Beesha Suure Mahe Dir "Dadka Magaca Leh"
Koonfurta Somalia iyo Gobalada Galbeedka Somalia (Kilka 5)iyo NFD-ba hadii la soo hadal qaado magaca Dir waxa ay Somalidu Darood, Hawiye iyo Rahanweynba u arkaan in Suure kaliya laga hadlayo. Magac Direedna waxaa uu u dhigmaa Suure. Taasi waxa ay Dhalisay in beesha Suure gabi ahaanba magacoodi Suure uu wiiqmay oo gabigiisiba Dir noqday.
Qorayaasha reer Galbeedka I.M Lewis, Richard Burton, iyo qaarkale oo fara badan xitaa Suure ma Sheegan oo Dir un bay ku tilmaaman. I.M Lewis waxaa uu qoray in Dir ay leeyihiin Beelo fara badan oo Mudug, Galgaduud, ilaa Doolow Dagan. Sidoo kale ay Dirkaasi Galbeedka Somalia dagaan. I.M Lewis waxa uu xitaa magacabay beesha Gadsan iyo Dir Xer ah oo uu ula jeedo Suurah Galbeedka gobolka Somalia ilaa hawd dagan.
Hase ahaatee Qorayaasha Taarikhda ee Talyaaniga ayaa Suure ku tilmaamay in ay yihiin Beelweyn iyaguna ay sheegeen Suurah Dagan Jamaame ama Juubada hoose. Talyaaniga waxa ay 1944kii qoreen buugag fara badan sida kuwa Cerrilu iyo Posine waxa ay iyguna sheegayaan Beelah Dir in ay Dagaan Hiiraan (Fiqi Cumar iyo Fiqi Muxummed) gobolada Galgaduud (Cabdalleh- Fiqi Muxummad, Reer Agoon,Nacadoor iyo Laxmar). Qoraalo kale ayaa iyaguna midwalba Zona Galkacayo ku sheega Dabac iyo Agoon iyo Nacadoor iyo beelo kale oo la dhashay. Sidoo kale Camaara iyo Doolow waxa ay ku tilmaamen beelsha weyn ee Suure Qubeys iyo Lafo kale oo Suure ah. Nasiib daro Mudug Talyaanigu Xitaa marar badan ma u istacmaalin ama ma ay fahansaneen qeeybah kala duwan ee Suure in ay lafaha ay wax ka qoreen ku wada abtirsadaan Suure oo ay wada hoos yimaadaan Suure Maahe Dir labadood lafood Qubeys iyo Cabdalle.
1992-2000 faalooyinka iyo qoraaladii U.N iyo E.C iyo qoraaladii Saxaafadah reer qalbeedka xitaa waxa ay bilaabeen Qariidado sharaxaya deeganada Mudug Hiiraan Gedo Bardheere iyo Jamaame ilaa Galkacayo Toofiiq, Bacadweyn, Galool, Dhiinood iyo Gelgaduud. Marar badan iyagoo lafaha Qubeys iyo Cabdalle Sheegaya in ay Dir yihiin kuna Qiyaasay Dirka Gobalada Dhex 300,000 kun oo ruux hadana ma isticmaalaan Magaca Suure iyagoo Reer Dabac, Fiqi Cumar, Reer Agoon, Beyr, Nacadoor iyo lafa hooseba qoray.
Dhalin Badan oo Qurbo jooga yaa dhawaan bilaabay in ay ka xanaaqaan magacan Suure ee ku hoos lumay magaca Direed lana dagaalama dhalinta Suure oo marka la weydiiyo yaad tahay yiraahda Dir Qubeys ama Dir Fiqi Muxummad ama Dir Nacadoor ama Dir (magaca guud iyo Laftoodi hoose) kana boodaya magacii Suure.
Suuraha Waxa ay isku tilmaami jireen "Dadka Magaca Leh" caado ahaana waa sharaf weyn in ay ayidsan yihiin Magaca Direed laakin qaar baa is weydiiya in ay xaq tahay Suure oo intuu dhalay 400,000 kor u dhaafayaan in aan la aqoon sodomeeyada lafood ee la wada yaqaan magac u dhexeeya ee Suure.
Hada ka hor ayaa waxaa la yiri nin baa magaca Dir si kaldan u istacmaalay oo yiri "Dirta" nin Direed oo meeshii joogay ayaa soo booday oo ku yiri ninkii waryaa Dirta ha dhihin ee Dirka dheh. Waayo Dirta waa khalad oo -ta waxa la raacshaa wax dumara, Dirse waa nin oo waa Dirka. Murunkii rasaas iyo dhimasho badan ayaa ka dhashay. Waa badownimo horta qabiilka badan laakin dadkii hore magaca wey jeclayeen ilaa heer ay ku dhintaan, ninkaasna Suuru ahaa. Maanta se waxaa soo baxay Dhalin badan oo qabsata marka qof Suure ah Sheegto Agoon Dir, Fiqi Cumar Dir ama Fiqi Muxummad Dir ma Saxbaa mise waa dad maan gaab ah?
Horta Suure ha xasuustaan Magacaan waa magacii abkeen, Odeyaashii Dhalay Suurena waxa ay kula Dardaarmeen in ay ilaalshaan magacooda ilaa heer anu ilaawnay magaceeni Suure oo Dir iyo Lafta hoose aan istacmaalnay. Waana Dhaxal san in magac abka la isticmaalo, gacmo hore oo haatan qabri ku jiraa arintan ka talshay lagamana tagi karo. Hase ahaatee Suurah Dhalinta cusub xaq beey u leeyihiin in iyaguna ay odeeygii Suure Magiciisi galka ka soo baxshaan oo aan dhahno: anigu Suure Reer agoon ama Suure Fiqi Muxummad Dir baan ahay. Ama Sida hada aan ka maqlo Mareykanka iyo Canada aniga Suure Cabdalle iyo Qubeys ayaan ahay ayaa ugu caansan Dibad. Habeen Dhaweyd ayaa meel xaflada ayaa nin i barayay nin kale oo uu yiri ninka waa saxiibkey waa Suure Cabdalle Qubeys, markaasuu ninkii kaloo i yaqaaney Dir yiri bax ninkaa waa Dire.
Gaba babo iyo gunaanad: Suurow magaciina waad isticmaali kartaan laakin Dir ha ka reebina oo Suure Dir kaliya istacmaala. Awoowyasheen Qubeys iyo Cabdalle waxa ay ahayeen rag aragti dheer oo dhal awliyo ahaa waxana u talin jiray rag Fiqiyaalah marwalban magac Direed wey jeclayeen, idina jeclaada.
Thursday, September 8, 2011
SOMALI SUFI ORDERS QADIRIYA AND AHMEDIYYA
The Qadiriya, the oldest Sufi Order in Islam, was introduced into Harar in the 15th century by Sharif Abu Bakr ibn 'Abd Allah al-'Aydarus (known as al-Qutb ar-Rabbani, ("The Divine Axis"), who died in 1508-9 (A.H.91 1 ) . Abu Bakr is probably the best-known Shai'ite saint in southern Arabia - where he is called al-'Adani (15) and his mosque is the most famous in Aden (16). The Qadiriya became the official Order of Harar and has considerable influence in the surrounding country. To the south the Order does not appear to have acquired much importance in the interior of Somalia until the beginning of the l9th century when the settlement of Bardera, known locally as jamaha, was founded on the Juba river. The Qadiriya has a high reputation for orthodoxy, is on the whole literary rather than propagandist, and is said to maintain a higher standard of Islamic instruction than its rivals.
The Ahmediya, and the derivative Saalihiya, were both introduced into southern Somalia towards the close of the last century, although the Ahmediya may have entered British Somaliland somewhat earlier. This Order was founded by Sayyid Ahmad ibn Idris al-Fasi (1760-1837) of Mecca and brought to Somalia by Sheik Ali Maye Durogba of Merka. Muhammad ibn Salih, in 1887, founded the Saalihiya as an offshoot of the Rashidiya founded by Ahmad ibn Idris's pupil Ibrahlm al-Rashid (Cerulli, 1923, pp. 11, 12; Trimingham, 1959, pp. 235 6). The principal Saalihiya proselytizer in Somalia was Sheik Muhammad Guled, a former slave, who launched the Order there by the foundation of a community among the Shidle (a Negroid people occupying the mid-reaches of the Shebelle river, see Lewis, 1955, p. 41). Muhammad Guled died in 1918 and his tomb is at Misra (named after Cairo, Misra in Somali), one of the communities which he had established among the Shidle. The Order's stronghold is in Somalia but there are some communities in British Somaliland. According to Cerulli (op. cit., pp. 14, 18) the Saalihiya is strongly propagandist and inferior to the Qadiriya in mysticism and teaching. In the past it has been closely associated with Somali nationalism and the two rebellions of this century have taken place under its mantle and in its name. The more important rising was that led by Muhammad b. 'Abd Allah (born about 1865) of the Habr Suleemaan Ogaadeen tribe, who made several pilgrimages to Mecca (1890-9), and joining the Saalihiya, sought to attract the northern Somali to this Order. He founded several communities and in 1895 proclaimed himself khalifa-designate in Somaliland. In 1899 he assumed the title of Sunni Mahdi and initiated the jihad against all infidels. He was repudiated by the leader of the Saalihiya in Mecca and from 1900 to 1904 British forces, with from time to time half-hearted Ethiopian and nominal Italian support, conducted four major campaigns against him. His power was continually diminished but the rebellion was never decisively crushed and dragged on until 1920 when the Mahdi died. The Ahmediya with the smallest number of adherents of the three Orders is said to concentrate more on teaching than the Saalihiya (Cerulli, 1923, pp. 12 ff.).
An interesting example is an unpublished manuscript called tawassul ash- shaikh Awes written by Sheik Awes, (20) which consists of a collection of songs for dhikr. Where such works are biographical, as for example in the autobiography of Sheik 'Ali Afaye Durogba, (21) they contain an account of the author's justification to claim descent from Quraysh. Almost all such works include a section in which the author's claims to Qurayshitic descent are set forth. Perhaps the most important of Somali Sufi literature is a collection of works by haaji 'Abdullahi Yusif published under the title al-majmu'at al-mubaraka (22). Haaji 'Abdullahi of the Qadiriya tariqa was a member of a group of sheiks (known as Asheraf), (23) attached to the Majeerteen tribes of the Daarood tribal family; his work is analysed by Cerulli (1923, pp. 13-4, 92-5). THE CULT OF SAINTS An important feature of the Sufi communities lies in the extent to which their founders are venerated. The local founders of Orders and congregations ( jama'a) are often sanctified after their death. Their veneration gives rise to cults which overshadow the devotion due to the true founder of the tariqa and even of the Prophet Mohammed. Their tombs become shrines (gashin in Somalia), tended by a small body of followers or the descendants of the sheik and those who have inherited his baraka. To the shrines come the members of the Order as well as local tribesmen who are not initiates, to make sacrifice as occasion demands, and to take part in the annual pilgrimage to the shrine of the saint on the anniversary of his death. Outstanding events in his life are similarly celebrated. Muslim saint-days which have no connexion with indigenous saints are unpopular especially in the interior. But to the extent to which the Qadiriya Order is followed emphasis has been given to the saint-day (mawlid ) of the founder al-Jilani, although even this festival enjoys only limited observance. Saints are not always associated with a particular congregation or Order. Many are ubiquitous, and common to several Orders, share the same veneration within the religion of the country. They are venerated for particular qualities. One of the most popular in Somalia, Saint Au Hiltir (a name suggestive of non-Islamic origin) is regarded as the protector of man from the attacks of crocodiles; another, Saint Au Mad, is recognized by tribes of the Rahanwiin tribal-family as the guardian of the harvest. Tombs are scattered all over Somaliland and many, certainly, commemorate pre-Islamic figures who have been assimilated in Islam. Some of the families acting as the custodians of their ancestors' shrines have developed into small clans, usually dispersed; others have lost all autonomy and are scattered as holy men (wadaad ) proselytizing and teaching. Others again remain attached to a particular tribe as the holders of a hereditary office of qadi. Such, for example, is the case with the seven lineages of the Gasar Gudda tribe of Lugh-Ferrandi in Somalia, where-the office of tribal chief rotates among six lineages, while that of qadi is invested in the seventh, the Rer Dulca Mado (Ferrandi, 1903, pp. 213, 262 ff.; Lewis, 1953, p. 115). This represents one of the possible conclusions in the history of a saintly family attached initially to a tribe in clientship, where the religious group has worked its way into the lineage structure of the tribe and established a permanent position. A good example of a dispersed clan venerated for their baraka are the Rer Sheik Mumin whose ancestor's shrine is at Bur Hakaba among the Elai of southern Somalia. Their influence extends throughout the entire Rahanwiin tribal family and tribute is paid to them on account of their reputation as sorcerers (Ferrandi, 1903, pp. 138-9, 942-3). Ferrandi describes them unflatteringly as a gang of robbers implicated in cattle raiding and profiting by their ancestor's sanctity to impress and exploit ignorant people. A similar dispersed sheikly group are the Au Qutuh of the British Protectorate whom Burton (1894, I, P. 193) described as the descendants of Au Qutb ibn Faqih 'Emar who was then claimed to have crossed from the Hejaz ' ten generations ago ' and to have settled with his six sons in Somaliland. The Au Qutub are widely scattered and are found as far south as the Ogaden. They have the title ' Shaykash ' which Burton translates ' reverend '. In fact, such families of Arabian origin are found all over Somaliland and are often rapidly assimilated in the Somali social structure where their members enjoy high prestige (cf. Cerulli, 1926).
The Ahmediya, and the derivative Saalihiya, were both introduced into southern Somalia towards the close of the last century, although the Ahmediya may have entered British Somaliland somewhat earlier. This Order was founded by Sayyid Ahmad ibn Idris al-Fasi (1760-1837) of Mecca and brought to Somalia by Sheik Ali Maye Durogba of Merka. Muhammad ibn Salih, in 1887, founded the Saalihiya as an offshoot of the Rashidiya founded by Ahmad ibn Idris's pupil Ibrahlm al-Rashid (Cerulli, 1923, pp. 11, 12; Trimingham, 1959, pp. 235 6). The principal Saalihiya proselytizer in Somalia was Sheik Muhammad Guled, a former slave, who launched the Order there by the foundation of a community among the Shidle (a Negroid people occupying the mid-reaches of the Shebelle river, see Lewis, 1955, p. 41). Muhammad Guled died in 1918 and his tomb is at Misra (named after Cairo, Misra in Somali), one of the communities which he had established among the Shidle. The Order's stronghold is in Somalia but there are some communities in British Somaliland. According to Cerulli (op. cit., pp. 14, 18) the Saalihiya is strongly propagandist and inferior to the Qadiriya in mysticism and teaching. In the past it has been closely associated with Somali nationalism and the two rebellions of this century have taken place under its mantle and in its name. The more important rising was that led by Muhammad b. 'Abd Allah (born about 1865) of the Habr Suleemaan Ogaadeen tribe, who made several pilgrimages to Mecca (1890-9), and joining the Saalihiya, sought to attract the northern Somali to this Order. He founded several communities and in 1895 proclaimed himself khalifa-designate in Somaliland. In 1899 he assumed the title of Sunni Mahdi and initiated the jihad against all infidels. He was repudiated by the leader of the Saalihiya in Mecca and from 1900 to 1904 British forces, with from time to time half-hearted Ethiopian and nominal Italian support, conducted four major campaigns against him. His power was continually diminished but the rebellion was never decisively crushed and dragged on until 1920 when the Mahdi died. The Ahmediya with the smallest number of adherents of the three Orders is said to concentrate more on teaching than the Saalihiya (Cerulli, 1923, pp. 12 ff.).
An interesting example is an unpublished manuscript called tawassul ash- shaikh Awes written by Sheik Awes, (20) which consists of a collection of songs for dhikr. Where such works are biographical, as for example in the autobiography of Sheik 'Ali Afaye Durogba, (21) they contain an account of the author's justification to claim descent from Quraysh. Almost all such works include a section in which the author's claims to Qurayshitic descent are set forth. Perhaps the most important of Somali Sufi literature is a collection of works by haaji 'Abdullahi Yusif published under the title al-majmu'at al-mubaraka (22). Haaji 'Abdullahi of the Qadiriya tariqa was a member of a group of sheiks (known as Asheraf), (23) attached to the Majeerteen tribes of the Daarood tribal family; his work is analysed by Cerulli (1923, pp. 13-4, 92-5). THE CULT OF SAINTS An important feature of the Sufi communities lies in the extent to which their founders are venerated. The local founders of Orders and congregations ( jama'a) are often sanctified after their death. Their veneration gives rise to cults which overshadow the devotion due to the true founder of the tariqa and even of the Prophet Mohammed. Their tombs become shrines (gashin in Somalia), tended by a small body of followers or the descendants of the sheik and those who have inherited his baraka. To the shrines come the members of the Order as well as local tribesmen who are not initiates, to make sacrifice as occasion demands, and to take part in the annual pilgrimage to the shrine of the saint on the anniversary of his death. Outstanding events in his life are similarly celebrated. Muslim saint-days which have no connexion with indigenous saints are unpopular especially in the interior. But to the extent to which the Qadiriya Order is followed emphasis has been given to the saint-day (mawlid ) of the founder al-Jilani, although even this festival enjoys only limited observance. Saints are not always associated with a particular congregation or Order. Many are ubiquitous, and common to several Orders, share the same veneration within the religion of the country. They are venerated for particular qualities. One of the most popular in Somalia, Saint Au Hiltir (a name suggestive of non-Islamic origin) is regarded as the protector of man from the attacks of crocodiles; another, Saint Au Mad, is recognized by tribes of the Rahanwiin tribal-family as the guardian of the harvest. Tombs are scattered all over Somaliland and many, certainly, commemorate pre-Islamic figures who have been assimilated in Islam. Some of the families acting as the custodians of their ancestors' shrines have developed into small clans, usually dispersed; others have lost all autonomy and are scattered as holy men (wadaad ) proselytizing and teaching. Others again remain attached to a particular tribe as the holders of a hereditary office of qadi. Such, for example, is the case with the seven lineages of the Gasar Gudda tribe of Lugh-Ferrandi in Somalia, where-the office of tribal chief rotates among six lineages, while that of qadi is invested in the seventh, the Rer Dulca Mado (Ferrandi, 1903, pp. 213, 262 ff.; Lewis, 1953, p. 115). This represents one of the possible conclusions in the history of a saintly family attached initially to a tribe in clientship, where the religious group has worked its way into the lineage structure of the tribe and established a permanent position. A good example of a dispersed clan venerated for their baraka are the Rer Sheik Mumin whose ancestor's shrine is at Bur Hakaba among the Elai of southern Somalia. Their influence extends throughout the entire Rahanwiin tribal family and tribute is paid to them on account of their reputation as sorcerers (Ferrandi, 1903, pp. 138-9, 942-3). Ferrandi describes them unflatteringly as a gang of robbers implicated in cattle raiding and profiting by their ancestor's sanctity to impress and exploit ignorant people. A similar dispersed sheikly group are the Au Qutuh of the British Protectorate whom Burton (1894, I, P. 193) described as the descendants of Au Qutb ibn Faqih 'Emar who was then claimed to have crossed from the Hejaz ' ten generations ago ' and to have settled with his six sons in Somaliland. The Au Qutub are widely scattered and are found as far south as the Ogaden. They have the title ' Shaykash ' which Burton translates ' reverend '. In fact, such families of Arabian origin are found all over Somaliland and are often rapidly assimilated in the Somali social structure where their members enjoy high prestige (cf. Cerulli, 1926).
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