In the
first article we saw how the Geledi people settled on the banks of the river
Shabeelle, in the town that is now known as Afgooye, where they liberated
themselves from the rule of the Silcis and became allies of the Wacdaan clan
who had settled on the opposite bank of the river. By counting the generations
we can tell that this must have been towards the end of the 17th century CE
(11th century AH).
The
Geledi went on to prosper and became a small city state whose wealth rested on
farming and trade. The rich soil of the river bank produced abundant crops, and
their settlement was located at the point where the important caravan route
from the interior to the port city of Mogadishu crossed the Shabeelle river, so
that it became a major market and its rulers collected tolls from the caravans.
It also made them rivals of another powerful clan, the Biimaal, who controlled
the parallel trade route to the port of Marka. The Geledi had their own system
of government. At the head of the community was - and still is - the man known
as the Sheikh or the Suldaan. This double title shows that he is both a
religious and a political leader; but he is no absolute ruler, but rather the
'first among equals'. For about three centuries this role has been held by a
member of the Gobroon lineage.
The most
famous Suldaan of the Geledi was Yuusuf Maxamuud Ibraahim, who reigned in the
early part of the 19th century CE (13th AH). It was Yuusuf who led the Geledi
to become the dominating power in southern Somalia at the time. His authority
rested on a combination of political and military ability with a reputation for
religious baraka and knowledge of divination and mystical arts (wardi and
tacdaar or asraar). At this time the Somali coast was nominally under the rule
of the Omani Sultans of Zanzibar, but in reality their rule did not mount to
much and certainly did not extend inland. The formerly great city of Mogadishu
(Xamar) had declined into a very poor condition, so that the real power passed
to the Geledi inland, and Yuusuf was able to take advantage of that.
We know
the history of Yuusuf, both from the memories that are preserved by his people,
and from the eyewitness accounts of two Europeans, who both visited Geledi (as
the town was then known) in the 1840s because they were interested in setting
up trade relations. The first was an English sailor, Lt. William Christopher of
the British East India Company. This is his description of Yuusuf, dated April
11th 1843:
'The
chief is a tall man with an intelligent countenance, about 45 years old,
dressed only in a long white cloth loosely thrown around his person... his head
is shaven and he has a scant beard round the edge of the lower part of the
face...'
The
second visitor was a Frenchman, Captain Charles Guillain, who was there five
years later. He did not succeed in meeting Yuusuf, who was away, but he met his
two brothers: Ibrahim, whom he describes as ‘a man of authority and ideas’
whose ‘sharp, jutting profile suggested a spirit of cunning and intrigue’, and
Muuse, a very tall man who ‘though his features do not show the energy of the
soldier... generally accompanies Yuusuf when he goes to war’. Guillain has left
us a vivid description of the town of Geledi as it was at that time (it was not
then generally called Afgooye). This is what he wrote:
‘I
enjoyed following the paths which ran through the village, ... irregular and
capricious as an arabesque design. The picturesque appearance of this barbarian
city, dotted here and there with trees, shrubs and little patches of millet or
sesame, was not without charm. the gaiety of the facial expression of the
inhabitants, the vivacity of their gait, gestures and speech; the women,
carrying jars on their heads1 to fill them in the river; the great oxen, the
donkeys with their loads, the lines of camels making their way through the
fields or fording the river, followed and urged on by their drivers with long
slender spears; and then, in the midst of the groups of huts gilded by the sun,
clumps of greenery where a multitude of brilliantly coloured birds fluttered,
sometimes hanging their nests on the very tips of the branches which overhung
the river; and finally the river itself, with its deep bed, its winding course,
its steep banks edged with a border of dense bushes; rolling its muddied
waters, constantly stirred up by the trampling of men and beasts on their way
across; all this formed a picture as cheerful as it was animated...’ In his
book about his journey he also published a picture, showing a view of Geledi
which was still recognisable until recently, though there have been so many
changes, and the town has grown so much.
From this
base, Yuusuf made Geledi the centre of a network of alliances extending over
most of southern Somalia. By 1842 he was able to lead out an army of about
8,000 men to help settle a succession dispute in Mogadishu. The next year came
his most famous achievement, the victory over the community of Baardheere on
the Jubba river. This was a religious brotherhood, 'jamaacad', founded in the
1820s. By the 1840s it was headed by Sharif Ibraahim and Sharif Cabderraxmaan,
whose zeal to reform the way of life of the southern Somali peoples, and bring
it closer to true Islam as interpreted by the brotherhood, won them devoted
support, but also violent hostility. The brotherhood forbade dancing and the
chewing of tobacco. Its women members covered their faces with veils and their
legs with a kind of trousers. Sheikh Ibraahim also forbade the handling of
elephant or hippopotamus tusks, since these were unclean animals. This proposal
would have ruined the ivory trade, and it therefore made him an enemy to
trading clans like the Kasar Gudda of Luuq. He had started to impose these
reforms by force on the surrounding clans, and had captured the city of
Baraawe, where the inhabitants were obliged to obey his orders. It was
naturally to Yuusuf, as the strongest ruler in the area, that other clans
turned for protection and leadership. It was not just a matter of trade and
economics. He too was a religious leader, and was defending a more traditional
kind of Islam, angrily rejecting the accusations of the Sheikh of Bardheere
that he was an 'infidel'.
A large
army from a wide alliance of clans gathered to Yuusuf; the whole country, it
was said, was empty of men of fighting age - only old men, women and children
were left. They besieged, attacked and defeated the Baardheerans, killed their
leading sheikhs and burnt the settlement to the ground (though it was later
revived).
Many
stories are told about this campaign, for instance that Yuusuf's army had with
them four large haan milk vessels filled with bees. They opened these and the
bees flew at the Baardheere army, driving them into panic. Ever since, the
Gobroon Sultan is praised as 'shinni duuliow', 'who makes war with bees'.
The fame
and prestige of this victory were immense. For the next few years the Geledi
were far the strongest power in the region, and most of the other clans hurried
to become allied with them. However, enmity continued between them and the
Biimaal clan, who had supported the Baardheerans. Yuusuf, once again at the
head of an army drawn from many clans, attacked Marka early in 1847; the
Biimaal were defeated,and the city surrendered. But the main body of the
Biimaal, who lived outside the town, had not submitted to him. The following
year, Yuusuf, with his brother Muuse, again gathered an army at Golweyn in
order to give battle to them. The two armies met at Cadcadey near Jilib, at
midday on Friday the 12 May 1848 (8th of Jumaada II, 1264 AH). We know the
exact date because it was recorded by Captain Guillain, who received the news
just before he left Somalia. The battle was very bloody, the Geledi were routed,
and Yuusuf was killed together with his brother Muuse.
Dhulkii
Cadcadey, dhib aa ku dhahayo Nin oon dhimahayn dhulkiis ha joogo.
But there
is a tradition that Yuusuf did not die in the battle; he disappeared
mysteriously; some old people say that ‘he flew’ – as the greatest sheikhs
among the southern Somali – and years later pilgrims to Mecca saw him there. He
was such a great man in his people’s minds that they refused to believe in his
death.
The power
of the Geledi never fully recovered from this defeat, though Yuusuf’s son Axmed
tried to maintain it until he too was killed in battle in 1878. By the time of
the Italian colonial take-over in the 1890s, the Geledi were no longer a major
force. However the people of Afgooye and southern Somalia still remember the
'golden age' of Suldaan Yuusuf.
Bibliography
Yuusuf’s
life is known from local traditions which were told to me in the 1960s and
1980s. It is also known from two contemporary European witnesses: Lieut. W.
Christopher,(Journal of the Royal Geographical Society 1844, XI :76-103) and
Captain Charles Guillain, (Documents sur l’histoire, la geographie et la
commerce de l’Afrique orientale. Vols I, IIa and IIb. Paris,Arthus Bertrand,
1856), but these are hard to access.
Pietro
Barile tells some of the traditions in his book Colonizazzione Fascista nella
Somalia Meridionale, (1935. Roma: Societa Italiana Arti Grafiche). He is the
source for the poem I have quoted.
Modern
works are: Cassanelli, Lee.V. The Shaping of Somali Society; Reconstructing the
History of a Pastoral People 1600-1900. Philadelphia 1982. Luling, Virginia.
Somali Sultanate; the Geledi City-State over 150 Years. London and Piscataway
New Jersey, 2002
TAARIKHAHA
DIR EE LA AASAY WAXAA UGU WEYN TA BOQORTOYADII BIMAAL IYO KACDOONKOODI AY SOMALIA
ISKU DAYEEN IN AY KA XOREEYAN GUMEYSTA NOOC WALBA GAAL, CARAB IYO DABADHILIF
SOMAALIYEED
1857
BIMAALKA WAXA AY KU BILAABEEN DAGAAL BOQORTOYADII SICIID BARQASH EE
CUMAANIYINTA AHAYD IYAGOO U DIIDAY IN AY DALKA KONFURTIISA BANADIR XUKUMAAN.
SULDAANKA
BIMAAL AYAA WAXA UU U DIRAY WARQAD BOQORKA CUMAAN OO UU KU LEYAHAY CARABTU
SADEX SIYAABOOD AYAY AFRIKA KU SOO GALAAN: DACWA DIIN FAFIS, ISHTARAK GANACSI
AMA FATUUX QABSASHO XOOGA AH. SULDAANKA BIIMAAL WUXUU U SHEEGAY IN CUMAAN DIIN
FAFIN KARIN WAAYO WAA CIBADI, GANACSI KA FURI KARIN WAAYO SULDAANKA BIIMAAL
FASAX KAMEY HELIN, XOOGNA IN AY WALIGEED SOMAALI CARAB KU QABSAN ISKA DAA DIR
E.
1)DACWA-
IYAGOO DIIN WADA, WAXA UU CUMAANIDA KU YIRI DIIN IYO DACWA KAA AKHRISAN MEYNO
OO WAXAAD TIHIIN (CIBAADIYIIN) IBAADITES WAA MADHAB DALKA CUMAAN KALIYA KA
JIRTA OO UU UGU YEERAY MADHAB AAN SAX EHEYN ISAGUNA ISKU TILMAAMAY SHAFICI
GAADIRIYA HAYSTA IYO AHMADIYA
2)FATUUXNA
DAGAAL CARAB WALIGOOD SOMALI UGAGA MACAASHIN
3)WARQADA
WAXAA KU QORNAA IN GANACSI AY KA SAMEYN KARIN CUMAANIDU ISKA DAA QALCADO IN AY
KA DHISTAAN IYO HIRZ (FORTES) BIMAALKU CUMAANIDA IN AY DHULKA JOOGAAN WAAY U
DIIDEEN XAMAR IYO WARSHEEIKHNA AYAY U CARAREEN. CUMAANIDU WAXA AY ADEEGSADEEN
BOQORTOYADA GOBROON OO XUKUMI JIRTAY XAMAR BEELAHA HAWIYE EE DAGA IYO
RAXANWEYN. GOBROON WAXA AY KA MID AHAYEEN GALADIGA IYO BEELWEYNTA RAXANWEYN
DIGIL.
1890
MAJEERTEENKA TALYAANIGA AYAY ISKU DHIIBEEN- TALYANIGUNA SACIID BARQASH
WIILKIISI AYAY KU QANCIYEEN IN AY KA KIREEYAAN GOBOLKA BANAADIR MAADAMA AY
XUKUM KARI LA YIHIIN BIYAAMAALKA DARAADOOD. KONFURTA BANAADIR TALYAANIGA AYAA
KIREYSATAY OO BILAABAY GOBROONTA IN AY HUBEEYAAN.
SAYID
MAXAMMED CABDULLE XASAN XITAA TALYANIGA AYUU ISKU DHIIBAY OO TALEEX AYAA LA SOO
DAJIYAY WAXAAN HESHIISKA KU QORNAA IN UU JOOGO ITALIAN SOMALILAND KADIB
TALYAANIGU KIREYSTAY.
BIMAALKA
SADEX GOBARNATOORE GOVERNERS IYO BOQOLAAL TALYAANIYA AYAY DILEEN. XAFADA XAMAR
EE KAAMBO AMXAARO AYUU TALYANIGU KEENAY 4000 OO ASKARI OO ERITERIA LAGA KEENAY,
340 CARABA, IYO 10000 OO CIDANA OO GOBROONTU HOGAMINAYSO. BIMAALKU 21 SANO AYAY
TALYAANIGA LA HALGAMEEN. GOOBAHA LAFOOLENA UGU YARAAN 46 ASKARI OO GENERAL
SEECHI (CEECHI) KU JIRO AYAY KU DILEEN.
TALYAANGU
GOOB TAALA AYAY KA DHISEEN SHALAMBOOD OO LA DHAHO VICTORIA DEL AFRICA AADNA ULA
YAABEEN GEESINIMADA IYO XAMASADA MUJAHIDIINTA. XILIGII SIYAAD BARRE IYO
DOWLADIHII KA HOREEYAY LAGAMA HADAL HALGANKA BIMAAL OO KA DHEERAA KII SAYID
CABDULLE XASAN,XITAA SAYIDKA MARKII UU ISKU DHIIBAY TALYAANIGA EE TALEEX SOO
DAGAY BIMAALKU DAGAAL KULUL AYAY KULA JIREEN BEEL AHAAN.
GOBROONTA
OO XAMAR, WARKSHEEIKH IYO KONFURTA BANAADIR WAKIILA UGA AHEYD CUMAAN IYO
TALYAANIGA DHIBAKANAA KU DHACAY
4.
Suldaanadii Gelledi, sida suldaan Maxamud, suldaan Yuusuf, iyo suldaan Axmad.
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.
Codka beesha direed
Politics, Language, and
Thought: The Somali Experience
By David
D. Laitin
However,
enmity continued between them and the Biimaal clan, who had supported the
Baardheerans. Yuusuf, once again at the head of an army drawn from many clans,
attacked Marka early in 1847; the Biimaal were defeated,and the city
surrendered. But the main body of the Biimaal, who lived outside the town, had
not submitted to him. The following year, Yuusuf, with his brother Muuse, again
gathered an army at Golweyn in order to give battle to them. The two armies met
at Cadcadey near Jilib, at midday on Friday the 12 May 1848 (8th of Jumaada II,
1264 AH). We know the exact date because it was recorded by Captain Guillain,
who received the news just before he left Somalia. The battle was very bloody,
the Geledi were routed, and Yuusuf was killed together with his brother Muuse.
Dhulkii
Cadcadey, dhib aa ku dhahayo Nin oon dhimahayn dhulkiis ha joogo.
But there
is a tradition that Yuusuf did not die in the battle; he disappeared
mysteriously; some old people say that ‘he flew’ – as the greatest sheikhs
among the southern Somali – and years later pilgrims to Mecca saw him there. He
was such a great man in his people’s minds that they refused to believe in his
death.
The power
of the Geledi never fully recovered from this defeat, though Yuusuf’s son Axmed
tried to maintain it until he too was killed in battle in 1878. By the time of
the Italian colonial take-over in the 1890s, the Geledi were no longer a major
force. However the people of Afgooye and southern Somalia still remember the
'golden age' of Suldaan Yuusuf.
Bibliography
Yuusuf’s
life is known from local traditions which were told to me in the 1960s and
1980s. It is also known from two contemporary European witnesses: Lieut. W.
Christopher,(Journal of the Royal Geographical Society 1844, XI :76-103) and
Captain Charles Guillain, (Documents sur l’histoire, la geographie et la
commerce de l’Afrique orientale. Vols I, IIa and IIb. Paris,Arthus Bertrand,
1856), but these are hard to access.
Pietro
Barile tells some of the traditions in his book Colonizazzione Fascista nella
Somalia Meridionale, (1935. Roma: Societa Italiana Arti Grafiche). He is the
source for the poem I have quoted.
Modern
works are: Cassanelli, Lee.V. The Shaping of Somali Society; Reconstructing the
History of a Pastoral People 1600-1900. Philadelphia 1982. Luling, Virginia.
Somali Sultanate; the Geledi City-State over 150 Years. London and Piscataway
New Jersey, 2002
TAARIKHAHA
DIR EE LA AASAY WAXAA UGU WEYN TA BOQORTOYADII BIMAAL IYO KACDOONKOODI AY
SOMALIA ISKU DAYEEN IN AY KA XOREEYAN GUMEYSTA NOOC WALBA GAAL, CARAB IYO
DABADHILIF SOMAALIYEED
1857
BIMAALKA WAXA AY KU BILAABEEN DAGAAL BOQORTOYADII SICIID BARQASH EE
CUMAANIYINTA AHAYD IYAGOO U DIIDAY IN AY DALKA KONFURTIISA BANADIR XUKUMAAN.
SULDAANKA
BIMAAL AYAA WAXA UU U DIRAY WARQAD BOQORKA CUMAAN OO UU KU LEYAHAY CARABTU
SADEX SIYAABOOD AYAY AFRIKA KU SOO GALAAN: DACWA DIIN FAFIS, ISHTARAK GANACSI
AMA FATUUX QABSASHO XOOGA AH. SULDAANKA BIIMAAL WUXUU U SHEEGAY IN CUMAAN DIIN
FAFIN KARIN WAAYO WAA CIBADI, GANACSI KA FURI KARIN WAAYO SULDAANKA BIIMAAL
FASAX KAMEY HELIN, XOOGNA IN AY WALIGEED SOMAALI CARAB KU QABSAN ISKA DAA DIR
E.
1)DACWA-
IYAGOO DIIN WADA, WAXA UU CUMAANIDA KU YIRI DIIN IYO DACWA KAA AKHRISAN MEYNO
OO WAXAAD TIHIIN (CIBAADIYIIN) IBAADITES WAA MADHAB DALKA CUMAAN KALIYA KA
JIRTA OO UU UGU YEERAY MADHAB AAN SAX EHEYN ISAGUNA ISKU TILMAAMAY SHAFICI
GAADIRIYA HAYSTA IYO AHMADIYA
2)FATUUXNA
DAGAAL CARAB WALIGOOD SOMALI UGAGA MACAASHIN
3)WARQADA
WAXAA KU QORNAA IN GANACSI AY KA SAMEYN KARIN CUMAANIDU ISKA DAA QALCADO IN AY
KA DHISTAAN IYO HIRZ (FORTES) BIMAALKU CUMAANIDA IN AY DHULKA JOOGAAN WAAY U
DIIDEEN XAMAR IYO WARSHEEIKHNA AYAY U CARAREEN. CUMAANIDU WAXA AY ADEEGSADEEN
BOQORTOYADA GOBROON OO XUKUMI JIRTAY XAMAR BEELAHA HAWIYE EE DAGA IYO
RAXANWEYN. GOBROON WAXA AY KA MID AHAYEEN GALADIGA IYO BEELWEYNTA RAXANWEYN
DIGIL.
1890
MAJEERTEENKA TALYAANIGA AYAY ISKU DHIIBEEN- TALYANIGUNA SACIID BARQASH
WIILKIISI AYAY KU QANCIYEEN IN AY KA KIREEYAAN GOBOLKA BANAADIR MAADAMA AY
XUKUM KARI LA YIHIIN BIYAAMAALKA DARAADOOD. KONFURTA BANAADIR TALYAANIGA AYAA
KIREYSATAY OO BILAABAY GOBROONTA IN AY HUBEEYAAN.
SAYID
MAXAMMED CABDULLE XASAN XITAA TALYANIGA AYUU ISKU DHIIBAY OO TALEEX AYAA LA SOO
DAJIYAY WAXAAN HESHIISKA KU QORNAA IN UU JOOGO ITALIAN SOMALILAND KADIB
TALYAANIGU KIREYSTAY.
BIMAALKA
SADEX GOBARNATOORE GOVERNERS IYO BOQOLAAL TALYAANIYA AYAY DILEEN. XAFADA XAMAR
EE KAAMBO AMXAARO AYUU TALYANIGU KEENAY 4000 OO ASKARI OO ERITERIA LAGA KEENAY,
340 CARABA, IYO 10000 OO CIDANA OO GOBROONTU HOGAMINAYSO. BIMAALKU 21 SANO AYAY
TALYAANIGA LA HALGAMEEN. GOOBAHA LAFOOLENA UGU YARAAN 46 ASKARI OO GENERAL
SEECHI (CEECHI) KU JIRO AYAY KU DILEEN.
TALYAANGU
GOOB TAALA AYAY KA DHISEEN SHALAMBOOD OO LA DHAHO VICTORIA DEL AFRICA AADNA ULA
YAABEEN GEESINIMADA IYO XAMASADA MUJAHIDIINTA. XILIGII SIYAAD BARRE IYO
DOWLADIHII KA HOREEYAY LAGAMA HADAL HALGANKA BIMAAL OO KA DHEERAA KII SAYID
CABDULLE XASAN,XITAA SAYIDKA MARKII UU ISKU DHIIBAY TALYAANIGA EE TALEEX SOO
DAGAY BIMAALKU DAGAAL KULUL AYAY KULA JIREEN BEEL AHAAN.
GOBROONTA
OO XAMAR, WARKSHEEIKH IYO KONFURTA BANAADIR WAKIILA UGA AHEYD CUMAAN IYO
TALYAANIGA DHIBAKANAA KU DHACAY
4.
Suldaanadii Gelledi, sida suldaan Maxamud, suldaan Yuusuf, iyo suldaan Axmad.
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.
Codka beesha direed
Dhawaan waxaa lagu wadaadaa in uu ku furmo xarunta gadiidka booliiska ee
Magaalada muqdisho anisixidii qabya qoraalka ee looga fadhiyo in ay ansixiyaan
ku dhawaad 825 oo ka mid ah odayaasha dhaqanka oo laga kala keeni doono
Goboladda Dalka oo dhan, lakiin sida uu sheegay Ugaas Axmed Ugaas Sid Cali
Ugaas Xuseen oo ka mid ah Odayaasha Dhaqanka Rasmiga ah ee Beesha Biimaal in uu
dareemay in uu ka jiro xafiiska ra’isulwasaaraha is bar baryaac u dhexeeya
ugaasyada dhabta ah ee beesha Biimaal iyo ugaasyo macmil ah oo uu ku tilmaamay
kuwo gardaro oo ay hoosta ka wadaan xildhibaan iyo wasiir uu ku shegay in ay ka
soo horjedaan Ugaasyada dhaqanka ee beesha aqoonsan tahay kuwaas oo kala ah
1. Ugaas Axmed Ugaas Sid Cali Ugaas Xuseen
2. Suldaan Axmed Suldaan Maxamed Cali
3. Iyo Ugaas Faarax Cabdi Shiikh
Imaam Sheekh Xasan Sheekh Nuur Sheekh Axmed
“ Sheekh Xasan Barsane “ ( 1853 – 1927 )Sheekh Xasn Sheekh Nuur Sheekh Axmed
oo lo yiqiin Sheekh Xasan Barsane wuxuu dhashay sanadka markuu ahaa 1853,
wuxuuna ku dhashay tuulada loo yaqaan Ubaadi oo u jirta qiyaas ilaa 68Km
magaalada Jowhar, Gobolka Shabeelaha Dhexe, Soomaaliya.
Hooyadiis waxaa la dhihi jiray Xalima Hilowle Sheekh Xasan wuxuu ka soo
jeeday qoys Somaali ah una saxiib ah Diinta Islaamka iyo fardooleey. Aabihii
Sheekh Nuur wuxuu ahaa sheekh ka tirsan dariiqooyinka Raxmaaniya. Wuxuu ka dhex
muuqday hoggamiyana u ahaa jameecadiisa.Sheekh Xasna Sheekh Nuur Sheekh Axmed
wuxuu bartay Qur’aan Kariimka isagoo ya, kuna bartay tuulada Unaadi wuxuuna
barashada Diinta Islaamka ku bilaabay isagoo aan weli gaarin 10 jir halkaas oo
la shegay in aabihiiis uu mashaa’ikhda Diinta bartaa ugu keenay. Markuu laabtan
jirsaday ayeey isaga iyo aabihiis isku raaceen inuu sii kordhisto wax
barashadiisa uu doonto iyadoo ay jirtay in aabihii uu mashaa’iikh fara badan
ugu keenay halkii ay ku noolaayeen.Shiikhii wuxuu aaday meel walbo oo uu ku
tabaayay in cilmi uu yaalo oo uu ka sii kororsas karo meelaha uu cimliga u
dontay dalka gudihiisa waxaa ka mid ahaa Mateey Aw Xasan oo ku taala Afgooye
iyo Muqdisho. Sheekhu kama uusan zuulin inuu raadiyo cilmi isagoo markaana day
dalka dibadiisa sida magalada Marka uu tagay laba jeer oo kala duwan wuxuuna
halkaas ku soo gutay xajkii iyo cilmi uu raadinayay, wuxuu halkaas ku maqnaa
muddo ka bdan saddex sanadood.Sheekhu waxa uu halkasi kula soo kulmay Sheekh
Maxamed Saalax oo sheekha ay dariiqada SAALIXIYADA ka soo jeedo ah.Sheekh Xasan
Barsane markii uu ku soo laabty dalka waxaa dalka soo buux dhaafiyay gumeyste
kala duwan oo markaas iyo ka horba ku sugnaa dalka tan iyo intii ay dhacday
qeybsashadii Afrika ( 1884 ) dalalka reer galbeedak oo ay ugu horeeyeen
Ingiriiska, Faransiikam Talyaaniga iyo Boruqiiska aya soo galay dalkeena hooyo
ee Somaaliya. Sheekhu wuxuu ka biyo diiday inuyu ku hoos nooaado gumeyste
isagoo ka doo biday inuu geeriyoodo isagoo dhawraya sharafta Diinta iyo dalka.
Sheekhu wuxuu dhexgalay dadka isagoo jamciyay ciidan firadiisa lagu qiyaasay
ilaa laabtan kun ilaa soddon kun ( 20,000 – 30.000). tababar dheer iyo wacyi
gelin ka dib sheekha iyo ciidamadisii u kacay difaaca dalka iyo Diinta.Waxaa ay
la kulmeen hanjbaad iyo hujuum kaga imaanayay dhanka gumeystaha Talyaaniga oo
iyagu markaas heestay dhamman koofurta Soomaaliya iyo Etiopia oo aheyd dalka
kali ah ee Afrika kana qeyb galay qeybsashada dalalka Afirca ee Berlin 1884.
Sheekhu dhag jalaq uma siin dhamaan hanjabaadaas iyo baqdin galin taas kaga
imaameysay dhanka Gumeystaha gumeystaha Talyaaniga xiligaasi waxaa Soomaaliya
wakiil uga ahaa Jeneral la oran jiray Mario Devechio.
Si kastaba ha ahaatee Sheekha wuxuu go’aansaday inuu la dagaalamo.
Waqtigii ayaa dhamaaday waxaa bilowday dagaaladii fool ka foolka ahaa ee
Sheekhu la galay gumeysihii. Sheeikha iyo gumeystaha waxay kulmeen marar badan
iyagoo dhamaan dagaaladii uu la galay gumeystaha uu halkaasi kaga guuleystay.
Waxaana dagaaladii u Sheekha la galay gumeystaha ka xusi karnaa :
· Gumar Sheel ( 1905 ) waxa uu ahaa dagaalkii ugu horeeyay ee uu la galay
Amxaardii oo markaas isku dayaysay inay la wareegto dhamaan dhulka Soomaaliyeed
iyadoo markaas timid Taytayle
( Balcad ). Waxaa jiray dagaalo kale uu Sheekha la galay Ethiopia ilaa
markii danbe ay dalka ka baxaan
Waxaa kaloo ka mid ahaa dagaaladii uu la galay gumeystaha gaar ahan
Talyaaniga oo aan ka xusi karno :
1. Dagaalkii Buulo Barde oo dhacay 1922
2. Ceel Dheere 1922 iyo 1923
3. Hilweyne 1923
4. Jiliyaale 1924
5. Hareeriile 1924
Sheekh Xasan Barsane wuxu ku caan baxay inuu ciidanka ka bar bar dagaalamo
isago dhiiri galin jiray una sheegi jiray wax yaalaha hadii ay ku dhintaan iyo
hadii ay ka bad baadaanba haleyaan waxaan u wadaa Aakhiro iyo Aduun. Dagaaladii
faraha badanaa ee uu la galay Sheekha wuxuu ku laayay rag faro badan oo ka
tirsanaa gumeystaha oo isugu jiray saraakiil iyo dablay .
Gumeystaha oo ka faa’ideystay maqnaashaha ciidamada Sheekha oo markaas ku
maqnaa dagaalo dhinaca Hiiraan ayaa dhabar jabin ka dib waxa ay hareereeyeen
xaruntii Sheekha iyagoo adeegsanaaya hubka xiligaa ugu casrisnaa lana yimid
ciidan fara baan oo ay ka oo wadeen dhankaas iyo cadan iyo weliba kuwa kale oo
ay ka soo ka xeeyeen dalalka kale oo ay gymeysan jireen kuwaas oo ahaa
calooshood u shaqeystayaal sida ku cad buugii uu qoray Mario Devechio oo lagu
magacaabo ORIZENTO DI IMPERO. Ka bid Sheekha waxaa uu u gacan galay cadowga,
waxayna ka dalbadeen inuu ciidamadiisa ku amro inay is dhiibaan, waa uu ka biyo
diiday. Si kastaba ha ahaatee gumeystaha ayaa aakhiritankii ku guuleystay inay
qabtaan oo ay xabsiga dhigaan Sheikh Xasan Barsane sanadu markay ahayd 1924.
Waxaa Sheekha lagu xabisay xabsiga loo yaqaaney Gaalshiro iyadoo markaasi
maxkamada gumeysiga ay ku xukuntay 30 sano oo xarig ah oo ay u dheertahay shaqo
adag iyo jirdil. Si kastaba ah ahaatee hadana gumeystaha ayaa ku qanci waayay
inay xabisaan oo kaliya waayo Sheekh Xasan Barsane ayaa ahaa caqabadii ugu
weyneyd ee ay gumeystaha Talyaaniga kala kulmeyn koonfurta Soomaaliya iyadoo
aanba dhihi karno sheekha wuxuu ahaa quwada kali ah ee dagaalo waaweyn kaga
hortimid. Talyaaniga ayaa 3 sano ka dib waxay hadana isku dayeen inay dilaan
Sheekha iyagoo ay u suuro gashay sanada Markey ahayd 1927 iyado markaasi ay
gumeystuhu ku xireen meel god ah oo aan ku filneyn inuu fariisto godkaas ayaa
wuxuu lahaa oo kali ah meel yar oo shabaq camal ah oo uu xoogaa wax u neef ah
ka qaadan jiray. Intaas oo kali ah ugumaysan simin hadana waxay ugu dareen inay
sun ku buufiyaan qolkii uu ku xirnaa waxaana amarkaasi bixiyay KABEELLO sida uu
xusay MAXAMED ABDI (Odoyaasha Muqdisho ) oo ka mid ahaa sadexdii Nin ee loo
adegsaday inay fuliyaan falkaasi. Ugu danbeyntii Sheekha ayaa ku geeriyooday
suntii. Sida ku xusan Orizento Impero iyo TREE ANNI DE IN SOMALIA .Sheekhu
wuxuu dhintay taarikhdu mrkey ahayd 13. January 1927. waxaana lagu duugay
Qabuuraha Sheekh Suufi oo ku yaalay agagaarka madaxtooyada Soomaaliya waxaana
markii danbe loo qaaday oo uu hada ku aasan yahay degmada JILIYAALE oo markii
hore Sheekha xarun u ahayd.
Marzo
1902: la
Soc. del Benà dir presenta al Parlamento un programma d'azione vasto e
coordinato che porta poi all'occupazione di Bardéra e Lugh, l'istituzione di un
servizio di trasporti di terra e di mare e un trattato col sultano di Ghelédi.
Le forze militari italiane in quel paese sono veramente esigue e costituite
solo da locali o yemeniti mercenari costituiti in bande comandate da Italiani e
da eritrei. Due anni dopo, la crisi commerciale della Società del Benadir e la
politica restrittiva italiana che prendeva provvedimenti contro la schiavitù
delle tribù arabe della costa, portò al primo scontro con la fazione dei Bimal
nella zona di Merca. Nostre accuse di schiavismo ritenute infondate e timori
d'invasione del Mùllah portano alla risoluzione della convenzione con la Soc.
del Benà dir. Di fatto, però l'Italia s'era sostituita alla Società già da
alcuni mesi. Nei successivi quattro anni si conteranno altre due guerre contro
questa Tribù.
13
Gennaio 1905: accordo
tra Italia e Inghilterra (che rappresentava "tout court !!!" il
sultano di Zanzibà r). L'Italia riscatta i quattro scali somali in cambio di un
compenso forfettario di 144.000 sterline destinate al governo di Zanzibà r. Con
un altro accordo, l'Inghilterra affitta all'Italia un appezzamento di terreno
nella baia di Chisimà io. Il terreno è destinato alla costruzione di uno
sbarcatoio e di magazzini merci. Nello stesso anno è proclamata la colonia
italiana della Somalia (a nordest e
sud).
26 Agosto 1905: vittoria italiana a Gilìb
contro i ribelli Bimà l, contrari ad abolizione e repressione della schiavitù
(per le tribù guerriere rastrellare le zone più inesplorate a caccia di schiavi
per gli arabi era un "Business".
06
Febbraio 1907:
sulla costa fra Mérca e Mogadìscio è previsto un concentramento di ribelli
Bimà l; per impedirlo, 2 colonne (600 ascari comandati dal Ten. Streva e 4
sottotenenti) muovono dalle città e disperdono i ribelli ritirandosi poi a Danà ne.
Settembre
1907: Menelik
invia dall'Etiopia una spedizione per estorcere tributi. Dopo essere stata
respinta una prima volta dagli uomini del Mullah, riesce a raggiungere i pozzi
di Berdalè presso Lugh dando inizio ad una serie di razzie. I capitani Bongiovanni
e Molinari con 300 uomini decidono di intervenire per ottenere pacificamente la
restituzione del bottino. Raggiunta Bahallè sono costretti allo scontro dagli
abissini e vi trovano la morte. Gli eccessi compiuti nelle razzie verranno
puniti dallo stesso Menelik. In seguito a questi fatti si conclude ad Addis
Abeba un trattato per la delimitazione dei confini tra Etiopia e colonia
Somala. In pratica però i confini furono fissati solo da Dòlo (a sud) a Lét. Il
problema dei confini, che comprendeva anche l'Ogaden, resterà sospeso e sarÃ
una palla al piede della diplomazia italiana e causa di guerra per noi e dopo
di noi.
15
Dicembre 1907-02 Marzo 1908: il
cap. Vitali alla testa di 500 ascari batte a Dongà b i ribelli Bimà l, tornati
all'azione contro l'estendersi dell'occupazione italiana. L'azione è sostenuta
dalla Regia Nave "Staffetta", con la cooperazione della R.N.
"Volta, che dal mare disperdono a cannonate i ribelli presso Danà ne.
11-12
Luglio 1908: la
spedizione guidata dal magg. Antonino Di Giorgio
libera Mérca, minacciata dai ribelli. Scontro a Merére tra i ribelli e gli
uomini di Di Giorgio (Sarà generale nella grande guerra quando comanderà il
corpo d'armata speciale di copertura della ritirata da Caporetto) che sono
costretti ad incendiare il villaggio ed in seguito ad occupare Afgòi. Il
sultano di Ghelédi con 5000 armati si sottomette all'Italia.
01
Agosto 1912:
gli italiani occupano Uà nle Uén mentre gli inglesi combattono ferocemente
contro gli uomini del Mullah che stanno dilagando nel Somaliland. Questi era un
ribelle, che passerà alla storia col nome di Mad Mullah “Mullah Matto” noto ai
somali come Sayed Mohamed Abdulla Hassan. Tenne impegnate per oltre un
trentennio (1889/1920) soprattutto le forze britanniche del Somaliland, ma
diede molti fastidi militari, fino alla sua morte, anche alla colonia italiana.
Gli strascichi della guerra Italo-Turca coinvolgono anche piccoli scontri a
Balad (gennaio 1912) e Scidle (marzo 1912)
19
Giugno 1913:
truppe italiane a Bur Acaba e ad Iscia Baidòa.
Febbraio
1920: la
grande offensiva inglese contro il Mullah termina con la fuga di quest'ultimo
nel nostro territorio del Nogà l. Egli morirà presso Imi nell'alto Uébi nel
1921. In Italia intanto viene costituita a Milano la Società Agricola
Italo-Somala su iniziativa di S.A.R. il Duca degli Abruzzi.
15
Luglio 1924
Convenzione di Londra: l'Inghilterra cede il Jubaland all'Italia come compenso
post-bellico (per non aver partecipato alla spartizione delle colonie tedesche
?). Nel luglio dell'anno successivo iniziano le operazioni per
l'occupazione del Jubaland sotto il Commissariato Generale dell'Oltregiuba. La
Somalia non diventerà mai una colonia di popolamento, anzi la capitale
Mogadiscio non arriverà mai alle dimensioni "italiane" di Asmara,
arrivando a contare, al massimo dell'immigrazione italiana, non più di 10.000
italiani.
Beesha Biyamaal oo sheegtay
inay taageersantahay maamulka Banaad ir State, waxba kama jiraanna ku warar
sheegayey…
Kulan balaaran oo ay shalay ku yeesheen magaalada
Muqdisho qeybaha kala duwan ee beesha Biimaal ayaa waxay uga hadleen hadal
dhawaan ka soo yeeray xubno kale oo sheegay inay ka tirsanyihiin beesha
Biyamaal oo ka soo horjeestay maamulka Banaadir State, waxayna sheegeen qeybaha
kala duwan ee kulankii ka qeybgalay in dadkaasi aysan metelin beeshooda,
beeshuna dhamaateed ay taageersantahay dowlad goboleedka Banaadir State.
Kulanka
ayaa waxaa ka qeybgalay Wasiirkii hore ee Gaashaandhigga dowladda KMG,
Xildhibaano ka socday dowladda KMG Soomaaliya iyo Culimaa’udiin, Siyaasiyiin,
Odayaal iyo qeybahaka duwan ee beesha Biyamaal ayaa waxaa lagu sheegay in
beeshu ay taageersantahay maamulka Banaadir State, kuwa sheegaya inay ka soo
horjeedaana aysan metelin beesha sida ay yiraahdeen.
Afhayeenka
Madaxtooyada ahna Xildhibaan ka mid ah Baarlamaanka Banaadir State ayaa ka
warbixiyay u jeedka kulanka waxuuna yiri
“Aniga oo
ku hadlaya magaca Banaadir State kana soo jeeda Beelaha Biimaal waxaa xaq u
leenahay inaan ka talino aayaha dalkeena iyo dadkeena, waxaana dan u aragnay
inaan Xildhibaano ka noqono Ismaamul goboleedka Banaadir State, beesha
Biyaamaal-na si buuxda ayey u taargeersantahay maamulka Banaadir State, sidoo
kale waxaa ka soo horjeednaa hadalo ka soo yeeray dad u dhashay beesha Biimaal
oo la marin habaabiyey inaan u aqli celino, una sharaxno ujeedada fog ee laga
leeyahay Banaadir State” ayuu yiri Afhayeenka Madaxtooyada ahna Xildhibaan ka
mid ah Baarlamaanka Banaadir State.
Sidoo
kale waxaa kulanka ka hadlay AVV Xasan Subeer Aadan oo ah mid ka mid ah
Xildhibaanada Baarlamaanka dowlada KMG Soomaaliya, waxaana uu yiri “Iyadoo
shacabkii uu dhistay maamul danahooda ka shaeeya ayey haddana Xukuumadd waxay
leedahay ma aqoonsai maamulka Banaadir State, taasi micnaheed waxay tahay
sharci ma jiro”.
Short URL:
http://www.somaaljecel.com/wp/?p=7395
Qoraal
u soo saaray Suldaanka Beesha Biimaal
Mogadishu, Khamiis, July 26, 2007 SMC .
Ku: Shir
guddoonka shirka dib u heshiinta beelaha
Soomaaliya
Md Cali Mahdi Maxamed
Og:
Madaxweynaha Soomaaliya Md Cabdullahi Yusuf Axmed
Og:
Guddoomiyaha Barlamaanka Soomaaliya Sheekh Aadan Madoobe.
Og:
Ra'iisalwasaraha Somaaliya Prof Cali Maxamed Geeddi
Og.
Martigeliyaha Shirka dib u heshiisiinta beelaha
Soomaaliya
Imaam Maxamuud Imaam Cumar.
Og.
Dhammaan odey dhaqameedyada beelaha Soomaaliyeed
Marka
25/07/2007
Ujeeddo:
BEESHA BIIMAAL OO AAN LAGU CASUUMIN KA QAYB GALKA SHIRKA DIB U
HESHIINTA
BEELAHA SOOMAALIYEED
Salaan
diirran ka dib, anigoo ah Suldaanka beesha Biimaal Suldaan Axmed Suldaan
Maxamed
waxaan
idin soo gudbinayaa qoraalka hoos ku qoran:
1.Waxaan
idin ogeysiinaya in beesha Biimaal aan lagu marti qaadin shirka dib u
heshiisiinta beelaha
Soomaaliyeed oo haddeer ka socda
magaalada Xamar, anigoo ah madax dhaqmeedka muctarafka ah ee beesha Biimaal
(Decretato1956) oo aan la i soo gaarsiinin warqadda martiqaadka ka soo
qaybgalka shirka dib u heshiisiinta, Siday horey u sheegeen madaxda
qabanqaabiyaasha shirka waxay ahayd in dhamaan duubabka beelaha la gaarsiiyo
waraaqaha martiqaadka ka hor taariikhda qabashada shirka.
2-Waxaan
idin ogeysiinaya in shir guddonka shirka dib u heshiisiinta uu u oggolaaday in
shirka ay ka qaybgalaan shaqsiyaad rasmi ahaan wakiil ka aheyn Beesha
biimaal oo ay magacaabeen qaar ka mid ah siyaasiinta beeshaan.
Shaqsiyaadkaas oo siyaasiinta ay ku sheegeen xilal aan waxba ka jirin sida
Suldaan iyo Ugaas oo aysan hore u ahayn. Midda siyaasiinta ku magacaabayaan
ergada beelaha shirka uga qayb galayo waa arrin si cad u qilaafsan mabaadii'da
lagu saleeyey qabashada shirka, maadaama magacaabidda ergada beelaha uu ahaa
xil u gaar ah duubabka beelaha.
3-Haddaba
waxaan codsanaynaa in si dhaqsi ah naloo soo gaarsiiyo waraaqaha martiqaadka
rasmiga ah si beesha Biimaal ay uga qayb qaadato dib u heshiisiinta iyo xalinta
mashaakilaadka dhex yaalla beelaha Soomaaliyeed.
4-Waxaan
idin ogeysiinayna in haddii sida loo wada sameeyey dhammaan beelaha kale,
beesha Biimaal an la soo gaarsiinin martiqaadka ka soo qeyb galka shirka ayadoo
loo soo marsiiinayo madax dhaqmeedka saxa ah oo la aqoonsanyahay sida beelaha
kale, in beeshaan aysan aqoonsandoonin natiijooyinka ka soo baxa shirkaan
madaama si xaq darra ah looga hor istaagay inay kaga qayb gasho shirka ergo si
nadaamsan loo soo magacaabay sida uu horey u sheegay guddoomiyaha shirka Md
Cali Mahdi Maxamed.
Wabillahi
Towfiiq.
Suldaan Axmed Suldaan Maxamed
_____________________________
Tel:
002521-676064 / 5570910
Somaliweyn Media Center (SMC)
Muqdisho Somalia
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
Biimaal
defeat King of Gelledi ending the Kingdom and Yusuf and 2 sons perish in anti
Bimal Campaigns
However,
enmity continued between them and the Biimaal clan, who had supported the
Baardheerans. Yuusuf, once again at the head of an army drawn from many clans,
attacked Marka early in 1847; the Biimaal were defeated,and the city
surrendered. But the main body of the Biimaal, who lived outside the town, had
not submitted to him. The following year, Yuusuf, with his brother Muuse, again
gathered an army at Golweyn in order to give battle to them. The two armies met
at Cadcadey near Jilib, at midday on Friday the 12 May 1848 (8th of Jumaada II,
1264 AH). We know the exact date because it was recorded by Captain Guillain,
who received the news just before he left Somalia. The battle was very bloody,
the Geledi were routed, and Yuusuf was killed together with his brother Muuse.
Dhulkii
Cadcadey, dhib aa ku dhahayo Nin oon dhimahayn dhulkiis ha joogo.
But there
is a tradition that Yuusuf did not die in the battle; he disappeared
mysteriously; some old people say that ‘he flew’ – as the greatest sheikhs
among the southern Somali – and years later pilgrims to Mecca saw him there. He
was such a great man in his people’s minds that they refused to believe in his
death.
The power
of the Geledi never fully recovered from this defeat, though Yuusuf’s son Axmed
tried to maintain it until he too was killed in battle in 1878. By the time of
the Italian colonial take-over in the 1890s, the Geledi were no longer a major
force. However the people of Afgooye and southern Somalia still remember the
'golden age' of Suldaan Yuusuf.
HISTORY OF THE GELEDI. 2.
SULDAAN YUUSUF MAXAMUUD IBRAAHIM about 1800-1848)
In the
first article we saw how the Geledi people settled on the banks of the river
Shabeelle, in the town that is now known as Afgooye, where they liberated
themselves from the rule of the Silcis and became allies of the Wacdaan clan
who had settled on the opposite bank of the river. By counting the generations
we can tell that this must have been towards the end of the 17th century CE
(11th century AH).
The
Geledi went on to prosper and became a small city state whose wealth rested on
farming and trade. The rich soil of the river bank produced abundant crops, and
their settlement was located at the point where the important caravan route
from the interior to the port city of Mogadishu crossed the Shabeelle river, so
that it became a major market and its rulers collected tolls from the caravans.
It also made them rivals of another powerful clan, the Biimaal, who controlled
the parallel trade route to the port of Marka. The Geledi had their own system
of government. At the head of the community was - and still is - the man known
as the Sheikh or the Suldaan. This double title shows that he is both a
religious and a political leader; but he is no absolute ruler, but rather the 'first
among equals'. For about three centuries this role has been held by a member of
the Gobroon lineage.
The most
famous Suldaan of the Geledi was Yuusuf Maxamuud Ibraahim, who reigned in the
early part of the 19th century CE (13th AH). It was Yuusuf who led the Geledi
to become the dominating power in southern Somalia at the time. His authority
rested on a combination of political and military ability with a reputation for
religious baraka and knowledge of divination and mystical arts (wardi and
tacdaar or asraar). At this time the Somali coast was nominally under the rule
of the Omani Sultans of Zanzibar, but in reality their rule did not mount to
much and certainly did not extend inland. The formerly great city of Mogadishu
(Xamar) had declined into a very poor condition, so that the real power passed
to the Geledi inland, and Yuusuf was able to take advantage of that.
We know
the history of Yuusuf, both from the memories that are preserved by his people,
and from the eyewitness accounts of two Europeans, who both visited Geledi (as
the town was then known) in the 1840s because they were interested in setting
up trade relations. The first was an English sailor, Lt. William Christopher of
the British East India Company. This is his description of Yuusuf, dated April
11th 1843:
'The
chief is a tall man with an intelligent countenance, about 45 years old,
dressed only in a long white cloth loosely thrown around his person... his head
is shaven and he has a scant beard round the edge of the lower part of the
face...'
The
second visitor was a Frenchman, Captain Charles Guillain, who was there five
years later. He did not succeed in meeting Yuusuf, who was away, but he met his
two brothers: Ibrahim, whom he describes as ‘a man of authority and ideas’
whose ‘sharp, jutting profile suggested a spirit of cunning and intrigue’, and
Muuse, a very tall man who ‘though his features do not show the energy of the
soldier... generally accompanies Yuusuf when he goes to war’. Guillain has left
us a vivid description of the town of Geledi as it was at that time (it was not
then generally called Afgooye). This is what he wrote:
‘I
enjoyed following the paths which ran through the village, ... irregular and
capricious as an arabesque design. The picturesque appearance of this barbarian
city, dotted here and there with trees, shrubs and little patches of millet or
sesame, was not without charm. the gaiety of the facial expression of the
inhabitants, the vivacity of their gait, gestures and speech; the women,
carrying jars on their heads1 to fill them in the river; the great oxen, the
donkeys with their loads, the lines of camels making their way through the
fields or fording the river, followed and urged on by their drivers with long
slender spears; and then, in the midst of the groups of huts gilded by the sun,
clumps of greenery where a multitude of brilliantly coloured birds fluttered,
sometimes hanging their nests on the very tips of the branches which overhung
the river; and finally the river itself, with its deep bed, its winding course,
its steep banks edged with a border of dense bushes; rolling its muddied
waters, constantly stirred up by the trampling of men and beasts on their way
across; all this formed a picture as cheerful as it was animated...’ In his
book about his journey he also published a picture, showing a view of Geledi
which was still recognisable until recently, though there have been so many
changes, and the town has grown so much.
From this
base, Yuusuf made Geledi the centre of a network of alliances extending over
most of southern Somalia. By 1842 he was able to lead out an army of about
8,000 men to help settle a succession dispute in Mogadishu. The next year came
his most famous achievement, the victory over the community of Baardheere on
the Jubba river. This was a religious brotherhood, 'jamaacad', founded in the
1820s. By the 1840s it was headed by Sharif Ibraahim and Sharif Cabderraxmaan,
whose zeal to reform the way of life of the southern Somali peoples, and bring
it closer to true Islam as interpreted by the brotherhood, won them devoted
support, but also violent hostility. The brotherhood forbade dancing and the
chewing of tobacco. Its women members covered their faces with veils and their
legs with a kind of trousers. Sheikh Ibraahim also forbade the handling of
elephant or hippopotamus tusks, since these were unclean animals. This proposal
would have ruined the ivory trade, and it therefore made him an enemy to
trading clans like the Kasar Gudda of Luuq. He had started to impose these
reforms by force on the surrounding clans, and had captured the city of
Baraawe, where the inhabitants were obliged to obey his orders. It was
naturally to Yuusuf, as the strongest ruler in the area, that other clans
turned for protection and leadership. It was not just a matter of trade and
economics. He too was a religious leader, and was defending a more traditional
kind of Islam, angrily rejecting the accusations of the Sheikh of Bardheere
that he was an 'infidel'.
A large
army from a wide alliance of clans gathered to Yuusuf; the whole country, it
was said, was empty of men of fighting age - only old men, women and children
were left. They besieged, attacked and defeated the Baardheerans, killed their
leading sheikhs and burnt the settlement to the ground (though it was later
revived).
Many
stories are told about this campaign, for instance that Yuusuf's army had with
them four large haan milk vessels filled with bees. They opened these and the
bees flew at the Baardheere army, driving them into panic. Ever since, the
Gobroon Sultan is praised as 'shinni duuliow', 'who makes war with bees'.
The fame
and prestige of this victory were immense. For the next few years the Geledi
were far the strongest power in the region, and most of the other clans hurried
to become allied with them. However, enmity continued between them and the
Biimaal clan, who had supported the Baardheerans. Yuusuf, once again at the
head of an army drawn from many clans, attacked Marka early in 1847; the
Biimaal were defeated,and the city surrendered. But the main body of the
Biimaal, who lived outside the town, had not submitted to him. The following
year, Yuusuf, with his brother Muuse, again gathered an army at Golweyn in
order to give battle to them. The two armies met at Cadcadey near Jilib, at
midday on Friday the 12 May 1848 (8th of Jumaada II, 1264 AH). We know the
exact date because it was recorded by Captain Guillain, who received the news
just before he left Somalia. The battle was very bloody, the Geledi were
routed, and Yuusuf was killed together with his brother Muuse.
Dhulkii
Cadcadey, dhib aa ku dhahayo Nin oon dhimahayn dhulkiis ha joogo.
But there
is a tradition that Yuusuf did not die in the battle; he disappeared
mysteriously; some old people say that ‘he flew’ – as the greatest sheikhs
among the southern Somali – and years later pilgrims to Mecca saw him there. He
was such a great man in his people’s minds that they refused to believe in his
death.
The power
of the Geledi never fully recovered from this defeat, though Yuusuf’s son Axmed
tried to maintain it until he too was killed in battle in 1878. By the time of
the Italian colonial take-over in the 1890s, the Geledi were no longer a major
force. However the people of Afgooye and southern Somalia still remember the
'golden age' of Suldaan Yuusuf.
Bibliography
Yuusuf’s
life is known from local traditions which were told to me in the 1960s and
1980s. It is also known from two contemporary European witnesses: Lieut. W.
Christopher,(Journal of the Royal Geographical Society 1844, XI :76-103) and
Captain Charles Guillain, (Documents sur l’histoire, la geographie et la
commerce de l’Afrique orientale. Vols I, IIa and IIb. Paris,Arthus Bertrand,
1856), but these are hard to access.
Pietro
Barile tells some of the traditions in his book Colonizazzione Fascista nella
Somalia Meridionale, (1935. Roma: Societa Italiana Arti Grafiche). He is the source
for the poem I have quoted.
Modern works are: Cassanelli,
Lee.V. The Shaping of Somali Society; Reconstructing the History of a Pastoral
People 1600-1900. Philadelphia 1982. Luling, Virginia. Somali Sultanate; the
Geledi City-State over 150 Years. London and Piscataway New Jersey, 2002
del.icio.us
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Comments (9 posted):
@Bal Amurtan eega inta sida ay yahiin beelaha dir weligood guul ma garayan oo waxay hoos fadhin beelaha wayo dadku walalaha ahi way in ay isku tanasulaan qaasatan kuwa degga soomaliland way inay muujiyan xigmad intan ka balaaran
Maanta beelihii soomaaliyeed nin walbe beeshiisa ayuu wax u raadsanayaa si uu ugu soo dhiciyo marka nin walboow u xusulduub sidaad wax ku soo dhicin lahayd