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Thursday, August 23, 2012

taariikhda sheekh xasan barsane oo kooban

 

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.

Biimal Sawiro: Biyomaal Dir Pictures
















Marzo 1902: la Soc. del Benàdir 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 Benàdir. 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 Zanzibàr). L'Italia riscatta i quattro scali somali in cambio di un compenso forfettario di 144.000 sterline destinate al governo di Zanzibàr. Con un altro accordo, l'Inghilterra affitta all'Italia un appezzamento di terreno nella baia di Chisimàio. 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).


Mogadisscio: La Cattedrale26 Agosto 1905: vittoria italiana a Gilìb contro i ribelli Bimàl, 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 Bimàl; per impedirlo, 2 colonne (600 ascari comandati dal Ten. Streva e 4 sottotenenti) muovono dalle città e disperdono i ribelli ritirandosi poi a Danàne.

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 sarà 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 Dongàb i ribelli Bimàl, 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 Danàne.

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 Uànle 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 Nogàl. 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

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 .


Islam Women For Dating






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
_____________________________




Email: sultanbiimaal@yahoo.com
Tel: 002521-676064 / 5570910

Somaliweyn Media Center (SMC)
Muqdisho Somalia

Jaaliyadda beesha Biimaal ee dalka Holland oo kulan ku yeeshay magaalada Eindhoven

Jaaliyadda beesha Biimaal ee dalka Holland oo kulan ku yeeshay magaalada Eindhoven

Filed under: Sports,Wararka Somalia |
Shir si heersare ah loo soo agaasimay oo ay ka soo qeybgaleen xubnaha jaaliyada beesha Biimaal ee dalka Holland ayaa ka dhacay magaalada Eindhoven ee dalka Nederland.
Shirkaas oo ay ka soo qeybgaleen madaxda jaaliyada beesha Biimaal ee dalka Holland, aqoonyahano iyo haween ayaa waxa ka hadlay gudoomiyaha jaaliyada beesha Biimaal ee dalka Holland mudane Ismaaciil Maxamed Cusmaan (Ismaaciil Bangaari) iyo gudoomiye ku xigeenka jaaliyada mudane Abukar Cali Nuur(adeerow).
Shirkaas ayaa looga hadlay sidii loo xoojin lahaa isku xirnaashaha iyo isku duubnida xubnaha jaaliyada beesha Biimaal ee ku nool magaalooyinka lala duwan ee dalka Holland iyo dhibaatooyinka ka jira deegaanada ay degto beesha ee gobolada Shabeelada Hoose iyo Jubbada Hoose.
a waxa ay ka doodeen qaabka ugu wanaagsan ee ay uga qeybqaadan lahaayeen baadigoobka iyo sidii loo siideyn lahaa marwo Faadumo Suldaan C/raxmaan Cali Ciise(Faadumo Xaajow) iyo shaqaalaha hayadda WFL oo laba sanadood ka hor 30/6/2008 laga afduubtay duleedka magaalada Muqdisho ilaa iyo haddana aan la garaneyn meel ay ku dambeyaan.
Gudoomiyaha jaaliyada beesha Biimaal ee dalka Holland mudane Ismaciil Maxamed Cusmaan( Ismaaciil Bangaari) oo ka hadlay kulankaas ayaa sheegay in afuubka loo geystay marwo Faadumo Suldaan Cabdiraxmaan iyo maqnaashaha ay ka maqantahay ehelkeeda iyo ururkii ay u shaqeyneysay ee WFL ay tahay arin aad looga murogoodo sababtuna ay tahay in marwo Faadumo ay ahayd qof samafale ah oo ka shaqeeysa u gargaarida iyo samatabixinta caruurta iyo haweenka oo ah labada qeybood ee ugu liita bulsho walba gaar ahaan bulshada Soomaliyeed ee ay aafeeyeen dagaalo iyo cuduro faraaqa ay ka tagtayna aan si sahal ah loo buuxin karin.
Mudane Ismaaciil Bangaari ayaa baaq u diray guud ahaan bulshada Soomaliyeed iyo cid alla cidii wax ka og meel ay ku dambeyso in ay la soo xiriiraan eheladeeda ama odayaasha beesha Biimaal ee ku sugan gudaha dalka Soomaliya ama dibadiisaba, isagoo carabka ku adkeeyay in ay diyaar u yihiin ay la xaajoodaan qolada afduubka u heysta Faadumo Xaajow.
Sidoo kale waxaa kulankaas ka hadlay mudane Abukar Cali Nuur(adeerow) gudoomiye ku xigeenka jaaliyadda beesha Biimaal ee dalka Holland oo la soo shaqeeyay marwo Faadumo Xaajow, isagoo ku dheeraaday taariikhdeeda iyo sida ugu go’neyd in ay dhibaatada ka saarto caruurta iyo haweenka gobolka Shabeelada Hoose, isagoo sheegay in Marwo Faadumo Xaajow ay ka dooratay in ay ku noolaato Dalka Taliyaaniga in ay la cunteyso ayna farxad ku beerto qalbiyada caruurta ku nool xerada Ayuub ee magaalada Marka ee ku waayey waalidkooda dagaaladii sokeeye ee ka dhacay Soomaaliya.
Mudane Abuukar Adeerow oo arintaas ka hadlaya ayaa yiri ”run ahaantii marwo Faadumo Xaajow iyo hayadda ay madaxda u ahayd ee WFL waxa uu hadafdooda ahaa sidii wax loo bari lahaa, loona badbaadin lahaa caruurta oo ah mustabalka umad walba iyo madaxda mustaqlka ee dalkeen iyagoo aan loo eegeyn heyb qabiil iyo astaamo kale, wax lug ahna kuma lahayn siyaasada”.
Mudane Abuukar Adeerow ayaa sidoo kale sheegtay in kulan kan ka balaaran oo ay ka soo qeybgalaan madaxda jaaliyadaha Beesha Biimaal ee dalalka Yurub ay ku qaban doonaan dalka Holland inshaallah.
Drs. Kiin Cali Muumin oo ka mid aha qaban qaabiyaashii kulankaas, ahna xoghaya guud ee jaaliyada beesha Biimaal ee dalka Holland ayaa sheegtay in mudo sanad ah ka hor ay bilaabeen xubnaha jaaliyada beesha Biimaal ee ku sugan dalka holland olole ay uga gol lahaayeen in lagu baadigoobo laguna siidaayo marwo Faadumo Xaajow, iyadoo intaas ku dartay in dadaal dheeraad ah ay ku bixiyeen arintaas ayna xiriiro badan sameeyeen laakiin nasiib daro ilaa iyo hadda aysan ku guuleysan in ay helaan xog buuxda oo ku saabsan halka ay ku dambeyso marwo Faadumo ayna sii wadi doonaan dadaalkooda.
Drs. Kiin Cali Mumin oo baaq u diraysa qolyaha afuubka ku heysta marwo Faadumo Xaajow ayaa tiri “ walaalayaal mid walba oo idin ka mid ah waxa uu leeyahay Hooyo ama ehel uu aad u jecel yahay… midkiina ma jecla in hooyadiis ama qof ka mid ah qoyskiisa oo Subaxii guriga ka tagtay uu dib dambe indhihiisa u saarin, uuna garaneyn in uu dhintay ama in uu noolyahay, haddaba caruurta xerada Ayuub iyo ehelada marwo Faadumo Xaajow waxa ay la murugeysan yihiin xaaladeeda, waxa ayna jecelyihiin in ay dib u arkaan.. ee fadlan sii daaya”.
xubnihii jaaliyadda Beesha Biimaal ee ka soo qeybgalay kulankaas waxaa ka mid ah mudane Xasan Macalim Maxamed (Xasan Tubaako), Safiya Cumar Yarow, marwo Khadiijo Saalax Xaaji Guuleed, Mudane Maxamed Nuur Macalin Garweyne, iyo Maxamed Nuur Macalin.
Cabdulle Cali

Biimaal : Ugaas Axmed Ugaas Sid Cali : kuwa la soo dhoodhoobay ee ugaasyada lagu sheegayo nama hakin karaan”

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
Arintaasi Ugaas Axmed waxa uu ku tilmaamay mid dhawaceysa dhaqanka soo jireenka ah hadii sida ay wadaan mas’uuliyiintaasi ay hirgasho, waxa uuna ka digay Ugaaska in laga fiirsado sheegashada aan saxda eheen ee Ugaasyada Macmilka ee gar darada la soo taagan, tanta laga leeyahayna waxa ay tahay in xildhibaanka iyo wasiirka ka danbeeya ay dib ugu soo laabtaan xilalka ay hada hayaan “waa cabsi fuleynimo ah, 8 sano ayay xildhibaano iyo wasiiro ahayeen, ma wax la dhihi karaa markaasi waa xubnaya joogtada ah ee aan dhicin” ayuu si kulul u yiri Ugaas Axmed Ugaas Sid oo la hadlayay Saxaafadda Isagoo ku suganaa Xafiis uu ku leeyahay ka soo horjeedka Hotel Anbaasadoor.
Arinta sidaan oo kale ah, waxaa la dhihi karaa waa m id ay labaasi mas’uul ku doonayaan in ay ku tirtiraan habka soo jireenka ah ee dhaqanka soomaaliyeed una rogaan mid fuleynimo ah oo sal iyo raad midna aan ku leheen Beesha Biimaal “ bishaan 17-dii, iyo 18-dii waxaan Madaxweynaha iyo Ra’isulwasaaraha u kala gudbinaya Magacyada hogaanka dhaqanka ee Beeehsa, taas micneheeda waxa ay tahay in ay yihiin xubnaha dhabta ah ee meteesha Biyo maal, madalug, bajamaal, reeer ay said iyio wardey, kuwaan ayaa xaq ah cid kalana ma sheegan karto ayuu yiri Ugaashka Beesha Biimaal

Beesha Biimaal oo ka soo horjeesaday qaabka loo xulayo xildhibaanada cusub, sheegtayna

Kulan balaaran oo ay magaalada Muqdisho shalay ku yeesheen Siyaasiyiin, Culimaa’udiin, Aqoonyahano, Waxgarad, Odayaal dhaqameedyo, Haween, dhalinyaro iyo xubno kale oo ka tirsan beesha Biimaal ayaa waxay uga hadkeen xaaladda kala guurka ah ee dalka, ansixintii dastuurka cusub ee Soomaaliya, soo xulista xildhibaanada cusub ee ka midka noqonaya Baarlamaanka soo socda iyo cadaalad darro iyo musuqmaasuq ay sheegeen inay ka dhexjirto beeshooda dhexdeeda.
Warsaxaafadeed kulanka laga soo saaray oo uu warbaahinya u aqriyey Ugaas Yacquub Ugaas Cabdi Yacquub ayaa sheegay inay ka soo horjeedaan qaabka loo soo xulayo xildhibaanada cusub ee Baarlamaanka, gaar ahaan tirada beeshooda ku soo aaday oo uu sheegay in siyaasiyiin dano gaar ah leh ay ku sameeyeen musuqmaasuq iyo wax isdabamarin, isla markaasna sameeyay ku shubasho dhammaan xilalkii ay beeshu laheyd oo dhan.
“Qaramada Midoobay, Midowga Afrika, Jaamacadda Carabta, Guddiga xallinta khilaafaadka, dhaqanka Soomaaliyeed, Guddiga farsamada ee xulista Xildhibaanada cusub ee Baarlamaanka, Hay’adaha u dooda xuquuqda aadanaha, Isbaheysiga IFISO iyo Guddoomiyaha Maxkamadda sare waxaan u sheegaynaa waxaan u sheegaynaa in beesha Biimaal aysan ku mideysnayn xubnaha xubnaha ugu jira qeybaha dhaqanka ee 3-da xubnood iyo xildhibaanada la gudbiyey ee 7-da xubnood ah, taas oo ka fog dhaqan ahaan sida uu Biimaal wax u qeybsan jiray, in saami qeybsiga beesha Biimaal dhaqan ahaan iyo taariikh ahaan uu yahay UDUB IYO AFAAF, asal ahaan beesha Biimaal waxau lahaan jireen labo duubab dhaqan soo jireen ah waxayna kala ahaayeen Suldaan Cabdi Keerow C/lle iyo Suldaan C/raxmaan Cali Ciise oo kala metelayey UDUB IYO AFAAF” ayaa lagu yiri warsaxaafadeedka.
Ugu dambeyntii warsaxaafadeedka ayaa waxaa lagu yiri “Dacwadda beesha Biimaal waxay soo jiitameysay tan iyo wixii ka dambeeyay burburkii dowladdii dhexe ee Soomaaliya, arrinkaasina waxaan kala hadalnay Madaxweyne Shariif iyo Guddoomiye Shariif Xasan, labadaasi mas’uul waxay garwaaqsadeen una danqadeen dacwadeena oo fajac iyo amakaag ku noqotay, waxayna naga qoreen duubkii meteli lahaa AFAAF kaas oo ah wakiil Abaroone Maxamed Sheekh Cabdi, waxaana xusid mudan in 7-Xildhibaan oo ay beesha Biimaal heshay ay dhammaantood wada-qaateen UDUB oo sameeyay sadbursi dhanka beesha dhexdeeda ah”.
Short URL: http://www.somaaljecel.com/wp/?p=10931

People Profile The Gosha (Shambara)


Religion: Islam
Population: 120,000 in Somalia; 2,400 in Kenya
(including 20,000 Mushunguli speakers)
Status: 0% Christian
NARRATIVE PROFILE Location: The Gosha live in the Jubba Valley of Somalia with about 2,400 living in Mandera District of Kenya. History: In the 19th century manay Bantu slaves escaped from the upper Shabeelle River area as they could, south to the lower Jubba area. The first villages were established by escaped slaves around 1800. A constant stream of freed or escaped slaves followed. By 1840, about 60,000 were established in the lower Jubba River valley. Abolition decrees after 1900 led to the immigration of another 50,000. They developed trading relations with the Swahili people of Kismaayo (Kismayu) and Brava (Baraawe) and gradually established clan relationships with the Digil, Rahanwiin (Reewin, and other variations) and Ajuuraan people in the Jubba area. Many had lost their Bantu languages before migrating to the Jubba Valley, but the Zigula retained their language. By 1900 Zigula was the language of about 15 villages in the lower Jubba Valley. The various tribal groupings, however, were maintained, with Yao descendants settling together, Makhuwa descendants establishing in their own villages, etc. Some of the other Gosha people came to speak Zigula, which came to be called Mushunguli. In the 1900s to 1930s, more immigrants came from the Shabeelle River valley fleeing tribal wars around Qallaafo in Ethiopia. Identity: The term "gosha" actually refers to a riverine forest infested with tsetse flies, coming from the Somali words reer goleed, "people of the forest". The term has come to apply to those diverse peoples of mostly Bantu backgrounds in the fertile farmlands of the lower Jubba Valley. The majority of Gosha are descendants of freed or escaped slaves from the Shabeelle Valley who moved south to established free farming colonies in the 19th century. There is some evidence that there were free Bantu people already settled in the lower Jubba River area when the slaves from the north came. There were also Oromo slaves who went to the Jubba Valley when manumitted. They have remained a distinct group, but there has been a lot of intermarriage with the Bantu Gosha. The term Gosha was used for all the non-Somali people. ILanguage: The most common language of the Gosha peoples is Maay. Some also speak the Ajuuraan dialect of standard (northern) Somali. One notable group of Gosha speak the Bantu language Mushunguli, descended from the Zigula-Shambara language of early slaves captured in northern Tanzania. This name comes from the Zigula word for the singular person, Muzigula. Mushunguli has been eroded as more Gosha came to speak languages of the surrounding Somali peoples. Some Gosha speak Swahili as a second language in their trading relations with the Bajun and other Swahili peoples. The Gosha in Kenya speak Maay and may be considered bilingual in Garre-Ajuuraan, an Oromo language. Customs: Most Gosha gradually accepted Islam in the early decades of the 20th Century. Most Gosha now consider themselves members of Somali Digil or Rahanwiin clans. However, marriage patterns still tend to follow the original ethnic lines of the various original Bantu groups. This has perpetuated the non-Somali physical characteristics of the Jubba Valley farmers. Because of this the Somalis consider them different. One of the Bantu customs still observed by Gosha people is the Gulu Nkulu ("Great Dance") of the Yao in Mozambique and Malawi. Religion: Many aspects of the animistic Bantu religion is retained by the Gosha people, including the practice of magic and curses. During the 20th century, however, they have gradually accepted Islam as a "cover" religion and culture. Awareness of Islam will be necessary to understand and communicate with the Gosha. But it will also be helpful to study African Traditional Religions of the Eastern Bantu peoples. Many Gosha participate in possession dances like "lumbe," similar to the cults practiced by the Somali peoples. These all involve dances, efforts to placate spirits, and specialists who are paid by possessed people or families. It is reported that possessed people often speak in Swahili. Historically, slavery was associated with animism and the animistic beliefs of the Bantu peoples was an excuse for enslaving them. The Islamic word kafir (infidel) was applied to them. As slaves accepted Islam, however, terminology for them changed. After the Gosha peoples began to accept Islam, the term "black" was used to distinguish the "foreign" non-Somali peoples from the Somali/Maay overlords or patrons. Thus "black" denotes inferiority. This is historically a common usage in Northern Africa, no matter what actual color slave owners were. Christianity: There has been virtually no Christian contact with the Gosha peoples. Early Italian missionaries had minimal contact but no ongoing work in the Lower Jubba area. Another mission had a presence from 1898 to 1935. The Eastern Mennonite Board of Missions was involved in Jamaame from the mid-50s to 1976. No recent mission work has been established. ==========================================
Bibliography
Cassanelli, Lee V. The Shaping of Somali Society: Reconstructing the History of a Pastoral People, 1600-1900. Philadelphia: University of Pennsylvania Press, 1992. Menkhaus, Kenneth J. Rural Transformation and the Roots of Under Development in Somalia's Lower Jubba Valley. Columbia: University of South Carolina, 1989. Orville Boyd Jenkins June 1996 Updated July 2000 Copyright © 2000 Orville Boyd Jenkins Permission granted for free download and transmission for personal or educational use. Other rights reserved.

BBC----Boqortoyadii Bimaal Video Dagaaladii Dhex Maray Halgamaayadii Biimaal Iyo Gumaystihii Talyaaniga









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







Hagardaamo Beeleed Oo Loo Degey Beelaha Shabeellada Hoose..

Hagardaamo Beeleed Oo Loo Degey Beelaha Shabeellada Hoose..

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Shir qarsoodi ah oo ay ka dambeeyaan rag doonaayo inay u xalaaliyaan gobolka shabeellada hoose , taasi oo ay ku taamaayeen ilaa intii ay Somaliya ay xurriyaddeeda ka heshey gumeysigii Talyaaniga.
Shirkaasi oo ka dhacay Moqadishiyo, ayaa waxaa ku kulmey beelahaasi oo khiyaamo iyo laqdabo maleegaya oo kala ah Murusade, Abgaal iyo Habargidir, kaasi oo ahaa todobaadkii tegey ahaana mid qarsoodi , ayaa ajendahiisu ahaa Gobolka Shabeelaha Hoose, gaar ahaan in Biimaal magaciisalala dagaalmao oo marka gobolka laga hadlayo aan magaciisa la xusin sinnaba, siiba marka la dhisayo maamulka Gobolka.
Fikradaas waxaa hormuud ka ah Murasade iyo abgaal oo ay ugu horeyaan dad ganasato ah.
Hase ahaatee asal ahaan waxaa qaban qaabiye ka ahaa Cabdiqaasim Salaad Xasan oo xitaa heer gaaray inuu soo jeediyo in gobolka arrimihiisa lagala tashto Yusuf indhacade iyo Xassan Dahir Aweis.
Waxaa go'aamada ka mid ahaa:1- In Madaxweynaha UDUBLAND xoogga la saaro, laguna shiro meel dalka dibidiisa ah, si kastana lagu deyo inuu ka tanaasulo fikriga uu qabo.
2- In Ruux kasta oo Biimaal siyaasi, oday dhaqameed, aqoonyahan iyo culimaba lagu deyo wax kasta oo lagu aamuusin karo, kii lagu kariwaayana naftiisa la dhaafsiiyo.
3- Xildhibaan Shiddo in laga dhigo bartilmaameed.
4- In la kala fogeeyo Gaadsan iyo Biimaal intiisa kale, iyado la adeegsanayo wadiiqo kasta ( damac siyaasadeed, dhaqaale, lays qabadsiiyo abtirsiino ahaan.
5- In Biimaal laga gooyo qabaailka kale ee gobolka dega, colaadna laga dhax shido.
Shirar fara badan oo horey usoo abaabuley Cabdiqaasim Salaad ayaa wax badan ay ka hir galeen, kuwaasi oo sanooyin ka hor , oo tusaale ahaan loo soo qaatey .
1- In guri kasta ee Biimaal waa inuu ka soo baxo oogu yeeraan hal ku abtirsado Hawiye, taasi oo loo maraayo in laga woda guursado hablahooda, qiimo kasta ha qaadatee.
2- In guurkaasi aan lagu ekeysanin, ooh al iyo laba waxii laga dhalo la raadiyo mid kale sidii guri walbo loo helo xariir.
3- In lafa Biimaal qaarkooda la hoos galo, laguna xirnaado dhinac walbo ilaa 15 sano , ka dib ubadkii ka abuurmo ayaa dhulkaani xaq u yeelandoono oo aan laga saari Karin.
4- Culumada Biimaal in gacanta lagu dhigo oo dhaqaale ahaan loo hantiyo , dhaqaale ahaan, xaj iyo cimri iyo ayaga oo naago lagu daro iyo ayaga oo guryo loo dhiso, si ayaga iyo beelahooda look ala gooyo.
5- In beeraha laga woda iibsado oo loo noqdo meel dhulka lala leeyahay si loo helo meelo leysku xirnaankaro, oo burrito lagula doodikaro haddii ay caalamka donaan inay ka hadlaan.
6- In la woda iibsado aqonyahanka , iyo odey dhaqameedka isla markaana laga woda ilaaliyo xagga wax barashada iyo xagga dhisid dhaqaale, oo ay noqdaan kuwa aan ka maarmin beelaha hawiye.
7- Maamul kastaa oo la dhisaayo waa in lagu soo xiro kuwa aan dhiigga laheen , amase diyaar u ah inay illoobaan danaha beelahooda, iyo siiba kuwa laga guursadey oo masruufaayo awlaad ay inoo dhaleen, abti iyo eysan ahaan.
8- In maamul kasta oo la dhisaayo waa inuu ahaadaa mid annaga naga go’ay, saa darteed waa inaan u sameeynaa degmooyin dheeraad ah , si aan awood oogu yeelanno oo aan xubno dheeraad ah maamul kastaa ee gobolka laga sameeynaayo.
9- Beelaha la dega Biimaal waa inaysan mar helin fursad ay ku heshiiyaan oo ay danahooda isu sheegaan.
10- Waa in xanshuuraadka laga qaadaayo ay hormuud ka ahaadaan dad ayaga u dhashey si ay isku nacaan, oo siba loo siiyaan hawlaha hadba laftii u jilicsan inay na taageeraan.
11- In Kuwa kale loo tuso dhibaatada kuwa ku haaya, inay ayaga u dhasheen, si ay u arkaan inaan annaga aannu nahay kuwa u naxariisanaayo.
Shirarka beelahaani ayaa aad u fara badnaa, ayaan lagu soo koobi Karin qoraalkaani, hase yeeshee waxay arrintu u taallaa beelaha deggan gobolka shabeellada Hoose haba oogu horreeyo Biimaal.
Ninka qeerkii loo xiiraayow adiga soo qoyso.!!!!!
XIGASHO SHABAKADA JAMMAAME



The Royal Bimaal Sultanat of Merca



The Biimaal ( Gaadsan, Ismiin, Da’ud and Sa’ad) are a Somali ethnic group of about 1 million people who live mainly in the province of lower Shabelle, lower Jubba, Bakool and Gedo, large numbers also live in Kenya and Ethiopia. Their language, is Somalia, is a Hamatic language; more specifically, similar to the Arabic. The Biimaal Kingdom played a major role in Somali History during the 18th and 19th centuries. Under Italian colony, Biimaal people opposed against the invaders and severely fought against Italian troops. During that time thousands Biimalis lost their life to stop invaders to touch our soil. Today, they are the most numerous ethnic group in Somalia, settling the most populated area from Mogadishu to kismayo and as mentioned above in Gedo and Bakool region. However, they are not armed, not even ready to involve in this civil war. Origins The Biimaal were originally a major clan in what is today lower Shabelle, lower Jubba, Bakool and Gedo, founded. 1400-1900 Biimaal kingdoms were having a good trading with Arabs particularly Omanian and Yemenis. In the interpretation of Biimaal name is means Bin malik, which other cajami people named him Biimaal. Some people assume that the meaning of the name is water user, which is not close to the fact because Biimal has other Arabic name as I mentioned above. At that time, the land of Biimaal was occupied by many other tribes and clans during the civil war. Daarood tribes had migrated down Jubbaland in early time when they fled from the droughts in their lands and settled Biimalis lands and because the previous Darood president they planted their roots in biimalis land. Habargidir of Hawiye subclan also decided to claim lower shabelle, trying to settling every small village, but the complication faced them was that if three hundred thousands people how you can displace two million people. That mission has failed In 1900-1907, the Italian leaders tried many times to negotiate a land deal with Bimal king. In 1905 about 2000 Bimalis and 1000 Italian soldiers were killed when they attempted to destroy these obstacles against Italian interests which caused many Italian lives before. Though many biimalis armies got killed they still dominated to protect Somali shore. After a long bloody battle, the Italian leader sleeked alliance with other Somali tribes which finally destroyed Bimalis forces.

"UHU" URURKA HORUMARINTA UDUBLAND. Sawiro Naxdin Leh Meeydkii Geesi Geesdiir ( Bimaal)


BAYAAN CAD OO AY SI WADA JIR AH USOO SAAREEN "UHU" URURKA HORUMARINTA UDUBLAND.



Anigoo ku hadlaya magaca “UHU” Uruka Horumarinta Udubland, waxaan aad iyo aad u cambaareynayaa shirqoolka ay soo maleegayaan dadkii, dalka ka galay dambiyada qaran. Waxaan dowladda Somaaliya ka codsaneynaa in ay arinkaan dib ay u eegto, waxey ka dhigantahay gobolka shabeelada hoose oo cadaalad helaa oo shacabkiisuna raali ay ka yihiin, waxey lamid tahay Soomaaliya dhan oo cadaalad heshay. Waan la soconaa ciidamada dowlada, waxaa lasocdo ciidamo kala,oo gaar ah oo aan ka amar qaadan taliska dowlada. Kuwaas oo ay gaar u wataan niman dhiigyo cab ah oo dalku ka xasili waayay, waxaa ka mid ah C/qaadir Nur oo mar ahaa Godoomiyaha Gobolka shabeelada hoose xiligii marxuum C/yuusuf iyo rag kaloo kasoo jeeda beesha C/qaasin oo xili wadanka uu ka ahaa mid ka mid ah madaxweynayaashii ku meel gaar ahaa ee dalka soo maray oo hadana weliba arintaan hormuud ka ahaa. Ilaa haddana hormuud ka ah iyo rag kaloo weli aan isa soo shaacin laakin mar dhow magacyadooda aan usoo bandhigi doonno saxaafada. Hadii aa nahay UHU waxaa nala gudboon in aan dalkeena iyo dadkeena difaacno naftayadana aan u hurno. Waxaan kaloo ugu baaqeynaa shacbi weynaha Biimaal in ay meel ugu soo wada jeestaan dibin daabana aan lagu qabsan dhulkooda shaar dowladeed ama shaar diineyd midna. Si aan la gabbasho lahayn ayaan usoo bandhigeynaa oo aan dunidaana u sheegeynaa, oo aan dadkeennana u xasuusineyaa, in Maamulka ay Dowladda u keentey inuu yahay mid xaaraan ah, oo aan dunida ka codsaneynaa in la soo saaro maxkamad ee aysan ahayn in lagu abaal mariyo jaraa;imtii uu ka galey gobolka, isla asaga oo aan u dhalanin. Intii dhiig lehow xasuusta in dib loo soo celiyey allaha u naxariistee maamulkii sida tan hoosta ku xusan ka dhigey gobolka shabeellada Hoose..cadaaladda ay dowladda u keentey gobolka shabeellada hoose.... inala fiiriya.. intii illowdana xasuusta, intaan ogeenna ogaada.. geesigii Xasan Ibraahin Cali(Xasan Geesdiir) waa kan, fara ku dhiiglayaashana waa kuwaan idin soo noqdey.. dunida ha ogaato alshahiid Xasan Ibraahin Geesdiir in lagu diley dhiig qqabow, oo aan lagu dilin rasaas, aadna ka dhergi kartaan sida naxariis darrada ka baxsan aadan nimada..waa in dunida loo gudbiyo si cadaaladda lala tiigsado kuwa falkaan geystey oo maanta lagu abaal marinaayo inay dib tan iyo mid ka xun u dhigaan.. Shahiid: Xasan Ibraahin Cali(Xasan Geesdiir








Guddoomiyaha UHU
Maxamed Sheekh Xasan



Xafiiska Jammaame
jammaame@gmail.com

Salaad Gabeyre Kadiye, General Mohamed Aynanshe Guleid and Colonel Abdulkadir Dheyl Abdulle.

July 25, 2012 | Posted by admin
On July 3, 1972, around 08:00 am a painful and cruel capital punishment was made on General Salaad Gabeyre Kadiye, General Mohamed Aynanshe Guleid and Colonel Abdulkadir Dheyl Abdulle. Today marks the 40th anniversary of their execution.

he leader of the murderous group was the Dictator Siyad Barre, but the other conspirators who actively participated in included Mohamed Ali Samater, Ismail Ali Abokor, the late Abdalla Mohamed Fadil, Ahmed Suleyman Dafle, Mohamud Gelle Yusuf, and Abdulkadir Haji Masaleh.


Forty years is somewhat close to half of a century, yet it doesn’t seem that long time has passed as it is evident that the bleeding wounds inflicted on the slain gentlemen remain in the hearts and minds of millions of Somalis. Siyaad Barre and his collaborators not only killed these gentlemen but also robbed their families of all their assets leaving their orphaned children and widows destitute. They further purged from the government records, their names, respect, history and legacy that they left behind through their careers in politics and the military. They were known as heroes and had made a significant contribution to the nation.


History acknowledges that these gentlemen were executed due to suspicion after it became apparent that deliberately broken promises and disagreements associated with a subgroup that Afweyne {Big Mouth, a nickname of Mohamed Siyad Barre} planted within those who were planning to overthrow the legitimate civilian government and those whose names were later added to the list of the Supreme Revolutionary Council members.


Siyaad Barre was only fearful that one of these three gentlemen from major clans would become the commander in chief of the Somali National Army without considering their patriotism and good citizenship.


He {Siyaad Barre} wanted in the first place to become both the President of the Supreme Revolutionary Council and Commander in Chief of the Somali National Army and if that doesn’t work out to appoint for that position, as it happened later, Mohamed Ali Samatar and Abdalla Fadil who became the commander in chief and deputy-commander.


Samatar and Fadil were close friends with Salaad Gabeyre, but before and after they were appointed to these positions, they started to associate with him in a deceitful way. One of the most important aspects of their assignment was to report by the hour all the steps and approaches that he might undertake as well as to accompany him all the time in order to be knowledgeable about his activities.


Siyaad Barre was worried and consumed by Salaad’s undeterred interest in the position of Commander in Chief of the Somali National Army position and that he {Salaad} had no desire for the position of Minister of Defense, a post to which he was appointed to. It is believed that his refusal of that position led to the underlying suspicion that he was considering/planning a coup d’état.


It is believed that there were some terms of agreement regarding power sharing before {the military} taking over the government. These {terms} include: since Afweyne was the most senior person both by age and rank among the planning team, that he should be considered for the Presidential position and Salaad Gabeyre would become the Commander in Chief of the Somali National Army.


When they became to power, since Siyaad Barre was known to be suspicious of others and doesn’t adhere to his principals, he was convinced that Salaad Gabeyre was determined to plan a coup d’état similar to the Egyptian Revolution tactics that Jamal Abdinassir utilized when he assumed the Presidency by overthrowing General Mohamed Najib who was on power for two years and got there because of his age.


Based on testimonies from military officers who were knowledgeable about the events that were taking place in Avizione {military} Base point out that high ranking officers who were friends and peers of Salaad Gabeyre were very upset after they learned that Salaad had agreed to accept Afweyne as the President of the Supreme Revolutionary Council. Some of these very angry officers were awarded with medals of National Hero during the 1964 war {between Ethiopia and Somalia} including Col. Ibrahim Roble Warfa’ “Doonyaale”, Col. Elmi Nur Tarambi, Col. Mohamed Nur Barqhab, Col. Ahmed Ismail Boqor and many others.


Some of the other issues that Gen. Salaad Gabeyre and Afweyne disagreed upon include:-


1. Decisions of the Supreme Revolutionary Council pertaining towards governance, policy making, politics, economy, security, and defense to be made collectively, voting based on democratic system, and considering in the future a fixed and appropriate time to transfer power to the hands of civilians.


2. The first morning of the day that the coup took place, all the members of the government and their Prime Minister Mohamed Ibrahim Egal were seized in order to be arrested; however, on the second day, Afweyne arrested without consent high level politicians including {former} President Aden Abudlle Osman and some of the other gentlemen who were arrested include Abdirizak Haji Hussein and Haji Musse Boqor while Sheikh Mukhtar M. Hussein and Gen. Mohamed Abshir Hamaan were kept under house arrest for long time. These seizures were done by forces with clan affiliation led by Afweyne’s son-in-law Ahmed Suleyman Dafle.


3. Siyaad Barre added his own supporters to the list of the Supreme Revolutionary Council members.


Mohamed Ali Samatar was the man who designed the tactics that Siyaad Barre could become a dictator who holds power as long as he lives. The second Charter of the Supreme Revolutionary Council defines that Somalia has chosen s {Scientific} Socialism system based on Marxism-Leninism. This system illustrates that it is forbidden the separation of powers based on the system of democracy (check and balances) that could be a parallel with the dictatorship system, to take over the assets of private foreign corporations and public domain, no free economic enterprise in the country such as businesses and markets, to abolish any laws that serves the inherent dignity of the citizen and human rights such as participating in outreach to society, literary arts, freedom of speech, organizing political party and public demonstrations.


None of the Supreme Revolutionary Council members including Siyaad Barre were well versed on the Marxism-Leninism philosophy, but it was meant getting close to Russia {Soviet Union} and staying power. Afweyne’s behavior seems to favor the theory of Machiavellian rather than Marxism-Leninism in the sense that it depicts “Do whatever it takes in order to achieve your aim and No other form of theory or initials of thoughts could begun before what the ruler think.”


Factually, the most important issues that Salaad Gabeyre and Afweyne disputed are the ones mentioned above. There was no coup d’état that he was planning but he was framed, and executed with associates. Former officers and several politicians believe that Gen. Caynaanshe in comparison with Afweyne, these two people are very different in so many ways. General Mohamed Aynanshe was of a higher caliber in education, patriotism, effectiveness, and dignity than Afweyne. Caynaanshe is considered to have close characteristics of the goodness that the Somali National Army and the Somali public have had for General Daa’uud. Likewise, Col. Abdulkadir Dheyl Abdulle was well-trained officer with high self-confidence and good manners. He was brave and very active and was loved by the officers and enlisted personnel.


These gentlemen were executed ruthlessly and it is about time that they were given their deserved individual and national recognition and to cultivate their obliterated history and respect through notional memoriam and a memorial day of remembrance. To commemorate their names on important common public places such as streets, schools, and military bases etc.


On April 12th, the commemoration of the Somali National Army Day is an opportunity to acknowledge their names and history and to return all the assets that was looted from them and their heirs legally without any conditions and bargaining.

Dhageyso: Xasan Dahir Oo Aflagaadeeyay Beesha Isaaq iyo Madaxda DFKM

 
August 23, 2012 | Posted by admin
Coll. Xasan Daahir Aweys oo ka mid ah saraakiisha Al Shabaab ayaa ku tilmaamay dowladi KMG aheyd ee waqtigeedu dhamaaday iyo tan cusub ee hada la filayo in ay la mid yihiin Eey iyo meel uu ka kacay.
Wareysi uu siiyey idaacada ku hadasho codka Al Shabab ee Andalus, ayuu ku sheegay Xasan Daahir Aweys in Al shabab uusan waxba ka galin dowlada cusub balse ay la dagaalami doonaan.
Hassan Dahir ayaa aflagaadeeyay Beesha Isaaq iyo madaxda DFKMG maruu tusaale u soo qaadanayay intuu ku guda jiray wareysigiisa.
Mar uu ka hadlayey kartida dadka madaxda ka noqon doono dowlada cusub, ayuu ku sheegay in dalalka reer Galbeedka ay keeni doonana qof aanan wadani aheyn oo iyaga daacad u ah, isla markaana ay eryi doonaan inta dooneyso Soomaalinimada.
“Anaga wax naga quseeya oo nimankaas waxa kasoo baxaya iyo ninku kusoo baxaya iyo raganimada uu leeyahay wax naga quseeya ma lahan, nin kasta oo ay ku tuhmayaan wadanimo way diidayaan, waxay rabaan dadka iyaga daacada u ah oo ay taangiyadooda ku ilaashanayaan,” ayuu yiri.
Waa marki ugu horeysay oo ay Al Shabaab ka hadlaan Dowlada cusub ee dhawaan la rajeynayo inay u dhalato Soomaaliya.


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Shiikh Xasan Dahir Aweys oo ka mid ah saraakiisha Al-Shabaab ayaa ku tilmaamay dowladdi KMG aheyd ee waqtigeedu dhamaaday iyo tan cusub ee hada la filayo in ay la mid yihiin Eey iyo meel uu ka kacay.
Wareysi uu siiyey idaacada ku hadasho codka Al-Shabaab ee Andalus, ayuu ku sheegay Xasan Daahir Aweys in Al shabab uusan waxba ka galin dowlada cusub balse ay la dagaalami doonaan.
Mar uu ka hadlayey kartida dadka madaxda ka noqon doono dowlada cusub, ayuu ku sheegay in dalalka reer Galbeedka ay keeni doonana qof aanan wadani aheyn oo iyaga daacad u ah, isla markaana ay eryi doonaan inta dooneyso Soomaalinimada.
“Anaga wax naga quseeya oo nimankaas waxa kasoo baxaya iyo ninku kusoo baxaya iyo raganimada uu leeyahay wax naga quseeya ma lahan, nin kasta oo ay ku tuhmayaan wadanimo way diidayaan, waxay rabaan dadka iyaga daacada u ah oo ay taangiyadooda ku ilaashanayaan,” ayuu yiri.
Waa marki ugu horeysay oo ay Al Shabaab ka hadlaan Dowlada cusub ee dhawaan la rajeynayo in ay u dhalta Soomaaliya.


Wareysiga Sh. Xasan Dahir oo Dhameystiran Dhageyso

http://www.duhur.com/xasan-dahir-oo-aflagaadeeyay-beesha-isaaq-iyo-madaxda-dfkm/