprepossessing. Amongst the men, I did not see a handsome face: their features are coarse and debauched; many of them squint, others have lost an eye by small-pox, and they are disfigured by scrofula and other diseases: the bad expression of their countenances justifies the proverb, “Hard as the heart of Harar.” Generally the complexion is a yellowish brown, the beard short, stubby and untractable as the hair, and the hands and wrists, feet and ancles, are large and ill-made. The stature is moderate-sized, some of the elders show the “pudding sides” and the pulpy stomachs of Banyans, whilst others are lank and bony as Arabs or Jews. Their voices are loud and rude. They dress is a mixture of Arab and Abyssinian. They shave the head, and clip the mustachios and imperial close, like the Shafei of Yemen. Many are bareheaded, some wear a cap, generally the embroidered Indian work, or the common cotton Takiyah of Egypt: a few affect white turbans of the fine Harar work, loosely twisted over the ears. The body-garment is the Tobe, worn flowing as in the Somali country or girt with the dagger-strap round the waist: the richer classes bind under it a Futah or loin-cloth, and the dignitaries have wide Arab drawers of white calico. Coarse leathern sandals, a rosary and a tooth-stick rendered perpetually necessary by the habit of chewing tobacco, complete the costume: and arms being forbidden in the streets, the citizens carry wands five or six feet long.




The present city of Harar is about one mile long by half that breadth. An irregular wall, lately repaired21, but ignorant of cannon, is pierced with five large gates22, and supported by oval towers of artless construction. The material of the houses and defences are rough stones, the granites and sandstones of the hills, cemented, like the ancient Galla cities, with clay. The only large building is the Jami or Cathedral, a long barn of poverty-stricken appearance, with broken-down gates, and two white-washed minarets of truncated conoid shape. They were built by Turkish architects from Mocha and Hodaydah: one of them lately fell, and has been replaced by an inferior effort of Harari art. There are a few trees in the city, but it contains none of those gardens which give to Eastern settlements that pleasant view of town and country combined. The streets are narrow lanes, up hill and down dale, strewed with gigantic rubbish-heaps, upon which repose packs of mangy or one-eyed dogs, and even the best are encumbered with rocks and stones. The habitations are mostly long, flat-roofed sheds, double storied, with doors composed of a single plank, and holes for windows pierced high above the ground, and decorated with miserable wood-work: the principal houses have separate apartments for the women, and stand at the bottom of large court-yards closed by gates of Holcus stalks. The poorest classes inhabit “Gambisa,” the thatched cottages of the hill-cultivators. The city abounds in mosques, plain buildings without minarets, and in graveyards stuffed with tombs,— oblong troughs formed by long slabs planted edgeways in the ground. I need scarcely say that Harar is proud of her learning, sanctity, and holy dead. The principal saint buried in the city is Shaykh Umar Abadir El Bakri, originally from Jeddah, and now the patron of Harar: he lies under a little dome in the southern quarter of the city, near the Bisidimo Gate.
The ancient capital of Hadiyah shares with Zebid in Yemen, the reputation of being an Alma Mater, and inundates the surrounding districts with poor scholars and crazy “Widads.” Where knowledge leads to nothing, says philosophic Volney, nothing is done to acquire it, and the mind remains in a state of barbarism. There are no establishments for learning, no endowments, as generally in the East, and apparently no encouragement to students: books also are rare and costly. None but the religious sciences are cultivated. The chief Ulema are the Kabir23 Khalil, the Kabir Yunis, and the Shaykh Jami: the two former scarcely ever quit their houses, devoting all their time to study and tuition: the latter is a Somali who takes an active part in politics.
These professors teach Moslem literature through the medium of Harari, a peculiar dialect confined within the walls. Like the Somali and other tongues in this part of Eastern Africa, it appears to be partly Arabic in etymology and grammar: the Semitic scion being grafted upon an indigenous root: the frequent recurrence of the guttural kh renders it harsh and unpleasant, and it contains no literature except songs and tales, which are written in the modern Naskhi character. I would willingly have studied it deeply, but circumstances prevented:—the explorer too frequently must rest satisfied with descrying from his Pisgah the Promised Land of Knowledge, which another more fortunate is destined to conquer. At Zayla, the Hajj sent to me an Abyssinian slave who was cunning in languages: but he, to use the popular phrase, “showed his right ear with his left hand.” Inside Harar, we were so closely watched that it was found impossible to put pen to paper. Escaped, however, to Wilensi, I hastily collected the grammatical forms and a vocabulary, which will correct the popular assertion that “the language is Arabic: it has an affinity with the Amharic.”24
Harar has not only its own tongue, unintelligible to any save the citizens; even its little population of about 8000 souls is a distinct race. The Somal say of the city that it is a Paradise inhabited by asses: certainly the exterior of the people is highly unprepossessing. Amongst the men, I did not see a handsome face: their features are coarse and debauched; many of them squint, others have lost an eye by small-pox, and they are disfigured by scrofula and other diseases: the bad expression of their countenances justifies the proverb, “Hard as the heart of Harar.” Generally the complexion is a yellowish brown, the beard short, stubby and untractable as the hair, and the hands and wrists, feet and ancles, are large and ill-made. The stature is moderate-sized, some of the elders show the “pudding sides” and the pulpy stomachs of Banyans, whilst others are lank and bony as Arabs or Jews. Their voices are loud and rude. They dress is a mixture of Arab and Abyssinian. They shave the head, and clip the mustachios and imperial close, like the Shafei of Yemen. Many are bareheaded, some wear a cap, generally the embroidered Indian work, or the common cotton Takiyah of Egypt: a few affect white turbans of the fine Harar work, loosely twisted over the ears. The body-garment is the Tobe, worn flowing as in the Somali country or girt with the dagger-strap round the waist: the richer classes bind under it a Futah or loin-cloth, and the dignitaries have wide Arab drawers of white calico. Coarse leathern sandals, a rosary and a tooth-stick rendered perpetually necessary by the habit of chewing tobacco, complete the costume: and arms being forbidden in the streets, the citizens carry wands five or six feet long.
The women, who, owing probably to the number of female slaves, are much the more numerous, appear beautiful by contrast with their lords. They have small heads, regular profiles, straight noses, large eyes, mouths approaching the Caucasian type, and light yellow complexions. Dress, however, here is a disguise to charms. A long, wide, cotton shirt, with short arms as in the Arab’s Aba, indigo-dyed or chocolate-coloured, and ornamented with a triangle of scarlet before and behind—the base on the shoulder and the apex at the waist—is girt round the middle with a sash of white cotton crimson-edged. Women of the upper class, when leaving the house, throw a blue sheet over the head, which, however, is rarely veiled. The front and back hair parted in the centre is gathered into two large bunches below the ears, and covered with dark blue muslin or network, whose ends meet under the chin. This coiffure is bound round the head at the junction of scalp and skin by a black satin ribbon which varies in breadth according to the wearer’s means: some adorn the gear with large gilt pins, others twine in it a Taj or thin wreath of sweet-smelling creeper. The virgins collect their locks, which are generally wavy not wiry, and grow long as well as thick, into a knot tied a la Diane behind the head: a curtain of short close plaits escaping from the bunch, falls upon the shoulders, not ungracefully. Silver ornaments are worn only by persons of rank. The ear is decorated with Somali rings or red coral beads, the neck with necklaces of the same material, and the fore-arms with six or seven of the broad circles of buffalo and other dark horns prepared in Western India. Finally, stars are tattooed upon the bosom, the eyebrows are lengthened with dyes, the eyes fringed with Kohl, and the hands and feet stained with henna.
The female voice is harsh and screaming, especially when heard after the delicate organs of the Somal. The fair sex is occupied at home spinning cotton thread for weaving Tobes, sashes, and turbans; carrying their progeny perched upon their backs, they bring water from the wells in large gourds borne on the head; work in the gardens, and—the men considering, like the Abyssinians, such work a disgrace—sit and sell in the long street which here represents the Eastern bazar. Chewing tobacco enables them to pass much of their time, and the rich diligently anoint themselves with ghee, whilst the poorer classes use remnants of fat from the lamps. Their freedom of manners renders a public flogging occasionally indispensable. Before the operation begins, a few gourds full of cold water are poured over their heads and shoulders, after which a single-thonged whip is applied with vigour.25
Both sexes are celebrated for laxity of morals. High and low indulge freely in intoxicating drinks, beer, and mead. The Amir has established strict patrols, who unmercifully bastinado those caught in the streets after a certain hour. They are extremely bigoted, especially against Christians, the effect of their Abyssinian wars, and are fond of “Jihading” with the Gallas, over whom they boast many a victory. I have seen a letter addressed by the late Amir to the Hajj Sharmarkay, in which he boasts of having slain a thousand infidels, and, by way of bathos, begs for a few pounds of English gunpowder. The Harari hold foreigners in especial hate and contempt, and divide them into two orders, Arabs and Somal.26 The latter, though nearly one third of the population, or 2500 souls, are, to use their own phrase, cheap as dust: their natural timidity is increased by the show of pomp and power, whilst the word “prison” gives them the horrors.
The other inhabitants are about 3000 Bedouins, who “come and go.” Up to the city gates the country is peopled by the Gallas. This unruly race requires to be propitiated by presents of cloth; as many as 600 Tobes are annually distributed amongst them by the Amir. Lately, when the smallpox, spreading from the city, destroyed many of their number, the relations of the deceased demanded and received blood-money: they might easily capture the place, but they preserve it for their own convenience. These Gallas are tolerably brave, avoid matchlock balls by throwing themselves upon the ground when they see the flash, ride well, use the spear skilfully, and although of a proverbially bad breed, are favourably spoken of by the citizens. The Somal find no difficulty in travelling amongst them. I repeatedly heard at Zayla and at Harar that traders had visited the far West, traversing for seven months a country of pagans wearing golden bracelets27, till they reached the Salt Sea, upon which Franks sail in ships.28 At Wilensi, one Mohammed, a Shaykhash, gave me his itinerary of fifteen stages to the sources of the Abbay or Blue Nile: he confirmed the vulgar Somali report that the Hawash and the Webbe Shebayli both take rise in the same range of well wooded mountains which gives birth to the river of Egypt.
The government of Harar is the Amir. These petty princes have a habit of killing and imprisoning all those who are suspected of aspiring to the throne.29 Ahmed’s greatgrandfather died in jail, and his father narrowly escaped the same fate. When the present Amir ascended the throne he was ordered, it is said, by the Makad or chief of the Nole Gallas, to release his prisoners, or to mount his horse and leave the city. Three of his cousins, however, were, when I visited Harar, in confinement: one of them since that time died, and has been buried in his fetters. The Somal declare that the state-dungeon of Harar is beneath the palace, and that he who once enters it, lives with unkempt beard and untrimmed nails until the day when death sets him free.
The Amir Ahmed’s health is infirm. Some attribute his weakness to a fall from a horse, others declare him to have been poisoned by one of his wives.30 I judged him consumptive. Shortly after my departure he was upon the point of death, and he afterwards sent for a physician to Aden. He has four wives. No. 1. is the daughter of the Gerad Hirsi; No. 2. a Sayyid woman of Harar; No. 3. an emancipated slave girl; and No. 4. a daughter of Gerad Abd el Majid, one of his nobles. He has two sons, who will probably never ascend the throne; one is an infant, the other is a boy now about five years old.
[Illustration]
The Amir Ahmed succeeded his father about three years ago. His rule is severe if not just, and it has all the prestige of secresy. As the Amharas say, the “belly of the Master is not known:” even the Gerad Mohammed, though summoned to council at all times, in sickness as in health, dares not offer uncalled-for advice, and the queen dowager, the Gisti Fatimah, was threatened with fetters if she persisted in interference. Ahmed’s principal occupations are spying his many stalwart cousins, indulging in vain fears of the English, the Turks, and the Hajj Sharmarkay, and amassing treasure by commerce and escheats. He judges civil and religious causes in person, but he allows them with little interference to be settled by the Kazi, Abd el Rahman bin Umar el Harari: the latter, though a highly respectable person, is seldom troubled; rapid decision being the general predilection. The punishments, when money forms no part of them, are mostly according to Koranic code. The murderer is placed in the market street, blindfolded, and bound hand and foot; the nearest of kin to the deceased then strikes his neck with a sharp and heavy butcher’s knife, and the corpse is given over to the relations for Moslem burial. If the blow prove ineffectual a pardon is generally granted. When a citizen draws dagger upon another or commits any petty offence, he is bastinadoed in a peculiar manner: two men ply their horsewhips upon his back and breast, and the prince, in whose presence the punishment is carried out, gives the order to stop. Theft is visited with amputation of the hand. The prison is the award of state offenders: it is terrible, because the captive is heavily ironed, lies in a filthy dungeon, and receives no food but what he can obtain from his own family,—seldom liberal under such circumstances,—buy or beg from his guards. Fines and confiscations, as usual in the East, are favourite punishments with the ruler. I met at Wilensi an old Harari, whose gardens and property had all been escheated, because his son fled from justice, after slaying a man. The Amir is said to have large hoards of silver, coffee, and ivory: my attendant the Hammal was once admitted into the inner palace, where he saw huge boxes of ancient fashion supposed to contain dollars. The only specie current in Harar is a diminutive brass piece called Mahallak 31—hand-worked and almost as artless a medium as a modern Italian coin. It bears on one side the words:
[Arabic]
(Zaribat el Harar, the coinage of Harar.)
On the reverse is the date, A.H. 1248. The Amir pitilessly punishes all those who pass in the city any other coin.
The Amir Ahmed is alive to the fact that some state should hedge in a prince. Neither weapons nor rosaries are allowed in his presence; a chamberlain’s robe acts as spittoon; whenever anything is given to or taken from him his hand must be kissed; even on horseback two attendants fan him with the hems of their garments. Except when engaged on the Haronic visits which he, like his father32, pays to the streets and byways at night, he is always surrounded by a strong body guard. He rides to mosque escorted by a dozen horsemen, and a score of footmen with guns and whips precede him: by his side walks an officer shading him with a huge and heavily fringed red satin umbrella,—from India to Abyssinia the sign of princely dignity. Even at his prayers two or three chosen matchlockmen stand over him with lighted fusees. When he rides forth in public, he is escorted by a party of fifty men: the running footmen crack their whips and shout “Let! Let!” (Go! Go!) and the citizens avoid stripes by retreating into the nearest house, or running into another street.
The army of Harar is not imposing. There are between forty and fifty matchlockmen of Arab origin, long settled in the place, and commanded by a veteran Maghrebi. They receive for pay one dollar’s worth of holcus per annum, a quantity sufficient to afford five or six loaves a day: the luxuries of life must be provided by the exercise of some peaceful craft. Including slaves, the total of armed men may be two hundred: of these one carries a Somali or Galla spear, another a dagger, and a third a sword, which is generally the old German cavalry blade. Cannon of small calibre is supposed to be concealed in the palace, but none probably knows their use. The city may contain thirty horses, of which a dozen are royal property: they are miserable ponies, but well trained to the rocks and hills. The Galla Bedouins would oppose an invader with a strong force of spearmen, the approaches to the city are difficult and dangerous, but it is commanded from the north and west, and the walls would crumble at the touch of a six-pounder. Three hundred Arabs and two gallopper guns would take Harar in an hour.
Harar is essentially a commercial town: its citizens live, like those of Zayla, by systematically defrauding the Galla Bedouins, and the Amir has made it a penal offence to buy by weight and scale. He receives, as octroi, from eight to fifteen cubits of Cutch canvass for every donkey-load passing the gates, consequently the beast is so burdened that it must be supported by the drivers. Cultivators are taxed ten per cent., the general and easy rate of this part of Africa, but they pay in kind, which considerably increases the Government share. The greatest merchant may bring to Harar 50_l. worth of goods, and he who has 20_l. of capital is considered a wealthy man. The citizens seem to have a more than Asiatic apathy, even in pursuit of gain. When we entered, a caravan was to set out for Zayla on the morrow; after ten days, hardly one half of its number had mustered. The four marches from the city eastward are rarely made under a fortnight, and the average rate of their Kafilahs is not so high even as that of the Somal.
The principal exports from Harar are slaves, ivory, coffee, tobacco, Wars (safflower or bastard saffron), Tobes and woven cottons, mules, holcus, wheat, “Karanji,” a kind of bread used by travellers, ghee, honey, gums (principally mastic and myrrh), and finally sheep’s fat and tallows of all sorts. The imports are American sheeting, and other cottons, white and dyed, muslins, red shawls, silks, brass, sheet copper, cutlery (generally the cheap German), Birmingham trinkets, beads and coral, dates, rice, and loaf sugar, gunpowder, paper, and the various other wants of a city in the wild.
Harar is still, as of old33, the great “half way house” for slaves from Zangaro, Gurague, and the Galla tribes, Alo and others34: Abyssinians and Amharas, the most valued35, have become rare since the King of Shoa prohibited the exportation. Women vary in value from 100 to 400 Ashrafis, boys from 9 to 150: the worst are kept for domestic purposes, the best are driven and exported by the Western Arabs36 or by the subjects of H. H. the Imam of Muscat, in exchange for rice and dates. I need scarcely say that commerce would thrive on the decline of slavery: whilst the Felateas or man-razzias are allowed to continue, it is vain to expect industry in the land.
Ivory at Harar amongst the Kafirs is a royal monopoly, and the Amir carries on the one-sided system of trade, common to African monarchs. Elephants abound in Jarjar, the Erar forest, and in the Harirah and other valleys, where they resort during the hot season, in cold descending to the lower regions. The Gallas hunt the animals and receive for the spoil a little cloth: the Amir sends his ivory to Berberah, and sells it by means of a Wakil or agent. The smallest kind is called “Ruba Aj”(Quarter Ivory), the better description “Nuss Aj”(Half Ivory), whilst” Aj,” the best kind, fetches from thirty-two to forty dollars per Farasilah of 27 Arab pounds.36
The coffee of Harar is too well known in the markets of Europe to require description: it grows in the gardens about the town, in greater quantities amongst the Western Gallas, and in perfection at Jarjar, a district of about seven days’ journey from Harar on the Efat road. It is said that the Amir withholds this valuable article, fearing to glut the Berberah market: he has also forbidden the Harash, or coffee cultivators, to travel lest the art of tending the tree be lost. When I visited Harar, the price per parcel of twenty-seven pounds was a quarter of a dollar, and the hire of a camel carrying twelve parcels to Berberah was five dollars: the profit did not repay labour and risk.
The tobacco of Harar is of a light yellow color, with good flavour, and might be advantageously mixed with Syrian and other growths. The Alo, or Western Gallas, the principal cultivators, plant it with the holcus, and reap it about five months afterwards. It is cocked for a fortnight, the woody part is removed, and the leaf is packed in sacks for transportation to Berberah. At Harar, men prefer it for chewing as well as smoking: women generally use Surat tobacco. It is bought, like all similar articles, by the eye, and about seventy pounds are to be had for a dollar.
The Wars or Safflower is cultivated in considerable quantities around the city: an abundance is grown in the lands of the Gallas. It is sown when the heavy rains have ceased, and is gathered about two months afterwards. This article, together with slaves, forms the staple commerce between Berberah and Muscat. In Arabia, men dye with it their cotton shirts, women and children use it to stain the skin a bright yellow; besides the purpose of a cosmetic, it also serves as a preservative against cold. When Wars is cheap at Harar, a pound may be bought for a quarter of a dollar.
The Tobes and sashes of Harar are considered equal to the celebrated cloths of Shoa: hand-woven, they as far surpass, in beauty and durability, the vapid produce of European manufactories, as the perfect hand of man excels the finest machinery. On the windward coast, one of these garments is considered a handsome present for a chief. The Harari Tobe consists of a double length of eleven cubits by two in breadth, with a border of bright scarlet, and the average value of a good article, even in the city, is eight dollars. They are made of the fine long-stapled cotton, which grows plentifully upon these hills, and are soft as silk, whilst their warmth admirably adapts them for winter wear. The thread is spun by women with two wooden pins: the loom is worked by both sexes.
Three caravans leave Harar every year for the Berberah market. The first starts early in January, laden with coffee, Tobes, Wars, ghee, gums, and other articles to be bartered for cottons, silks, shawls, and Surat tobacco. The second sets out in February. The principal caravan, conveying slaves, mules, and other valuable articles, enters Berberah a few days before the close of the season: it numbers about 3000 souls, and is commanded by one of the Amir’s principal officers, who enjoys the title of Ebi or leader. Any or all of these kafilahs might be stopped by spending four or five hundred dollars amongst the Jibril Abokr tribe, or even by a sloop of war at the emporium. “He who commands at Berberah, holds the beard of Harar in his hand,” is a saying which I heard even within the city walls.
The furniture of a house at Harar is simple,—a few skins, and in rare cases a Persian rug, stools, coarse mats, and Somali pillows, wooden spoons, and porringers shaped with a hatchet, finished with a knife, stained red, and brightly polished. The gourd is a conspicuous article; smoked inside and fitted with a cover of the same material, it serves as cup, bottle, pipe, and water-skin: a coarse and heavy kind of pottery, of black or brown clay, is used by some of the citizens.
The inhabitants of Harar live well. The best meat, as in Abyssinia, is beef: it rather resembled, however, in the dry season when I ate it, the lean and stringy sirloins of Old England in Hogarth’s days. A hundred and twenty chickens, or sixty-six full-grown fowls, may be purchased for a dollar, and the citizens do not, like the Somal, consider them carrion. Goat’s flesh is good, and the black-faced Berberah sheep, after the rains, is, here as elsewhere, delicious. The staff of life is holcus. Fruit grows almost wild, but it is not prized as an article of food; the plantains are coarse and bad, grapes seldom come to maturity; although the brab flourishes in every ravine, and the palm becomes a lofty tree, it has not been taught to fructify, and the citizens do not know how to dress, preserve, or pickle their limes and citrons. No vegetables but gourds are known. From the cane, which thrives upon these hills, a little sugar is made: the honey, of which, as the Abyssinians say, “the land stinks,” is the general sweetener. The condiment of East Africa, is red pepper.
________________________________________
To resume, dear L., the thread of our adventures at Harar.
Immediately after arrival, we were called upon by the Arabs, a strange mixture. One, the Haji Mukhtar, was a Maghrebi from Fez: an expatriation of forty years had changed his hissing Arabic as little as his “rocky face.” This worthy had a coffee-garden assigned to him, as commander of the Amir’s body-guard: he introduced himself to us, however, as a merchant, which led us to look upon him as a spy. Another, Haji Hasan, was a thorough-bred Persian: he seemed to know everybody, and was on terms of bosom friendship with half the world from Cairo to Calcutta, Moslem, Christian and Pagan. Amongst the rest was a boy from Meccah, a Muscat man, a native of Suez, and a citizen of Damascus: the others were Arabs from Yemen. All were most civil to us at first; but, afterwards, when our interviews with the Amir ceased, they took alarm, and prudently cut us

The curious reader will find in the Herodotus of the Arabs, El Masudi’s “Meadows of gold and mines of gems,” a strange tale of the blind billows and the singing waves of Berberah and Jofuni (Cape Guardafui, the classical Aromata).


The curious reader will find in the Herodotus of the Arabs, El Masudi’s “Meadows of gold and mines of gems,” a strange tale of the blind billows and the singing waves of Berberah and Jofuni (Cape Guardafui, the classical Aromata).
6 “Foyst” and “buss,” are the names applied by old travellers to the half-decked vessels of these seas.
7 Holcus Sorghum, the common grain of Africa and Arabia: the Somali call it Hirad; the people of Yemen, Taam.
8 The Somal being a people of less nervous temperament than the Arabs and Indians, do not fear the moonlight.
9 The first name is that of the individual, as the Christian name with us, the second is that of the father; in the Somali country, as in India, they are not connected by the Arab “bin”—son of.
10 Abdy is an abbreviation of Abdullah; Abokr, a corruption of Abubekr. The “End of Time” alludes to the prophesied corruption of the Moslem priesthood in the last epoch of the world.
11 This peculiarity is not uncommon amongst the Somal; it is considered by them a sign of warm temperament.
12 The Moslem should first recite the Farz prayers, or those ordered in the Koran; secondly, the Sunnat or practice of the Prophet; and thirdly the Nafilah or Supererogatory. The Ratib or self-imposed task is the last of all; our Mulla placed it first, because he could chaunt it upon his mule within hearing of the people.
13 Two modern poets and wits well known in Yemen.
14 That is to say, “we will remove it with the five fingers.” These are euphuisms to avoid speaking broadly and openly of that venerable feature, the beard.
15 Bab el Mandeb is called as above by Humayd from its astronomical position. Jebel Mayyum is in Africa, Jebel Zubah or Muayyin, celebrated as the last resting-place of a great saint, Shaykh Said, is in Arabia.
16 Ajam properly means all nations not Arab. In Egypt and Central Asia it is now confined to Persians. On the west of the Red Sea, it is invariably used to denote the Somali country: thence Bruce draws the Greek and Latin name of the coast, Azamia, and De Sacy derives the word “Ajan,” which in our maps is applied to the inner regions of the Eastern Horn. So in Africa, El Sham, which properly means Damascus and Syria, is applied to El Hejaz.
17 Adel, according to M. Krapf, derived its name from the Ad Ali, a tribe of the Afar or Danakil nation, erroneously used by Arab synecdoche for the whole race. Mr. Johnston (Travels in Southern Abyssinia, ch. 1.) more correctly derives it from Adule, a city which, as proved by the monument which bears its name, existed in the days of Ptolemy Euergetes (B.C. 247-222), had its own dynasty, and boasted of a conqueror who overcame the Troglodytes, Sabaeans, Homerites, &c., and pushed his conquests as far as the frontier of Egypt. Mr. Johnston, however, incorrectly translates Barr el Ajam “land of fire,” and seems to confound Avalites and Adulis. ADALI =ODEY ALI MADAXWEYNE
28 During my residence at Zayla few slaves were imported, owing to the main road having been closed. In former years the market was abundantly stocked; the numbers annually shipped to Mocha, Hodaydah, Jeddah, and Berberah, varied from 600 to 1000. The Hajj received as duty one gold “Kirsh,” or about three fourths of a dollar, per head.
29 Zayla, called Audal or Auzal by the Somal, is a town about the size of Suez, built for 3000 or 4000 inhabitants, and containing a dozen large whitewashed stone houses, and upwards of 200 Arish or thatched huts, each surrounded by a fence of wattle and matting. The situation is a low and level spit of sand, which high tides make almost an island. There is no Harbour: a vessel of 250 tons cannot approach within a mile of the landing-place; the open roadstead is exposed to the terrible north wind, and when gales blow from the west and south, it is almost unapproachable. Every ebb leaves a sandy flat, extending half a mile seaward from the town; the reefy anchorage is difficult of entrance after sunset, and the coralline bottom renders wading painful.
The shape of this once celebrated town is a tolerably regular parallelogram, of which the long sides run from east to west. The walls, without guns or embrasures, are built, like the houses, of coralline rubble and mud, in places dilapidated. There are five gates. The Bab el Sahil and the Bab el Jadd (a new postern) open upon the sea from the northern wall. At the Ashurbara, in the southern part of the enceinte, the Bedouins encamp, and above it the governor holds his Durbar. The Bab Abd el Kadir derives its name from a saint buried outside and eastward of the city, and the Bab el Saghir is pierced in the western wall.
The public edifices are six mosques, including the Jami, or cathedral, for Friday prayer: these buildings have queer little crenelles on whitewashed walls, and a kind of elevated summer-house to represent the minaret. Near one of them are remains of a circular Turkish Munar, manifestly of modern construction. There is no Mahkamah or Kazi’s court; that dignitary transacts business at his own house, and the Festival prayers are recited near the Saint’s Tomb outside the eastern gate. The northeast angle of the town is occupied by a large graveyard with the usual deleterious consequences.
The climate of Zayla is cooler than that of Aden, and, the site being open all around, it is not so unhealthy. Much spare room is enclosed by the town walls: evaporation and Nature’s scavengers act succedanea for sewerage.
Zayla commands the adjacent harbour of Tajurrah, and is by position the northern port of Aussa (the ancient capital of Adel), of Harar, and of southern Abyssinia: the feuds of the rulers have, however, transferred the main trade to Berberah. It sends caravans northwards to the Dankali, and south-westwards, through the Eesa and Gudabirsi tribes as far as Efat and Gurague. It is visited by Cafilas from Abyssinia, and the different races of Bedouins, extending from the hills to the seaboard. The exports are valuable—slaves, ivory, hides, honey, antelope horns, clarified butter, and gums: the coast abounds in sponge, coral, and small pearls, which Arab divers collect in the fair season. In the harbour I found about twenty native craft, large and small: of these, ten belonged to the governor. They trade with Berberah, Arabia, and Western India, and are navigated by “Rajput” or Hindu pilots.
Provisions at Zayla are cheap; a family of six persons live well for about 30_l. per annum. The general food is mutton: a large sheep costs one dollar, a small one half the price; camels’ meat, beef, and in winter kid, abound. Fish is rare, and fowls are not commonly eaten. Holcus, when dear, sells at forty pounds per dollar, at seventy pounds when cheap. It is usually levigated with slab and roller, and made into sour cakes. Some, however, prefer the Arab form “balilah,” boiled and mixed with ghee. Wheat and rice are imported: the price varies from forty to sixty pounds the Riyal or dollar. Of the former grain the people make a sweet cake called Sabaya, resembling the Fatirah of Egypt: a favourite dish also is “harisah”—flesh, rice flour, and boiled wheat, all finely pounded and mixed together. Milk is not procurable during the hot weather; after rain every house is full of it; the Bedouins bring it in skins and sell it for a nominal sum.
Besides a large floating population, Zayla contains about 1500 souls. They are comparatively a fine race of people, and suffer from little but fever and an occasional ophthalmia. Their greatest hardship is the want of the pure element: the Hissi or well, is about four miles distant from the town, and all the pits within the walls supply brackish or bitter water, fit only for external use. This is probably the reason why vegetables are unknown, and why a horse, a mule, or even a dog, is not to be found in the place.

18 Bahr el Banatin, the Bay of Tajurrah.
19 A certain German missionary, well known in this part of the world, exasperated by the seizure of a few dollars and a claim to the droit d’aubaine, advised the authorities of Aden to threaten the “combustion” of Tajurrah. The measure would have been equally unjust and unwise. A traveller, even a layman, is bound to put up peaceably with such trifles; and to threaten “combustion” without being prepared to carry out the threat is the readiest way to secure contempt.
20 The Kharif in most parts of the Oriental world corresponds with our autumn. In Eastern Africa it invariably signifies the hot season preceding the monsoon rains.
21 The circumstances of Masud’s murder were truly African. The slave caravans from Abyssinia to Tajurrah were usually escorted by the Rer Guleni, a clan of the great Eesa tribe, and they monopolised the profits of the road. Summoned to share their gains with their kinsmen generally, they refused upon which the other clans rose about August, 1854, and cut off the road. A large caravan was travelling down in two bodies, each of nearly 300 slaves; the Eesa attacked the first division, carried off the wives and female slaves, whom they sold for ten dollars a head, and savagely mutilated upwards of 100 wretched boys. This event caused the Tajurrah line to be permanently closed. The Rer Guleni in wrath, at once murdered Masud, a peaceful traveller, because Inna Handun, his Abban or protector, was of the party who had attacked their proteges: they came upon him suddenly as he was purchasing some article, and stabbed him in the back, before he could defend himself.
22 In Zayla there is not a single coffee-house. The settled Somal care little for the Arab beverage, and the Bedouins’ reasons for avoiding it are not bad. “If we drink coffee once,” say they, “we shall want it again, and then where are we to get it?” The Abyssinian Christians, probably to distinguish themselves from Moslems, object to coffee as well as to tobacco. The Gallas, on the other hand, eat it: the powdered bean is mixed with butter, and on forays a lump about the size of a billiard-ball is preferred to a substantial meal.
23 The following genealogical table was given to me by Mohammed Sharmarkay:—
1. Ishak (ibn Ahmed ibn Abdillah).
2. Gerhajis (his eldest son).
3. Said (the eldest son; Daud being the second).
4. Arrah, (also the eldest; Ili, i.e. Ali, being the second).
5. Musa (the third son: the eldest was Ismail; then, in
succession, Ishak, Misa, Mikahil, Gambah, Dandan, &c.)
6. Ibrahim.
7. Fikih (i.e. Fakih.)
8. Adan (i.e. Adam.)
9. Mohammed.
10. Hamid.
11. Jibril (i.e. Jibrail).
12. Ali.
13. Awaz.
14. Salih.
15. Ali.
16. Sharmarkay.
The last is a peculiarly Somali name, meaning “one who sees no harm.”— Shar-ma-arkay.


The following are the names of the gates in Harari and Somali:
Eastward. Argob Bari (Bar in Amharic is a gate, e.g. Ankobar, the gate of Anko, a Galla Queen, and Argob is the name of a Galla clan living in this quarter), by the Somal called Erar.
North. Asum Bari (the gate of Axum), in Somali, Faldano or the Zayla entrance.
West. Asmadim Bari or Hamaraisa.
South. Badro Bari or Bab Bida.
South East. Sukutal Bari or Bisidimo.
At all times these gates are carefully guarded; in the evening the keys are taken to the Amir, after which no one can leave the city till dawn.

GOORTII DHULKAYAGII LA QEYBSADAY! [MOL, 26 May 2002]

GOORTII DHULKAYAGII LA QEYBSADAY! [MOL, 26 May 2002]

Casharka I-aad 

Adeer ! waxaad ogaataa in baduhu ay yihiin xuduud dabiici ah oo u dhexeeya umadaha dunida ku nool. Waa teet eeyan a tallaabi karin kuwa aanan aqoon u lahayn adeegsigeeda. Isla markaas waa irido u furan oo ay caalamka kala xiriiraan dadyowga garashada u leh adeega gaadiidka biyaha. Geeska Afrika wuxuu ku yaal meel dunida u dhexaysa, isla markaasna xeeb dheer ku leh labo badood oo caalami ah (badda Cas iyo bad-waynta Hindiya). Sidaa darteed ayaa degaanku goor hore wuxuu kamid noqday baraha kulmiya dhaqdhaqaaqyada ganacsiga dunida. Geeska Afrika waxaa xiiseeyay dhamaan mammulladii abuuray wixii ilbaxnimo ahaa ee dunida soo maray. Sababaha loo xiisaynayay, adeerow, waxay isugu jireen mid diineed, mid dhaqaale iyo mid siyaasadeed. Maamulladii boqortooyadii reer Fircoon ee ka jiray dalka Masar muddo 5.000 oo sano horteed ayaa iman jiray geeska Afrika iyaga oo gobollada waqooyi-bari ka guran jiray mydiga. Magaca ay degaanka u yiqiineen wuxuu ahaa Dhulkii Uduga Puntland.
Adeer ! dadyowgii ahaa Giriigii hore ayaa iyaguna kamid ahaa dadka socdaalada ku iman jiray dhulkayaga. Magaca ay degaanka u yiqiineen wuxuu ahaa Geeska The Horn. Dadka degaanka ku noolaana waxay u yiqiineen Breber. Adeerow waxaad ogaataa in magaca magaalada Berbera uu yahay raadka keliya oo ka haray magacii loo yiqiin dadkeenii hore. Magaalada Xamar ayaa iyana ah degmo ku xusan qoraalada taariikheed ee laga dhaxlay dadkii hore. 1000 sano horeetd, magaaladu waxay kamid ahayd degmooyinka ku yaal bad-waynta Hindiya kuwoodii ugu camirnaa. Magaca Geeska wuxuu ku xusan yahay qoraalladii ay ka tageen dal-mareenadii Giriiga ahaa ee iman jiray geeska Afrika. Waxaa kamid ah qoraal lagu magacaabo The Periplus of Erythrean Sea, kaas oo uu dhigay nin bad-mareen ahaa markay taariikhdu ahayd 60 sano c.d.
Adeer ! bad-mareeno iyo ganacsato Shiinees ah ayaa kamid ahaa dadka xilliga hore socdaalada ku yimid geeska Afrika. Xilliyada uu socdaalkooda ku beegnaa waa qarnigii 8-aad, kii 12-aad iyo kii 13-aad. Qoraaladii ay raggaasi ka tageen waxay ku xuseen in dadkeenii hore ee degganaa Geeska ay ahaayeen dad xoolo-dhaqato ah.
Bartamihii qarnigii 8-aad, ganacsato isugu jira Carab iyo Beershiyaan ayaa waxay soo degeen degmooyinka xeebta ah ee ku yaal koonfurta Soomaaliya (Xamar, Marka iyo Baraawe).
Adeer ! markii ay diinta Islaamku soo if-baxday oo ay Carabtii badowda ahayd noqdeen kuwo hoggaamiya ilbaxnimadii adduunka, waxaa bilaabatay in dal-mareenadii carbeed ay si joogto ah u yimaadaan geeska Afrika, wax badana ay ka qoraan. Adeerow ! ragga socdaaladaas ka dhex muuqda waxaa kamid ah :
1. Al-Yacquubi wuxuu soo booqday geeska Afrika qarnigii 9-aad.
2. Al-Mascuudi wuxuu soo booqday geeska Afrika sanadkii 933-kii c.d.
3. Al-Istakhri wuxuu soo booqday geeska Afrika sanadkii 960-kii c.d.
4. Ibnu-Howgal wuxuu soo booqday geeska Afrika sanadkii 977-kii c.d.
5. Al-Baruuni wuxuu soo booqday geeska Afrika sanadkii 1030-kii c.d.
6. Al-Idriisi wuxuu soo booqday geeska Afrika sanadkii 1154-kii c.d.
7. Al-Yaaquuti wuxuu soo booqday geeska Afrika sanadkii 1226-kii c.d.
8. Ibnu-Batuuta wuxuu soo booqday geeska Afrika sanadkii 1331-kii c.d.
9. Al-Haaruuni wuxuu soo booqday geeska Afrika sanadkii 1334-kii c.d.
10. Ibnu-Siciid wuxuu soo booqday geeska Afrika sanadkii 1344-kii c.d.
Waxaa kale oo jiray nin eeyan taariikhdu magaciisu xusin, kaas oo geeska Afrika ka qoray buug uu ku magacaabay Kitaab Al-Sinji.
Adeer ! dhul-mareenka la yiraahdo Ibnu-Siciid oo sanadkii 1344-kii wax ka qoray noloshii dadkeenii ku noolaa geeska Afrika, wuxuu xusay magac kamid ah magacyada odeyada ay ku ab-tirsadaan qaar kamid ah beelaha soomaaliyeed. Dal-mareenkaasi wuxuu tilmaamay in koonfurta Soomaaliya ay degganaayeen bulsho-wayn xoolo-dhaqato ah, kuwaas oo magacooda la yiraahdo Hawiye. Marka degaanka baadiyaha laga reebo, qoraagu wuxuu sheegay in dadkaasi ay ku noolaayeen tuulooyin ay tiradoodu gaarayso konton tuulo, kuwaas oo degmada Marka ay magaalo-madax u ahayd.
Adeer ! Ibnu-Batuuta oo booqashadiisii ay 13 sano ka dambeysay tii Ibnu-Siciid ayaa wuxuu booqday degmooyinka Saylac iyo Xamar. Qoraalkiisii wuxuu ku xusay noloshii dadkeenii ku noolaa degaamadaas, kuwaas oo uu ku magacaabay Berber. Afka ay ku hadlayeena wuxuu yiri waa af-berber. Adeerow ! halkaas waxaa ka muuqata in dadkayaga soomaalida ahi ay goor hore ahaayeen dad af- iyo dhaqan-wadaaga.
Adeerow waxaad ogaataa in qarnigii 15-aad iyo kii 16-aad ay geeska Afrika ka unkameen ilbaxnimo ay hor-mood u ahayd maamulkii boqortooyadii ay dhiseen dadkayagii reer Awdal. Maamulka saldanadaas waxaa degaan u ahaa dhulka u dhexeeya degmooyinka Saylac iyo Harar. Waxay soo gaarsiisnayd illaa dhulka Howdka ah ee degaanka Jigjiga. Saylac waxay ahayd magaalo camiran oo dekad leh. Waxaa laga dhoofin jiray hargaha iyo xabagta. Waxaa jiray colaado si joogto ah, reer Awdal kaga imanayay dhanka boqortooyadii reer Tigray oo saldhiggeedu ahaa degmada Oksum. Arintaasi waxay markasta sabab u noqonaysay dagaalo dhexmara ciidamada labada maamul. Sanadkii 1420-kii, dagaal ay Tigreygu ku jebiyeen ciidamadii soomaalida ayaa boqorkii Tigrayga Negash Yeshaq (1414 - 1429) wuxuu ka tiriyay gabay uu ku tilmaamayay guusha wayn ee uu helay. Gabaygiisaas waxaa kamid ahaa meel uu ku tilmaamayo in uu soomaalidii ka adkaaday. Gabaygaas waa raadka ugu da´da wayn ee uu magaca Soomaali ku xusan yahay. Sheekadan waa mid taariikhda soomaalida xiiso gaar ah u leh. Waayo waxay muujinaysaa in soomaalidu eeyan ahayn qowmiyad goor dambe ku soo biirtay dadyowgii degganaa geeska Afrika, bal ay yihiin qowmiyad da´ wayn oo raad hore ku leh degaanka.
Adeer ! qarnigii 14-aad iyo kii 15-aad waxaa si muuqata u kordhay xiriirkii ganacsi ee caalamka, kaas oo dadyowga dunida ku nool ay isku dhaafsanayeen waxyaabaha nolosha loo kaashado. Dadyowga reer Yurub waxay aad ugu baahdeen waxyaabaha raashinka lagu maceeyo, lagu dhanaaniyo, lagu carfiyo iyo kuwa lagu kaydiyo sida sokorta, cusbada, xawaajiga iyo filfisha. Waxaa kale oo ay u baahdeen waxyaabaha maanka dooriya iyaga oo ay u adeegsanayeen daawo ahaan. Waxaa kale oo ganacsatada reer Yurub ay xilligaas qiimaynayeen cudbiga. Waxyaabhaas oo laga heli jiray qaaradaha Afrika iyo Aasiya ayaa waxay kalliftay in ay socodoodii iyo socdaalladoodiiba ay ku bataan waddadii la oran jiray Waddadii Xariirta The Silk Road. Adeerow ogow oo waddadaasi waxay isku xiri jidhay deegaamadii laga curiyay ilbaxnimada dunida ka jirtay sida dhulka Shiinaha, Hindiya, Beershiya, Carabta, waqooyiga Afrika iy! ! o Yurub. Dadyowgii Carabta oo xilligaas lahaa ilbaxnimo hanaqaad ah oo ay ka dhaxleen diinta Islaamka ayaa waxay ahaayeen kuwa gacanta ku hayay meelaha ugu muhiimsanaa oo ay waddadaasi mareysay. Bad-waynta Hindiya oo ahayd fagaare qiimo gaar ah u lahayd ganacsiga lays dhaafsanayay ayaa ganacsatada carabeed waxay ahaayeen kuwo kaga gacan sareeyay umadaha kale.
Adeer ! Soomaalidu xilligaas waxay kamid ahaayeen dadyowgii camiray dhaqdhaqaaqii ganacsiga ee ka socdaydegaanka bad-waynta Hindiya. Degmooyinka Saylac, Xaafuun, Baraawe iyo Xamar ayaa kamid ahaa meelaha laga yiqiin caalamkii ganacsiga ee qarniyadii dhexe. Waxaa xusid mudan in waxyaabaha Yurub loo dhoofin jiray xilliyadaas, in kala bar ka badan ay ahayd cusbada. Meelaha ay ka qaadan jireena waxaa kamid ahayd degmada Xaafuun oo ganacsigeeda uu si toos ah ugu xirnaa magaalada Xims ee ku taal Shaam (Suuriya), taas oo ku tiil qalbigii Waddadii Xariirta.
Dabayaaqadii qarnigii 15-aad iyo bilowgii kii 16-aad, dhaqdhaqaaqii ganacsiga ee ka socday bad-waynta Hindiya waxaa ku soo biiray dowladihii Burtuqiiska iyo Isbaanishka, kuwaas oo jebiyay gacan sarayntii ay carabtu ku lahaayeen badwaynta Hindiya. Arintaasi, adeerow, waxay ka dambaysay markii ay degaanka u soo direen doonyo badan oo ciidamo hub casri ah sita ay saaraayeen. Kuwaas oo dagaalo ku qaaday degmooyin badan ee ku yiil xeebaha badwaynta Hindiya. Duulaamadaas, Soomaaliya, waxay soo gaareen sanadkii 1506-dii, markaas oo ciidamo Burtuqiis ah ay soo weerareen degmooyin ku yiil xeebaha koonfureed ee Soomaaliya. Ciidamadaas oo tiradoodu dhamayd 6000 oo nin ayaa la socday doonyo, waxayna siteen hub casri ah. Magaalooyin badan oo bariga Afrika ku yaal ayay ciidamadaas horay u soo mareen oo ay soo gubeen, dadkoodiina ay qaxiyeen. Markii ay soo gaareen degmada Baraawe, dagaal adag oo eeyan horay u arag ayay kala kulmeen dadkeenii halkaas ku noolaa. Nin la yiraahdo Copland oo taariikhdan wax ka qoray ayaa tilmaamay sidaas. Adeerow qoraalkiisii waxaa kamid ahaa sidatan :
" Difaacoodu (Soomaalidii) wuxuu ahaa mid caniid ah (qallafsan). Sidaa darteed baa Burtuqiiskii waxaa laga dilay tiro ka badan, 40 nin oo ciidamadoodii kamid ahaa ayaa ku naf waayay, waxaana laga dhaawacay 60 nin. Markaas dabadeed bay magaaladii gacan-gashay. Ciidamada soo duulay, waxay magaaladii ka yeeleen sidii magaaladii Mombaasa oo kale oo inta ay burburiyeen bay gubeen. Dabadeed waxay u gudbeen magaalada Muqdisha, oo sida la´ogyahay ahayd magaalada ugu camiran ugu hanti badan uguna ciidan badan degmooyinkii ku yiil bariga Afrika ".
GOORTII DHULKAYAGII LA QEYBSADAY! [MOL, 1 Jun 2002]
Casharka II-aad

Adeer ! ciidamadii Burtuqiiska duulaankoodii ayay wadeen, iyaga oo raacayay xeebta bad-waynta Hindiya. Waxay gaareen magaaladii Xamar oo sidii kuwii ka horeeyay ay u galeen. Copland oo arintaas xusay ayaa wuxuu qoray sidatan:
" Dabadeed waxay u gudbeen Xamar, oo sida la´ogyahay ahayd magaalada ugu camiran, ugu taajirsan uguna ciidan adag marka la´eego magaalooyinkii ku yiil xeebaha bariga Afrika. Waxaa xeebta Xamar ka buuxay ciidamo ay badankoodu fardo saarraayeen. Shaki kuma jiro dhibaatadii Baraawe gaartay mid aanan ka yarayn in ay Xamarna taabatay ".
Sidaas baa magaaladii Xamar iyo dadkeedii ay qayb uga heleen halaagii soo gaaray dayowgii ku noolaa xeebaha bariga badwaynta Hindiya. Dadkii magaalada ku noolaa waa ay ka qaxeen, hantidoodiina wax la dhaco iyo wax la gubo ayaa laga yeelay. Adeerow ogow oo maahayn marka keliya ee magaalada Xamar iyo dadkeeda uu ku habsado halaaga noocaas ah.
Burtuqiisku waxay dabkoodii gaarsiiyeen degmooyin ay kamid ahaayeen Xaafuun, Suqadara iyo Cadan. Magaalooyinkaas oo dhamaantood ahaa kuwo aad u camiran ayay dab qabad siiyeen, dadkoodiina ay qaxooti ka dhigeen. Ciidamadaasi waxay raadinayeen waddo cusub oo loo adeegsado ganacsiga ka dhaxeeya qaaradaha Aasiya iyo Yurub, taas oo loolan la gasha Waddada Xariirta. Sababaha ciidamada Burtuqiisku ay degmooyinka xeebaha ah la gubayeen waxay ahayd in maraakiibta ganacsiga ee ka soo weecanayay hirarka qallafsan oo ay cimilada baduhu leeyihiin (gaar ahaan cimilada bad-waynta Hindiya), ay amaan ku maraan biyaha xeebaha dhulka u dhow. Adeerow ogow oo siyaasaddaas illaa maanta waa jidhaa oo waa tan dalalka ay Soomaaliya kamid tahay loogu tilmaamay argagixiso iyada oo ay ujeeddadu tahay in la bannaysto adeegsiga badahooda.

Waxaa in la xuso mudan Waddada Xariirta The Silk Road oo ahyad mid horay u jirtay ayaa xilligii qarniyadii dhexe waxaa gacanta ku hayay dadyowgii reer Venetia ee degganaa waqooyiga dalka Talyaaniga. Waddadaas oo markeedii hore ku bilaabatay adeegsi siyaasad iyo mid ciidan ayaa goor dambe waxay isku beddeshay mid ganacsi. Adeerow waxaad ogaataa in adeegsiga waddadaasi ay bilaabatay qarnigii 2-aad c.h. xilligaas oo dhulka shiinaha ay ka jirtay boqortooyo hanaqaad ah oo gaamurtay, dadkeedase kula kici jidhay gabood fal badan. Boqortooyadaas oo magaceedu ahaa Xiongnu ayaa waxay caadaysatay in ay gulufyo colaadeed u dunto umadihii la deriska ahaa oo ay ka itaalka roonayd. Ujeeddadu waxay ahayd boob iyo bililiqaysi. Sanadkii 206-aad c.h. ayaa bariga Shiinaha waxaa ka unkamay maamulkii boqortooyadii la oran jiray Han. Nin la yiraahdo Wudi oo kamid ahaa boqorradii reer Han ayaa waxaa wal-wal ku abuuray fara-gelinta ay maamulkiisa ku hayeen boqortooyada ka xoogga badan ee Xiongnu. Wuxuu ergey u dirsaday dadyowgii ku noolaa bartamaha Aasiya si ay isga-kaashadaan dulmiga reer Xiongnu. Ergeygii la diray oo magaciisa la oran jiray Zhang Qian ayaa socod badan ku maray degaamadaas, kaas oo ujeedadiisu ahayd in uu gaarsiiyo maamulladii halkaas ka jiray fariintii boqorkiisa. Inkasta oo Zhang Qian uu ku hungoobay risaaladii uu siday misana dadaal uma yarayn. Sababta uu hiilka u waayay waxay ahayd dadyowga uu u tegay oo ku qanacsanaa noloshii ay markaas haysteen.
Adeerow sidii ay reer Han ka cabsi qabeen, ciidamadii reer Xiongnu ayaa ku soo duulay degaamadoodii. Taariikhdu waxay xustay Zhang Qian in nolol lagu qabtay. Dabadeedna uu 10 sano xabsi ku jiray. Kadib markii uu soo baxsaday ayuu Zhang Qian wuxuu ku soo laabtay degaankii Aasiyada dhexe iyo dhulkii uu horay u maray. Halkaas ayuu ka bilaabay ganacsi, maadaama uu degaamada horay u yiqiin. Ninkaasi, shaygii ugu horeeyay ee uu ka ganacsan jiray waxay ahayd xariirta. Inkasta oo dhulka uu aad u kala fogaa, misana waxaa degaankaas soo gaari jiray ciidamadii Beershiyaanka iyo kuwii Roomanka. Dadka Shiinaha ah waxay ahaayeen kuwo ku horeeyay farsamada xariirta, taas oo aqoonteeda ay ku yarayd umadihii kale. Sidaa darteed ayaa ganacsigii xariirta waxaa xiiseeyay dadyowgii reer Beershiya iyo kuwii Roomanka oo ahaa labo ilbaxnimo ee deris ah, xuduudna w! ! adaaga. Sidaasna waxaa ku furmay waddo lagaga ganacsado xariirtii laga keenayay Shiinaha. Markii ay soo if-baxaday baahida xariirta looga qabo bartamaha iyo galbeedka qaaradda Aasiya, geddisley badan ayaa bilaabay in ay ka ganacsadaan xariirtii Shiinaha. Sidaas bayna ku bilaabatay waddadii, sanadaha badan, halbowlaha u ahayd ganacsiga adduunka intaanay waddooyinka baduhu furmin. In kasta oo waddadii ay qaadatay magaca xariirta, misana markii ay hanaqaad noqotay waxaa mari jiray ganacsi noocyo badan leh.Waxaa in laxuso mudan in geela uu ahaa gaadiidka qura oo ay ganacsatadu adeegsan jireen. Waddadaas oo ahayd mid cabsi badan, ganacsiga marayana uu halis u ahaa in la dhaco ayaa ganacsatadii mari jirtay waxay hadba isu ekaysiin jireen degaanka ay marayeen dadkii ku noolaa. Degaan walbana waxaa jiray dad ay ganacsatadu xiriir la lahaayeen, kuwaas oo laaluush qaadan jiray, sidaasna ay ku hor kici jireen illaa ay ka gudbiyaan xadka degaanka ay u dhasheen. Adeerow waddadu waxay ku dhamaan jirtay labo degmo oo ay midi tahay degmada Xi´an oo ku taal galbeedka Shiinaha, halkaas oo ay ka curatay ilbaxnimadii Shiinaha ee hore. Midda kalena waa degmada New Delhi oo ku taal waqooyiga Hindiya, oo iyana ah halkii ay ka curatay ilbaxnimadii Hindiya. Waddadu waxay sii mari jidhay degmooyin ay umado kala duwan lahaayeen, waxayna ahayd sidatan :
1. Venetia (Itaaliya), Ankara (Turkiya), Dimashaq (Suuriya), Baqdaad (Ciraaq), Tehraan (Iiraan), Mashahad (Kasaakhistaan), Al-ma´ta (Kasaakhistaan), Urumqi (Shiino), Duhhuang (Shiino), Yumen (Shiino), Lanzhou (Shiino), Xi´an (Shiino).
2. Venetia (Itaaliya), Ankara (Turkiya), Dimashaq (Suuriya), Baqdaad (Ciraaq), Tehraan (Iiraan), Mashahad (Kasaakhistaan), Kashbagar (Shiino), Aksu (Shiino), Korla (Shiino), Dunhuang (Shiino), Jiayuguan (Shiino), Lanzhou (Shiino), Xi´an (Shiino).
3. Venetia (Itaaliya), Ankara (Turkiya), Dimashaq (Suuriya), Baqdaad (Ciraaq), Tehraan (Iiraan), Mashahad, Lahore (Bakistaan), New Delhi (Hindiya).
Adeerow waxaad ogaataa, dhaqdhaqaaqii ganacsi ee caalamiga ahaa ee adeegsanayay waddadaasi in uu ahaa mid marna taariikhda ka muuqda marna ka maqnaada. Dadka adeegsanayay iyo waxyaabaha ay is-dhaafsanayeena, taariikhda waa ay ku kala duwanaayeen. Bilowgii qarniyadii dhexe waxaa waddada adeegsanayay ganacsato ah reer Venetia. Dadkaasi waxay lahaayeen nadaam ay isku maamulayeen, kaas oo ka haray hanaankii siyaasadeed oo ay lahayd boqortooyadii Roomanka, wakhti uu raadkii boqortooyadaasi, muddo 400 oo sano ah, ka maqnaa dunida guudkeeda. Waxay ahaayeen maamulka qura ee ka haray Roman Empire ee xilligaas taagnaa. Dadyowgii reer Yurub waxay wakhtigaas ku jireen xilliyadii mugdiga The Dark Ages. Arintaasi ayaa magaalada Venetia waxay siisay fursad ah in magaaladu ahaato albaab muhiim ah oo qaaradda Yurub ay dunida kala xiriirto. Dadka reer Venetia waxay ku dadaaleen in waddada sir u ahaato oo eeyan dadyowga reer Yurub u sheegin si ay iyagu u ahaadaan kuwa keliya ee ka faa´iida, taasna dhowr qarni ayay ku macaasheen.
Adeer ! nin la yiraahdo Marko Polo (1254 - 1324) oo u dhashay Venetian ayaa wuxuu ahaa qofkii ugu horeeyay ee sirtaas bixiya. Marko Polo waddadaas ayuu ku safray isaga oo baadi-goobayay aabihiis Niccolo Polo iyo adeerkiis Maffeo Polo oo intay dhulka Shiinaha u socdaaleen dib u soo laaban waayay. Marko Polo markii uu soo noqday, wuxuu ka qayb qaatay dagaal ay reer Venetian la galeen reer Verbania, halkaas oo Marko Polo lagu qabtay, dabadeedna 10 sano oo xabsi ah lagu xukumay. Nin xabsiga kula jiray oo ay saaxiibeen oo reer Verbania ahaa ayuu uga sheekeeyay waddadii. Adeerow sidaas bay dadyowgii kale ee reer Yurub ku ogaadeen adeegsiga Waddadii Xariirta oo ay reer Venetian muddo ku gumaysanayeen.
Adeerow ogow in reerahaasi Venetian-ka ah, ay ahaayeen kuwii ka dambeeyay noloshii ku dhisnayd khuraafiga oo ay reer Yurub ku sugnaayeen xilliyadii mugdiga The Dark Ages. Waxay ahaayeen kuwii ka dambeeyay hanaanka wadaaddada wax cafiya ee lagu magacaabo Indulgences, taas oo ah bidco ay diintoodii ku kordhiyeen, ceeb iyo foolxumo badanna ku kordhisay taariikhda Yurub. Waxay ahaayeen kuwii ka dambeeyay baahi dunida ka dhacday sanadihii 1441 - 1453, markaas oo dadka baahidaas u dhintay ay tiradooda gaaraysay 130 melyan oo qof. Waxay ahaayeen kuwii ka dambeeyay dagaaladii lagu soo qaaday umadaha islaamka ah ee kala ahaa kii saliibiga ee bilowday dabayaaqadii qarnigii 11-aad iyo kii tataarka ee bilowday bilowgii qarnigii 13-aad, kuwaas oo adeerow ujeeddadoodu ahayd in la wiiqo xoogga bulshooyinka muslimiinta ah ee degganaa dhulka ay waddadu marto. Waxay ahaayeen kuwii ka dambeey! ! ay dil iyo cadaadis loo gaystay rag badan oo aqoonyahanno ahaa, kuwaas oo markii ay wax ku soo barteen dugsiyadii uu islaamku ka furay magaalada Qurduba, qaadan waayay khuraafiga ay wadaaddadu ku faafinayeen bulshada dhexdeeda. Adeerow raggaas waxaa ugu caansan Giordano Bruno oo ay kaniisaddu iftootay in la gubo iyo Galileo Galilei oo isna loo iftooday in uusan dadka la hadlin.
Adeer ! Venetian-ku waxay qabeen aragti oranaysay It is better to be a king in a disaster world, than to be a citizen in a civilized world. Taas oo macnaheedu yahay inaad madax ka ahaato duni lagu halaagsamay ayaa waxay ka wanaagsan tahay inaad muwaadin ka ahaato duni ilbaxnimo iyo hor u mar taal. Adeerow maxaa isaga eg aragtidii raggaas iyo aragtida dagaal oogayaasha soomaaliyeed !.
Adeer ! aanu dib ugu laabano´e duulaankii ay Burtuqiisku ku soo qaadeen degaamadeenii sanadkii 1506-dii waxay ka dambaysay 14 sano oo qura markii nin u dhashay dalka Isbaaniya ee la yiraahdo Christopher Columbus uu gaaray qaaradda Ameerika (1492-kii). Ogow oo muhimadda socdaaladaas mid bay ahayd oo waxaa lagu baadi goobayay waddo ka duwan kana amaan badan Waddadii Xariirta ee uu ganacsigu mari jiray.
Dib ugu noqo Bogga casharada....
GOORTII DHULKAYAGII LA QEYBSADAY! [MOL, 7 Jun 2002]
Casharka III-aad
Adeer ! Inkasta oo ciidamadii Burtuqiisku ay ku hungoobeen in ay caga-dhigtaan inbadan oo kamid ah degaamadii ay soo weerareen, misana waxaa jiray meelo kamid ah qaaradda Aasiya oo ay ku guulaysteen in ay ku yeeshaan degaamo. Waxaa kamid ahayd koonfurta Hindiya oo bartamihii qarnigii 16-aad ay ka samaysteen saldhigyo ciidameed. 100 sano dabadeed waxaa degaankii soo gaaray ganacsato kale oo reer Yurub ah, kuwaas oo Burtuqiiska kula loolantamayay degaanka. Waxaa kamid ahaa Ingiriiska iyo Beljemka. Faransiiska ayaa iyaguna goor dambe ku soo biiray loolankii.
Adeer ! waxaa kale oo qarniyadaas hanaqaad noqoday maamulkii boqortooyadii Cismaaniyadda ee la aasaasay sanadkii 1259-kii saldhiggeeduna ahaa Turkiya. Muddadii u dhaxaysay sanadihii 1429 - 1481, boqortooyadu waxay noqotay maamulkii dunida ugu dhul ballaarnaa. Taasina waxay ka dambaysay markii uu hoggaamiyihii la oran jiray Maxamadkii II-aad ee ku magac dheeraa Maxamad Al-Faatix uu ku guulaysatay in uu qabsado magaalo-madaxdii boqortooyadii Biisandiga ee magaceedu ahaa Constantinople, halkaas oo goor dambe noqotay magaalo-madaxdii boqortooyadii Cismaaniyadda. Magaciina waa laga beddelay oo waxay noqotay Istanbuul. Adeerow ogow oo in Saylac iyo Berbera ay kamid ahaayeen degmooyinka ku yiil badda Cas ee uu goor hore ku baahay maamulkii saldanadaasi.
Haddaanu milicsano xilligaas xaaladda uu ku sugnaa degaanka ay ku dhaqnaayeen soomaalidii xoolo-dhaqatada ahayd, waxaanu helaynaa in uu jiray kacdoonkii waynaa ee diiniga ahaa ee uu hoggaaminayay Axmad Ibraahim Al-qasaali (Axmad Guray). Dhab ahaantii adeerow kacdoonkaasi oo bilowday sanadkii 1520-kii waxaa sababay gardarrooyin ka imanayay dhanka boqortooyadii Abasiiniya ee fadhigeedu ahaa degmada Aksum, taas oo manhajkeeda siyaasadeed ay ku xusan tahay in ay kordhiyaan aabiga iyo faduusha dadyowga la deriska ah goor kasta oo ay arkaan in uu degaanku ku soo kordhay dhaqdhaqaaqa sahamada ganacsi iyo kuwa ciidameed ee ka imanaya dowladaha reer Yurub. Taasina waxay uga gollahaayeen, sida aanu ku arki doono qaybaha dambe ee casharradan iyo sida maanta muuqataba, in ay ballaariyaan baaxadda degaanka maamulkooda. Ciidamada boqortooyada Abasiiniya oo ka iman jiray dhulka buuralayda ah ee Shawa iyo Tigray ayaa waxay boob ku qaada! ! n jireen xoolaha soomaalida, dadkana waa ay layn jireen. Taas ayaa sababtay in Imaamku uu qaado calankii jihaadka isaga oo soomaalidii u horseeday dagaal baaxad weyn oo ay uga hor tegayeen gardarrooyinkii ciidamad Abasiiniya. Xilligaas soomaalidu waxaa ay ahaayeen qabiilooyin xoolo-dhaqato ah oo aanan mideysneen. Sidaa darteed iskama eeyan celin karin gardarrooyinka ciidamada boqortooyada Abasiiniya. Imaam Axmad, wacdi iyo baraarujin ayuu dadkii kula dhex wareegay, wuxuu tusiyay dowgii ku habboonaa in ay maraan, haddiiba ay doonayaan in ay heeryada iska ridaan. Risaaladii Imaamka waxaa wax ka qaaday culimadii diinta. Degaankii soomaaliyeed ideylkiis waxaa gaaray codsi ah in ay ka qayb qaataan ololaha diyaargarowga colaadeed ee uu Imaamku ka bilaabay gobolka Awdal. Adeerow xus beelaha Digil iyo Mirifle oo ahaa kuwa uu degaankoodu u xigay koonfurta, in ay ka qayb qaateen dagaalladii Imaamku horseedaha ka ahaa. Muddo gaaban baa waxaa ku midoobay qabiilooyinkii! ! soomaaliyeed, xoogoodii kala baahsanaana waa uu isu yimid.
Axmad Gurey wuxuu ahaa nin diinta islaamka aqoon wanaagsan u leh. Dadka wuxuu ku wacdinayay oo uu barayay casharro diini ah, taas oo ay ku xusan tahay, ninkii dulli oggolaada in uu cadaab mudanayo. Jihaadka ayuu ku dhiirrinayay, wuxuu ku wacdiyay darajada uu Alle xaggiisa ka helayo ninka jihaada. Dadkii xoolo-dhaqatada ahaa ee soomaaliyeed, oggolaansho buuxda ayay kaga jawaabeen dalabkii Imaamka, hiil iyo hoona waxay isla garab taageen jihaadkii diiniga ahaa ee uu Axmad Gurey u ololaynayay. Ninkasta wixii uu xoolo lahaa iyo wixii wiil uu hayay wuxuu ku wareejiyey culimadii kacdoonka wadey. Waxaa la yiraahdaa, dagaal midkaas la xamaasad ah oo ay soomaalidu galeen, taariilkda kuma xusna. Xamaasaddaasina waxay kamid ahayd sababihii uu Ilaahay ku guuleeyay ciidamadii Imaamka.
Adeer ! taariikhyahan u dhashey dalka Fraansiiska oo la yiraahdo Rinee Basie´, wuxuu sheegey in Axmad Gurey iyo ciidamadiisii ay ku sigteen in ay tirtiraan boqortooyada masiixiga ah ee ka jirta geeska Afrika, degaankoodiina uu ka dhigo dhul ka tirsan dunida islaamka.
Sanadkii 1527-kii, Axmad Gurey, waxaa u suuro gashay in uu hor istaago duullaan xoog weyn oo maamulkii boqortooyada Abasiiniya ay ku doonayeen in ay magaalada Harar ku qabsadaan. Dagaalkaas oo ciidamadii xabashida lagu jebiyay wuxuu ahaa kii ugu horreeyay oo dhex mara ciidamadii uu Axmad Gurey ka ururiyey qabiilooyinkii soomaaliyeed iyo ciidankii Abasiiniyiinta.
Adeerow ogow oo Axmad Gurey ciidamada uma uusan kaxaysan hadaf qowmiyadeed iyo mid qabiil, bal hadfkiisa iyo halhayska ciidamadiisuba caqiido ayay ahayd. Sidaa darteed buu markii uu Xabashidii jebiyay yuu guddoomiyay in ciidamada eeyan dib u laaban, balse lagu duulo degmooyinka laga maamulayay boqortooyada Aksum, halkaas oo ahayd xarumaha laga soo abaabulayay dagaalada lagu faduulinayay soomaalida. Boqorkii Xabashida oo qaadan waayay jabkii ciidamadiisa ka soo raacay dagaalkii Harar ayaa waxaa walaac ku riday ciidamadan uu Axmad Gurey soo wato. Boqorku wuxuu soo ururiyay ciidamo ka badan kuwii hore oo soomaalida ka hor taga. Dagaal baa labadii ciidan dhexmaray sanadkii 1529-kii. Waxaa la jebiyay xabashidii oo halkaas khasaaro xoog leh lagu gaarsiiyay. Sanadkii 1531-kii ciidamadii Axmad Gurey waxay galeen gobolladii dowladdii Abasiiniya Shawa, Amhara iyo Tigray. Sanadkii 1535-kii ciidamadii soomaalida ahaa waxay ku guulaysteen in ay fardahoodii la galaan! ! dhammaan degmooyinkii ay Abasiiniyiintu ka talinayeen. Waxay gacanta ku dhigeen dhammaan wixii hanti ahaa oo ay lahaayeen reerahaasi. Boqorkii Abasiiniya halkaas ayaa lagu diley.
Dagaaladaas waxay socdeen labaatan sano ku dhowaad, waxaana jiray dagaallo yaryar oo ay si joogto ah isaga hor imanayeen labada ciidan, kuwaas oo mar kasta lagaga gacan sareeyay ciidamada Xabashida. Adeerow haddii aanu isku dayno in aanu soo miin guurino muuqaalka uu lahaa mid kamid ah dagaaladaas, sida uu Shihaabu Al-Diin ku qoray buugiisa Futuux Al-Xabasha :
"Habeen arbaca ah ayaa ciidamadii waxay u hoydeen buur magaceeda la yiraahdo Shimbira-kore. Habeenkaas oo dhan, muslimiintii duco iyo quraan ayay akhrisanayeen. Imaamkuna hadal uu habeenkaas ciidamadiisa u jeediyay ayuu wuxuu ku yiri :
"Waa in aad dagaalka adkaysi u yeelataan, waana in aad Eebe tala saarataan ".
Askartii waxay Imaamka ka ballan qaadeen in eeyan waxba ka hagran doonin. Niyadda ciidanka aad ayay u sareysay. Markii ay muslimiintii ka soo degeen buurtii, waxay arkeen ciidamadii boqorka Abasiinya oo dhanka waqooyi iyo dhanka bari kaga hareeraysan. Ciidamadaasi, fara badni darteed ayaa waxay u muuqdeen sidii ayax la firdhiyay oo kale. Boqorka Abasiiniya amar ayuu ciidamadiisa siiyay, wuxuuna faray in ciidamada muslimiinta ay ka yeelaan wax la laayo iyo wax ay soo qabtaan. Boqorku, fara badnida ciidamadiisa ayaa waxay siisay kalsooni ah in ay guulaysanayaan. Muslimiintu, wallow ay tiradoodu yarayd, misana waxay siteen niyad bir ah. Labadii ciidan waa ay kala safteen, qolo walbana waa ay is ratibtay. Tirada ciidamada fardoolayda ahaa ee uu boqorku watay waxaa ay dhamaayeen 16.000 oo nin. Nin walbana waxaa uu haystay gaashaan iyo fallaaro sumaysan. Waxaa u weheliyay qalab dagaal oo ay kamid ahaayeen seefo iyo warmo. Ciidamada lugta ee Abasiiniyanka waxay ka badnaayeen 200.000 oo nin. Imaamkii iyo ciidankiisii si wanaagsan ayay u safteen. Imaamkii waa uu duceeyay, wuxuuna yiri :
" Eebow naga yeel kuwo sugnaada, diintaadana u hiiliya ".
Imaamku wuxuu u yeeray rag ay kamid yihiin Maxamad Suldaan Cali oo ay habro wadaag yihiin. Wuxuu faray in uu hoggaamiyo ciidanka beeshiisa, sidaasna ay ku hor kacaan ciidamada. Dabadeed ciidamadii qabaa´ilka ayuu is daba dhigay. Qabiil walbana waxaa hor kacayay ninkii odayga u ahaa, kaas oo wakiil uga ahaa Imaamka. Bartamaha goobtaasi waxaa ku sugnaa Imaamkii oo koox fardoolay ah ay ku xeerayd. Tirada ciidamada muslimiinta waxay ahayd 560 nin oo fardoolay ah iyo 12.000 oo lugaynayay. Labada ciidan ee is hor taagnaa aad bay u kala tiro badnaayeen, una kala xoog badnaayeen. Markii ay ciidamadii iska hor yimaadeen ayaa nin la yiraahdo Shiikh Cabdullaahi uu jeediyay guubaabo uu ku dhiiri gelinayo ciidanka. Ciidamadii Abasiiniyiinta oo toddoba saf ahaa ayaa ku soo dhaqaaqay dhankii ciidamadii muslimiinta. Boqorkoodii oo la oran jiray Wasne Sajed, maalintaa lug ayuu ku socday. Ciidan dhan 400 oo nin ayaa dhanka midig ka socday! ! , 400 oo kalena dhanka bidix. Wixii uu hub iyo qalab lahaana maantaa waa uu soo bandhigay. Waxaa intaa dheeraa saf kasta oo ciidanka masiixiga ah wuxuu u dhigmay shan saf oo muslimiinta ah. Marka xagga tirada la eego, muslimiintu waxay u muuqdeen bar yar oo caddaan ah ee ku taal dibi harag madow leh. Dagaalkii ayaa bilowday iyada oo raggii wadaaddada ahaa ay guubaabo iyo wacdi la dhex taagan yihiin ciidamadii muslimiinta. Sidoo kale boqorkii Wasne Sajed guubaabo ayuu ku bilaabay ciidankiisii. Wallow aad looga badnaa, misana muslimiintii sutida ayay qabteen. Ragga maalintaa sida aadka ah u dagaalamay waxaa kamid ahaa nin la oran jiray Mataan Cismaan oo Imaamka walaashiis qabay. Waxaa kale oo si wanaagsan u dagaalamay Cali Garaad oo Mataan walaakiis ah, Axmad Guray (oo aanan ahayn Imaamka), Farshaxan, Kaar Cali, Macjero Xuseen, Muuse Cabdullaahi Maakhabe iyo Yuusuf Latixiye. Dagaalkaasi wuxuu bilowday markay cadceeddu soo bax! ! day illaa casar gaabkii ayuu socday. Waxaa ugu dambaystii ku jabay ciidamadii masiixiga. Tirada khasaaruhu kumanyaal ayuu kor u dhaafay. Guushaas ay muslimiintu heleen maahayn mid si dhib yar ku timid. Nimankii waawaynaa ee xagga Xabashida ka dhintay maalintaa waxaa kamid ahaa Aqa Miikhaa´iil oo nin aad u adag ahaa. Imaamka ayaa waran ku dilay. Waxaa kale oo dagaalkaa ku dhintay Abadaan Darwishwaan oo khasnaji u ahaa boqorka, Midle oo calanka boqorka siday iyo rag kale oo badan. Dhanka muslimiinta ragga ka shahiiday waxaa kamid ahaa Kabiir Ibraahim oo ahaa mu´adinkii Imaamka iyo Fiqi Maxamad Daw. Inkasta oo tirada muslimiinta ka dhimatay ay 5000 ahaayeen, misana waxaa u badbaaday raggii madaxda ahaa ".

GOORTII DHULKAYAGII LA QAYBSADAY! [MOL, 14 Jun 2002]
Casharka IV-aad
Adeer ! dagaalkan oo la magac baxay Shimbira-kore wuxuu dhacay sanadkii 1529-kii, wuxuuna ahaa kii ugu muhiimsanaa oo ay soomaalidu ku gaareen guulihii is-daba joogay oo ay Aksum ku qabsadeen. Markaas oo boqorkii Abasiiniyiinta uu baxsaday, illaa laga dilayna wuxuu hadba ku dhuumanayay dhulka buuralayda ah ee galbeedka Itoobiya. Markuu dhintay dabadeed, waxaa taladii Xabashida la wareegay wiilkii boqorka oo la oran jiray Gladiolus. Adeerow intaanan Boqorka la dilin wuxuu dhambaallo calaacal ah u dirsaday baadarigii xilligaas ugu weynaa masiixiyiinta iyo boqorkiii Bortuqiiska King Jhon III. Adeerow Bortuqiiska oo xilligaas ahaa dowladda dunida ugu xooga weyn ayaa boqorkoodii wuxuu markiiba ka soo jawaabay dhambaalkii uu ka helay boqorkii Xabashida. Boqorku wuxuu farriin degdeg ah u soo diray wiil uu dhalay oo wakiil uga ahaa mustacmarad uu xilligaa! ! s Bortuqiisku ku lahaa dalka Hindiya. Wiilkaas waxaa la oran jiray De Gama. Boqrku wuxuu wakiilka soo faray in uu si degdeg ah ciidan ugu diro dagaalka ka socda geeska Afrika, kuna dadaalo in uu ka badbaadiyo dagaalka iyo dabka ay muslimiintu ku wadaan dadka masiixiga ah ee halkaas ku nool, dalkoodana uga xoreeyo ciidamada shisheeyaha ah ee ka qabsaday. Xilligaas dagaalku wuxuu socdey 12 sanadood.
Adeer ! wakiilkii Hindiya fadhiyay markiiba waa uu ka soo jawaabay farriintii aabihiis. Wuxuu diyaariyay ciidan tiradoodu dhanyahay 450 nin oo hub casri ah sita. Wakiilku wuxuu ciidanka masuul uga dhigey nin la yiraahdo Christopher de Gama. Waxaa dhalay bad-mareenkii caanka ahaa Vasco de Gama. Ciidankaasi oo badda ku soo safray iyaga iyo hubkii ay siteenba, waxay ka soo degeen magaalada dekadda ah ee la yiraahdo Masawac dabayaaqadii sanadkii 1541-kii, iyada oo uu weheliyo nin la yiraahdo Sebla Wangel oo ka tirsanaa caa´iladda reer boqor ee Xabashida.
Ciidamadii Burtuqiisku dhabarka ayay soomaalidii kaga yimaadeen. Hubka ay siteen wuxuu ahaa mid eeyan soomaalidu u babac dhigi karin. Kaddib markii ay labadii ciidan isku heleen agagaarka balliga Taana ayaa soomaalidii khasaaro badan la gaarsiiyay, laguna khasbay in ay dib uga laabtaan degaamadii ay Xabashida ka qabsadeen. Dagaalkaasi wuxuu dhacay bishii abriil sanadkii 1542-kii. Afar bilood dabadeed, soomaalidii waa ay soo rogaal celiyeen, halkaasna waxaa lagu jebiyay ciidamadii Bortuqiiska. Hoggaamiyahoodii ahaa Christopher de Gama nolol ayaa lagu qabtay, dabadeedna waa la dilay.
Adeer ! Imaam Axmad Gurey wuxuu ku shahiiday dagaal dhacay markay taariikhdu aheyd 25/ 2- 1544-kii, halkaasna dhaawac ayaa ka soo gaaray kacdoonkii uu hormoodka ka ahaa. Imaamka dabadiis waxaa halgankii sii waday wiil uu abti u yahay oo la yiraahdo Imaam Nuur bin Mujaahid. Kaddib markii ay soomaalidii soo tabar yareeyeen ayaa Imaam Nuur wuxuu ciidamadiisii ku ururiyey difaaca magaalada Harar. Dagaal ay xabashidu soo qaadeen 23/ 3- 1567-kii ayaa Imaam Nuur wuxuu ku diley boqorkii xabashida ee la oran jirey Gladiolus. Imaam Nuur wuxuu dhintey sanadkii 1567-kii, wuxuuna ku aasan yahay magaalada Harar, illaa iyo haatanna qabrigiisu waa macruuf. Halkaasna waxaa ku af jarmay taariikhdii dowladdii Awdal.
Adeer ! qarigii 17-aad, waxaa degaankeena ka jiray labo bulshadood oo ku guulaystay in ay habeeyaan hanaanka siyaasadda urursan centralized states, kuwaas oo xilligaas midna ay hanaqaad ahayd midna ay curatay. Saldanada Ajuuraan oo degaankeedu ahaa bartamaha iyo koonfurta Soomaaliya ayaa waxaa loo yiqiin boqortooyadii Cagaarayd. Taasina waxay ka dambaysay markii ay hor u marisay nadaamka beero falashada. Beerihii, ay reerka Ajuuraan, ka beerteen daamanka webiga Shabeelle ka sokow, waxay hor u mariyeen farsamada ceelasha lagu qoto. Taasina raadkeeda wuxuu ka muuqdaa ceelashii ay ka qodeen dhulka oomanaha ah, kuwaas oo qaar kamid ah illaa iyo hadda laga cabo. Adeerow waxaa la rumeysan yahay in markii ugu dambaysay Tuulada Buur-Cukur (Qalaafe iyo Feer-feer dhexdooda) ay ahayd xarunta saldanaddaasi. Waxba lagama hayo raadkoodii, laakiin sheekooyinka laga soo gaaray da´wayntii soomaaliyeed waxay xuseen in saldanadaasi lagu burburiyay colaad baax! ! ad wayn oo ay beelaha Hawiye ku soo qaadeen. Waxaa jira oraah oranaysa
" Sagaalka Ajuuraan, sagaalka Samaale ayaa kiciyay "
Farsamadii reerka waxaa inoo tilmaamaya sheeko laga wariyay oday Ajuuraan muddo 70 sano laga joogo. Odaygaas oo da´diisu ay 100 sano kor u dhaaftay waxaa lagu waraystay degmada Kismaayo, wuxuuna yiri :
" Ajuuraan wuxuu lahaa digsiyo maar ah oo geela afar jirka ah marka la gowraco oo la harag-siibo inta cagaha kor loo jeedsho dhabarka loo gelin jiray dabadeedna halkaas ciidamada loogu karin jiray raashinka ee weli mala helay ? ".
Waxaa loogu jawaabay maya.
" Ajuuraan wuxuu lahaa ceel ku yiil degaanka Ceel-Buur oo geela ka caba uu saddex jir ku ilmo qaadi jiray ee weli mala helay ? ".
Waxaa loogu jawaabay maya.

" Ajuuraan wuxuu yiqiin geed ay dhacaankiisa u adeegsan jireen sunta fallaaraha afka laga mariyo. Shimbiruhuna markii ay dushiisa marayaan waa ay soo daadan jireen ee weli mala helay ? ".
Waxaa loogu jawaabay maya. Markaas buu yiri :
" Ajuuraan iyo farsamadiisii waa ay is-raaceen ".
Adeerow waxaa jiray rag dal-mareeno ahaa oo bartamihii qarnigii 16-aad soo gaaray dhulkii uu Ajuuraanku ka talinayay. Dalmareenadaas waxaa kamid ah Don Santos oo u dhashay dalka Bortuqiiska. Ninkaasi wuxuu reebay qoraal uu kaga waramayo qaabkii ay u noolaayeen dadkeenii halkaas ku dhaqnaa. Waxyaabaha uu xusay waxaa kamid ah wiilal da´doodu tahay 7 iyo 8 jir, kuwaas oo madaxa ku sitay duubab lagu xabkeeyay. Sida dhaqanku ahaa, wiilashaasi duubka laga furi maayo illaa ay inta dagaal ka qayb galaan ay nin cadow ah dilaan. Weliba shardi ayaa la jira oo waa in ninka la dilay madaxiisii la hor keeno odayga reerka. Halkaas buu darajo kaga helayaa beesha, loona saamaxayaa in uu guursado. Adeer ogow oo sheekooyin noocaas ah waxaa laga helaa dhaqanka reeraha Masayda iyo qaar kamid ah Oromada, kuwaas oo labaduba kamid ah bah-waynta ku hadla afka Kuushiitiga.
Saldanadii beelaha Harti ayaa iyana kobocday wakhti lagu qiyaasayo bartamihii qarnigii 16-aad. Taasina waxay ka dambaysay markii uu Boqor Maxamuud Yuusuf Maxamuudkii 1-aad ku guulaystay in uu nadaam urursan u sameeyo beelaha Hartiga ah ee degaankoodu yahay xeebaha waqooyi-bari ee Soomaaliya. Boqor Maxamuud wuxuu hor u mariyay dhismo ciidan iyo nadaam ganacsi oo dibadda la xiriira. Waxaa la qiyaasayaa in burburkii ku yimid saldanadii Awdal uu iridaha u furay nadaamkan cusub ee ka abuurmay gobolka waqooyi-bari ee Soomaaliya. Degmada Xaafuun oo xilligaas uu camiray dhaqdhaqaaqii ganacsiga caalamiga ahaa, ahaydna degmada ugu wayneed degaanka ayaa la rumaysan yahay in ay magaalo madax u ahayd maamulkii saldanadda. Inkasta oo ay madaxa la soo kacday, misana saldanadaasi dagaal sokeeye oo xooggan ayaa u diiday in ay hanaqaad noqoto. Taasina waxay ka dambaysay markii uu boqorkii dhintay ayaa wiilashiisii waxay u kala safteen baho iyaga oo isku af-garan wa! ! ayay ninkii ay caleema saari lahaayeen. Dabadeed dagaalo baahay oo ay beelihii kala saftaan ayaa muddo 30 sano ah ka socday degaanka. Ragga dagaaladaas lagu dilay waxaa kamid ah saddex wiil oo uu boqorku dhalay. Waxaa magacooda la yiraahdaa Cumar Maxamuud, Maxamad Maxamuud iyo Warfaa Maxamuud.
Adeerow ogow oo tan iyo sanadkii 1507-dii, markaas oo uu Vasco de Gama ka soo laabtay raaska lagu magacaabo Cape of Good Hope ee koonfur Afrika, badaha Soomaaliya waxay noqdeen waddo muhiim ah oo doonyaha reer Yurub ay u maraan dalka Hindiya iyo bariga fog. Burtuqiiska oo ahaa reerkii ugu horeeyay oo waddadaas mara ayaa waxay xoog ku degeen koonfur-bari dalka Hindiya, gaar ahaan degmada Goa. Xoogaggii reer Yurub ayaa mid waliba goonidiis ugu dadaalay in uu qayb ka helo dhulka Hindida. Qolo waliba waxay gacan-saar la yeesheen maamulladii kala duwanaa oo ay la haayeen qowmiyadaha reer Hindiya. Waxaa xusid mudan in xilligaas ay Hindiya ka jireen dagaalo sokeeye oo xooggan. Dagaaladaas oo u qaab eg kuwa dalkeena ka taagan ayaa waxay ahaayeen kuwo xukun lagu raadinayay. Taasi waxay sababtay in hadba ay kooxo is-xulufaystaan si ay gacanta sare u yeeshaan. Ciidamadii reer Yurub ay! ! aa waxay dhex boodeen xoogaggii is-xulufaysanayay ee Hindiga ahaa. Aritaasina waxay fursad siisay xoogaggii reer Yurub oo si sahlan u dhex qaaday Hindiya iyo dadkeedii. Xilligaas ahmiyadda ay xeebaha soomaaliyeed lahaayeen waxay garab socotay hadba sida ay u soo kordhayeen dhaqdhaqaaqa doonyaha ka imanayay Yurub kuna sii qulqulayay Hindiya.
Adeer ! sanadkii 1741-kii, nin la yiraahdo Axmad bin Siciid oo dhalashadiisu tahay Yaman ayaa maamulkii Cismaaniyiinta ka eryay degaanka koonfur-bari ee khaliijka (Cumaan). Axmad wuxuu halkaas ka dhisay maamul saldanadeed oo uu isagu oday ka yahay. Waana maamulkaas midka ay ku abtirsadaan salaadiintii isaga dambeeyay talada dalka Cumaan. Saldanadaasi waxay xiriir ganacsi oo xoog badan la lahayd jasiiradda Sensibaar iyo degmooyinka ku yaal xeebaha bariga Afrika. Dadka reer Cumaan goor hore ayay ku guulaysteen farsamada adeegsiga gaadiidka badaha. Adeerow xus in socdaalkii Vasco de Gama qofka hagayay uu ahaa bad-mareen Cumani ah oo la oran jiray Axmad bin Majiid. Saldanadii waa ay hanaqaaday, waxayna ku caan baxday hanti, xasillooni siyaasadeed iyo ciidan xoog badan oo badaha ku duula. Waxaa u magaalo-madax ahayd degmada Masqad ee dalka Cumaan.
Dabayaaqadii qarnigii 18-aad, khalkhal ku yimid saldanadii Cumaan ayaa adeerow raad ku yeeshay xasilloonidii degaanka xeebaha koonfureed ee Soomaaliya iyo kuwa la deriska ah. Sanadkii 1784-kii, nin la dhashay suldaan Busaydi (suldaankii Cumaan) ayaa wuxuu isku dayay in uu dagaal ku qaado xeebaha bariga Afrika, si uu halkaas uga abuuro imaarad uu isagu oday ka yahay, kana madax-bannaan saldanada walaalkiis. Wuxuu qabsaday jasiiradda Sensibaar iyo degmada la yiraahdo Kilwa ee ku taal xeebta koonfureed ee Tansaaniya. Degaankaasi wuxuu ahaa meel ahmiyad gaar ah u leh taliska saldanadda. Suldaan Busaydi oo arintii ka xumaaday ayaa ciidan ku bixiyay degmooyinkii uu walaalkiis qabsaday, wuxuuna ku guulaystay in uu ka dhigo kuwo madax bannaan.

Dib ugu noqo Bogga casharada....
GOORTII DHULKAYAGII LA QEYBSADAY! [MOL, 23 Jun 2002]
Casharka V-aad

Adeer ! dhacdadaas dabadeed, maamulkii boqortooyada Cumaan muddo ayuu ku sugnaa xasillooni siyaasadeed. Sanadkii 1804-tii ayaa khilaafkii ku soo cusboonaaday. Sababtu waxay ahayd amiir la oran jiray Sayid Siciid ayaa wuxuu dilay walaalkiis oo suldaan ahaa. Dabadeed wuxuu isu caleema saaray taajkii saldanadda. Suldaankan cusubi wuxuu dhisay dowlad adag. Tirada ciidanka saldanadda ayaa xilligiisii waxay gaareen 6.500 oo nin. Waxaa kale oo uu dhisay 15 doonyood oo kuwa dagaalka ah. Markaas buu wuxuu ku fekeray in uu maamulkiisa ku baahiyo dhulkii uu xiriirka ganacsi la lahaa. Sanadkii 1806-dii, suldaanku wuxuu la wareegay jasiiradda Sensibaar iyo magaalooyin ku yaal bariga Afrika, kuwaas oo ahaa degmooyinka Laamo, Kilwa iyo inta u dhexaysa. Waxyaabaha saaciday waxaa kamid ahaa iyada oo dadka reer Cumaan ay raad xoog badan ku lahaayeen degaanka bariga Afrika iyo jasiiradaha u dhow. Guud ahaan bad-waynta Hindiya ayaa xilligaas lagu magacaabi jiray Arabian Lake (balligii Carabta). Adeerow ogow in Cumaaniyiintu ay goor hore bilaabeen in ay xiriir ganacsi la yeeshaan dadyowga degaankeena. Waxaa jirta in bad-mareenada reer Cumaan ay goor hore ogaadeen adeegsiga dabaylaha dul mara badwaynta Hindiya ee lagu magacaabo Monsoon. Doonyaha shiraaca leh ee xamuulka qaada ee u kala goosha Cumaan iyo bariga Afrika ayaa waxay badda ku maaxi jireen dabaylahaas. Ganacsiga saldanaddu waxaa uu ka iman jiray bariga Afrika, kaas oo ganacsatada reer Cumaan ay u gudbin jireen qaaradaha Aasiya iyo Yurub. Adeerow waxyaabaha ay ka ganacsan jireen waxaa ugu waynaa dadka nool Addoomada oo laga keeni jiray illaa iyo bartamaha qaaradda Afrika. Waxaa jiray dallaalay afrikaan ahaa oo la shaqayn jiray ganacsatada carbeed, kuwaas oo dadka ka keeni jiray dhulka gudaha ah ee qaaradda. Dallaalaydu, dadka qaarna waa ay soo iibin jireen qaar kalena waa ay soo qa! ! faalan jireen. Waxaa kale oo Carabtu ay ka ganacsan jireen xubnaha duur-joogta sida haraga Shabeelka, foolasha Maroodiga, miciyaha iyo ciddiyaha Libaaxa, baalasha Gorayada, geesaha Biciidka, qolfaha Diinka iyo Qubada iwl.
Xilliga dhaqdhaqaaqa noocaas ahi uu ka socday xeebaha Soomaaliya, waxaa gudaha dalka ka jiray geedi-hayaan saameyn ku yeeshay deegaankii dadkeenii xoolo-dhaqatada ahaa. Aqoonyahanada u kuur gala culuumta taariikhda, waxay hayaankan ku magacaabaan The Great Waves of Somali Expansion Hirarkii waawaynaa oo ay Soomaalidu ku Dhul Ballaarsanayeen. Adeerow inkasta oo hayaankan ay soomaalidu goor hore bilaabeen misana si muuqata ayuu u kordhay dabayaaqadii qarnigii 18-aad iyo nuskii hore ee qarnigii 19-aad. Waxaa xusid mudan in soomaalidu eeyan xilligaas lahayn maamul urursan oo ka dhexeeyay. Sidaa darteed ayuu hayaankan ka turjumayay masaalixdii kala duwanaa oo ay beelaheenii reer-guuraaga ahaa lahaayeen iyo cimilooyinkii kala duwanaa ee la soo dersay noloshoodii. Cimiladaha sababay in soomaalidu qaxaan waxay isugu jireen kuwan hoos ku xusan :
1. Colaado iyo ismaan-dhaaf ka aloosmay beelihii xoolo-dhaqatada ahayd, kuwaas oo sababay dagaalo lagu kala guuro. Waxaa kamid ahaa qixii Biyamaal iyo qaar kamid ah beelaha Mareexaan iyo Ogaadeen.
2. Abaaro adag oo iska daba yimid, kuwaas oo dad iyo duunyoba ku le´deen. Waxaa kamid ah qixii qaar kamid ah beelaha Harti.
3. Kacdoon siyaasadeed oo ay ku fogeynayeen maamullo ku gabood falay beelihii la deriska ahaa. Sida kacdoonkii beelaha Bartire iyo kii Abgaal.
Adeer ! waxaad ogaataa in hayaankani uu wax wayn ka beddelay deegaan-siyaasadeedkii dadkeenii reer guuraaga ahaa. Wuxuu sababay isbeddel ah demographic changes, kaas oo ku yimid degaankii iyo tarankii bulshooyinkii ka qayb qaatay qaxan. Hayaankan ayaa sababay muuqaalka uu maanta leeyahay dhulka loo yaqaan Soomaaliya ee leynoo ogsoon yahay iyo dhulka inaga maqan oo ay dadkeenu degaan.
Beelaha Dir waxaa hayaankan uga qayb qaatay reerka Biyamaal oo sida sheekooyinka lagu hayo ka soo guuray gobollada waqooyi bartamihii qarnigii 18-aad. Waxaa la tilmaamaa in ay sababtu ahayd gar-colaadeed oo lagu heshiisiinayay iyaga iyo beesha Gadubiirsay oo uu dagaal xumi dhex maray. Gartaas oo ay galeen odeyaal u dhashay beelaha Isaaq iyo Ciise ayaa Biyamaalku waxay ka tirsadeen in laga eexday. Markaas baa reerihii Biyamaal waxay guddoonsadeen talo uu xargihii reerku u dhamaa oo ahayd in ay degaanka isaga guuraan. Adeerow inkasta oo waddadii ay Biyamaalku soo raaceen aanan sheekooyinka lagu xusin, misana waxaa la hubaa in hayaankoodii ay ku soo fureen koonfurta webiga Shabeele, halkaas oo illaa maanta ay degan yihiin. Xilligaas waxaa ay degaanka ugu yimaadeen beesha Gelledi oo lahayd maamul siyaasadeed oo hanaqaad ahaa. Labada Beelood (Gelledi iyo Biyamaal) dagaalo badan ayaa dhex maray, kuwaas oo ay Biyamaalku ku dileen saddex suldaan oo Gelledi ahaa oo is dhalay (suldaa! ! n Maxamuud, suldaan Yuusuf iyo suldaan Axmad). Socdaalkii Biyamaal intaas kuma hakan ee qaybo beesha kamid ah ayaa koonfur u sii kacay oo gobolka Jubada-Hoose ku hakaday. Qolyihii koonfurta aaday ayaa dhexdoodii colaadi ka aloosantay. Dabadeed jifi kamid ahayd baa waxay u tallaabeen bulshooyinka Baantuuga ah ee ku dhaqan gobolka waqooyi-bari iyo bariga dalka Keenya halkaas oo ay ku milmeen dadyowgii ay u tageen. Adeerow xus oo beelo kamid ah reeraha la yiraahdo Reendiille ee ku nool yuulada Mkunuumbi oo ka tirsan degmada Laamo waxaa la rumaysan yahay in ay yihiin dadyowgii kuushiitiga ahaa ee ku noolaa koonfurta Banaadir. Sheeko-dhaqameedyada reeraha Biyamaal waxaa ku xusan in qayb kamid ah reeraha Reendiille ay yihiin dad iyaga ka tegey oo absaxankooda la garanayo. Dadkaasi waxay ku tageen dagaal ay jifiyadii Biyamaal isugu tageen. Magaca reerka tegey waa Kalafoow, absaxankooduna wuxuu gelayaa Sacad oo ah jifi Biyamaal kamid ah.
Dhaqdhaqaaqii ganacsatada reer Cumaan wuxuu raad ku yeeshay qaybo kamid ah gobollada Soomaaliya. Saldanaddii beesha Gelledi ayaa xilligii ay is-beddelayeen labadii qarni, kii 18-aad iyo kii 19-aad, waxay yeelatay maamul hanaqaaday. Saldanaddaas oo xarunteedu ahayd degmada Afgooye ayaa waxay xiriir la lahayd maamulkii ka jiray magaalada Xamar. Xilligii suldaan Yuusuf oo qiyaastii ku beegan 1812-kii - 1845-kii ayaa saldanaddu xoogowday. Waxaa ballaartay dhulka uu ku baahay ganacsigii saldanadda. Dekadda Xamar ayaa waxaa laga dhoofin jiray dalayga ka soo go´a beeraha reerka Gelledi iyo xubnaha dugaagga. Reerku waxay dekadda kala soo degi jireen waxyaabaha ay dibadda uga baahnaayeen oo dharku uu kamid ahaa. Waxaa kale oo ay soo dhoofsan jireen dadka addoomada ah, kuwaas oo beeraha ka shaqayn jiray. Adeerow waxaa xusan, sanadihii u dhexeeyay 1820-kii iyo 1840-kii, dekadaha Xamar iyo Marka in sanad walba lagala soo degi jiray dad gaaraya 10.000 oo addoomo ah.
Adeer ! wakhti ku dhow xilliga ay Biyamaalku hayaameen ayaa galbeedka Soomaaliya waxaa iyaguna ka soo kacay beelo kamid ah reeraha Kablalax (Ogaadeen). Beelahaas waxaa kamid ahaa , Maqaabil, Cawlyahan, jifiyo kamid ah reerka Maxamd Subayr iyo Caabud-waaq oo kamid ah jifiyada Talamuge. Geediga reerkan wuxuu soo maray gobolka Bay. Sida ay isku raaceen da´wayntii sheekooyinkan laga wariyay, muddo sanado ah ayay halkaas ku sugnaayeen. Dabadeed waxay u soo tallaabeen degaanka Jilib, halkaas oo ay ka samaysteen saldhig ay ka sahan sadaan degaanka.
Waxaa jira sheekooyin tilmaamaya in beelaha soomaaliyeed ay si wadajir ah ula dirireen dadkii Baantuuga ahaa ee ku noolaa degaanka Juba, arrintaasi waxay xoojinaysaa aragtida oranaysa in beelaha soo hayaamay ay isugu yimaadeen degaanka Jilib oo markaas ahayd degaan Tunni. Oday la yiraahdo Xasan Ribadle oo Ogaadeen ah, kana mid ah facihii dambe ee ka qayb qaatay hayaankii ay beeshu ku degtay dhulka Juba ayaa wuxuu tilmaamay sababta uu u qaxay in ay ahayd colaadaha reerka dhexdiisa ka socday. Xasna ayaa muddo laga joogo 150 sano wuxuu tiriyay tix gabay oo uu ku tilmaamayo sababta uu u qaxay, wuxuuna yiri :
Jiilaalkan ruuga ah waxaan Raari uga guuray
Oon ramashe doogoobay iyo roob la sugi waayay
Reer Caraale uun baan ka tegi ruun colowgiisa
Warankay ridahayaan ayuu ruuxda iga goyne
Ama towbaday iga raddiyi oo raq baan dhigiye

Bilowgii qarnigii 19-aad, Garaad Wiil-waal ayaa isaguna wuxuu ku guulaystay in uu ururiyo beelo kala duwan oo ku maamulo xeer-dhaqameedyo uu isagu dejiyay. Taasina waxaa ay ka dambaysay markii uu helay kalsoonidii beeshiisa (Bartire) oo ay caleemo saarteen, markaas oo adeerow uu u caddaalad falay. Garaad Wiil-waal wuxuu ahaa nin geesinimo iyo af-tahannimo loo hibeeyay. Xeerarka uu ku dhaqmo wuxuu dadka ku bari jiray qaab suugaaneed. Tilmaamahaas uu Wiil-waal lahaa ayaa waxay kallifeen in degaankiisii ay ku soo qaxaan beelo dhowr ah oo ku qancay maamulkii uu dhisay. Waxaa kamid ahaa Abasguul, Geri iyo Ogaadeen. Wiil-waal wuxuu dhisay xulufo ciidameed iyo mid siyaasadeed oo ay ku bahoobeen beelahaas. Adeerow kalsoonidii dhex martay Wiil-waal iyo odeyadii beelahaas ayaa waxay adkaysay maamulkii ay isku xulufaysteen. Tix uu Wiil-waal u tiriyay garaadkii beesha Geri oo la oran jiray Garaad Aadan, mar uu uga soo dacwooday beeshii oo ku gadoodday ayuu Wiil-waal ku tilmaamay xiriir! ! ka ka dhexeeya isaga iyo Garaad Aadan. Wiil-waal wuxuu yiri :
Haddaad dowladda waydo anna teydu weydowdey.
Haddii lowgu ku wiiqmo anna waan wakkinaayaa.
Haddaad weer isku jiiddo anna waan isku waabi.

Ciidamadii beelihii is-xulufaystay oo uu hor kacayo Wiil-waal ayaa waxay duulaan ku qaadeen ceelashii reerka Akishe (Dir), halkaas oo lagu dhibi jirey xoolaha ay lahaayeen beelaha aanu soo xusnay. Gulufyadii colaadeed ee uu Wiil-waal dumay waxay sabab u noqdeen in ay guud ahaan beelihii soomaaliyeed ay ku faafaan dhulka biyaha badan ee ku beegan agagaarka degmada Jigjiga, halkaas oo ay ka kacsadeen beelo Oromo ah.
Beelo kamid ah reerka Mareexaan ayaa iyaguna ku soo hayaamay degaanka Gedo, iyo koonfurta gobollada Baali iyo Siidaamo. Xilligaas, qiyaastii 50 sano ayuu ka dambeeyay markii uu bilowday hirarkii hayaanka. Waxaa jiray beelo Mareexaan ah oo safka hore kaga jiray qaxan, waxaana kamid ahaa Howraarsame, Habar-Yaaquub, reer Xasan iyo Talxe. Sheekooyinkii laga dhaxlay da´wayntii hore waxaa ku xusan in beelahaasi ay geel badan wateen. Beelahan waxay ka soo qaxeen meelo kamid ah bartamaha Soomaaliya, waxayna soo mareen gobollada Hiiraan iyo Bakool. Sababta ay la qaxeen waxay ahayd colaado isugu jira kuwo ka aloosmay beesha gudaheeda iyo kuwo dhexmaray iyaga iyo beelihii ay la deriska ahaayeen. Adeerow inkasta oo eeyan isku degaan ka soo kicin misana waxaa la malaynayaa in hayaankii beesha Dagoodiye uu dhinac socday kaa beelaha Mareexaan, sidaasna ay dagaaladii lagu kiciyay reerka Booran ay ka wada qayb qaateen. Dagaaladaasi waxay ahaayeen kuwo lagu hilboobay, waana kuwa sababay in s! ! oomaalidu degaan ku yeelato halkaas. Mar ay Boorantu fadhi ku lahaayeen buurta u wayn degaanka ee la yiraahdo Humbaale ayay soomaalidii u soo tiriyeen tix iyaga oo leh :
Humbaale Humbaale
Humbaale af-wayne
Shuun oday waaye
Haddaad ood ka goyso
Aabaa iga dhaartay.
Soomaalidii waa ay ka soo jawaabeen iyaga oo leh :
Humbaale Humbaale
Humbaale af-wayne
Shuun oday waaye
Haddaad oon ku guurin
Aabaa iga dhaartay.
Adeerow waxaa kale oo xusid mudan Shiikha la yiraahdo Ibraahim Xasan Yabarow oo dhalashadiisu ahayd Wanla-wayn, kaas dalka ku soo laabtay sanadkii ugu dambeeyay qarnigii 18-aad. Shiikh Yabarow oo ahaa nin ka tirsan dariiqada Axmadiyada ayaa bilowgii qarnigii 19-aad wuxuu aasaasay xarumihii xertii Baardheere ee magaceedu ahaa Jamaacada. Sanadkii 1797-kii ayuu Shiikhu magaalada xurmaysan ee Maka wuxuu kula kulmey Shiikh Axmad Bin Idiriis oo ahaa ninkii aasaasey dariiqada lagu magacaabo Axmadiya. Adeer ! goor dambe ayuu shiikhu wuxuu noqday nin asal raac ah. Wuxuu hoggaamiye ka noqday dhaqdhaqaaq lagu nooleynayo saldhigyada diinta Islaamka. Shiikhu wuxuu qaatay aragti lamid ah tii uu Shiikh Maxamad Cabdi-Wahaab ku baaqay oo ahayd diin aanan barax lahayn dariiqona aanan ku xirreyn. Shiikh Yabarow wuxuu dadka kala diriri jiray tubaakada, heesaha, cayaaraha iyo is-dhex galka ragga iyo dumarka.! ! Wuxuu ka reebi jiray macsida. Wuxuu dadka fari jiray in laga reebtoomo ganacsiga xubnaha duur-joogta. Dumarka wuxuu fari jiray in oogadooda ay asturaan. Guud ahaanna wuxuu dadka u sheegi jiray in ay ku dhaqmaan shareecada Islaamka, cibaadadana ay ku dadaalaan. Shiikhu wuxuu yeeshay xarun u saldhig ah oo uu dadka wax ku baro. Waxaa halkaas ka abuurmay dugsiyo lagu barto noocyada culuumta diinta Islaamka. Sanadkii 1819-kii, tirada ragga ardayda halkaas wax ku baranaysay waxay dhaafsiisnaayeen 100 nin. Sanadkii 1840-kii, tirada xertii Shiikhu waxay kor u dhaaftay 20.000 oo nin, kuwaas oo badankoodu ahaa qolyihii Daaroodka ahaa ee degaanka ku soo hayaamay

GOORTII DHULKAYAGII LA QEYBSADAY!

Casharka VI-aad

Adeerow beelaha Harti ayaa iyaguna ka qayb qaatay hayaankii ay xoolo-dhaqatadeenii ku dhul fidsanayeen. Abaaro iyo colaado ka dhacay degaanka ay beelahan ku nool yihiin, qaybtii hore ee qarnigii 19-aad, ayaa loo aanaynayaa qaxa ay qaybo kamid ah la aadeen galbeedka iyo koonfurta Soomaaliya. Dagaalada waawayn oo xilliyadaas ay Hartigu isku laayeen waxaa kamid ah mid dhex maray Majeerteen iy Dhulbahante. Waxaa xigay mid dhexmaray Warsangeli iyo Majeerteen. Labada dagaalba waxay ku xusan yihiin gabaygii guubaabada ahaa ee uu xilligaas beeshiisa u tiriyay Aw-Muuse Ismaaciil. Tixihii gabaygaas waxaa kamid ahaa :
Dadow heehe caaqibo miyaa xarigi loo duulshay
Ma waxaan diidayaa uumiyuhu dan uga rayn waayay
Dacartaan hortii xiray miyaa la igu soo daayay
Ciil iyo hammi aan dumin miyaa la igu daardaaray
Inaynu diir kharaarrahay miyaa uunki laga daahay
Dagaal inaynu hoog dhigi miyaa dad ina moodaynin
Ma waa xukun Ilaah deyay waxeer nalaga doonaayo !

Dagaaladan waxaa ka horeeyay kuwo in muddo ah ka dhex aloosnaa beelaha Majeerteen dhexdooda, kuwaas oo ay sababeen dil loo gaystay Boqor Yuusuf Cismaan iyo wiilkiisii Boqor Maxamuud Yuusuf Maxamuudkii III-aad. Labada boqor waa Boqor Cismaan aabihiis iyo awoowihiis.
Hayaanka ay colaadahan iyo abaaruhu sababeen ayaa hayaamadii ay beelaha kale ku soo qaxeen wuxuu kala mid ahaa isaga oo sidii hir oo kale dhowr xilli oo kala duwan soo kacay. Isla markaasna wuxuu ku khilaafsanaa waddooyinka uu soo maray oo isugu jiray bad iyo berri. Adeerow sida ku xusan sheekooyinka da´waynta reeraha, dadkii Hartiga ahaa oo ka qayb galay hayaankii ugu horeeyay waxay qaxeen wakhti ku aaddan 20-kii sano ee u horeeyay qarnigii 19-aad. Dadkaasi waxay ka qayb qaateen dagaallada lagu magacaabo Dagaalkii Ajida ee lagu kiciyay dadyowgii Oromada ahaa ee ku noolaa degaanka Juba. Degaanka degmada Jilib ayaa saldhig u ahayd beelaha soomaaliyeed ee hayaanka ahaa. Beelahaasi waxay isugu jireen Biyamaal, Harti, Ogaadeen iyo Tunni.
Bartamihii qarnigaas ayaa hirkii labaad ee reeraha Hartiga uu soo kacay. Arrintaasi waxay ka dambaysay markii doon laga lahaa degmada Xaafuun ay ku xumaatay meel kamid ah xeebta gobolka Jubada Hoose. Dadyow meesha degganaa oo Baantuu ahaa ayaa ku soo duulay doontii iyo dadkeedii, kuwaas oo dadkiina laayay hantidiina dhacay. Rag dilkaas ka baxsaday ayaa qaylo-dhaan gaarsiiyay degaankii ay ka yimaadeen dadka la laayay. Dabayaaqadii sanadihii 1860-aadkii ayaa 14 doonyood oo ciidan saaran yahay waxay duulaan ku yimaadeen degaamada xeebaha ah ee Juba. Adeerow waxaa xusid mudan in xilligaas uu degaanka ka talinayay suldaankii reeraha Wiitu ee la oran jiray suldaan Axmad Bin Fumoluuti Nabahani. Suldaankaas oo ku magac dheeraa Siimba ayaa sanadkii 1862-kii wuxuu isku dayay in uu saldanaddiisa ku ballaariyo koonfurta Soomaaliya. Xilligaas waxaa maamulka suldaanka hoos imanayay dhowr qowmiyadood oo kamid! ! ah qowmiyadaha Sawaaxiliga ah, waxaa kamid ahaa Booni iyo Watoro oo labaduba ay ahaayeen Baantuuga Soomaaliya. Watoro waxay ahaayeen dad isu tegey oo addoomo ahaa, kuwaas oo meelo kala duwan ka soo baxsaday, kaddib markii ay u adkeysan waayeen noloshii addoonsiga. Dadkaasi waxay ku noolaayeen tuulooyin ku yiil dhulka howdka ah ee u dhexeeya koonfurta Soomaaliya iyo waqooyi-bari Keenya. Reeraha kale ee Booniga ahaa waxaa xilligaas hoggaaminayay nin la oran jiray Bin Bahero ee u dhashey reeraha Avatulla. Waxaa la yiraahdaa, ninkaasi wuxuu ahaa Soomaali (Baajuunta Soomaaliya). Avatulla waxay kamid yihiin 8-da jifi oo ay Baajuunta Soomaalida u qaybsan yihiin, waana reerka ugu weyn. Sidaa darteed baa Bin Bahero wuxuu damcay in uu mideeyo dadyowgii Wiitu iyo Booni oo ay nadaam qura iyo magaalo-madax mid ah ay yeeshaan. Waxay magaalo-madax u doorteen mid kamid ah tuulooyinkii Wiitu ee ku yiil dhulka howdka ah, taas oo magaceeda l! ! a oran jiray Balawa.

Adeer ! duulimaad is-daba joog ah ayaa Baantuugii kaga yimid dhanka badda, kaas oo ay horseedayaal ka ahaayeen raggii aano-doonka ahaa. Dhul daaqsinka ku wanaagsan iyo xoolo badan ayay Hartigu ku qabsadeen dagaaladaas. Waana xilligaas goorta uu reebay nin waayeel ahaa oo la socday ciidamada, ooraahdii oranaysay :
Waamo iyo waayeelnimo ayaa ii kulmay.

Dagaalladaasi waxay sababeen hayaan baaxad wayn oo beelaha Harti ay horseedayaal ka noqdeen, kaas oo xoolo-dhaqatadii soomaaliyeed ay la beegsanayeen koonfurta dhulka u dhexeeya labada webi ee Juba iyo Taana. Dabayaaqadii qarnigii 19-aad hayaankii reerahan ayaa wuxuu gaaray degaanka ay ku taal buurta la yiraahdo Mount Kenya oo 180 km. u jirta Nayroobi, halkaas oo illaa maanta ay ka muuqdaan waababkii ay xoolaha ku xeraysan jireen iyo meelihii ay ciidamadooda fadhiyi jireen. Waxaa xusid mudan in aasaaska degmada Siyelow Isiolo ay kamid tahay degmooyinka ku aasaasmay dhaqdhaqaaqii hayaamadii xoolo-dhaqatadeena, gaar ahaan kuwii Hartiga.
Adeer ! degaanka Juba waa dhimbisha ay ka dami wayday dagaalada sokeeye ee dalkeena ka aloosan sanooyinkan danbe. Sida la filayona waa degaanka ugu dambeeya oo ay nabadi ka unkami doonto, haddiiba la helo caqli qiimeeya macnaha nabaddu leedahay. Sidaa darteed waa ay haboon tahay in aanu fiiro gaar ah ku eegno taariikhda dhulkan. Magaca Hinter-land ayaa wuxuu yahay midka ay taariikhyahanadu u yiqiineen dhulka u dhexeeya webiga Juba iyo webiga Taana. Wuxuuna kamid yahay degaamada qiimaha gaarka ah leh marka laga hadlayo taariikhda geeska Afrika. Ninka la yiraahdo J. de V. Allen oo macallin ka ah jaamacadda Nayroobi ayaa wuxuu xusay, natiijooyinkii laga helay diraasaadkii lagu sameeyay degaankan, in ay noqdeen kuwo iska hor imaanaya. Macluumaadkaas iskhilaafsan xal baa loo heli lahaa hadii saddex arrimood ay cadaan lahayd :
1. Taariikhdii boqortooyadii Shunguwaaya, oo ahayd saldanad ay Baantuugu lahaayeen qarniyadii dhexe.
2. Dadka ku hadla afka Baantuuga Bantu-speakers, goorta ay yimaadeen degaanka, iyo haday jiraan dadyoow kale oo deganaan jiray agagaarka webiga Taana.
3. In Soomaalida iyo Oromada ay yihiin dadyowga xoolo-dhaqatada ah ee geeska Afrika dega kuwii ugu horeeyay.

J. de V. Allen wuxuu tilmaamay in ay jireen dadyow xoolo-dhaqato ahaa ee ku noolaa koonfurta Soomaaliya, kuwaas oo sida la malaynayo aanan ahayn Soomaali. Dadyowgaas oo ku hadli jiray af-soomaaliga iyo kan Oromada, waxay degaanka ku noolaayeen markay taariikhdu ahayd 1300 - 1700 c. d. In ay muddadaas ka hor deganaayeena waa suurogal, waxaase adag in la helo raadkoodii iyo halkii ay ku dambeeyeen. Balse hadii aanu wax iska weydiino in ay jiraan dad haraa ah oo ka soo farcamay nimankaas, si raad noocaas ah loo helo waxaa khasab ah in marka horeba la´eego qaabka dhismaha dhaqan-dhaqaale oo ay leeyihiin dadyowgii geeska Afrika ku noolaan jiray. Adeerow hadii aanu siguud u eegno dadka Baantuuga ah ee ku nool dalalka bariga Afrika (Soomaaliya, Keenya iyo Tanzaaniya), waxaanu helaynaa in ay yihiin dad luqadooda iyo dhaqankoodu uu mid yahay. Muddo badanna waxay deganaayeen bariga Afrika. Waxaa jira arrimo ay taariikhyahanadu si guud isugu waafaqsan! ! yihiin oo ku saabsan dadyowga Baantuuga ah ee ku nool xeebaha koonfureed ee Soomaaliya. Waxaa arrimahaas guud hoos yaalla waxyaabo furuuc ah oo laysku khilaafsan yahay, waxaana kamid ah :
Yay yihiin dadkan afka Baantuuga ku hadla ?.
Xaggee bay ku noolaayeen ?.
Imisay soo jireen ?.

Aragtida ay Soomaalidu ka qabaan dadka baantuuga ku hadla waxaa weeye in ay yihiin dad qarnigii 19-aad yimid dalka Soomaaliya, waxaana keeney carabtii adoonsiga ka ganacsan jirtay, asalkooduna waxay ka yimaadeen Keenya iyo Tanzaniya. Mar danbe baa waxay noqdeen dad beeralay ah oo waxay degeen dhulka u dhexeeya labada webi ee Juba iyo Shabeele. Dalaga ay soo saaraan waxaa iibsan jiray ganacsatadii deganayd magaalooyinka xeebaha ku yaal sida Xamar, Marka iyo Baraawe. Dadka Baantuuga ah ee Keenya ku nool ee sheegta in asalkoodu uu Soomaaliya yahay waa kuwan hoos ku xusan :

1. Majikeendha: waxay degaan bartamaha iyo xeebaha Keenya.
2. Pokomo: waxay degaan waqooyi-bari Keenya iyo daamanka webiga Taana.

3. Qeybo Sawaaxiliga kamid ah sida: Baajuun oo degaankoodu yahay xeebaha waqooyi bari ee Keenya iyo Mambuuri oo iyaguna dega waqooyiga magaalada Mambaasa.

Dadkaasi waxay sheeganayaan xilligii boqortooyadii Shunguwaaya in ay deganaayeen koonfurta dalka Soomaaliya gaar ahaan dhanka webiyadu maraan iyo magaalooyinka ku yaal xeebaha bad-weynta Hindiya. Dadkaasi waxay u arkaan sharaf wayn in ay ku abtirsadaan boqortooyadii Shunguwaaya. Waxyaabaha laga helay meelaha la faagay ee dhulkaas kamid ah waxay muujinayaan wax ka duwan waxa ay sheeganayaan Baantuuga Keenya. Waxaa la qiyaasayaa in Oromadu ay dhulka ka qaaday dadyowgii Shunguwaaya qarnigii 16-aad. Waxaa la ogsoon yahay in ay Shunguwaaya degaankaas ku noolaayeen illaa iyo intii ka horeysay sanadkii 1600, balse ay ka hareen haraa ku noolaa koonfurta iyo dhulka xeebaha ah.
GOORTII DHULKAYAGII LA QEYBSADAY!

Casharka VI-aad

Adeerow beelaha Harti ayaa iyaguna ka qayb qaatay hayaankii ay xoolo-dhaqatadeenii ku dhul fidsanayeen. Abaaro iyo colaado ka dhacay degaanka ay beelahan ku nool yihiin, qaybtii hore ee qarnigii 19-aad, ayaa loo aanaynayaa qaxa ay qaybo kamid ah la aadeen galbeedka iyo koonfurta Soomaaliya. Dagaalada waawayn oo xilliyadaas ay Hartigu isku laayeen waxaa kamid ah mid dhex maray Majeerteen iy Dhulbahante. Waxaa xigay mid dhexmaray Warsangeli iyo Majeerteen. Labada dagaalba waxay ku xusan yihiin gabaygii guubaabada ahaa ee uu xilligaas beeshiisa u tiriyay Aw-Muuse Ismaaciil. Tixihii gabaygaas waxaa kamid ahaa :
Dadow heehe caaqibo miyaa xarigi loo duulshay
Ma waxaan diidayaa uumiyuhu dan uga rayn waayay
Dacartaan hortii xiray miyaa la igu soo daayay
Ciil iyo hammi aan dumin miyaa la igu daardaaray
Inaynu diir kharaarrahay miyaa uunki laga daahay
Dagaal inaynu hoog dhigi miyaa dad ina moodaynin
Ma waa xukun Ilaah deyay waxeer nalaga doonaayo !

Dagaaladan waxaa ka horeeyay kuwo in muddo ah ka dhex aloosnaa beelaha Majeerteen dhexdooda, kuwaas oo ay sababeen dil loo gaystay Boqor Yuusuf Cismaan iyo wiilkiisii Boqor Maxamuud Yuusuf Maxamuudkii III-aad. Labada boqor waa Boqor Cismaan aabihiis iyo awoowihiis.
Hayaanka ay colaadahan iyo abaaruhu sababeen ayaa hayaamadii ay beelaha kale ku soo qaxeen wuxuu kala mid ahaa isaga oo sidii hir oo kale dhowr xilli oo kala duwan soo kacay. Isla markaasna wuxuu ku khilaafsanaa waddooyinka uu soo maray oo isugu jiray bad iyo berri. Adeerow sida ku xusan sheekooyinka da´waynta reeraha, dadkii Hartiga ahaa oo ka qayb galay hayaankii ugu horeeyay waxay qaxeen wakhti ku aaddan 20-kii sano ee u horeeyay qarnigii 19-aad. Dadkaasi waxay ka qayb qaateen dagaallada lagu magacaabo Dagaalkii Ajida ee lagu kiciyay dadyowgii Oromada ahaa ee ku noolaa degaanka Juba. Degaanka degmada Jilib ayaa saldhig u ahayd beelaha soomaaliyeed ee hayaanka ahaa. Beelahaasi waxay isugu jireen Biyamaal, Harti, Ogaadeen iyo Tunni.
Bartamihii qarnigaas ayaa hirkii labaad ee reeraha Hartiga uu soo kacay. Arrintaasi waxay ka dambaysay markii doon laga lahaa degmada Xaafuun ay ku xumaatay meel kamid ah xeebta gobolka Jubada Hoose. Dadyow meesha degganaa oo Baantuu ahaa ayaa ku soo duulay doontii iyo dadkeedii, kuwaas oo dadkiina laayay hantidiina dhacay. Rag dilkaas ka baxsaday ayaa qaylo-dhaan gaarsiiyay degaankii ay ka yimaadeen dadka la laayay. Dabayaaqadii sanadihii 1860-aadkii ayaa 14 doonyood oo ciidan saaran yahay waxay duulaan ku yimaadeen degaamada xeebaha ah ee Juba. Adeerow waxaa xusid mudan in xilligaas uu degaanka ka talinayay suldaankii reeraha Wiitu ee la oran jiray suldaan Axmad Bin Fumoluuti Nabahani. Suldaankaas oo ku magac dheeraa Siimba ayaa sanadkii 1862-kii wuxuu isku dayay in uu saldanaddiisa ku ballaariyo koonfurta Soomaaliya. Xilligaas waxaa maamulka suldaanka hoos imanayay dhowr qowmiyadood oo kamid! ! ah qowmiyadaha Sawaaxiliga ah, waxaa kamid ahaa Booni iyo Watoro oo labaduba ay ahaayeen Baantuuga Soomaaliya. Watoro waxay ahaayeen dad isu tegey oo addoomo ahaa, kuwaas oo meelo kala duwan ka soo baxsaday, kaddib markii ay u adkeysan waayeen noloshii addoonsiga. Dadkaasi waxay ku noolaayeen tuulooyin ku yiil dhulka howdka ah ee u dhexeeya koonfurta Soomaaliya iyo waqooyi-bari Keenya. Reeraha kale ee Booniga ahaa waxaa xilligaas hoggaaminayay nin la oran jiray Bin Bahero ee u dhashey reeraha Avatulla. Waxaa la yiraahdaa, ninkaasi wuxuu ahaa Soomaali (Baajuunta Soomaaliya). Avatulla waxay kamid yihiin 8-da jifi oo ay Baajuunta Soomaalida u qaybsan yihiin, waana reerka ugu weyn. Sidaa darteed baa Bin Bahero wuxuu damcay in uu mideeyo dadyowgii Wiitu iyo Booni oo ay nadaam qura iyo magaalo-madax mid ah ay yeeshaan. Waxay magaalo-madax u doorteen mid kamid ah tuulooyinkii Wiitu ee ku yiil dhulka howdka ah, taas oo magaceeda l! ! a oran jiray Balawa.

Adeer ! duulimaad is-daba joog ah ayaa Baantuugii kaga yimid dhanka badda, kaas oo ay horseedayaal ka ahaayeen raggii aano-doonka ahaa. Dhul daaqsinka ku wanaagsan iyo xoolo badan ayay Hartigu ku qabsadeen dagaaladaas. Waana xilligaas goorta uu reebay nin waayeel ahaa oo la socday ciidamada, ooraahdii oranaysay :
Waamo iyo waayeelnimo ayaa ii kulmay.

Dagaalladaasi waxay sababeen hayaan baaxad wayn oo beelaha Harti ay horseedayaal ka noqdeen, kaas oo xoolo-dhaqatadii soomaaliyeed ay la beegsanayeen koonfurta dhulka u dhexeeya labada webi ee Juba iyo Taana. Dabayaaqadii qarnigii 19-aad hayaankii reerahan ayaa wuxuu gaaray degaanka ay ku taal buurta la yiraahdo Mount Kenya oo 180 km. u jirta Nayroobi, halkaas oo illaa maanta ay ka muuqdaan waababkii ay xoolaha ku xeraysan jireen iyo meelihii ay ciidamadooda fadhiyi jireen. Waxaa xusid mudan in aasaaska degmada Siyelow Isiolo ay kamid tahay degmooyinka ku aasaasmay dhaqdhaqaaqii hayaamadii xoolo-dhaqatadeena, gaar ahaan kuwii Hartiga.
Adeer ! degaanka Juba waa dhimbisha ay ka dami wayday dagaalada sokeeye ee dalkeena ka aloosan sanooyinkan danbe. Sida la filayona waa degaanka ugu dambeeya oo ay nabadi ka unkami doonto, haddiiba la helo caqli qiimeeya macnaha nabaddu leedahay. Sidaa darteed waa ay haboon tahay in aanu fiiro gaar ah ku eegno taariikhda dhulkan. Magaca Hinter-land ayaa wuxuu yahay midka ay taariikhyahanadu u yiqiineen dhulka u dhexeeya webiga Juba iyo webiga Taana. Wuxuuna kamid yahay degaamada qiimaha gaarka ah leh marka laga hadlayo taariikhda geeska Afrika. Ninka la yiraahdo J. de V. Allen oo macallin ka ah jaamacadda Nayroobi ayaa wuxuu xusay, natiijooyinkii laga helay diraasaadkii lagu sameeyay degaankan, in ay noqdeen kuwo iska hor imaanaya. Macluumaadkaas iskhilaafsan xal baa loo heli lahaa hadii saddex arrimood ay cadaan lahayd :
1. Taariikhdii boqortooyadii Shunguwaaya, oo ahayd saldanad ay Baantuugu lahaayeen qarniyadii dhexe.
2. Dadka ku hadla afka Baantuuga Bantu-speakers, goorta ay yimaadeen degaanka, iyo haday jiraan dadyoow kale oo deganaan jiray agagaarka webiga Taana.
3. In Soomaalida iyo Oromada ay yihiin dadyowga xoolo-dhaqatada ah ee geeska Afrika dega kuwii ugu horeeyay.

J. de V. Allen wuxuu tilmaamay in ay jireen dadyow xoolo-dhaqato ahaa ee ku noolaa koonfurta Soomaaliya, kuwaas oo sida la malaynayo aanan ahayn Soomaali. Dadyowgaas oo ku hadli jiray af-soomaaliga iyo kan Oromada, waxay degaanka ku noolaayeen markay taariikhdu ahayd 1300 - 1700 c. d. In ay muddadaas ka hor deganaayeena waa suurogal, waxaase adag in la helo raadkoodii iyo halkii ay ku dambeeyeen. Balse hadii aanu wax iska weydiino in ay jiraan dad haraa ah oo ka soo farcamay nimankaas, si raad noocaas ah loo helo waxaa khasab ah in marka horeba la´eego qaabka dhismaha dhaqan-dhaqaale oo ay leeyihiin dadyowgii geeska Afrika ku noolaan jiray. Adeerow hadii aanu siguud u eegno dadka Baantuuga ah ee ku nool dalalka bariga Afrika (Soomaaliya, Keenya iyo Tanzaaniya), waxaanu helaynaa in ay yihiin dad luqadooda iyo dhaqankoodu uu mid yahay. Muddo badanna waxay deganaayeen bariga Afrika. Waxaa jira arrimo ay taariikhyahanadu si guud isugu waafaqsan! ! yihiin oo ku saabsan dadyowga Baantuuga ah ee ku nool xeebaha koonfureed ee Soomaaliya. Waxaa arrimahaas guud hoos yaalla waxyaabo furuuc ah oo laysku khilaafsan yahay, waxaana kamid ah :
Yay yihiin dadkan afka Baantuuga ku hadla ?.
Xaggee bay ku noolaayeen ?.
Imisay soo jireen ?.

Aragtida ay Soomaalidu ka qabaan dadka baantuuga ku hadla waxaa weeye in ay yihiin dad qarnigii 19-aad yimid dalka Soomaaliya, waxaana keeney carabtii adoonsiga ka ganacsan jirtay, asalkooduna waxay ka yimaadeen Keenya iyo Tanzaniya. Mar danbe baa waxay noqdeen dad beeralay ah oo waxay degeen dhulka u dhexeeya labada webi ee Juba iyo Shabeele. Dalaga ay soo saaraan waxaa iibsan jiray ganacsatadii deganayd magaalooyinka xeebaha ku yaal sida Xamar, Marka iyo Baraawe. Dadka Baantuuga ah ee Keenya ku nool ee sheegta in asalkoodu uu Soomaaliya yahay waa kuwan hoos ku xusan :

1. Majikeendha: waxay degaan bartamaha iyo xeebaha Keenya.
2. Pokomo: waxay degaan waqooyi-bari Keenya iyo daamanka webiga Taana.

3. Qeybo Sawaaxiliga kamid ah sida: Baajuun oo degaankoodu yahay xeebaha waqooyi bari ee Keenya iyo Mambuuri oo iyaguna dega waqooyiga magaalada Mambaasa.

Dadkaasi waxay sheeganayaan xilligii boqortooyadii Shunguwaaya in ay deganaayeen koonfurta dalka Soomaaliya gaar ahaan dhanka webiyadu maraan iyo magaalooyinka ku yaal xeebaha bad-weynta Hindiya. Dadkaasi waxay u arkaan sharaf wayn in ay ku abtirsadaan boqortooyadii Shunguwaaya. Waxyaabaha laga helay meelaha la faagay ee dhulkaas kamid ah waxay muujinayaan wax ka duwan waxa ay sheeganayaan Baantuuga Keenya. Waxaa la qiyaasayaa in Oromadu ay dhulka ka qaaday dadyowgii Shunguwaaya qarnigii 16-aad. Waxaa la ogsoon yahay in ay Shunguwaaya degaankaas ku noolaayeen illaa iyo intii ka horeysay sanadkii 1600, balse ay ka hareen haraa ku noolaa koonfurta iyo dhulka xeebaha ah.

Saadiq Enow

GOORTII DHULKAYAGII LA QAYBSADAY!


Casharka VII-aad
Qarnigii 17-aad, dagaalladii ay beelaha Hawiye ku jebiyeen boqortooyadii Ajuuraan, waxaa xigay dagaal taariikhda ku xusan oo wax ka beddelay degaankii qayb kamid ah beelahaas. Dagaalkaasi waa midkii reerka Abgaal ay magaalada Xamar kaga kiciyeen qoyskii lagu magacaabi jiray Al-Mansuuri oo muddo dhowr boqol oo sano ah ka talinayay degmada Xamar. Kacdoonka ay Abgaalku xilligaas sameeyeen wuxuu ahaa mid ay kaga cabanayeen maamul xumadii reerkii talada hayay. Sida ku xusan buuga lagu magacaabo First Congress for International Somali Studys, kacdoonkaasi wuxuu dhacay sanadihii ugu horeeyay ee qarnigii 19-aad. Nin la yiraahdo Yacquub Abgaal ayaa hoggaamiye ka haa. Yacquub wuxuu ku guulaystay in uu magaaladii gacanta ku dhigo. Qoyskii reer Al-Mansuuri waxay noqdeen wax carara iyo wax la dilo. Inkasta oo Yacquub uu maamul ka sameeyay Xamar, misana ma raagin oo labo meelood ayaa dhibaato kaga timid. Mid! ! da hore waxay ahayd reerka Gelledi oo xilligaas gacanta ku hayay dhamaan waddooyinka ganacsigu maro ee ka baxa Xamar ayaa ka hor yimid kacdoonkii Yacquub. Sidaa darteed ayay xayiraad ku soo rogeen dhaqdhaqaaqii ganacsiga ee Xamar ka baxayay, una socday gudaha dalka. Waxaa kale oo jiray damac suldaankii Cumaan Sayid Siciid ka galay in uu Xamar qabsado. Suldaanka waxaa arrintan ku dhaliyay xiisaha uu u qabay in uu xoojiyo ganacsiga uu ku lahaa Afrikada bari. Sanadkii 1824-kii ayaa ciidamadii Cumaan ay badda ka soo weerareen magaaladii Xamar, halkaas oo ay madaafiic la dhaceen magaalada. Dagaalkaas oo magaaladii lagu burburiyay natiijadii uu reebay baa waxay ahayd in degmadii ay hoos timaaddo maamulkii Cumaan, maamulkii Yacquubna halkaas ayuu ku joogsaday.
Qaar kamid ah maamul-dowladeedyadii ka hanaqaaday qaaradda Yurub ayaa xilligaas ku tartamayay sidii ay u ballaarin lahaayeen maamulladooda siyaasadeed iyo kuwooda dhaqaale. Dowladihii Ingiriiska iyo Faransiiska oo safka hore kaga jiray loolankan ayaa ku guulaystay in ay ganacsigoodii gaarsiiyaan dhulka Hindiya iyo bariga fog. Taasina waxay ka dambaysay markii Burtuqiiska laga eryay Cumaan iyo Hindiya oo uu saldhigyo ku yeeshay qarnigii 16-aad iyo kii 17-aad. Cayrinta Burtuqiiska waxaa dowr adag ka cayaaray boqortooyadii Cismaaniyadda oo ay cara gelisay markii uu Burtuqiisku isku dayay in uu gacanta ku dhigo magaalada xurmaysan ee Maka sanadkii 1517-kii, isaga oo ay ujeeddadiisu ahayd in uu kacbada burburiyo. Duulaankaas uu Burtuqiisku soo qaaday waxaa hoggaaminayay Loper Souris, wuxuuna ka koobnaa 40 doonyood, kuwaas oo ciidamada la socday ay dhamaayeen 2000 oo nin. Inkasta oo duulaankii uu gaaray magaalad Jidda, misana fashil ayuu ku dhamaaday oo! ! waxaa caabiyay doonyihii dagaalka ee badda Cas u fadhiyay boqortooyadii xilligaas ka jirtay dalka Masar ee lagu magacaabi jiray Mamaaliik. Maamulkii Cismaaniyiinta ayaa dabadeed ilaalo adag u sameeyay badda Cas iyo degaamada ay ku dhacaan xeebaha waqooyi-galbeed ee bad-waynta Hindiya si ay uga fogeeyaan khatar kasta oo la malayn karo in ay ku timaaddo dhulka xurmaysan ee muslimku leeyahay (Xijaas). Sanadkii 1541-kii ayaa doonyihii Turkigu soo gaareen xeebaha waqooyi ee Soomaaliya, halkaas oo ay ka xirtay doonyihii Burtuqiiska in ay badda Cas u soo gudbaan. Taasi waxay ahayd markii ugu horaysay oo ay Turkidu xiiseeyaan xeebaheena.
Bilowgii qarnigii 19 aad, baddeheenu waxaay yeesheen qiimo muuqda oo ay la daneeyaan xooggagii reer Yurub. Qiimayntan oo ah mid da´ wayn waxay la curatay taariikhda uu aadamigu ku bilaabay dhaqdhaqaaqyadii isbarasho iyo kuwii wax kala beddelasho. Taasi waxay kalliftay in markasta ay degaanka ku loollamaan dalalka markaas dunida ugu xoogga weyn, welina waa sideedii. Dagaalada waawayn ee aadamiga dhex maray, mid kamid ah kuwoodii ugu horeeyay ayaa wuxuu dhexmaray dadyowgii reer Puntland iyo ciidamadii boqortooyadii Faraaciinta. Dagaalkaas oo ay taariikhdu xustay wuxuu ka dhacay gobolka waqooyi-bari ee Soomaaliya.
Haddaba dhaqdhaqaaqa ka socday xeebaheena, taariikhda wuxuu ku ahaa mid joogto ah, balse waxaa isbeddelayay tirada, tayada iyo dadka halkaas marayay. Taasina waxay ku xirayd hanaanka nololeed ee uu Eebe ugu tala galay in xilliga uu ahaado mid ummadaha u qaybsan. Sidaa darteed ayaa bilowgii qarnigii 19-aad ay ku soo bateen badaheena socdaalladii maraakiibtii ay lahaayeen Cumaaniyiinta, Ingiriiska iyo Faransiiska. Waxaa xusid mudan, maraakiibta xilligaas socotay in ay ahaayeen kuwo farsamadoodu hoosayso. Arrintaasi waxay sababtay, qaar badan oo maraakiibtaas kamid ah in ay ku degaan xeebaha Soomaaliya gaar ahaan gobollada waqooyi-bari iyo waqooyi-galbeed. Dabadeedna hantidii saarnayd ayaa soo gaari jirtay soomaalidii ku noolayd dhulka xeebaha ah.
Koox Ingiriis ah oo daba taagnayd markab la dhacay dadna lagu laayay ayaa waxay ka soo degeen xeebta magaalada Berbera sanadkii 1925-kii. Kooxdaasi oo uu hor kacayay nin la yiraahdo Berner, waxay ka socdeen dowladdii Ingiriiska. Waxay wadahadallo kula yeesheen magaalada Berbera cuqaashii beesha Habar-Awal. Beeshaasi waxaa u dhashay dhallinyaro loo aanaynayay markab lagu dhacay meel u dhow xeebta degmada Berbera. Markabkaas oo la oran jiray Marianne, waxaa lagu laayay raggii ka shaqaynayay. Arrintaasi waxay dhacday markay taariikhdu ahayd 1825-kii. Heshiiskii Berner iyo raggiisii ay la galeen beesha Habar-Awal wuxuu ahaa kii ugu horeeyay oo ay gumaystayaashu ku soo fara geliyeen noloshii dadkeenii reer miyiga ahaa. Inkasta oo imaatinka Ingiriisku uu ugub ahaa, misana dhacdadu wax lala yaabo kuma ahayn soo-jireenkii nolosha dadkeenii ku noolaa geeska Afrika. Taariikhyahannadii gumaysiga, dhacdada! ! n aad ayay u cayiliyaan iyaga oo u aanaynaya sababaha laynoo gumaystay. Waxaase sababahaas ay si wanaagsan u muuqanayaan markii aad eegto falalka ka dambeeyay heshiisyadii ay ay la dhigteen dadkii ay u yimaadeen. Heshiiskii dhexmaray Berner iyo cuqaashii soomaaliyeed waxaa kamid ahaa sidatan :

" Laga bilaabo hadda, beeshu waxay guddoomisay nabadgelyo iyo saaxiibtinimo dhexmarta boqorka weyn ee ah boqorka Ingiriiska iyo cuqaasha qabaa´ilka Habar -Awal iyo raggooda ….. Ganacsigu waa in uu amaan helaa, markabkii Marianne xoolihiisii la dhacay iyo raggii lagu dilay waa in magdhow laga bixiyaa ".
Sanadkii 1839-kii, Shiikh Xasan Ibraahim Yabarow iyo jamaacadiisii ayaa waxay bilaabeen olole ay ku faafinayeen culuumta diinta Islaamka. Ololahaas oo ay ka qayb galeen dhamaan xertii shiikha ayaa wuxuu ka soo bilowmay dhulka doyda ah ee daaqa ku wanaagsan ee magaalada Beydhabo ka xiga dhanka koonfureed. Ololahakan ayaa wuxuu ku bilowday in Jamaacadu ay kooxo isu raacaan, dabadeed sidii xertii ay hadba meel reer deggan yahay ka samaystaan degaan. Sida ay taariikhdu xustay, ujeeddada Jamaacadu maahayn in ay reerayowga xoolo iyo dumar waydiistaan balse waxay gudbinayeen risaalad ay ku baahinayeen waajibaadka diiniga ah ee qofka iyo bulshadaba saaran. Ololihii ay Jamaacadu bilowday wuxuu lahaa muuqaal kacdoon-bulshadeed, kaas oo saddexdii sano ee hore guulo waawayn ka soo hoyay howlihii ay isu xil saareen. Kadib waxaa ku bilowday mucaarado xoog badan oo lagu diidan yahay dhaqdhaqaaqa Jamaacada. Mucaaradadaas, oo ka timid dad-waynihii beeralayda u badnaa ee ku noolaa labada web! ! i dhexdooda, ayaa waxay lahayd labo qodob oo ay ku diidanaayeen aragtida Jamaacada. Ninka la yiraahdo Lee V. Cassanette ayaa buugiisa uu ku magacaabay The Banadir Post, wuxuu ku caddeeyay labadaas qodob oo midkiisa hore uu ahaa sabab dhaqaale. Jamaacadu waxay reebi jirtay ganacsiga addoomada iyo xubnaha duur-joogta. Xilligaas ganacsiga degaanka waxaa hor-mood ka ahaa saldanadda reerka Gelledi oo magaalada Xamar kala xiriiri jirtay ganacsigii caalamiga ahaa oo Cumaaniyiintu ay wax ka hoggaaminayeen. Waxaa kale oo suldaanka Gelledi uu ka talinayay waddooyinka isku xira degmooyinka dekadaha leh (Xamar, Marka, Baraawe) iyo dhulka gudaha ah. Dhaqaalihii badnaa oo ka imanayay ganacsiga noocaas ah ayay Jamaacdu xayirtay. Qodobka labaad oo uu Lee V. Cassanette sheegay ayaa wuxuu ahaa, iayada oo ciidamada Shiikhu ay ku badnaayeen dadka dhalashadoodu ahayd beelaha Daaroodka ah. Xilligaasna waxaa degaanka ka! ! muuqday raad xoog badan oo ay reebeen beelihii hayaanka ahaa. Waxaa baahday sheekooyin dicaayad ah oo lagula dirirayay Jamaacada, kuwaas oo tilmaamayay in dadkan qaxaya iyo nimankan xerta ah ay doonayaan in ay dhulka la wareegaan.
Mucaaradadii xoogga weyneed oo ka hor timid darteed ayaa Jamaacadii waxay la qaadatay aragti ay ku magacaabeen Jihaadkii Jamaacada. Shiikhii wuxuu guddoonshay in la weeraro ciddii hor istaagta aragtida Jamaacada. Waxaa halkaas ka bilowday dagaalo dhex mara xertii shiikh Xasan I. Yabarow iyo dadkii degaanka, kuwaas oo saddex sanadood ka dhex socday dhulka u dhexeeya labada webi ee Juba iyo Shabeelle. Dagaaladaas oo markii hore ay Jamaacadu ku gacan saraysay ayaa waxay sababaeen in gacanta Jamaacadu ay soo galaan degmooyinka ay kamidka yihiin Luuq, Diinsoor, Beydhabo iyo Buur-hakabo. Dhanka Juba, jamaacadu ciidan bay u direen. Dadyow ahaa Warday oo halkaas ku noolaa Jamaacadii ayay isu dhiibeen. Koonfur iyo xeebta badweynta Hindiya, ciidamada Jamaacadu waxay ku guuleysteen in ay qabsadaan degmada Baraawe. Dabayaaqadii sanadkii 1943-kii, dagaaladii ayaa waxay gaareen agagaarka degmada Afgooye iyo dhulkii ay ka talinayeen reerka Gelledi. Suldaan Yuusuf Maxamuud oo xilligaas oda! ! y ka ahaa degaanka ayaa dagaalkii soo galay. Waxaa xusid mudan xilliga uu Suldaan Yuususf ka talinayay degaankaas, waxay ahayd xilligii ay boqortooyadq Gelledi ugu xoog badnayd. Suldaan Yuususf isaga oo ku jeeda dagaal rogaal celis ah oo uu ku qaadayo Jamaacadii Shiikh Ibraahim Xasan I. Yabarow ayuu magaaladii Afgooye wuxuu kala soo baxay ciidan gaaraya 40.000 oo nin. Suldaanku wuxuu ku guuleystay in ciidankii Jamaacada uu ka saaro degmooyinkii waaweynaa oo ay qabsadeen. Dabadeedna waxay hareereeyeen degmada Baardheere oo ahayd xaruntii Jamaacada. Dhowr maalmood bay qaadatay in ciidankii Suldaan Yuusuf ay qabsadaan Baardheere. Taariikhdu waxay warisay in magaaladii iyo wixii yiilba la gubay. Dadkii degganaa waxay noqdeen wax baxsada iyo wax la laayo. Halkaas baana lagu dilay shiikhii Jamaacada. Dilkii shiikh Xasan I. Yabarow ayaa dhaqdhaqaaqii Jamaacadana ku af-jarmay.
Casharadii hore

Saadiq Enow

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GOORTII DHULKAYAGII LA QEYBSADAY!


Casharka VIII-aad
Suldaankii Cumaan Sayid Siciid wuxuu talada la wareegay iyada oo dowladihii embriyaaliyadda ahaa, gaar ahaan Ingiriiska iyo Faransiiska uu ganacsigoodii soo gaaray degaanka. Faransiiska wuxuu xilligaas haystay jasiirado dhowr ah oo bad-waynta Hindiya ku yaal, kuwaas oo doonyaha ganacsiga ee saldanadda Cumaan ay ku hakan jireen. Jasiiradahaas waxaa kamid ahaa France Island, Bourbon, Seychelles iyo jasiiradda Rodriguez Island. Qaar kamid ah jasiiradahaas Faransiisku sokor ayuu ku beeran jiray, sidaa darteed buu ! ! wuxuu u baahday dad adoomo ah oo beeraha u fala. Faransiisku wuxuu suldaankii Cumaan ka codsaday in degmada Kilwa uu ka furto xafiis uga wakiil ah iibsashada dadka addoomada ah. Ujeeddadu waxay ahayd in ay iska eegaan tayada addoomada loo soo dhoofinayo jasiiradaha uu haystay. Suldaankii Cumaan waa uu oggolaaday codsigii Faransiiska, halkaas ayay ka bilaabatay issu soo dhowaanshaha dowladdii Faransiiska iyo suldaankii Cumaan Sayid Siciid.
Sanadkii 1815-kii, dagaal adag ayaa Yurub ku dhex maray ciidamadii Faransiiska oo dhan ah iyo ciidamo xulufo ah oo uu Ingiriisku hoggaaminayay oo dhanka kale ah. Dagaalkaas oo la magac baxay The Battle of Waterloo, waxaa guushii ay ku raacday ciidamadii xulufada. Khasaarihii Faransiiska halkaas ka soo gaaray, wuxuu kallifay in dowladdoodii iyo hoggaamiyahoodii Napoleon Bonaparte labaduba ay lumiyaan haybaddii ay dunida ku lahaayeen. Dhacdadaasi waxay Ingiriiskii u saamaxday in uu Faransiiska kala wareego jasiirado ku yaal bad-waynta Hindiya ee ku beegan bariga Afrika. Waxaa kamid ahaa jasiiradda France Island iyo Seychelles. Markaas kaddib ayuu suldaan Sayid Siciid heshiis iskaashi la dhigtay Ingiriiska oo ahayd dowladdii dagaalka ku adkaatay si uu kaalmo ugu helo damaciisii ku salaysnaa in uu isku ballaariyo xeebaha Afrikada bari. Heshiiskaasi ma noqon mid raaga oo durba khilaaf ayaa soo hareereeyay. Khilaafkaasi waxaa saldhig u ahaa go´aan ay dowladdii Ingiriisku qaadatay oo ahaa in la mamnuuco dadka laga ganacsanayo, kaas oo ahaa isha dhaqaale ee saldanadda Cumaan. Waxaa xusid mudan in saldanaddu ay xilligaas lahayd saylado waawayn oo xarumo u ahaa ganacsiga dadka addoomada ah eela kala iibsanayay. Sayladahaasi waxay ku yiileen degmooyin ay kamid ahaayeen Kilwa, Bagamayo iyo Sensibaar. Dadka addoomada ah ee xarumahaas laga qaado waxaa loo iib gayn jiray qaaradda Aasiya, gaar ahaan dalalka carabta iyo Hindiya. Ingiriiska oo ahaa awood ku soo korodhay degaanka, waxaa ujeeddadiisu ahayd in ! ! uu dhagax labo shimbir ku dilo. Waa mare in uu curyaamiyo ilaha dhaqaale ee saldanada. Waa mar kale´e in uu sumcad wanaagsan ku yeesho dadyowga degaanka.
Sanadkii 1822-kii, guddoomiyihii suldaanka u fadhiyay jasiiradda Mauritius, isaga oo aanan la tashan suldaankii ayuu wuxuu guddoonshay go´aan uu ku reebayo ganacsiga addoomada. Inkasta oo heshiiskaasi uu kiciyay dareen siyaasadeed, misana ma xayirin waddooyinkii badda oo ay ku gooshayeen doonyaha ganacsiga ee laga lahaa saldanada. Go´aankii uu gaaray guddoomihii Mauritius waxaa ku dayday degmooyin kamid ah kuwii uu ganacsigu mari jiray ee ku yaal dhul-xeebeedka bari ee bad-waynta Hindiya.
Sanadkii 1840-kii, suldaankii Cumaan Sayid Siciid wuxuu xaruntiisii u soo raray jasiiradda Sensibaar, halkaas oo uu u doortay in ay magaalo madax u noqoto maamulkiisii. Dhaqdhaqaaqii Ingiriiska oo degaanka ku soo korodhay iyo in uu badbaadiyo ganacsiga wayn ee uga socday bariga Afrika ayaa sababtay in suldaanku uu qaato tallaabadaas. Go´aankaasi wuxuu dhacay xilli ay degmooyinka ku yiil xeebaha bariga Afrika ay dhamaantood ku jireen gacanta suldaanka. Suldaanku wiil uu dhalay oo la yiraahdo Tuwayni bin Siciid ayuu ku reebay maamulkii Cumaan, kii Sensibaarna wuxuu wakiil uga dhigay wiil kale oo la yiraahdo Khaalid bin Siciid. Waraaq uu suldaanku u diray dowladdii Ingiriiska 23/ 7-1844-kii ayuu ku xusay arrintaas, qoraalkiisiina waxaa kamid ahaa :
" Markii aan geeryoodo dabadeed sidaas ayuu ahaanayaa maamulka aanu samaysanay ee aan u magacaabay labadayda wiil. Khaalid oo ka talinaya hantida aan ku leeyahay Afrika iyo Tuwayni oo isaguna ka talinaya hantida aan ku leeyahay Cumaan iyo Khaliijka. Eebena hadduu idmo sidaas ayuu ku ilaalinayaa kaddib markii ay la tashadaan dowladda Ingiriiska. Annaguna waxaanu ka rajeenaynaa in ay raali ka noqoto, kalsoonidana eeyan ka qaadan ".
Khaalid wuxuu dhintay 1854-kii, dabadeed waxaa dhaxalkiisii la wareegay wiil uu dhalay oo la yiraahdo Maajid. Sanadkii 1856-kii, suldaan Sayid Siciid ayaa isaguna geeryooday. Wakhtigaas, Cumaan iyo Sensibaar weli waa ay midaysnaayeen. Geeridii suldaanka ayaa waxay sababtay in khilaaf xoog badan uu dhex maro labadii amiir. Sida u caadada ah khilaafka siyaasadeed ee ku yimaada hoggaanka shucuubta oo aanan yeelan cirib la mahadsho, khilaafkii labadii amiir ee wiilka iyo adeerka isu ahaa wuxuu ku dhowaaday in uu sababo dagaal sokeeye. Taasina waxay ka dambaysay markii Ingiriiska iyo Faransiiska ay la kala safteen labadii Amiir. Tuwayni oo gacan saar la lahaa Faransiiska ayaa wuxuu damcay in uu ku soo duul! ! o Sensibaar oo uu qabsado.
waxaa soo dhex galay dowladihii damaca ka lahaa degaanka. Kadib markii Ingiriiska iyo Faransiiska ay la kala safteen labadii amiir ayaa waxay ku sigteen in dagaal sokeeye uu ka dhex aloosmo qoyskii reer Sayid Siciid . 10/ 3- 1862-kii ayaa dowladihii Ingiriiska iyo Faransiisku waxay ku heshiiyeen talo uu soo jeediyay Lord Cannings oo ahaa barasaabkii Ingiriiska u fadhiyay dalka Hindiya. Talada barasaabku waxay ahayd in Cumaan iyo Sensibaar, mid walba loo ictiraafo in ay tahay dowlad. Waxaa halkaas ka abuurmay labo dowladood oo kala madax bannaan. Laakiin barasaabku wuxuu Sensibaar ku xukumay in ay Cumaan siiso qaraami gaaraya 90.000 oo Bawnd sanad walba maadaama ay ka dakhli wanaagsan tahay. Barqash oo isaguna adeer u ahaa suldaanka Sensibaar ayaa isku deyay in uu a! ! f-gembiyo. Markii uu fashilmay ayaa Ingiriiska soo dhexgalay si aanan loo dilin, dabadeed wuxuu u dhoofiyay magaalada Bombay ee Hindiya. Hor u kaca dhaqaale ee ka muuqday jasiiradda ayaa wuxuu soo jiitay xoogaggii reer Yurub ee ku soo socday degaanka. Waxaa in la xuso mudan in xilligaas aanan weli la helin fikraddii lagu jeexay kanaalka Suways.
Haddaanu dib ugu noqonno faragelintii uu Sayid Siciid ku sameeyay noloshii dadkeenii soomaalida ahaa ee ku noolaa degaanka Xamar qarniga bilowgiisii, waxay la mataan ahayd faragelintii Faransiiska iyo Ingiriiska ay ku sameeyeen xoolo-dhaqatadeenii deganayd waqooyiga Soomaaliya. 15 sano oo keliya ayaa u dhexaysay labada dhacdo. Waxaa in laxuso mudan, in qarnigii 17-aad, dowladaha Isbaanishka iyo Burtuqiisku ay ahaayeen labada dowladood ee sida ballaaran xoogoodii ugu baahiyay dhulalkii ay ka boobeen ummadihii ay ka itaalka roonaayeen. Kasokow sahamadii ay bad-mareenadoodii u soo baxeen waxaa arrintan ku kaalmeeyay horumarka ay ka gaareen aqoonta biraha metallurgy iyo hindisaha farsamada madaafiicd! ! a. Labadaas dowladood waxay ka madax adeegeen in ay qaybo dhul ah u oggolaadaan dowladihii goorta dambe ku soo biiray boobkii gumaysiga, kuwaas oo ahaa Hoolanda Ingiriiska iyo Faransiiska. Qarnigaas majirin dowlad reer Yurub ah oo damac gumaysi lahayd ee ka baxsan shantaas dowladood.
Wasiir Faransiis ah oo kamid ahaa dowladdii boqorkii la oran jiray Louise XIV ayaa isaga oo ka digaya madax adeega Isbanishka iyo Burtuqiiska wuxuu yiri :
“Ganacsigu, sida uu qaaradda Yurub ugu keeni karo nabadda ayuu dagaalna u keeni karaa“.
Sidaasna waxay ku qoran tahay buuga lagu magacaabo History of The World ee uu qoray J. M. Roberts.
Dowladaha Hooland, Ingiriiska iyo Faransiiska ayaa waxay bilaabeen in ay olole colaadeed ku qaadaan Isbaanishka iyo Burtuqiiska, taas oo ay kaga kacsanayeen qaybo kamid ah dhulkii looga hor maray. Ololahaasi wuxuu isugu jiray dagaal toos ah iyo kacdoomo ay ku kicinayeen dadyowgii dhulkooda ay gumaysanayeen. Sanadkii 1654-kii, Hoolanda ayaa ciidamo u dirtay bariga Hindiya, Baraasiil iyo jasiiradaha Caribbian-ka, si ay qaybo uga hesho dhul uu Burtuqiisku ku beeran jiray sokorta. Iyada oo wax dagaal ah uusan dhicin ayaa Hoolanda waxaa ay la wareegtay qaybo badan oo dhulkaas kamid ah. Ololaha noocaas ah ayaa Ingiriiska iyo Faransiiska wuxuu fursad u siiyay, qaybtii hore ee qarnigii 18-aad, in ay ku xoog roonaadaan bad-waynta Hindiya.
Qiimaha ay xeebahayagu leeyihiin ka sokow, dowladihii gumaysiga in ay dhulkayaga milicsadaan waxaa kallifayay isha naxariista leh oo ay ku eegayeen boqortooyadii Xabashida. Qarniyadii dhexe waxaa Yurub ka jiray aragti diineed oo u xaglinaysay hiillada boqortooyada Xabashida. Waxaa jiray abwaano iyo niman wax qora oo wax badan dadkooda uga sheekeeyay boqortooyadaas, kuwaas oo mar walba ku baaqayay in laga difaaco cadowga ku hareeraysan ee Islaamka ah. Arrimahaas waxaa dhinac socday, tan iyo intii ka dambaysay dagaalkii Axmad Guray, ergooyin boqortooyada Xabashida ay si joogto ah ugu diraysay dowladaha reer Yurub.
Casharadii hore
GOORTII DHULKAYAGII LA QEYBSADAY!
Casharkii IX-aad
Xilligaas, madaxbannaanida degaankayaga waxaa lagu xushmayn jiray boqortooyadii Cismaaniyadda. Waxaase jirtay in bilowgii qarnigii 19-aad uu xooggii boqortooyadaasi wax badan is-dhimay illaa lagu magacaabay ninkii xanuunsanaa The Sick Man. Inkasta oo gabood-falkii siyaasadeed loogu dow-galay, misana waxay sababsatay dagaallo xooggan oo dibadda kaga yimid iyo kacdoomo gudaheeda ka curtay oo ummadihii ay u talinaysay ay ku doonayeen madax bannaani. Arrimahaas oo naafeeyay haybaddii dowladdaas ayaa waxay wax wayn u dhintay urursanaantii ciidamadii boqortooyada. Dabadeed waxaa dhaawac ku yimid is-haysashadii degaamadii ay Cismaaniyiintu ka talinayeen. Sida u caadada ah bulsho walba oo xanuunsata ayaa arintan waxay Turkidii ku furtay dusdus ay dowladihii shisheeyaha ahaa ku damaaciyaan dhulkii balaarnaa oo ay boqortooyadu ka talinaysay. Heshiiska uu Ingiriisku la dhigtay beelihii soomaaliyeed, bilowgii qarnga, ayaa wuxuu kamid yahay tilmaamaha muujinay! ! a is waydaarsiga taliska xoogagga ku hardamayay degaanka.
Dagaalka lagu magacaabo Kremean War ee boqortooyadii Ruushka ay ku doonaysay in magaalada Istanbuul Constantinople ay ku soo celiso gacanta dadka rumaysan diinta masiixiyadda ayaa wuxuu kamid ahaa dagaalladii waawaynaa ee ka qarxay xududda boqortooyada bilowgii qarnigaas. Boqortooyadii Ruushka, waxay dagaalladaas kaga qabsadeen Turkida dowladaha ku yaal dhulka ay maraan buuraha Kowkas (Armeeniya, Abkhaasiya, Jejniya, Gruusiiniya iyo Aserbadjaan) iyo dowladaha Aasiyada Dhexe (Turkumaanistaan, Kasakhistaan, Kirgistaan, Usbekstaan iyo Tadjikstaan). Boqortooyadii Ruushka waxaa damac ka galay in ay ka faa´iidaysato tabar darrida ku timid Turkida, laakiin dowlado uu Ingiriisku kamid yahay ayaa hor istaagay qorshahaas. Ingiriisku dagaalkaas wuxuu ka qayb galay isaga oo u hiilinaya maamulkii boqortooyada Cismaaniyadda. Halkaas waxaa ka abuurmay xiriir wanaagsan ee Turkida iyo Ingiriirska dhex mara. Waxaa kale oo Ingriisku uu Ruu! ! shka ka ilaalinayay badaha biyaha kulul. Kacdoomada ka curtay gudaha boqortooyada, nuskii hore ee qarniga, waxaa ugu waynaa kacdoonkii ay wadeen dadyowgii Giriiga ahaa sanadihii u dhexeeyay 1821-kii iyo 1829-kii. Waxaa kale oo xooggii Turkida
Waxaa kale oo xooggii Turkida wiiqay Maxamad Cali Baashaa oo ahaa ninkii maamulka boqortooyada wakiilka uga ahaa dalka Masar muddadii dhexaysay 1805-kii iyo 1848-kii. Guddoomiyahaasi waxaa damac ka galay in uu Masar ka dhiso maamul madax-bannaan isla markaasna uu qayb fiican ka helo dhulka sarrifmaya oo ay u taliso boqortooyada gabowday. Maxamad Cali oo ahaa nin u dhashay dalka Makedooniya, xukunkii Turkida ayaa Masar u soo beddelay sanadkii 1801-dii isaga oo hoggaaminayay guuto ciidan ah. Waxaa lagu magacaabay guddoomiyaha Masar sanadkii 1805-tii.Wuxuu ku guulaystay in uu baabi´iyo haraadigii qoyskii xukunkii Mamaaliik-ta ee muddada ka talinayay Masar. Sanadkii 1816-kii, Maxamad Cali, ciidan uu hoggaaminayo curadkiisii Ibraahim Baasha ayuu wuxuu u diray Xijaas, kuwaas oo muquuniyay dhaqdhaqaaqii diiniga ahaa ee xa! ! mbaarsanaa aragtdii Towxiidka Eebe ee uu macallinka ka ahaa Shiikh Maxamad bin Cabdi-wahaab (1730-1793). Sanadkii 1929-kii wuxuu ku duulay Suudaan. Sanadkii 1823-kii wuxuu ku duulay jasiiradda Qubrus. 1824-kii wuxuu ku duulay jasiiradda Kreeta ee ku taak Giriiga.
Kacdoonkii Giriiga oo ay u taag waayeen darteed ayaa boqorkii Cismaaniyiinta, bilowgii sanadihii 1830-aadkii, wuxuu kaalmo ciidan waydiistay waaligii Masar. Maxamad Cali, halkaas ayuu ku mujiyay damacii uu ka lahaa dowlad madax-bannaan. Halkii laga sugayayna in uu dowladda taakuleeyo, wuxuu ku duulay degaanka Shaam (Falastiin iyo Suriya) oo uu maamulkii Masar ku soo daray. Dhaawacaas xooggan ee gudo iyo dibadba ka yimid ayaa wuxuu sabasbay in xuduuddii boqortooyada ay cirifyada ka baaba´do.
Sanadkii 1839-kii, waxaa sugnaatey maamulkii Ingiriiska uu ka samaystay degmada Cadan. Arintaasi waxay dhalisay in Ingiriiska uu dhaqdhaqaaq siyaasadeed oo cusub ka bilaabo degaanka gacanka Cadan, taas oo ku wajahan dhulka ay soomaalidu degaan. Sanadkaa aannu soo sheegnay sanadkii xigay, sarkaal Ingiriis ah oo la yiraahdo Captain Robert Moresby, isaga oo matalaya shirkad la´oran jiray East India Company. Sanadkii 1843-kii, sarkaalkaasi wuxuu heshiis la galay suldaankii Taajuura iyo guddoomiyihii degmada Seylac. Degaankaasi wuxuu hoos imanayay oo uu ku magacawnaa maamulkii Cismaaniyiinta eeTurkiga. Heshiiska Captain Robert Moresby uu la dhigtay duqaydii Tajuura iyo Saylac ayaa shirkaddii waxay ku heshay labo jasiiradood oo yaryar oo xeebaha degaanka u dhow. Suldaankii Taajuura, jasiiradda la yiraahdda Muuse, oo kamid ah jasiiradaha waawayn ee gacanka Tajuura, ayuu wuxu! ! u ku iibsaday qiimo ah toban jawaan oo bariis ah. Jasiiradda la yiraahdo Awbad iyadu bilaash baa waxaa ku bixiyay duqii magaalada Seylac.
Fiiri : Treaty with the sultan of Tajura, pp. 6-8;
with the Governor of Zeila, pp. 8-9.
Inkasta oo dhaqdhaqaaqa maraakiibta Faransiiska ee soo gaarayay degaankeena ay ahaayeen kuwo garab socday kuwii Ingiriiska, misana markii Ingiriisku ku sugnaaday Cadan ayaa Faransiiskii waxaa galay damac ah in ay degaanka ka helaan meel Cadan lamid ah oo uu u madax-bannaan yahay, halkaas oo maraakiibtiisa ay ku sii nastaan. Ninka aragtidan calanka u siday waxaa la yiraahdaa Rochet d´ Hericourt, kaas oo bilaabay sahamadii Faransiiska ay ku imanayeen degaanka. Ninkaasi bilowgii sanadihii 1830-aadkii, dhowr jeer ayuu gudaha dalka soo galay isaga oo la socday koox cilmi baaris u socotay. Sanadkii 1839-kii, meelaha uu soo booqday waxaa kamid ahaa boqortooyadii Shawa.
Rochet d´ Hericourt wuxuu dowladdiisii u gdbiyay talooyin wax ku ool ah. Waxaa kamid ahaa in ilbaxnimada Faransiiska la gaarsiiyo bariga Afrika, boqortooyada Xabashiduna ay gacan ka gaysato mashruca. Wuxuu xusay suuqyada dhulka Xabashida iyo hantida dabiiciga ah oo ay Soomaaliya leedahay. Ilaha ay ka bilowdaan biyaha webiga Niil oo ku yaal dhulka Xabashida ayaa kamid ahayd waxyaabaha uu tilmaamay. Biyahaasina waxay raad ku yeelanayaan mustaqbalka nolosha dadka Masar. Boqorka Shawa wuxuu leeyahay ciidamo, kuwaas oo haddii aanu hub siino dushana ka ilaalino ku glaysan kara in ay mideeyaan dadyowga degaanka. Si taas loo gaaro, Rochet wuxuu ku taliyay in dowladda Faransiiska ay xiriir wanaagsan la yeelato boqorka Shawa. Faransiisku wuxuu is-tusiyay, degmooyinka soomaaliyeed ee Saylac iyo Berbera in ay yihiin irdaha uu ka geli lahaa degaanka.
Fiiri buuga Unknown Afrika. ee uu qoray Rochet.
Dowladdii Faransiiska waa ay oggolaatay taladii Rochet d´ Hericourt, waxayna mashruucii u xilsaartay nin la yiraahdo Combes. kaas oo qudhis horay u caga-cageeyay degaanka
Ingiriiska markii uu ogaaday damaca Faransiiska wuxuu dareemay khatarta ay arrintani u keeni karto fariisimaha uu ku yeeshay Hindiya iyo badda Cas. Guddoomiyihii u fadhiyay Cadan Cap. Hens ayay waxay fartay in uu ku dhaqaaqo tallaabo kasta oo uu ku carqaladaynayo mashruuca Faransiiska. Tallaabadii ugu horaysay ee uu Guddoomiyuhu qaado waxay ahayd in uu ka mamnuuco maraakiibta Faransiiska in ay ku soo xirtaan dekadda Cadan. Waxaa bilaabatay loolan ay labada dowladood ku hardamaan dhulka Soomaalidu degaan. Sida aanu xilligaas u war-moogayn ayaa maantana loo war-la´yahay.
Xaaladda degaanku waxay ahayd mid xasilloon intii ka horaysay sanadkii 1859-kii. Markaas oo qunslkii Faransiiska u fadhiyay Cadan Henri Lambert, isaga oo ka xumaaday xayiraadda uu Ingiriisku ku soo rogay maraakiibta Faransiiska, uu u socdaalay degaan kamid ah xeebaha Jabuti. Wuxuu la kulmay salaadiintii Danaakilada. Waqooyiga gacanka Tajuura wuxuu kula kulmay suldaan Abiiker Ibraahim, koonfurta gacankana wuxuu kula kulmay suldaan Maxamad bin Maxamad. Labadaas oday iyo qunsulku waxay isla oggolaadeen heshiis saamaxaya in shirkad Faransiis ahi ay degaanka ka shaqeyso.
4/ 6- 1859-kii, H. Lambert isaga oo ka soo noqday socdaalkii Tajuura ayaa markabkii uu saarnaa wuxuu kula degay meel u dhow jasiiradda Muuse. Waxaa xusd mudan, tan iyo 1843-ki, jasiiraddaasi waxay hoos imanaysay maamulka Ingiriiska ee fadhiyay Cadan. Mr. Cogland oo xilligaas Cadan u fadhiyay Ingiriiska ayaa baaritaan ku sameeyay sababta shilka keentay, wuxuuna tilmaamay in dhacdadu ay ahayd shil caadi ah. Dowladdii Faransiiska oo natiijadii Mr. Cogland ku qanci wayday ayaa sheegatay in qonsulkoodii lagu dilay shirqool ka yimid duqayda soomaalida ah ee reer Saylac oo uu odayga ka yahay Shiikh Cali Sharmaarke. Faransiisku wuxuu bilaabay dhaqdhaqaaq diblomaasiyadeed oo uu ku doonayay in uu dhacdadaan ugu faa´iidaysto sidii uu degaanka uga heli lahaa meel u cagaha dhigto. Howlaha ku saabsan baadigoobka sababta uu H. Lambert la dhintay ayaa Faran! ! siisku waxay u soo magacaabeen nin la yiraahdo Comte Stanislas Russel. Dacwad arrintan ku saabsan ayuu gaarsiiyay Ibraahim Baasha oo ahaa guddoomiyihii Cismaaniyiinta u fadhiyay degmada Xudayda ee Yaman. Waxaa kale oo uu dacwad gaarsiiyay sarkaalkii Ingiriiska u fadhiyay Cadan. Danjirihii Faransiiska u fadhiyay Istanbuul ayaa isagna ka codsaday boqortooyada in Shiikh Cali Sharmaarke la qabto hantidiisana lala wareego. Faransiiskii iyaga oo aanan wax jawaab ah helin ayay ciidan u soo direen Saylac. Ciidamadaas oo uu hoggaaminayay sarkaal la yiraahdo Fleuriot de Langle ayaa degmadii cunaqabateeyay dabadeedna ku khasbay in Shiikh Cali Sharmaarke iyo toddoba kale oo duqaydii degaanka kamid ah ay is dhiibaan, magaaladiina waxaa lagu xukumay in ay bixiso 20.000 oo rayaal. Waxaa kale oo uu faray in degmada Saylac ay hoos timaaddo maamulka suldaanka Tajuura suldaan Abiibker Ibra! ! ahim. Odeyaashii, iyaga oo maxaabiis ah ayaa waxaa lala aaday Xudayda, halkaas oo Faransiisku uu codsaday in maxkamad la saaro. Gddoomiyihii degmada Xashmat Baasha wuxuu ka carooday falka Faransiiska, waana uu diiday in raggaas maxkamad lagu saaro degmada. Sidoo kale ayaa gddoomiyihii XijaasCali Baasha ee fadhigiisu ahaa Jidda uu u diiday in raggaas maxkamad la saaro. Waase ay awoodi waayeen in ay duqayda ka sii daayaan cadowga haysta, sababtuna waxay ahayd taag darrida ay xilligaas ku sugnayd boqortooyadii Cismaaniyadda. Taariikhdu ma xusin halkii ay ku dambeeyeen odeyaashaas (Barkhat. 1972. 476).
Fiiri : Hantoux Martineau p. 581, G. Angoulvant and S. Vig
neras, Djibuti, Mer Rouge. Abyssinie (Paris J. Andre 1902
Fleuriot de Langle markale ayuu degaanka ku soo laabtay oo uu wadahadallo la yeeshay Suldaan Abiiker iyo cuqaashii Danaakilo. Isaga oo ka faa´iideysanaya cabsida laga baqay hubka uu la yimid buu F. de Langle waxaa uu dalbaday in Suldaanka iyo dadkiisa ay uga tanaasulaan dekadda Tajuura. Wadahadalladaasi waxay ku dhammaadeen is afgarasho. Cuqaashii Danaakilo, magaalo madaxdii Fransiiska Paris ayay nin u dirsadeen. Ninka la diray wuxuu kamid ahaa coqaashii ka socotay beesha uu suldaan Abiiker ka dhashey. Ujeeddada safarkiisuna waxay ahayd in uu ka qayb galo xaflad lagu maamuusayo degaankan cusub ee ku soo kordhay saldhigyadii ay dowladda Fransiiska ku lahayd dunidii la boobayay. Ninakan uu Langel u doortay in uu kaxeeyo wuxuu ahaa nin matali karay beelaha Danaakilada ah ee ku noolaa Jabuuti. Ujeeddada socdaalku wuxuu ahaa in uu ka qayb galo xafladda iyo in saxiix laga reebto. Saxiix! ! aas oo dhacay 11/3-1862-kii wuxuu xambaarsanaa arrimo ay kamid ahaayewen :
In xiriir saaxiibtinimo ay dhex marto Faransiiska iyo beelaha Ayka ee Danaakilada ah, iyo in Faransiiska looga haro dhulka xeebta ah ee u dhexeeya Raas-demiira iyo Raas-obokh, sidaasna uu u adeegsado dekadda Obokh. In dowladda Faransiiska ay sanad walba bixiso qaraami dhan 50.000 oo Farank. Waxaa in la xuso mudan, xilliga uu Faransiiska dhulkayaga ku iibsanayay qiimahaas jaban, tirada dadka Faransiiska ah oo magaccooda qori karay waxay ahaayeen 2%, halka uu dhaqankayagu ahaa in caruurta la baro qorista yo akhriska qraanka.
Langel markii uu Jabuuti ku soo laabtay, wuxuu saxiix ka qaatay duqayda beelaha Ayka iyo culimada diinta oo ay ugu horeeyaan Suldaan Maxamad bin Maxamad, Suldaan, Karloon Cismaan, Cali Ibraahim, Haadi Abuubakar iyo Ibraahiim Shahiim. 19/ 5- 1862-kii calankii Faransa ayaa degmada Obokh la suray, halkaas oo Faransiisku uu u doortay in maraakiibtiisa u socota Indo-shiina ay ku sii nastaan kana sahay iyo shidaal qaataan. Waxaa kale oo ay degmadu noqotay xarun uu Faransiiska kala xariiro boqortooyada Shawa, isla markaasna uu ka sahansado dhulka gudaha ah ee Soomaaliya. Waxaa xusid mudan Faransiiska in uu degaanka ku joogay qaab shirkad ganacsi illaa laga gaaray sanadkii 15/7 -1874-kii, markaas oo Turkidu ay degaankaas uga hareen maamulkii ka jiray dalka Masar ee u ka talinayay Ismaaciil Al-Khadawi. Masaaridu waxay dhulkaas kula wareegeen qaraami dhan 16.000 oo geniga Masar ah in ay siiyaan Turkida sanad walba. Degaanka! ! asi wuxuu ku hoos jiray maamulkii Al-Khadawi 11 sanadood Dowladdii Faransiiska iyo qoyskii Maxamad Cali ee talada dalka Masar isaga-dambeeyay, nuskii dambe ee qarnigii 18-aad, waxaa ka dhexeeyay xiriir wanaagsan. Taas ayaa Faransiiska waxay fursad u siisay in muddada ay Masaaridu ka talinayeen degaanka ay xiriir la yeeshaan dadyowgii ku noolaa degaankaas.
Sarkaal magiciisa la yiraahdo Brigadier General Hogg oo saldhiggiisu uu ahaa magaalada Cadan ayaa tilmaan ka qoray muuqaalkii ay xilligaas lahayd degmada Tajuura. Sarkaalkaas oo booqday Jabuuti sanadkii 1889-kii, qoraal uu reebay ayaa waxaa kamid ah :
" Dhulka xeebta ah ee ku yaal waqooyiga waxaa deggan Danaakilada, dhulka koonfurta ahse waxaa deggan Ciise Madoobe (Soomaali). Tajuura waa degmo yar oo ka kooban120 muddul, gees walbana masaajid baa ah, …….. . Waa dekadda Danaakilada. Qiyaastii waxaa magaalada ku nool 6000 oo qof. Odeyga degmada magaciisa waxaa la yiraahdaa Xaamud Maxamad ". Saadiq Enow.
.Casharadii hore
Saadiq Enow
GOORTII DHULKAYAGII LA QEYBSADAY!
Casharkii XII-aad
Xilligii iswaydaarkii labada qarni ee 18-aad iyo 19-aad, ilaa iyo bartamihii qarnigii 19-aad, dhaqdhaqaaqii ganacsi iyo kii ciidameed oo ay dowladaha shisheeye ka wadeen xeebaha badaha iyo xuduudda dhulka engegan ee Soomaaliya, ma noqon mid gayaysiiya in ay ina gumeeyaan. Inkasta oo ujeeddada dhaqdhaqaaqu uu ahaa damac gumaysi-doon, misana waxaa hor taagnaa jahliga ay kaga sugnaayeen nolosha gudaha ah ee Soomaalidii xoolo-dhaqatada ahayd.
Ma jiraan qoraalo cayilan oo si faahfaahsan inoogu sawira noloshii siyaasadeed oo ay lahaayeen dadkayagii Soomaaliyeed ee xilligaas noolaa. Waxaase jira sheekooyin dhaxal-gal ah oo ay wariyeen da´waynta Soomaaliyeed, kuwaas oo buuxinaya qoraalada wax ka tilmaamaya xaaladihii ay dadkayagu ku sugnaayeen wakhtigaas.
Xilligaas, dalka Soomaaliya gudihiisa, waxaa ka hana-qaaday maamul beeleedyo ay reer miyigayagii la kufaa-kacayeen si ay ugu gaaraan mudasho dowlad-goboleed ama mid qaran. Waxaa maamuladaas laga xusi karaa :
1. Maamulkii Garaad Xirsi oo ku magac dheeraa Wiil-waal (Bartire).
2. Maamulkii Imaamadii Abgaal, sida Cismaankii II-aad, Maxamadkii II-aad iyo Axmadkii III-aad.
3. Suldaan Xirsi Amaan (Habar-Yoonis).
4. Suldaanadii Gelledi, sida suldaan Maxamud, suldaan Yuusuf, iyo suldaan Axmad.
5. Boqorkii Majeerteen Maxamuud Yuusuf (Maxamuudkii IV-aad) oo ku magac dheeraa Maxamuud Xawaadane.
Inkasta oo bulshooyin kuwaas lamid ah, oo isu habeeyay qaab beeleed, ay xilligaas dacallada Soomaaliya ka muuqdeen, misana labo beelood oo qura ayaa ku guulaystay in ay xiriir la yeeshaan dhaqdhaqaaqii ganacsiga caalamiga ahaa ee xilligaas jiray. Beelahaasi waxay ahaayeen beesha Gelledi oo iyagu xiriirkoodu uu sii marayay maamulkii Xamar ka dhisnaa iyo beelaha Majeerteen oo iyagu si toos ah ula xiriiri jiray xarumihii ganacsiga caalamiga.
Haddaanu wax ka xusno labadaas maamul, waxaa jira in Suldaan Axmad Yuusuf (1848-1878) uu ahaa suldaankii ugu dambeeyay xilliyadii wacnaa oo ay taariikhda ku yeelatay boqortooyadii Gelledi. Suldaanku wuxuu ku dhintay kacdoon ay Biyamaalku kaga cabanayeen cadaadiskii siyaasadeed ee maamulkii suldaanku uu ku hayay bulshadii degaanka. Dagaalkaas lagu dilay suldaanka wuxuu ka dhacay meel la yiraahdo Aw-Shaafac oo ku dhow degmada Marka, sanadkii 1847-kii. Suldaan Axmad wuxuu xiriir siyaasadeed iyo mid ganacsiba la lahaa suldaankii Sensibaar oo markaas ka talinayay Xamar. Xiriirkaas oo uu ku helay kaalmo dhaqaale iyo mid ciidan ayaa sababay xasilloonidii maamulkii aabihiis iyo kii awoowihiis. Waxaa kale oo jiray ciidamo reer Sensibaar ah oo ku sugnaa degmooyinka Xamar iyo Marka, kuwaas oo dhinacooda ka cadaadin jiray dadka Soomaalida ah. Heesaha dhaqan galay ee inoo muujinaya cadaadiskaas siyaasadeed ! ! waxaa kamid ah tixdan ay Biyamaalku tiriyeen xilligaas :
Inta askar, inta Axmad
Allow Ilaahoow
Intee aadsaheynaa.
Waxaa kale oo ay taariikhdu reebtay, markii Suldaan Axmad la dilay dabadeed, sheeko dhex martay gabar uu suldaanku dhalay iyo nin Biyamaal ah. Gabadha suldaanku dhalay ayaa magaalada Marka waxay ku aragtay nin Biyamaal ah, markaas baa iyada oo aabaheed waydiinaysa, ayay hees waxay ku tiri :
Shucbaale aan kuu gadaa aad shuun ku xiiratee
Shaqo aan kuu xiraa aad ku shoobtidee
Shood bun aan kuu tumaa aad sharuursatee
Aabow Shooblahayga ma ii sheegi kartaa.
Ninkii Biyamaal, isaga oo gabadhii u jawaabaya ayuu wuxuu yiri :
Shucbaalahaaga ad shuun ku xiiro
Shuqadaada adlee ku shoob
Shantaada bun adlee sharuurso
Aabow shooblahaaga an kuu sheego
Aw-shaafac aa shufta looga gooyey
Humbow waraabaa hambuuqahaayay
Haad boorraa hirrigey ku haayay
Hablahaynaa har-haraatihaayay
Hirka maanyaa hab-dhabow ku haayay.
Boqortooyada waqooyi-bari ayaa markii ay beelihii Harti degaan ku kala keceen waxay ku hartay beelaha Majeerteen, waxayna kaga duwanayd tan Gelledi, iyada oo ahayd mid gun ah oo salka ku haysa degaan xiriir da´wayn la lahaa ilbaxnimooyinkii ka abuurmay dunida cirifyadeeda, sida Afrika, Hindiya, Shiino, Beershiya, Babilyon, iyo kuwii Carabta sida Yemen, Suuriya iyo Masar (Peter A. Clayton 1997. pp. 1-120). Haddaanu dib u milicsano xiriiradaas, waxaanu helaynaa raad xoog badan oo ilbaxnimooyinkaasi ay ku reebeen degaanka. Magacyadii degaanka loo yiqiin waxaa kamid ah dhulkii ganacsiga, dhulkii udgoonka, dhulkii hodantinimada, dhulkii caanaha iyo malabka. Masaaridii hore ayaa iyaguna degaankaas u yiqiin dhulkii Eebe ee barakaysnaa (Ibid. pp. 106 - 7).
Majeerteenku, waxay dhaxleen boqortooyadii Harti ee qarniyadii dhexe ku guulaysatey dhismo maamul talo-wadaag ah, hanaankiisa siyaasadeedna ay urursanayd, kaas oo lahaa xeer iyo kala danbayn. Boqortooyadan oo ay hoggaaminayeen oday-dhaqameedyo ayaa waxaa ku bahoobay beelo isir-wadaag ah. Shareecadda diinta Islaamka ayaa u xeer ahayd, boqorka iyo xaashaadiisuna (ag-joogayaashiisu) waxay matalayeen mu´asasadda ugu saraysay ee dowladda. Nadaamkoodu wuxuu ahaa nadaamka dowlad-ummadeed Nation - State, taas oo beel kasta iyo xubnaheedu ay dhankooda ka xoojinayeen danaha guud. Boqorku wuxuu lahaa la-taliyayaal ka yimid beelaha kala duwan iyo duqay la yiraahdo Gar-cas, kuwaas oo ka xaajooda arrimaha la soo dersa noloshooda. Magaca Gar-cas wuxuu ka taagan yahay garka oo xinni lagu caseeyo.
Kasokow nadaamka dhaqaale ee sakada (iyo sadaqada) oo ahaa hanaan ay la wadaageen dadyowga islaamka ah, gaar ahaan Soomaalida xoolo-dhaqatada ah, ayaa waxaa u dheeraa xoolo laga soo ururin jiray beelaha xilliga brwaaqadu jidho oo lagu magacaabi jiray Sedo ama Ammaan. Xoolahaasi waxay ahaayeen waxa ugu fudud oo xoolo-dhaqatadu ay xilliga barwaaqada ah ku taageeraan dowladda. Waxaana kamid ahaa hargaha xoolaha iyo subaga. Xoolahaasi inta la ururiyo ayaa la dhoofin jiray, markaasaa lagu soo beddelan jiray waxyaabaha ay boqortooyadu uga baahan tahay dibadda.
Boqor Maxamuud Yuusuf (Maxamuud-kii IV-aad) oo ku magac dheeraa Maxamuud Xawaadane, oo xilligii maamulkiisu uu ku beegan yahay 1796 - 1815, ayaa wuxuu guulo ka muujiyay hanaankii dhaqan-dhaqaale ee boqortooyada. Taasina waxaa sababay xiriirkii ganacsiga caalamiga ahaa oo boqortooyadu ay toos ula fal-gashay. Dalalka ay xiriirka la lahayd oo doonyaha boqortooyada sida tooska ah uga ganacsan jireen waxaa kamid ahaa Xijaas (Jidda), Yaman (Cadan), Cumaan (Masqad), Ciraaq (Basra), Hindiya (Goa), Sensibaar (Sensibaar) iyo degmooyinka Afrikada Bari sida Mombasa iyo Laamo. Hor u kaca uu gaaray ganacsigii beelaha Majeerteen ayaa wuxuu sababay in xilligaas uu kamid noqdo xilliyada ay taariikhda boqortooyadaasi ugu baraa! ! re iyo beryasamaad wacnayd. Degmada Xaabo oo ahayd magaalo-madaxdii maamulka ayaa si xoogan u camirantay. Xilligaasi waa wakhtiga ay baxday maahmaahdii sawaaxiliga ahayd oo oranaysay (Laamo kamaa Xaabo) taas oo ganacsatada reer Laamo ay ku faanayeen in degmadooda ay lamid tahay degmada Xaabo. Qasiido diini ah oo geeridii boqorka dabadeed uu tiriyay Xaaji Cali Majeerteen ayaa inoo tilmaamaya xoolaha uu maamulkii boqor Maxamuud-kii IV-aad ka helay xiriirkii ganacsiga caalamiga ahaa. Xaajigu wuxuu yiri :
Aaway Xaawiyo Aadan xeryahay degaayeen
Xandulliyo maxaa laayey Xirsi Faaraxii hore
Maxamuud Xawaadane sow Xaabo lama dhigin
Aaway xoolihiisii xeryagaaladuu dhalay
Waxse lagama xaaleyn xor kafniino maahee.
Xiriirka ay la lahaayeen degaanka Xijaas, waxaa ganacsiga u weheliyay xiriir diini ah oo adag. Sida laga wariyay da´wayntii beelaha, boqortooyadu waxaa u dhaqan ahayd, sida ummadahii islaamka ahaa ee xilligaas noolaa, in ay sanad walba xilliga xajka ari badan u qaadaan dhulka barakaysan oo ay xujaydu isugu imanayaan. Ujeeddadu waxay ahayd in laga qayb qaato soo dhowaynta dadka soo xajinaya. Xiriirkaas adag ayaa wuxuu dhaliyay in goor hore ay degaanka boqortooyadu ku faafto aragtidii diniiga ahayd ee lagu bandhigayay hufnaanta kelinimada Eebe ee uu Shiikh Maxamad Cabdi-wahaab odayga ka ahaa. Waana arrintaas sababta gobolladaas ay xilliyadaas hore ugu yaraayeen aragtida diineed ee khuraafiga ah. Waxaa jira gabay uu Sayid Maxamad Cabdulle Xasan tiriyay ee uu ku caayayo Boqor Cismaan, tixihiisii waxaa kamid ahaa mid uu cuskinayo arintan, waxayna ahayd :
Awal-buu Wahaabi iyo ahaa weled najaaseede.
Maxamuud Xawaadane iyo Boqor Cismaan, waxaa u dhexeeyay saddex boqor oo labo kamid ah la dilay, sidaan bayna isugu xigeen :
Maxamuud-ka IV-aad 1796 - 1815
Cismaan-ka II-aad 1815 - 1842
Yuusuf-ka IV-aad 1842 - 1844
Maxamuud-ka V-aad 1844 - 1860
Cismaan-ka III-aad 1860 - 1927.
Sanadkii 1815-kii, geeridii boqor Maxamuud Xawaadane dabadeed, beelihii talo-wadaagta ahaa waxay ku heshiiyeen in ay caleemo saartaan Cismaan Maxamuud oo kamid ah wiilashii boqorka. Waxaa xusid mudan in Cismaan uusan ahayn curadkii odayga dhintay, doorashadiisuna ay salka ku haysay raacid dhaqan da´wayn oo ay beeluhu la wadaagaan qabaa´ilka Daaroodka ah. Taas oo ah in mudnaanta siiyaan wiilka ay ku curato gabadha u dhalatay beelaha Dir.
Xilligii boqor Cismaan-ka II-aad waxaa baahday xasilloonidii siyaasadeed gudaha degaamadii uu ka talinayay. Xasilloonidaas ayaa dad-waynihii beelaha waxay siisay fursad ay ku abuuraan mashaariic ay kula tacaalayaan hor u marinta noloshooda dhaqaale. Waxaa kamid ahaa kobcinta farsamada kalluumaysiga. Kalluunkii badnaa oo sanadahaas la jillaabtay ayaa wuxuu dhaliyay in degaanka uu ku hor maro aqoonta farsamada lagu qallajiyo kalluunka si loo kaydiyo. Dabadeed qayb kalluunkaas kamid ah waa ay dhoofin jireen, qayb kalena waxay ka iibin jireen bad-maaxyadii la socday doonyihii badnaa ee ku soo shiraacan jiray dekadaha dabiiciga ah oo ay degmooyinku leeyihiin.
Iyaga oo ka faa´iidaysanayay addoomadii laga soo iibsanayay ganacsatadii reer Cumaan, ayay dhulka biyaha leh, sida dooxada Dharoor, ka fuliyeen mashaariic beero. Inkasta oo xilligaas la beeray haruur badan, misana timirta ayaa waxay ahayd jaad cusub oo abuurkeeda aanan dhulka Soomaalida horay looga aqoon. Timirtii uga baxday abuurkii ay kala yimaadeen dalka Ciraaq, ayaa raadkeedii wuxuu si xoog badan uga muuqdaa degmooyinka xeebta ah oo xilligaas la deganaa sida Murcanyo, Geesalay, Xaabo, Baargaal iyo Caluula. Waxaa in la xuso mudan 34-ka tuulo oo hoos yimaada degmada Caluula, badankoodu in ay ku tallaalan yihiin dhir badan oo ka farcamay beerihii timirta ee xilligaas la abuuray. Oday degaamadaas ku nool oo la waraystay ayaa wuxuu yiri :
" Dhirta timirta ah ee degmooyinkaas ka baxa, miraha ka daata ee aanan la anfacsan, haddii la habeeyo waxay ku filaan lahaayeen Soomaaliya oo idil ".
Waxaa kale oo xilligaas ku beegan hal-abuur mashruuc biya-xireen ahaa oo uu fikraddeeda iyo naqshaddeeduba lahaa oday kamid ahaa odeyaashii beelaha Majeerteen, kaas oo la oran jiray Catoosh Cigaal Aadan. Mashruucan oo kamid ahaa mashaariicdii dhaqaale oo xilligaas ay Majeerteenku fuliyeen ayaa waxaa laga hir-geliyay gobolka Mudug, gaar ahaan ceelka Roox ee degmada Gaalkacayo kaga beegan dhanka waqooyi-galbeed. Mashruucu wuxuu xambaarsanaa fikrad lagu xakameynayo, dabadeedna looga faa´iidaysanayo biyaha badan ee ka soo dhaca dhulka la yiraahdo Oogo ee ku soo qubanaya togga Dhoodaalay, kuna libdha dhulka la yiraahdo Ciid. Sidaa darteed qorshaha Catoosh oo ahaa ujeeddo badan ayaa wuxuu isugu jiray mid lagu keydinayo biyaha si loona cabo, beerana loogu waraabsado. Dhan kale, waxaa naqshadda mashruucan kamid ahaa in la ! ! baneeyo ciidda u dhexeysa meesha ay biyaha toggu ku dhamaadaan iyo dhulka daaqsimaha ku wanaagsan ee ku yaal bariga gobolka. Inkasta oo howlihii mashruucu ay si wanaagsan u bilowdeen, misana waxaa hakiyay Catoosh qudhiisa. Taasina waxay ka dambeysay markii loo sheegay hadal uu yiri nin kamid ahaa howl-wadeenadii mashruuca. Sida da´waynta beesha laga wariyay, hadalka uu ninku yiri wuxuu ahaa :
" Ilaah iyo Catoosh baa nagu diriray, dhanka Catoosh baanu u badanay ".
Hadalkaas wuxuu ka dambeeyay xilli ay wakhtigii salaaddu gashay oo ay howl-wadeenadii damceen in ay tukadaan, markaas baa Catoosh ku yiri :
" Hadhow baanu tukanaynaaye, howsha wada ".
Catoosh markii la gaarsiiyay hadalkii ninku yiri, wuxuu guddoonshay in shaqada halkeedaas lagu joojiyo, isaga oo ka xumaaday in Eebe la garab dhigo. Mashruucaas oo hindiskiisa iyo fulintiisaba qiimo wayn ku fadhiyay ayaa sidaas ku hakaday. Buur u dhexaysay toga iyo ceelka Roox oo la jebiyay ayaa waxay tahay raad muuqda ee lagu xuso shaqadii adkayd ee mashruucaas.
Sanadkii 1842-kii, boqor Yuusuf Cismaan (Yuusuf-kii IV-aad), ayaa talada kula wareegay guddoon ay isku raaceen beelihii talo-wadaagta ku ahaa nadaamkan, taasina waxay ka dambaysay markii uu aabihiis dhintay. Maamulkii boqor Yuusuf ma raagin oo sanadkii 1844-kii ayaa meel u dhow degmada Geesalay lagu dilay isaga oo keligiis soo baxay. Sida la wariyo, dilkaasi maahayn mid siyaasadeed, balse waxaa la tilmaamaa in ay sababtu ahayd is-quursi labo beelood oo isir wadaag ah. Xilliga boqor Yuusuf la dilay, Maxamuud oo ahaa curadkiisii waa uu yaraa. Sidaa darteed ayaa beelihii waxay isku raaceen in inta Maxamuud uu ka qaan-gaarayo, adeerkiis oo ah Nuur Cismaan uu boqortinimada sii hayo. Muddo shan sano dhan dabadeed, Maxamuud Yuusuf ayaa gaaray xilligii uu ku hanan lahaa taajkii aabihiis. Munaasabaddii boqor Maxamuud Yuusuf (Maxamuud-kii V-aad) lagu caleema-saarayay ayaa waxaa ka gabyay nin boqorka adee! ! r u ahaa oo la oran jiray Cumar Maxamuud Yuusuf. Isaga oo tilmaamaya khalad siyaasadeed oo uu ku arkay maamulkii aabihiis, ayuu Cumar Maxamuud wuxuu uga digay in uu maamulkiisa ka ilaaliyo rag aanan tayo lahayn, kuwaas oo hunguri maahee aanan wax kale ula socon. Gabaygii Cumar Maxamuud waxaa kamid ahaa tixdian :
Maxamuud hadal igu laf ah luqunta ii jooga
Oo adiga kaa laalanoo aan la ladi waayay
Majeerteenku ways wada luroo waa is laariyaye
Libiqsiinadaaduu arkaa laab qabowsiga´e
Allow laaca kici buu lahaa laba lugoodluhuye
Ma goortaad laxaad yeelataa lumay islaameedku
Laqamada ka soo leexo iyo nimanka looyaane
Hadday talada kuu soo legdaan dhowr nug laba leexi
La´da jeer ay soo joogsadaan loolka ha u qaadin
Oo boqor gun baa lagu laraye hayska kala liijin.
.Casharadii hore
GOORTII DHULKAYAGII LA QEYBSADAY!
Casharkii XIII-aad
Kaddib markii ay wax badan ka ogaadeen waddooyinkii badda iyo degmooyinkii xeebaha ku yiil ee Soomaaliya, ayaa ganacsatadii iyo ragii sahanka ahaa ee reer Yurub waxay bilaabeen in ay u soo tallaabaan gudaha Soomaaliya Inland. Inkasta oo dalalkii la gumaystay ay inala qabeen falkan, misana dalkayaga waxay ku bilaabatay bilowgii qarnigii 19aad, gaar ahaan markii uu Ingiriisku Cadan degay sanadkii 1839-kii. Markaas oo noloshii reer miyigii Soomaaliyeed ay ku soo korodhay raadadka ay reebeen raggii hoggaaminayay arahyadii reer Yurub, kuwaas oo aanan degaanka ka helin marti-soorkii iyo soo dhowayntii laynagu yiqiin ee dhaqanka inoo ahaa. Sabatuna waa iyaga oo la dareensaday oo ujeeddadooda ayaa ahayd mid aanan hagaagsanayn.
Waxaa xusid mudan, wixii ka horeeyay sanadkii 1870-kii in dadka Soomaalida ahi ee ku nool geeska Afrika ay ahaayeen kuwo noloshoodu ay ka madax-bannaanayd fara-gelin shisheeye. Ganacsatada carbeed ee xilligaas degaanka iman jiray ma eeyan lahayn damac ka baxsan ganacsiga uga socday degaanka, sidaa darteed maahayn kuwo ay Soomaalidu u arkayeen in ay yihiin dad shisheeye ah. Inkasta oo qaar badan oo ganacsatadaas kamid ah ay degaanka ku lahaayeen sandaqado ganacsi iyo aqallo, misana waxay ahaayeen kuwo ogaal u lahaa halka uu asalkoodu yahay. Ganacsatadaasi waxay guryo ku lahaayeen degmooyin ay kamid yihiin Kilwa, Mombasa, Malindi, Baraawe iyo Xamar. (East Africa a Century of Change 1870-1970. W.E.F. Ward & L.W.White. p. 29).
Socotada reer Yurub ayaa waxay ahaayeen kuwo ka muuqaal duwanaa ganacsatada carbeed, Soomaaliduna ay u arkayeen in ay ahaayeen dad shisheeye ah. Socotadaasi oo ay ujeeddadoodu ahayd in ay u gogol xaaraan barnaamijka gumaysi oo ay dowladahoodu damacsanaayeen ayaa waxay la iman jireen su´aalo badan oo ay dadka waydiin jireen. Arrimaha ay xiisayn jireen waxaa kamid ahaa ilaha waaweyn ee biyaha laga cabo sida webiyada, harooyinka iyo ceelasha. Waxaa kale oo ay raadin jireen buuraha iyo degmooyinka ay dadku ku badan yihiin. Raggaas socotada ahaa oo badankoodu ay ahaayeen rag wax ka yiqiin aqoonta bulsho-baradka social science, ayaa waxay xiisayn jireen sida ay beeluhu isu xigaan, arimaha ay isku khilaafsan yihiin iyo waxa ay ka midaysan yihiin, taariikhaha colaadeed ee beelaha ka dhexeeya iwl. Raggaasi waxaa u caado ahayd in ay siteen alaabo badan oo ay ka ganacsanayeen, qayb kamid ahna waxay hadiyado u siin jireen duqayda beelaha ay dhulkooda d! ! hex-marayaan si ay nabadgelyo uga helaan. Raggaasi oo ku dadaali jiray in eeyan marna u muuqan rag colaad ama xumaan u socda ayaa sida badan ku guulaysan jiray ujeeddada socdaalladooda.
Haddaanu wax ka xusno ragga safka hore kaga jiray barnaamijyadii sahameed ee gun-dhigga u ahayd is-beddelka noloshii soo-jireenka ahayd ee dalkayaga, waxay ahaayeen raggan hoos ku xusan :
1. Rouche Araico Wuxuu u dhashay dalka Faransa, dowladdiisii ayaa u dirtay in uu sahmiyo degaanka Boqortooyada Shawa. Ninkaas oo arahdiisaas ay ku beegnayd sanadkii 1839kii, ayaa maagalada Qaahira ka soo amba-baxay 22-kii bishii febraayo, isla sanadkaas. Tajuura ayuu ka soo degay dabadeed wuxuu sii dhex-maray dhulka ay Cafarta iyo Soomaalidu degaan. Rouche Araico oo muddo labo toddobaad ku sugnaa degaanka Jabuuti ayaa si tafaf-tiran uga war-bixiyay noloshii iyo cimiladii degaanka. (Barkhat. 1972. 185.).
2. Lieutenant W. C. Baker : Sarkaal ka tirsanaa ciidamadii Ingiriiska ee fadhigoodu ahaa Hindiya. Wuxuu kamid ahaa raggii loo xushay in ay hoggaamiyaan arahyadii ugu horayay ee qarnigaas ay dowladda Ingiriisku ku baranaysay dhulka boqortooyada Shawa iyo waddooyinka loo sii maro. Lieut. Baker dhowr jeer ayuu degaankaas ku noqday. Sarkaalkan ayaa sanadkii 1840-kii wuxuu horseede ka ahaa arah lagu marayay dhulka Soomaaliyeed ee xeebta ah ee ku dhereran bad-yarada Cadan.
3. Lieutenant W. Christopher : Sarkaal kale oo Ingiriis. Wuxuu isna ka tirsanaa ciidamadii badda ee fadhigoodu ahaa Hindiya. Sanadkii 1843-kii ayuu isaguna hoggaamiyay arah ku socatay dhulka Soomaaliyeed ee xeebta ah ee ku sii jeeda bad-waynta Hindiya.
4. Lieutenant C. J. Cruttenden : Wuxuu ahaa sarkaalkii siyaasadda ee ciidamada Ingiriiska u fadhiyay Cadan. Ninkan oo ku socdaalay dhulka engegan ee ku sii jeeda bad-yarada Cadan, ayaa arahdiisii waxay la soo laabatay macluumaad qiimo ku fadhiya oo raggii ka horeeyay eeyan helin.
5. Charles Guillian : Sahmiye Faransiis ah, sanadkii 1848-kii ayuu gudaha Soomaaliya soo galay. Ninkaas oo qoraalo qiimo leh sameeyay, dadkayagii uu la kulmay oo uu sida wanaagsan uga war-bixiyay waxaa kamid ahaa noloshii boqortooyadii Gelledi.
6. Lieutenant Richard F. Bortun : Sahmiye Ingiriis ah, waa ninkii ugu horeeyay oo reer Yurub ah ee ku guulaystay in uu guda-galo magaalada taariikhiga ah ee Harar, isaga oo sii dhex-maraya dhulka ay Soomaalidu degaan, isla markaasna xaruntiisii ku soo laabta isaga oo nabad qaba. Magaaladaasi looma ogolaan jirin qof aanan muslim ahayn in uu gudaheeda galo.
7. John H. Speke : Wuxuu gacan yare u ahaa R. F. Burton oo uu la shaqaynayay. Ninkani goor dambe ayuu wuxuu noqday sahmiyaha ugu horeeya ee reer Yurub ee gaara halka ay ka soo bilowdaan biyaha webiga Niil. Sanadkii 1860-kii ayuu wuxuu ku soo degay dhul xeeb ah ee u dhow degmada Laas-qoray, isaga oo ujeeddadiisu ay ahayd in uu sahan ku gaaro dhulka uu maro togga Nugaal. Inkasta oo uu ahaa sahmiye reer Yurub kii ugu horeeyay ee gaara dhulka ayda ah oo ay degaan beelaha Dhulbahante iyo Warsangeli, misana wuxuusan ku gulaysan ujeeddadii arahdiisa. Sabatuna waxay ahayd isaga oo dib u soo laabtay. Taasina waxay ka dambaysay markii uu ka baqay in la dilo . (S. Touvalli. Somali Nationalism. 1963. p. 31).
Sahamadii badnaa ee qarniga nuskiisii hore ay hoggaamiye-araheedyada reer Yurub ku bixiyeen geeska Afrika, labada nin ee guusha wayn ka soo hoyay waxay ahaayeen Rouche Araico oo si tafaf-tiran uga soo waramay boqortooyada Shawa iyo Richard Burton oo isna ka soo war-bixiyay degmada Harar. Haddaanu qoraaladoodii wax ka xusno, R. Araico wuxuu gaaray magaalo-madaxdii boqortooyadii Xabashida Andodo. Inkasta oo maamulkaas uu hoos imanayay boqorkii Tigrayga, misana Rouche Araico wuxuu la kulmay Sahle Selaesse oo Xabashida u oday ahaa. Waxaa xusid mudan in boqor Sahle uu ahaa Menelik aabihiis.
Sida uu R. Araico xusay wuxuu u yimid boqorka isaga oo sariir ku fadhiya, hareerihiisana ay taagan yihiin 300 oo nin kuwaas oo gacanta ku haya shumac ifaya. Raggaasi waxay taagnaanayeen 12 saacadood oo xiriir ah. Inkasta oo R. Araico uu ahaa nin takhtar ah, misana su´aashii ugu horaysay ee uu boqorka ka dhegaystay waxay ahayd farsamada lagu sameeyo qoryaha iyo sida loo riiqo baaruuda. Markaas buu R. Araico wuxuu boqorkii u hadiyeeyay dhowr qori iyo aalad lagu riiqo baaruuda. Boqorkii aad buu ugu farxay hadiyadda qiimaha leh ee uu helay. Halkaas buu ninkii martida ahaa ku guddoomiyay biladda libaaxyada. Markii uu R. Araico ka soo amaba-baxayay Shawa, wuxuu horay u soo qaaday dhambaal iyo hadiyado uu boqor Sahle Selaesse u dirayay boqorkii Faransa. Qoraalkii dhambaalkaas waxaa kamid ahaa :
" Ka : Nagashi, boqorka hagaagsan ee Shawa.
Ku : Luise Philip, boqorka Faransa.
Waxaan idiin soo dirayaa dhambaalkaygan, kaddib markii uu Rouche iiga waramay waynankiina ayaa qalbigaygii u iishay xagiina. Waxaan dalbayaa saaxiibtinimadiina. Sida caadadu tahay, hadiyaduhu waa waddada ugu horeysa ee xiriirisa saaxiibada kala fog. Sidaa darteed baa waxaan idiin soo dirayaa alaabo kamid ah waxyaabaha dhulkayaga laga helo. Taas oo ah gaashaan, seef, kaatun qalin ah, lebis dagaal, harag Shabeel madow, labo kitaab oo midka hore magaciisa la yiraahdo Sankisaar midka kalena Furashadii Nagashi. Ma malaynayo in alaabatan ay laaqi u tahay waynankiina, laakiin waa raad-taariikheed oo qofkii doonaya uu daawan karo.
Ma awoodo in aan idin dhaafsado hilowga ka dhasha is-araga iyo wada-hadalka. Sidaa darteed baa waxaan ku gaabsanayaa in aan idiin soo gudbiyo hilow qoraal ah. Waayo khadda iyo qalinka waxdhaafsiisan oo aad iiga dhex muuqataan baan jirin. Carrabka Rouche mid aan ahayn oo aan idinkula hadli karo ma jiro. Ninkaas oo dhab ahaantii aan ka codsaday in uu idiin sheego aragtiyaalka aan qabo. Waxaan rajaynayaa in aad u oggolaataan in uu xaggayaga dib ugu soo laabto. Wixii aad u baahan tihiin oo dhulkayaga laga helo u soo sheega, markaas waxaan u degdegi doonaa wixii maslaxaddiina ah. Rouche-na isaga oo nabad qaba ayuu idinku soo noqon doonaa.
Barakada Rabiga aabaha ah iyo wiilka daacadda ah ayuu wada-jirkayagu ku ahaanayaa.
Xoghaynta Nagashi-ga hagaagsan. Sahle ". (Unknown Africa by ...........).
Sidaas ayay ku bilaaatay xiriirkii uu Sahle la yeeshay Faransiiska. Xiriirkaas oo qarniga dabayaaqadiisa uu dhaxlayo Menelik, wuxuu ahaa mid eeyan Soomaalidu mahadin.
R. F. Burton ayaa isaguna ahaa nin kale oo si wanaagsan uga guul keenay ujeeddadii arahdiisa. Ninkan oo magaalada Cadan ka soo amba-baxay 29.10.1854, ayaa wuxuu Harar soo gaaray 3.1.1855. Magaalada Harar waxaa uu joogay 10 cisho oo qura. Isaga oo nabad qaba ayuu ku soo noqday magaalada Cadan markay taariikhdu ahayd 9.2.1855. Burton wuxuu ogaa in aanan sahmiye Yurub ka socda oo Harar tegay kuna badbaaday uusan hortiis jirin. Ragga u dhintay booqashada Harar waxaa kamid ah Major Gordon Laing oo magaalada booqday sanadkii 1826kii, dabadeedna lagu dilay. Waxyaabaha u suurogeliyay arahdiisa ayaa waxaa ahaa isaga oo sheegtay in uu islaam yahay. Ninkaasi oo aqoon u lahaa diinta islaamka ayaa magaciisii beddelay oo la baxay Cabdalla. Burton waxaa kale oo uu si wanaagsan u yiqiin afka iyo suugaanta carabiga. Waxaa intaa u weheliyay isaga oo booqday labada degmo ee xurmadd! ! a leh Maka iyo Madiina. Intuusan Harar u socdaalin muddo saddex bilood ah ayuu ku noolaa degmada Saylac isaga oo Soomaalidu ay u arkayeen nin Shiikh ah. Markuu Harar aadayay wuxuu huwanaa kalsoonida culimadii Soomaaliyeed ee fadhiday Saylac iyo duqaydii degmadaas, kuwaas oo nooloshiisa hayay muddadii uu martida u ahaa. Safarkiisu wuxuu ku beegi jiray lixda bisha safar oo islaamku jecel yahay in ay bilaabaan safarka. Arahdii R. F. Burton waxaa ka dambeeyay hay´adda la yiraahdo The Royal Geographical Society, ujeeddaduna waxay ahayd in la furo dhabo ganacsi oo loo maro Harar iyo in laysku balaariyo dhulka xeebta ka fog ee gudaha ah, si dabadeed degaanka loogu martiyo Ingiriiska. Waxaa xusid mudan in Harar ay markaas ahayd jasiirad ka hartay ilbaxnimo da´wayn. (Omar Abdi Bare Ph.D. Holder for Pre - Colonial Somali History).
R. F. Burton wuxuu magaalada ku tilmaamay qalcad hor-taagan in maamulka Xaashidu uu ku baaho degaanka. Qoraalkii uu ka sameeyay waxaa kamid ah sidatan :
" Harar weli lama booqan, magaalo la jaad ah dunida maanta waa ay ku yar tahay. Iridaheeda waawayn weli looma furin arahyada ka imanaya Yurub. Waa magaalo da´ wayn, ilbaxnimona ay ka muuqato. Waxaa ku nool hal dad oo aanan la wehelin. Dadka sida joogtada ah u degan waa dadka degaankoodu yahay geeska Afrika. Magaaladaas oo uu derbi ku weegaaran yahay, waxaa dhexdeeda fadhiya wadaaddo laga barto diinta Islaamka. Aqallada magaaladu waa dhagax, waxay leeyihiin maamul madax-bannaan oo uu ka taliyo nin amiir ah. Dadkeedu waa kuwo aanan horay loo arag, waxay ku hadlaan af aanan la garanayn, waxay leeyihiin cumlad u gaar ah. Waa xarunta qaxwaha coffee, taliska ganacsiga addoomada, meesha ay ka bilaabatay tallaalka dhirta qaadka. Waxay leedahay wershad wayn ee hagaajisa cudbiga dharka laga sameeyo. Dhab-ahaana waa ay mutaysatay in ay la colowdo arahyada ka imanaya Yurub ". (S. Touvalli. Somali Nationalism. 1963. p. 31).
Waxaa xusid mudan waraaqdan uu Burton qoray in ay tahay mid Soomaalida uga khatarsan waraaqda ay inbadan ka calaacaleen ee uu Menelik u qoray dowladihii reer Yurub sanadkii 1896-kii. Waraaqda Burton waxay kalliftay sida aanu casharada soo socda ku arki doono in Harar ay noqoto barta ay tilmaansadeen oo ay ku tartamayeen xoogagga gumaysiga isu soo bahaystay ee Xaashida iyo Yurubta. Magaaladaas oo dareenka diiniga ah ka sokow, muslimiinta ku nool bariga Afrika ula maqaam joogta halka ay Qudus ka joogto dadka Carabta ah.
Dhowr bilood kaddib, R.F. Burton ayaa markale isku deyay in uu arah ku soo hoggaamiyo degmada Harar. Wuxuu Cadan ka soo dhoofay 7/ 4- 1855-kii, isaga oo ay weheshaan 42 nin. Gaadiid ahaan wuxuu u kaxaystay 26 Rati oo u rarnaa. Laakiin markan duqaydii beesha Habar-Awala ayaa uga digay in uu socdaal ku aado Harar, waxayna ku yiraahdeen : " Dib u laabta !, haddii kale dagaal ayaad nagaala kulmaysaan ". Burton, ayaa socdaal isu xirxiray kaddib markii uu dhayalsaday hadalkii duqayda. Bishii abriil, habeenkii u dhexeeyaya maalmihii 18-aad iyo 19-aad ayaa dhalinyaro u dhashay beesha Habar-Awal waxay ku soo duuleen xaruntii uu ku lahaa magaalada Berbera. Waxaa halkaas ku dhintay Lieutenant Stroyan, waxaana ku dhaawacmay Burton iyo gacanyarihiisii Speke, kuwaas oo ku guulaystay in ay baxsadaan. Dabadeed dib a! ! yay Cadan ugu laabteen.
Saadiq Enow
GOORTII DHULKAYAGII LA QEYBSADAY!
Casharkii XIV-aad
Bilowgii qaybtii labaad ee qarniga, isbeddel xoog wayn oo kamid ah isbeddellada deegaan-siyaasadeed geopolitic ayaa ku yimid degaankayagii kadib markii la furay biya-mareenka Suweys Suez Canal sanadkii 1869-kii. Markaas oo badda Cas ay noqotay waddada ugu milgaha clus ee isku xidha qaaradaha dunida, halkaas oo ay maraan maraakiibta ganacsiga iyo kuwa kale ee u kala gooshaya Yurub, koonfur Aasiya, bariga fog, bariga Afrika, qaaradda Awstraaliya iyo galbeedka Ameerika. Biya-mareenkan ayaa wuxuu sababay is-beddel wayn oo ku yimid noloshii dadkii Soomaaliyeed. Taasina waxay ka dambaysay ummadihii badnaa oo ku soo qulqulay biya-mareenka ayaa dalkayagii wuxuu u noqday marin muhiim ah oo ay kuna nastaan, sahayna ka qaataan.
Haddaanu milicsano sheekada biya-mareenkan, waxaanu heleynaa in fikradda iyo qorshaha lagu qoday uu lahaa nin Faransiis ah oo la yiraahdo Ferdinand de Lesseps. Biya-mareenkaas oo ku dhaca waqooyi-bari ee dalka Masar ayaa wuxuu xuduud u yahay lama-degaanka Siinay iyo dhulka Masar intiisa kale. Wuxuu u dhexeeyaa magaalada Buur-Saciid ee xigta afka waqooyi ee iya-mareenka, kuna taal xeebta badda Dhexe iyo magaalada Suweys (Buur -Towfiiq) oo iyadu xigta afka koonfureed, waxayna ku taal xeebta badda Cas. Biya-mareenkaasi oo dhererkiisu yahay 171 km. 105 miles, ayaa qodistiisu waxay qaadatay 10 sanadood (1859 -1869). Howshaas qallafsan, ujeeddada laga lahaa ayaa waxay ahayd in la helo waddo ka dhow tii hore ee uu ganacsigu mari jiray marka loo kala socdaalayo qaaradaha Yurub iyo Aasiya. Sida uu biyo-mareenkani u sahlay dhaqdhaqaaqii ganacsigii caalamiga ahaa waxaanu ka garanaynaa! ! masaafada uu isu soo dhoweeyay socdaalka labada magaalo ee London (Ingiriis) iyo Colombo (Siri Laanka). Furitaankii biya-mareenka dabadeed socdaalka labada magaalo wuxuu noqoday 7.000 oo km. taas oo hortii ahayd 18.000 km. Sidaas bay ku muuqataa in waddadii uu ganacsigu marijiray ee ka soo leexanaysay raaska lagu magacaabo cape of good hope, ay is-dhintay masaafo dhan 39 %. (Swedish National Encyclopedia. 1993. Vol. 14 p. 400).
Qiimaha wayn ee biya-mareenku uu ku soo kordhiyay dhaqdhaqaaqii ganacsiga caalamiga ah ayaa degaankii geeska Afrika waxay ka dhigtay degaan ay umaduhu si gaar ah u milicsadaan. Dhulka ay Soomaalidu degaan waxaa u kordhay xiisayn ay xoogaggii jiray ku damcaan in ay cagta la helaan meel gobolladiisa kamid ah. Waxaa xusid mudan qodidda biya-mareenkani oo ay ku halaagsameen dad gaaraya 125.000, oo kamid ahaa dadkii ka shaqaynayay ee dhamaa 1.5 melyan oo nin, ayaa halaag midkaas ka wayn u gaystay dadyowgii ku noolaa bariga Afrika, gaar ahaan Soomaaliya. Sanadihii ugu horeeyay ee biya-mareenka la furay ayaa biyihiisa waxaa soo raacay xoogaggii gumaysiga ahaa, kuwaas oo ku duulaan ahaa dalka, dadka, diinta iyo dhaqanka Soomaalida. Halkaasna waxaa ku dhaxal wareegay xiriirkii ganacsi ee xorta ahaa oo ay Soomaalidu la lahaayeen dalalka bariga dhexe iyo bariga fog. Isla markaasna waxaa doorsoomay cimiladii marin-adeeg oo ay dekadahayagu lahaayeen.
Biya-mareenku wuxuu xowli geshey arahyadii ay dowladaha damaca lahaa u soo dirayeen gudaha Soomaaliya. Waxaa xilligaas xusan ganacsato iyo hoggaamiye-araheed badan oo lagu dilay Soomaaliya, kuwaas oo dhalashadoodu ay isugu jidhay Ingiriis, Faransiis, Talyaani iyo Giriig. Arintaasi waxay Soomaaliya ka yeeshay in lagu magacaabo meesha dunida ugu khatarsan. Inkasta oo dabayaaqadii qarniga, guud ahaan la xiisaynayay degaamada gudaha ah ee galbeedka Soomaaliya, misana waxaa muuqatay sida gaarka ah oo ay arahyadu baadi-goobka ugu jireen halka ay ka soo bilowdaan biyaha labada webi ee koonfurta Soomaaliya mara Juba iyo Shabeelle. Sanadihii 1880-aadkii, hoggaamiye-araheedyada lagu dilay galbeedka Soomaaliya waxaa kamid ahaa Count Porro oo u dhashay Talyaani. Ninkan oo la dilay bishii abriil 1885-kii, wuxuu dhintay isaga oo aanan ka guul gaarin ujeeddaduu u socday. Waxaa ka nasiib wacnaa hoggaamiye-araheedkii Ingiriiska ahaa ee la oran jiray F. I. James, kaas oo isla sanadkaas ku guulaystay in uu soo sahmiyo halka ay ka bilowdaan biyaha webiga Shabeelle. Ninkan oo sii dhex maray dhulka howdka ah ee Ogaadeenya ayaa nabad ku soo gaaray halkii uu markii hore ka soo kicitimay oo ahayd magaalada Berbera. (S. Touvalli. Somali Nationalism. 1963. p. 32).
Waxaa kale oo jiray nin dhalashadiisu ahayd Jarmal oo isna isku deyay in uu sahan ku gaaro dhulka buuralayda ah oo ay ka soo rogmadaan biyaha webiga Juba. Ninkan oo magaciisa la yiraahdo Karpf, ayaa sanadkii 1885-kii wuxuu socdaalkiisii ka soo bilaabay degmada Kismaayo. Wuxuu isku deyay in uu ku socdaalo biyaha webiga dushooda. Nasiib-darro ayaa heshay oo markii uu marayay magaalada Baardheere ayaa la dilay.
Xilligaas waxaa si xooggan isu beddelay aragtidii reer Yurub ay ka qabeen, guud ahaan, qaaradda Afrika. Halkii markii hore loo arkay qaarad madow oo khatar miiran ah, waxay noqotay meel xiiso leh oo si aad ah looga helo. Inkasta oo ay lahayd khatarteeda, misana waxaa suurogal ahayd, socdaallada lagu aado in laga helo faa´iido badan. Sanadkii 1870-kii, waxaa la helay dhulka dheemanka laga faagto ee Kimberly, sanadkii 1886-kii waxaa la helay dhulka dahabka laga faagto ee Rand. Inkasta oo gobollada macdantaas laga helay ay ku yiileen koonfur Afrika, misana arimahan ayaa kamid ahaa in ganacsatadii Ingiriiska iyo Faransiiska ay u soo tartamaan degaamada ku yaal qaaradda dacalladeeda.
Biya-mareenku, waxaa kale oo uu degaanka ku soo kordhiyay hardan xoog leh, is bara-bixis iyo siyaasado ku dhisan khiyaano, taas oo dhex-tiil xoogaggii gumaysiga ahaa iyo maamulladii degaanka ka jiray, gaar ahaan Sensibaar iyo Masar. Ingiriiska oo qarniga bilowgiisii degaanka ka muujiyay siyaasad qun-yar socod ah oo taxadarku uu caynaanka u hayay ayaa waxay u jeeddadiisu ahayd kaadsasho uu suganayay in uu si wanaagsan u barto dhulka iyo dadkiisa. Furitaankii biya-mareenka dabadeed, wuxuu soo dedejiyay siyaasaddii gumaysiga lagu yiqiin ee ahayd qaybi dabadeed isku dir si xoogoodu u wiiqmo oo aad u xukunto. Kaddib markii uu ku guulaystay in uu ka fogeeyo maamulkii Turkida ayuu wuxuu colaad dhex-dhigay labadii maamul ee ka jiray Masar iyo Sensibaar.
Hoggaamiyihii Masar Ismaaciil Al-Khadawi oo kamid ahaa ragga ugu maamul adkaa ee soo mara dalka Masar, ayaa wuxuu talinayay muddadii u dhexaysay 1863-1879. Wuxuu heshiis adag la lahaa dowladihii gumaysiga, gaar ahaan Ingiriiska. Wuxuu maamulkiisii u dooray siyaasaddii awoowihiis Maxamad Cali Baasha oo ahayd in la kala teedo Masar iyo maamulkii boqortooyada Cismaaniyiinta. Falalkii siyaasadeed oo Ismaaciil Al-Khadawi uu ugu dhowaanayay dowladihii reer Yurub, gaar ahaan Ingiriiska, waxaa kamid ahaa xayiraad uu ku soo rogay sayladihii ganacsiga addoomada ee dalka Suudaan gudihiisa, isaga oo ciidamo u diray dalal ku yaal bariga Afrika (Suudaan, Eriteriya iyo Soomaaliya), iyo isaga oo kamid ahaa ragga mala-awaalay biya-mareenka Suways. Siyaasaddiisii dhaqaale oo liidatay darteed ayaa dowladdiisii waxaa lagu yeeshay lacago badan oo dayn ahaa. Taasi waxay dhalisay in Ingiriiska iyo Faransiiska oo ahaa! ! dowladaha daynka laga qabay ay fara-gelin ku sameeyaan maamulkii dowladeed ee uu Al-Khadawi odayga ka ahaa.
Waxaa jiray heshiis Turkida iyo Masaaridu ay kala saxiixdeen sanadkii 1865-kii, kaas oo sheegayay in Turkidu ay Masar uga hareen maamulka labo degmo ee ku yaal badda Cas. Kuwaas oo ah Masawac iyo Sawaakiin. Markii ay bilaabatay in maraakiibtii socdaalada fog u gooshayay ay ku soo qulqulaan biyo-mareenka Suways, ayaa Masaaridii waxay bilaabeen in ay sheegtaan dhamaan degmooyinka ku yaal xeebaha badda Cas, laga bilaabo degmada Suways ills degmada raaska Gardafoy ee ku taal bariga Soomaaliya. (S. Touvalli. Somali Nationalism. 1963. p. 34).
Sanadkii 1870-kii, Ismaaciil Al-Khadawi ciidamo ayuu u diray koonfurta webiga Niil, kuwaas oo uu hoggaaminayay sarkaal calooshiisa u shaqayste ah, dhalashadiisuna ay ahayd Ingiriis. Ninkaas oo magaciisa la yiraahdo Samuel Baker, wuxuu ahaa ninkii ugu horeeyay oo reer Yurub ah ee gaaray harada la yiraahdo Lake Albert. Kaddib markii uu ku guulaystay in uu qabsado degaanka Juba ee koonfurta Suudaan, ayuu degaankaas masuul uga noqday dowladda Masar tan iyo sanadkii 1873-kii. Samuel Baker iyo ciidamadiisii waa ay ku dhiciwaayeen in ay ku sikadaan dhulka howdka ah ee gobolka Juba ka xiga bari iyo koonfur, cabsi ay ka qabaan in taakulaynta ka go´do awgeed. Markii uu Qaahira ku soo laabtay warbixintii uu dhiibay ayaa Al-Khadawi waxay ku dhalisay in uu dhanka Soomaaliya kaga yimaado ilaha biyaha Niil, sidaasna uu ku dhul-fidsado.! !
Sanadkii 1875-kii, ciidamo Masaari ah oo xooggan ayaa waxaa loo soo diray waqooyiga Soomaaliya. Go´aankan waxaa dowladda Masar la qabay Ingiriiska oo ujeeddadiisu ahayd in uu Turkida ka fogeeyo degaanka, gaar ahaan geeska Afrika oo ay soo if-baxday qiimaha istraateejiga ah oo ay leedahay. Waxaa kale oo uu doonayay in ciidamada Masar uu ku sahansado degaanka. Ingiriiska ma uusan doonayn in marka hore uu ciidamadiisa u diro geeska Afrika, oo wuxuu ka baqayay gadood kaga yimaada dadyowga muslimka ah ee degaanka ku nool, sidaba dhici doonta bilowga qarniga 20-aad. Sidaa darteed ayuu adeegsaday siyaasadda la muuqaalka ah boojada labada dhagax laysku saaro. Taas oo u hirgashay markii uu Masaarida hormariyay si uu Turkida uga banaysto degaanka.
Bilowgii sebtember 1875-kii ayaa ciidamada Masar ay kasoo baxeen dalkooda iyaga oo uu hoggaaminayay nin la yiraahdo Maxamad Ra´uuf Baasha, kaas oo la soo faray in uu xoog ku qabto degmooyinka Harar iyo Saylac. Ciidamadaas oo hub casri ah sitay ayaa waxay ka soo degeen dekadda Saylac markay taariikhdu ahayd 22/ 9- 1875-kii, waxay markiiba u dhaqaaqeen dhanka degmada Harar. Inkasta oo ay jireen dagaallo ay Soomaalidu abaabuleen oo ay ku diidanaayeen ciidamadan Harar u socda, misana waa laga awood roonaaday. Sabatuna waxay ahayd hubka wanaagsan oo ciidanka Masaaridu ay ku qalabaysnaayeen. Amiir Maxamad bin Cali bin Cadishukuur oo ahaa odaygii ka talinayay Harar, markuu arkay in Masaaridu ay ka go´an tahay in ay Harar qabsadaan ayuu wuxuu guddoonsaday in uu si nabadgelyo leh ugu wareejiyo talada, isaga oo ka cararayay in dad muslimiin ah ay colaadi u dhex-marto xukun laysku qabsaday darteed oo uu isagu dhinac yahay. Inkasta ! ! oo amiirku uu ogaa ragga uu isu dhiibayo waxa ka suurooba, misana wuxuu ku adkaystay inuusan diririn ee isagu dusha u dhigto dhibaatadii gaari lahayd dadka iyo degaanka.
7/ 10- 1875-kii ayaa calankii dowladda Masar la suray qalcaddii amiirku deganaa ee Harar ku tiil. Dabadeed amiirkii ayaa waraaq diray, taas oo uu isaga sasabayo dowladdii Masar. Waraaqdaas oo illaa hadda ilaashan ayaa waxay u qoran tahay sidatan :
" Waxaan leeyahay, aniga oo ah amiirkii degmada Hara Maxamad bin Cali, oggolaanshaha Eebe iyo adeegihiisa, dabadeed, oggolaanshaha ninkan wayn oo Islaamka iyo muslimiintuba amaaneen ee u gargaaray shareecada uu la yimid kii ugu khayrka badnaa adeegayaasha Eebe, Maxamad Ra´uuf Baasha, ciidankiisu ha guulaystee, darajadiisuna Eebe kor haka yeelee, ididiiladiisuna ha u dhabowdee, kaas oo ka hoos shaqeeya deeqsiga wayn, masuulka sharafta leh ee u saaxiibka ah furashada joogtada ah ee meel walba iyo cirif kastaba gaadhay, kaas oo huwan wakhti ayaamuhu qurxiyeen, odaygayaga Ismaaciil Al-Khadawi ee ka farcamay odaygayaga Ibraahim kaas oo xidigihii uu fuulayay ay weli dadka wax daalacda u muuqdaan, ciidamadiisii xooga waynaana ay sidii u duman yihiin. Aniga oo madax-bannaan, xasuus iyo caafimaad qaba, ahna muslim wax kala garanaya, oggolaanshahayga, kii qoyskayga ayaan boq! ! ortooyadayda ugu wareejiyay reer Al-Khadawi. Waxaan Eebe uga rajaynayaa in uu sharaftooda mid raagta ka dhigo. Waxaan doonayaa in aan ku hoos noolaado maamulka dowladda Al-Khadawi ayna ii nabad geliyaan naftayda, caruurtayda iyo hantidayda. Waxaan rajaynayaa deeqda ay leeyihiin reer Al-Khadawi darteed in ay saaxiibtinimo wanaagsan iigu abaal-gudaan. Inta aan ahay nin run ku hadlaya, arinka aniyo carurtayda waa caynkaas.
Eebe dalabkayga ha i waafajiyo.
Waxaa saxiixay Amiir Maxamad bin Cali bin Cabdishukuur ". (Barkhat : 1974. 190-191).
Wanaagaas uu sameeyay amiirkii Harar kuma uusan helin wanaag loogu abaal-guday. Maxamad Ra´uuf Baasha ayaa ceego ku dilay. Waxaa kale oo la dilay 25 nin oo kamid ahaa labeentii degmada, kuwaas oo isugu jiray duqay iyo culimadii diinta. Sababta dadkaa loo laayay waxay ahayd iyaga oo laga baqayay in ay dad-waynaha kiciyaan. (Ibid : p. 191).
Kaddib markii ay ciidamadii Masar ku xasileen degaankii, ayaa maamulkii Al-Khadawi wuxuu heshiis la dhigatay dowladdii Ingiriiska, iyaga oo uu u saxiixay labo degmo oo ay Soomaalidu leeyihiin. Degmooyinkaasi oo ah Bullaxaar iyo Berbera, ayaa Masaaridu waxay saxiixeen in loo daayo Ingiriiska si uu uga ganacsado, cashuurtana uga qaato. Heshiiskaas oo dhacay 8/ 11- 1877-kii, ayaa wuxuu Ingiriiska u oggolaaday in uu degmooyinka keeno rag Ingiriis ah oo masuul ka noqoda. Waxaa kale oo heshiisku dhigayay, wixii ka baxsan labadaas degmo in ay hoos imanayaan maamulka reer Al-Khadawi. Dhulkaasina waa Jabuuti, waqooyiga Soomaaliya intiisa badan iyo Harar.
Isla sanadkaas, ciidan kale oo Masaari ah ayaa u gudbay xeebaha koonfureed ee Soomaaliya. Ciidamadaas oo ka soo tallaabay biyaha badda Cas ayaa waxay soo abbaareen halka webiga Juba uu biyaha kaga shubo bad-waynta Hindiya. Waxay xarumo ka samaysteen degmooyinka Baraawe iyo Kismaayo.
Dhaqdhaqaaqii ay ciidamada Masaarida ka bilaabeen koonfurta Soomaaliya wuxuu dareen geliyay boqortooyadii Sensibaar. Waxaa xusid mudan, Barqash bin Siciid in uu xilligaas ahaa boqor. Wuxuu talada la wareegay sanadkii 1870-kii, markaas oo uu geeryooday suldaan Maajid bin Khaaklid bin Siciid oo ahaa suldaankii Sensibaar. Ingiriiska ayaa Barqash ka keenay magaalada Bombay (Hindiya) oo uu musaafuris u jiray. Barqash oo ahaa suldaanka adeerkiis ahaa ayaa halkii lagu boqray. Inkasta oo suldaan cusub la magacaabay misana xilligaas jasiiradda waxaa si buuxda uga talinayay Ingiriiska. (East Africa a Century of Change 1870-1970. W.E.F. Ward & L.W.White. p. 31).
Ingiriisku wuxuu la wareegay noloshii suldaan Barqash, wuxuu u diiday in uu wax xiriir ah la yeesho dalka dibaddiisa. Xataa shakhsiyaadkii caaqillada ahaa iyo kuwii culimada ahaa ee reer Sensibaar waa uu ka fogeeyay suldaankii. Suldaanka iyo la taliyayaashiisii Ingiriiska ahaa ayaa waxay dhiseen ciidamo tiradoodu ay dhanyihiin 10.000 oo nin. Waxay isugu jireen Ingiriis iyo reer Cumaan. Ciidamadaas ayaa jasiiradda u ciidan ahaa, waxaana dusha ka xukumay sarkaal Ingiriis ah oo la yiraahdo Lowed William Matheus. Ingiriisku wuxuu kula taliyay Barqash in uu howl geliyo saraakiil isugu jira rayid iyo ciidan si ay u buuxiyaan baahida maamulka boqortooyada ee xagga ciidamada cashurta ururiya iyo kuwa nabad sugidda. Boqorku waxaa kale oo uu oggolaaday mashruuc uu soo jeediyay nin Ingiriis ah oo la yiraahdo William Bekinz. Mashruucaasi wuxuu ku saabs! ! anaa abuuro shirkad saamilay ah oo uu boqorku oday ka yahay, kaas oo dadka Ingiriiska ah siinayay xuquuq ay ku degaan ugana shaqaystaan degmooyinka geeska Afrika, gaar ahaan dhulka uu ka taliyo oqorka. Qodobadii mashruuca waxaa kamid ahaa :
1. In suldaanka uu ku baaqo abuur shirkad ka shaqaysa guud ahaan hantida boqortooyadu leedahay, taas oo ay ku urursan yihiin guddoomiyaha iyo qaadiga ka talinaya degmo walba. Magacaabiddooduna waxaa xaq u leh boqorka.
2. Shirkadda waxaa u bannaan in ay heshiisyo la dhigato duqayda beelaha iyo dowladaha la deriska ah. Waxaa kale oo u bannaan in ay cashuur ururiso si ay u buuxiso baahida dhaqaale ee la xiriira maamulka iyo ciidamada nabad-sugidda.
3. Shirkaddu waxay xaq u leedahay in ay webiyada dushooda ku socdaasho, in ay fagato macdanta dhulka laga helo iyo in ay dhisto waddooyin la maro iyo kuwa is-gaarsiinta.
4. Shirkaddu sidii ay doonto bay u xayiraysaa ganacsiga hubka iyo waxyaabaha maanka dooriya.
5. Waxaa shirkadda u bannaan in ay ku habsato dekaddii ay doonto iyo in ay degmadii ay doonto ay cashuur ka qaaddo.
6. Suldaanka oo kamid ah saamilayda, isla markaasna ah aasaasihii shirkadda, ayaa wuxuu leeyahay 20 % wixii faa´iido ah oo ay shirkaddu hesho. Faa´iidaduna waa u kordhaysaa markasta oo ay kororto faa´iidada shirkadda.
7. Heshiiakaasi wuxuu soconayaa muddo 70 sanadood ah. (Barkhat : 1974. 415-416).
.Casharadii hore
Saadiq Enow
GOORTII DHULKAYAGII LA QEYBSADAY!
Casharkii XVIII-aad


S. Enow
30-kii sano ee qarniga ugu dambeyay (1870-1900) ayaa waxaa lagu tilmaamaa wakhtigii uu laba-kacleyay kacaankii wershadaha ee Yurub The Second Industrial Revolution. Hor u markii ay ka gaareen adeegsiga xooga korontada iyo isku-dhafka walxaha kiimikada ah ayaa waxay ahayeen sababaha ka dambeyay kacaankan. Arimahan ayaa kamid ahaa waxyaabaha xowli-orodka u kordhiyay dhaqdhaqaaqii ay gumaysatadu ka wadeen dhulka guudkiisa. Qaaradda Afrika oo ay ummado badan deganaayeen ayaa gumaystayaashu miciyaha u soofaysteen. Dowladaha howshan safka hore kaga jiray oo ahaa Ingiriis, Faransiis, Jarmal, Burtuqiis, Beljiika, Isbaanish, Jarmal iyo Talyaani ayaa qaaradda waxay u arkayeen meel ay u doontaan hantida dabiiciga ah oo ay wershadahoodu ku shaqeyaan, isla markaasna ah suuq wayn oo ay u iib-geyaan waxyaabaha ay soo saaraan. Xilligaas, qaaradda Afrika inteeda badan waxaa ka bilowday maamulladii gumaysiga, kuwaas oo mar walba dadaal ugu jiray in ay is bal! ! laariyaan.
Talyaaniga ayaa sida Jarmalka, isaga oo dowladdiisii ay curdun tahay, ku soo biiray bulshooyinkii gumaysatada ahaa. Sidaanu soo aragnay, bartamihii qarniga ayuu Talyaanigu ku guulaystay in uu dalkiisa ka dhiso dowlad siyaasaddeedu urursan tahay. (Ku noqo Casharkii XI-aad. Goortii ..........). Laakiin wuxuu ka liitay xagga dhaqaalaha. Sanadkii 1870-kii, maraakiibta reer Yurub ee ka gudbay biya-mareenka Suways, Talyaanigu wuxuu ku lahaa tiro ka yar 2%. Sanadkii 1913-kii, tirada maraakiibta Talyaaniga oo Suways gudubtay waxay dhamayeen 101 markab, halka tirada maraakiibta Ingiriiska ay dhamaayeen 3000 oo markab. (The Somali Experience. Politics, Lnguage and Thought. David D. Laitin. 1977).
Dhaqaale-xumida haysatay awgeed, suurogal uma ahayn dowladdii Talyaaniga in ay mashruuc gumaysi-doon ah ka hirgeliyaan dhul ka fog. Waxaase mar walba dhiiri gelin iyo taageero ay ka heysteen Ingiriiska oo isagu doonayay dowlad la maslaxad ah oo ay is xulufaystaan.
Marka laga hadlayo taariikhda mashruuca gumaysi ee Talyaaniga, waxaa lagama maarmaan ah in la tilmaamo dhibaatada dowladda ka haysatay dalka gudihiisa, taas oo kallifaysay in qaar kamid ah ciidamadeeda ay dalka dibadda uga saarto. Dhibaatadu waxay ahayd sidii ay isugu ururin lahayd qowmiyadaha kala duwan ee talada urursan lagu mideyay. Waxaa xilligaas dalka gudihiisa ku xoogganaa aragtida qowmiyadeed nationalism.
Ninka ku tallaalay Talyaaniga aragtida gumaysi waxaa la yiraahdaa Cristofro Negri, kaas oo magaalada Florence, sanadkii 1867-kii ka abuuray jamciyad la yiraahdo Societa Geografica Italiana. Ninkan ayaa ujeeddadiisu ahayd in jamciyaddu ay hor-mood ka noqoto danaha ganacsiga dibadda ee Talyaaniga iyo waddooyinkii loo mari lahaa. Jamciyaddu waxay soo saari jirtay wargays aqooneed oo lagu magacaabo II Bolletino. Muddadii u dhexaysay 1867-1875, jamciyaddu waxay soo saartay 45 qoraal oo ay Afrika ka soo diyaarisay. Jamciyaddu waxay dowr wayn ka cayaartay in dad-waynaha Talyaaniga ay xiiso u yeeshaan in ay dibadda u soo baxaan oo ay ka qayb qaataan loolanka ummadaha wax gumaysta.
Xilliga uu Talyaanigu u soo baxayay in uu wax gumaysto, 20 sano oo qura ayay dhisnayd dowladda ay gobolladiisu ku midoobeen. Haddaba si loo adkeeyo midnimada qowmiyadeed ayaa waxay is tusiyeen in ciidamadooda dibadda looga saaro dalka, ayna ka qayb qaataan hardanka dowladaha waawayn. Taasi waxay kaalmo u noqonaysaa in Itaalya ay ahaato dal is-haysta. Cristoforo Negri ayaa wuxuu kamid ahaa ragga aragtidaas hor-moodka ka ahaa oo dowladdu ay ka talo qaadato. Ninkaasi oo ahaa taariikhyahan, dhaqaaleyahan, diblomaasi isla markaasna wax ka yiqiin culuumta degaamada geography, ayaa sanadihii 1850-aadkii wuxuu diraasaad ku sameyay qaabkii uu Talyaanigu uga qayb-qaadan lahaa loollankii imberiyaaliga ahaa. Aragti uu ku gunaanaday diraasaadkiisii ayuu u gudbiyay dowladdii Talyaaniga. Dowladdu waxay soo dhoweysay aragtidii Cristoforo Negri, waxayna markiiba bilowday in ay rag sahamo ah! ! u kala diraan qaaradihii tartanka loogu jiray ee ahaa Afrika iyo Aasiya. (S. Touvalli. Somali Nationalism. 1963. p. 40).
Xilliga ay dowladdu guddoonsatay arinkan, ma eyan lahayn qorshe cad oo ku saabsan dhulkii ay qabsan lahayd. Waxaase jirtay aragti u muuqatay qaar kamid ah ragga guddoonka siyaasadeed wax ku lahaa, taas oo ay ku xiisaynayeen degaamo kamid ah bariga qaaradda Afrika. Cristoforo Negri, qudhiisa waxaa uu dowladda u tilmaamay qiimaha istraateejiga ah ee uu leyahay dhulka ku heeran badda Cas, iyo xeebaha geeska Afrika, gaar ahaan kuwa ku wajahan bad-weynta Hindiya ee xilligaas hoos imanayay maamulkii suldaankii Sensibaar Sayid Barqash bin Saciid. Waxaa kale oo uu tilmaamay gobollada bariga iyo bartamaha Somaliya oo ay ka talinayeen salaadiintii Majeerteen.
Waxaa iyana jirtay shirkad gaadiidka maraakiibta oo u kala gooshi jirtay Talyaaniga iyo Hindiya. Shirkaddaas oo la oran jiray Societa Navigazione Italiana.ayaa waxaa lahaa nin Talyaani ah oo la oran jiray Rubbotino. Ninkaas oo u baahday guule ama saldhig marakiibtiisa uu ka dhuxulaysto isla markaasna ka sahay qaato, ayaa wuxuu heshiis la galay sanadkii 1869-kii boqor Cafar ahaa oo la oran jiray suldan Rehiet Beregon. Suldaanku wuxuu Talyaanigii ka iibiyay dakadda Casab iyo dhulkii ku xeernaa. Toban sano dabadeed, sanadkii 1879-kii, dhulkaas iyo dakaddii Casab waxaa rasmi ahaan ula wareegay dawladdii Talyaaniga. Tallaabadaasina waxay ahayd tii ugu horaysay oo uu ku gumaystay dadyowgii geeska Afrika.
Kaddib markii uu biya-mareenka Suways sababay is-beddelkii xoogga lahaa ee ku yimid waddooyinkii ganacsiga ayaa dowladdii Talyaaniga waxaa ay go´aansatay in ay dedejiso mashruuca ay ku doonaysay in ay Afrika ka hesho dhul ay gumaysato, si ay u xoojiso midnimadeeda, isla markaasna ay u kobciso ganacsiga ay dibadda la leedahay.
Damacii Talyaanigu ka lahaa badda Cas iyo dadyowga ku deegaanka dhow ayaa wuxuu noqday mid sugan sanadihii 1870-aadkii, markaas oo uu xoogoobay dhaqdhaqaaqii uu Talyaanigu ka waday degaanka Eriteeriya iyo xeebaha badda Cas. Taasi waxay u gogol xaaraysay damaca gaarka ah ee uu ku doonayay xeebaha Soomaaliya ee ku jeeda bad-weynta Hindiya, taas oo howl-galkeedii uu bilawday sannadihii 1880-aadkii.
Ingiriiska ayaa mar walba dhiiri-gelinayay in Talyaaniga ay u tallaabaan badda Cas, gaar ahaan degmada Masawac oo ay ku yaraanaysay awooddii Turkida iyo Masaarida. 5/ 2- 1885-kii, ciidamo Talyaani ah oo ka kooban 807 nin ayaa waxay qabsadeen degmada Masawac. Ciidamadaas oo uu hoggaaminayay Col. Tancredi Saletta, waxaa taageero siinayay rag hantiilayaal ah oo u dhasahay dalka Talyaaniga. Qabsashada Masawac ayaa waxay Talyaanigu u furtay irridaha uu bariga Afrika ku soo galay. Maalintaas ayuuna kamid noqday dowladihii gumaysatada ahaa.
Talyaanigu wuxuu kamid ahaa dowladihii lagu casumay fadhigii Berliin, laakiinse aanan la awood ahayn dowladihii gumaysiga kaga horeyay. Inkasta oo siyaasaddiisa dibaddu ay difaacaysay heshiisyadii dowladaha Yurub ay ku gaareen shirka, misana majirin dhul cayilan oo dowladihii xoogga lahaa ay u ballan qaadeen Talyaaniga in ay Afrika ka siiyaan. Wasiirkoodii dibadda Pasquale Stanislao wuxuu madashii kala tegay iyada oo loo aqoonsaday xeebaha Soomaaliyeed ee ku sii jeeda bad-waynta Hindiya iyo xeebaha Eriteeriya. Waxaa u weheliyay ballan-qaad ku eg in la xushmeeyo danaha uu ku leyahay badda Dhexe Mediteranean Sea. (C. Zaghi, La conquista della´ Africa. Vol. 1 p. 192).
Waxaa jiray nin ganacsato ah oo u dhashay dalka Talyaaniga magaciisana la´oran jiray Vincezo Filonardo, oo degganaa Sensibaar. V. Filonardo wuxuu si buuxda ula socday dhaqdhaqaaqa ay Jarmalka iyo Ingiriisku ka wadeen bariga Afrika. V. Filonardo dhowr jeer buu dowladdii Talyaaniga ku abuuray dareen, isaga oo warbixinno u diray si uusan Talyaanigu uga qadin sayladaha waawayn ee degaanka ka jira. Talooyinkii uu Filonardo u soo jeediyay dowladdiisii, dhowr sano kadib ayay mira-dhal yeesheen. Sanadkii 1884-kii dowladdii Talyaaniga waxay guddoon-satay in ay howlo sahmin ah ka bilaabaan jasiiradda Sensibaar iyo gobollada koonfureed ee Soomaaliya (Juba iyo Benaadir). (Raffaele Ciasca : Storia coloniale della Italia Contemporanea. Raffaele Ciasca. pp. 15 - 28, 183 - 188. 1938).
Xilligaas, saddex xoog oo gumaysi ayaa isugu yimid Sensibaar. Xoogaggaas oo kala ah Ingiriis, Jarmal iyo Talyaani, ayaa waxay bilaabeen in ay hooshaan hantidii qoyskii reer Sayid Siciid ee muddada qarniga ah ka talinayay degaanka. Halkaas oo jasiiraddii Sensibaar ay ku noqotay meeshii ugu horaysay ee u dhaawacanta boobkii gumaysiga ee bariga Afrika. Jarmalka oo ku socda heshiisyadii Barlin lagu gaaray oo u saamaxayay in dhulka xeebaha ah ee ku yaal bariga Afrika uu si xor ah ganacsigiisa u maro iyo Talyaaniga oo dhowaan yimid isaga oo damac wado ayaa waxay bilaabeen in ay suldaan Barqash u hanjabaan, kaddib markii uu khilaaf dhex-maray iyaga iyo suldaanka.
Qorshihii Jarmalka ee gumaysi-doonka ahaa kuma hakan dhambaalkii suldaanku diray. Balse wuxuu xoojiyay barnaamijkii uu ku doonayay in uu bariga Afrika ku gumaysto. Bishii febrawer 1885-kii, dal-mareen Jarmal ah oo la yiraahdo Wells ayaa wuxuu heshiis la dhigtay suldaan Axmad Samaal oo Soomaali ah, degaankiisuna yahay Wiito. Bishii agosto isla sanadkaas, dal-mareen kale oo la yiraahdo Johlik ayaa isaguna 10 heshiisyo ah la dhigtay duqayda qabaa´ilka sawaaxiliga ah ee ku nool agagaarka buurta Kilimanjaro.
Kaddib markii uu Jarmalku cagaha la helay degaankii gudaha ahaa ee Afrikada-bari, waxaa ku dhalatay in uu boobo meelo kamid ah dekadaha badan ee uu suldaanka Sensibaar bilaashka ku haysto. Sababtuna waxay ahayd in, maamulkiisa gumaysi ee uu ka dhisay gudaha qaaradda, uu u helo irrido ay dunida kala xiriiraan. Jarmalkii ayaa ciidamo ku bixiyay jasiiraddii isaga oo mar-marsiinyo ka dhiganaya in uu edeb u yeelo Barqash si uusan mar danbe ugu dhiiran in uu boqorkooda waraaq canaan ah u soo diro.
Waxaa ciidamada hoggaaminayay nin la yiraahdo Comodor Bashin. Waxay dalkooda ka soo amba-baxeen 11/ 8- 1885-kii. Markii ay soo gaareen Sensibaar, waxay suldaanka u dhiibeen qoraal digniin ah oo ay ku xusan tahay in suldaanku uu ka laabto qoraalkii gilgilashada ahaa ee uu u qoray boqorka Jarmalka iyo in uu oggolaado in si madax-bannaani leh uu ganacsiga uga gudbo dekadaha ku yaal degmooyinka uu suldaanku maamulo.
Ciidamada Jarmalka markii ay soo baxayeen waxay horay u soo wateen gabar la yiraahdo Salma bintu Siciid oo la dhalatay Barqash. Gabadhaas oo horay ula baxsatay sarkaal Jarmal ah ayaa waxay dalbaysay in ay qayb ka hesho dhaxalkii aabaheed Sayid Siciid. Suldaankii waxaa u muuqatay khatarta ku soo korodhay maamulkiisii. Ingiriiskii uu isku halaynayayna waa uu ka gaabsaday in uu gacan siiyo. Wuxuu markiiba isku dhiibay saraakiishii Jarmalka ee duulaanka ahaa. Laakiin wuxuu diiday in uu dekadaha u saamaxo maamulka Jarmalka ama wax ka siiyo amaba ka ijaaro, hadba sidii ay doonayaan iyagu. (Barkhat : 1974. p. 421).
Ingiriiska qudhiisu, dhankiisa ayuu suldaanku ka khasbayay oo culays saaray si uu u oggolaado dalabka Jarmalka. Sidaas daraadeed ayaa suldaankii ula saxiixday Jarmalkii heshiis ay qodobadiisu ka mid ahaayeen :
1. Aqoonsi, maxmiyadaha Jarmalku uu ku yeeshay degaanka gudaha ah.
2. In ganacsigu uu si madax-bannaan u maro dekadaha suldaanku maamulo iyo in mid kamid ah dekadahaas la siiyo Jarmalka, iyadoo la ilaalinayo xushmadda maamulka sare ee suldaanka.
3. In cashuur-qaadku uu caadigiisa u socdo, iyada oo xadka ugu sareya ee la qaado ay noqonayso 5 %.
Kaddib markii uu suldaankii is-dhiibay ayaa dowladaha Ingiriiska, Jarmalka iyo Faransiiska waxay magacaabeen guddi u habeya sidii ay u qaybsan lahayeen dhulkan beylahda ah oo ay muddada ilaashanayeen. Xubnaha Jarmalka uga qayb-galay guddigaas waxaa hoggaaminayay Smith oo ahaa qunsulkii u fadhiyay Qaahira. Ingiriiskana Ketchinr oo ahaa hoggaamiyaha ciidamadii Suudaan ka fadhiyay, Faransiiskana Patromino oo ahaa qunsulkii u fadhiyay Beyruut. Guddigu wuxuu howshiisii ka bilaabay Sensibaar bishii disember 1885-kii. Faransiiska wuxuu damac ka lahaa in uu maamulkiisa ku fidiyo Madagaskar iyo jasiiradaha Comoro oo uu horay u haystay. Suldaan Barqash bin Siciid waxaa loo aqoonsaday maamulka jasiiradda Sensibaar iyo dhulka xeebta ah ee ku beegan jasiiradda. Xuduudda waqooyi ee maamulka suldaanku waxay ku egtahay webiga Taa! ! na. Waqooyiga webiga oo ah dhul ay Soomaalidu wax ka degaan, waxaa loo aqoonsaday Jarmalka. (Ibid : p. 422).
9/ 6- 1886-kii, Jarmalkii iyo Ingiriiskii ayaa heshiis hor leh dhigtay, kaas oo ay ku ciriiryayaan maamulkii suldaanka. Labada dowladood, waxay isla oggolaadeen, degmooyinka hoos yimaada maamulka suldaanku, wixii ka hooseya webiga Taana, in uu ku leeyahay 10 km oo wareeg ah oo keliya. Wixiise ka koreya webiga, uu ku leyahay 5 km oo wareeg ah oo keliya. Wixii dhul ah oo intaa ka baxsan, waxay u bannaan tahay dowlad kasta oo Yurub ah in ay gumaysato.
Bishii sebtember, 1886-kii, guddoomiyihii degmada Laamo ayaa wuxuu xabisay nin u shaqaynayay nin Jarmal ahaa. Jarmalkii ayaa arintaas ka faa´iidaystay oo ciidan ku hareereyay xeebihii jasiiradda, si ay mar kale u edbiyaan suldaanka. Arintaas waxaa ka dhashay in hantidii suldaanka iyo maamulkiisiiba ay qayb-sadaan Jarmal iyo Ingiriis. 26/ 10- 1886-kii, labada dowlad waxay isla gaareen heshiiskan :
1. Labada dowladood waxay aqoonsadeen, suldaanka Sensibaar iyo jasiiradaha u dhow, in uu ka taliyo dhulka xeebta ah ee u dhexeya webiga Mangabi (koonfur) iyo degmada Laamo (waqoyi) masaafo gudaha ah ee dhan 10 mail. Degmooyinka Kismayo, Baraawe, Marka iyo Xamar wareeg dhan 10 mail. Degmada War-shiikh, wareeg dhan 5 mail.
2. Ingiriisku wuxuu oggolaaday in dekadda Dar es Salaam laga ijaaro shirkadda German East Africa Company oo ay iyadu cashuuraha ururiso.
3. In labo loo qaybiyo dhulka xeebta ah ee u dhexeya webiga Taana iyo webiga Rofma, kaas oo uu kala baro webiga Awmbaah. Qaybta koonfurta ah oo ay kamid yihiin degaamada Kilimanjaro, Shaaja iyo Tabiina, waxay hoos imanaysaa maamulka Jarmalka. Qaybta waqooyi ee ku eg harada Victoria, waxaa nasiib u yeeshay Ingiriiska. Labada dowladood waxay ku ballameen in eyan midoodna midda kale ku soo dhul-fidsan.
4. Ingiriisku, saldanadda Wiito iyo xeebaha ku beegan dhulkooda ayuu u aqoonsaday in ay kamid yihiin maamulka Jarmalka.
5. In suldaanka lagu daro dowladaha saxiixay heshiiskii Berliin.
Heshiiskan oo ahaa kii lagu qaybsaday maamulkii Barqash ayaa taariikhdu markay ahayd 22/ 12- 1886-kii, labada dowlad waxay ku khasbeen in Barqash qudhiisu in uu kamid noqdo ragga saxiixay.
Kahor inteyan heshiin Jarmalka, ayaa suldaanka iyo Talyaaniga waxaa dhex-maray sheeko midaan u muuqaal eg. Sheekadaasi waxay bilaabatay mar uu dhamme Cechi codsaday in uu la kulmo suldaanka. Waxaa xusid mudan in suldaanku uu xilligaas weli sheegto in uu ka taliyo qaybo kamid ah degaamada ay ku socdeen arahda Talyaanigu. Cechi suldaankii wuxuu u gudbiyay codsi ah in ay heshiis ganacsi yeeshaan, iyo in ay dowladda Talyaaniga qunsul ka furato Sensibaar. Talyaanigii iyaga oo aanan weli jawaab ka helin dalabkii Cechi, ayaa waxay misana codsadeen in dekadda Kismayo looga kaco si ay ula wareegaan, haddii kalese la siiyo dekad kasta oo kale oo ku taal agagaarka webiga Juba. Ujeeddada uu Talyaanigu marakan lahaa waxay ahayd in uu isku xiro dekadda Casab oo uu markaa haystay iyo dekadda Kismayo. Suldaankii Sensibaar aad buu uga carooday codsiga Cechi! ! , wuxuuna ku sigtay in uu is hortaago dhammaan codsigii Talyaaniga oo idil. Si uusan wada-hadalku u fashilmin, waxaa soo dhex-galay qunsulkii Ingiriiska u fadhiyay Sensibaar oo la´oaran jiray Sir. Kirk. Qunslku wuxuu ahaa nin takhtar ah, baadari ah, dal-mareen ah, in muddo ahna wuxuu deganaa Sesibaar. Sir. Kirk wuxuu ku dadaalay in uu is af-garad ka dhex abuuro suldaanka iyo Cechi. Ugu-dambayntiina wuxuu ku guulaystay in uu heshiis ka dhex abuuro suldaankii iyo kabtankii, kuwaas oo qodobadii ay ku heshiiyeen ay sidatan ahayd :
1. In Talyaaniga la siiyo xoriyad uu dhulka Soomaaliya kaga ganacsado iyo ruqsad uu ku ijaaran karo dhulka, guryaha iyo dukaamada ganacsiga.
2. In dadka Soomaalida ahi eyan xaq u lahayn in ay galaan guryaha dadka Talyaaniga ah.
3. In la´ammaan siiyo dadka u shaqeynaya Talyaaniga.
4. In irridaha loo furo socdaalka ay dadka Talyaaniga ahi ku imanayaan kagana dhoofayaan Soomaaliya.
5. Haddii ay is-qabtaan dad Talyaani ah iyo kuwo reer Yurub ah in arrintooda loo gudbiyo maxkamad.
6. Haddii ay wax dhex-maraan nin Talyaani ah iyo nin Soomaali ah, qunsulka Talyaaniga wuxuu xaq u leeyahay in uu dhexgalo haddii uu ninka ashtakoonaya uu Soomaali yahay ,haddiise ninka ashtakoonaya uu Talyaani yahay dacwadda waxaa goobjoog ka ahaanaya Suldaanka ama ruux ka wakiil ah.
Taariikhda uu heshiiskaasi dhacay waxey ahayd 28/ 5- 1885-kii.
Heshiiskii dabadeed, dowladdii Talyaaniga qunsul ayay ka furteen jasiiraddii, waxayna u soo magacaabeen ninkii ganacsadaha ahaa Vincezo Filonardo.

.Casharadii hore
GOORTII DHULKAYAGII LA QEYBSADAY!


S.Enow
Casharkii XIX-aad
Muddo qarniyo ah, nolosha dadka Soomaalida ahi waxay ahayd mid aanan wax wayn ku kala duwanyn, sababtuna waxay ahayd dadka oo dhamaantood reer miyi ahaa. Noloshaas oo muddo qarniyo ah uusan doorsimaad cayilan haleelin, ayaa qarnigii 19-aad waxaa si wayn u soo if-baxayay raadadkii xiriirka ganacsigii caalamiga ahaa uu ku yeelanayay qaar kamid ah beelihii reer miyiga ahaa. Meelaha keliya oo ay ka muuqatay is-beddelka noloshii soo jireenka ahayd waxay ahaayeen degmooyinkii xiriirka la yeeshay ganacsigii caalamiga ahaa. Magaalooyinka waa ay ku yaraayeen dalka, waxayna ku ekaayeen dhulka xeebaha ah. Xoolaha ay dadkeenu dhaqan jireen (geela, lo´da, ariga, idaha iyo fardaha) ayaa waxay saldhig u ahaayeen isu ekaanshaha nolosha dhaqan-dhaqaale ee reer miyiga. Geedi-hayaanka xilliyada oomanaha ah, ay qoysaska reer miyiga ahi ku baadi-goobayaan ilaha laga cabo ayaa wuxuu ahaa hannaanka kallifayay, dhaqanka ay wadaageen ka sokow, in Soomaalidu ay sheeko-wadaag noqdaan, iskana war-qaba! ! an.
Xilliyadaas, Soomaaliya waxaa lagu tirin jiray degaanka ugu khatarsan dunida. Sababtu maahayn oo keliya dhaca iyo bah-dilka loo gaysanayay arahyada shisheeye ee dalka gudihiisa dhex mushaaxayay, balse waxaa jiray colaado baahay oo qarnigaas saameyn ku yeeshay noloshii Soomaalida idaylkood. Nin la yiraahdo Maxamad Bulxan ayaa gabay ka tiriyay, uu kaga sheekeynayo colaadaha xilligaas ka jiray dacallada Soomaaliya. Gabayga Bulxan oo ku beegan dabayaaqadii sanadihii 1870-aadkii, ayaa munaasabaddiisu waxay ahayd colaad joogsan wayday oo ka dhex aloosantay labo jifiyood oo u dhashay beesha Habar-Awal, kuwaas oo ay adkaatay in la heshiisiiyo. Abwaanku wuxuu tilmaamayaa in xilligaas eeyan jirin, gobollada dalka, meel nabad ah. Sidaa darteed eeyan layaab ahayn dabka la damin la´yahay ee ka dhex shidan labada reerood oo wayda dhashay. Gabaygan oo la magac baxay Dal-dhameeye, tixihiisii waxaa kamid ahaa s! ! idatan :
Barbaar jeedal sidataa ka nool labadii beeloode
Burcadii Ruguuda iyo Xiis waa banaantahaye
Batar kama tumaan Muusayaal barandihii Maydhe
Laas Qoray baqoolkii ma galo bedenki reer Suude
Boosaaso iyo Eylna waa laga baroortaaye
Burunjhii ka madhay Nuur Cismaan jarayay baanaha'e
Majeerteen is bahardaadintii kala banaan qaadye
Butiyaalo nimankii fadhiyay way ka baxayeene
Baxsoo Keenadiid wuxu u kacay beled shisheeyaade
Hobyo ugama baaqeen kuwii baho u waynaaye
Biyomaal Baraawiyo fadhiya webiga baaciisa
Ayana buude dabadeed ma cunin bur iyo iidaane
Bidoodkii kismaayoodna way is wada bog dooxeene
Boon iyo Xirsina haatan dhige bilic wanaagiiye Bulshadii Garaad Faarax iyo Barina naafowye
Barkad iyo guryihii Bah Ararsame belel ka qiiqowye
Boos Cali iyo reer Gorodna way kala birdhiiteene
Rawax maalintii lagu bulmay beden coloobeene
Buuhoodle laga waa waxay beri ku haysteene
Reer Sugulle goodiga bankuu baalcaddii dhigaye
Ayana baarax uma soo shiraan beri samaadkiiye
Waa beeyo Habar Yoonistii bu'aha waalayde
Waa taa laftoodii balaqan booran loo qodine
Arab wuxuu la balawaasayaa boogtadii shalaye
Waa tii Bah Deylana la dhigay bacadkii sheedyaaye

Makaahiilku boogaa ku yaal waa bukaa weliye
Xagoodii biyood reer Biniin kuma bariistaane
Boqor iyo ka hoosow ma jiro nimaan budhaysnayne
Dadka nimaan baduugaa mar noqon buuga laga waaye
Ninka baxaya buuraha jinkaa loo bidh-bidhiyaaye
Booraamo meleg buu ilays uga bidhaamaaye
Balaayada aduun weli ma iman bohoradeediiye
Buuray ku joogtaa intay reero baabi´ine
Hadba qolada bocor haysataa loo bayimiyaaye
Badhaadhiyo sabool baysu jira laba bidhaamoode
Banka xoolo lagu foofiyaan biid ka soo hoyane
Waxa lagu bilkaydshaa raggii bohosha kaa yiile
Ayagoo barkaadaa la dilay Biliyo Daa´uude
Boqorada la wada laayay iyo bilista ooyaysa
Dadka wada bakhtiyay Adaribaan badhi ka noolayne
Baashaha la soo sheegayee baladdadii qaatay
Baaruddan layskaga cayimay beerka iyo laabta
Beri Carabna wax laga sheegayaa baashayaal xidhane

Sida gabaygan ku xusan, dhacdooyinka xilligaas taariikhda galay ee xiisaha leh oo ay waayeelka Soomaaliyeed ka sheekeeyaan waxaa kamid ah khilaafkii siyaasadeed ee soo dhex-galay maamulkii boqortooyadii Majeerteen iyo baxsadkii uu Yuusuf Cali ku fariistay Hobyo, dabadeedna u suurogelisay in uu asaaso dhismo maamul dowladeed. Haddaanu isku deyno in aanu wax ka xusno taariikhda khilaafkan, waxaa lagama maarmaan ah in aanu dib u milicsano maamulkii boqor Maxamuud Xawaadane. Boqorkan ayaa maamulkiisii, sidaanu soo xusnay, wuxuu ka ballaarnaa kana dhaqaale badnaa kuwii awoowayaashiis, sababtuna waa labo arimood :
1. Siyaasaddii dibadda oo dhex-mushaaxday ganacsigii caalamiga ahaa.
2. Siyaasaddiisii gudaha, oo cadaaladda iyo xaq-soorka bulshada dhexdeeda ah ay dhidibo u noqdeen.
Boqorkan ayuu ahaa ninkii ka dambeeyay xeerka ay boqorrada Majeerteen kula qaybsanayeen diyada dilka kama´a ah ee uu geysto ninkasta oo beelaha Daarood u dhashay. Xeerku wuxuu ahaa qodob uu isku laasimiyay boqorkan, kaas oo xusaya in boqorku uu bixiyo 34 halaad oo kamid ah 100-ka halaad oo diyada ah ee laga rabo qofka wax dilay. 33-na waxaa bixinayay qoyska boqorka, 33-ka haray waxay u daayeen in ay bixiyaan reerka dilka gaystay. Waxaa xusid mudan, boqor kasta oo ka dambeeyay Maxamuud Xawaadane, in uu ku dadaalay ilaalinta dhaqan gelinta xeerkan. Waxaa xusan sheekooyin iyo suugaan ka sheekaynaya rag ka yimid cirifyada ugu fog Soomaaliya oo xoolahaas wax ka qaatay.
Boqor Maxamuud wuxuu ahaa ninka qaybiyay dhulka xijida laga gurto oo siiyay beelaha tirada yar. Wuxuu dalka Hindiya ka soo dhoofin jiray alwaaxda doonyaha laga sameeyo, kuwaas oo uu u qaybin jiray saboolka dan-yarta ah si ay uga sameystaan doonyo ay ku shaqaystaan, kana qayb qaataan hor u marinta degaanka. Waxaa jira sheekooyin badan oo ku baahsan degaanka, kuwaas oo ka waramaya cadaaladdii maamulkii boqor Maxamuud Xawaadane. Waxaa kamid ah sheekadan :
" Waxaa jiray nin waayeel ah oo aan caruur lahayn, kaas oo ari badan ku haystay baadiyaha degaankii uu boqorku ka talinayay. Maalin baa nin tuug ah, odaygii ka dhacay laba neef. Markaasuu yiri : War xanuun baan ku ogaaye, ma Maxamuud Xawaadane ayaa xabaal galay ". Isaga oo ula jeeda, boqorka oo nool inaan xoolihiisa la dhaceen. Sida la wariyayna, boqorku ma noolayn xilligaas oo waa dhintay. (Wareysi : Xaaji Siciid Aw-Muuse).
Boqorkan ayaa wuxuu awoowe u ahaa labada nin ee khilaafku dhex maray ee ah suldaan Yuusuf Cali iyo boqor Cismaan Maxamuud. Boqor Maxamuud Xawaadane wuxuu lahaa caruur 15 wiil ah oo saddex bahood kala ahaa (Bah-Yaaquub, Bah-Leelkase iyo Bah-Dir). Bahdii wayneed oo boqorka kula noolaa magaalada Xaabo ayaa waxaa u suurogashay in ay goor hore wax ka maareeyaan maamulkii boqortooyada. Labada bah oo kale waxaa degaankoodu ahaa baadiyaha. Xanuunkii geerida markuu taabtay odeygii, ayuu wuxuu u batay baadiyihii iyo xaggii bahdii yarayd. Mar ay wiilashii bahdii wayneed soo booqdeen odayga, ayaa goor ay habeen tahay soo xadeen odaygii oo xanuunsan. Ujeeddadoodu waxay ahayd in odayga agtooda ku dhinto si ay dhaxlkiisa u yeeshaan. Waxaa xusid mudan in labada bah oo wayni ay ku heshiiyeen in markuu odayga geeryoodo ay boqradaan Yuusuf ! ! Maxamuud (Keenadiid awoowihiis) oo ahaa curadkii odayga. (Cabdullaahi Xaaji Dayib).
Beelihii Majeerteen iyo kuwii Harti ee talo-wadaagta ku ahaa maamulka boqortooyada, iyaga oo tix-raacaya dhaqan soo jireen ah ayay u hiiliyeen bahdii yarayd (Bah-Dir). Inkasta oo odaygii xanuunsanaa lagu ceshay baadiyihii iyo bah-yarta agteedii, misana markii uu geeryooday waxaa lagu aasay degmada Xaabo. (Xaaji Siciid Aw-Muuse).
Hinaaskii damaca ku dhisnaa ee dhex-maray wiilashii walaalaha ahaa ayaa wuxuu u soo gudbay facihii danbe. Waana halkaas meesha ay salka ku hayso khilaafka dhex-maray suldaan Yuusuf Cali Yuusuf Maxamuud iyo boqor Cismaan Maxamuud Yuusuf Cismaan Maxamuud.
Boqor Cismaan Maxamuud, wuxuu ku dhashay Baargaal oo ka tirsan degmada Caluula sanadku markuu ahaa 1849-kii. Waxaa lagu boqray meesha la yiraahdo Noobir ee u dhexaysa Iskushuban iyo Beyla sanadkii 1860-kii. Sida ay caadadu ahayd, waxaa ku caana-qubay nin u dhashay beesha Cali Saleebaan. Boqorku wuxuu ahaa nindka uguna cimri dheeraa uguna berya-samaad wacnaa maamulladii soo maray Majeertiinya. Isaga oo da´diisu eeyan 20 gaarin ayuu boqor noqday, 80 jirna waa uu ku geeryooday. Taas ayaa keentay in uu la kulmo umuuro xiiso u yeelay taariikhda maamulkiisa. Waxaa kamid ah :
1. Khal-khalkii siyaasadeed ee ku yimid maamulka kaddib markii ay bilaabatay mucaaradadii Yuusuf Cali.
2. Is-dareensiga dhex-yiil maamulkiisii iyo kuu Yuusuf Cali ka dhisay Hobyo.
3. Colaadihii gudaha oo ay ugu wayneed kuwii uu la galay Daraawiishta.
4. Colaadihii dibadda, gaar ahaan gumaysigii Talyaaniga oo iridaha u xiray taariikhihii taxnaa ee maamulkaas.
Waxaa kale oo jiray abaaro laga sheekeeyo oo degaanka u gaystay dhaawac adag xilligii boqor Cismaan. Abaarahaas oo kamid ah bugtada toban sanaalayda ah ee ku timaada cimilada geeska Afrika, ayaa is-dhin xoog leh u keentay dadkii iyo duuyadii degaanka.
Waxaa iyana in la xuso mudan in degaanka boqortooyadu uu xilligaas ahaa isha ugu wayn oo maamulkii Ingiriiska ee Cadan fadhiyay uu ka heli jiray raashinka, gaar ahaan hilibka. Taasina waxay qayb xoog leh ka qaadatay kobcidda dhaqaalihii degaanka. Maamulku wuxuu sii xoojiyay xiriiradii diblomaasiyadeed ee uu la lahaa xarumihii ganacsiga caalamiga. Waxaa jiray boqoro ka dhisnaa dalalka ay la lahaayeen xiriirka ganacsi, kuwaas oo boqortooyadu ay xiriir diblomaasiyadeed la lahayd. Waxaa halkaas socdaallo ku tegi jireen danjirayaal wareega oo boqortooyadu lahayd. Danjirayaasha boqortooyadu waxay yiqiineen afafka Hinduuga, Carabiga, Ingiriiska iyo Talyaaniga. Waxaa u caansan ninka la yiraahdo Shirwac Cismaan, oo isagu kamid ahaa danjirayaashii Nuur Cismaan. Sheeko kaftan ah oo faaftay ayaa waxay tilmaamaysaa mar uu Nuur Cismaan (oo boqor ku meel-gaar ahaa, walaalkiisna ahaa) u raacay magaalada Cadan ! ! ee dalka Yaman. Nuur nin aad u madow ayuu ahaa. Markay la kulmeen suldaankii ay u socdeen oo uu is baray labadii boqor, ayuu boqorkii Yaman hadal kaftan ah yiri oo macnaheedu ahaa :
" Haddii iftiinkiinu caynkan yahay, mugdigiinu sidee noqon ".
Xaaji Cismaan Xaaji Yuusuf oo ahaa la taliyaha boqor Cismaan, ayaa ka sheekeeyay mar uu wafdi ahaan ku tegay degmada Mukulli isaga oo dhambaal ka siday boqor Cismaan. Mukulli waxay xilligaas xarun u ahayd suldaankii Xadramuut oo magiciisa la oran jiray suldaan Gaceyti, kaas oo xiriir wanaagsan ay la lahaayeen. Wafdigan oo ujeeddada socdaalkoodu ahaa in ay suldaanka kala soo xaajoodaan in uu qiimo jaban kaga iibiyo hub ay doonayeen in ay ka iibsadaan. Xaaji Cismaan wuxuu yiri :
" Waxaa la ii diray Mukulli si aan hub u soo iibiyo. 600 oo wan ayaa doon la ii saaray. Saddex lool oo dahab oo uu garaamkoodu ku qoran yahayna boqorka ayaa ii dhiibay. Lacag melyan gaaraya oo isugu jirta Qirish iyo Rubiyad ayaa kiishado la iigu guray.Waxaa kale oo la ii dhiibay waraaq uu igu yiri gaarsii suldaan Gaceyti. Doonidii baan ku dhacay. Markay Mukulli gaartay baan askartii ku iri : Arigan suldaanka ayaa lehe ha layga dejiyo.
Markii suldaankii la war-geliyay, wuxuu ku soo jawaabay in arigana layga qabto, aniga iyo ragga ila socdana nala marti-geliyo. Doonidana ay halkeeda inoo joogto. Daar dabaq ah oo ay martida geeyaan ayaa layna dejiyay. Suldaanku, wuxuu raggiisii faray in layna wanaajiyo, raashinkana noocii aanu doono leynoo keeno.
Daartii saddex maalmood baa inoogu dhamaatay. Kaddib ayuu suldaankii inoo yeeray. Waxaan horay u soo qaatay loolkii dahabka ahaa iyo waraaqdii aan suldaanka u waday. Waxaan u imid isaga oo fadhigii iyo kuraatsiiba hagaajiyay. Wuxuu ku lebistay qamiis culus oo oogada dahab ku leh. Taaj dahab ah buu madaxa saaray. Isaga iyo nin wasiir u ahaa ayaa meel halkoo ah ka soo jeeda. Waxaa ley baneeyay kursi suldaanka dhiniciisa ah. Markaan soo galnay ayaa nin dhawaaqay oo dadkii ku yiri : Istaaga.
Suldaankii baan hor istaagey oo aan gacan-qaaday. Dabadeed wasiiradiisii iyo askartii ayaa i salaamay. Kaddib, fariiso ayuu i yiri. Dahabkii ayaan meel agtiisa ah dhigay. Markaasaan fariistay. Waraaqdii ayaan suldaankii u gudbiyay. Dabadeed nin wasiiradii kamid ah ayuu inta u dhiibay ku yiri : Akhri oo ku dheereyso hadalka.
Suldaanku madaxa ayuu ridayay intii waraaqda la akhrinayay oo wuxuu la yaabanaa ereyada carabiga ah oo ku qoran waraaqda. Markii la dhameeyay buu yiri : Ii dhiib waraaqda.
Waa loo dhiibey. Markaasuu jeedaashey waraaqdii. Misana Xaaji Cismaan buu jeedaashey ".
Xaajigu wuxuu ahaa nin dherer badan oo midab furan, quruxna loo dhameeyay.
" Suldaankii baa marna Xaajiga eega, marna dahabka hortiisa yaal, marna waraaqda gacantiisa ku jirta. Kaddib Xaajigii ayuu su´aalay oo ku yiri : Ma nin Carab ah baa soo qoray waraaqda ?
Xaaji Cismaan : Maya, waxaa qoray nin Soomaali ah oo gacan-yare u ah boqorka.
Suldaankii : Ma nin Soomaali ah baa sidatan wax u qoray oo farta caynkan ah dhigay !.
Markuu suldaankii furay hadalkii, ayuu Xaajigii yiri : Waxaanu kaa dooneynaa inaad inoo jebiso qiimaha aad hubka inooga iibiso, waayo hub badan ayaanu qaadaneynaa.
Suldaankii : Waayahay, intaa waan yeelayaa. Halakan hubku mayaal. Wuxuu yaalaa Shixir.
Dabadeed wuxuu sheegay qiimo wax badan ka jaban kii hore, wuxuuna yiri : Waraaq baan iyana u dirayaa, idinna idiin qorayaa oo waan ku siinayaa. Haddaba dhaqaalaha aad wadato wixii ay kuu gooyaan oo hub ah iibso.
Suldaankii : Goormaad tegeysaa ?
Xaaji Cismaan : Beri subax.
Suldaankii : Waxaan doonta kuu saarayaa 30 sanduuq oo saanad ah iyo 300 oo qori oo aad hadiyad ugu geyso boqor Cismaan.
Subaxdii baan doonidii soo aaday, mase rasaastii iyo qoryihii waxay diyaar ku yihiin xeebta. Doontii baa ley saarey, dabadeed Shixir ayaanu tagney. Waa nalagu soo dhoweeyay. Waxaa leynoo sheegay in waraaq ka timid suldaankii, sidaa darteed in leynoo jebinayo sicirka ". (Xaajiga waxaa ka weriyay Maxamuud Aw-Yuusuf).
Waxaa xusid mudan, waraaqda uu suldaanku la yaabay ereyada iyo qoraalka ku yiil, ninka qoray wuxuu ahaa Xaaji Jaamac Bilaal, oo boqorka xoghayn u ahaa. Jaamac Bilaal wuxuu wax ku soo bartay dhulka Carabta. Wuxuu ku noolaa Cadan oo uu Ingiriiska iyo Carabigaba ka bartay. Wuxuu ahaa ninkii ugu horeeyay ee Soomaaliya ka asaasa dugsi hoose oo ay caruurta Soomaaliyeed wax ka bartaan. Caruurtii ugu horeysay ee dugsigiisa ka qalin-jebisay waxaa kamid ah jeneraal Cabdullaahi Hoolif. Dugsigaas oo loogu magac-daray Jaamac Bilaal, waxaa la oran jiray Macallin Jaamac, wuxuuna ku yiil bartamaha Xamar.
Yuusuf Cali, oo marna adeer u ahaa boqorka marna sodog, ayaa muranka dhex-maray isaga iyo boqor Cismaan waxaa sababay, is qaadan-waa ka dhexeeyay ag-joogayaashii boqorka iyo Yuusuf oo damcay in uu ka maroorsado maamulka. Arimaha la tilmaamo waxaa kamid ah, ag-joogayaasha oo ka hinaasay dadnimada loo hibeeyay Yuusuf. Waxaa kale oo jiray Yuusuf oo khasnaji u ahaa boqorka, ayaa dhaqaale badan oo damac geliyay ka ka helay howshii uu hayay. Cadaadis badan oo kaga yimid dhankii xaashida boqorka, dabadeed Yuusuf wuxuu bilaabay in uu asaaso unugii ugu horeeyay ee mucaarad ku ah maamulkii boqor Cismaan. Wuxuu gacan ka haystay labadii bahood oo waawaynaa (ilma Maxamuud Xawaadane) iyo reerka la yiraahdo Yuusuf Cawlyahan (Siwaaqroon) oo reer abtigiis ah. Yuusuf waa l! ! a xiray, hantidiisiina waa lala wareegay. Mar inta la uleeyay uusan wax ficilo jawaab ah ka bixin ayuu kula baxay magaca Keenadiid. Taasina waxay ka dambeysay markii uu boqorku yiri : " Iska daaya, kani waa Keene - diide " oo uu ula jeeday in uusan oggoleen in uu hoggaansamo.
Yuusuf ayaa muddo kaddib ku guulaystay in uu uruiyo xoog ciriiri geliyay maamulkii boqortooyada. Bilowgii sanadihii 1870-aadkii, Yuusuf wuxuu caddaystay mucaaradnimo maamulka. Boqortooyadii ayaa waxay ku sigatay in dagaal sokeeye ka aloosmo, kaas oo sigay in dhiig badan daato haddii uusan soo dhex-galeen nin maal-qabeen ahaa oo Cadan ka yimid. Ninkaas oo la´oran jiray Harti Bile, wuxuu u dhashay beesha Siwaaqroon, wuxuuna abti u ahaa Yuusuf Cali. Maal-qabeenkaasi wuxuu ku guulaystay in uu Yuusuf ku qanciyo in uu dibadda u dhoofo, kaddib markii uu siiyay xoolo uu ku ganacsado.
Muddo toban sanadood ku dhow ayuu Yuusuf ka ganacsanayay dalalka Khaliijka Carabta. Sanadkii 1878-kii wuxuu ku soo laabtay dalka. Laakiin markan wuxuu la soo laabtay aragti ka duwan tii hore ee uu qabay. Sida ku xusan sheekooyinka Soomaalida, Yuusuf Cali wuxuu ka soo degay meel kamid ah xeebta magaalada Hobyo. Degmadu waxay lahayd ceel biyo macaan iyo Khoori dabiici ah, taas ayaa waxay sabab u ahayd in ay marar ku soo leexdaan doonyaha degaanka maraya. Yuusuf wuxuu hoggaaminayay tiro doonyo ah oo ay la socdeen dadkii isaga la xulufada ahaa. Waxaa kale oo weheliyay farsamo yaqaano Carab ah (Meheri). Doonyaha waxaa u saarnaa hub, qalab dhismo, raashin iyo alaabo hadiyado ah. Yuusuf oo dhowr jeer oo hore, degmada yimid ayaa markan odeyaashii degaanka la dhigtay heshiis uu ku doonayay in si ku meel-gaar ah uu degaanka ugu noolaado. Ujeeddada Yuusuf Cali ayaa markii hore ahayd in uu cashuuro ka qaato doonyaha halkaas imanayay. Yuusuf ayaa mashruuciisa ka qarsaday beelihii Hawiye (Habar - Gidir) ee degaanka ku noolaa. Waxaa dhacday in beeluhu ay dareensadeen markii uu isku deyay in uu qalcad wayn ka dhiso degmadii Hobyo. Muddo gaaban kaddib, waxaa bilowday kacdoon ay beelihii degaanku kaga hor imanayeen mashruuca Yuusuf Cali uu damacsanaa in uu halkaas ka hirgeliyo. Kaddib markii uu hiilo ka helay beelaha Daarood, gaar ahaan kuwa Majeerteen ee degaanka ka ag-dhowaa, ayuu Yuusuf Cali ku guulaystay in uu muquuniyo kacdoonkii beelihii Hawiye. Dabadeed wuxuu halkaas ka asaasay saldanaddii Hobyood ee uu suldaanka ka noqday, dabadiisna uu wiilkiisii Cali Yuusuf dhaxlay. Saldanaddaas oo cimrigeedu ahaa 49 sano, waxaa burburiyay Talyaanigii, sanadkii 1927-kii.
Taariikhyahannada wax ka sheega maamulkan, xoogaaga ay ka qoreen waxay ku tilmaamaan in Yuusuf Cali uu ku guulaystay dowladdii ugu salka ballaarnayd ee Soomaaliya ka soo if-baxda muddadii u dhexeysay burburkii boqortooyadii Awdal iyo maamulkii gumaystayaasha. Xuduudda maamulkan ayaa wuxuu ahaa sidatan :
1. Xadka waqooyi - Togga Nugaal.
2. Xadka koonfur - degaanka degmada Ceel-buur.
3. Bariga - xeebta bad-waynta Hindiya.
4. Galbeedka . degmooyinka Goldogob iyo Gallaadi.
Muddo gaaban ayuu wuxuu ku dhisay ciidamo kala-danbayn leh. Wuxuu yeeshay calan doonyihiisa lagu garto iyo danjirayaal wareega. Maamulkii Yuusuf Cali wuxuu lahaa lacag dahab ah oo ka shaqayneesay degmooyinkii uu ka taliyay. Taasi waxay dhalisay, sida inoo iman doonta, in uu kamid noqdo xoogaggii laga aqoonsanaa degaanka.
Dhacdada uu Yuusuf Cali ku degay degmada Hobyo ayaa ahmiyad gaar ah waxay u leedahay taariikhda Soomaaliya, waana midda xudunta u ah khilaafka gaamuray ee dhex yaal beelo badan ee Soomaaliyeed. Nasiib darro, weli lama hayo aqoonyahanno is-xilqaamay oo diraasaad iyo baaritaan aqoon ku salaysan inta sameeya soo bandhiga taariikh ay Soomaalidu ka faa´iidaysto. I. M. Lewis oo ah nin ku xeel-dheer aqoonta Soomaali-baradka ah, wuxuu xusay in taariikhda Soomaaliyeed ay dhaawacan tahay inta ay dhacdadan ka maqantahay qoraalada aqooneed ee taariikhda dalkeena.
Muddo gaaban dabadeed, markii uu taabo-gal noqday maamulkii Yuusuf Cali, ayaa degmada Hobyo waxay noqotay mid la mataan ah Baargaal oo markaas ahayd magaalada ugu camiran degaanka. Labadaas degmo oo magaalo-madax u ahaa labadii maamul, ayaa xilligaas waxay ahaayeen xarumo siyaasad, ganacsi, aqoon iyo dhaqan. Kasokow xubnaha labada maamul ee halkaas fadhiyay, waxaa labada degmo ku sugnaa rag kamid ah culima-diinkii Soomaalida kuwoodii ugu aqoonta badnaa. Ragga wax ka degay magaalooyinkaas ee aqoonta diinta laga baran jiray waxaa laga xusi karaa shiikh Cumar Axmad Al as-hari oo ahaa ninkii ugu horeeyay oo Soomaali ah ee ka soo baxa Jaamacadda Al as-har, kaas oo muddo fadhiyay degmada Hobyo. Sidoo kale Baargaal waxaa fadhiyay shiikh la oran jiray shiikh Qudubi. Shiikhan oo kamid ahaa ragga wax ku soo bartay magaalada Harar ayaa tacliin joogto ah siin jiray dadka degaanka! ! , Waxaana loola tegi jiray wixii masaa´il diini ah.
Waxaa kale oo degmooyinkaas ku urursanaa abwaano heer qaran ah oo suugaantii ay curiyeen laga qiimeeyay gobollada Soomaaliyeed intooda badan. Abwaanadaas ayaa gabeyo is-shaafsan jiray iyda oo mid waliba uu difaacayo maamulkii uu la joogay. Waxay suugaantooda la beegsan jireen hadba dhacdada xiisaha leh ee kolkaas taagnayd iyo gabeyada looga soo tiriyo xarumihii laysaga tebin jiray suugaanta. Ragga suugaanta ku caanka ah ee xilligaas ku noolaa labadaas degmo, waxaa laga xusi karaa : Faratol Yuusuf Sharmaarke, Muuse Yuusuf Sharmaarke (Muuse Dhiidhi) iyo aabahood Yuusuf Sharmaarke Cismaan, Maxamuud Axmad Aw-Xuseen (Il-dab), Cismaan Yuusuf Keenadiid, Faarax Axmad Aw-xuseen, Cali Sharmaarke, Cismaan Sharmaarke, Xaaji Gooni, Axmad Busur, iyo kuwo kale.
Maxamad Cabdulle Xasan ayaa tilmaan wacan ka bixiyay noloshii ay xilligaas ku sugnaayeen degmooyinka maamulladaas. Isaga oo ka waramaya hodantooyada ka muuqatay noloshii xarumahaas iyo intii la hal-maalaysay, ayuu mariyay gabey ay tixihiisii kamid ahaayeen sidatan :
Waa nimanka deeqii hambaday hibo Ilaaheeye
Waa niman intay hodan yihiin hoo ku sii daraye
Waa niman gob baa lagu hirtaa lagu hagaagaaye
Waa nimaka daaraha hurdiyo harac dallaal weyne
Waa niman xariira huwanoo huga ku laafyoone
Waa nimanka haashaarka gole marada haafeyne
Waa nimanka doonyuhu Hindiga uga hirtaaniine
Waa niman haruur iyo bariis hoyga loo dhigaye
Waa nimanka haanfuuqayee timirtu hoos taalle
Waa niman haleeliyo hor-weyn heel ka buuxsadaye
Waa niman adduun lagu huroo maal hareerimine
Waa niman intay wada habceen heeshiguun dhicinye
Waa niman hub iyo dowladnimo haystay weligoode
Waa niman u heynseen fardaha halabsigoodiiye
Waa niman hal-qooqaha rogaal heegma weligoode
.Casharadii hore

GOORTII DHULKAYAGII LA QEYBSADAY!


S.Enow
Casharkii XIX-aad
Muddo qarniyo ah, nolosha dadka Soomaalida ahi waxay ahayd mid aanan wax wayn ku kala duwanyn, sababtuna waxay ahayd dadka oo dhamaantood reer miyi ahaa. Noloshaas oo muddo qarniyo ah uusan doorsimaad cayilan haleelin, ayaa qarnigii 19-aad waxaa si wayn u soo if-baxayay raadadkii xiriirka ganacsigii caalamiga ahaa uu ku yeelanayay qaar kamid ah beelihii reer miyiga ahaa. Meelaha keliya oo ay ka muuqatay is-beddelka noloshii soo jireenka ahayd waxay ahaayeen degmooyinkii xiriirka la yeeshay ganacsigii caalamiga ahaa. Magaalooyinka waa ay ku yaraayeen dalka, waxayna ku ekaayeen dhulka xeebaha ah. Xoolaha ay dadkeenu dhaqan jireen (geela, lo´da, ariga, idaha iyo fardaha) ayaa waxay saldhig u ahaayeen isu ekaanshaha nolosha dhaqan-dhaqaale ee reer miyiga. Geedi-hayaanka xilliyada oomanaha ah, ay qoysaska reer miyiga ahi ku baadi-goobayaan ilaha laga cabo ayaa wuxuu ahaa hannaanka kallifayay, dhaqanka ay wadaageen ka sokow, in Soomaalidu ay sheeko-wadaag noqdaan, iskana war-qaba! ! an.
Xilliyadaas, Soomaaliya waxaa lagu tirin jiray degaanka ugu khatarsan dunida. Sababtu maahayn oo keliya dhaca iyo bah-dilka loo gaysanayay arahyada shisheeye ee dalka gudihiisa dhex mushaaxayay, balse waxaa jiray colaado baahay oo qarnigaas saameyn ku yeeshay noloshii Soomaalida idaylkood. Nin la yiraahdo Maxamad Bulxan ayaa gabay ka tiriyay, uu kaga sheekeynayo colaadaha xilligaas ka jiray dacallada Soomaaliya. Gabayga Bulxan oo ku beegan dabayaaqadii sanadihii 1870-aadkii, ayaa munaasabaddiisu waxay ahayd colaad joogsan wayday oo ka dhex aloosantay labo jifiyood oo u dhashay beesha Habar-Awal, kuwaas oo ay adkaatay in la heshiisiiyo. Abwaanku wuxuu tilmaamayaa in xilligaas eeyan jirin, gobollada dalka, meel nabad ah. Sidaa darteed eeyan layaab ahayn dabka la damin la´yahay ee ka dhex shidan labada reerood oo wayda dhashay. Gabaygan oo la magac baxay Dal-dhameeye, tixihiisii waxaa kamid ahaa s! ! idatan :
Barbaar jeedal sidataa ka nool labadii beeloode
Burcadii Ruguuda iyo Xiis waa banaantahaye
Batar kama tumaan Muusayaal barandihii Maydhe
Laas Qoray baqoolkii ma galo bedenki reer Suude
Boosaaso iyo Eylna waa laga baroortaaye
Burunjhii ka madhay Nuur Cismaan jarayay baanaha'e
Majeerteen is bahardaadintii kala banaan qaadye
Butiyaalo nimankii fadhiyay way ka baxayeene
Baxsoo Keenadiid wuxu u kacay beled shisheeyaade
Hobyo ugama baaqeen kuwii baho u waynaaye
Biyomaal Baraawiyo fadhiya webiga baaciisa
Ayana buude dabadeed ma cunin bur iyo iidaane
Bidoodkii kismaayoodna way is wada bog dooxeene
Boon iyo Xirsina haatan dhige bilic wanaagiiye Bulshadii Garaad Faarax iyo Barina naafowye
Barkad iyo guryihii Bah Ararsame belel ka qiiqowye
Boos Cali iyo reer Gorodna way kala birdhiiteene
Rawax maalintii lagu bulmay beden coloobeene
Buuhoodle laga waa waxay beri ku haysteene
Reer Sugulle goodiga bankuu baalcaddii dhigaye
Ayana baarax uma soo shiraan beri samaadkiiye
Waa beeyo Habar Yoonistii bu'aha waalayde
Waa taa laftoodii balaqan booran loo qodine
Arab wuxuu la balawaasayaa boogtadii shalaye
Waa tii Bah Deylana la dhigay bacadkii sheedyaaye

Makaahiilku boogaa ku yaal waa bukaa weliye
Xagoodii biyood reer Biniin kuma bariistaane
Boqor iyo ka hoosow ma jiro nimaan budhaysnayne
Dadka nimaan baduugaa mar noqon buuga laga waaye
Ninka baxaya buuraha jinkaa loo bidh-bidhiyaaye
Booraamo meleg buu ilays uga bidhaamaaye
Balaayada aduun weli ma iman bohoradeediiye
Buuray ku joogtaa intay reero baabi´ine
Hadba qolada bocor haysataa loo bayimiyaaye
Badhaadhiyo sabool baysu jira laba bidhaamoode
Banka xoolo lagu foofiyaan biid ka soo hoyane
Waxa lagu bilkaydshaa raggii bohosha kaa yiile
Ayagoo barkaadaa la dilay Biliyo Daa´uude
Boqorada la wada laayay iyo bilista ooyaysa
Dadka wada bakhtiyay Adaribaan badhi ka noolayne
Baashaha la soo sheegayee baladdadii qaatay
Baaruddan layskaga cayimay beerka iyo laabta
Beri Carabna wax laga sheegayaa baashayaal xidhane

Sida gabaygan ku xusan, dhacdooyinka xilligaas taariikhda galay ee xiisaha leh oo ay waayeelka Soomaaliyeed ka sheekeeyaan waxaa kamid ah khilaafkii siyaasadeed ee soo dhex-galay maamulkii boqortooyadii Majeerteen iyo baxsadkii uu Yuusuf Cali ku fariistay Hobyo, dabadeedna u suurogelisay in uu asaaso dhismo maamul dowladeed. Haddaanu isku deyno in aanu wax ka xusno taariikhda khilaafkan, waxaa lagama maarmaan ah in aanu dib u milicsano maamulkii boqor Maxamuud Xawaadane. Boqorkan ayaa maamulkiisii, sidaanu soo xusnay, wuxuu ka ballaarnaa kana dhaqaale badnaa kuwii awoowayaashiis, sababtuna waa labo arimood :
1. Siyaasaddii dibadda oo dhex-mushaaxday ganacsigii caalamiga ahaa.
2. Siyaasaddiisii gudaha, oo cadaaladda iyo xaq-soorka bulshada dhexdeeda ah ay dhidibo u noqdeen.
Boqorkan ayuu ahaa ninkii ka dambeeyay xeerka ay boqorrada Majeerteen kula qaybsanayeen diyada dilka kama´a ah ee uu geysto ninkasta oo beelaha Daarood u dhashay. Xeerku wuxuu ahaa qodob uu isku laasimiyay boqorkan, kaas oo xusaya in boqorku uu bixiyo 34 halaad oo kamid ah 100-ka halaad oo diyada ah ee laga rabo qofka wax dilay. 33-na waxaa bixinayay qoyska boqorka, 33-ka haray waxay u daayeen in ay bixiyaan reerka dilka gaystay. Waxaa xusid mudan, boqor kasta oo ka dambeeyay Maxamuud Xawaadane, in uu ku dadaalay ilaalinta dhaqan gelinta xeerkan. Waxaa xusan sheekooyin iyo suugaan ka sheekaynaya rag ka yimid cirifyada ugu fog Soomaaliya oo xoolahaas wax ka qaatay.
Boqor Maxamuud wuxuu ahaa ninka qaybiyay dhulka xijida laga gurto oo siiyay beelaha tirada yar. Wuxuu dalka Hindiya ka soo dhoofin jiray alwaaxda doonyaha laga sameeyo, kuwaas oo uu u qaybin jiray saboolka dan-yarta ah si ay uga sameystaan doonyo ay ku shaqaystaan, kana qayb qaataan hor u marinta degaanka. Waxaa jira sheekooyin badan oo ku baahsan degaanka, kuwaas oo ka waramaya cadaaladdii maamulkii boqor Maxamuud Xawaadane. Waxaa kamid ah sheekadan :
" Waxaa jiray nin waayeel ah oo aan caruur lahayn, kaas oo ari badan ku haystay baadiyaha degaankii uu boqorku ka talinayay. Maalin baa nin tuug ah, odaygii ka dhacay laba neef. Markaasuu yiri : War xanuun baan ku ogaaye, ma Maxamuud Xawaadane ayaa xabaal galay ". Isaga oo ula jeeda, boqorka oo nool inaan xoolihiisa la dhaceen. Sida la wariyayna, boqorku ma noolayn xilligaas oo waa dhintay. (Wareysi : Xaaji Siciid Aw-Muuse).
Boqorkan ayaa wuxuu awoowe u ahaa labada nin ee khilaafku dhex maray ee ah suldaan Yuusuf Cali iyo boqor Cismaan Maxamuud. Boqor Maxamuud Xawaadane wuxuu lahaa caruur 15 wiil ah oo saddex bahood kala ahaa (Bah-Yaaquub, Bah-Leelkase iyo Bah-Dir). Bahdii wayneed oo boqorka kula noolaa magaalada Xaabo ayaa waxaa u suurogashay in ay goor hore wax ka maareeyaan maamulkii boqortooyada. Labada bah oo kale waxaa degaankoodu ahaa baadiyaha. Xanuunkii geerida markuu taabtay odeygii, ayuu wuxuu u batay baadiyihii iyo xaggii bahdii yarayd. Mar ay wiilashii bahdii wayneed soo booqdeen odayga, ayaa goor ay habeen tahay soo xadeen odaygii oo xanuunsan. Ujeeddadoodu waxay ahayd in odayga agtooda ku dhinto si ay dhaxlkiisa u yeeshaan. Waxaa xusid mudan in labada bah oo wayni ay ku heshiiyeen in markuu odayga geeryoodo ay boqradaan Yuusuf ! ! Maxamuud (Keenadiid awoowihiis) oo ahaa curadkii odayga. (Cabdullaahi Xaaji Dayib).
Beelihii Majeerteen iyo kuwii Harti ee talo-wadaagta ku ahaa maamulka boqortooyada, iyaga oo tix-raacaya dhaqan soo jireen ah ayay u hiiliyeen bahdii yarayd (Bah-Dir). Inkasta oo odaygii xanuunsanaa lagu ceshay baadiyihii iyo bah-yarta agteedii, misana markii uu geeryooday waxaa lagu aasay degmada Xaabo. (Xaaji Siciid Aw-Muuse).
Hinaaskii damaca ku dhisnaa ee dhex-maray wiilashii walaalaha ahaa ayaa wuxuu u soo gudbay facihii danbe. Waana halkaas meesha ay salka ku hayso khilaafka dhex-maray suldaan Yuusuf Cali Yuusuf Maxamuud iyo boqor Cismaan Maxamuud Yuusuf Cismaan Maxamuud.
Boqor Cismaan Maxamuud, wuxuu ku dhashay Baargaal oo ka tirsan degmada Caluula sanadku markuu ahaa 1849-kii. Waxaa lagu boqray meesha la yiraahdo Noobir ee u dhexaysa Iskushuban iyo Beyla sanadkii 1860-kii. Sida ay caadadu ahayd, waxaa ku caana-qubay nin u dhashay beesha Cali Saleebaan. Boqorku wuxuu ahaa nindka uguna cimri dheeraa uguna berya-samaad wacnaa maamulladii soo maray Majeertiinya. Isaga oo da´diisu eeyan 20 gaarin ayuu boqor noqday, 80 jirna waa uu ku geeryooday. Taas ayaa keentay in uu la kulmo umuuro xiiso u yeelay taariikhda maamulkiisa. Waxaa kamid ah :
1. Khal-khalkii siyaasadeed ee ku yimid maamulka kaddib markii ay bilaabatay mucaaradadii Yuusuf Cali.
2. Is-dareensiga dhex-yiil maamulkiisii iyo kuu Yuusuf Cali ka dhisay Hobyo.
3. Colaadihii gudaha oo ay ugu wayneed kuwii uu la galay Daraawiishta.
4. Colaadihii dibadda, gaar ahaan gumaysigii Talyaaniga oo iridaha u xiray taariikhihii taxnaa ee maamulkaas.
Waxaa kale oo jiray abaaro laga sheekeeyo oo degaanka u gaystay dhaawac adag xilligii boqor Cismaan. Abaarahaas oo kamid ah bugtada toban sanaalayda ah ee ku timaada cimilada geeska Afrika, ayaa is-dhin xoog leh u keentay dadkii iyo duuyadii degaanka.
Waxaa iyana in la xuso mudan in degaanka boqortooyadu uu xilligaas ahaa isha ugu wayn oo maamulkii Ingiriiska ee Cadan fadhiyay uu ka heli jiray raashinka, gaar ahaan hilibka. Taasina waxay qayb xoog leh ka qaadatay kobcidda dhaqaalihii degaanka. Maamulku wuxuu sii xoojiyay xiriiradii diblomaasiyadeed ee uu la lahaa xarumihii ganacsiga caalamiga. Waxaa jiray boqoro ka dhisnaa dalalka ay la lahaayeen xiriirka ganacsi, kuwaas oo boqortooyadu ay xiriir diblomaasiyadeed la lahayd. Waxaa halkaas socdaallo ku tegi jireen danjirayaal wareega oo boqortooyadu lahayd. Danjirayaasha boqortooyadu waxay yiqiineen afafka Hinduuga, Carabiga, Ingiriiska iyo Talyaaniga. Waxaa u caansan ninka la yiraahdo Shirwac Cismaan, oo isagu kamid ahaa danjirayaashii Nuur Cismaan. Sheeko kaftan ah oo faaftay ayaa waxay tilmaamaysaa mar uu Nuur Cismaan (oo boqor ku meel-gaar ahaa, walaalkiisna ahaa) u raacay magaalada Cadan ! ! ee dalka Yaman. Nuur nin aad u madow ayuu ahaa. Markay la kulmeen suldaankii ay u socdeen oo uu is baray labadii boqor, ayuu boqorkii Yaman hadal kaftan ah yiri oo macnaheedu ahaa :
" Haddii iftiinkiinu caynkan yahay, mugdigiinu sidee noqon ".
Xaaji Cismaan Xaaji Yuusuf oo ahaa la taliyaha boqor Cismaan, ayaa ka sheekeeyay mar uu wafdi ahaan ku tegay degmada Mukulli isaga oo dhambaal ka siday boqor Cismaan. Mukulli waxay xilligaas xarun u ahayd suldaankii Xadramuut oo magiciisa la oran jiray suldaan Gaceyti, kaas oo xiriir wanaagsan ay la lahaayeen. Wafdigan oo ujeeddada socdaalkoodu ahaa in ay suldaanka kala soo xaajoodaan in uu qiimo jaban kaga iibiyo hub ay doonayeen in ay ka iibsadaan. Xaaji Cismaan wuxuu yiri :
" Waxaa la ii diray Mukulli si aan hub u soo iibiyo. 600 oo wan ayaa doon la ii saaray. Saddex lool oo dahab oo uu garaamkoodu ku qoran yahayna boqorka ayaa ii dhiibay. Lacag melyan gaaraya oo isugu jirta Qirish iyo Rubiyad ayaa kiishado la iigu guray.Waxaa kale oo la ii dhiibay waraaq uu igu yiri gaarsii suldaan Gaceyti. Doonidii baan ku dhacay. Markay Mukulli gaartay baan askartii ku iri : Arigan suldaanka ayaa lehe ha layga dejiyo.
Markii suldaankii la war-geliyay, wuxuu ku soo jawaabay in arigana layga qabto, aniga iyo ragga ila socdana nala marti-geliyo. Doonidana ay halkeeda inoo joogto. Daar dabaq ah oo ay martida geeyaan ayaa layna dejiyay. Suldaanku, wuxuu raggiisii faray in layna wanaajiyo, raashinkana noocii aanu doono leynoo keeno.
Daartii saddex maalmood baa inoogu dhamaatay. Kaddib ayuu suldaankii inoo yeeray. Waxaan horay u soo qaatay loolkii dahabka ahaa iyo waraaqdii aan suldaanka u waday. Waxaan u imid isaga oo fadhigii iyo kuraatsiiba hagaajiyay. Wuxuu ku lebistay qamiis culus oo oogada dahab ku leh. Taaj dahab ah buu madaxa saaray. Isaga iyo nin wasiir u ahaa ayaa meel halkoo ah ka soo jeeda. Waxaa ley baneeyay kursi suldaanka dhiniciisa ah. Markaan soo galnay ayaa nin dhawaaqay oo dadkii ku yiri : Istaaga.
Suldaankii baan hor istaagey oo aan gacan-qaaday. Dabadeed wasiiradiisii iyo askartii ayaa i salaamay. Kaddib, fariiso ayuu i yiri. Dahabkii ayaan meel agtiisa ah dhigay. Markaasaan fariistay. Waraaqdii ayaan suldaankii u gudbiyay. Dabadeed nin wasiiradii kamid ah ayuu inta u dhiibay ku yiri : Akhri oo ku dheereyso hadalka.
Suldaanku madaxa ayuu ridayay intii waraaqda la akhrinayay oo wuxuu la yaabanaa ereyada carabiga ah oo ku qoran waraaqda. Markii la dhameeyay buu yiri : Ii dhiib waraaqda.
Waa loo dhiibey. Markaasuu jeedaashey waraaqdii. Misana Xaaji Cismaan buu jeedaashey ".
Xaajigu wuxuu ahaa nin dherer badan oo midab furan, quruxna loo dhameeyay.
" Suldaankii baa marna Xaajiga eega, marna dahabka hortiisa yaal, marna waraaqda gacantiisa ku jirta. Kaddib Xaajigii ayuu su´aalay oo ku yiri : Ma nin Carab ah baa soo qoray waraaqda ?
Xaaji Cismaan : Maya, waxaa qoray nin Soomaali ah oo gacan-yare u ah boqorka.
Suldaankii : Ma nin Soomaali ah baa sidatan wax u qoray oo farta caynkan ah dhigay !.
Markuu suldaankii furay hadalkii, ayuu Xaajigii yiri : Waxaanu kaa dooneynaa inaad inoo jebiso qiimaha aad hubka inooga iibiso, waayo hub badan ayaanu qaadaneynaa.
Suldaankii : Waayahay, intaa waan yeelayaa. Halakan hubku mayaal. Wuxuu yaalaa Shixir.
Dabadeed wuxuu sheegay qiimo wax badan ka jaban kii hore, wuxuuna yiri : Waraaq baan iyana u dirayaa, idinna idiin qorayaa oo waan ku siinayaa. Haddaba dhaqaalaha aad wadato wixii ay kuu gooyaan oo hub ah iibso.
Suldaankii : Goormaad tegeysaa ?
Xaaji Cismaan : Beri subax.
Suldaankii : Waxaan doonta kuu saarayaa 30 sanduuq oo saanad ah iyo 300 oo qori oo aad hadiyad ugu geyso boqor Cismaan.
Subaxdii baan doonidii soo aaday, mase rasaastii iyo qoryihii waxay diyaar ku yihiin xeebta. Doontii baa ley saarey, dabadeed Shixir ayaanu tagney. Waa nalagu soo dhoweeyay. Waxaa leynoo sheegay in waraaq ka timid suldaankii, sidaa darteed in leynoo jebinayo sicirka ". (Xaajiga waxaa ka weriyay Maxamuud Aw-Yuusuf).
Waxaa xusid mudan, waraaqda uu suldaanku la yaabay ereyada iyo qoraalka ku yiil, ninka qoray wuxuu ahaa Xaaji Jaamac Bilaal, oo boqorka xoghayn u ahaa. Jaamac Bilaal wuxuu wax ku soo bartay dhulka Carabta. Wuxuu ku noolaa Cadan oo uu Ingiriiska iyo Carabigaba ka bartay. Wuxuu ahaa ninkii ugu horeeyay ee Soomaaliya ka asaasa dugsi hoose oo ay caruurta Soomaaliyeed wax ka bartaan. Caruurtii ugu horeysay ee dugsigiisa ka qalin-jebisay waxaa kamid ah jeneraal Cabdullaahi Hoolif. Dugsigaas oo loogu magac-daray Jaamac Bilaal, waxaa la oran jiray Macallin Jaamac, wuxuuna ku yiil bartamaha Xamar.
Yuusuf Cali, oo marna adeer u ahaa boqorka marna sodog, ayaa muranka dhex-maray isaga iyo boqor Cismaan waxaa sababay, is qaadan-waa ka dhexeeyay ag-joogayaashii boqorka iyo Yuusuf oo damcay in uu ka maroorsado maamulka. Arimaha la tilmaamo waxaa kamid ah, ag-joogayaasha oo ka hinaasay dadnimada loo hibeeyay Yuusuf. Waxaa kale oo jiray Yuusuf oo khasnaji u ahaa boqorka, ayaa dhaqaale badan oo damac geliyay ka ka helay howshii uu hayay. Cadaadis badan oo kaga yimid dhankii xaashida boqorka, dabadeed Yuusuf wuxuu bilaabay in uu asaaso unugii ugu horeeyay ee mucaarad ku ah maamulkii boqor Cismaan. Wuxuu gacan ka haystay labadii bahood oo waawaynaa (ilma Maxamuud Xawaadane) iyo reerka la yiraahdo Yuusuf Cawlyahan (Siwaaqroon) oo reer abtigiis ah. Yuusuf waa l! ! a xiray, hantidiisiina waa lala wareegay. Mar inta la uleeyay uusan wax ficilo jawaab ah ka bixin ayuu kula baxay magaca Keenadiid. Taasina waxay ka dambeysay markii uu boqorku yiri : " Iska daaya, kani waa Keene - diide " oo uu ula jeeday in uusan oggoleen in uu hoggaansamo.
Yuusuf ayaa muddo kaddib ku guulaystay in uu uruiyo xoog ciriiri geliyay maamulkii boqortooyada. Bilowgii sanadihii 1870-aadkii, Yuusuf wuxuu caddaystay mucaaradnimo maamulka. Boqortooyadii ayaa waxay ku sigatay in dagaal sokeeye ka aloosmo, kaas oo sigay in dhiig badan daato haddii uusan soo dhex-galeen nin maal-qabeen ahaa oo Cadan ka yimid. Ninkaas oo la´oran jiray Harti Bile, wuxuu u dhashay beesha Siwaaqroon, wuxuuna abti u ahaa Yuusuf Cali. Maal-qabeenkaasi wuxuu ku guulaystay in uu Yuusuf ku qanciyo in uu dibadda u dhoofo, kaddib markii uu siiyay xoolo uu ku ganacsado.
Muddo toban sanadood ku dhow ayuu Yuusuf ka ganacsanayay dalalka Khaliijka Carabta. Sanadkii 1878-kii wuxuu ku soo laabtay dalka. Laakiin markan wuxuu la soo laabtay aragti ka duwan tii hore ee uu qabay. Sida ku xusan sheekooyinka Soomaalida, Yuusuf Cali wuxuu ka soo degay meel kamid ah xeebta magaalada Hobyo. Degmadu waxay lahayd ceel biyo macaan iyo Khoori dabiici ah, taas ayaa waxay sabab u ahayd in ay marar ku soo leexdaan doonyaha degaanka maraya. Yuusuf wuxuu hoggaaminayay tiro doonyo ah oo ay la socdeen dadkii isaga la xulufada ahaa. Waxaa kale oo weheliyay farsamo yaqaano Carab ah (Meheri). Doonyaha waxaa u saarnaa hub, qalab dhismo, raashin iyo alaabo hadiyado ah. Yuusuf oo dhowr jeer oo hore, degmada yimid ayaa markan odeyaashii degaanka la dhigtay heshiis uu ku doonayay in si ku meel-gaar ah uu degaanka ugu noolaado. Ujeeddada Yuusuf Cali ayaa markii hore ahayd in uu cashuuro ka qaato doonyaha halkaas imanayay. Yuusuf ayaa mashruuciisa ka qarsaday beelihii Hawiye (Habar - Gidir) ee degaanka ku noolaa. Waxaa dhacday in beeluhu ay dareensadeen markii uu isku deyay in uu qalcad wayn ka dhiso degmadii Hobyo. Muddo gaaban kaddib, waxaa bilowday kacdoon ay beelihii degaanku kaga hor imanayeen mashruuca Yuusuf Cali uu damacsanaa in uu halkaas ka hirgeliyo. Kaddib markii uu hiilo ka helay beelaha Daarood, gaar ahaan kuwa Majeerteen ee degaanka ka ag-dhowaa, ayuu Yuusuf Cali ku guulaystay in uu muquuniyo kacdoonkii beelihii Hawiye. Dabadeed wuxuu halkaas ka asaasay saldanaddii Hobyood ee uu suldaanka ka noqday, dabadiisna uu wiilkiisii Cali Yuusuf dhaxlay. Saldanaddaas oo cimrigeedu ahaa 49 sano, waxaa burburiyay Talyaanigii, sanadkii 1927-kii.
Taariikhyahannada wax ka sheega maamulkan, xoogaaga ay ka qoreen waxay ku tilmaamaan in Yuusuf Cali uu ku guulaystay dowladdii ugu salka ballaarnayd ee Soomaaliya ka soo if-baxda muddadii u dhexeysay burburkii boqortooyadii Awdal iyo maamulkii gumaystayaasha. Xuduudda maamulkan ayaa wuxuu ahaa sidatan :
1. Xadka waqooyi - Togga Nugaal.
2. Xadka koonfur - degaanka degmada Ceel-buur.
3. Bariga - xeebta bad-waynta Hindiya.
4. Galbeedka . degmooyinka Goldogob iyo Gallaadi.
Muddo gaaban ayuu wuxuu ku dhisay ciidamo kala-danbayn leh. Wuxuu yeeshay calan doonyihiisa lagu garto iyo danjirayaal wareega. Maamulkii Yuusuf Cali wuxuu lahaa lacag dahab ah oo ka shaqayneesay degmooyinkii uu ka taliyay. Taasi waxay dhalisay, sida inoo iman doonta, in uu kamid noqdo xoogaggii laga aqoonsanaa degaanka.
Dhacdada uu Yuusuf Cali ku degay degmada Hobyo ayaa ahmiyad gaar ah waxay u leedahay taariikhda Soomaaliya, waana midda xudunta u ah khilaafka gaamuray ee dhex yaal beelo badan ee Soomaaliyeed. Nasiib darro, weli lama hayo aqoonyahanno is-xilqaamay oo diraasaad iyo baaritaan aqoon ku salaysan inta sameeya soo bandhiga taariikh ay Soomaalidu ka faa´iidaysto. I. M. Lewis oo ah nin ku xeel-dheer aqoonta Soomaali-baradka ah, wuxuu xusay in taariikhda Soomaaliyeed ay dhaawacan tahay inta ay dhacdadan ka maqantahay qoraalada aqooneed ee taariikhda dalkeena.
Muddo gaaban dabadeed, markii uu taabo-gal noqday maamulkii Yuusuf Cali, ayaa degmada Hobyo waxay noqotay mid la mataan ah Baargaal oo markaas ahayd magaalada ugu camiran degaanka. Labadaas degmo oo magaalo-madax u ahaa labadii maamul, ayaa xilligaas waxay ahaayeen xarumo siyaasad, ganacsi, aqoon iyo dhaqan. Kasokow xubnaha labada maamul ee halkaas fadhiyay, waxaa labada degmo ku sugnaa rag kamid ah culima-diinkii Soomaalida kuwoodii ugu aqoonta badnaa. Ragga wax ka degay magaalooyinkaas ee aqoonta diinta laga baran jiray waxaa laga xusi karaa shiikh Cumar Axmad Al as-hari oo ahaa ninkii ugu horeeyay oo Soomaali ah ee ka soo baxa Jaamacadda Al as-har, kaas oo muddo fadhiyay degmada Hobyo. Sidoo kale Baargaal waxaa fadhiyay shiikh la oran jiray shiikh Qudubi. Shiikhan oo kamid ahaa ragga wax ku soo bartay magaalada Harar ayaa tacliin joogto ah siin jiray dadka degaanka! ! , Waxaana loola tegi jiray wixii masaa´il diini ah.
Waxaa kale oo degmooyinkaas ku urursanaa abwaano heer qaran ah oo suugaantii ay curiyeen laga qiimeeyay gobollada Soomaaliyeed intooda badan. Abwaanadaas ayaa gabeyo is-shaafsan jiray iyda oo mid waliba uu difaacayo maamulkii uu la joogay. Waxay suugaantooda la beegsan jireen hadba dhacdada xiisaha leh ee kolkaas taagnayd iyo gabeyada looga soo tiriyo xarumihii laysaga tebin jiray suugaanta. Ragga suugaanta ku caanka ah ee xilligaas ku noolaa labadaas degmo, waxaa laga xusi karaa : Faratol Yuusuf Sharmaarke, Muuse Yuusuf Sharmaarke (Muuse Dhiidhi) iyo aabahood Yuusuf Sharmaarke Cismaan, Maxamuud Axmad Aw-Xuseen (Il-dab), Cismaan Yuusuf Keenadiid, Faarax Axmad Aw-xuseen, Cali Sharmaarke, Cismaan Sharmaarke, Xaaji Gooni, Axmad Busur, iyo kuwo kale.
Maxamad Cabdulle Xasan ayaa tilmaan wacan ka bixiyay noloshii ay xilligaas ku sugnaayeen degmooyinka maamulladaas. Isaga oo ka waramaya hodantooyada ka muuqatay noloshii xarumahaas iyo intii la hal-maalaysay, ayuu mariyay gabey ay tixihiisii kamid ahaayeen sidatan :
Waa nimanka deeqii hambaday hibo Ilaaheeye
Waa niman intay hodan yihiin hoo ku sii daraye
Waa niman gob baa lagu hirtaa lagu hagaagaaye
Waa nimaka daaraha hurdiyo harac dallaal weyne
Waa niman xariira huwanoo huga ku laafyoone
Waa nimanka haashaarka gole marada haafeyne
Waa nimanka doonyuhu Hindiga uga hirtaaniine
Waa niman haruur iyo bariis hoyga loo dhigaye
Waa nimanka haanfuuqayee timirtu hoos taalle
Waa niman haleeliyo hor-weyn heel ka buuxsadaye
Waa niman adduun lagu huroo maal hareerimine
Waa niman intay wada habceen heeshiguun dhicinye
Waa niman hub iyo dowladnimo haystay weligoode
Waa niman u heynseen fardaha halabsigoodiiye
Waa niman hal-qooqaha rogaal heegma weligoode
.Casharadii hore
Saadiq Enow
GOORTII DHULKAYAGII LA QEYBSADAY!
Casharkii XXI-aad


S. Enow
Marka ay xoogagga gumaystayaasha ah inooga imanayee dhulka xeebaha ah, dadkayagii Soomaaliyeed ee ku noolaa gudaha, badankood waxay ahaayeen reer-guuraa xoolo-dhaqato ah. Halgankii ay kula tacaalayeen xaaladihii qallafsanaa ee noloshooda iyo colaadihii badnaa ee dhexdooda yiil ka sokow, waxaa jira weji qurux badan oo buuxinaya dadnimadii iyo garaadkii korranaa oo ay dadkayagu lahaayeen. Wejigaasi waa dhaqamadii ay haysteen iyo caadooyinkii uu gumaystaha ugu yimid, kuwaas oo ay kaga tallaabi jireen caqabadaha la soo dersa. Dhaqamadaas oo la oran karo waa kuwo salka ku haya caqiidada ay aamin-sanaayeen ee Islaamka ah, ayaa waxaa amaanay raggii u adeegayay gumaystayaasha ee Soomaalida wax ka qoray. Haddaba intaynaan u gudbin bilowgii hooshka ku dhacay dadkeenii, waxaanu yara milicsaneynaa muuqaallo kamid ah dhaqamadii wanaagsanaa ee aanu ka soo gaarnay facihii uu gumaysiga hooshay. Dhinacyada aanu tusaalaha u soo qaadanayno waxay yihiin :
1. Qabiilka iyo Qabyaaladda
2. Golaha Lagu Garramo
3. Xeerka Mageydada
Qabiilka wuxuu ahaa saldhigga nolosha siyaasadeed ee baadiyaha. Reer miyigu waxay hanaankan qabyaaladda u kaashan jireen in ay timaaddadooda ku mala awaalaan, tagtadoodana ay ku xafidaan tay joogaanna ay ku maamushaan. Dhibaatooyinka siyaasadeed ee la soo gudboonaada, hadday tahay mid beesha gudaheeda ah, mid beelo kale kaga timid, iyo hadday tahay mid kaga timaadda qowmiyadaha la deriska ah (Carab, Xabashi, Oromo, Cafar, Baantuu), intuba maareyntooda waxay ku jaan go´naayeen hannaanka is-bahaysi ee uu qabiilku lahaa. Waxaa qabiilka ku ururusanaa xubnaha beelaha, isla markaasna wuxuu wanaag ku xiriirin jiray qofka iyo bulshada uu la nool yahay. Wuxuu hor taagnaa in uu qof qalaad ku milmo beel uusan u dhalan, qofka aanan Soomaaliga ahayna waa uu kasii xag jiray.
Qabiilka Soomaalida waxaa u saldhig ah silsiladaha abtirsiinyo geneology oo ay facaha reer guraagu u yeerin jireen caruurtooda, taasina waxay dowr wayn ka cayaari jirtay ilaalinta sharafka, maalka iyo nafta qofka reer guraaga ah. Waxaa xusid mudan, gulufyadii colaadeed oo soomaalidii xoolo-dhaqatada ahayd ay ku dhul fidsanayeen, qabiilku wuxuu ahaa mu´asasadda keliya oo ay geel-jirtu ka helayeen taakulaynta. Soomaalida reer miyiga ah wax ay dusha ka xafidaan waxaa agtooda ugu qiima waynaa quraanka iyo abtirsiga uu qofku leeyahay. Dugsiyada barashada abtirsiga waxaa macallin ka ahaa hooyada oo goor hore ilmaha u bilowda casharrada dhaqanka ee lagu xafidsiinayo abtirsigooda, kaas oo garab socday barista ilmaha la barayo afkooda hooyo. Sidaa darteed baa abtirsiga beelaha Soomaaliyeed wuxuu ka nabad galay in dibadda laga fara geliyo. Arrintaasi Soomaalidii xoolo-dhaqatada ahayd waxaa ay siisay xiriir adag oo aanan la dhex geli karin oo ay isku ! ! gartaan isuguna hiiliyaan.
Sheekooyinka xiisaha leh oo inoo tilmaamaya urursanaanta qabiilka, waxaa kamid ah tii dhexmartay Ugaas Maxamuud Dhoore oo u dhashey beesha Mareexaan iyo sarkaal talyaani ah oo masuul looga dhigay degaanka waqooyiga Juba. Sarkaalku mar uu damcay in uu tiriyo geela beelaha Mareexaan ee ku dhaqan gobolka Gedo, ugaaska ayaa ka diiday oo ku yiri :
" Geela Mareexaan oo aad tirokoobtaa waxaa kaa xiga xusulkaaga oo aad leeftaa ".
Sarkaalka oo aanan dareensanayn in xusulka aanan la leefi karin ayaa isku dayay in uu xusulkiisii leefo, markuu carrabka la gaari waayay ayuu ugaaskii la hadlay oo uu ku yiri :
" Haddii aan cududda jebiyo, markaas xusulka carrabka waan la gaarayaa ".
Ugaaskii : " Taas macnaheeda sow maahan in dhibaato faraha lala galo ".
Sarkaalkii : " Haa ".
Ugaaskii : " Dhibaatadaas ayaa kaa xigta geelayaga oo aad tirisaa ".
Beelihii Mareexaan waxay ku shireen meel la yiraahdo Yaaq, halkaas oo ay ku guddoonsadeen in ay muddo 24 saacadood ah ay geelooda ka tallaabiyaan xuduudda. Dhacdadaas waxaa loo yaqaan Seero Goys. Talyaanigii wuxuu la yaabay sida fudud oo ay isu ururiyeen iyo degdegta ay go´aanka ku fuliyeen.
Sir. Kirk oo ahaa qunsul u fadhiyay dowladda Ingiriiska jasiiradda Sensibaar xilligii uu gumeysiga inoo imanayay, ayaa waraaq uu Soomaalida kaga hadlayay wuxuu ku qoray sidan :
" Soomaalida ku nool koonfrta Soomaaliya waxay la dhaqan yihiin kuwa waqooyiga deggan. Waa dad urursan, dagaal yahanno ah geesinimona u dheertahay oo islawayn. Sidaa darteed waa howl adag in aanu ka dhaadhicinno in aanu nahay dad ka sarreeya ". (Kirk to Granville. dispatch No. 18. January 17. 1885).
Sida uu qunsulku sheegay, qabiilku waa urur-bulshadeed xoog leh oo ay beeluhu isaga war-qabaan. Waxaa kale oo nadaamka qabiilku uu xambaarsanaa aragti isla weyni ah, taas oo qofku uu ku ilaalinayo sharafta beesha, isaguna uu iska ilaalinayo in uu ceeb iyo magac xumi ku kordhiyo dadka uu abtirsiinyaha la wadaago. Arrintaasi waxay ku reebtay reer miyigii Soomaaliyeed islaweyni guud oo ay beelaha Soomaaliyeed qabeen.
Isla-weynida shakhsiyadda soomaaliyeed ee reer miyiga ah, inbadan waxaa xusay ciidamadii gmeystayaashii reer Yurub qeybahoodii hore ee Soomaaliya yimid, kwaas oo la kulmay dhaqankii caafimaadka qabay iyo caadooyinkii ay haysteen xubnihii beelaha xoolo-dhaqatada ahayd. Jeneral Douglas Jordin oo ahaa ninkii jebiyay Daraawiishta, buugiisa The Made Mullah of Somali-land wuxuu ku qoray sheeko dhex-martay sarkaal Ingiriis ah iyo nin reer miyi ah oo ku kulmay magaalada Berbera. Sheekadu waxay u dhacday sidan :
Sarkaalkii : Dadka dunida yaa ugu sareeya ? .
Geel-jirkii : Soomaalida iyo Ingiriiska.
Sarkaalkii : Yaa ku xiga ?.
Geel-jirkii : Carabta.
Sarkaalkii : Haddii idinka iyo annaga aanu simanahay, sidee bay u suragashay in aanu idiin imaano oo aanu maamul idiin samayno.
Geel-jirkii : Fursad ayaad hesheen oo keliya. Haddaan annagu fursaddaa heli lahayn annaga ayaa idiin iman lahaa oo maamul idiin samayn kahaa.
Waxaa kale oo iyaduna dhacday dood dhex-martay sarkaal Talyaani ah iyo nin kamid ahaa ciidamadii boqor Cismaan oo maxbuus ahaan loo soo qabtay markii uu Talyaanigu ku guulaystay dagaalladii uu ku qabsaday gobollada waqooyi-bari. Sarkaalkii ayaa waxaa la hor-keenay ninkii maxbuuska ahaa, dabadeed wuxuu ku yiri :
" Rafaadka dadkaagii ka muuqda iyo halaaga degaankiinii qabsaday, sow idiin kagama wanaagsanaateen in aad nala heshiisaan oo aad na oggolaataan ".
Maxbuuskii baa jawaabay oo yiri :
" Waagaan yaraa ayeeyaday baa waxay iiga sheekaysay Wan iyo Sagaaro sheekaystay. Wankii baa yiri Sagaaroy waxa kaa muuqda oo weyd iyo rafaad ah waxaa kuugu wacan markii aad qof aragto ayaad carartaa, sidaa darteed duur cidla ah ayaad ku bakhtidaa. Anigase meeshii baad iyo biyo leh waa lay sahmiyaa, markaasaa anigoo lay ilaalinayo lay geeyaa. Haddaba waxaan kugula talinayaa in aad isoo raacdo si ay diifta kaaga harto. Sagaaradii ayaa u jawaabtay oo tiri : Intii meel kasta oo wanaagsan lay sahmin lahaa, iyada oo lay ilaalinayona laygeeyo, dabadeedna anigoo qurxoon markii lay baahdo lay gowrici lahaa, waxaan door bidayaa in aan baahi iyo oon aan duurka la joogo ".
Haddii aanu milicsano abtirsiga ay soomaalidu ka dhaxleen dadkooda reer miyiga ahaa, waxaan helaynaa dallad sare oo ay inta badan soomaalidu (92 %) ku abtirsadaan. Waxaa dusha sare kaga sugan magac wahmi ah oo ay Soomaalidu aaminsan yihiin in ay ka yimaadeen. Magacaasi waa odeyga la yiraahdo Hiil, kaas oo aanan la haynin wax magaciisa dhaafsiisan, markii laga reebo laba wiil ee uu dhalay oo lakala yiraahdo Sab iyo Samaale, kuwaas oo waalid u noqday dadka soomaalida ah intooda badan. Waxaa la sheegaa in Hiil uu yahay nin ka soo farcamay Cuqayl binu Abii Taalib oo ahaa suubanihii Maxamad ahaa (s. c. w.) ina adeerkiis. Xiriirka abtirsiinyo ee ka dhaxeeya Hiil iyo Cuqayl lama hayo, markiise sawir laga bixiyo silsiladda faceed oo ay leeyihiin durriyaddii Hiil waa sidatan :
Hiil wuxu dhalay Sab iyo Samaale
Sab wuxuu dhalay
1. Digil : (Jiiddo, Tunni, Gelledi, Dabarre Garre)
2. Mirifle : Siyeed (Elaay. Leysaan, Eemid, Diisow, Maallan, Wiin) iyo Sagaal (Luwey, Gellidle, Yantaar, Jilible, Hbeer).
Samaale wuxuu dhaley Irir
Irir wuxuu dhalay :
1. Hawiye.
2. Aji.
3. Mayle (Xawaadle).
4. Yaabur (Gaaljecel iyo Dagoodiye).
5. Maqaarre.
6. Gariire.
7. Xamarre.
8. Xariire.
Hawiye wuxuu dhalay : Karanle (Murursade), Gorgaate (hiraab), Gugundhabe (Baadi-cadde). Jambeelle (Ajuraan).
Aji wuxuu dhalay :Dir, Dangolo.
Dir wuxuu dhalay : Madaxweyne (Akishe), Mandaluug (Gadabiirsay), Madoobe (Ciise), Mahe (Isaaq, Biyamaal iyo Surre).
Dangolo wuxuu dhalay gabadha la yiraahdo Doombiro.
Doombiro waxaa guursadey Daarood, waxay u dhashay : Maxamed(Kablalax), Axmed(Sade), Xuseen(Tanade),Yuusuf(Awrtable) iyo Ciise.
Kulminta uu qabiilku isu geeyo beelaha reer miyiga ah ayaa waxay sabab u noqon jirtay in ay ogaadaan qofka socotada ah la soo dersa. Maadaama dhulkeena uu ku yaal meel u furan aduun waynaha oo uu xeeb dheer leeyahay, waxaa dhici jirtay in dadka badaha maraya ay ku soo leexan jireen. Qabiilku wuxuu ahaa hnaaanka bulshadeed ee diiddanaa in inta leyna dhex-qaado leynagu milmo.
Magacyada guud oo uu qabiilku lahaa ka sokow waxaa jiray magacyo beel-hoosaad lineage segments oo ku jaango´an abtirsiga dhow ee qofku leeyahay. Arintaasi waxay beelaha isugu xiraysay qaab ciidan oo kale (Gaas, Guuto, Urur, Horin, Koox iyo Unug). Qabiilkuna wuxuu lahaa Tol, Qabiil, Reer, Jilib, Jifi iyo Qoys. Taasi waxay dhalisay in xubnaha bulshadu ay si xoog leh isaga war-qabaan, iyaga oo ku dadaali jiray in si wadajir oo heer beeleed ah ay uga hor-tagaan dhibaatooyinka nolosha.
Suugaanta Soomaalida waxaa ku badan abwaano tilmaamaya arrintaas oo weliba muujinaya sida uu qofka Soomaaliga ahi ugu qanacsanaa abtirsiga uu leeyahay. Xaaji Cali Cabdiraxmaan ayaa dareenka noocaas ah tilmaamay mar uu abtirsigiisa ka warramayay isaga oo leh :
Baha baha hadday noqoto bahda Haajiraan ahay
Binu Cuqayl biyaha Jeberti nin ka beermay baan ahay
Daarood bartiis iyo beerkiyo laftaan ahay
Dadku baari kala roone baafane Hartaan ahay
Majeerteenka sida buurta u ballaartay baan ahay
Boqorku waa Jibraahiile anna baashigaan ahay.
Cumarkaa burhaantiis bogga loo geshaan ahay
Sidoo kale ayaa waxaa tilmaamay oo abtirsiinyahiisa ku faanay Jaamac Axmad Jaamac (Gacma-dheere). Jaamac wuxuu yiri :

Abtirsiinyo guudnimo haddii la isu geed xaadho
Gobta reer isaaaq baan ahiyo gaanka xoogga lehe
Haday qoloba gooni u baxdo oon gaar u kala qaado
Muusaha garkaa bari degee guro fog baan sheegtay
Reer Maxamedkaa Geela lehe gudub degaan sheegtay
Samanaha xarrago gaanbiyee lagu gartaan sheegtay
Guurtida Sanbuur iyo Cimraan lagu go'aan sheegtay
Toljeclaha galbeed naga xigee gobolkayaan sheegtay
Cumarkaa gardaafo iyo maag wax u galaan sheegtay
Sayid Maxamad Cabdulle Xasan ayaa isaguna ka tegay raad suugaaneed oo uu ku muujinayo ku faanka abtirsiga qofku leeyahay. Sayidku wuxuu yiri :
Ogaadeen haddaan ahay dad wow amar sareeyaaye
Abtirsiinyaday waxay gashaa odeyo waaweyne
Halkaan uga arooraana waa ubixi Daaroode
Udgoonow Rasuulkiina waa ina adeerkeeye
Asaxaabihii dhamaan ayaan ehel wadaagnaaye
Proff. Hirschi, oo ah aqoonyahan raad xoog badan ku leh aqoonta bulsho-baradka social science , ayaa sanadkii 1974-kii wuxuu soo bandhigay aragti uu ku magacaabay Ilaalada Xiriirka Bulshada Control of Social Relation. Aragtidaas oo qiimayn ku yeelatay dadka ku howlan culuumtan, waxay tilmaameysaa in bulshada is-haysata oo is taqaan ay ku yartahay dhaqanka aan wanaagsanayn iyo akhlaaqda xun. Sanadkii 1990-kii waxaa aragtidaas ku raacay aqoonyahan kale oo Mareekan ah oo la yiraahdo Proff. Gottfrydson. Beelaha reer miyiga Soomaaliyeed waxay kamid yihiin bulshooyinka dunida ku yar oo sida xooggan uu beelaheedu qabiilku u xiriirsho. Taasi waxay dhaxalsiisay in ay si guud iyo si gaar ahba ugu faanaan dhaqanka wanaagsan oo ay ka heleen xiriirka adag ee dhexdooda yiil.
.Casharadii hore
GOORTII DHULKAYAGII LA QEYBSADAY!
Casharkii XXII-aad


S. Enow
Xilligaas hore, dhaqanka qabiilka ee nolosha xoolo-dhaqatadeenu, wuxuu ahaa mid ka duwan midka nasakhan oo ay ina dhaxalsiiyeen raggii ceynaanka dowladnimo inoo qabtey. Wuxuu ahaa mid ka duwan kan maanta muuqda oo aragtidiisu tahay colaad loogu gol leeyahay raadin maslaxad shakhsiyadeed. Dhaqanka qabiilku wuxuu lahaa saldhig adag oo abtirsiinyo ku salaysan, taas oo uusan qofna ku danaysan karin. Waxaa kale oo uu lahaa xeerar lagu ilaaliyay aragti talo-wadaag ah oo ay beeluhu lahaayeen. Xoolo-dhaqatadu waxay ka midaysnaayeen ilaalada maslaxadda guud. Waxay si wanaagsan u garanayeen in beeluhu isu baahan yihiin, beel si gaar ah u danaysan kartana aysan jirin. Sidaa darteed ayay xoolaha baadida ah isu celin jireen. Qoyska saboolooba xooluhuna ka guran-yihiin waxaa loogu deeqi jiray irmaan ubadka abaarta lagaga gudbiyo. Socotada qariibka ah, reer kasta oo uu yahay, waa la soo dhoweyn jiray. Cadaawada iyo colaadaha waa laysaga digi jiray. Si guud iyo si gaar ahba waa loo kala wa! ! r qaadan jiray. Meesha ay raxmaddu qabato si nabad ah ayaa wadajir looga cabi jiray. Ceelasha ayaa la wadaagi jiray. Heshiisyada ay beeluhu dhigtaan, beel walba dhankeeda ayay ka ilaalin jirtay. Qoyskii ciidan darri hayso waa la taakuleyn jiray.
Degaamada duddadu, ayaa waxay ahaayeen meelaha sida wacan looga garan karay hannaankii siyaasadeed ee dhaqan-qabiilku lahaa oo ay awoowayaal lahaayeen. Duddada, sida badan, waxaa isugu iman jiray beelo abtirsi ku kala duwan. Colaadaha iyo nabadaynta beelaha duddo-wadaagta ah waxay ahaayeen kuwo ku dhaca fadhiyo talo-wadaag ah iyo guddoon-beeleedyo laysla og-yahay. Beelaha reer miyiga ah waxaa ka dhex dhici jiray heshiisyo u qaab eg kuwa dowliga ah oo ay ummaduhu ku guddoonsadaan dagaalka ama nabadda. Fadhiyadaasi waxaa lagu qaban jiray meel duddada u dhexaysa. Fadhiyada jaadkaas ah ayaa qabashadooda waxaa lala beegsan jiray xilliyada barwaaqada ah oo beelaha maan-dhaafku dhex-yaal ay is xaal marin karaan. Dhaqanka Soomaalida waxaa ku badan maahmaahyaha iyo oraahda tilmaamaya heshiisyada colaadda iyo nabadaynta beelaha. Waxaa kamid ah :
Goortay ceelalyo heshiiso ayaa xoolo cabaan
Col iyo nabad mid baa caynka lagu giijaa
Beel nabadeed baa baadiyi kala dhex martaa
Beelo colloobay, war-san iskama geeyaan
Hannaanka qabyaaladda ee reer miyigeenii, wuxuu ahaa mid ka duwan kan maanta ee noqday mu´asasad loo adeegsado riwaayadahakan aan dhamaadka lahayn ee halka nin buunka u yeerinayo dabadeedna beelo idil ay ku adduun iyo aakhiro seegeen. Waxaa iyana dhaqanka qabiilka ugub ku ah dagaaladan dhuumaalaysiga ah oo ay beeluhu isku soo boodayaan iyo xaaladdan aanan colaad iyo nabad midna lagu tilmaami karaynin oo ay dagaal-oogayaashu badeen dadkayagii. Arrimahaasi meelna kagama xusna noloshii dhaqan-qabiil oo ay gumaystayaashu ugu yimaadeen reer miyigeena. Talada beelaha reer miyiga ah, waxay ka cusleyd wax kolay lagu qaato. Haddii si dhab ah loo milicsado sheekooyinkii iyo suugaantii laga dhaxlay facaheenaas hore, waxaa inoo muuqanaya in noloshoodii dhaqan-qabiil aysan ka baxsanayn arrimahan hoos ku xusan :
1. Xigto isu dhega nugul
2. Xidid is xaq-dhowro (is xooleeya)
3. Xasaradda deriska (ood-wadaagta) oo layska ilaasho
Haddii aanu wax ka niraahno isu dhega-nuglaanta xigtada, waxaanu helaynaa in beelaha xigtada ahi, xataa haddii ay colaadi dhex-taal ay isu dhega-nuglaayeen. Sheekooyinka laga wariyay da´waynteenii, waxaa ku badan tusaalayaal inoo tilmaamaya dareenka noocaas ah. Waxaa tusaale noqon kara colaad dhex martay beelo absaxan-wadaag ah ee deganaa gobolka Mudug. Beel kamid ah beelihii colaaddu ka dhaxaysay ayaa degaankoodii waxaa ku habsatay abaar adag, beelihii kalena roob bay heleen. Oday kamid ah maqaawiirta beeshii abaartu heshay oo la´oran jiray Takar ayaa yiri anaa u tegaya reeraha nala dagaalamay oo xoolo inooga keenaya. Arrintaas waxay ahayd mid caqliga ka wayn, waayo colaadda jirtay baa waxaa laga dhadhansanayay haddii nin kamid ah reerka waayeelkiisa uu qolada kale u gacan-galo sida ay natiijadu noqonayso. Takar wuxuu ahaa nin geesi ah oo xikmad badan. Wuxuu ahaa caaqilkii beesha. Markii uu dhex-tegay beelihii ay colaad! ! du ka dhexaysay ayuu wuxuu abbaaray aqalkii odaygii u waynaa beelihii ay colaaddu dhex-tiil. Odaygaas oo la oran jiray Dhoore Xasan ayaa xilligaas aqalka ka maqnaa. Dhoore wuxuu wakhtigaa ku sugnaa madal ay ku xaajoonayeen odeyadii beelaha. Takar wuxuu ahaa nin bar-yar oo gaaban, cagahiisuna aad bay u yaraayeen. Takar, xaaskii Dhoore Xasan ayuu wuxuu u soo dhiibay labadiisii kabood, isaga oo ka codsaday in ay kabahiisa dhinac dhigto kabaha Dhoore Xasan. Dhoore wuxuu ahaa nin aad u dheer oo xooggan oo caga waawayn. Xaaskii Dhoore inta soo kacday ayay kabahii Takar garab dhigtay kabihii ninkeeda. Dhoore markii uu arkay kabaha is garab yaal, wuxuu gartay in Takar uu aqalka u fadhiyo. Xaaj! ! adii geedka loo fadhiyay markii ay dhamaatay ayuu Dhoore, raggii madasha fadhiyay, wuxuu waydiiyay waxa ay sameen lahaayeen haddii ay Takar arkaan. Nin waliba meel ayuu hadalkii la maray, iyaga oo tilmaamay colaadda dhexdooda tiil iyo sida ay u fog tahay in Takar la bixiyo. Dhoore ayaa markaas u jawaabay oo ku yiri :
" Takar waa inala joogaa oo kabahiisii waa kuwan. Waxa keenayse wax yar maahan. Dad maata ah ayuu ka yimid oo hiil u baahan ee waa in aanu u hiilinaa ".
Halkaas bay ku joogsatay colaaddii sanooyinka badan ka dhex aloosnayd beelahaa ehelka ah.
Xilliga ay xaalufinta ku bilaabatay caadooyinkii caynkaas ahaa ayuu Cismaan Yuusuf wax ka tilmaamey dhaqan-wareegga ku yimid Soomaalida. Cismaan wuxuu yiri tixdan :

Cawaansiga tolnimo waa intii lays cisayn jiraye
Kol hadduu caloosha iska noco caafimaad ma lehe
Cisad li'du waa waxa dadkuba la caddilmaayaaye
Colba midaadan moodaynin baa kuu cadaawa ahe
Ciribtiyo boqnaha waxa ku goyn kii cad kuu xigaye
Cashiirada is wada xoortay soow kuma ciraab qaadan
Inteeyan raad nagu yeelan ilbaxnimada daciifka ah oo layna dhaxalsiiyay, beelahayaga reer miyiga ah waxaa u dhaqan ahaa in ay ka guursadaan beelo ay degaan iyo dhalashoba ku kala drugsan yihiin, iyaga oo isla-markaa gabdhahooda siin jiray beelo aanan la duddo ahayn. Marka gabdhaha la isa siiyona, waxaa halkaas ka abuurma xiriir xididnimo. Xiriirkaasi wuxuu ahaa xiriirradii dhex-mari jiray xubnaha bulshada reer miyiga ah kuwooda loogu xushmad iyo xishood badnaa.
Qiimiga uu xiriirkan agtooda ku lahaa waxaa laga garan karaa magaca au siiyeen. Sida aanu ognahay, xididka geedka ayaa wuxuu yahay midka isku haya laamaha iyo caleemaha geedka, kuwaas oo isugu jiro kuwo qalalan iyo kuwo qoyan, kuwo mira leh iyo kuwo aanan miro lahayn, kuwo qurxoon iyo kuwo fool-xun, kuwo nafac leh iyo kuwo aanan waxba tarin, kuwo waaweyn iyo kuwo yar-yar. Sidaas oo kale ayaa xiriirka xididkuna wuxuu isku hayaa dad laamaha geedka la wadaaga tilmaamahaas.
Waxaa miyiga Soomaaliya ku badan nin meel kula nool soddohdiis oo eeyan weligood wejigooda is arag. Xoolo-dhaqatadu, wax badan oo nolosha u sahla ayay ku heli jireen xiriirka xididnimo. Aw-Muuse Ismaaciil oo ina hoga-tusaalaynaya dhaqanka caynkaas ah ayaa wuxuu yiri :
Duuddii himile khaylida raggii duudin idin saaray
Dacaamkiina nimankii ka dhigay malab la soo diiqay
Nimankii deg-deg u keeni jiray xidid wuxuu doono.
Salaan Carrabey ayaa isna mar uu xaaskiisa kala hadlayay maamuuska uu xididku ku leeyahay aqalkiisa, wuxuu tixdiisii yiri :
Naagyahay hannaan xiditinnimo waa hantiyo soore
Laba la hinjiyaba waa hunguri kii horreyn jiraye
Aqalkaan hilbiyo soori ool haqab la' oo buuxa
Aan Haanta caanuhu ku jirin halab karuurkeedu
Guur uma hagaagine waxbaa loo hadoodilaye.
Taas bay ahayd sababta uu Eebe uga mahad celiyay abwaankii lahaa tixdan :
Xamdi mahad xigto iyo tol iyo xidid haddaan yeeshay.

Maamuuska xididku maahayn arrin xilliyo gaar ah ku jaango´an. Sida uu dhaqanku ahaa, dadka xididka ah mar kasta oo ay colaad jirto waa ay is bixin jireen. Tub-marka arahduna, xididku wuxuu kamid ahaa meelaha socdaalka lala beegsado oo ay reer miyigu higsadaan. Xushmadda iyo maamuuska xididku leeyahay iyo gudashadeeda, meelo badan ayay sheekooyinka Soomaalida kaga xusan tahay. Waxaa kamid ah markii Sayid Maxamad uu gabadha ka doonay Islaan Faarax oo ahaa isimka ugu magac waynaa gobolka Mudug. Islaanku gabadhii waa uu bixiyay. Dabadeed siduu dhaqanku ahaa Sayidku waa uu marin-gobeeyay, wuxuuna bixiyay xoolo badan oo isugu jira geel, fardo iyo qoryo. Sayid Maxamad waxaa loo sheegay in Islaan Faarax uusan ku qancaynin xoolo yarad ah oo uu ka maqan yahay faraska la yiraahdo Xiin-finiin. Inkasta oo Sayid-ku uu bixiyay faraskii misana waa ay ku cus! ! layd, qiimiga uu farasku lahaa awgiis. Waxaa jira gabay uu Sayid-ku ka tiriyay dhacdadaas oo uu kaga faaloonayo qiimaha wayn ee uu farasku lahaa. Gabaygaas oo lagu magacaabo Xiin-finiin, wuxuu tilmaamayaa sida ay ugu cuslayd Sayid-ka in uu faraska bixiyo. Waxaa kale oo uu tilmaamayaa in xushmadda xididku ay ka sareyso wax kasta oo la qiimeeyo. Tixihii gabaygaas waxaa kamid ahaa :
Xigto iyo qaraabiyo hadduu, xidid i weydiisto
Xayow iyo Qayuumey haddii, la igu xoodaansho
Xubbigayga kuma hayn inaan xiisow bixiyaaye
Xiddaysane ma dhiibeen anaan xaaladday bogane
Ha yeeshee xogtaydaan ka biqi inay xumeeyaane
Xaashaa-lillaahiye nin goba xamasho waw ceebe
Xayawaanka oo idil naftay, kala xeraadaane
Mar hadduu suldaan igu xil-lihi, igaga xaydaantay
Xadhigigiisa qabo aadmi kale, kuma xurmeeyeene
Maahmaahda oranaysa : Xidid buka xubin kuktuu leeyahay, ayaa waxay tilmaan wacan ka bixisay xididka laga waayo xiriirka wanaagsan

Mataan lidiqa laas miilo leh yaa mitimis dhaama
Marwo camal xun maangaab ninkeed maqasha baa dhaanta
Xididkii aan maamuus lahayn malihi baa dhaama.
Waxaa kale oo jiray naadaam kamid ah hannaanka dhaqan-siyaasadeed nolosha xoolo-dhaqatadeena. Nadaamkaasi oo lagu magacaabo Diyo, waxaa laga soo guuriyay shareecadda diinta islaamka. Diya-du waa nadaam isku tola xubno beeleed oo dhalasho wadaaga, waana meesha ay ka guntanto aragtida dhaqan-siyaasadeed ee beelaha reer miyiga ah. Hannaanka diyadu wuxuu ururiyaa tiro isku hayb ah oo rag ah, kuwaas oo tirsigoodu gaarayo 500-1000 nin. Tiradaas waxaa dhici karta in ay ka taagan tahay qabiil, waxaa kale oo dhici karta in ay ka taagan tahay jilib ama jifi. Dareenka nadaamkani waa mid uu qofku helo goor hore nolosha. Isir wadaagga ka sokow, dadka hanaankan ku bahoobay, waxaa isku haya diyada oo ay wadaagaan. Abtirsiguna, sidaan soo xusnay, meesha hore ee laga barto waa dugsiga hooyada. Hooyada reer miyiga ah, sida dhaqanku yahay, si dheelli-tiran ayay ilmaheeda u bartaa abtirs! ! iga aabe iyo midka hooyo. Waxaa kale oo ay wax uga sheegtaa beelaha ay duddo-wadaagta yihiin. Tacliinta hooyada, waxaa uu qofku ka helaa dhaqan wanaagsan iyo dareen masuuliyadeed oo sida Eebbe sheegay uu ku kala aqoodo sida ay isugu tolan yihiin dadka uu la nool yahay. Carays Ciise oo dugsiga hooyo tilmaamaya wuxuu yiri :
Afka aan ku hadalniyo
Hannaankeeniyo hub-qaad
Hagaag bay noo bartaye
Hooyadu waa lama huraan.
Aqoontaasi waa midda sababi jirtay xushmadda iyo xaq-dhowrka ay beelaha xoolo-dhaqatada ahi sida joogtada ah isu waydaarsan jireen.
Xiriirka dadka diyo-wadaagta ah wuxuu xambaarsan yahay dareen sare oo ku salaysan hiil, hoo iyo howl-wadaag (waa intooda meel ku wada nool). Diyo-wadaagtu waa dad is og isna shinsada, goortay isu baahdaanna waa ay isu ciidamiyaan, isu cududeeyaan isla markaasna waa dad calaf-wadaag ah. Xiriirka caynkaas ah ma ahayn mid uu nin af-miishaar ahi ku adeegan karay ama nin dagaal-ooge ahi uu beesha uga laayo wiilasha iyada oo dhiigooda uu ku raadsanayo kursiga wahmiga ah oo ay soomaalidu ku dugaagowday. Xiriirka ka dhexeeya xubnaha diyo-wadaagtu maahan mid ay reer miyigu isku wax-yeelleeyaan, bal wuxuu ka qayb qaataa heshiisiinta beelaha is-maandhaafku dhexmaro. Hannaanka dhaqan-siyaasadeed ee diyo-wadaagtu wuxuu ilaaliyaa xiriirka iyo xeerarka beelaha deriska ah wuxuuna kamid yahay meelaha laga garto garaadka sare iyo asluubta wanaagsan ee uu dhaqankayagu leeyahay. Xilliyada beelaha deriska ahi ay colloobaan, xoolo-dhaqatada s! ! oomaaliyeed waxay leeyihiin xeerar ay ku ilaalinayaan xaq-dhowrka deriska. Colaaddu waxay lahayd :
1. Xal.
2. Xad.
3. Xushmad.
Xal u helidda dhaqameed ee colaadaha beelaha reer miyiga ah waxaa inoo tilmaamaya xeerarka ay ku heshiiyaan beelaha duddo-wadaagta ah oo ay ku biyo iyo baad wadaagaan. Colaadu ma ahan xuduud ay qaar kamid ah beelaha duddada iyo xoolahoodu la cabi waayaan iyada oo qaarka kale ay barwaaqaysan yihiin. Xilli kasta oo lagu jiro, degaanka raxmaddu ku da´do waa loo soo guuraa, biyahana si wadajir ah ayaa loo cabaa. Waxaa baadiyaha Soomaaliya ka dhaca labo qoys oo beelahoodu colaad ka dhaxayso in mid kamid ah uu dhaan u yimaado, markaas oo qoyska kale biyo u soo doontaan dabadeedna halkaas lagu waraabiyo reerihii oomanaa.
Inkasta oo ay heestaan caqiidada islaamka, misana aqoonta diinta oo baadiyaha ku yar awgeed ayaa iyaga oo dadaal ay ka tahay baa waxaa dhacda in labo beelood ay ku heshiiyaan mag kabadan tii xeerk iyo dhaqanka ahayd (100 geel ah). Dilka foosha xun, haybadda ninka la dilay iyo xilliga dilka la geystay ayaa waxaa ka ratibma in diyo dheeraad ah iyo gabar godob tir ah la bixiyo. Waa arrin sida qaalibka ah la cuskado marka lagu jawr falo beelo (ood wadaag iyo mid durugsan labadaba) aan gacantoodu isu gudbijirin. Xoolaha dheeraadka ahi waa ganaax, godobtirkuna waa asaas qaraabanimo iyo xididtooyo lagu daaweynayo gabood falka dhacay. Ismaaciil Cigaal Bullaale wuxuu kamid ahaa abwaanadii wax ku lahaa gabayadii Guba ee uu Cali Dhuux bilaabay. Ismaaciil oo tilmaamay godobta Cali Dhuux ka dhex shidayo dadka deriska ah in eeyan haboonayn wuxuu yiri :
Sidee baad dawaar uga rogtaa dunida geestaada
Ma dugaaga cunayaad tihiyo haadka daba jooga
Mise derisnimaa kaaga dhiman hadalkan deelqaafka.
Reer guraaga waa dad noloshoodu ku dhisan tahay socod iyo geeddi joogto ah, waxay si wanaagsan u garanayeen baahida ay u qabaan in ay dhulka nabad ku maraan. Nabadda ayaa agtooda uga qiimeysneed si eeyan facahan danbe u qiimeyn. Taasina waxaa laga garan karaa maahmaahyaha badan oo ay arintan ka yiraahdeen. Tusaale :
Nabad waa sahaydaada oo aad suxulka ku sidato
Nabad waa geel xeradi iyo rag gogoshi
Nabad waa lagu tarmaa, colaadna waa lagu tirmaa
Nabad waa lagu hirtaa, colaadna waa laga haajiraa
Nabad waa dheef lagu naaxo, nin dhug leh baa og
Nabad waa geel xeradi iyo rag gogoshi
Nabad waa aan wax dhisano, colaadna waa aan kala dhaqaaqno
Nabad baa caano macaan.
Sidaa darteed waxay dadaal badan ku bixin jireen in ay colaaddu xad yeelato, heshiisyada beeluhuna ay hir-galaan. Waxaa dhacda meel boqol wiil laysaga dilay in laga heshiiyo oo dadkii dhibka isu gaystay ay maalmo dabadeed is dhex qaadaan, wixii laysu geystayna Xalay Dhalay laga yeelo. Mana jirin qof awood u lahaa in uu dhaawac u geysto heshiis beeshu qaadatay, sikasta uu qofku ula kharaaraado.
Xeerarkii ka yiil xushmadda dagaalka beelaha waxaa kamid ah inaan lagu dhaqmin silic dilka ay Soomaaliduu waayahan dambe ku dadnimo seegeen. Haddii qof col ah uu gacan-galo, dhaqanku wuxuu ahaa inta la ilbaadsado in lagu dilo meel cirif ah oo ka baxsan degaanka beesha falka geysatay. Danta arintaasi laga leeyahay waxay tahay in la helo qolo kale oo dhacdada tebisa si wixii xuquuq ah oo uu maydku lahaa (asayda iyo ciddada, dhaxalka iwl.) loo oofiyo. Dhaqanka Soomaalida kuma jirin musmaaradan maskaxda laysaga daloolinayo iyo xumaanta aanan hambada lahayn laga dhaxlay dhaqan-mooryaaneedka wy inoo reebeen wiilashii Kacaanka. Maahmaah Soomaaliyeed baa oranaysay :
Xeer waa negaadi
Xeer la´aan, waa xukun iyo xoolo la´aan.
.Casharadii hore
Saadiq Enow
GOORTII DHULKAYAGII LA QEYBSADAY!
Casharkii XXIII-aad


S. Enow
Sida uu dhaqan kasta u tilmaamo weji kamid ah quruxda ay ummadi leedahay, ayaa dhaqankii awoowayaal wuxuu astaan u yahay garaadka korran iyo caqliyadda caafimaadka leh ee loo hibeeyay. Intuusan gumeysiga inoo iman, reer miyiga Soomaaliyeed waxay ahaayeen dad ku abtirsada sooyaal da´wayn iyo hiddo wanaagsan oo ay ka dhaxleen dadkoodii hore, kaas oo rogankiisa laga akhrisan karay noloshoodii badawga ahayd. Waxay ahaayeen dad damiir sare leh, runta sheega, isu naxariista, amaanada ku wanaagsan, nadaafadda gaar iyo midda guud ilaaliya, dal iyo diin jecel, ballamada ku adag, aadamiga xushmeeya oo shaqo badan.
Meelaha sida wacan looga tusaale qaato ayaa waxaa kamid ah fadhiyada ay ku kala gar-naqsan jiree ee ka dhici jirey geedka hoostiisa. Fadhiyadaas ayaa reer miyigu waxay la beegsan jireen xilliyada barwaaqada ah oo dheregta iyo ladnaantu ay ku badan tahay noloshooda. Sababtuna waxay ahayd si loo awoodo in la bixiyo wixii xukun ah oo xaajeysigu ku dhaco. Waxaa la wada ogaa meesha fadhiga lagu qabanayo iyo golalyada looga garramayo. Fadhiga oo ahaa mid rasmi ah ayaa waxaa lagu magacaabi jirey Shir. Waxaa xusid mudan in ay jireen fadhiyo aanan rasmi ahayn oo geedka hoostiisa ka dhici jiray, kuwaas ayaa waxaa lagu magacaabi jiray Sheeko. Fadhigan danbe ayaa wuxuu kaga duwanaa kan hore, isaga oo qabashadiisu aanay lahayn wakhti iyo meel cayiman.
Fadhiyada Sheekada waxaa sababa, waayeelka beelaha oo wakhtigooda dallaalka ah ugu deeqa dhallinyarada. Geed har-weyn bey inta hoos fariistaan, ayaa loogu yimaadaa. Dabadeed halkaas ayay ku sheekeeyaan. Halkaas baa dhallinyaradu waxay ku qaataan casharro qiimi badan oo isugu jira taariikh, dhaqan iyo suugaan.
Qabashada fadhiyada rasmiga ah waxaa u saldhig ahaa golalyo ay ku magacaabaan Godob, taas oo ah dhaawac loo geystey qof ama qoys kamid ah bulshada. Golalyadan ayaa waxay ahayd dhacadada ugu milgaha culus oo ay reer miyiga Soomaaliyeed u qaban jireen fadhi-goleedyada. Waxayna u kala baxdaa, xagga culayska, saddex jaad oo kala ah :
1. Gaf : Waa godob fudud. Soomaalida reer guuraaga ahi, sida u caadada ahayd, gafku waa ay iska cafiyi jireen, mana eeyan noqon jirin godob dhibaato reebta.
2. Qadaf : Godobtan oo ah mid ka miisaan culus tii hore, Soomaalidu xaal bey ku kala qaadan jireen. Si loo dhayo boogta ay godobtu reebtay, xaalku wuxuu ahaa xoolo (geel) la siiyo qofka ama reerka qadafka loo geystey, ama waxaa laysa siin jirey dumar, halkaasna waxaa ka unkami jiray xidid iyo xiriir xigtanimo ah, ama labada waa laysugu dari jiray.
3. Ihaano : Waa godob ay reer miyigu kala galaan midda ugu culus. Waxay leedahay xumaan uur ku-heyn ah oo leys gaarsiiyo iyo dakano aanan si fudud ku harin. Badanaaba godobtan dhiig ayaa ku daata. Qolada godobta laga galay, sida caadadu ahayd, markiiba ma eeyan aarsan jirin. Aanadooda waxay la sugtaan xilli iyo xaalad munaasib ah. Arrin weli ka muuqata dhaqankeena ayaa waxay tahay in laga gar-naqsado ama leysu laayo godob-ihaaneed uu cimrigeedu yahay 50-100 sano, iyadoo kuwa aanada doonanaya iyo kuwa ay wax-yeellada u geysanayaan eeyan ahayn dadkii godobta kala galay. Markaas oo dadka isleynaya ay wax badan ka da´yar yihiin godobta leysku leynayo. Waxaa kale oo Ihaanadu ay sababtaa utun lagaga aar-guto dad aanan dembi lahay oo ay u dhintaan ama u dhaawacmaan. Dhaqanka muujinaya godob-ihaaneedka aanan harin, meelo badan ayuu kaga xusan yahay suugaanta Soomaalida. Khaliif Shiikh Maxamud oo tilmaamay dhaqanka caynkan ah aya! ! a yiri :
Godobtaada maqan waa inaad goobataa ebide
Gashigaaga waa loo dhintaa yaanad gawaad noqone
Faarx Nuur ayaa isaguna tilmaamey dareenka godobta weheliya ee ah naceybka iyo colaadda. Faarax wuxuu yiri :
Haddii godobtayada uumiyuhu geedo loo mariyay
Anna maan gufaacada ridoon gaadanka u reebo
Girligaanka maan liifaddiyo geliyo baaruudda
Wixii naga gardaran jeedal maan gawda kaga saaro.
Waxaa kale oo dhacda in degaanka ay godob-tu ka dhacday meel aanan ahayn uu ku daato dhiigii aanada. Ihaanadu waa godob-ta ugu badan uguna qallafsan ee la keeno golayaasha lagu gar-naqsanayo, waana belaayada ay Soomaalidu ka maahmaahday markay oranayeen :
" Belaayo, dabo la qabto malaha´e af la qabto ayay leedahay ".
Haddii ay dhacdo in beeluhu ay ku heshiin waayaan godobta ay geedka geeyeen, xalka kama dambeysta ah wuxuu ahaa dagaal leysku muquuniyo oo qolo inta laga adkaado ay is-dhiibaan. Sababtuna waa iyada oo eeyan jirin xoog dhexe (dowlad) oo ka baxsan labada qolo oo maan-dhaafku dhex yaal, kaas oo awood ku muquuniya. Ogow oo dhibaatada maanta ina heystaa waa tii oo la reer magaaleeyey, aanse lahayn waddadii loo garrami jiray.
Haddii aanu wax yar milicsanno, kalfadhiyada rasmiga ah Shirka oo ay reer guuraagu isugu iman jireen, jaheyntiisa waxaa awood weyn ku lahaa labo nin. Waxayna kala yihiin :
1. Xeerbeegtida : Waa dadka madasha fadhiya kuwooda ugu badiya taariikhda iyo abtirsiinyaha ay beeshu leedahay. Xeerbeegti waa hoggaamiye dhaqameed soo-jireen ah, kuwaas oo ku yimaada doorasho ay beeshu ku mideysan tahay. Ninka xeerbeegtida ahi marka la dooranayo waxaa laga´eegaa akhlaaqdiisa, waxgarad-nimadiisa iyo abtirsiga uu beesha ku leeyahay. Waa nin samaha ka taliya, diintana si wanaagsan u yaqaan. Reer miyigu waxay aaminsanaayeen in isimadu yihiin kuwo amarka Eebe ku haya talada beesha, sidaa darteed waxay iska ilaalin jireen habaarkooda. Ninka odey-dhaqameedka ah, waxaa ka reebanaa in uu fitno ka taliyo, in uu hub qaato, in uu xoolo booli ah saami ku yeesho, in uu u cududeeyo nin gar-daran. Haddii ay taasi dhacdona dadka kama eeyan aamusi jirin ee waa ay ka hadli jireen. Nin isim ahaa oo colaad uu isagu abaabuley dhibaato ka raacday ayaa gabey digasho ah loo tiriyey, waxaa kamid ahaa tixahan :
Boqorkii islaam ihi hadduu belo hor meermeero
Waagii bilkaadaba hadduu biro hor soofeeyo
Sidii dibi badraanoo mid kale baasha ka haleeley
In uu barida ceelka ku dhuftaa bagihi weeyaane.
2. Nin hadal yaqaan ah (codkar) : Xoolo-dhaqatada soomaaliyeed oo aanan waxna qorin waxna akhriyin, hadalka, dhexdooda wuxuu ku lahaa qiimo weyn. Hadal la yiraahdana waxaa ugu qiimo weynaa kii maanso lagu yiraahdo. Waayo xagga dareenkana waa uu ku macna weynaa, xagga xasuustana waa uu ku dambeyn jirey. Taasi waxay sabab u noqotay xushmadda uu bulshada ku lahaa ninka hadal-yaqaanka ah. Marka golayaasha leysugu yimaado, hadal-yaqaanku wuxuu ahaa ninka daadihiya farsamada shirka, isaga oo mar walba buuxinaya nuqsaanta ka dhex muuqata socodsiinta shirk. Fadhigu hadduu yahay mid beeleed, ninka hadal-yaqaanka ah ayaa loo dhiibaa golalyada laga wada-hadlayo. Haddii beelo kale lala fariisanayona isaga ayaa magaca beeshiisa ku hadla.
Iyada oo laga eegayo sida loo kala codkarsan yahay baa ragga fadhiyada ka hadla waxaa loo qeybiyaa saddex qeybood :
Afmaal : Waa nin afka ku wata hanti xoog leh, dadka noocaas ahna beelaha waa uu ku yar-yahay. Af-maalku, xushmadda la siiyo darteed ayaa u saamaxda in uu bulshada dhexdeeda ku yeesho awood. Af-maalku hadal gaf ah kama dhaco, wuxuuna awoodaa in wax walba oo uu la kulmo uu markiiba ka gabyo.
Aftahan : Kaa hore ayuu xoogay ka tayo hooseeyaa. Wuxuuna kaga duwan yahay iyada oo uu marar ka dhaco wax khalad ah iyo isaga oo aanan markiiba heli-karin hal-abuur ee u baahan muddo gaaban oo uu wax isku dubba-rito.
Afgoroc : Waa midka aanan hadli karin. Soomaalidu kaas oo kale waxay yiraahdaan (hashiisa madhacsade). Waa nin aanan waxa uu qabo cabiri karin.
Waxaa saddexdaas nin weheliya nin afraad oo ku soo biirey hadal-yaqaanada soomaaliyeed muddadii reer magaalka la noqdey. Ninkaasi waa nin af-tahan ah, wuxuuse kuwa hore kaga duwan yahay af-kiisa ayuu maalaa si uu u gaaro maslaxad shakhsiyadeed. Falalka af-miinshaarka waxaa kamid ah in uu beesha dhexdeeda ka abuuro wax dareen keena taas oo uu uga dan-leeyahay ujeeddo gaar ah oo uu markaas leeyahay si uu beesha uga fushado.
Cali Jaamac Haabiil oo la baroor-diiqaya geeri ku timid nin ay saaxiib ahaayeen ayaa wuxuu maanso ka tiriyay tilmaamaha wacan oo uu ninkaasi la god-galay. Cali Jaamac ayaa tixdiisaas wuxuu ku tilmaamey gar-aqoodnimada iyo guddoonka wacan oo uu ninka dhintey lahaa. Cali wuxuu yiri :
Gar adkaatay xaajada gurracan, guurti kala maagtey
Haddii geedka laysugu yimaad, golaha waayeelka
Nin waliba hadduu gees damcoo, giijo madixiisa
Wax la wada gorfeeyaba halkii, la isu geyn waayo
Gaagaabsayaa iyo isagu, geeshi hadal yaaba
Guddoonkii la wada raaci jirey, gocanayaa mooyi
Geedka la fariisto waa geed har weyn leh oo aan qorrax, qodax iyo qaniinyo toonna laheyn. Geedaha qaar bey xooluhu ku harsadaan. Halkaas waxaa ka abuurma cayayaan ka dhasha digada xoolaha oo uu kudkuduhu kamid yahay. Geedka noocaas ahi, wuxuu kamid yahay kuwa aanan la harsan. Haddii geedka la fariisanayo uu yahay geed harkiisu yaryahay oo looga baqo in uu kaafiyi waayo xbnaha fariisanaya, dhallinyarada ayaa loo diraa si ay u waabaan oo uu har weyn u yeesho. Inta uusan fadhigu bilaaban, geedka hoostiisa waa la hagaajiyaa. Geedka uu fadhigu ka dhacayo waa mid ku tallaalan meel u dhexeysa duddada kulmeysa. Sida caadadu tahay, geedka noocaas ahi waxaa si joogto ah uga lusha dhiilo ay ku jiraan caano sadaqa ah oo ay reer miyigu bixiyaan. Caanahaas oo loogu tala galey qof-kasta oo baahan, waxaa lagu magacaabaa Dhowrto. Dadka golaha isugu yimid, dhowrtada waxaa u weheliya caano ay keenaan dhallinyarada geel-jirta ah, arrintaasina waxay la xiriirta! ! a howlaha loogu adeegayo xubnaha fadhiga ka soo qeyb galey shirka si eeyan u baahan. Wixii intaas dhaafsiisan duqeyda beesha martida loo yahay ayaa lagu leeyahay.
Saadiq Enow
.Casharadii hore
GOORTII DHULKAYAGII LA QEYBSADAY!
Casharkii XXIV-aad


S. Enow
Dadkeenii hore iyaga oo ka duulaya maah-maahdoodii ahayd : Rag gogoshi waa godob la´aan, ayaa waxay dhiseen xeerar iyo caadooyin sal-dhig u ahaa fadhi-goleedyada rasmiga ah oo ay ku xakameynayeen godob-ihaaneedka. Madasha fadhiyadooda waxaa ka dhex-muuqan jiray labo sarkaal oo ka masuul ahaa ilaalada xeerarka shirka iyo farsamada lagu socodsiinayo. Waxay kala ahaayeen :
1. Shir-guddoomiye (Presedent) : Waa nin kamid ah ragga lagu manneystay kalsoonida beelahayagii reer miyiga ahaa. Ninkani wuxuu ka masuul yahay furitaanka iyo xiritaanka shirka. Waxaa kale oo waajibaadkiisa kamid ah in uu xubnaha u qeybiyo hadalka. Ninkani oo kamid ah nabadoonada beelaha fadhiga leh, guud ahaan wuxuu ka masuul yahay habsamida uu shirku ku socdo, dadkuna waa ay u dhega nuglaayeen.
2. Dood-qaade (Secretery) : Ninkani waa xogheyntii shirka. Maadaama bulshada Soomaaliyeed eeyan ahayn bulsho wax qorta ama akhrisa, dood-qaadaha ayaa u ilaalin jiray wixii hadal ah oo golaha laga yiraahdo. Ninkani wuxuu ahaa nin xasuus iyo fahmad wanaagsan oo dusha ka qayba hadal kasta oo shirka laga yiraahdo iyo sida hadallada la yiri loo kala leeyahay. Tusaale, haddii uu fadhigu toddoba cisho socday, dood-qaaduhu wuxuu hayn jiray nin kasta oo hadlay ereyadii uu ka yiri fadhiga, maalintii uu yiri iyo gelinkii ay ahayd, ninkii kaga horeeyay hadalka iyo kii kaga dambeeyay. Waxaana dhacda in uu fadhigu socdo bil iyo dheeri. I. M. Lewis iyo B. W. Andrzejeski oo taariikh-dhaqameedkan diraasaad ku sameeyay waxay qoraalladooda ku sheegeen in uusan arrinkan wax la yaab leh ku ahayn bulshada soomaaliyeed ee xoolo-dhaqatada ah. Waxay xuseen in soomaalida dhexdeeda uu shey caadi ah ka yahay in lala kulmo nin 100-150 beyd oo gabey ah, dusha kaga qeyba hal mar oo uu maqlo. Dood-qaadaha, waxaa xafidaadda u weheliya, isaga oo nin caadil ah isla markaasna run-sheeg badan. Sidaa darteed wuxuu kamid ahaa xubnaha ey beeluhu ku kalsoonaan jireen.
Shirarka ay beelaha reer guuraaga ahi dhigan jireen, waxaa ka reebanaa in ay kooxi horay u soo faqdo oo ay madasha la timaaddo go´aan u qarsoon oo ay ku cududeyanayaan qof ama aragti gaar ah oo iyaga la qurxoon. Haddiiba ay dhacdona, sida maanta ka muuqata golayaasha laysugu keeno qab-qablayaasha Soomaaliyeed, waxaa jiray asluub uu shirku lahaa oo reebayay aragtida caynkaas ah. Iska daa in ay qadaf iyo ereyo gurracan is-yiraahdaane, ama ey idaacadaha caalamiga ah ay iska fadeexeeyaane, geed-jooguhu wuxuu ka xishoon madasha dhexdeeda in uu ka yiraahdo erey deel-qaaf ku ah af-soomaaliga uu ku hadlayo. Salaan Carrabey oo ina tusaaleynaya sida looga xishoon jiray ereyada khaladka ah xilliga geedka la joogo wuxuu yiri :
Shir la dedey dabbaaldegiyo naash daawashada geedka
Deel-qaaf fagaaruu ibleys kugu dukhuulaaye.
Shirarka geedka, waxay ahaayeen kuwo u furan dhamaan xubnaha beesha ee labka ah. Taasi waxay fursad wanaagsan siisay dhallinta da´da yar oo iyagu goor hore noloshooda fursad u heli jiray in ay wax ka dhegeystaan doodaha siyaasadeed iyo kuwa dhaqan oo beelohooda ay qaban jireen. Mararka qaar waxaa dhici jirtay in duqayda beeshu ay qaataan talo wanaagsan oo uu sheegey nin da´yarta kamid ah. Xirsi Faarax ayaa inoo reebey sheeko inoo muujineysa dhaqanka caynkan ah. Xirsi, isaga oo kuray ah, geed beeshu shir ku laheyd dushiisa saaran, ayaa waxaa dhegihiisa soo ku dhacay hadal uu yiri odey kamid ah akhyaartii geedka fadhiday. Xaajadii oo adkaatay darteed ayuu odeyga la yiri :
" War waayeel talada gorfeeya inoo sooca ".
Xirsi baa geedka dushiisii ka dhawaaqey oo yiri :
" Waayeel ha soocina´e, wax-garad sooca ".
Markaasaa odey meesha fadhiyay wuxuu yiri :
" Soo deg, wax-garadka adigaa kamid ahe ".
Asluubka loo daadahayn jiray howlaha fadhiga waxaa kamid ahaa, qaabka uu shirku u bilaaban jiray. Markii geedka hoostiisa laysugu yimaado oo ay dadku soo ururaan. Markii la gaaro xilligii la ballamay, shir-guddoomiyaha ayaa shirka furaya, wuxuuna ku bilaabi jiray dhawaaq uu leeyahay (Shirguddoon-san). Markaas baa nin magaca beesha ku hadlaya wuxuu yiraahdaa (Toloow halla´imaqlo). Ereygaas ayuu ku soo celceliyaa illaa dadka madasha isugu yimid ay sheeko-dhinaceedka joojiyaan oo ay wada aamusaan iyaga oo dareenkooda u soo jeedinaya qofka hadalka qaadan-doona. Aamusku waa ishaaro muujinaysa in uu shirku furmay. Dabadeed nin ku hadlaya magaca shirka baa markaas oranaya (Yaa dan leh ?). Kii danta lahaa baa oranaya: (anigaa dan leh). Su´aal buu ku celinayaa (yaad dan u leedahay). Wuxuu oranayaa : (waxaan dan u leeyahay ninka la yiraahdo hebel ina hebel ina hebel). Sida caadadu tahay, dadka golaha fadhiya kuma cusba xubnaha godobta isku heysta. Ujeeddada su´aashuse, waa in madasha laga qeexo wax kasta oo laga wada hadlayo si guddoon caddaalad ah oo lagu wada qanco loo gaaro.
Dabadeed su´aal baa waxaa lagu celinayaa ninkii godobta sheeganayay (ma´adigaa doodaya mase nin baad idman). Sida caadadu tahay, qofka isaga ayaa godobtiisa sheegan jiray, wuxuuse diyaarsadaa qof ka cod-karsan (qareen) oo hadalkii dhaafa u buuxiya. Intaasi dabadeed waxaa la guda gelayaa in la qaadaa-dhigo godobtii iyo tilmaamaheedii, waxaana laga bilaabayaa in la sheego magaca godobtu leedahay iyo nooca ay tahay. Si uu fadhigu u furmo cadaaladdana aan looga tegin baa ninka dacwoonaya waxaa la weydiiyaa in uu ka jawaabo su´aalahan soo socda :
" Godobtaadu ma magan baa mase waa mooro ? ".
Maganta waa wax kuu marti ah oo dadkaaga iyo hantidaada ka baxsan, wax yeelisteeduna waxay ka ciqaab culus tahay tan moorada loo geysto. Dabadeed waxaa la wediiyaa su´aal kale oo ah :
" Godobtaadu ma xilaa, ma xoolaa, ma xinjirbaa ? ".
Xinjirtu waa dhiig qubtay oo ama dhaawac reeba ama geeri sababa. Xooluhuna inta badan waa geel ay reer miyigu kala qaadaan, waxayse noqon karaan wax kasta oo ay soomaalidu xoolo u yaqaaniin. Xiluhu, waa wax la xiriira dumarka iyo xaasaska.
Markii ninka dacwada qabay uu jawaabo, waxaa la su´aalayaa saddex su´aalood oo hor leh, waxayna kala yihiin:
" In uu godobta xasuusto, in uu godobta yaqaan iyo in uu qancin karo dadka fadhiga isugu yimid ".
Jawaabta uu bixiyo markii ay (haa) noqoto, waxaa la´idmayaa ninkii dacwada qabay in uu hadlo. Markii la dhegeysto ayaa waxaa la wareystaa in uu markhaati heysto, kuwaas oo ugu yaraan labo qofood ah.
Markii ay hadalka ka dhacaan ninka godobta sheeganaya iyo markhaatiyadiisa, waxaa bilaabanaya doodihii ay is dhaafsanayeen duqeyda khusuusiga ah ee fadhiga isgu yimid.
Aw-Muuse mooyee Af-gabay haatan agab beelye.
Sidoo kale ayuu Aw-Muuse gabaygiisa wuxuu tilmaamay nin isaga ka mudan, oo uu hor-marin lahaa. Aw-Muuse wuxuu ninkaas ku tilmaamay in uu kaga haboon yahay in isaga (waa ninka uu tilmaameye) uu gabyo, balse uu ka fursan waayay markuu isagu (waa Aw-Muuse) gabeyga tirinayey. Aw-Muse Ismaaciil wuxuu yiri :
Darbane Maxamadow gabey aduu kuu daliil yahaye
Aduu kula degoo kula dersoo daacad kuu yahaye
Dur-durkiisi adigaa ahiyo daristii weyneyde
Adigaa murtida soo dellela ebidka diimoone
Duca-qabe adaan waxan lahaa xaal walba u daaye
Da´daadaan lahaa waxay fur-furi daharradii baase
Duq baad tahaye joog baan lahaa waa la soo didine
Duullaanka hore waxaan lahaa wiilasha u daaye
Haddii laga dan-baxay xaajadaan idin la doonaayay
Dirqi buu igu qabsaday hadalka inaan anigu dooxaaye.
Sida ku xusan xeerarka beelaha reer guuraaga ah, marka la adeejinayo ninka geed joogaha ah, wuxuu huwan jiray 100 % kalsoonidii beeshiisa, taas oo maanta ka maqan bulshadeena reer magaalowday. Sababta kalsoonida intaa le´eg uu geed jooguhu u helay waxay ahayd, iyada oo uusan lahaan jirin maslaxad ka duwan tan beesha ay ka leedahay geedka. Intuusan xaalufinta dhaqanku ina taaban, dadkeenii xoolo-dhaqatada ahaa ma eeyan lahaan jirin caadooyinkan uu reer magaalku isugu manni sheegto ama ay isugu gooddiyaan. Taas oo ah garaaddo, lacag iyo dallacaad la isasiiyo, ama shaqo wiilasha leysugu gufeeyo. Aasaaska noloshoodu waxaa u saldhig ahaa baad dhulka ka soo baxa iyo raxmad rabbi dusha ka soo dejiyo. Waxaa markaas u suuro-gashay madax-bannaani dhaqaale oo ku jaan-go´an heer qoys iyo qof. Ninka ay 100-ka halaad u soo hoydaan iyo kan hasha keliya ay u soo hoyato waxay u sinaayeen biyaha iyo baadka oo isku si ayay u calfan jireen. Sidaa darteed majirin dhaqaale meel ku urursan oo ay isku gumaystaan. Xoriyaddaas buuxda ayay ahayd arinta gunta u ah gobannimada dhaqankii awoowayaal. Sidaas baa xubnaha beeluhu ay geedka ku fariisan jireen, iyada oo ninna uusan kan kale wax u guntin.
Waxaa dhaqanka Soomaalida ku cusub ah, fadhiyadan xalqadda ah oo inta beeluhu qaataan la leeyahay, nin kasta ha hadlo oo ha sheego sidii ay taladu ula muuqato. Arrinta ah nin kasta ha hadlo, waxay fursad siisay tuugii iyo daneystihii, waxay fursad siisay kuwii caqliga yaraa, waxay fursad siisay mid kasta oo aanan bulshada miisaan ku lahaan jirin in uu doodo-beeledkii quruxda badnaa ka qayb-qaato, iyadoo mararka qaar uu guddoonka yeesho shakhsi aanan sinaba ehel u ahayn. Waxaa xusid mudan, markii aanu reer-magaalownay oo aanu luminay saldhigyadii uu lahaan jiray gole dhaqameedka oo ey awoowayaal dejiyeen, markaas baanu garan waynay hareer aanu u dhaqaajino xaajadeenii ummadeed iyo meel aanu cuskiyno toona.
Ragga geedka ka hadli jiray waxay ahaayeen labeenta maqaawiirta beelaha. Guddoon caam ah oo ay beeluhu ku qaboobaan mooyee, wax kale lagama sugi jirin. Ragga qiimigaas leh, ayaa geed-kahadalka loo xulan jiray. Mar ay Daraawiishtu rag maqaawiir ah ka leysey beel reer bari ah ayuu Maxamad Cabdulle Xasan ka tiriyay gabey digasho ah oo uu ku tilmaamayo in rag qiimi leh uu ka laayay beelihii ka soo hor-jeeday. Tixdii uu Darwiishku dhacdadaas ka tiriyay waxaa kamid ahaa :
Geed joogahoodii haddaan guduriga u loogey
Gaaleyska waataan la dhacay gucurradoodiiye.
Dadka geedka isugu yimaada waxay u qeybsanaayeen dad yar oo xil-kasnimo loo xushay oo madasha ka hadla iyo inta kale oo dhegeysata. Waxaa kale oo jiray in hadalka la kala lahaa ee uusan geedka hoostiisa ka dhalan sidii loo qeybsan lahaa. Iyada oo laga duulayo ujeeddada fadhiga ayaa beeluhu waxay lahaayeen rag khusuusi ah, kuwaas oo loo xusho in ay ka hadlaan jaadadka godobta kala duwan ee geedka la geeyo. Raggaasi waxaa lagu tilmaami karaa wasiirradii beesha. Tusaale, haddii goluhu yahay mid looga hadlayo godob raagtay oo wakhti badan ka soo wareegay, waxaa jiray nin odey ah oo dusha ka xasuusta wixii godob ah oo beesha u yaal, sidaa darteed isaga ayaa hadalka ku hor-mari jiray. Haddii golaha looga hadlayo dagaal, waxaa jiray nin abaanduule ah oo hadalka hor-qaata. Haddii godobtu tahay dhaqan, waxaa jiray nin howlaha dhaqanka ah looga dambeeyay oo hadalka la siiyo. Raggaas dhamaantood waa rag hadal-yaqaan ah, sida muuqatana, waxaa nin kasta u weheliya aqoon dheeri ah oo uu la gaar yahay. Raggaasi oo kamid ah duqeyda beesha (beelaha), sida dhaqanku ahaan jiray, waxay ahaayeen dad wax-garad ah oo daadaheeya doodaha bilowga ah ee godobtu leedahay.
Cismaan Yuusuf Keenadiid ayaa wuxuu tilmaamay, hadal aqoonta in eeyan ahayn wax ay soomaalidu iska dhaxlaan ama garaaddo leysa siiyo, balse ay tahay caqli iyo garaad korran oo leys dheer yahay, taasaana keeni jirtay hor-marinta xubinta beesha uga hadasha golayaasha ay reer miyigu isugu iman jireen. Cismaan Yusuf wuxuu yiri :
Gabaygu waa ciraab ragannimiyo cimilad waayeele
Caqlaa lagu dhisaa iyo fahmado loo cawaansadaye
Inaad caarif ku ahaatid iyo inaadan caadaysan
Horta labada cayn waxan ahayn kagama ciil beeshid.
Hadallada geedka laga oran jiray waxay ahaayeen kuwo xikmad ku fadhiya oo lagu dheehey suugaanta macaam ee uu afkeenu leeyahay, isla markaana ka hofan af-lagaaddada iyo ceyda. Waxaa dhici jirtay in nin geed ka hadley, erey uu yiri dartiis, inta gar loogu dhigto haddana xaal laga qaato. Hadalku wuxuu lahaa anshax iyo hanaan loo yiraahdo. Oraahyo badan oo geed laga yiri ayay facaha Soomaalidu isu tebin jireen. Hufnaanta hadalka waxaa ka qayb-qaadan jiray sida uu qof waliba ula jiray in guddoonka shirku ku dhamaado cadaalad loogu hiilinayo ninka laga gardaran yahay. Hadalka golaha laga yiraahdo wuxuu u qeybsanaan jiray sidatan :
1. Furasho : Qofka hadlaya wuxuu ku bilaaban jiray bisinka Eebe iyo mahad-naqiisa. Taasina waa dhaqan ka soo jeeda diinta islaamka. Soomaalideenii hore, xaalad walba oo ay ku sugan yihiin, waxaa u caado ahayd cuskashada bisinka Eebe, taas oo ay kaga magan gelayeen xoogagga qarsoon ee shar-wadayaasha ah, kuwaas oo sheydaanku uu u weyn yahay. Waxaa kale oo furashada magaca Eebe iyo mahadnaqiisa ay ka dhignayd tawasul ay ku doonayeen in Eebe ku duwo talada teeda wanaagsan oo ay beeshu (beeluhu) ku qaboobayaan. Cismaan Sharmaarke ayaa gabey dheer oo wacdi ah ku tilmaamay arintan oo yiri :
Bisinka Eebe ereygeygu waan ku abda´ayaaye
Alxamdu lillaahina waan ku akidaayaaye
Abtar weeye sheygaan midkood laga abuureyne.
2. Arar : Waa hadalka hor-dhaca ah, kaas oo hadalka la leeyahay ku kordhiya shacni iyo miisaan, waxayna u gogol xaartaa oo ay buuxisaa hadalka biyo-dhaca ah ee uu oranyo ninka hadlaya. Arartu waxay ka kooban tahay maahmaahyo iyo hal ku-dhegyo lagala soo baxay gabeyo horey rag u tiriyeen oo u saansaan eg kan loo fadhiyo. Waa meesha ay Soomaalidu ka maahmaaheen markay oranayeen :
Hadal aan murti lahayni waa hilib aan mindi lahayn.
Arartu waxay qurux u yeeshaa meelaha uu hadalku ka fool-xumaan karo. Salaan Carrabey ayaa yiri :
Fulaa arar la gaagaabsadee waan gagabiyaaye
2. Biya-dhac : Waa qeexidda ujeeddada iyo halbowlaha murtida looga golleeyahay ararta hore. Waa meesha ay ku aroorto ujeeddada ninka hadlaya, isla markaasna bar-tilmaameed u ah godobta ay beeshu (beeluhu) u fadhodo (u fadhiyaan).
3. Afeef : Waa hadalka ka dambeeya biyo-dhaca. Afeefta waxaa looga hor tegayaa hadal la doonayo in lagu gudbo mala-awaal kasta oo la filayo in uu gadaal ka yimaado, kaas oo lid ku noqon kara hadalladii horay looga yiri godobta loo fadhiyo. Sidaa darteed ayaa afeeftu waxaa lagu tilmaami karaa in ay tahay midda buuxisa meelaha uu ka liidan karo hadalka la yiri.
4. Baaniso : Waa sheekooyin horay u dhacay oo taariikhda galay, kuwaas oo u raad eg godobta loo fadhiyo. Sheekooyinkaasi waxay difaacayaan ninka godobta sheeganaya. Qodobka baanisada ah wuxuu fursad siinayaa ninka hadlaya in uu hadalka dhankii uu doono u kexeeyo, waana qodob sida ararta oo kale, intii la doono laga hadli karo. Baanisadu waa qodobka ay Soomaalidu ka maahmaahday markay oranayeen :
" Nin kaa hadal badiya haddii uu hortaa hadlona wax kuuma hambeeyo, haddii uu dabadaa hadlona waa uu ku ceebeyaa ".
Axmad Ismaaciil Diiriye (Qaasim), gabeygiisii naqdiga ahaa wuxuu ku yiri tix uu ku tilmaamayo muunadda uu beesha ku leeyahay ninka baaniso-aqoodka ah. Qaasim wuxuu gabeygaas ku yiri :
Mar baan ahay murtiyo baanisaba madaxda reerahaye
Oo ay weliba muniyo dulqaad igu majeertaane
26/ 2-1977-kii, waxaa magaalada Xamar lagu wareystay odey soomaaliyeed oo magaciisa la yiraahdo Sheeko-xariir. Odeygaasi wuxuu ka sheekeeyay nin kamid ahaa odeyadii Soomaaliyeed oo hadal-yaqaannada ahaa oo la´oran jiray Gaajow Cadde (Ogaadeen). Waxaa jiray mar uu Gaajow aadey geed ay fadhi ku lahaayeen beesha (Jid-waaq) si uu kala soo xaajoodo godob-ihaaneed oo ka dhexeysay labada beelood. Gaajow Cadde geedkii ayuu ka hadlay. Arartii uu Gaajow geedkaas ka sheegay waxay ka koobneyd 114 qodob. Tiradaas wuxuu uga dan-lahaa in uu la simo tirada suuradaha quraanka oo 114 suuradood. Gaajow wuxuu intaa raaciyay baaniso ka kooban 114 qodob oo sheekooyin dhacay ah taas oo uu wada xasuusnaa. Ujeeddada Gaajow waxay aheyd, beesha Jidwaaq oo uu dagaal xumi ka dhexeeyay in ay rumeystaan wada hadallada nabadgelyo ee uu Gaajow wado. Xaqiiqaduse waxay ahayd, Gaajow in uu sheekooyinkiisaa ku maaweelinayay dadka madasha fadhiyay ee reerka Jidwaaq ahaa. Gaajow oo ay talo ka dhexeysay reer tolkiis, wuxuu fadhiga ku sugayay ciidan Ogaadeen ah oo soo socday. Gaajow wuxuu ku guuleystay in uu ragga hub-qaadka ah ee beesha Jidwaaq uu hadal xiiso badan ku madaddaaliyo oo ay isdhigtaan.Toban maalmood buu Gaajow sheekada waday. Maalintii dambe, odeyadii Jidwaaq oo intuu fadhigii ku dheeraaday, qaarna hurdaan qaarka kalena ay daal la il daran yihiin ayaa nin beesha u dhashay ku baraarugay xaaladda, markaas buu dhawaaqay isaga oo leh :
" War geedkan ma mid loogu adeegayo Ogaadeenbaa ".
Dadkii madasha fadhiyay ayaa baraarugay, iyada oo kuwii hurdeyna ay tooseen. Laakiin baraaruggii wax-tar uma yeelan oo ciidamadii Ogaadeen ayaa markiiba kor yimid. Halkaasna waxaa lagu jebiyay reerkii Jidwaaq.
4. Mahadnaq : Fadhiga waxaa lagu gabagabeeyaa mahad celin loo mahadcelinayo xeerbeegtida fadhiga abaabulay iyo xubnaha beesha (ama beelaha) ka soo qayb-galey. Halkaas baa guddoonkii waxaa kula wareegaya xeerbeegtida, kuwaas oo xaalad kasta oo ay gelayaan ka dhex-dhexaad ah, kalsoonidii dad-weynahana sita. Waxaa dhacda in marar badan ay xeerbeegtidu iyagu bixiyaan qiimihii godobta leysku heystey si ay nabad u xasiliyaan beesha (ama beelaha) dhexdeeda.
Shirka caynkaas u dhaca, sida badan wuxuu ahaa mid guul iyo wanaag laga dhaxlo. Waxaa arrin maanka ka waeyn ahan jirtay in ay natiijo darro ka timaaddo gogosha beeluhu dhigtaan. Muuse Xaaji Ismaaciil Galaal ayaa tix uu lahaa wuxuu ku cabbiray shirka sidaas u dhaca in uu noqdo mid laysku af-garan waayo :
Saddex weyga marin dedan
Ninka marashi door ah leh
Meel kale u marac tegey
Ninka maal adduunyo leh
Marti nebi ka dhaban dhigey
Garta leys macooriyey
Ee muddac iyo mudaaca leh (muddaci caleyhi)
Laba markhaati gooyeen
Mooyi mooyi lagu naqay.

GOORTII DHULKAYAGII LA QEYBSADAY!
Casharkii XXV-aad


S. Enow
Gogosha shirarku waxay ahaayeen meelaha laga daawado shacniga uu lahaa dhaqankii hagaagsanaa ee inoo astaanta ahaa. Hagaajinta shirka, tirada dadka isu soo banbaxa iyo gunaanadka cadaaladda ku dhisan ayaa waxay qurux ku kordhin jireen fadhi-goleedyada. Inkasta oo ay jirtay asluub lagu daadaheeynayo shirka, misana doodaha ka dhaca ayaa waxay ahaayeen kuwo aanan laysugu arxamin. Qof-kasta wuxuu xaq u lahaa in si buuxda oo uusan cidna uga heybeesan uu godobtiisa u sheegto, isaga oo ku kalsoon bulshada madasha isugu timid in uu hiilo kaga helayo. Doodaha kharaar ee halkaas ka dhici jiray ayaa waxaa inoo tilmaamaya maahmaahda oraneysa (Shir waa Saymo), iyaga oo ku mataalaya meel col isku helay oo rasaasta leysla dhacayo ay sidii roobka u da´eyso.
Maah-maahda ah (Talo xume, tol ma badiyo) ayaa iyaduna inoo tilmaameysa talada yididiilada wanaagsan oo ey bulshada ka filaneyso cuqaasha beelaha isugu yimid fadhiga. Beeluhu maaheyn kuwo ka arradan rag in-dheer garad ah oo ka taliya arimaha istraateejiga ah ee la xiriira noloshooda. Talooyinka hufan oo ey go´aanshaan raggaas ayaa waxey ahaayeen kuwa ilaaliya xiriirrada badan oo ey lahaayeen dadka reer miyiga ah intooda aanan kala maarmin.
Sheeko xiiso leh oo ku xusan dhaqanka Soomaalida ee ka dhacdey gobolka Mudug ayaa waxey tilmaameysaa, caaqil u dhashey beel madhibaan ah oo xumaan ka tirsadey beel ey duddo-wadaag ahaayeen. Caaqilkaas oo la oran jirey Ayax Dhowre ayaa gole leysugu yimid ka tiriyey gabey uu kaga cabanayo wixii loo geystey. Isla gabeygaas ayuu Ayax ku sheegey in uu toloobayo oo reerkiisa u raraayo degaan beel kale. Gabeygii uu Ayax ka tiriyey madasha, degaankii ayuu uga guurey, tixihiisiina waxaa kamid ahaa :
Qabkaad mudug la joogtaan rag ways ku qatalmaysaane
Qooraha waxaa rag looga simey qeyr in uu yahaye
Qayaad iyo Bah-ararsame horaad isugu qoonteene
Gabdhihiina nimankii qabaad kala qatowdeene
Waa qawrar lawga kaaga dhacay talada qaarkkeede
Qabbaanimo iyo haddaad iga rabtaan ii qasaal marada
Qabbiltiyo nikaax naagahaa qaata meherkiiye
Qaddartaa Ilaah iguma qaban qoodhey iyo xeere
Haddaan qoomka reer Diini la dego qaali baan noqone
Qalax iyo haddaan Are-cad ku furo ma adigaa i qooran
War yaan aniga xaajo aan i qaban la igu soo qaadin
Cigaal Ceymo oo kamid ahaa cuqaashii beesha xumaha laga tirsanayey, ayaa goobtii ka hadley oo yiri : Ayax teg eelna reeb. Hadalkaas oo kamid noqdey maahmaahyaha Soomaaliyeed, Cigaal wuxuu beeshiisa ugu sheegey in eeyan fududeyn dhibaatada uga iman karta reerka ka xiriir furtey, oo si kasta oo looga itaal roon yahey, eeyan jirin beel ka maaranta beel kale oo ey duddo wadaag yihiin. Sidaa darteed ayaa beeshii waxey cududdeedii isugu geysey in Ayax la soo celiyo, kharaj kasta ha kaga baxee. Beeshii odeyaal bey ka daba direen Ayax oo markaas reerihii ku furey degaanka Golgaduud. Inkasta oo uu codsadey shuruud culus, misana waa loo fuliyey, dabadeedna waa uu soo celiyey reerihii.
Waxaa in la xuso mudan, in odey-dhaqameedyada ka hadla geedka ey leeyihiin mudnaan kala duwan. Odey-dhaqameedyada ka qeyb qaata doodaha hore ee geedka waxaa lagu magacaabaa Nabaddoonno iyo Samadoonno. Marka ey dooddu soo gaba gabowdo waxaa hadalka la wareegaya caaqillada beesha, kuwaas oo fadhiyo u gaar ah ka qaata aragtiyaalka ka soo baxay doodihii badnaa ee geedka hoostiisa ka dhacay. Sida caadadu ahayd, cuqaasha, oo ah ku xigeennadii isimka weyn ee reerka, waxay galaan fadhi u gaar ah oo ey ku lafa guraan sidii xal caadil ah looga gaari lahaa godobta loo fadhiyo. Xalkoodu wuxuu markasta ahaa mid u hiilinaya qofka laga gardaran yahay, iyada oo aanan loo aaba yeelin ninka godobta galey iyo miisaanka uu ku leeyahay bulshada dhexdeeda.
Doodaha fadhiyada cuqaasha, waxay ka dhici jireen geed gaar ah oo aanan aheyn kii horey loo fadhiyey. Doodahan ayaa ka duwanaa doodihii fadhiyadii hore leysku dhaafsadey. Cuqaashu wax maslaxad ah ee aanan aheyn midda guud ma eeyan lahaan jirin. Sidaa darteed ayey dooddoodu u aheyd mid hufan, waxayna ku dadaali jireen iyaga oo wadajira in ey si qrux badan u jaangooyaan xaajada. Marka laga hadlayo gunaanadka godobata, waxaa jiray labo arrimood oo mudan in la tilmaamo, waxay kala yihiin :
1. Go´aan : Waa aragtida caad-baxa ah oo ay isku af-gartaan caaqillada in ay ku soo gaba-gabeeyaan fadhigooda gaarka ah. Caaqillada inteeyan gaarin go´aan-ka ay ku mideysan yihiin, waxay dooddooda la socodsiiyaan isimka weyn ee beesha, kaas oo sida dhaqanku yahay aanan ka qayb qaadan doodaha furan iyo kuwa xiran ee geedka ka dhaca. Talooyinka isimka loo keeno, wuxuu kala tashadaa khsuusidiisa. Talada ay isimka iyo cuqaashu isku waafaqaan ayaa fadhigii xirnaa la geeyaa si loo ansaxiyo. Halkaas baa go´aan-ku ka dhacaa iyada oo weli ku eg heer caaqillo oo aanan loo gudbin xubnihii beesha ee geedka ku sugnaa.
2. Guddoon : Maalinta shirka lasoo af-jarayo, waxaa casumaad ballaaran dhigaya isimka weyn, taas oo lagu maamuusayo gaba-gabada fadhiga. Casumaaddaas waxaa ka muuqan jirey gobanimada iyo deeqda isimku leeyahay, taas oo guud ahaan calaamad u ah sharafta iyo karaamada beesha. Waxaa fadhigan leysku dhaafsan jirey hadallo la shaxney iyo murti qiima leh. Fadhigaasi oo ah midka uu guddoonka ka dhacayo, wuxuu ahaa mid loogu hiilinayey labada nin ee godobta kala galey. Ninna waxa uu xaq u lahaa ayaa la siinayey, kan kalena waxa uusan xaq u laheyn ayaa laga qaadayey. Fadhiyada guddoon-ka, waxay ahaayeen kuwa qura oo uu ka qeyb geli jirey isimka weyn ee beesha. Isimku wuxuu matalayey hey´adda ugu sarreysa maamul-dowladeedka reer guraaga Soomaaliyeed. Hey´addaasi waa midda iska laheyd talo kasta gunaanadkeeda. Isimku ma uusan ahaan jirin nin laaluush qaata ama falal musuq-maasuq ah ey ka dhacdo, ma uusan ahaan jirin nin wax ku bartey dugsiyada eexda iyo nin jecleysiga oo ay isimada reer magaaloobey ku caan baxeen. Hey´addaas oo saldhiggeedu ahaa dhaqan qoto dhaadheer oo muddo qarniyo ah ay ilaalinayeen reer miyigeenii, waxay dowr la qiimeeyo ka qaadatay sugidda sharciga iyo xasilloonida (low and order) nolosha reer guuraaga. Fadhiga guddoonku maahan fadhi lagu doodo, mana ahan fadhi hadallo leys yiri dib loogu noqonayo, balse waa bayaan si gaar ah loogu tebinayo dadkii godobta isu heystey, si guudna dad-weynaha la ogeysiinayo gunaanadka ay odey-dhaqameedyadu isku raaceen, iyada oo ay xubnihii beeshu wada fadhiyaan, isimka reerkana uu goob-joog yahay. Gunaanadka guddoonka waa xubnaha godobtooda loo fadhiyay oo aqbal laga helo iyo isimka weyn oo duceeya. Gunaandka waxaa aalaaba la socda dardaaran waayeelku u dardaarmaan beelahooda si loo dhawro heshiiska.
Waxaa xusid mudan in Soomaalida reer magaalowdey ay hoosh ku qaadeen dhaqankaas talo-wadaagga ah oo ay awoowayaasha Soomaaliyeed waayo ku soo ceysheen. Dhaqankaas ayaa sidii weli uga jira miyaga Soomaaliya, laakiin waxaa mar kasta barxaya siyaasadda magaalooyinka yaal ee ku dhisan aragtidii laga dhaxley rijiimkii tegey iyo wiilashiisii.
Marka fadhiga la gunaanado oo uu xkunku dhaco waxa ka dambeeya waa duco iyo baryada Eebe. Soomaalida xoolo-dhaqatada ah belada ay ka duceysan jireen waxaa ugu weynaa fitno dhexdooda ka dhacda oo ay isku laayaan iyo abaar ay ku xoola waayaan. Ducooyinka caanka noqday oo reer guuraaga ku faafay waxaa kamid ah ducadan belaayo xijaabka ah :
Belaayada horteena ah Allaha roorsho
Belaayada gadaalkeena ah Allaha reebo
Belaayada dhinacyadeena ah Allaha riixo
Belaayada korkeena ah Allaha raaro
Belaayada hoosteena ah Allaha rabeebo.
Marka la duceeyo dabadeed, xubnaha fadhiga isugu yimid, iyaga oo qanaacad buuxda qaba ayay geedka ka dareeraan. Waxaa intaas weheliya, sheekooyinkii geedka ka dhacay iyo doodihii leys dhaafsaday kuwooda ugu qiimaha weyn waxay ku nagaadaan qaamusyada xusuusta ee xubnaha dhegeystayaasha ah. Dabadeed cashar ahaan bay ugu gudbiyaan dadkii ka maqnaa fadhigaas iyo facaha ka dambeeyaba si ey uga mid noqoto casharrada laga dhaxlo waayo-aragnimada nololoshooda.
Heshiisyadaasi ayaa waxay ahaayeen kuwo uu qof-kasta dhankiisa ka ilaaliyo. Maah-maahyo badan ayaa xusaya xushmadda ey reer-guuraagu u hayeen go´aamada guddoonku ku dhoco. Waxaa kamid ah :
Talo walaal diide, turunturro ma huro.
Talo tol oo la diidaa, tagoog jabtay leedahay.
Waayeel warkiis haddii la maqli lahaa, waraabe wuxuu cuno ma heleen.
Xoolo-dhaqatada Soomaaliyeed, ma eeyan lahaan jirin dowlad dhexe, taas oo khasbeysa in si buuxda ey beeshu (beeluh) u qaadato (u qaataan) guddoonka beeshu gaartay. U hoggaansanaanta guddoonka dhacay waxaa kallifaya awoodaha qarsoon ee sharta xambaarsan oo ay reer miyigu aaminsanaayeen. Awoodahaasi oo amarka Eebe ku howl-gala, waxay abbaaraan qofka ciqaabta muteysta ee xad-gudubka la yimaada. Taasina waxay dheelli-tir u ahayd dhaqanka geel-jirnimada ah ee naxariistu ku yartahay ee ninka laga tabarta roon yahay laga duudsiyo wax badan oo xuquuq ah oo uu bulshada ku lahaa. Awooddani qarsoon waxay baajisay wax badan oo xad-gdub ah oo ka dhex-dhici lahaa reer miyiga. Aragtida noocaas ahna waxay ka soo jeeddaa caqiidada diintayada xanafiyada ah ee falalka dulmiga ah iyo dulmi falayaashaba si adag u fogeysey. Awooddaas belada xambaarsan, waxay mar walba ku imanaysaa dalab uu dirsanayo qofka gardarrada loo geystey. Iyada oo laga duulayo sida uu u kala weyn yahay dhaawaca ka xasilaya godobta la geystay, waxaa jira shan jaad oo dalab ah, waxayna kala yihiin :
1. Nacalad : Ereygan waa mid Soomaalidu ay quraanka ka barteen. Waxayse isdaba mariyeen labada xaraf ee kala ah Laam iyo Nuun. Asalaka ereyga waa Lacnad, macnihiisuna waa (ka fogaanshaha naxariista Eebe).
Nacaladda ay Soomaalidu isku ridaan waa erey caydana ka sarreeya inkaartana ka hooseeya. Sidaas darteed bay marna cay u adeegsadaan arna inkaar.
2. Inkaar : Inkaartu waxay jawaab u tahay dacwad ay gudbiyeen dadka laga tabarta roon yahay iyo xayawaanka lagu xad-gdbo. Waana awoodda difaacda dadka bulshada dhexdeeda ku taagta daran inaan la duudsiyin wax ay xaq u leeyihiin. Sidaas baa dacwadan qiimo gaar ah ugu yeelatay dhaqanka nolosha xoolo-dhaqatada Soomaaliyeed.
3. Habaar : Waa nooca saddexaad ee dacwad ah. Ereygan wuxuu ka taagan yahay, dhaawac ku yimaada qofka la habaaro naftiisa, maalkiisa ama reerkiisa. Habaarku wuxu ka xasillaa waalidka oo lagu caasiyo, qof waayeel ah oo si xun loola dhaqmo ama odeyga beesha oo taladiisa la maqli waayo. Habaarka iyo inkaarta waa isku mid, waxayse ku kala dwan yihiin, sida badan inkaartu hoos bey ka timaaddaa oo kor bey aaddaa, habaarkuse kor buu ka yimaadaa oo hoos buu aadaa.
4. Asmo : Asmadu waa dacwad ay ridaan wadaaddada iyo ragga diinta xambaarsan. Sida ay reer miyigu aaminsanaayeen, khasab maaheyn in ay afka ka habaartamaan, balse waxaa qofka asmo ugu filan in uu wadaadku caloosha wax xun ugu qaado marka fal aan laaqi aheyn lagula kaco. Xilliyada colaadda, beelaha qaar baa dhaqan u lahaa in ay wadaaddo ururiyaan si ay asmo ugu gamaan beelo ay colaadi ka dhexeyso.
5. Yu´asho : Waxaa kale oo lagu magacaabaa Guhaan, taas oo macnaheedu tahay in beeluhu ay gabey isku habaaraan. Ninka gabeyga yu´ashada ah tiriya waxaa loo yaqaan Af ku-leeble. Inkasta oo dhamaan beelaha xoolo-dhaqatada ahi ay caado u leeyihiin guhaanka yu´ashada ah, misana waxaa dhaqankooda ku xusan laba beelood oo ku caan-baxay gabeyada yu´ashada ah, waxayna kala yihiin (Shiikhaal - Hawiye iyo Reer Kheyre - Dhulbahante).
Caqiidada diinta islaamka ka sokow, waxaa kale oo Soomaalida reer miyiga ah ku riixayey in ey arrimahan aaminaan waxay ahayd iyada oo mararka qaar ay kulmayeen erey qof yiri iyo qaddartii Eebe oo horey u xukmaneyd. Soomaaliduna waa dad fahmad wanaagsan oo waxaa ku badan dadka saadaasha saxda ah hela. Geeraar uu Hadraawi tiriyey bartamihii sanadihii 1980-aadkii ayuu ku saadaaliyey sida ay xilligaas ula muuqatey xaaladda ay dadka Soomaaliyeed ku dambeynayaan. Tix kamid ah geeraarkii Hadraawi ayaa wuxuu ahaa sidatan :
Barbaarta haddaan la layn
Billaawuhu dhiig matagin
Ninkii ku bud dhigi lahaa
Haddaan baqalyuhu ka lalin
Halyeyga badbaadadaada
Haddaan bahaluhu ku shirin
Haddaan bir ma geydadaada
rasaas loo beretensiin
Waraabuhu baan ka dhigan
Baroorta qofkii lahaa
Haddaanu u rogan bil-khayr
Belaayo xijaab ka dhigan
Wixii hadhay baylahdaada
Haddaan buntukh loogu talin
xanuun lagu baraq nuglayn
Nin bayr lihi salow ku gelin
Tixaha yu´ashada laga tiriyey, waxaanu tusaale u soo qaadan karnaa tix uu tiriyay nin la yiraahdo Xasan Maxamad Cawad. Ninkaasi wuxuu gabeygiisaas ku habaarey madaxweynihii hore Cabdirashiid Cali Sharmaarke, wuxuuna gabeyga tiriyey dhowr bilood intaanan madaxweynaha la dilin. Xasan wuxuu yiri :
Run Ilaah Rashiidow matihid kii Ilaah rabeye
Soomaali baad kala rartoo reerba meel degaye
Rafaad noqotey dunidii markii rey laguu suraye
Kol haddaan ra´iis sida Jamaal lagugu raaceynin
Rucbi kugu dhac iyo cdur xunoo raarta kula jiifa
Ruush iyo midaan laga bogsoon Rooma iyo Keenya
Kursigoo kula ruxdiyo ciidankoo talada kaa riixda
Rabbi baan baryaayaa inaadan raagin oo jirine.
.Casharadii hore
GOORTII DHULKAYAGII LA QEYBSADAY!
Casharkii XXVI


Inkasta oo dadkayagii reer miyiga ahaa ay xilligaas lahaayeen maamullo heer beeleed ah oo kala qoqoban, misana kala oodnaantu maahayn mid xayiraad u gaysatay noloshoodii xoolo-dhaqatada ahayd. Waxaa jiray arrimo ka xoog badan hannaanka maamul beeleedyada ah, kuwaas oo si xooggan u xiriirinayay xubnaha beelaha. Waxaa ugu waynaa diinta ay aaminsanaayeen (Islaam) iyo afka ay ku hadlyeen (af-soomaali). Waxaa kale oo jiray xeerar ay degsadeen beelaha duddo-wadaagta ah oo ay ku kala nabad galaan.
Dagaalada iyo gacan ka-hadalku wuxuu ahaa mid saameyn wayn ku lahaa noloshoodii xoolo-dhaqatada ahayd. Dhaqanka isla-waynida ku salaysan ka sokow, kheyraadka dabiiciga oo ay biyaha ugu horeeyaan oo ku yaraa awgeed ayaa sababi jiray colaadaha. Dagaalada badan oo xoolo-dhaqatada dhex mari jiray ayaa qaarkood inta hana-qaad noqdaan waxay beelaha ku reebi jireen eel iyo aafo. Si looga hor-tago dhibaalka iyo shiddada uu maan-dhaafku ku reebo bulshada, waxay abuureen xeerar qurux badan oo ay ku hakinayaan colaadaha. Xeerarkaas oo ay Soomaalidu ka midaysnaayeen waxaa ugu milgo cuslaa xeerka ay u dejiyeen dadka ay ku magacaabeen Biri ma-geydo.
Xeerkan wuxuu khuseeyaa dabaqado kamid ah bulshada, kuwaas oo xilli colaadeed iyo xilli nabadeedba laga ilaalin jiray in wax dhibaato ah la gaarsiiyo. Dadka keliya maahayn kuwa uu xeerkan ilaalin jiray, balse waxaa jiray in dhirta iyo xoolaha qudhoodu uu wax ka ilaalin jiray. Geedka la harsado iyo kan miraha laga gurto waxaa laga ilaalin jirey in la gooyo ama la gubo. Sidoo kale awrka gur-gur oo ah midka hayinka ah oo reerku ku guuro, neefka irmaan iyo neefka riman waxaa laga ilaalin jiray in la gowroco. Nin gabayaa ah ee ka mid ahaa maqaawiirtii isu tirisay gabeyadii silsiladaha ahaa ee Guba, magiciisana la oran jirey Maxammad Fiin, wuxuu yiri ereyo aad qaali u ah, wax badanna ka tilmaamaya dhaqanka xaalufay ee ku beegan Magaydada dadka, xoolaha iyo dhirta. Fiin, tix dhowr beyt ah ayuu ku soo koobey siyaasadda dhaqaale, midda dhaqan iyo tan cimilo ee ku xusan xeerkan. Fiin wuxuu yiri :
Guhaad laguma falo ruux hadday gogoshu kuu taalle
Gaadiid ku qaadiyo haddaad gelin lixaad weydo
Gur-gur lama shilaysto iyo hashii geela ka irmaane
Gunta lagama jaro geed hadduu kuu gabbaad yahaye.
Dadkayagii hore waxay garanayeen, heer kasta oo ay colaaddu gaarto, in nabaddu ay tahay midda laysugu imanayo. Waxay ogaayeen in beeluhu eeyan is huraynin, sidaa darteed baa waxaa ku xoogganaa dareenka ay ku ilaalinayeen Mageydada. Raadka caynkan ah waxaa inoo tilmaamaya maahmaahdii ahayd :
Gobi geed ma goyso, hadday goysona gunta kama jarto.
Maxamad Cabdulle Xasan ayaa isaguna si wacan u tilmaamay arintan markii uu lahaa :
Maandhow ixsaan lagama tago eed haddaad faliye.
Dadka xubnaha ka ah dabaqadda Biri ma-geydada ah, ayaa waxay lahaayeen magacyo badan, kuwaas oo inoo waxyoonaya muunadda ay dadkani ku lahaayeen bulshad xoolo-dhaqatada dhexdeeda. Magacyadaas oo dhamaantood inoo tilmaamaya maamuuska loo hayo, ayaa waxaa kamdi ah :
Xushmadley, Xumo Ka-reeban, Lama-taabtaan iyo Lama-dilaan. (Guddiga Caalamiga ah ee Laanqayrta Cas. Biri Ma-eydo. 1998. p. 27).
Xubnaha dabaqadda Biri ma-geydada ah waxaa kamid ahaa odeyaasha dhaqanka, wadaaddada iyo da´waynta. Raggaasi dhamaantood waxay ahaayeen kuwa laga fisho talada wanaagsan oo ay nabaddu ka soo fusho. Waa kuwa ka ergeeya godob-ihaaneedka reerka u taal ama la taal. Waa arrin la garan karo haddii xubnahaas la laayo, meesha bulshada ka bannaanaaneysa. Waxaa kale oo Biri ma-geydada kamid ah dumarka oo ah ishii taranka. Caruurta oo ah kuwii soo buuxinayey meesha ay banneeyaan dhallinyarada dagaalka ku dhamaada, ayaa iyaguna kamid ahaa dabaqaddan. Waxaa iyaguna tabar-darro awgeed looga tegi jiray maganta, socotada, bukaanka, ninka aanan dagaalka ku jirin iyo maxbuuska. Ninkii wax-yeelo u geysta dadka caynkaas ah, reerka uu ka dhashay dhexdiisa ayaa lagu liidi jiray oo ceeb mahadho ah ayaa raaci jirtay. Hadraawi oo inoo tilmaamaya dhaqankan ayaa yiri :
Ninka inan maggaydada
Gol-qaniin ku maalee
Gurrac kaga danaystoow
Gafka aad samayn iyo
Xumahaad galaysiyo
Waxaad geysaneysaa
Ruuxa ey ka go'an tahay
Gabadhaada weeyaan
Xilliga xaaladdaas oo kale lagu jiro, Soomaalidu waxay isugu maahmaahi jireen :
War hooy, waa la doogiye, yaan la dacaroobin.
Falalka foosha xun oo lagula kaco Bir Ma-geydada, Soomaalidu waxay aaminsanaayeen in ay cuqubo iyo caro Eebe ka imaneyso, cawaaqib xumadeeduna ay ku habsaneyso cid kasta oo falkaas wax ka gaysatay. Nin la yiraahdo Cabdi Gaheyr ayaa wuxuu tiriyey tix uu ku leeyahay :
Caaqillo halkii lagu galey caw ku hurudaaye
Caruurtey ka leysaa ninkii caano baas dhama´e.
Marka la duulaan tegayo, odeyaasha beelaha iyo abaanduuluhuba waxay ciidamada kula dardaarmi jireen in la ilaaliyo dadka Biri ma-geydada ah. Nin la yiraahdo Dallaayad ayaa isna arrintan ka gabyey oo yiri :
Cirkanoo gobshoobiyo dhulkoo goosi laga waayey
Godintiyo hangoollada markii guuyo lagu doojo
Dhirtaba geed malka ah baa jiriyo lama guhaadshaane
Gardarriyo ninkaan lagu ogeyn gacan fudeed toona
Ee gana tukubihiisa waa lagu gargaaraaye
Gudo baas mid laga keeney oo garac ah mooyaane
Ma gilgilo duqeytida ninkii Aw ka soo go´aye .
Dhaqanka reer miyigu wuxuu ahaa mid ku qotoma soo-jireen daacad loo yahay ee aan marna lagu sidkin dan shaqsiyad. Bulshada reer miyigu waxay ahayd mid ka hufan dabamaryada iyo dhagarta uu reer magaalku ku magacaabo Siyaaasad. Waxay ku maahmaaheen :
Wiil soori qaadday mid ay seefi qaadday baa ka roon.
Maahmaahdan waxay inoo tilmaamaysaa sida ay Soomaalidu ugu fara-adkaayeen haybadda "Qofnimo" iyo sida looga yaqyaqsan jiray in qofka uu dadnimadiisa ku jaangooyo nolol maalmeedka iyo hadba meeshii uu dheef ka helayo. Sabatu waxay ahayd, ninka reer miyiga ah oo ahaa xoolo-dhaqato, ayaa baahidiisa eeyan ahaan jirin ka madax-bannaanayd qof ama koox. Sidaas awgeed wuxuu ahaa mid mar walba qanaaca buuxda ka qaba wax weydiin aadane.
Xushmadda dhaqanka oo ay Biri ma-geydada ku lahaayeen beelaha reer guuraaga ah wuxuu kamid ahaa dhaqanka asaliga ah oo ku xusan xeerarkii reer miyigayaga. Dhacdooyinkii bahalnimada ahaa iyo falalkii foosha xumaa ee loo geystey dabaqadihii Biri ma-geydada Soomaaliyeed, xilligii uu dagaalka sokeeye bilow ahaa, waa arrin muujineysa caadooyinka ugubka ah oo reer beledka iyo kuwii aqoonta sheeganayay ay ku soo kordhiyeen sooyaalkii hufnaa oo ay reer guuraagu lahaayeen.
Xeerka Biri ma-geydada, xushmadda ay ku lahaayeen dadka maganta ah ayaa waxay tahay tusaale nool ee inoo bidhaaminaya bilicdii uu lahaan jiray dhaqankayaga.
Sababo kala duwan ayay Soomaalida isugu magan noqon jireen, markaas oo uu qofku ku noolaan jiray degaan looga badan yahay beesha uu ka dhashay. Sababahaas waxaa ugu weynaa in uu ninku reer uu la xididay la dego iyo in uu reer abtigiis la dego. Ninkaas oo ay Soomaalidu ku magacaabaan inan la-yaal, ayaa wuxuu bulshada ku lahaan jiray xushmad siyaado ah si aanan loo dareensiin in uu dad shisheeye ah la nool yahay. Xushmadda qaraabonimo ka sokow xoolo-dhaqatadu waxay si wanaagsan u garanayeen beel kasta oo meel ku badan, in ay jirto degaamo looga badan yahay. Sidaas bey u xushmeyn jireen xeerka maganta.
Maganta keliga ah wuxuu maamuus iyo xushmad ku lahaa dhamaan xubnaha beesha uu la degey, gaar ahaan sida ey qaraabonimada ugu kala sokeeyaan. Waxyeellada la gaarsiiyo ninka maganta ah (naftiisa, hantidiisa iyo sharaftiisa), waxay ceeb mug ah iyo mahadho ku reebi jirta reerka uu maganta u yahay. Waxaa kale oo dhici jiray in iyada oo dagaal lagu jiro, nin colkiisii la jebiyey amaba maxbuus ahaan loo qabsaday uu magan galo qolo saddexaad oo ka baxsan qoladii uu dagaalku ka dhexeeyay amaba shakhsi kamid ah beesha ey dagaalamayeen. Waxaa iyana maganta kamid ah nin marti ah oo gogol reereed fadhiya. Qofka maganta ah haddii waxyeelo loo geysto, waxay ahaan jirtay xad-gudub loo geystay kii maganta loo ahaa iyo guud ahaan beesha uu ka dhashey.
Taariikhda Soomaalida waxaa ku sugan oo la wariyaa labo beelood oo deris aheyd in uu ka dhex aloosmay dagaal muddo socday, rag badanna ay isaga laayeen. Labadaas beelood oo kamid ahaa Soomaalida xoolo-dhaqatada ah ee degaankoodu yahay agagaarka magaalada Dirir-dhabe, waxaa colaaddooda sababay sac dibi dhalay oo ninkii saca lahaa uu damcay in uu ka sidko. Markaasaa dibigii yaraa wuxuu galay aqal nin aroos ahi leeyahay. Ninkii dibiga u dhashay oo mindi wata ayaa aqalkii arooska soo galay. Ninkii arooska ahaa ayaa weydiiyey sababta uu ninka mindida u wato. Wuxuu u sheegey in uu doonayo in uu gowraco dibiga. Ninkii arooska ahaa ayaa ka diidey oo ugu jawaabay inaanan dibi u magan ah mindi la saareyn. Labadii nin halkii bey isku maan-dhaafeen oo isdileen. Dabadeed midkood ayaa goobtii ku dhintay. Sidaas baa labadii beelood isugu baabe´een. Soomaalida waxaa u dhaqan ahaa in uu dhiig u daato waxyeelada maganta la gaarsiiyo.
Nin la yiraahdo Cabdullaahi Hinnig ayaa tix gabey ah ku tilmaamay dhaqankan, wuxuuna yiri :
In kasta oo walaalkaa la miro waad mag-dhabataaye
Manno kaleba waa loo samraa wey ku soo mariye
Ninkii maganta kaa diley sidii mowdka kuu yimiye
Haddii seedigood oo mucsira maalki laga qaadey
Maryo dhiig leh iyo bow ekaa magac ey reebaane
.Casharadii hore
Saadiq Enow (New
GOORTII DHULKAYAGII LA QEYBSADAY!
Casharkii XXVII


Wadaaddada ayaa iyaguna kamid ahaa dabaqadaha Bir ma-geydada ee karaamada ku lahaa bulshada Soomaaliyeed. Wadaadku wuxuu ahaa nin matalayey mabaaddiida u aasaaska ah caqiidada bulshada ee diinta Islaamka ah. Tiro ahaan, wadaaddadu kuma eeyan badneyn bulshada reer miyiga ah, qiyaastii 1000-kii qof baa waxaa laga heli karey shan wadaad. Inkasta oo ay yarayd aqoonta wadaaddadii la noolaan jirey xoolo-dhaqatada, misana reer miyigu waxay wadaaddadaas marti
uga ahaayeen xoogaaga axkaamta ah oo ay yiqiineen. Dadkeenii reer guuraaga ah waxay ka caagganaayeen qorista iyo akhriska, taasina waxay dhalisey in wadaadku u hayo xeerarkii diinta islaamka iyo shareecadda, taas oo ahayd manhajkii noloshooda. Xeerarkaas oo u ahaa raad-raac ay ku laabtaan marka guurku dhacayo, marka lays dhaxalayo iyo marka ay diyada kala qaadanayaan.
Bulshada reer miyaga ah waxay lahayd wadaad iyo waranle. Wadaadku waa ninka kitaabka garabka ku sita, wixii gar ah oo uu naqayona wuxuu ula noqdaa kitaabka. Waranluhu waa ninka dhallinyarada ah ee hubkiisa sita, kaas oo aanada laga galo ku doonta xoog iyo dagaal. Waranluhu wuxuu ka arradan yahay aqoon diinta, sidaa darteed dagaalka uu qaadayo waa mid guddoonkeedu leeyihiin wadaaddada iyo xeer-beegtida beesha.Wadaaddadu waxay ahaayeen kuwo ka reeban falal kasta oo addoomada Eebe lagu dulminayo, waxayna astaan u ahaayeen fal-kasta oo dugsada wanaaga iyo kheyrka. Waxay ahaayeen macallimiin bulshada xushmad ku leh, warkoodana la dhegeysto. Waxay si buuxda uga qayb qaadan jireen nabadaynta beelaha colaaddu dhexmarto. Wadaaddadu, iyaga oo adeegsanaya xushmaddaas ay ku leeyihiin bulshada dhexdeeda ayaa marka ay colaad dhacdo, inta ay go´yaal cad soo qaataan iyo kutubo quraan ah ayay labada col dhexdooda istaagi jireen. Markaas bay labada beelood ugu baaqi jireen nabad iyo heshiis, qoladii diiddana waxay ku bajin jireen in ay habaarayaan. Habaarka wadaaddadu wuxuu kamid ahaa awoodaha qarsoon ee sharta xambaarsan oo ay bulshada reer miyiga ahi aaminsanaayeen. Sidaas baa waxaa ku hakan jiray dagaalka. Tilmaamahaas wanaagsan oo uu kheyrka badan weheliyo oo ay
wadaaddadu lahaayeen baa waxay sabab u noqotay in ninka wadaadka ahi uu reer kasta oo Soomaali ah uu u hoydo, gogol wanaagsanna loo dhigo. Waxaa dhici jiray in nin wadaad ah oo safar ah intuu beel ku soo hoydo, halkaas la dego kaddib markii xilo iyo xooloba loo gooyo. Maxamad Cabdulle Xasan oo arrintaa tilmaamaya wuxuu yiri :
Wadaadkii kitaabo leh inaan wan u qalaa weeye
Weylaalis inaan meel dugsoon ugu waraa weeye
Walanqihi iyo dhayada inuu walamsadaa weeye
Cismaan Yuusuf Keenadiid ayaa isaguna tilmaamay dhaqan-wareega ku dhacay bulshada kaddib markii ay lumiyeen xushmaddii iyo dhega-nuglaantii ay wadaaddadu lahaayeen. Cismaan wuxuu tix gabay ah ku yiri :
Wax camimay arlaa´iga denbiga cuqubadiisiiye
Sidii caanihii iyo biyaa loo cabahayaaye
Canaanta iyo wixii lays wacdiyay lagu cabsoon waaye
Codkii ay lahaayeen ardada, camalka ay sheegi
Cawa yoonba waxay meeriyaan waa cimri iyo yaabe
Caalimiinta hadalkooda sow kuma ciraab qaadan
Caadadaas qurxoon waxay kamid ahayd astaamaha ay ku caanka ahaayeen dhaqanka wanaagsan oo ay bulshada reer miyiga ahi lahaayeen. Meeshii la rabey in dhaqankaas la hor u mariyo ayaa reer beledkii iyo kuwii umadda matalayey waxay ku dadaaleen in ay aasaan, kuna tilmaamaan badownimo iyo wax laga tegey, iyaga oo u hanqal taagayay dhaqamo shisheeye oo la soo waaridey.
Dhaqamadaasina waxay na dhaxalsiiyeen in lagu dhiirado in goor barqa ah lagu toogto fagaaro ku yiil magaalo madaxdii Soomaaliya culimadii diinta. Taasina waxay dhacday 23/ 1- 1975-kii. Dabadeedna loogu heeso :
" Sama diidow debin baa kuu dhigan lagugu dili doono ........... ".
Ficil kasta oo khariban oo falkaas dabadiis dhacay wuxuu ahaa arrin ninkii caqli leh uu sugayey.
Ninku hadduu odeyoobo oo uu waayeel noqdo, da´da uu yahay awgeed ayuu wuxuu kaga mid noqon jiray dabaqadaha la xushmeeyo ee Biri ma-geydada ama Lama Taabtaan. Ninka waayeelka ah oo ka howl-gabey da´dii hub-qaadka ayaa sida dhaqanku yahay wuxuu ku urursadaa kheyr ka-talin iyo nabadeynta beelaha. Waxaa jirta ooraah Soomaaliyeed oo oranaysa:" Saddex ayaa lagu caana-maalaa. Waayeel taliya, wiil aqbala iyo wadaad duceeya ".Waayeelka reer miyiga ahi, sida uu ugu taliyo qoyskiisa ayuu ugu taliyaa jilibka, jifida iyo qabiilka uu ka dhashay. Waxaa kale oo dhici jirtay in duddada uu ku nool yahay qudheeda laga talo gelyeeyo. Wuxuu ahaa nin beelaha u dhexeeya. Bulshada xoolo dhaqatada ah, waxaa ceeb ku ahaa nin waayeel ah oo dagaal-ooge ah ama xaq darro wax ku xukmiya. Inkasta oo ay jireen odeyaal fitna-oogayaal ah, misana tiro iyo tayo muuqata kuma eeyan lahayn nolosha bulshadeenii reer miyiga ahayd. Dhaqanka reer miyiga ee wanaagsan, waayeelku maahayn xumaan ka-talis. Cali Aadan Gorayo (Cali Dhuux) ayaa tilmaamay ka caaganaanta xumaha waayeelkeenii hore. Cali Dhuux wuxuu yiri :

Haddaanse anigu odeyoobey oon anafadii daayey
Ashahaado mooyee haddaan eebo ridi waayey

Waxaa dhici jirtay xilliyo adag oo inta leysku gafo misana la kala gar qaadan waayo. Xilliyadaas qallafsan waa dhici jirtay in ninka waayeelka ah uu dagaal curiyo si uu xad-gudubka u haro, xaquna uu sadkiisa u helo. Aw-Muuse Ismaaciil oo arrinkaas tilmaamaya wuxuu yiri :

Duca qabe adaan waxaan laahaa xaal walba u daaye
Da´daadaan lahaa waxay furfuri daharradii baase
Duulaanka hore waxaan lahaa wiilasha u daaye
Duq baa tahaye joog baan lahaa waa la soo didiye
Haddiise laga dan baxay xaajadaan idin la doonaayey
Dirqi buu igu qabsadey hadalka inaan anigu dooxaaye

Dhaqanka caynkaas ah oo guud ahaan ay Soomaalidu ka sinaayeen, ayaa waayeelka reer miyiga ah waxay siisay xushmad iyo dhowris, bulshada xoolo-dhaqatada ah dhexdeeda loo ogsoonaa.
Sheeko taariikhda gashay oo la xiriirta dhaqankan ayaa waxay ka dhacday degaanka Ceel-buur. Sheekadu waxay tahay, iyada oo ay abaar ba´ni jirtay ayaa kooxo qawlaysato ah ka kaceen degaanka. Qowlaysatadii ayaa maalin waxay jidka ka heleen oday waayeel ah oo sibraarka ku sita caano sahay ah.
Jicsinkii bay odaygii ka dhaceen. Odeygii wuxuu ku jid maray miraha geedaha oo uu gurto. Markii uu soo gaaray meeshuu u socday ayuu ka sheekeeyay boobka lagu sameeyay. Arrintaas oo ahayd mid ka baxsan xeerka reer miyiga ayaa waxay dadkii ku noqotay mid ay qaadan waayaan. Dhallinyaradii u dhashay beeshii odayga ayaa markiiba isu diyaariyay dagaal, si ay falkan foosha xun ee lagula kacay odayga waayeelka ah, uga soo aargutaan. Nin la yiraahdo Ceynab Diirshe oo u dhashay beesha odeyga ayaa gabay ka tiriyay arrinkii,
kaas oo uu ku hakinayo dhallinyarada beeshiisa ah oo duulaanka u qalab qaatay, kuwii odayga u gafayna uu uga digayo natiijo xumida ka dhalan karta khaladkoodii. Ceynab wuxuu yiri :

Sabada Ceel-buur ragga fadhiya sowdka laga keeney
Ee aanan sifahooda garan waxan ku suureeyo
Dhaqankeenu waa sumad waxaan sinaba loo sheegin
Sideetan jir sunniyuhu murxeen socod ka soo daaley
Oo saan ku boorre ah nafluhu kala sawaad roone
Seymaha colaadeed ninkaan si xunba loo eegin
Sifa xumada ey kula keceen saariqiyo tuuga
Ee sibraarka uga furteen sahayda jiilaalka
Ee laga sukuudee haddana sababna loo yeelin
War yaa sababey geerida haddey beladu saan qaaddo.

Gabeygaas markii loo geeyey beeshii dhibaatada geysatay, markiiba odeyadoodii baa isu tegay. Waxay soo direen ergo. Odaygii gafka laga galay waxaa la siiyay xaal xuma-tir ah. Waxaa kale oo loo xukumay magtiisii in la bixiyo oo edeb-darrada lagula kacay baa waxaa loo xukumey sidii nin la dilay oo kale.
Odeyada dhaqanka ayaa iyaguna safka hore kaga jiray xubnaha xushmadaysan oo aanan la taaban jirin. Sida dhaqanku ahaa reer walba wuxuu lahaa nin u madax ah oo matalayay urursanaanta beesha. Tusaale Boqor, Suldaan, Islaan, Garaad, Ugaas, Imaam, Islow, Wabar, Malaaq iwm. Ninka oday-dhaqameedka ah waa nin ay beeshu dooratay, kaas oo mar walba qaab dhaxal ah ku yimaada. Taasi waxay
khasabtay, wiilasha ay dhaleen oday-dhaqameedyadu in goor hore loo furo koorasyo kala duwan oo ay aqoon iyo tababarro ku qaadnayaan si loogu diyaariyo masuuliyadda sugeysa in ay qaadaan. Inteeyan reer magaalku sicir-barar ku ridin qiimihii odey-dhaqameedku lahaa, isimku wuxuu ahaa nin xil-kas ah oo deeq iyo dulqaad leh. Wuxuu ka fogaa eexda iyo fitanka dunida yaal. Waxaa ka muuqatay heybad Alle ka-cabsi. Xukun kasta oo loo keeno wuxuu u fulin jiray si caddaalad ah. Sifaha caynkaas ah baa ninka isimka ah waxay siisay karaamo uu ku leeyahay, guud ahaan, bulshada reer miyiga ah dhexdeeda, gaar ahaan beeshiisa. Murti Soomaaliyeed ayaa oraneysa :
"Saddexda duubka leh lama dilo, gobta (odey-dhaqameedka), culimada iyo dumarka".
Waxaa in la xuso mudan, bulshada reer miyiga ah oo dhaqankoodu yahay hannaan talo-wadaag ah (democracy), haddii ay odaygii ka dareemaan qallooc iyo xad-gudub, waa ay tilmaami jireen oo kama eeyan aamusi jirin. Yuusuf Sharmaarke oo wax ka tirsanaya boqor Cismaan Maxamuud ayaa yiri:

Wanaag malaha meel ay midguhu kugu war dhaamaane
Ugaadhaba hal keliyaa ka wada meesha wagan kaahe
Wadana ogol waligii ma maro waabta loo galoe
Hadaan weyney waaliga iinuu ina walaaleeyo
Oon waan ku leenahaye sidii weled inoo dhowro
Miyaan weyney weeyada cid kale ula wareegeeda.
Bulshada reer miyiga ah, waxaa suuragal u ahaa in ay ka xayuubiyaan duubka oo ay kalsoonida kala noqdaan ninkii la yimaada khalad mug ah. Oday-dhaqameedyadii taariikhda galay oo ay beeluhu kala noqdeen kalsoonida waxaa laga xusi karaa Ugaas Xaashi oo kamid ahaa oday-dhaqameedyada beelaha Ogaadeen. Eex iyo qaraabo-kiil uu ku kacay darteed ayaa meel madal ah oo lagula gar-naqsaday looga xayuubiyay cimaamaddii saarayd. Saahid Qamaan wuxuu kamid ahaa raggii Ugaaska madasha kula hadlay, waxaa.ereyadiisii kamid ahaa :
Hadday muruqa geeduhu go´aan mileyga jiilaalka
Mahwiga ceel haddii loo kacoo maalku ku arooro
Mataan waa qaybsan jiray tolkii miro wadaagaaye
Magowsiin haddaan leyga siin maax la dhuranaayo
Oon meesha taagnahay anoon murudna leefeynin
Oon malab rag kale loo shushubi wax uga miileeyo
Inaan meyrax aan igu xirnayn meylimo u qaato
Oon weliba mood iyo salaan ula maleegnaado
Saddex magac Alle xaajadaan leyma marinsiiyo
Masow aabahay iyo halaan Magan ka soo gaaray
Rag waxaan ku maamuli aqaan ama ku maamuusi
Masa inaanu nahay oo tolnimo meerto noo tahaye
Aan weliba kaga miil caddahay miidhse diidaniye
Masallaha ninkaan ii dhigeyn midig ma saaraayo
Ninkii aniga iga maarmi kara uma muraad yeesho
Muska ina afey galo arlada kama miciin moodo
Sidii koran xiniinyaha la mudey uma mareeg qaato.
.Casharadii hore
GOORTII DHULKAYAGII LA QEYBSADAY!
Casharkii XXVIII-aad


Wejiyada laga daawan karo dhaqankii hufnaa oo ay dadkayagii reer guuraaga ahaa lahaayeen, intuusan hooshku ina haleelin, waa ay ka badan yihiin dhowrkan aanu tusaalaha u soo qaadanay. Waxaanse casharradan dhaqanka ah kaga gaabsanaynaa xoogaagan aanu uga dan lahayn in ay muuqato in dadku ahaa kuwo ku joogay abuur wanaagsan oo caafimaad qabay. Kuwo ka dheer dhaqan-mooryaaneedkan maanta laynoo aqoonsaday ee adduun iyo aakhiro ina seejiyay.
Haddii aanu u soo noqono sheekooyinka laga hayo bilowgii hooshka, waxay ahaayeen kuwo u muuqaal eg cudurka kaankarada kiisa faafa Metastesis, kaas oo unugyadiisa khariban ay raacaan waddooyinka dhiig-wareega, dabadeedna ay hadba meel ku tallaalaan cudurka ay xambaarsan yihiin. Markaas baa hadba degaan kamid ah jirka wuxuu noqdaa xarun laga haleeyo howlihii habsamida ku socday oo ay hayeen unugyada degaankaas.
Markasta oo uu qarnigu sii ururayay, waxaa degaankayaga ku soo foofayay gumaystayaashii damaca kharibn lahaa. Inkasta oo ay waddooyinka ay soo raaceen uu mid ahaa (bad & birri), misana qaababka uu tallaalkaasi ula fal-galay bulshadii Soomaaliyeed ayaa waxay ahaayeen kuwo kala duwan. Dhul-boobkii xeebaha Banaadir iyo Juba-land, waxaa loo soo maray suldaankii Sensibaar, kaas oo sheeganayay in uu ka taliyo degaankaas. Degmooyinka Hobyo, Baargaal, Saylac, Berbera iyo Tajuura, waxaa loo soo maray heshiisyo, duqaydii iyo salaadiintii ka talinayay degmooyinkaas ay la dhigteen xoogaggii dhul-boobka u socday. Beelaha ku nool galbeedka Soomaaliya oo xoolo-dhaqatada ah, ciidamadii Menelik ayaa iyagu xoog iyo maquunis bilowgiiba ku qabsaday.
Ahmiyadda istraateejiga ah ee uu dhulkayagu leeyahay darteed, ayaa heshiiskii lagu gaaray magaalada Berliin (1884-1985), uu si dhakhso ah u saameeyay degaanka geeska Afrika. Sanadkii 1886-kii, heshiis ay dhigteen Ingiriiska iyo Jarmalka, kaddib markii ay aqoonsadeen madax-bannaanida suldaanka Sensibaar, ayaa waxay qaybsadeen degaanka bariga Afrika. Heshiiskaasi oo lagu magacaabo Anglo-German Agreement ayaa labada maamul waxay ku heshiiyeen in ay qaybsadaan degaan kamid ah bariga Afrika. Waxay xariiqeen khad ka bilaabata halk webiga Wanga ee mara Tansaaniya uu biyaha kaga shubo bad-waynta Hindiya, kuna dhamaata bartamaha xadka bari ee harada Lake Victoria. Ingiriisku wuxuu qaatay dhulka waqooyiga ka xiga khadda, Jarmalkuna koonfur. Sanadkii 1890-kii, heshiiskaaas ay labada dowladood gaareen dartiis ayaa Jarmalku wuxuu ka kacay degaanka Wiitu ee u dhexeeya labada degmo Kipini (Kenya) iyo Kiyambuuni (Soomaaliya) oo uu horay u fadhiyay. Sababtuna waxay ahayd degaankaas oo waqooyiga kaga yaal xariiqda ay ku heshiiyeen Jarmalka iyo Ingiriiska.
Waxaa jiray heshiis khasab ahaa oo Talyaaniga uu la dhigtay suldaankii Sensibaar sanadkii 1985-kii (Ku noqo Casharkii XVIII-aad, Goortii ..........). Waxaa xigay in qunsulkii Talyaaniga Vincezo Filonardo uu suldaanka ka codsaday in uu Talyaaniga uga kaco degmada Kismaayo oo ahmiyad gaar ah u leh doonyaha ganacsiga ee jasiiradda Sensibaar ku sii qulqulaya. Waxaa kale oo qunsulku uu codsaday in dhulka gudaha ah laga siiyo 60 mail oo ku hareeraysan Kismaayo. Dhulkaasi waxaa kamid ah degmada Goob-wayn ee ku taal meesha uu webiga Juba biyaha kaga qubo bad-waynta Hindiya. Suldaankii Sensibaar ayaa la daahay in uu jawaab ka bixiyo codsigii Talyaaniga. Markii la waydiiyayna wuxuu sheegay in uu jawaab bixin doonno goortii ay u suurogasho. Vincezo Filonardo ayaa dabadeed waraaq u diray dowladdiisii uu ugu sheegayo sida uu suldaanku u dhayalsaday codsigiisii. Waraaqdaas oo qunsulku uu diray 28/ 5- 1888, wuxuu dowladdiisii kula taliyay in ay fursadda ka faa´iidaysato oo suldaanka si rasmi ah loo waydiisto degmada Kismaayo, si looga saamaxo ihaanada uu gaystay. Inkasta oo magaalada Kismaayo ay xilligaas da´deedu ahayd qarni ku dhowaad, misana waxay ka hor u marsanayd degmooyin ka da´wayn ee degaanka ku yaal. Sababtuna waa xiriika tooska ah oo ay la yeelatay dhaq-dhaqaaqii ganacsiga.
4/ 6- 1888, wasiirkii dibadda ee Talyaaniga wuxuu soo saaray bayaan uu ku muujinayo in suldaanka Sensibaar uu ihaanaystay dowladdii Talyaaniga iyo qunsulkeedii fadhiyay jasiiradda. Waxaa kale oo bayaankaas uu xusayay in dowladda Talyaaniga ay si rasmi ah suldaanka uga codsanayso in uu uga kaco magaalada Kismaayo. Dhacdadan ayay ahayd fursaddii ugu horaysay ee uu Talyaaniga ku damco in uu gacanta la soo gaaro dhulka ay Soomaalidu degaan. Bayaankii wasiirka waxaa xigay in Talyaaniga uu Sensibaar u soo diro markab ciidan oo lagu magacaabo Andreo Provana. Markabkaas oo ujeeddadiisu ahayd in la cabsi geliyo suldaanka ayaa ka soo baxay Itaalya 6/ 7- 1888-kii. (Barkhat. 1972. p. 231).
Ingiriiskii oo horay u guddoonsaday in Talyaaniga la siiyo degaanka Banaadir, ayaa bishii agosto 1888-kii, wuxuu Talyaanigii la dhigtay heshiis dhigaya in Talyaaniga lagu wareejiyo degaan kamid ah bariga Afrika, gaar ahaan dhulkii uu Ingiriisku qayb ahaan u helay ee u dhexeeyay webiyada Juba iyo Taana. Heshiiskan dhulka uu khuseeyo waa dhulka ay Soomaalidu degaan oo degmada Kismaayo ay xudun u tahay. (Somali Nationalism. S. Touval. 1963. p. 42).
Dadka Soomaalida ahi waxay mar-walba ku baraarug-sanaayeen damaca shisheeyuhu ka lahaa dhulkooda. Dagaaladii Axmad Guray oo ay Xabashida la galeen, kii Baraawe oo ay Burtuqiiska ku caabiyeen, kii Xamar oo ay maamulkii qoyskii reer Mudafar ku bur-buriyeen, intuba waxay muujinayeen dareenka ay dadku ku baraarug sanaayeen oo ay ka qabeen xoogagga shisheeyaha ah ee damaca inoogu yimid. Sanadkii 1895-kii, suldaan u dhashay beesha Gelledi, ayaa sarkaal Talyaani ah oo degaanka soo booqday wuxuu u sheegay in dadkiisu ay ka cabsi qabaan dadkan Yurubta ah in ay ka dhaxal-wareejiyaan dhulka qiimaha leh oo beeraha ku wanaagsan. (Finazzo. L´italia nol Benadir. pp 456 - 460).
Beelihii Soomaaliyeed oo xilligaas ku dhaqnaa degaanka Juba ayaanan horay wax wayn ugu arag in suldaanka Sensibaar uu sheegto dul-maaulka degaamadooda. Sababtu waxay ahayd isaga oo u sheegtay in dhalashadiisu tahay asharaaf oo uu farac ku leeyahay duriyaddii suubanaha Maxamad ah c.s.w. Waxayse ka xumaadeen markii uu soo gaaray khabar sheegaya in suldaanku uu degaankii ku wareejiyay xoogaggii gumaysatada ahaa. Soomaalidii waxay markiiba bilaabeen in ay wafdi heer duqay ah u diraan Sensibaar si ay suldaanka u gaarsiiyaan in ay maamulkiisa ka hoos-baxayaan, aqoonsigana ay kala noqonayaan haddii uu dhulka uga tanaasulo dadyowga shisheeyaha ah. Waxaa kale oo ay suldaanka u sheegeen in ay dhisanayaan dowlad madax-bannaan.
Waxaa arintaas xigay kacdoon ka bilowday degaanka Juba oo ay Soomaalidu kaga gil-gilanayeen hooshka ku soo food-leh dhulkooda. Arimahaas, muddo ayay hakad geliyeen mashruucii Talyaaniga uu ka fulin lahaa Juba. Ingiriiska oo kaga khibrad roonaa degaanka ayaa wasiirkiisii dibadda Sir. Salsberg wuxuu Talyaanigii u soo qoray waraaq sir ah, taas oo uu ugu sheegayay in uu ku kaalmayn doono mashruuca ay ku doonayaan in ay ku hantaan gobolka Juba, balse uu u kaadiyo muddo saddex sano ah inta xiisaddu qaboobayso oo kacdoonka dad-wayuhu uu istaagayo. ( Barkhat. 1972. p. 231).
Shirkaddii ahayd Imperial British East Africa Company oo uu asaasay Sir W. Mackinnon oo ganacsade Scottish (Ingiriis) ah, ayaa sanad kaddib waxay isu rogtay hay´ad gumaysi. Taasi waxay ka dambaysay markii ay aqoonsi ka heshay dowladdii Ingiriiska. Shirkaddu waxay la wareegtay maamulkii degaanka. Ujeeddadu waxay ahayd in degaanka lagula tartamo Jarmalka iyo Faransiiska.
Markii uu Jarmalkii ka baxay Wiitu, shirkaddii ayaa suldaankii Sensibaar waxay ka heshay heshiis ah in ay iyada si toos ah u maamusho dhulka u dhexeeya Taana iyo Juba. Ingiriiska ayaa mashruuciisa wuxuu ku hoos waday in Talyaaniga uu si tartiib ah ula wareego gobolka Juba. Arintaasi waxay dib u soo noolaysay xiisaddii dad-waynaha iyo dareenkii ay ka qabeen dadka shisheeyaha ah.
Inteeyan shirkaddu caga-dhigan degmada Kismaayo, dad-waynihii magaalada oo ay hor-kacayaan odeyaashii degaanka ayaa ku kacay falal gadood ah oo ay kaga hor tegayaan boobka lala damacsan yahay dhulkooda. Waxyaabaha ay sameeyeen waxaa kamid ahaa iyaga oo ganacsato Hindi ah ka iibiyay dhul kamid ah degaanka Kismaayo si ay u muujiyaan in ay iyaga oo keliya yihiin dadka xaqa u leh dhulkaan. Qoraaladii heshiiskana waxay u gudbiyeen suldaankii Sensibaar. Waxaase jirtay in xilligan suldaanku uusan lahayn wax awood ah.
Shirkadda waxaa ka oday ahaa nin Ingiriis ah oo lagu magacaabo Todd, kaas oo fadhi ku lahaa Sensibaar. Wuxuu markiiba soo saaray qoraal uu ku muujinayo in shirkaddu ay leedahay maamulka dhamaan dhulka Jubaland, marka laga reebo dhulalka Hindida laga iibiyay iyo kuwa ay dadku leeyihiin. Wuxuu uga dan-lahaa in uu Soomaalida u muujiyo in ay shirkaddu tahay hay´ad si sharci ah u maamusha degaanka, taas oo ka sareysa suldaanka. Taasi waxay sii kordhisay caradii Soomaalidii reer Jubaland ahayd, gaar ahaan kuwii degmada Kismaayo ku noolaa. Todd, isaga oo dareensan carada Soomaalida ayuu ninkii shirkadda u fadhiyay Mombaasa oo la´oran jiray Pigott ka dalbaday in uu wada-hadal la yeesho Soomaalida. Todd wuxuu dareensanaa khatarta ay leedahay wada-xaajoodka Soomaalida lagala yeelanayo ergeynta mashruuca lagu dhaxal-wareejinayo maamulka dhulkooda. Sidaa darteed ayuu ergeygiisii wuxuu u sheegay in uu u wehel yeelayo marka uu dhacayo wada-xaajoodka arintan. Waxaa kale oo Todd uu codsaday in la diyaariyo ciidamo ilaaliya amaanka madasha uu shirku ka dhacayo.
Wafdi heer sare ah oo ka socday shirkaddii ayaa waxay soo gaareen magaaladii Kismaayo, bartamihii sanadkii 1895-kii. Waxaa wafdiga weheliyay ganacsade Talyaani ah oo ka soo raacay Sensibaar. Ninkaas oo la yiraahdo Count Locatelli ayaa ujeeddadiisu ahayd in uu soo booqdo degmadan oo ah meesha ugu horeysa oo Talyaanigu uu isha ku hayay. Todd oo ahaa ninka fadhiga dalbaday ayaa wuxuu codsaday in ay Soomaalida ku wada-hadlaan gole furan public meeting. Fadhigaasi oo ka dhacay meel xeebta u dhow ayaa wuxuu ku bilowday in hadallo qabow lays dhaafsado. Wanaagii uu hadalku ku bilowday ma noqon mid raaga. Sababtu waxay ahayd, markii la guda galay in laga hadlo arrimo xasaasi ah oo la xiriira dhulka, ayaa Soomaalidii xiisad kiciyeen oo ay bilaabeen in ay muujiyaan gadood. Buuqii dhexdiisii ayuu Todd ka istaagay kursigii uu ku fadhiyay, isaga oo doonayay in uu qaboojiyo bulaanka iyo sawaxanka ka yeerayay dad-waynihii fagaarahaas isugu yimid. Dadkii ayaa wada kacay. Dabadeed Count Locatelli oo mooday in Soomaalidu ay doonayaan in ay wax laayaan ayaa bastoolad uu sitay inta la soo baxay, rasaas kor u riday. Buuqii iyo caradii ayaa sii korortay, dabadeed nin Soomaali ah ayaa tooray la baxay oo qoorta kaga dhaawacay Todd. Dabadeed, ciidamadii shirkadda oo horay loo diyaariyay ayaa dadweynihii madaafiic la dhacay. (The Somali Peninsula, Government of the Somalia 1962. p. 7).
Taariikhdu ma xusin dhaawacii halkaas ay gumaystayaashu ku gaysteen. Laakiin waxaanan shaki ku jirin in mindida ku dhacday Todd, ay kamid ahayd ishaarooyinkii ugu horeeyay oo ay Soomaalidu ku muujinayeen in eeyan dhulkooda la doonayn maamul gumaysi. Waxay ahayd bilow halgan daba-dheeraaday oo naf iyo hanti badan galaaftay, kaas oo ololinta dabkiisa ay ka qayb qaateen faco badan. Gobollo kala duwan iyo xilliyo kala duwanna shidmayay.
Markii ay madaafiicdii maquunin waayeen dad-waynihii gadooday ayaa ciidamo isugu jira Ingiriis, Hindi, Carab iyo Sawaaxili ay magaaladii ka soo weerareen dhanka koonfureed. Dagaalkii wuxuu ku faafay tuulooyinkii iyo baadiyihii gobolka. Inkasta oo kacdoonku uu ahaa mid aanan habaysneen, misana shirkaddii waa ay ku guul-daraysatay in ay qaboojiso xiisaddii halkaas ka bilaabatay. Ugu danbayntii maamulkii shirkadda, iyaga oo ka baqaya in kacdoonkan uu ku faafo degaanka bariga Afrika, ayaa wuxuu Sensibaar ka codsaday ciidamo xoog leh oo lagu caburiyo kacdoonka Soomaalida. Ciidamada la soo diray oo ahaa kuwo tayadoodu sareyso ayaa waxay kamid ahaayeen kuwii boqortooyada ee fadhiyay Sensibaar. Kuwaas oo lagu magacaabo Haider-Abad Troops. Ciidamadaasi ayaa markii ay si arxan-darri ah ula dhaqmeen dadkii degaanka, waxay ku guulaysteen in ay caburiyaan dhaqdhaqaaqan oo ahaa kii ugu horeeyay oo ay Soomaalidu ku diidayeen gumaysigan cusub. Halkaas ayuu dhaqdhaqaaqii ganacsiga ahaa ee shirkaddu, wuxuu markiiba isu beddelay tallaal cusub oo maamul gumaysi ah.
Shirkaddii waxay markiiba bilawday in ay isku fidiso dhulka gudaha ah ee gobolka, iyada oo si is-dabajoog ah u dirsanaysa arahyo. Inkasta oo dadkii degaanka uu si rasmi ah ugu bilowday xilligii gumaysiga, misana raggii shisheeyaha ahaa, waxaa mashruucooda caqabad wayn ku noqday dhaqanka isla-waynida ah oo astaan u ahaa Soomaalidii hore. Dhaqankaasi oo ahaa mid shakhsiyadda Soomaaliga ah ku tallaalan ayaa wuxuu yahay mid aanan marna oggolaaneyn in uu qaabilo nolol gumaysi iyo liidasho toona. Sir Charles Eliot oo kamid ahaa maamulkii shirkadda oo arintan wax ka qoray ayaa wuxuu yiri sidatan :
" Soomaalidu ma doonayaan in ay aqbalaan qorshaha ugu fudud oo lagu joojinayo dagaalka ".
Ninkaasi ayaa wuxuu ku cel-celin jiray in uu yiraahdo :
" Iyagu (waa Soomaalida) waxay isu maleynayaan in ay nala-mid yihiin ama ay nagaba sareeyaan ". (The Somali Peninsula, Government of the Somalia 1962. p.7. Laga xigtay Eliot : C. East Africa Protectorate. 1905. Chap. 7).
Sir Charles Eliot wuxuu ahaa ninka ka dambeeyay aragti oranaysay in Soomaalida la niyad jebiyo oo isla-waynidooda la dhaawaco, si ay shirkadda uga hesho wada-shaqayn daacad ah. Waxaase dhacday in siyaasaddii qallafsanayd ee uu Charles Eliot ku taliyay ay ka socon wayday degaanka, sidaa darteed ayaa qudhiisii uu mar kale ku taliyay in si qunyar-socod ah loola dhaqmo Soomaalida. Waxaa tusaale ah, sanadkii 1900, waxaa magaalada Kismaayo lagu dilay sarkaal Ingiriis ah. Sir Charles Eliot oo ka fogaanaya in uu arintan siyaasadeeyo ayaa wuxuu doortay in uu u arko denbi uu qof sameeyay ee aanan la caam yeelin. Isaga oo jeclaystay in denbigan uu ku koobo ninkii falka gaystay iyo beesha uu ka dhashay ayaa wuxuu reebay qoraal uu ku leeyahay :
" Waxaan caddaynayaa reerka Ogaadeen in dagaal naga dhexeeyo. Dhanka xeebaha, waxaanu u dirnay sahan. Inkasta oo sahanku uu xoogganaa, misana wax guul ah kama aanu gaarin. Sababtuna waa iyada oo ciidanka ay ku adag-tahay in ay helaan xoolo-dhaqato duurka galay oo socodka u sahlan yahay ". (The Somali Peninsula, Government of the Somalia 1962. p.8. Laga xigtay : Eliot C. East Africa Protectorate. 1905. Chap. 7).
Talyaaniga, ayaa soo-dhoweyntii uu Ingiriiska ka helay waxay ku beertay kalsooni wayn ee damac xambaarsan. Wuxuu bilaabay in uu ka hoos shaqeeyo shirkaddii Ingiriiska. Taas oo qorshaha ka dambeeyay uu ahaa in si tartiib ah uu kula wareegayo degaanka Juba. Damaca Talyaanigu uu markaas lahaa maahayn mid ku eg Juba ee wuxuu higsanayay in uu dhanna isku xiro labada dekad ee kala ah Kismaayo iyo Casab, dhanka kalena uu hanto xeebta dheer ee ku eg degmada Raas-Gardafoy.
.Casharadii hore
GOORTII DHULKAYAGII LA QEYBSADAY!
Casharkii XXX-aad


Iyaga oo isla jaan-qaadaya ayaa ciidamadii gumaysiga ay mar qura bilaabeen in ciidda Soomaaliyeed ay gudaha u soo galaan. Ciidamadaas oo horay u fadhiyay dacallada degaanka ayaa waxaa laga hagayay xarumihii afartii dowladood oo muddada damaca ka lahaa in ay nasiib ku yeeshaan hooshka bulshooyinkii kala qoqobnaa ee beelaha Soomaaliyeed. Arintaasi waxay Soomaaliya ka yeeshay labo qaybood oo midiba ay weji gaar ah leedahay. Qayb waxay ahayd dhul uu ka jiray maamullo iska lahaa hoggaamo siyaasadeed oo urursan, kuwaas oo ka danaysanayay xiriirada kala duwan oo ay la lahaayeen beelihii kula noolaa Soomaaliya iyo xoogaggii shisheeyaha ahaa ee ku soo kordhey noloshii degaanka. Qeybta kale waa meelihii uu ka maqnaa maamul dhexe oo dhaafsiisan kuwii ku jaanta go´naa heer-beeleedka. Taasi waxay sababtay in gumaystayaashu ay ku degdegaan degaamadii beelahaas iyaga oo doonayay in ay ka danaystaan.
Labadii maamul ee xilligaas ka jiray Mudug iyo Majeertiinya ayaa waxay ahaayeen kuwa keliya ee degaanka ka dhex-muuqday ee lahaa masaalix siyaasadeed oo dowli ah. Maamulkii boqor Cismaan Maxamuud wuxuu ahaa mid si buuxda ugu howlanaa xirirradii ganacsi ee uu la lahaa ummadaha inala deriska ah. Arintaasi waxay shiiqisay in xiisado siyaasadeed ay ka curtaan degaamadii maamulkan. Taasaa waxay sababtay xasillooni cimrigeedu dheeryahay oo ay heleen dadyowgii ku noolaa degaamadii maamulkaas. Waxaa in la xuso mudan in boqor Cismaan uusan lahayn damac siyaasadeed ee dhaafsiisnaa isu urursanaanta degmaamada maamulkiisa. Ingiriiska oo xilligaas eeyan qorshaha ugu jirin, in uu xoog iyo xeelad ku qabsado degaankan, ayaa sanad walba lacago laaluush ah siin jiray maamulkan. Sababtu waxay ahayd in uu amaan u helo doonyihiisa ukala tallaabayay bad-weynta Hindiya iyo badda Cas ee ku soo dhowaanaya dhulka geeska ah ee uu boqorku ka taliyo.
Suldaan Yuusuf Keynadiid, inkasta oo maamulkiisu uu ahaa mid curdan ah, misana si muuqata ayuu uga cimilo duwanaa noloshii siyaasadeed ee maamulkii ka jiray Majeertiinya. Suldaanku wuxuu ahaa nin han weyn oo xambaarsan damac siyaasadeed ee ballaaran. Wuxuu doonayay in uu maamulka Sensibaar kala wareego dhamaan degmooyinka Soomaaliyeed oo ay Cammaaniyiintu ka taliyaanayeen. Sayid Barqash bin Siciid oo horay u sheegan jiray dhamaan xeebaha Soomaaliyeed ee ku sii jeeda bad-weynta Hindiya ayaa xilligaas wuxuu ku jiray olole siyaasadeed oo uu ku doonayay in loo aqoonsado dhulka gudaha ah ee ka dambeeya degmooyinka xeebaha ku yaal. Suldaanku wuxuu doonayay in uu arrinkan kaga kabto dhaawaca kaga yimid hantidii badnayd oo ay gumaystayaashu kala wareegeen. Keynadiid ayaa isaguna dhankiisa dadaal kaga jiray uu doonayay in uu ku fashilinayo qorshaha Barqash. Isla markaasna wuxuu kaloo doonayay in uu la wareego degmooyinka koonfureed ee uu Barqash sida tooska ah uga taliyo.
Suldaanku wuxuu qaaday tallaabooyin dhaxal-gal ah oo ay kamid ahayd qoraallo uu u diray qunsulladii Sensibaar ka fadhiyay dowladihii reer Yurub. Waxaa kamid ahaa qoraal taariikhdiisu ahayd 1885-kii oo uu sidan ku yiri :
" Aniga ayaa qabsaday Hobyo, waxaana aan ku sikanayaa meelaha uu ka taliyo Sayid Barqash bin Siciid. Cashuuraha iyo dakhliga kale oo halkaas ka soo baxa waa hanti aanu annagu leenahay ". (The Somali Peninsula, Government of the Somalia 1962. p. 3-4).
Keynadiid intaas kuma hakan ee weeraro joogto ah ayaa ciidamadiisu ay ku qaadi jireen meelo kamid ah goobihii ay fadhiyeen ciidamada Barqash, gaar ahaan waqooyiga degmada Warshiikh.
12/ 12- 1888-kii, Keynadiid wuxuu Sensibaar u diray ergo ka kooban saddex nin. Ujeeddada ergada waxay ahayd in ay wada-xaajood la soo yeeshaan qunsulkii Talyaaniga ee jasiiradda fadhiyay Vincenzo Filonardi. Ergadaasi waxaa kale oo ay sideen go´aan ah in suldaanku uusan waxba ka qabin in degaankiisa uu noqdo mid hoos yimaada dul-maamulka dowladda Talyaaniga. Suldaanka ayaa arintan wuxuu ka lahaa dano siyaasadeed oo uu doonayay in uu fushado kaddib markuu xiriir la yeesho Talyaaniga. Taas oo ahayd in uu ciidamadiisa u dheelli-tiro ciidamada labada maamul ee uu xuduudda la lahaa ee xilligaas ka xoog weynaa. Waxay kala ahaayeen Barqash iyo boqor Cismaan. Suldaan Yuusuf Keynadiid, waxaa kale oo uu doonayay in uu Talyaaniga ka dhigto il uu hubka kahelo marka uu bilaabo in uu Barqash kala wareego dhulka. Waxaa xusid mudan in Barqash uu xiriir la lahaa Ingiriiska oo uu ka heli jiray taageero ciidan.
Talyaaniga horay ayuu ugu tala jiray in uu nabad ama colaad ku helo dul-maamulka gobollada bariga iyo bartamaha Soomaaliya. Isaga oo ka faa´iideysanaya fursaddan uga timid dhanka Keynadiid, ayuu wuxuu markiiba bilaabay in ay Ingiriiska ku heshiiyaan halka ay marayso khad-xuduudeedka u dhaxayn doonta dhulka Soomaaliyeed oo ay maamulayaan. Markaasna weli wax heshiis ah oo dhex maray Talyaaniga iyo suldaan Keynadiid ama boqor Cismaan ma jirin. Gumaystayaashu marka ay xuduud samaynayeen waxay adeegsan jireen kaarta joqraafi ah, taas oo dusheeda ay xariiqi jireen. Dabadeed dhulka ayaa waxaa loo soo diri jiray arah kaartadii sidata, kuwaas oo sawirkii xarriiqda ahaa dhulka ka calaamadeeya iyaga oo adeegsanaya dhirta, buuraha, togagga iwl. Marxaladda saddexad ayaa waxay ahayd in la sameeyo calaamado dhismo ah oo muujinaya halka ay xuduuddu marayso.
14/ 1- 1889-kii ayuu dhacay heshiiska xuduudda Talyaaniga iyo Ingiriiska ay ku xariiqdeen khadda ay dhex-dhigeen labada dul-maamul ee waqooyi-bari iyo waqooyi-galbeed. Khaddaas ayaa waxay ka bilaabanaysaa tuulada Bender Seyda oo Boosaaso ka xigta 20 km dhanka galbeed. Tuuladaas oo ku beegan bartamaha afar-geesoodka ay dhisaan labada khad ee taaga ah longtitude 48 iyo 50, iyo labada khad ee legdan latitude 10 iyo 12. Koonfur ayay u xariiqeen illaa iyo bartamaha afar-geesoodka koonfur kaga beegan, dabadeed waxay u weeciyeen xagasha kaga beegan koonfur-galbeed. Waxay halkaas ka qabsanaysaa xuduudda ay Xabashidu wax kala xariiqatay dowladahan gumaystayaasha ahaa.
Markay taariikhdu ahayd 7/ 2- 1889-kii ayuu Vincenzo Filonardi wuxuu soo gaaray Hobyo. Saddex toddobaad kaddib, 28/ 2- 1889-kii ayaa isaga iyo suldaankii ay kala saxiixdeen heshiis qoraalkiisu u dhacay sidan :
" Aniga oo ah Yuusuf Cali Yuusuf, suldaankii Hobyo iyo dhulka la xiriira, laga bilaabo Mareeg illaa iyo Raas-Cawad, waxaan gacantayda ku saxiixay waraaqdan. Aniga oo caddaynaya in aan saldanadaydii Hobyo (ka dhisneed) iyo degaanka la xiriira ee aan soo xusay, Mareeg illaa iyo Raas-Cawad, waxaan oggolaaday in ay hoos timaado maamulka dowladda Talyaaniga ee weyn iyo boqorkooda Umberto I, isaga oo uu ka wakiil yahay qunsulkiisa fadhiya Sensibaar Vincenzo Filonardi .......... ". (Barkhat.1974. p. 234).
Xiriirkii uu V. Filonardi la yeeshay madaxdii maamulkii Hobyo ayuu wuxuu ka ogaaday in boqor Cismaan, gabadha uu ugu jeclaa xaasaskiisa ay tahay gabar uu dhalay suldaan Keynadiid. Talyaaniga ayaa markaas wuxuu bilaabay in uu xiriirka Hobyood kaga faa´iideysto si uu xiriir ula yeesho maamulka Majeertiinya. Si toos ahna madaxdii Hobyo fadhiday ayuu uga codsaday in lala xiriirsho boqor Cismaan. Taasi waxay irridaha u furtay xiriirkii uu Talyaaniga la yeeshay reer bariga, taas oo ku dhamaatay heshiiskii dhacay 1/ 4- 1889-kii oo lagu caddaynayay in Majeertiinya ay kamid noqotay degaanka uu Talyaaniga dusha ka maamulo. Nuqulka heshiiskan ayaa wuxuu lamid ahaa kii suldaan Keynadiid lala saxiixday. Waxaa la xusaa in boqor Cismaan uusan damac siyaasadeed ka lahayn heshiiskan, balse uu u galay si uusan u lumin isu dheeli-tirka xoogga maamulkiisa iyo kan Hobyo. (Italian Colonialism in Somalia. Robert L. Hess. 1966 p.124).
Heshiisyadii dabadeed, Talyaanigu wuxuu degaanka soo booqday sanad kaddib, taas oo ku beegnayd socdaallada joogtada ah oo uu qunsulku ku mari jiray dhulka maxmiyadda u ahaa shirkadda, markaas oo V. Filonardi uu hadiyad u waday suldaan Keynadiid ay kamid ahayd 25 qori iyo 5000 oo rasaas ah. Sanadkii 1993-kii, dowladdii Talyaaniga ayaa waxay qunsulkeeda soo fartay in uu labada maamul gaarsiiyo in ay oggolaadaan qodobo kamid ah heshiisyadii lagu gaaray fadhigii Baljam iyo kii Barliin. Qodobadaasi waxay ahaayeen in la reebo ganacsiga adoomada iyo in la xadeeyo hubka iibka ah oo Afrika la geynayo. Filonardi waxaa xilligaas ka haystay gobolka Banaadir caqabado la xiriira xagga maamulka. Sidaa darteed waxaa adkaa in uu dhambaalkan hor dhigo maamulladii ka jiray bariga iyo bartamaha oo uu ogaa in ay diidayaan. Sanadkii xigay waxaa gobolka loo soo diray ergey hor leh oo la yiraahdo Cecchi. Ganacsiga adoomada oo aanan ku xooganayn degaanka, waxay sababtay in reebitaankeeda uusan ergeygan kala kulmin wax dhib ah. Waxaase ay boqorkii iyo suldaankii ka diideen arrinta ku saabsan in ay joojiyaan soo iibsiga hubka. Taasi waxay abuurtay khilaaf sababay in muddo sanooyin ah uusan degaanka iman markab Talyaani leeyahay. Mar danbe oo Talyaanigii uu bixiyay hadiyado badan oo uu hub kamid ahaa ayay ka heshiiyeen arrintii. (Ibid. p.124-125).
Dhulkii ay Soomaalidu ku noolaayeen, wixii ka baxsanaa xuduuddii labadaas maamul, ayaa waxay ahaayeen meelaha judhii horeba uu saameyn ku yeeshay hooshkii ay dowladaha shisheeyaha ah la damacsanaayeen degaanka. Faransiiska oo soo degay xeebaha waqooyi-galbeed (Jabuuti) ayaa damaciisa wuxuu ku ekaa dhul kooban oo leh ahmiyad istraateejiyadeed. Sidaas darteed ayaa qarniga dabayaaqadiisii wuxuu dhamaystiray mashruuca uu ku qeexayay dhulkii uu ku habsaday. Degmada Jabuuto ayaa dekad iyo magaalo-madaxba u noqotay maxmiyaddii uu ka dhisay halkaas. Waxaa u weheliyay dhul kooban oo ku hareereysan oo uu kaga kaaftoomay in uu kharaj badan ku bixiyo hoosh dhul ballaaran oo gudaha ah.
Ingiriiska oo ku habsaday gobollada waqooyi ayaa markii uu hubsaday in uu ku guulaystay hannaankii dul-maamulka ahaa ee uu halkaas ka dhisay, wuxuu u tallaabay in uu si tartiib ah ugu fido dhulka gudaha ah oo ay Soomaalidu xoolaha daaqsadaan, gaar ahaan dhulka ay degaan beelaha Gadubiirse, Isaaq, qayb kamid ah Ciisaha iyo qaybo beelaha Harti (Dhulbahante iyo Warsangeli). Waxaa kale oo uu ku sikanayay dhulka gudaha ah oo ay degaan beelaha Absame. Ingiriiska,bilowgii hore wuxuu lahaa qorshe uu ku damacsanaa in nadaamka dul-maamul ee uu waqooyiga ka dhisay uu xuduud uga dhigo illaa iyo 100 km. oo gudaha ah, dhul ku bar-bar ah xeebta. Waxaa markaas maamulkiisa hoos imanaya magaalada Biya-qaboobe oo ahayd degmada ugu milgaha adag waddada ay ku socdaali jireen awrta ganacsiga ee ka dhex shaqeeya Harar iyo Seylac. Waxaa kale oo 100-ka km. hoos imanaya degmada Jigjiga oo ku taal dhul biyo badan isla markaasna ah albaabka loo maro dhulka lama-degaanka ah ee glbeedka Soomaaliya.
Talyaaniga ayaa isaguna markii uu cagaha la helay Kismaayo, intuusan Banaadir u tallaabin wuxuu markiiba bilaabay in uu ku sikado dhulka uu maro webiga Juba. Cap. Bottego oo ahaa jaajuus Talyaani ah ayaa wuxuu gaaray degmada Luuq bilowgii sanadkii 1893-kii. Magaaladan ayaa xilligaas waxay ahayd mid uu camiray xiriirkii ganacsi oo ay la lahayd gobollada Banaadir iyo Shawa. Waxaa kale oo magaalada ay ku caan ahayd beeraha waawayn. Biyaha badan oo ay webiga ka heli jirtay ayaa waxay sabab u ahaayeen in dadku ay tabcadaan beeraha. Bishii disember isla sanadkaas ayuu Cap. Bottego ku soo laabtay Luuq isaga oo ciidamo wata. Markuu laabanayay, wuxuu magaaladii kaga tegay ciidan dhan 42 nin iyo bakhaar rasaas ah. Waxaa jirtay in Luuq ay kamid ahayd meelaha uu Menelik isha ku hayay, dood badan oo degmada ku saabsanna waa ay dhex martay isaga iyo Talyaaniga.
Damaca Xabashida oo ka duwanaa damaca gumaystayaasha kale ayaa wuxuu ahaa mid kana xoog weynaa inoogana khatarsanaa. Xabashida oo markaas hoggaan u ahayd qawmiyado badan ayaa waxay sheeganayeen dhamaan dhulka Soomaalidu degaan in uu yahay mid ay iyagu leeyihiin. Waraaqda wareegta oo uu Menelik ku xusey arintan ayuu hoggaamiyayaashii reer Yurub uu kaga helay gacan buuxda. Madaxda ay waraaqdu gaadhay waxaa kamid ahaa qaysarkii Ruushka, embradoorkii Jarmalka, boqorkii Talyaaniga, boqoraddii Ingiriiska iyo madaxweynihii Faransiiska. (The Somali Peninsula, Government of the Somalia 1962. p. 36).
Menelik, wuxuu qorsheystay in uu hoosho dhulka Soomaalidu degaan, hadba inta ay awooddiisa gaarsiiso. Ololihii ciidameed ee uu qaaday bartamihii sanadihii 1890-aadkii, ayaa waxay ku soo gaareen dhulka uu maro webiga Shabeelle, illaa iyo degmada Balcad. Waxay ku soo dhowaadeen Xamar. Beelihii ay sida xun u dhaawaceen waxaa kamid ah beesha Karanle. Soomaalidii, kaddib markii ay dagaallo kharaar la galeen ayay ku guulaysteen in ay iska soo eryaan ciidamadii Xabashida. Beelaha dagaalladaas ka qayb-qaatay waxaa kamid ahaa Jiidle, Jajeello, Moobleen iyo Gabroon. (The Shaping of Somali Society. Lee V. Cassanetti. 1982. p. 199-200).
Beelaha Soomaaliyeed ee ku dhaqan waqooyiga Soomaaliya, qudhooda kama eeyan badbaadin dabkii ciidamada Menelik. Bishii may 1891-kii Cap. Swayne oo ahaa nin wax-badan dhulka Soomaalida maray, wuxuu ku war bixiyay in Xabashidu ay soo direen ergey ka yimid Jigjiga, kaas oo farriin soo gaarsiiyay reerka la yiraahdo Yoonis Jibriil (Gadubiirse). Farriintu waxay ahayd in ay xoolo cashuur ah bixiyaan oo ay siiyaan maamulka boqortooyada Xabashida. Haddii ay oggolaadaan waxaa abaal looga dhigayaa in ciidamada Xabashida eeyan hooshin beesha sida ay ku hayaan beelaha kale ee Soomaaliyeed. Fadhi ay duqeydii reeraha ku qaateen meel u dhexeysa labada tuulo ee Meydir iyo Suurel ayaa waxay ku guddoonsadeen in ey diidaan cashuuraha ay Xabashidu dalbayaan. (The Somali Peninsula, Government of the Somalia 1962. p. 36-37).
Reerka la yiraahdo Nuux Ismaaciil (Habar-Awal) ayaa waxay kamid ahaayeen beelaha Soomaaliyeed oo ay beeshan duddo wadaagta ahaayeen, isla markaasna la qabay dhibaatada ay ciidamada Xabashidu geysanayeen. Shiikh Madar oo kamid ahaa culimadii Soomaaliyeed ee wax ku bartay Harar una dhashay reerka ayaa Ingiriiskii wuxuu ka codsaday in ay hub ka iibiyaan si ay Soomaalidu isaga caabiyaan daandaansiga Xabashida.
Maamulkii Ingiriiska waa uu ka diiday, iyaga oo tilmaamay in degaanku uu yahay mid hoos yimaada dul-maamulka Ingiriiska. Sidaa darteed ay tahay waajib saaran Ingiriiska in uu diyaariyo ciidamo ilaaliya beelaha Soomaaliyeed. (Ibid. p. 36).
Waxaase la hubaa in dowladihii reer Yurub ay ku ballan fureen dadkii Soomaaliyeed oo ay heshiisyada la galeen. Waxay uga dhaqaaqeen meel cidla ah iyaga oo aanan u hurin taageero la bixiyo midda ugu yar ee ah damiir xanuunsada. Soomaalida oo aanan aqoon u lahayn hannaanka cashuurta ayaa waxay arkeen ciidamo dhulkoodii marti ku ah oo misana dadkoodii boob iyo dhac ku haya in ay xaaraan tahay in loogu daro xoolo la siiyo. Arrinkaas Soomaalidu geeri ayay ka xigeen. Xabashiduna wax arxan ah uma eeyan gelin. Falka ay kaga jawaabi jireen diidmada Soomaalida wuxuu ahaa gumaad aanan cidna loo aaba yeelin.
Sandkii 1896, boqor Cismaan Maxamuud iyo suldaan Yuusuf Keynadiid waxay Talyaanigii u soo jeediyeen qorshe ay difaacayaan beelaha Soomaaliyeed kaga daan-daansiga iyo duulaamada kaga imanayay Xabashida. Waxay soo bandhigeen in ay wadajir u soo agaasimaan ciidan tiradiisu dhanyahay 50.000 oo dagaalyahan. Waxay Talyaaniga u sheegeen haddii uu ciidankaasi siiyo qoryo iyo rasaas, in ay Harar ka kicinayaan ciidamada Menelik, oo weliba dadka Soomaaliyeed ee degaanka ku nool ay gacan kaga helayaan arintan. (Italian Colonialism in Somalia. Robert L. Hess. 1966 p.126).
Abwaan Soomaaliyeed ayaa suugaan taariikhda gashay ku tilmaamay goobashada laysugu tegay Soomaalida xilli eeyan diyaar ahayn in ay is difaacaan. Eebe naxariistii janno haka waraabiyo abwaan Faarax Nuur wuxuu tix gabay ah ku yiri :
Ingiriis Axmaariyo Talyaani, wey akeekamiye
Arligaa la kala boobayaa nin u itaal roone
Anse ila ah aakhiro Sabaan iligyadiisiiye
Waa duni la kala iibsaday oon nala ogeysiine
Waa duni ninkaad aamintaa kuu abeeys yahaye
Anse ila ah aakhiro sabaan iligyadiisiiye
Waa duni xaqii la arkayaa la arjumayaaye
Waa duni Akhyaartii lahayd iib ku doon tahaye
Anse ila ah aakhiro sabaan iligyadiisiiy
Afka iyo adduunkaa hadloo oodna sadarkiiye
Ninka gacanta midig oodan tahay laga ilroonaaye
Anse ila ah aakhiro sabaan iligyadiisiiye
Waa Socotaa...
GOORTII DHULKAYAGII LA QEYBSADAY!
Casharkii XXXI-aad


Shirkaddii laga asaasay Sensibaar ee la oran jiray IBEAC (Imperial British East Africa Company) ayaa rool weyn ka cayaartay in Talyaanigu uu ku fido koonfurta Soomaaliya. Shirkaddan oo horay kula heshiisay suldaankii Sensibaar in ay la wareegto maamulka degmooyinka bariga Afrika, ayaa waxay V. Filonardi ku wareejisay gebi ahaan qorshihii ay ka lahayd gobolka Banaadir. Talyaaniga oo xilliyadaas hore aanan fir-fircooni ka muujin xiriirka uu la yeeshay maamulladii ka jiray gobollada bariga iyo bartamaha Soomaaliya, ayaa shirkaddu waxay u suurogelisay in ay caga-dhigtaan gobollada koonfureed ee Soomaaliya.
Waxaa intaa weheliyay Ingiriiska oo mar-kasta suldaanka Sensibaar u shaxaadayay in ay oggolaadaan in uu ka kireeyo Talyaaniga dekadaha Banaadir oo uu maamulkooda ku wareejiyo. Wxaa jirtay waraaq uu suldaankii Sensibaar Xaamid bin Tuwayn u qoray dowladdii Ingiriiska. Waraaqdaas oo uu ku xusay in qsulkii Ingiriiska uu ka codsaday in degaanka Banaadir iyo dekadeheedaba lagu wareejiyo gacanta Talyaaniga, ayuu wuxuu u qoray sidan :
" Zenzibar, may 14 - 1893
(Ammaan dabadeed)
Sida ay saaxiibadaya rajeynayeen, Talyaanigii ayaa la wareegay dekadihii Banaadir. Halkan waxaan idiinku muujinayaa, aniga oo awood buuxda idiin siiyay arintaas in aad ku kacdaan tallaabo kasta oo aad u aragtaan in ay hagaagsan tahay, hadba sida sharaftiina waafaqsan. Waxaan aaminsanahay, wax aanan wanaag ahayn in aydnaadan inoo sameyneen. Waxaa amarka suldaanka ku qoray biddihiisii oo ah Saalem bin Maxamad ". (Ex-Italian Somaliland. E. Sylvia Pankhurst 1969. p. 18).
Talyaaniga dhankiisa ayuu wuxuu ka waday heshiisyo qarsoodi ah oo uu la gelayay qaar kamid ah beelaha Soomaaliyeed ee gobollada koonfureed. Isla markaas wuxuu feer waday wada-hadallo uu Soomaalida ka qariayay oo uu la yeelanayay suldaankii Sensibaar. Shaxaadkii Ingiriiska ee suldaankii Sensibaar iyo wada-hadalladii uu suldaanku la yeeshay Talyaaniga ayaa waxay ku dhamaadeen in sanadkii 1893-kii dekadaha Banaadir lagu kireeyo lacag dhan 50. 000 oo £ oo uu suldaanku qaatay. Waxaa xusid mudan, sanadkii 1905-tii, in isla dhulkaas Talyaanigii uu ska kaga iibsaday oo kula lahaansho-wareegay lacag dhan 144. 000 oo £. (Italian Somaliland. London. 1920. p. 810).
Talyaaniga, ituusan wax tallaabo ah qaadin, wuxuu ishaa-falataysi kaga dhur-sugayay natiijada cadaadiskii uu Ingiriisku saaray kacdoonkii ay wadeen Soomaalidii ku noolayd gobolka Juba-land. Talyaanigu waxay ka baqayeen in kacdoonku ku soo faafo Soomaalida ku nool Banaadir. Ingiriiska oo gacan aanan arxan lahayn ku muquuniyay kacdoonkaas ayaa qudhiisu ka cabsi qabay in kacdoonku u gudbo gobolka Taana, oo xilligaas uu ka waday olole uu ku cadaadinayay xoolo-dhaqatadii Soomaaliyeed si eeyan degaanka ugu fidin.
Maamulkii Ingiriisku ka dhisay gobolka Juba wuxuu bilaabay in uu si tartiib ah xilkii ugu wareejiyo Talyaanigii. Arintaasi waxay ku fulaysay calanka suldaanka hoostiisa iyo saxiix mar-walba laga soo qaadanayay isaga, iyada oo ay dusha kala socotay dowladda Talyaaniga. Kaddib Talyaanigii oo loo xasiliyay dhulkii ayaa la wareegay maamulkii gobolka Juba. Wuxuu bilaabay howlihii lagu ogaa gumaysiga. Wuxuu la wareegay dhamaan dhulkii banaanaa ee aanan la deganayn. Wuxuu dhisay maxkamado iyo xarumo cashuurta lagu ururiyo. Wuxuu qortay rag ciidamo ah iyo howl-wadeeno rayid ah. Waxay hagaajiyeen ganacsigii, iyaga oo habeeyay bangiyo iyo cumlado loo adeegsado lacag ahaan.
Bartamihii sanadkii 1893-kii, wasiirkii dibadda ee Talyaaniga Benedetto Brin ayaa wuxuu la soo xiriiray V. Filonardi. Wasiirku wuxuu soo diray dhambaal uu ku amrayo in la bilaabo sidii xiriiro wanaagsan loola sameysan lahaa odeyada dhaqanka iyo hantoolayaasha ganacsatada ah ee koonfurt Soomaaliya, si ganacsiga Talyaaniga uu u gaaro dekadaha ku yaal gobolka Banaadir. Dowladda Talyaaniga, xilligaas weli diyaar uma ahayn in kharaj iyo ciidan badan ay ku gumaysato dadka Soomaaliyeed. Waxay is-tusiyeen in ay dalka ku qabsadaan qaab ah la wareeg maamul iyo heshiisyo maxmiyadeed.
Filonardi ayaa xilligaas wuxuu ahaa isha keliya oo dowladda Talyaaniga ay ka hesho ogaallada ku saabsan xaaladda nololeed ee ka jirtay gudaha Soomaaliya, gaar ahaan Banaadir. Si ay u helaan il kale ayaa dowladdu waxay soo dirtay sarkaal dhallinyaro ah oo la yiraahdo Leuit. Count Giovanni Lovatelli, kaas oo ka tirsanaa ciidamadii badda ee Talyaaniga. Waxaa xusid mudan in ninkani hadda ka hor loo magacaabay in uu la shaqeeyo arahyo Ingiriis ah oo loo diri jiray Kismaayo iyo gobolka Juba. Arrintaas oo uu guul ka keenay darteed ayaa boqoraddii Ingiriiska Queen Victoria uu kaga helay billad-sharaf. Count G. Lovatelli qoraalladii uu Banaadir ka soo diyaariyay ayuu wuxuu ku sheegay in eeyan u baahnayn kharaj badan si Talyaanigu u maamulo gobolkan. Sababta wuxuu ku sheegay in dadku yahay kuwo u diyaar ah soo dhoweynta Talyaaniga, gaar ahaan kuwa ku nool xeebaha. (Italian Colonialism in Somalia. Robert L. Hess. 1966 p. 40 - 41).
Filonardi wuxuu xiriir toos ah la lahaa wasiirkii dibadda ee Talyaaniga B. Brin. Wakhti badan ma qaadan in uu soo gaarsiiyo hor u marka uu ka gaaray xiriiro uu la yeeshay qaar kamid ah duqeydii Soomaaliyeed iyo ganacsatadii ku nooleyd xeebaha Banaadir. Waxaa jirtay arrin Talyaanigu dhayalsaday oo ku xusnaa qoraalladii Filonardi uu u diray wasaaraddii dibadda ee Talyaaniga. Waxay ahayd talo uu soo jeediyay odey kamid ah duqeyda beesha Biyamaal. Ninkaas oo la yiraahdo Fiqi Caddow, ayaa Filonardi uga digay in uu shaqo siiyo Abuubakar bin Cawad oo ahaa ganacsade kamid ah carabtii ku noolayd gobolka Banaadir. Ninkan ayaa wuxuu xiriir la lahaa ganacsadayaal badan oo ahaa carabtii Banaadir ku nooleyd. Laakiin Soomaalida dareen ayay ka qabeen oo waxay diidanaayeen in uu odey ka noqdo degaanka laga talo-geliyo. Filonardi ayaa wuxuu ninkan ka doonayay in uu kala shaqeeyo geedi-socodka uu ku doonayo in uu ku hanto Banaadir, sidaa darteed buusan dheg u raaricin dareenkii Soomaalida iyo digniintii Fiqi Caddow.
Filonardi oo tan iyo markaas aanan marna hakad gelin howlaha la xiriira mashruuciisa gumaysi-doonka ah, ayaa wuxuu la xiriiray ninka la yiraado Edoardo Incoronato. Ninkani wuxuu ahaa sarkaalkii hoggaaminayay markab weyn oo kuwa dagaalka ah ee uu Talyaanigu lahaa. Markabkaas oo la oran jiray Staffetta ayaa wuxuu ku sugnaa Sensibaar.
Filonardi wuxuu ninkan ka doonayay in uu la dejiyo qorshaha ay ku baxayaan.
Filonardi, intuusan u soo ambabixin Banaadir, wuxuu diyaariyay qoraallo uu ugu talo-galay in uu ku maamulo degaanka. Sidii gobolka Juba ayuu Filonardi ku caddeeyay qoraaladiisaas in maamulkiisu xaq u leeyahay in uu la wareego dhamaan dhulka bannaan oo aanan cidna lahayn. Wuxuu si gaar ah u tilmaamay dhulka hantida dabiiciga ah leh sida dhulka beeraha ku wanaagsan iyo dhulka dhirta waaweyn ee dhuxusha laga shito. Waxaa kale oo uu tilmaamay dhulka macdanta iyo cusbada leh. Dhulalkaas ayaa si looga shaqeysto, sida uu Filonardi qoray, wuxuu ku xiray ruqsad laga haysto maamulka.
Si uu Soomaalida u raali-geliyo, caadifaddoodana u soo jiito ayuu Filonardi qodobka VI-aad ee qoraalkiisa ku xusay in uu degaanka ku dhaqayo shareecadda diinta Islaamka.
Isaga oo ilaalinaya heshiiskii lagu gaaray Baljam ayuu wuxuu reebay ganacsiga addoomada iyo hubka (qoryaha iyo rasaasta). Sidaa darteed wuxuu xusay in dhamaan doonyaha ku soo xiranaya dekadaha Banaadir ay oggolaansho ka heystaan maamulka. Waxaa kale oo qoraalkiisaas ku xusnaa inta ay le´egtahay cashuurta laga qaadayo waxyaabaha laga dhoofinayo dekadaha iyo waxa laga soo dejinayo. (Italian Colonialism in Somalia. Robert L. Hess. 1966 p. 39 - 43).
5/ 10- 1893-kii waxay ahayd taariikhda uu Filonardi u doortay socdaalkiisii rasmiga ahaa ee uu ku iman lahaa Banaadir. Isaga oo la socda Staffetta ayuu taariikhdaas aanu soo xusnay ka soo degay degmada Baraawe oo uu horay si dadban maamulkeedii ula wareegay. Degmadan ayaa dadka ku nool waxay ahaayeen kuwo aanan culays u arag imaatinka Talyaaniga.
7/ 10- 1893-kii, hoggaamiyihii ciidamadii markabka Edoardo Incoronato ayaa arah u diray dhulka baadiyaha ah ee ka tirsan degmada, iyada oo ujeeddadu tahay in la soo indha-indheeyo. Arahda waxaa kamid ahaa Cap. Ugo Ferrandi oo ganacsade dal-mareen ah iyo Leuit. Maurizzio Talmone oo ahaa takhtarkii markabka. Waxaa weheliyay ciidan dhan 30 askari oo kamid ahaa ciidamadii waaligii Baraawe iyo 10 nin oo lababa ay ka socotay beel kamid ah shan beelood oo reer Baraawe ah. Arahdan oo ku socdaashay waddada magaalada ka baxda ee aadda Baardheere ayaa muddo toban saacadood ah lugeynayay. Ogaallada ay heleen ayaa waxay isugu jireen kuwo soo dhoweyn iyo khatarba lahaa. Arrinta dareenka gelisay, madaxdii arahda, oo si gaar ah qiimo ugu lahayd mashruucoodii gumeysi ayaa waxay ahayd raggii Soomaaliyeed oo ay baadiyaha kula kulmeen oo dhamaantood ku hubeysnaa qalab dagaal. Taas oo kamid ah hiddo-nololeedka ay leeyihiin xoolo-dhaqatadeena ayaa waxay ahayd arrin ku cusbayd raggii gumeysi-doonka ah ahaa. Waxay halkaas ka akhristeen arrin ka duwan fudeydkii ay sugayeen in ay dalka ku maamulaan. Waxaa kale oo ay soo arkeen dhulka beeraha ku wanaagsan oo goofafka ah, kuwaas oo lagu waraabinayay biyaha kanallada ku socda oo laga soo leexiyay webiga Shabeelle. Soo dhoweyn ka muuqatay wejiyadii dadkii ay la kulmeen ayaa waxaa wax ka tilmaamay Leuit. M. Talmone. Qoraal uu socdaalkan ka diyaariyay ayuu wuxuu ku qoray sidan :
" Xasilloonida maamulkayaga Banaadir, xataa haddii hodantooyada aan aamin sanahay awooddeeda uusan helin natiijo si deg-deg ah looga miro dhaliyo, ................ Taasi noqon meyso arrin aanan inoo soo jiidin in aanu ahaano horseedayaal meel haboon u diyaarinaya facaha danbe ee Talyaaniga iyo aayahooda. Halkaas oo noqon doonta meel ay ku soo qul-qulaan dadkayaga iyo wax soo saarkayaga ". (Italian Colonialism in Somalia. Robert L. Hess. 1966 p. 45. Laga soo xigtay Brave to Commander of Staffetta. October 9. 1892. Libro Verde. Doc. 81. anex. Pp. 178-80 ).
Rajadii wanaagsanayd oo xiddigle Talmone ka qaaday booqashadii Baraawe ma noqon mid hesha cimri dheer oo ay ku raagto. Sarkaalkan ayaa markii uu qoraalkiisii dhameeyay, muddo 48 saacadood ah dabadeed waxaa loo geystay dhaawacii uu la dhintay. 10/ 10- 1893-kii, isaga oo ka soo degay doon yar ayaa meel xeebta magaalada Marka ah waxaa waran geliyay nin dhallin-yar oo u dhashay beesha Biyamaal. Ninkii wax dilay isla goobtii ayaa waxaa ku toogtay askari carab ah. Dhacdadan oo aanan lahayn wax hor-dhac u ahaa, ayaa waxay ahayd casharkii ugu horeeyay oo uu Filonardi ku ogaaday in Soomaalidu ay iskala weyn-yihiin Talyaaniga. Dabadeed wuxuu qaaday tallaabooyin cadaadis ah oo uu bulshada ciqaab uga dhigayo. Wuxuu gacanta ka jaray ninkii wax dilay isaga oo meyd ah, magaaladiina waa uu xabadeeyay. Wuxuu waafaqay in ay magaalada ka howl-galaan 280 askari iyo 8 sarkaal oo calooshooda u shaqeystayaal ah, kuwaas oo dhamaantood carab ahaa. Askartaas ayaa waxay hoos imanayeen xarun uu lahaa waali cusub oo uu degmada u magacaabay oo la oran jiray Suleymaan bin Xaamid.
Ma jirin cid u yeeratay iyo cid xataa u baahnayd nimankan doolaaliska ah ee inoo yimid. Iyagu maaheyn dad habow ah oo soo lumay, bal waxay lahaayeen ujeeddo dheer oo ay ku ballameen in ay facahooda danbe u gudbiyaan. Qorshahooda dhabta ah ayaa waxaa inoo turjumay falalkii ay nagula kaceen markii ay inaga itaalka roonaadeen. Soomaalidu maahayn dad garasho ka arradnaa oo kasi waayey ujeeddada gumeysiga. Inkasta oo laysugu tegay oo xoogag badan ay isu kaashadeen hooshka dhulkooda, misana ayaan-darrada keliya oo haysatay baa waxay ahayd maqnaanshaha maamul-dhexe oo mideeya, sida maantaba inoo muuqata.
Sayid Maxamad Cabdaulle Xasan ayaa goor danbe tilmaan wacan ka bixiyay, guud ahaan, heerarka uu marayo geedi-socodka gumeysiga. Isaga oo Soomaalida baraya ayuu gabeygiisii Dar-daaran wuxuu ku tiriyay tixdan :
Marka hore dekaduhuu ku iman daawashiyo beene
Dalxiis in uu yahay idin latahay weydin dagayaaye
Marka xiga dabkuu idin ka dhigi dumar sidiisiiye
Marka xiga dalkuu idin ku oran duunyo dhaafsada´e
Marka xiga dabaaqad ayuu idin dareensiine
Marka xiga dushuu idin ka raran sida dameeraaye
Waa Socotaa...
GOORTII DHULKAYAGII LA QEYBSADAY!
Casharkii XXXII-aad


Maantii xigtay maalintii magaalada Marka lagu dilay Leuit. M. Talmone ayaa ahayd markii ugu horaysay ee calan Talyaani la suray dhul Soomaaliyeed. Taariikhdaas madow ee u bilaabatay dadkayagii reer miyiga ahaa, waxay ku beegnayd 11/ 10- 1893-kii. Magaalada Marka ayaa waxay ahayd degmada nasiibka u yeelatay ayaan-darridaas. Waxaase dhacday ninkii calanka surayay oo askari Talyaani ahaa in lagu dilay goobtii uu calanka ka taagayay. Ninka wax dilay oo ahaa nin Soomaaliyeed, una dhashay beesha Biyamaal ayaa isla halkii isna lagu dilay. Vicenezo Filonardi, oo aanan horay u qorshaysan in uu qaab dagaal ku qabsado degmooyinka Soomaaliyeed ayaa wuxuu qaaday tallaabooyinkii ugu horeeyey ee ciidameed. Odeyaal kamid ah duqeydii beesha ayuu inta xir-xiray dabadeedna u dhoofiyay Eriteeriya. Waxaa kale oo uu magaaladii la dhacay madaafiic laga soo ridayay markabkii ahaa Staffetta dushiisa. (Italian Colonialism in Somalia. Robert L. Hess. 1966 p. 48 & The Collapse of the Somali State. A. M. I. Salwe, 1994. p. 18).

V. Filonardi, isaga oo guddoomiye ka ah shirkad uu ku magacaabay Societa´ Filonardi, ayuu isla bishii oktoober 1893-kii soo gaaray Xamar. Waxaa xusid mudan, qaabka shirkaduhu in ay ahaayeen hannaan ay gumaystayaashu ka bilaabi jireen tallaabooyinka ay ku hooshayeen ummadaha. Hantida shirkadduhu lahaayeena waxay ahayd hantida dadka ay ku socodaan in ay soo bililiqaystaan. Qof kasta oo saamiyada shirkadda wax ku darsada (shakhsi ama dowlad), wuxuu qayb ka heli jiray hantida ma-guurtada ah ee laga boobayo dadkaasi loo socdo hadba kuwooda ayaan darrido haleesho. Filonardi wuxuu haysatay heshiis ku eg saddex sano oo uu shirkadda oday ka ahaanayo, taas oo laga soo ansaxiyay Sensibaar. Magaalada Xamar ayaa waxay ahayd degmada ugu hilan cuslayd degaanka, sidaas darteed ayuu Filonardi u doortay in ay magaalo-madax u noqoto maamulka degmooyinka Soomaaliyeed ee uu gunnimada la damacsan yahay. Xilka uu shirkadda u hayay waxaa u dheeraa isaga oo suldaankii Sensibaar wakiil uga ahaa degaanka, isla markaasna wuxuu ahaa nin ganacsade ah. Si fir-fircooni leh ayuu u guda galay in uu habeeyo howlihii maamulka iyo kuwii ganacsiga ee degaanka. Waxaase jiray caqabado saddex ah oo V. Filonardi u muuqdey, kuwaas oo xal u heliddooda ey ku xirneyd guusha shirkadda. Waxey ahaayeen :
1. Ganacsatada Carabta ah oo dekadaha Banaadir u arkayay in ay yihiin isha dhaqaale ee keliya oo ey heystaan.
2. Xoolo-dhaqatad Soomaaliyeed ee degaankoodu yahay baadiyaha Banaadir iyo Juba, kuwaas oo arkayay in suldaanka Sensibaar iyo Talyaani midkoodna uusan xaq u lahayn in ay dhulkooda ku heshiiyaan.
3. Damaca boqorkii Xabashida, kaas oo degaanka ka waday olole ciidameed oo uu ku dhul fidsanayo. Dhulka Soomaaliduna guud ahaan wuxuu kamid ahaa meelaha u tilmaanaa oo uu Menelik damaca ka lahaa.
Commander Incoronato, oo la socday socdaalkii Filonardi, ayaa markuu Xamar gaaray, dowladdii Talyaaniga u soo gudbiyay talooyin wax ku´ool ah oo ku saabsan sidii ay u hooshi lahaayeen Soomaaliya, gaar ahaan gobollada Juba iyo Banaadir. Wuxuu kula taliyey in eeyan ku deg-degin in degmooyinka Soomaaliyeed ay ka bilaabaan hab-maamul u muuqan kara qaab gumeysi, isaga oo ku tilmaamay Soomaalidu dad jeceylka ay nolosha u qabaan uu ka weyn yahay jaceylka ay dagaalka u qabaan . Haddii uu dagaal bilowdona waxaa xayiraad ku imaneysaa dhaqdhaqaaqa ganacsi oo Talyaanigu ka bilaabay degaanka. Wuxuu tilmaamay laba arimood oo dib u dhac ku keenaya howlaha Talyaanigu doonayo in uu ka bilaabo degaanka. Waxay kala yihiin xiriir la´aanta Talyaaniga iyo Soomaalida reer miyiga ah, iyo colaadaha ka dhex aloosan beelaha Soomaaliyeed dhexdooda. Wuxuu si gaar ah u tilmaamay in Soomaalidu ay ku mashquulsan yihiin colaad-beeleedyo dhexdooda ah, taasina ay tahay mid hiilo u ah mashruuca gumaysi-doonka ah ee Talyaanig. Ogaallada uu dhiibay ninkani oo ku saabsan ganacsiga wuxuu ka xusay in dhulka Soomaalidu uu yahay mid hodan ku ah xoolaha nool iyo khudaarta ka baxda beeraha ku tallaalan daamanka webiyada, sidaa darteed walxaha dalkan laga dhoofin karo ay noqon karaan hilibka, xoolaha nool iyo khudaarta. (Italian Colonialism in Somalia. Robert L. Hess. 1966 p. 48-49).

Reer miyigii Soomaaliyeed ee ku noolaa baadiyaha Banaadir ayaa markiiba dareensaday dhaqdhaqaaqan shisheeye ee ku soo kordhay noloshii degaanka. Waxaa bilawday kacaamo heer beeleed ah oo aanan isku xilli iyo isku meel ka dhicin. Inkasta oo kacdoonkii beesha Biyamaal uu ahaa midka uguna horeeyay uguna milgaha cuslaa, misana kacdoomada teel-teelka ahaa oo reer miyigii Soomaaliyeed ay kala hor yimaadeen maamulkii gumaysiga iyo raggiisii waxaa laga xusi karaa kacdoonkii beesha Gaaljecel ee uu hoggaaminayay Shiikh Xasan Barsane, kacdoonkii beesha Wacdaan iyo kacdoonkii beesha Abgaal. Kacaamadaas oo midba la xilli ahaa marka Talyaanigu gaaro degaanka beeshu degan tahay, ayaa dhamaantood waxaa hoggaaminayay rag culimo ah oo aqoon wanaagsan u lahaa culuumta islaam-baradka. Reerka Biyamaal oo degaankoodu yahay dhulka u dhexeeya Marka iyo Jamaame ayaa markiiba bilaabay dhaqdhaqaaq mucaarad ku ah maamulkan cusub ee ka abuurmay degaanka, gaar ahaan degmada Marka oo Beeshu ey ku xoogan tahay. Dhallinyaradii beesha ayaa waxay bilaabeen in ay xayiraad ku soo rogaan dhamaan waddooyinka isku xira degmada iyo baadiyaha. Taasi waxay joojisay raashinkii ay degmada ka heli jirtay beeraha iyo xoolaha ay Soomaalidu baadiyaha ku haysteen. Dabadeed Filonardi wuxuu bilaabay in uu magaalada ka quudiyo dhanka badda oo maraakiib ayuu raashin ugu keeni jiray. (The Collapse of the Somali State. A. M. I. Salwe, 1994. p. 18).

Kacdoonkaas hore ee reerka Biyamaal ayaa wuxuu ahaa mid aanan si wanaagsan loo agaasimin, sidaa darteed ma noqon mid dhaawac muuqda gaarsiiyay Talyaaniga. V. Filonardi, qudhiisu maahayn nin diyaar u ahaa in uu dagaal culus la galo beelaha Soomaaliyeed. Wuxuu sitay xoogaa hub fudud ah oo uu Eriteeriya kala yimid, kuwaas oo muddo ugu kaydsanaa bakhaarrada Sensibaar. Hubka culus oo uu isku halaynayay wuxuu ahaa madaafiicda culus ee saarnaa markabka Staffetta, kaas oo heshiisku ahaa in uu muddo afar bilood ah uu soo joogo xeebaha Banaadir(sebtember 1893 - janaweri 1894). Haddii loo baahdona uu ka howl-galo. Howlihii uu Filonardi ka qabay Banaadir waxaa kamid ahaa maamul uu ka dhisay degmooyinkii Soomaaliyeed, kuwaas oo uu madax uga dhigay niman Talyaani ah. Wuxuu dhisay maxkamado uu masuul uga dhigay niman carab ah. Howlaha uu qabtay waxaa ugu cuslaa dhismo gidaar oo uu magaalada Xamar ku soo wareejiyay, cabsi uu ka qabay awgeed, kacdoon kaga yimaada bulshooyinka beeralayda iyo kuwa xoolo-dhaqatada ah ee Soomaaliyeed.

Maamul xumo dhaqaale darteed ayaa Filonardi iyo shirkaddiisii waxaa helay caqabado culus oo eeyan ku tala gelin. Gadoodka beesha Biyamaal ayaa iyana culaab kale ahayd oo hor is-taagtay mashruucii shirkadda. Sidaa darteed wuxuu taageero uga baahday dowladdiisii. Wuxuu u diray farriin uu kaga codsanayo in mar kale wada-hadal lala yeesho suldaankii Sensibaar oo laga codsado in heshiiskii lala dhigtay wax laga beddelo si dhaqaalaha kirada ah oo suldaanka lagula heshiiyay uu wax u dhimo. Heshiiskaa hore ayaa wuxuu dhigayay in suldaanka sanad walba la siiyo dul-saar gaaraya 60 % faa´iidada laga helo dekadaha Soomaaliyeed. Ra´iisul-wasaarihii Talyaaniga ayaa, howlaha ka socda Banaadir, u arkay talo qardajeex ah oo Filonardi uu horseede ka yahay, taas oo aanan natiijo wanaagsan laga filayn. Taasi waxay ka dambaysay war-bixin uu ra´iisul wasaaruhu helay ee ku saabsan maamul-xumida Filonardi. Sidaa darteed waa uu diiday in uu yeelo codsigii Filonardi. Wuxuuna tilmaamay in heshiiska lala galay suldaanka Sensibaar uu yahay mid mudan in la xaq-dhowro. (Italian Colonialism in Somalia. Robert L. Hess. 1966 p. 49. Laga soo xigtay Filonardi Report nr. 221. Zenzibar. December 31. 1893).

Dowladda Talyaaniga, markeedii hore waxay ugu deeqdey shirkaddii Filonardi 300.000 oo liiraha Talyaaniga ah. Heshiiska ay la dhigatay shirkadda waxaa kamid ahaa in ay dowladda u soo celiso kharaj lix biloodle ah oo dhan 160.000 oo liiro. Taasina shirkaddii waa ay awoodi weyday. Filonardi wuxuu filayay in uu taageero ka helo hantiilayaasha Talyaaniga ah oo ay saamiyada shirkadda qeyb xoog leh ka qaataan, iyaduna daah baa helay. Waxaase dhacday in cimrigii shirkadda uusan noqon mid raaga. Sababtu waxay ahayd eedeyn madaxdii shirkadda kaga timid dhanka dowladda Talyaaniga. Maamul-xumida lagu eedeeyay Filonardi waxaa kamid ahaa kharajka badan ee uu geliyay gidaarka uu Xamar ka dhisay. Arrimaha musuq-maasuqa ahna waxaa ugu waynaa laaluush uu hantidii shirkadda ka bixiyay, kuwaas oo uu sii yay qaar amid ah madaxdii dowladda Talyaaniga. Ujeeddada uu ka lahaa ayaa waxay ahayd in madaxdaasi ay gacan ka geystaan socodsiinta howlaha la xiriira shirkadda. Sidaa darteed ayaa shirkaddii waxay awood u weyday in ay bixiso dhaqaalihii lagu lahaa. Waxaa xusid mudan qunsulkii markaas Talyaaniga u fadhiyay Sensibaar Antonio Ceechi, in qudhiisu uu raad ku lahaa kalsooni-xumida ka dhex abuurantay madixii shirkadda iyo dowladdii Talyaaniga.

Shirkaddii waxaa loo diiday qoryo dhowr boqol ahaa oo Sensibaar yiilay, kuwaas oo horay loogu ballan qaaday. Markabkii Staffetta ayaa isna markii ay u dhamaatay muddadiisii, ka baxay xeebaha Banaadir. Bishii abriil, 1894-kii, inteeyan bilowmin bad-xiranka, xafiisyadii shirkadda irridaha ayaa loo xiray. Shaqaalihii Talyaaniga ahaa, Sensibaar ayay u wareegeen. Askartii carabta ahayd ee u shaqaynayay shirkadda, xataa waxaa loo waayay qoryo ay isku difaacaan. Dabadeed Filonardi, wuxuu ku dadaalay in dowladdiisa uu qanciyo si ay u taakulayso shirkadda. Wuxuu tallaabadan ku tilmaamay mid dadka iyo dowladda Talyaaniga u keeni karta magac-xumi. Qoraal cabasho ah oo uu u diray dowladdiisii ayuu sidan u qoray:
" U faa´iidaynta dhulka aabe darteed, shirkad ka howl-gashay dhul aad u ballaaran, maahan mid noolaan karta, haddii eeyan gacan ka helin dowladda. Fudeydka (qormada) iyo hadafka laga leeyahay heshiiska oo ah mid ballaaran oo qallafsan ayaa si aad ah u muujinaya in shirkaddu ay sheegto in ay ku khasban tahay i dowladdu ay la shaqayso. Wadda kale ma jirto. Heshiiska dhex-maray shirkadda iyo dowladda, haddaanan loo garan sidaas oo ifaysa, taasi waxay horseedaysaa in dowladdu ay ka aragti qaadato sabool taag-daran oo aanan lahayn maskax caafimaad qabta ". (Ex-Italian Somaliland. E. Sylvia Pankhurst 1969. p. 54).

Dowladdii Talyaaniga, dheg uma raaricin cabashadii Filonardi. Dowladdii Ingiriiska oo arintan la socotay ayaa qoraal u dirtay Talyaaniga ay ku waydiinayso in ay ku tala jiraan in ay isaga baxaan Banaadir. Qoraalkaas dabadiis, muddo laba toddobaad ah ayaa Talyaanigii waxay u magacaabeen degaanka Banaadir qunsulkoodii fadhiyay Sensibaar Antonio Ceechi. (Italian Colonialism in Somalia. Robert L. Hess. 1966 p. 50).

Antonio Ceechi oo horay u ahaa ninka ay dowladdu u dirtay in uu daba-gal ku sameeyo howlaha shirkadda ayaa markii uu la wareegay masuuliyaddii shirkadda ka beddelay magacii oo ku magacaabay Sociata Anonima Commerciale Italiana del Benadir. Isla markaas Filonardi waxaa la gaarsiiyay in uu maamulka shirkadda madax ka ahaado si looga faa´iidaysto khibraddiisa. Mushaharka loo ballan qaaday ayaa wuxuu ahaa 30.000 oo liiro sananadkii. Waxaa kale oo jiray ganacsade Talyaani ah oo xagga dowladda laga soo magacaabay in uu kamid noqdo howl-wadeennada shirkadda. Ninkaas oo magaciisa la yiraahdo ayaa Giacoma Trevis ayaa wuxuu degaan u doortay magaalada Baraawe.

Dhan kale dowladda Talyaanigu, waxay xilligaas isu diyaariaysay duulaankii ay ku qaaday Xabashida ee la magac baxay Cadawa. Dowladda ayaa u baahnayd dhaqaale badan oo ay ku bixiso mashruucii dagaalkaas. Xilligaas Talyaanigu ma uusan haysan dhaqaale ku filan howlaha dowladeed ee dalka gudihiisa. Sidaa darteed ayaa Barlamaanka waxaa ka dhici jiray doodo culus oo ay siyaasiyiintu isku dhaafsanayeen aragtidooda. Qoraallada ii soo diro General General Oreste Baratieri, oo ahaa hoggaamiyihii maamulkii Ereteeriya, ayaa waxay ahaayeen kuwo barlamaanka laga akhriyo. Ugu danbayntii, jananka waxaa loo ansixiyay in la siiyo taakulaynta uu u baahan yahay idaylkeed.
Ogow oo waa raggaas iyo jaalkood kuwa ina gumeeyay fac hore iyo fac danbe. Waa kuwaas kuwa aasay magaca iyo maamuuskii ummadeed ee lagu yiqiin awoowayaashii hore ee Soomaaliyeed. Waa kuwaas kuwa tallaalay ragaadka taariikheed ee umaddayadu la kici la´dahay. Waa kuwaas .....

GOORTII DHULKAYAGII LA QEYBSADAY!
Casharkii XXXIII-aad

Bishii nofember 1895-kii, dowladdii Talyaaniga waxay u yeertay qunsulkeedii Sensibaar Antonio Ceechi, si ay ugala xaajooto arimaha ku saabsan maamulka gumeysi ee Banaadir. Qunslkan ayaa markuu gaaray Talyaaniga, wuxuu socdaalkiisii ka bilaabay degmada Milaano si uu u dhiiri-geliyo hantiilayaasha diyaarka u ah in ay ka qayb-qaataan saamiyada hore ee lagu khamaarayo, kuwaas oo ay shirkadda ku fulinayso qaybaha hore ee mashruuca ay ku hooshayeen dhulkii Soomaaliyeed. Shirarkii badnaa ee uu ku qabtay magaalada Milaano ayaa waxaa ka dhashay in A. Ceechi la raaciyo siddeed nin oo kamid ah xubnihii saamilayda ahaa. Ujeeddadu waxay ahayd in ay wax ka maamulaan mashaariicda hooshka Banaadir. Hantiilayaasha degmada Rooma ayaa ka gaabsaday arintan. Iyagu waxay doonayeen in marka hore ay arkaan in dowladdu ay si xoog leh faraha ula gasho howlaha ay ku gumeynayeen dadkayagii ku noolaa gobolladaas. (Italian Colonialism in Somalia. Robert L. Hess. 1966 p. 55-56).
15/ 4- 1896-kii, A. Ceechi wuxuu dhisay shirkaddii la magac-baxday Sosieta Anonima Commerciale Italiana del Benadir. Inkasta oo dowladdu ay qunsulka ka codsatay in si nabadgelyo leh uu ku dabaalo dhismaha maamulka Banaadir, misana dowladdu waxay ka gaabsatay in ay dusha ka ilaaliso gabood-falka ay kula kacayaan dadka ay gumaysanayaan. Sidaa darteed buusan maamulkan ka arxan roonaan kuwa kale ee goballadeena wax ka hooshayay ee isugu jiray Xabashi, Ingiriis iyo Faransiis.

Francesco Crispi oo ahaa ra´iisul wasaarihii Talyaaniga muddadii u dhexeysay 1893- kii iyo 1896-kii ayaa wuxuu kamid ahaa sababaha uu qunsul A. Ceechi ugu soo guuleystay socdaalkiisii. F. Crispi wuxuu ahaa nin qabay in uu siyaasadda Talyaaniga ku soo kordhiyo is-beddel xagga dhaqaqalaha ah. Wuxuu doonayay in uu wax weyn u qabto beeraleyda Talyaaniga oo sababtooda ay la dhacday dowladdii isaga ka horeysay. Sidaa darteed, meelaha istraateejiga ah oo uu Crispi isha ku hayay waxaa kamid ahaa dhulka ay doonayeen in ay Soomaalida ka boobaan. Waxaa kale oo iyana jiray laba markab oo kuwa wax bambeeya ah oo ay dowladdu u ogolaatay in qunsulka la raaciyo si ay uga howl-galaan xeebaha Soomaaliyeed. Maraakiibtaas mid wuxuu ahaa Staffetta, kan kalena waxaa la oran jiray Volturno.

Waxaa xusid mudan, sanadkii ka horeeyay sanadka aanu ka sheekeenayno (1895-kii), in uu ku beegan yahay xilligii uu xajka u kacay halyeygii weynaa, aabihihii qowmiyadda Soomaaliyeed, sidihii calanak jihaadka, Sayid Maxamad Cabdulle Xasan. Isaga oo da´diisu tahay 30 jir ayaa waxay xajka isu raaceen 13 nin oo ay kamid yihiin laba abtiyaashiis ah oo lakala yiraahdo Xaaji Aadan Seed iyo Obsiiye Seed.

Xilligaas waxaa toban sano ay ka soo wareegatay fadhigii boobka ee Barliin. In badan oo go´aamadii fadhiga kamid ahna waa ay hirgaleen. Nadaamkii embriyaaliga ahaa ee gumeysiga ayaa wuxuu taabtay ummadihii ku noolaa qaaradaha Aasiya iyo Afrika, gaar ahaan dhulalkii ay deganaayeen qowmiyadaha Islaamka ah. Sidaa darteed ayaa xujayda iyo ardayda isugu yimaada xaramka, waxay is-dhaafsan jireen wararka murugada leh oo tilmaamayay xaaladaha ay ku sugan yihiin ummadahaas ayaan-darridu heshay. Waxaa kale oo ay is-dhaafsan jireen sheekooyinka xiisaha leh ee ku saabsan kacdoomadii lagu diidanaa qorshayaasha gumeysiga oo ay hoggaaminayeen culimadii dadyowgaas la boobayay. Waxaa kamid ahaa kacaamadii ka socday aasiyada dhexe, kacdoonkii Bakistaan iyo kacdoonkii Suudaan ee uu hoggaaminayay Mahdiga.
Waxaa kaloo jiray wadaad xaramka joogay oo la oran jiray Shiikh Maxamad Saalax. Wadaadkan oo ahaa ninka asaasey dariiqada Saalixiyada, ayaa odey u ahaa dariiqada. Sayid Maxamad oo xaramka ku sugnaa muddo laba sanadood ah, ayaa culimo uu kamid yahay Shiikh M. Saalax wuxuu ka bartay jaadadka kala duwan ee culuumta Islaamka iyo nadaamka dariiqada Saalixiyada. Waxaa kale oo uu sheekooyin badan ka soo dhegeystay dhaqdhaqaaqii caalamiga ahaa oo embriyaaliyaddu ay wax ku hooshayeen iyo xoogaggii ka soo hor-jeeday. Kaddib shiikhu wuxuu ku soo laabtay dalka, isaga oo aqoonta diiniga ah ka sokow, xambaarsan aragti lagu diidan yahay gumeysiga.

Bilowgii bishii mey 1896-kii, qunsul A. Ceechi ayaa ku soo laabtay Xamar, isaga oo guul siyaasadeed iyo mid dhaqaale sita. Wuxuu waraaq u waday guddoomiyihii shirkadda V. Filonardo, ay ku xusan tahay goorta uu xilka wareejin doono. Waraaqdaas oo Ceechi uu gaarsiiyay guddoomiyaha 11/ 5- 1895-kii, waxaa ku qornaa in Filonardo ay shaqada kaga egtahay 15/ 7- 1895-ka.
Sanadkii 1896-kii, dhacdada ugu milgaha culus ee Talyaaniga uu kala kulmay geeska Afrika ayaa waxay ahayd jabkii ka qabsaday dagaalkii Cadowa. Dagaalkaas oo dhex maray ciidamadii Talyaaniga ee fadhiyay Eriteeriya iyo kuwii Xabashida ayaa wuxuu ahaa natiijo ka dhalatay is maan-dhaaf ka yimid heshiiskii Uccialli oo ay labada maamul kala saxiixdeen 2/ 5- 1889.

Heshiiskaas oo sida aanu soo xusnay qodobkiisa VII-aad ay labada maamul midba si u fasirtay ayaa waxay dhalisay in lakala gar qaadan waayo. Talyaanigu wuxuu doonayay in uu qodobkaas ku khiyaano Xabashida oo uu oggoleysiiyo in ay maxmiyad u noqdaan. Menelik, oo damaciisa gumeysi ka sokow ahaa nin waddani, ayaa ka madax adaygay qorshihii Talyaanigu ka rabay. Boqorkan ayaa xilligaas isu diyaarinayay in uu hanto talada dhamaan dadyowga masiixiga ah ee Tigray iyo Amxaaro, dabadeedna uu u tallaabo in uu wax ka hoosho qowmiyadaha la deriska. Wuxuu diiday wax kasta oo hadiyad ah oo uu Talyaanigu damcay in uu ku qanciyo. Ruushka iyo Faransiiska oo iyagu kaalmo hagar la´aan ah la garab taagnaa boqortooyada Xabashida, ayaa hor is-taagay fasirka uu Talyaanigu ka qaatay heshiiska. Dowladihii Yurub intoodii kale waxay la aragti noqdeen Talyaaniga. Taasi waxay hoos u dhigtay kalsoonidii dhex-tiil boqorkii Xabashida Menelik II iyo boqorkii Talyaaniga Umberto I, taas oo jiitamaysay tan iyo sanadkii 1890-kii.

Waxaa dhacdadan ka horeeyay in sanadkii 1894, uu is-beddel xoog leh ku yimid cimiladii siyaasadeed ee maamulkii Menelik. Taasi waxay ka dambaysay markii hoggaamiyayaal Xabashi iyo Tigray ah ay oggolaadeen in ay si buuxda u hoos yimaadaan taliska boqor Menelik II. Waxaa raggaas ugu weynaa Ras Mangashe oo ahaa curadkii boqorkii Tigrayga ee la oran jiray Yohannes IV. Markaas ayuu Menelik qaatay naaneysta ah Negusa Nagast (boqorkii boqorrada). Halkaas ayuu Menelik wuxuu ku helay awood uu ku soo ururin karo ciidamo gaaraya 200.000, kuwaas oo kala-bar in ka badan ay sitaan hub casri ah.
Talyaaniga oo horey saaxiib wanaagsan ay ahaayeen Xabashida, isla markaasna u fidiyay tageero xoog leh oo hub ah ayaa wuxuu malaysan waayay in Xabashidu diidaan dul-maamulkiisa. Sidaa darteed dowladdii Talyaaniga, iyada oo iska indha tiraysa xooga halkaas fadhiya, ayaa waxay guddoonsatay in ay ku duusho Xabashida oo ay xoog ku qabsato. Amar dowladda ka yimid ayuu General Oreste Baratieri ku dhaqaaqay, isaga oo hoggaaminaya 25.000 oo isugu jira Talyaani iyo Eriteeriyaan. Waxay qabsadeen saddex degmo ee ku yaal waqooyiga Itoobiya Adigrat, Cadowa iyo Maqdalla. Dabadeed Menelik oo u habar-wacday qowmiyadihii uu u talinayay ayaa wuxuu la soo baxay ciidan dhan 196.000. General O. Baratieri ayaa dib u gurtay si uu u helo xoog uu dowladda ka sugayay. Inkasta oo jananka uu helay taakulayn siyaado, misana taasi ma-noqon mid ay kaga guulaystaan ciidamadii Xabashida.

Dagaal weyn oo labada ciidan dhex-maray ayaa ka dhacay agagaarka degmada Cadowa, 1/ 3-1896-kii, wuxuu socday maalintaas labadeedii gelin. Natiijadii dagaalkaas waxay noqotay in Talyaanigii la jebiyo. Waxaa laga dilay ciidamo isugu jira 286 sarkaal iyo tiro ku dhow 5.000 oo askari, kuwaas oo kala-bar ay Talyaani ahaayeen. Tiro intaa ka badan ayaa waxay ahaayeen wax la dhaawacay, wax la waayey iyo wax maxaabiis ahaan loo qabsaday. Dhaawacaas oo ah midkii ugu weynaa oo gumeysatadii reer Yurub ay Afrika kala kulmaan ayaa Talyaanigii wuxuu ku reebay khasaaro dhaqaale oo gaaraya 13.000.000 oo liiro.

Dagaalkaasi siyaabo kala duwan ayuu raad ugu yeeshay geedi-socodkii gumeysigii ku soo qul-qulayay geeska Afrika, gaar ahaan Soomaaliya. Dhaawaca ciidamadoodii gaaray darteed ayaa dagaalkii wuxuu caajis badan ku reebay mashruucii gumeysi-doonka ahaa ee dowladda Talyaaniga ay ka wadday geeska Afrika. Halka uu dar-dar iyo xowli-orod ku kordhiyay barnaamijkii Xabashida.
Waxaa kale oo xusid mudan, in Talyaaniga uu markiisii hore oo xiiso u hayay codsigii ka yimid boqor Cismaan iyo suldaan Keynadiid ee ku saabsanaa in ay ka hor-tagaan dhaqdhaqaaqa ciidameed ee uu Menelik ka waday dhulka Soomaalidu degaan, isla markaasna ay ka kiciyaan degmada Harar, haddii uu siiyo hub ay ku diriraan 50.000 oo nin. Dalabkii codsigaas ayaa wuxuu la fashilmay qorshayaal gumeysi-doon ahaa oo Talyaaniga kaga gubtay dagaalkii Cadowa. (Italian Colonialism in Somalia. Robert L. Hess. 1966 p.126).
13/ 11- 1896-kii, ciidamo Xabashi ah oo gaaraya 1000 ayaa waxay soo gaareen degmada Luuq. Ciidamadan oo uu hoggaaminayay Dadjazmatch Wolde Gabre waxay degmada ugu yimaadeen ciidamo Talyaani ah oo uu taliye u ahaa nin la yiraahdo Cap. Ugo Ferandi. Ciidankii Talyaaniga ayaa ku sgnaaday xeryahoodii oo aanan muujin wax dhaqdhaqaaq ah muddadii ay Xabashidu joogeen degaanka, sidaa darteed ayaanay labada ciidan eeyan wax isu yeelin. Ciidamadii Xabashida oo socodkoodii sii wata waxay u kaceen dhanka bari iyo gobolka Bay. Faduul badan oo ay kula kaceen dadkii Soomaaliyeed ee degaanka ku noolaa ayaa waxay sababtay in beelihii Digil iyo Mirifle ay sutida u qabtaan ciidamadan ku soo xad-gudbay. Kaddib markii la naafeeyay Xabashidii ayay halkoodii ku noqdeen. (Italian Colonialism in Somalia. Robert L. Hess. 1966 p.63).

Dowladddii Talyaaniga oo ku qanacday jabka ka soo gaaray Cadowa ayaa waxay ku deg-degtay wada-hadal heshiis nabadeed oo ay la yeelato Xabashida. Talyaamigu wuxuu u baqay in Eriteeriya ay gacantiisa ka baxdo oo ay Xabashidu la wareegaan. Arintaas ayaa sababtay heshiis nabadeed oo ay labada dal kala saxiixdeen dabayaaqadii sandka.
Bishii nofember 1895-kii waxaa soo cusboonaaday colaaddii Talyaaniga iyo beesha Biyamaal. Taasi waxay ka dambeysay dil loo geystay qaar kamid ah shaqaalihii Talyaaniga. Ragga la dilay waxaa u weynaa Giacoma Trevis oo ahaa ganacsade kamid ah masuuliinta shirkadda. Talyaanigii, oo sida u caado ahayd, bilaabay in uu ka aarsado dadkii rayidka ahaa, ayaa sababtay in magaaladii Marka ay markale noqoto gol colaadeed. Is ugaarsi iyo aarsi ka dhex-bilowmay shaqaalihii Talyaaniga iyo beesha Biyamaal ayaa muddo sanad ah socotay, taas oo ku danbeysay in dilo qonsulkii Talyaaniga Antonio Ceechi.

Talyaanigu wuxuu in muddo ah ku haminayay in maamulkiisa uu gaarsiiyo dhulka gudaha ah ee gobolka Banaadir, gaar ahaan tuulooyinka ay ka taliyeen beesha Gelledi oo ahaa seyladaha u dhexeeya ganacsiga dhulka gudaha ah iyo degmooyinka xeebaha ku yaal ee Banaadir. Iyada oo la baadi-goobayo arintan, ayaa arah ballaaran oo laga soo ansixiyay xagga dowladda Talyaaniga waxay bilawday in ay ka baxdo Xamar 25-kii bishii nofember 1896-kii. Arahda oo uu hoggaaminayay qunsul A. Ceechi, waxaa weheliyay Commander Ferdinando Maffei oo ahaa hoggaamiyihii Staffetta iyo Commander Francesco Mangiardin oo isna ahaa hoggaamiyihii Volturno. Waxaa kale oo la socday 14 nin oo badankoodu ahaayeen saraakiishii labada markab. Raggaas oo si xoogan u hubysnaa, waxaa weheliyay 70 askari oo ilaaladooda ahayd.

Kaddib markii uu gabalkii dhacay, arahdii waxay ku furteen meel Xamar u jirta 12 mail. Goor ay fiidkii tahay waxaa helay weerar ay garan-waayeen cidda ka dambeysay. Inkasta oo ay iska caabiyeen, misana habeenkaas waxaa ay seexdeen iyaga oo ka shaki ka qaba colka soo weeraray, Xabashi iyo Soomaali cidda ay yihiin. Shakiga ay arahdu habeenkaas la seexdeen ma noqon mid raaga. Subaxnimadii ay bishu ahayd 26/ 11- 1896-kii, iyaga oo isu diyaariyay in ay dhaqaaqaan, ayaa si kedis ah lagu soo weeraray. Marakanse weerarku waa uu ka habeysnaa kii hore. Muddo daqiiqado ah ayaa waxaa lagu laayay 14 kamid ah xubnihii arahda, kuwaas oo ay kamid ahaayeen qunslkii A. Ceechi iyo madaxdii labada markab. Askartiina waxay noqdeen wax la laayo iyo wax carara. Lafihii dadkaa la laayey oo muddo warnaa dhulka ayaa sababay in degaankii loogu magac-daro Lafoole. Waana meesha ay inooga dhisnayd, waageynu aadamiga u ekeyn, kuliyaddii ay macallimiinta inooga soo qalin-jebin jireen.
Saadiq Enow
Waa Socotaa...
GOORTII DHULKAYAGII LA QEYBSADAY!
Casharkii XXXIV-aad


Dhibaatadii Cadowa iyo dhacdadii ka dambeysay ee Lafoole, ayaa waxay Talyaaniga ku reebtay murugo uu darteed ku sigtay, in uu joojiyo mashruuciisii addoonsiga ee uu Soomaaliya ka rabay. Waxaa hoos u dhacday heybaddii dowladnimo ee Talyaaniga, halak ay dhacdada Cadowa, Menelik u furtay hungurigii uu ku dhunjimayay qowmiyadaha uu ka taagta roon yahay ee kula noolaa degaanka.
Emilio Dulio, oo ahaa saamile kamid ah madaxdii shirkadda, ayaa dhambaal u diray dowladdii Talyaaniga uu kaga waramayo shilka dhacay iyo dilka lala beegsaday qnusul Antonio Ceechi iyo saaxiibadiis. E. Dulio, wuxuu dhambaalkiisaas ku caddeeyay in ay jireen ciidamo Xabashi ah oo bishii nofember soo gaaray degmada Luuq. Ciidamadaas ayaa dib u laabtay kaddib markii ay jab kala kulmeen dagaalo ay la galeen beelo kamid ah qabaa´ilka Raxan-weyn. Waxaa kale oo uu sheegay, shilka Lafoole ka dhacay in uu ahaa mid ay ka danbeeyeen dad Soomaali ah. Waxaa xusid mudan colaadda xilligaas dhex tiil beesha Biyamaal iyo Talyaaniga oo ay ku kala aar-goosanayeen in ay dad iska laayaan.
Khabaarkaas oo Rooma gaaray dabayaaqadii bishii disember 1896-kii, ayaa wuxuu sababay go´aan ay wasaaraddii arimaha dibadda qaadatay oo ahaa in ergay hor leh loo diro Xamar. Muhimaddaas ayaa waxaa loo doortay Commander Giorgio Sorrentino oo laga soo ambabixiyay aqalka boqortooyada Rooma, kaas oo Xamar soo gaaray 26/ 1- 1897-kii. Baaritaan muddo bil ah socday ayuu G. Sorrentino ku caddeeyay in ay Soomaali ahaayeen ragga ka dambeeyay dilkii loo geystay arahdii uu hoggaaminayay qunsul Ceechi. Baaritaankaas ayuu Sorrentino ku ogaaday in Abuubakar bin Cawad uu lug ku lahaa falkan. Abuubakar wuxuu ahaa carab dallaal ah oo ka dhex faa´iidaysta Talyaaniga iyo Soomaalida. Filonardo oo uu lataliye u ahaa, ayaa markii howshii lagala wareegay, Abuubakar wuxuu kamid noqday rag shaqaale ahaa oo la eryay. Sidaa darteed ayuu ku waayay dhaqaale badan jeebkiisa ku quban jiray. Abuubakar waxaa lagu eedeeyay in uu la shaqeeyay raggii fuliyay howshii jid-gooyada ee Lafoole.
(Italian Colonialism in Somalia. Robert L. Hess. 1966 p. 65).
Bishii maarso 1897-kii, waxaa xeebta Xamar ka soo degay ciidamo saddex kooxood ah oo laga keenay Eriteeriya, kwaas oo ku yimid codsi Giorgio Sorrentino uu dowladdiisii ka dalbay. Ujeeddada ciidanka ayaa waxay ahayd in lagu jebiyo heybadda uu leeyahay Soomaaliga badowga ahaa ee ku noolaa baadiyaha Banaadir. Waxay ahayd in uu noqdo fulay loo taliyo, si loola wareego hantidiisa mood iyo nool hadba intii loo baahdo. In uu ka guuro hiddo-nololeedkii Eebe ku abuuray ee uu ka dhaxlay faco da´ weyn.
6/ 4- 1897, Giorgio Sorrentino, intuusan Xamar ka bixin ayuu wuxuu reebay qoraal uu ku muujinayo ujeeddada ciidanka. Waxaa kamid ahaa :
" Wax kasta waa in dib loo dhisaa. Waxaanu u baahanahay wakhti iyo sabur si aanu uga tallaabno hadallada aanan qiimaha lahayn si loo cuskado nolol aadamiga laga qiimeeyo ". (Ibid p. 65).
Waxaa halkaas ka muuqda aragtida dhiigyocab-nimada ah oo ay gmaystayaashu ka sinnaayeen. Aadamiga uu qiimaha la rabo waa Talyaaniga doolaaliska ah ee boobka u socda. Dadkii dhulka lahaa ee nabadda ku noolaana dab ayuu ku waday.
20/ 4- 1896-kii, ayuu Commander Giorgio Sorrentino Xamar ka baxay, isaga oo hor kacaya ciidamadii Talyaaniga oo horay ugu sugnaa Banaadir, kuwaas oo ay weheliyaan cntubyadii dhowaan ka yimid Eriteeriya. Waxay olole ku qaadeen dadkii Soomaaliyeed ee reer miyiga ahaa oo ku noolaa baadiyaha Banaadir. Waxay gubeen, dhamaan wixii tuulooyin ahaa oo ay dadku ku noolaayeen iyo wixii beero ahaa oo ay gacantoodu gaartay. Dad badanna waa ay laayeen. Beelaha ay arintani dhaawacday waxaa kamid ah Biyamaal, Wacdaan iyo Gelledi. Dabadeed maamlkii Talyaaniga wuxuu bilaabay qaabkii ay gumaysatada ku caan baxeen ee ahaa in ay qaybiyaan ummadaha si xoogoodu u wiiqmo, oo ay u fududaato in ay u gumeeyaan. Suldaankii Beesha Gelledi ayuu la saxiixday heshiis dul-ilaalin ah, si uu u dhowro masaalixda beesha. Halka beelaha Biyamaal iyo Wacdaan uu fallaageeyay isaga oo ka aar-goosanayaan.
(Italian Colonialism in Somalia. Robert L. Hess. 1966 p. 65).
Dhaawaca ku yimid Talyaaniga, waxaa ka faa´iidaystay Suldaan Yuusuf Cali Keynadiid, oo isla sanadkaas ciidamadiisii ku baahiyay dhulka koonfurta ka xiga degaankii uu maamulkiisu ku ekaa. Goirgio Sorrentino oo xilligaas si toos ah u maamulayay maxmiyadaha Talyaaniga ee ku yeeshay koonfrta Soomaaliya, kadib markii uu sugay nabadgelyadii Banaadir ayuu bishii oktoober 1897-kii kormeer ku tegay dhulka gudaha ah ee ka koreeya degmada Warshiikh. G. Sorrentino ayaa jeeddadiisu ahayd in uu degaankaas sahmiyo, dabadeedna uu war-bixin siiyo dowladdiisii si degaanka loo gaarsiiyo maamulka dul-ilaalada ah ee Talyaaniga.
Sarkaalkaas ayaa wuxuu la kulmay ciidamadii suldaan Keynadiid oo ku soo fidaya, dhulka koonfurta ah, kuwaas oo xilligaas soo gaaray degaanka beelo kamid ah beelaha Abgaal. Sida uu arahyahankan xusay, Talyaanigu wuxuu isu diyaarinayay in duqeyda beelahan ay kamid noqdaan maxmiyadda Talyaaniga. War-bixintii uu dowladdiisa u soo jeediyay ayuu Goirgio Sorrentino wuxuu ku muujiyay labada mowqif ee dowladda Talyaaniga la gudboon. In ay Keynadiid u deyso dhulkaas uu isku fidinayo iyo in ay kula dirirto. Tabar-darrida haysay darteed ayuu Talyaanigii u daayey in Keynadiid ku qabsado dhlkaas. Sorrentino qudhiisu taladaas ayuu qaatay. (Italian Colonialism in Somalia. Robert L. Hess. 1966 p.127).
Heybaddii ay Xabashidu ka dhaxleen guushii Cadowa, waxay kordhisay aqoonsigii dowladnimo oo ay ku lahaayeen barlamaanadii dowladihii gumeysiga, kuwaas oo u soo deg-degey in ay heshiisyo hor leh oo siyaasad iyo ganacsiba isugu jira la dhigtaan boqortooyada Abasiinya. Dowladda Faransiiska ayaa waxay kamid ahayd dowladaha safka hore kaga jiray xiriirada cusub oo Imbraadoor Menelik uu xilligaas helay. Waxaa xusid mudan in xduudda Jabuuti iyo Itoobiya la xariiqay sanadkii 1897-kii. Ciidamo badan ayuu Faransiisku ka keenay dalka Sanigaal, kwaas oo uu dejiyay Jabuuti. Taasina waxay ka dambeysay markii uu degaanka ka waayay Soomaali askar u noqota. Soomaalidu waxay ka xumaayeen howlaha uu Faransiisku ka waday halkaas.
Waxaa kale oo jiray in sanadkaas, Faransiiska iyo Xabashida, ay kala saxiixdeen heshiis
ganacsi oo xoogan oo ay labada dowladood dhigteen. Heshiiskaas oo ay kala saxiixdeen 20/ 3- 1887-kii. Bishii julay isla sanadkaas waxay kala saxiixdeen heshiis kale oo ku saabsan
dhismo waddo tariin ee ka bilaabanaysa dekadda Jabuuti. Menelik waxaa heshiiskan u saxiixay la taliyihiisii Alfred Ilich, oo u dhashay dalka Swiss. Qodobadii heshiiska waxay u qornaayeen sidan :

1. Mr. Alfred Ilich, waxaa ruqsad loo siiyay in uu habeeyo dhismo waddo tariin oo isku xireysa Jabuuti, Harar, Andodo iyo webiga Niilka Cad.

2. Heshiiskan hore wuxuu ku egyahay dhismaha waddada tariinka ee Jabuuti iyo Harar oo keliya.

3. Shirkaddu waxaa la siiyay in ay maamusho waddada muddo 99 sanadood ah, mana bannaana in shirkad kale ay la wareegto sii socodsiinta waddada tariinka ee gaaraysa webiga Niilka Cad.

4. Oggolaanshaha waa lagala noqonayaa hadii eeyan shirkaddu muddo labo sanadood ah eeyan ku bilaabin howsha.

5. Shirkadda waxaa ku waajib ah in ay dhowrto hagaajinta waddada iyo socodsiinta howlaha la xiriira gaadiidka waddada sidii hadba lagu raali noqonayo.

6. Shirkaddu waxay dhisaysaa, iyada oo waddada tariinka ku dadban, tiirarkii lagu xiri lahaa siliga telegaraafyada. Howshaasina waxay garab soconaysaa dhismaha waddada.

7. Waxaa reeban in waddada tariinka lagu daad-gureeyo ciidamo shisheeye ah iyo hub lagu dagaalamo. Haddeyse dhacdo waa in oggolaansho laga helaa dowladda Itoobiya. Haddii ay arintaasi dhacdo ruqsad la´aan, waxaa shirkadda lagala noqonayaa oggolaanshaha. Waxaa kale oo shirkadda ku waajib ah in ay bilaash ku daad-gurayso ciidamada Xabashida, hubkooda iyo waxyaabaha kale oo ay u baahan yihiin muddo 48 saacadood ah.

8. Qiimaha bagaashka uu tariinku qaadayo, waa in uusan ka badnaan qiimaha hadda lagu qaado.

9. Shirkadda waxaa u bannaan in ay cashuur ka qaadato bagaashka ay u kala qaadayso dhulka Xabashida iyo Jabuuti, taas oo aanan ka badnayn 10 %. Taasi waxay soconaysaa inta ay hantida shirkaddu gaarayso 2.500.000 faranka Faransa. Dabadeed qiimaha cashuurta xamuulka hoos buu u soo dhacayaa oo wuxuu gaarayaa 5 %. Kaddib markii ay hantida shirkaddu gaarto saddex melyan oo faran, waxaa la baabi´inayaa in wax cashuur ah laga qaado xamuulka.

10. Bagaash kasta oo la qaadayo waxaa laga bixinayaa qiimaha xamuulka.

11. Shirkadda waxay ruqsad u haysataa in ay waddada mariso dhulkii ay doonto, iyada oo aanan loo aaba yeelin meel macdan leh, meel biyo leh iyo meel beero leh. Dhulka ay waddada martona waxaa uu kamid noqonayaa hantida shirkadda.

12. Dowladda Xabashida ayaa waxay ballan-qaadaysaa in ay ilaaliso dhamaan dhulka ay waddadu marto.

13. Shirkadda waxaa loo sahlayaa dhamaan waxyaabaha ay u baahan tahay ee socodsiinaya howlaheeda oo ay ugu horeeyaan dhuxusha uu tariinka ku socon doono.

14. Markii ay dhamaato muddada heshiiska, waddada iyo wixii qalab ah oo la socda waxay noqonayaan hanti ay leedahay boqortooyada Xabashida.

15. Oggolaanshaha heshiiska darteed ayaa boqor Menelik waxaa la siinayaa 100.000 oo ah faranka Faransiiska.

Dekaddu waa dekad Soomaaliyeed, dhulka tariinku marayo intiisa badan waa dhul Soomaaliyeed, ninka lagula heshiinayo oo hadiyadda ka qaadanayana waa Menelik.
Abwaan Soomaaliyeed baa yiri :
Cibaaralay addunyooy maxaan cayn-walba u joogay.
Haddaba waxaa is-weydiin leh, ma ilbaxnimo uu Soomaalidu dheer yahay ayuu Menelik ku helay arintan ?
Jawaabta dhabta ah waa maya. Laakiin waxaa jiray arin mar walba u hiilinayay Menelik, Soomaalidana illaa iyo maanta ka maqan. Taasina waxay ahayd isaga oo ahaa nin garanayay waxa uu doonayo. Oraah baa jirta oraneysa, haddii meesha loo hayaamayo ay caddahay, waddadii loo mari lahaana waa ay caddaan lahayd.
Saadiq Enow
Waa Socotaa...
GOORTII DHULKAYAGII LA QEYBSADAY!
Casharkii XXXVI-aad


Qarnigii 19-aad wuxuu dhamaaday iyada oo beelihii Soomaaliyeed ee xoolo-dhaqatada ahayd ay la il-daran yihiin boobkii foosha xumaa oo ay gumeystayaashu la yimaadeen. Iyada oo ay la il-daran yihiin xaqiraadda, dhaca, dilka, iyo fara-xumeynta ay ciidamadii xoogaggaasi kula kacayeen reer miyigii Soomaaliyeed. Waxaase xusid mudan in sida ay u il-darraayeen eeyan u ayaan darreyn. Halgankii hanaqaadka noqday ee Daraawiishta ayaa intuusan qarnigu dhamaan ka curtay ciidda Soomaaliyeed, gaar ahaan gobollada waqooyi. Halgankaas oo lagu tilmaami karo diirad ifisay noloshii dadyowgii xoolo-dhaqatada ahaa, ayaa wuxuu la kowsaday soo noqoshadii Sayid Maxamad Cabdulle Xasan uu ku soo laabtay dalka.
Halgankan oo Soomaalidii daaha uga qaaday wax badan oo ka dahsoonaa ayaa waxaa Sayid Maxamad ku weheliyay raggii xerta ahaa oo la magac baxay Daraawiish. Raggaasi oo ku guulaystay in ay si buuxda isu hortaagaan damacii xoogagga shisheeyuhu ay ka lahaayeen dhulkayaga, ayaa waxay dib u dhigeen qorshihii gumeysiga muddo ku dhow rubuc qarni. Taasi waxay sababtay in wax badan oo dhaqan iyo diin ah ay inoo bad-baadaan. Haddii xoogaggaas shisheeyaha ah ay u suurogeli lahayd in ay goor hore dalka caga-dhigtaan, waxaan shaki ku jirin in dib u dhac weyn oo soo degdega ay Soomaalidu la kulmi lahaayeen. Sababtuna waa tirada dadkeena oo yar iyo xoogagga kala duwan oo heshiiska ku ahaa boobkayaga.
Waxaa kale oo halgankaasi uu sababay in Soomaalidii reer miyiga ahayd ay ku sigtaan in ay dowlad dhexe ku midoobaan oo xoogooda isu geeyaan. Soomaalidu meel ay joogaanba waa ay la hinqadeen dhaq-dhaqaaqaas markii uu curdanka ahaa. Waxaase markasta jallaafayay dhagarta filka weyn ee gumeysatada u dhaqanka ah, oo ay ku fur-furaan xarig kasta oo u guntama ummadaha ka filka yar.
Dhaqdhaqaaqaasi wuxuu ku bilowday doodo masaajiddadii Berbera ku dhex-maray Sayid Maxamad Cabdulle Xasan iyo culimadii degmada. Doodaha culimadaas dhex-maray ayaa waxay isugu jireen mid diineed iyo mid aragtiyeed. Guud ahaan dalka Soomaaliya waxaa xilligaas ku baahsanaa dariiqada Qaadiriyada ee aaminsan tawasulka Shiikh Cabdulqaadir Jeylaani. Shiikh Maxamd Cabdulle Xasan, isagu wuxuu la yimid dariiqo aanan horay looga aqoon dalka oo ah dariiqada Saalixiyada. Halkaas waxaa ka yimid biya-diid ay culimadii Qaadiriyadu ee Berbera fadhiday ku inkirayaan dariiqadan cusub. Culimada la dooday Sayidka waxaa kamid ahaa Shiikh Cabdullaahi Caruus, Shiikh Ibraahim Xirsi Guuleed, Shiikh Kabiir Aw-Cumar, Aw-Gaas Axmad …. .
Khilaafkaasi oo aanan ahayn mid loo baahnaa ayaa wuxuu kala fogeeyay culimadii Soomaaliyeed. Waxaa xusid mudan in hannaanka dariiqo ee diiniga ah in uu yahay mid bidca ah oo aanan ku xusnayn culuumtii laga dhaxlay suubanihii Maxamad ahaa (c.s.w.). Hannaankan ayaa wuxuu yahay mid si xoog badan u khilaafaya saldhigyada ay leedahay diintayada xaniifka ah. Islaamku wuxuu addoomada dhamaan ugu yeerayaa in ay Eebe keliya caabudaan iyaga oo u siman. Mana jirto meel ay ku xusan tahay in cibaadada Eebe loo maro qof isaguba addoon ah oo aanan garanayn darajo uu Eebe ka haysto. Hadduu dhintayna waa uu ka sii xag jiraa.
Inkasta oo Sayidku uu doodihii dariiqada ku waayay garab iyo gar-gaar, misana wuxuu ku guulaystay in uu baahiyo doodihiisii siyaasadeed oo xambaarsanaa dhiillada colaadeed iyo cadaaweysiga gaalada iyo ragga u adeega. Xilligaas waxaa jiray olole ay degaanka ka wadeen arah wadaaddo ahaa oo uu hoggaaminayay nin la yiraahdo Father Gypriana oo u dhashay dalka Baljiika. Kaniisadda uu u shaqeynayay Baadarigaas oo ahayd Franch Roman Chatholic, ayaa waxay xarun ku lahayd degmooyin ay kamid ahayd Berbera. Ujeeddada wadaaddadan waxay ahayd in ay Soomaalida ku dhex faafiyaan diinta krishtaanka. Waxay ka fureen dugsiyo caruurta lagu gaaleysiiyo degmooyinka ay kamid yihiin Jabuuti, Berbera, Dheymato iyo Maja-caseeye.
Guddoomiyihii degmada Berbera H. B. M. mar uu dhambaal uu u diray wasiirkii dibadda ee Ingiriiska, ayuu wuxuu ka faalooday howlihii kaniisaddaas. Qoraalkii dhambaalkiisaas waxaa kamid ahaa sidatan :
" Kaniisaddani waxay ka dhisnayd Berbera sanooyin badan. Inkasta oo markeedii hore aad looga tuhun qabay, haatan waxaad mooddaa dadku in uusan wax dan ah ka lahayn habkooda wax-barasho. Cunugna looma oggola in maamulka Kaniisadda uu qabto iyadoo uusan la socon wixii markaas ehel ahaan ugu dhowaa. Iyadoo weliba markaas qunsul ku xigeenka hortiisa lagaga saxiixayo waraaq uu ku caddeynayo in uusan ilmahaas ka saari doonin Mishinka illaa uu gaaro sideed iyo toban jir.
Waxaa caado ahayd in waalidka ay wiilashooda keeni jireen Mishinka, si ay uga kaaftoomaan kharashka koritaankooda iyo wax-barashadooda. Baadariyadu dhibaato xoog leh ayay kala kulmeen wxbaridda caruurtaas. Laakiin nasiib-darradu waxay ahayd xoogaaga ay gaarsiiyaan, marka ay reerahoodii dib ugu laabtaan ayay waxay ku noqdaan diintoodii Islaamka ". (Taariikhdii Daraawiishta. Aw-Jaamac Cumar Ciise.1976. .p. 19-20).
Waxaa kale oo guddoomiyuhu uu dhambaalkiisaas ku xusay sida ay kaniisaddaasi iyo dadka u shaqeynayay ay u doonayeen in ay u tallaabaan dhulka baadiyaha ah, si ay reer miyiga Soomaaliyeed ugu faafiyaan tacaaliimta diinta Krishtaanka. Da`waynta Soomaaliyeed waxay ka sheekeeyaan afartan qoys oo dhallinyaro ah oo ka tirsanaa kaniisaddan in ay degeen baadiyaha Soomaaliya, iyaga oo inta ari badan iibsaday u noolaa sidii qoys reer miyi ah oo kale. Ujeeddadooduna waxay ahayd in xoolo-dhaqatada Soomaaliyeed ay gaarsiiyaan diinta masiixiyadda.
Jeneral Douglas Jordine ayaa tilmaamay in ololihii gaaleynta oo ay kaniisaddan ka waday dhulka Soomaaliyeed ay ahayd mid uu taageero xoogan Sayidku kaga helay dad=weynihii Soomaaliyeed, bilowgii dhaqdhaqaaqa Daraawiisheed. Qoraal uu jananku reebay ayuu ku xusay sidan :
" Inta badan, fidinta iidhehda (wadaadka) waxaa xayeysiis u sameynayay oo si weyn u caawiyay howlihii baadariyada kaatooligga Faransiiska ee fadhiyay Berbera. Kuwaas oo cunno iyo tacliinba siinayay caruurtii dalka ee bakhtiyay oo aanan hoyga lahayn, si loogu abaabiyo diinta Krishtaanka ". (Ibid. P. 13. Laga soo xigtay : The Made Mullah of Somaliland. Douglas Jordine. 1923. p 48).
Waxaa jiray masaalix dhaqaale oo xoogan oo ay ilaashanayeen odeyadii reer Berbera, taas oo ay ka dhaxleen xiriirka xoogan oo xilligaas ay magaaladu la lahad dhaqdhaqaaqii ganacsiga caalamiga. Inkasta oo la rumeysan yahay in arintaasi ay kamid ahayd sababihii ay isku khilaafeen duqeydii reer Berbera iyo Sayid Maxamad, misana waxaa jirtay khilaaf dariiqo oo aanan la dhayalsan karin. Waxaa arintaas tilmaamay Shiikh Madar. Mar uu guddoomiyihii degmada ka wareystay shiikha arimaha uu Sayidka ku andacoonayo oo ah in maamulka Ingiriiska ee degaanka uu baabi`inayo diinta Islaamka, Shiikh Madar wuxuu ku jawaabay sidan :
" Maxaa dhacay, ninkan ayaaba duminaya diintayada`e ". (Ibid : p. 20).
Sida uu Aw-Jaamac C. Ciise xusay buugiisa, Sayid Maxamad kuma uusan raagin degmada Berbera oo wuxuu ka baxay dabayaaqadii sanadkii 1897-kii. Wuxuu markiiba degay ceelka la yiraahdo Qrya-weyn ee degmada Ceynaba 29 mayl ka xiga dhanka galbeed. Wuxuu halkaas ka dhigtay xarun dariiqo. Wuxuu bilaabay in uu reer miyigii diinka baro iyo qasiidooyinka Saalixiyada. Isaga oo isla markaas urursanaya sakada. Waxaa u weheliyay wacdiga uu reer miyiga ku baraarujinayay in gaalada boobka ah layska celiyo. Inkasta oo Ingiriisku uu dareensaday ololaha uu wadaadku bilaabay, misana cabsidii uu ka qabay ayaa is-dhintay kaddib markii ay xertii u guurtay degaanka Buuhoodle bishii abriil 1899-kii.
Saadiq Enow
GOORTII DHULKAYAGII LA QEYBSADAY!
Casharkii XXXVII-aad


Haddii aanu milicsi gaaban siino dariiqooyinka kala geeyay culimadii Soomaaliyeed, waa culimadii Berbera iyo Sayidka´e, waxaanu helaynaa nimanka iska leh magacyada ay dariiqooyinkani sitaan in ay ahaayeen rag taariikhda diinta Islaamka magac ku leh. Shiikh Cabdulqaadir Al-Jeylaani oo ah shiikha ay ku tawasulaan wadaaddada Qaadiriyadu, wuxuu ku dhintay degmada Baqdaad bartamihii qarnigii X-aad. Kitaabka la yiraahdo Masaalik Al-absaar oo wax ka qoray taariikhda dhaqdhaqaaqyada dariiqooyinka suufiyada ee Geeska Afrika, wuxuu xusayaa in bilowgii qarniyadii dhexe, maamullo toddoba ah oo Islaam ahaa ay ka jireen Geeska Afrika. Inkasta oo suufiyadu ay ahayd hannaanka keliya oo diineed, misana ma eeyan reebin wax dugsiyo ah oo lagu barto aqoonta diinta. Qaadiriyada oo xilliyadaas soo gaartay Geeska Afrika, ayaa waxay ahayd dariiqada keliya oo fursad u heshay in ay ku baahdo degaanka. Waxaase jirtay in ay sidatay khuraafi badan. Ninka la yiraahdo Shariif Caydaruus oo ah culimada caanka ah oo raacay dariiqan ayaa wuxuu yiri :
" Shiikh Cabdulqaadir Jeylaani, isaga oo da´diisu tahay 14 jir ayaa xagga Eebe laga tusiyay qoraallada Looxa la Xafiday ". (Xamdi Al-Sayid Saalim. 1965. p. 414).
Inkasta oo khuraafiga intaas le´eg ay xambaarsanayd, misana dariiqadan waxay si xoogan oo xamaasad la socoto uga qayb qaadatay faafinta Islaamka ee dhulka Soomaalidu degaan, iyada oo adeegsanaysa wejiyada nolosha sida ganacsiga iyo wax-barashada. Waxaa in la xuso mudan Culimada dariiqadan u kacay, bilowgii iyo bartamihii qarnigii XX-aad, oo ay kamid yihiin Shiikh Cismaan Nuur iyo Shiikh Cabdullaahi Aadan oo gobollada waqooyi ku akhriyi jiray kutubta diiniga ah, dadkuna aad u qadarin jireen. Shiikh Idiris Maxamad Muxiyadiin oo degaanka waqooyiga Juba ka ahaa nin diinta faafiya, kaas oo dhisay masaajidka Biyoolay. Shiikh Maxamad Ibraahim Garow, wuxuu fadhigiisu ahaa degmada Baardheere. Shiikh Cabdullaahi Yuusuf Qalan-qoole oo isna ku noolaa gobollada waqooyi-bari. Shiikh Suufi Cabdullaahi Al-Shaasi iyo Shariif Calawi ayaa iyaguna fadhigoodu ahaa gobolka Banaadir. Shiikh Awees Al-Waali Cabdiraxmaan isna wuxuu ahaa nin suufi ah oo ku caan baxay nolosha ku dhisan ka fogaanshaha ku raaxeysiga dunida (saahid), gaar ahaan 15-kii sano oo noloshiisa ugu dambeysay. Wuxuu taakulayn jiray masaakiinta. Waxaa shiikhan laga dhaxlay qasiidooyin badan oo diini ah, kuwaas oo isgu jira Carabi, Soomaali iyo Sawaaxili. Waxna wuxuu ka qoray taariikhda Islaamka.
Dariiqada Saalixiyada, iyadu waa laan ka farcantay dariiqada Axmadiyada oo ku abtirsata Shiikh Axmad binu Idriis Al-Faasi oo isagu ku dhintay degmada Casiir ee dalka Sacudiga sanadkii 1838-kii. Shiikha ay Saalixiyada ku tawasulaan waxaa la yiraahdaa Shiikh Maxamad binu Saalax. Wadaaddada Soomaaliyeed ee raacday dariiqadan ayaa waxay yihiin kuwo ka fir-fircoon kana aragti dheer kuwa dariiqada Qaadiriyada. Culimada dariiqadan waxaa kamid ah Sayid Maxamd Cabdulle Xasan, oo isagu, kasokow halganka madaxbannaani oo uu horseeday, waalid u ahaa halgankii ay ku faaftay dariiqadan. Waxaa kale oo kamid ah Shiikh Cismaan Cumar iyo Xaaji Maxamuud Cismaan oo labaduba muriidiyadoodu ay aad u qadarin jireen. Shiikh Xasan Cabdiwaaxid Maxamad ayaa isna wuxuu ahaa ninka dariiqadan gaarsiiyay Baardheere. Waxaa kale oo jira wadaad la yiraahdo Shiikh Maxamad Yoon oo hoggaaminayay dhaqdhaqaaq la dagaalamay Xabashida sanadkii 1917-kii, kaas oo isna kamid ahaa culimadii Saalixiyada.
Khilaafkaas dariiqo waa mid lagu tilmaami karo in uusan dhaafsiisnayn shiikh-jeclaysi, waana mid ay diinta Islaamku ka hufan tahay. Diintayada xanafiga ah, saldhigyadeeda midka ugu hilan clus, oo in la ilaaliyo mudan, waa midnimada ummadeed ee dadka raacsan. Waxaanse shaki ku jirin, haddii labada asal (kitaabka iyo xadiiska) loo noqdo, in uu yaraanayo khilaaf kasta oo dad Islaam ah ku yimaada, xilli kasta iyo meel kasta oo ay joogaan.
Bartamihii sanadkii 1899-kii, qoysaskii racsanaa xertii Saalixiyada oo uu hoggaaminayay Sayid Maxamad waxay tiradoodu gaartay 5.000 oo qof, kuwaas oo ay weheliyeen xaasaskii iyo caruurtii raggii xerta ahaa. Waxay ku noolaayeen baadiyaha, waxayna wateen xoolo baadiye oo badan oo isugu jira geel, ari, ido, lo´, fardo iyo dameero. Isla sanadkaas, hub aanan tiradiisa la xusin oo isugu jira qoryo iyo rasaas ayaa Daraawiishi ay kala soo degatay dekadda degmada Boosaaso ee uu ka taliyay Boqor Cismaan. (Aw-Jaamac. 1976. p. 24). Waxaa xusid mudan in dhaqdhaqaaqa uu Sayidku bilaabay, uu bilowgii soo dhoweyn ka helay maamulkii boqortooyadii Majeertiinya.
Markii ay Daraawiishi soo gaartay degaanka Caynaba, ayaa beelihii degaanka badankoodu ay dariiqadii raaceen. Waxaa culays ku yimid maamul-beeleedkii uu odeyga ka ahaa Garaad Cali Garaad Maxamad oo xilligaas kamid ahaa waayeelka beelaha Harti, gaar ahaan reeraha Dhulbahante. Haddii Sayidka iyo reer Berbera ay ku kala guureen khilaaf ka dhashay aragti diineed, Sayidka iyo Garaad Cali waxay isku af-garan waayeen maamul-dhaqameedkii beelaha. Sayidku waxaa si buuxda ugu muuqatay culayska is hor-taagay barnaamijkii uu watay. Sidoo kale, Garaadka waxaa u muuqday fara-gelinta shisheeye ee maamulkiisii ku yimid. Waxaa jiray wada-xaajood uu Sayidku isku deyay in uu Garaadka ku qanciyo, laakiin waa uu ku fashilmay. Waxaa arintan weheliyay waraaq uu Garaad Cali u diray Boqor Cismaan, bishii oktober 1899-kii. Waraaqdaas oo uu Sayidku helay ayaa waxaa ku qornaa sidan :
" Wadaad Ogaadeen ah oo dariiqo aanan dhulkan laga aqoon wata ayaa dunidii walaaqay, dadkiina ka xaystay ".
Waxaa kale oo jiray waraaq labaad oo isla xilligaas uu Garaadku u diray maamulkii Ingiriiska ee fadhigiisu ahaa Berbera. (Aw-Jaamac Cumar Ciise. Taariikhdii Daraawiishta. 1976-kii. p. 25. Laga soo xigtay The Modern History of Somaliland. I. M. Lewis. London. 1965. p. 70).
Dabadeed waxaa dhadcay in Garaadkii la xujeeyo oo la dilo. Dilkaas dabadeed, cabsi uu ka baqay gadood ka yimaada beelaha Harti darteed, ayuu Sayidkii u raray xertii raacsanayd galbeed iyo carri Ogaadeen. Halkaas oo uu gacan waydiistay beelihii Ogaadeenka ee uu u tegay. Sayidku wuxuu saldhig ka dhigtay meesha la yiraahdo Hara-digeed oo xudun u ah beelaha Maxamad Subeyr. Halkaas ayaa waxaa ku wada-hadlay Sayidka iyo odeyadii reeraha. Maxamad Cabdi Waal oo kamid ahaa odeyaashii beelaha ayaa soo dhoweeyay Sayidka, tolkiisna ku qanciyay taageerada Daraawiishta. Sayidka waxaa kale oo uu beelahaas ka helay dhamaan codsiyadii uu weydiistay oo ay kamid ahayd hub isugu jira qoryo iyo rasaas oo ay beeluhu ka furteen ciidamadii Menelik oo degaanka ku hayay duulaamo faduul ah. Beeluhu waxay keeneen 72 qori iyo rasaas, isla markaas waxay ka codsadeen Daraawiishta ay ka difaacaan ciidamada Xabashida.
Daraawiishta oo aanan weli si wanaagsan u degin dhulka, ayaa waxaa dhacay iska hor-imaad dagaal ah oo dhex maray iyaga iyo ciidamo Xabashi ah oo intay soo raaceen webiga Shabeelle soo gaaray koonfurta dhulka uu webigaas maro. Ciidamadaas oo tiradoodu lagu qiyaasay 1000 nin ayaa markii ay dib u soo noqdeen ku soo leexday dhulka howdka ah si ay u bililiqeystaan xoolo-dhaqatada Soomaaliyeed ee halkaas ku nool. Dagaalkaasi wuxuu ka dhacay ceelka Jigjiga markay taariikhdu ahayd 5/ 5- 1900-kii. Xabashidii waxaa halkaas lagaga dilay 230 oo nin, hub badanna waa lagaga reebtay. (Ibid. p. 28).
Is af-garadkii Daraawiish iyo Ogaadeen, ma noqon mid raaga. Taasina waxay ka dambeysay markii ay is dareensadeen reerihii martida loo ahaa iyo Sayidka. Waxaa halkaas ka unkamay shir-qoolkii la magac-baxay Gurdumi oo ahaa isku day lagu doonayay in la dilo Sayidka. Fashilaaddii shirqoolkaas ayaa wuxuu dhaliyay in Ogaadeen iyo Daraawiish ay kala dillaacaan, dabadeedna bir iyo rasaas layska adeejo. Sayid Maxamad oo bar-tilmaameed ahaa in dagaalka lagu dilo, waa uu ka badbaaday.
Dagaalkii dhacay wuxuu sababay in labadii dhinac ay rag badan kaga hoobtaan. Dabadeed niman odeyaal ah oo u dhashay Ogaadeen ayaa Daraawiishtii u soo ergoodaan, iyaga oo doonaya in ay furaan wada-xaajood ay uga gol-lahaayeen heshiis dhex-mara iyaga iyo Daraawiish. Waxaase dhacday in dhamaantood la laayo. Markii laysku xumaaday ayaa Daraawiishi waxay u guurtay meel la yiraahdo Caado. Xabashidii oo ka faa´iideysanaysa shilka dhacay ayaa waxay markiiba soo dumtay ciidan ugaarsada Daraawiishta. Xabashida ayaa xilligaas waxaa u muuqday in dhaqdhaqaaqani u khatar ku yahay barnaamijkeeda istraateejiga ah oo ay ka damacsan tahay dhulka ay Soomaalidu degaan. Inkasta oo marakan, Xabashidii, ay hub iyo tiro wanaagsan ku yimaadeen, misana jab kale ayaa ka raacay halkaas. Dagaalladaas ay Daraawiishtu la gashay Xabashida, waxay ahaayeen kuwii ugu horeeyay oo ay isaga hor yimaadaan ciidamo shisheeye ah. (Ibid. p. 36).
Sidaas ayuu qrnigii XIX-aad inoogu dhamaaday, iyada oo badahayagu ay soo buuxiyeen dhaqdhaqaaqii ciidamada gumaysiga. Qarnigii wuxuu dhamaaday iyada oo dhukayagii baadiyaha ahaa, intiisa badan uu noqday, wax ay Xabashidu ku habsadaan iyo wax ay caga-cageeyaan. Qarnigii wuxuu dhamaaday iyada oo Soomaalidu uu ka maqan yahay garaad ay la dareemaan dhibaatadan ku soo food leh aayaha facahooda. Qarnigii wuxuu dhamaaday iyada oo 70-ka heshiis oo lagu qaybsaday dalkayaga, kuwoodii ugu hilan cuslaa ay saxiixyadoodii dhaceen. Kuwaas oo uu ugu danbeeyay heshiis dhacay bartamihii 1896-kii, kaas oo dhex-maray Talyaani iyo Amxaaro. Heshiiskaas oo ay ku kala saxiixdeen xuduudda u dhexaysa gobollada koonfureed ee Soomaaliya iyo Itoobiya. Heshiiskaas oo ahaa kii ugu horeeyay ee xadkaas lagaga heshiiyo ayaa wuxuu dhacay dagaalkii Cadawa dabadeed. Waxaa halkaas ka muuqata, colaad kasta oo ay isku qabaan, in dowladaahsi ay ka go´nayd in ay qaybsadaan dhlkayaga.
Waxaanu ku soo gunaanadeynaa casharradii taxanaha ahaa, janno iyo raxmad Eebe ha siiyee, jiifto kamid ah suugaantii macaaneyd ee uu ka tegay Cismaan Yuusuf Keenadiid. Isaga oo xusaya qoqobka iyo tacaddiga uu gumeysigu u geystay qaar kamid ah beelaha Soomaaliyeed, isla markaasna talo iyo waano inoo soo gudbinaya, ayuu wuxuu Cismaan yiri :
War Soomaali tala xumo, taag looga waayayoo
Dhaaxaan la taliyaye, teedii uun weeyoo
Tadbiir kale ma hayso´e, iyadaysku taaganoo
Iyadaysu tumanaysa, tiir iyo bilaawoo
Istaageerid laga waa, isu turinamaysoo
Istolaysi gacaltooyo, tusi waa Ilaahoo
Tabaalaha aduunkiyo, taariikhaha moogoo
Waxay tacadi soo aragtay, waa ku toosi waydoo
Cadaawaha u tashanaya, tiisa eegi maysoo
Tiiraanyo kama hayso, tafarruqa la geliyoo
Dalkoodii rag baa tebaya, iyageys ku tuunsanoo
Ingiriiska tahankiyo, taagtiiba ka helyoo
Faransana tabkaca iyo, tiisii ku gaaryayoo
Inta haray waxaa taabay Talyaani iyo Xabashoo
Amxaarkana tix-gelin iyo, turaa lagama eegoo
Tol-waynaha Ogaadeen, tuu ku falay la maqalyoo
Bar waa toogtay qaarkoodna, xabsi buu ku tuuroo
Nimankii u talin jiray, Tafarraa dhameeyoo
Tawil iyo wixii haray, taawi baa dilaayoo
Isaaqna loogu tabar sheegay, tagsiguu ku noolaa
Tiriyo maal wuxuu qabay, kor u tiigsan waayoo
Tooxa-weyn dalkiisii, ku tallaabsan waayoo
Haddii ay tigaad tahay, tulud daaqi maysoo
Toban meyl ma dhaafsiisna, taagii Hargeysoo
Majeerteena laga teed, halkuu toga ku dhaqayoo
Kobtii lagu tamadin jiray, waa laga takooroo
Taxkuumadi ma seejine, tun jileecsi weeyoo
Toomihii Murqaan iyo, tegi waayey, Ceel-cadoo
Tiiriga agtiisiyio, waakan tuunsan Beyroo
Gobanimo tukubo iyo, tuugsi laguma gaaroo
Haddaan rag isku tacadiyin, tiginkeed ma aasmoo
Horaa loo tijaabshaye, baryo kuma timaadoo
Taawi iyo baaruud iyo, tabcaar wax u ah dhiigoo
Cadow soo tartamayoo, tariin iyo dayuuro leh
Tusbax iyo nin laan haysta, waxba kama taraayoo
Madfaca laysku tuurona, tooreey gaari maysoo
Hadeynaan is-tabareysan, rag waa tii is-dila´oo
Oon qalabka lagu taagsan, tumasho iyo ganacsiba
Oon tabaabulyada seegno, waxba taransan meynoo
Tawakalidda Eebena, tiir la cuskan weeyoo
Taliyuhu isaga weeye, tadbiirshaha aduunkoo
Taa´ib iyo cibaadiyo, towbad baa danteenoo
Tukashaduna waa faral, taarik waa la caayoo
Hadeynaan ka tegin diinka, Rabaa inagu toosane
Tuu fali lahaa iyo, tiisii la laabaneeee
Dhamaad
GOORTII DHULKAYAGII LA QEYBSADAY!
Casharkii XXXVI-aad


Qarnigii 19-aad wuxuu dhamaaday iyada oo beelihii Soomaaliyeed ee xoolo-dhaqatada ahayd ay la il-daran yihiin boobkii foosha xumaa oo ay gumeystayaashu la yimaadeen. Iyada oo ay la il-daran yihiin xaqiraadda, dhaca, dilka, iyo fara-xumeynta ay ciidamadii xoogaggaasi kula kacayeen reer miyigii Soomaaliyeed. Waxaase xusid mudan in sida ay u il-darraayeen eeyan u ayaan darreyn. Halgankii hanaqaadka noqday ee Daraawiishta ayaa intuusan qarnigu dhamaan ka curtay ciidda Soomaaliyeed, gaar ahaan gobollada waqooyi. Halgankaas oo lagu tilmaami karo diirad ifisay noloshii dadyowgii xoolo-dhaqatada ahaa, ayaa wuxuu la kowsaday soo noqoshadii Sayid Maxamad Cabdulle Xasan uu ku soo laabtay dalka.
Halgankan oo Soomaalidii daaha uga qaaday wax badan oo ka dahsoonaa ayaa waxaa Sayid Maxamad ku weheliyay raggii xerta ahaa oo la magac baxay Daraawiish. Raggaasi oo ku guulaystay in ay si buuxda isu hortaagaan damacii xoogagga shisheeyuhu ay ka lahaayeen dhulkayaga, ayaa waxay dib u dhigeen qorshihii gumeysiga muddo ku dhow rubuc qarni. Taasi waxay sababtay in wax badan oo dhaqan iyo diin ah ay inoo bad-baadaan. Haddii xoogaggaas shisheeyaha ah ay u suurogeli lahayd in ay goor hore dalka caga-dhigtaan, waxaan shaki ku jirin in dib u dhac weyn oo soo degdega ay Soomaalidu la kulmi lahaayeen. Sababtuna waa tirada dadkeena oo yar iyo xoogagga kala duwan oo heshiiska ku ahaa boobkayaga.
Waxaa kale oo halgankaasi uu sababay in Soomaalidii reer miyiga ahayd ay ku sigtaan in ay dowlad dhexe ku midoobaan oo xoogooda isu geeyaan. Soomaalidu meel ay joogaanba waa ay la hinqadeen dhaq-dhaqaaqaas markii uu curdanka ahaa. Waxaase markasta jallaafayay dhagarta filka weyn ee gumeysatada u dhaqanka ah, oo ay ku fur-furaan xarig kasta oo u guntama ummadaha ka filka yar.
Dhaqdhaqaaqaasi wuxuu ku bilowday doodo masaajiddadii Berbera ku dhex-maray Sayid Maxamad Cabdulle Xasan iyo culimadii degmada. Doodaha culimadaas dhex-maray ayaa waxay isugu jireen mid diineed iyo mid aragtiyeed. Guud ahaan dalka Soomaaliya waxaa xilligaas ku baahsanaa dariiqada Qaadiriyada ee aaminsan tawasulka Shiikh Cabdulqaadir Jeylaani. Shiikh Maxamd Cabdulle Xasan, isagu wuxuu la yimid dariiqo aanan horay looga aqoon dalka oo ah dariiqada Saalixiyada. Halkaas waxaa ka yimid biya-diid ay culimadii Qaadiriyadu ee Berbera fadhiday ku inkirayaan dariiqadan cusub. Culimada la dooday Sayidka waxaa kamid ahaa Shiikh Cabdullaahi Caruus, Shiikh Ibraahim Xirsi Guuleed, Shiikh Kabiir Aw-Cumar, Aw-Gaas Axmad …. .
Khilaafkaasi oo aanan ahayn mid loo baahnaa ayaa wuxuu kala fogeeyay culimadii Soomaaliyeed. Waxaa xusid mudan in hannaanka dariiqo ee diiniga ah in uu yahay mid bidca ah oo aanan ku xusnayn culuumtii laga dhaxlay suubanihii Maxamad ahaa (c.s.w.). Hannaankan ayaa wuxuu yahay mid si xoog badan u khilaafaya saldhigyada ay leedahay diintayada xaniifka ah. Islaamku wuxuu addoomada dhamaan ugu yeerayaa in ay Eebe keliya caabudaan iyaga oo u siman. Mana jirto meel ay ku xusan tahay in cibaadada Eebe loo maro qof isaguba addoon ah oo aanan garanayn darajo uu Eebe ka haysto. Hadduu dhintayna waa uu ka sii xag jiraa.
Inkasta oo Sayidku uu doodihii dariiqada ku waayay garab iyo gar-gaar, misana wuxuu ku guulaystay in uu baahiyo doodihiisii siyaasadeed oo xambaarsanaa dhiillada colaadeed iyo cadaaweysiga gaalada iyo ragga u adeega. Xilligaas waxaa jiray olole ay degaanka ka wadeen arah wadaaddo ahaa oo uu hoggaaminayay nin la yiraahdo Father Gypriana oo u dhashay dalka Baljiika. Kaniisadda uu u shaqeynayay Baadarigaas oo ahayd Franch Roman Chatholic, ayaa waxay xarun ku lahayd degmooyin ay kamid ahayd Berbera. Ujeeddada wadaaddadan waxay ahayd in ay Soomaalida ku dhex faafiyaan diinta krishtaanka. Waxay ka fureen dugsiyo caruurta lagu gaaleysiiyo degmooyinka ay kamid yihiin Jabuuti, Berbera, Dheymato iyo Maja-caseeye.
Guddoomiyihii degmada Berbera H. B. M. mar uu dhambaal uu u diray wasiirkii dibadda ee Ingiriiska, ayuu wuxuu ka faalooday howlihii kaniisaddaas. Qoraalkii dhambaalkiisaas waxaa kamid ahaa sidatan :
" Kaniisaddani waxay ka dhisnayd Berbera sanooyin badan. Inkasta oo markeedii hore aad looga tuhun qabay, haatan waxaad mooddaa dadku in uusan wax dan ah ka lahayn habkooda wax-barasho. Cunugna looma oggola in maamulka Kaniisadda uu qabto iyadoo uusan la socon wixii markaas ehel ahaan ugu dhowaa. Iyadoo weliba markaas qunsul ku xigeenka hortiisa lagaga saxiixayo waraaq uu ku caddeynayo in uusan ilmahaas ka saari doonin Mishinka illaa uu gaaro sideed iyo toban jir.
Waxaa caado ahayd in waalidka ay wiilashooda keeni jireen Mishinka, si ay uga kaaftoomaan kharashka koritaankooda iyo wax-barashadooda. Baadariyadu dhibaato xoog leh ayay kala kulmeen wxbaridda caruurtaas. Laakiin nasiib-darradu waxay ahayd xoogaaga ay gaarsiiyaan, marka ay reerahoodii dib ugu laabtaan ayay waxay ku noqdaan diintoodii Islaamka ". (Taariikhdii Daraawiishta. Aw-Jaamac Cumar Ciise.1976. .p. 19-20).
Waxaa kale oo guddoomiyuhu uu dhambaalkiisaas ku xusay sida ay kaniisaddaasi iyo dadka u shaqeynayay ay u doonayeen in ay u tallaabaan dhulka baadiyaha ah, si ay reer miyiga Soomaaliyeed ugu faafiyaan tacaaliimta diinta Krishtaanka. Da`waynta Soomaaliyeed waxay ka sheekeeyaan afartan qoys oo dhallinyaro ah oo ka tirsanaa kaniisaddan in ay degeen baadiyaha Soomaaliya, iyaga oo inta ari badan iibsaday u noolaa sidii qoys reer miyi ah oo kale. Ujeeddadooduna waxay ahayd in xoolo-dhaqatada Soomaaliyeed ay gaarsiiyaan diinta masiixiyadda.
Jeneral Douglas Jordine ayaa tilmaamay in ololihii gaaleynta oo ay kaniisaddan ka waday dhulka Soomaaliyeed ay ahayd mid uu taageero xoogan Sayidku kaga helay dad=weynihii Soomaaliyeed, bilowgii dhaqdhaqaaqa Daraawiisheed. Qoraal uu jananku reebay ayuu ku xusay sidan :
" Inta badan, fidinta iidhehda (wadaadka) waxaa xayeysiis u sameynayay oo si weyn u caawiyay howlihii baadariyada kaatooligga Faransiiska ee fadhiyay Berbera. Kuwaas oo cunno iyo tacliinba siinayay caruurtii dalka ee bakhtiyay oo aanan hoyga lahayn, si loogu abaabiyo diinta Krishtaanka ". (Ibid. P. 13. Laga soo xigtay : The Made Mullah of Somaliland. Douglas Jordine. 1923. p 48).
Waxaa jiray masaalix dhaqaale oo xoogan oo ay ilaashanayeen odeyadii reer Berbera, taas oo ay ka dhaxleen xiriirka xoogan oo xilligaas ay magaaladu la lahad dhaqdhaqaaqii ganacsiga caalamiga. Inkasta oo la rumeysan yahay in arintaasi ay kamid ahayd sababihii ay isku khilaafeen duqeydii reer Berbera iyo Sayid Maxamad, misana waxaa jirtay khilaaf dariiqo oo aanan la dhayalsan karin. Waxaa arintaas tilmaamay Shiikh Madar. Mar uu guddoomiyihii degmada ka wareystay shiikha arimaha uu Sayidka ku andacoonayo oo ah in maamulka Ingiriiska ee degaanka uu baabi`inayo diinta Islaamka, Shiikh Madar wuxuu ku jawaabay sidan :
" Maxaa dhacay, ninkan ayaaba duminaya diintayada`e ". (Ibid : p. 20).
Sida uu Aw-Jaamac C. Ciise xusay buugiisa, Sayid Maxamad kuma uusan raagin degmada Berbera oo wuxuu ka baxay dabayaaqadii sanadkii 1897-kii. Wuxuu markiiba degay ceelka la yiraahdo Qrya-weyn ee degmada Ceynaba 29 mayl ka xiga dhanka galbeed. Wuxuu halkaas ka dhigtay xarun dariiqo. Wuxuu bilaabay in uu reer miyigii diinka baro iyo qasiidooyinka Saalixiyada. Isaga oo isla markaas urursanaya sakada. Waxaa u weheliyay wacdiga uu reer miyiga ku baraarujinayay in gaalada boobka ah layska celiyo. Inkasta oo Ingiriisku uu dareensaday ololaha uu wadaadku bilaabay, misana cabsidii uu ka qabay ayaa is-dhintay kaddib markii ay xertii u guurtay degaanka Buuhoodle bishii abriil 1899-kii.

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