Thursday, September 15, 2011
Caleemo Saarka Ugaaska Beesha Madoobe Dir Ciise
Caleemo Saarka Ugaaska Beesha Madoobe Dir Ciise
Saylac, March, 1, 2010 Caleemo Saarka Ugaaska 19-Aad Ee Beesha Ciise
Magaalada Zailac ee 1000 oo Tarikhda Beesha Direed ku dheehantahay
Magaalada Zailac ee 1000 oo Tarikhda Beesha Direed ku dheehantahay
oo 1000 sano oo Tarikhda qoomka Direed ku dheehantahay
oo 1000 sano oo Tarikhda qoomka Direed ku dheehantahay
Qeylo dhaanta Dhagtuur iyo Ka hadlid la’aanta shariif ee dagaalkii labo sano ee bacaadweyne [Hiilo Qabiil]
Qeylo dhaanta Dhagtuur iyo Ka hadlid la’aanta shariif ee dagaalkii labo sano ee bacaadweyne [Hiilo Qabiil]
Soomalidu waxay ku maahmaahdaa wixii
caloosha kaaga jiro afkaa ka xado taas waxaan ula jedaa waxa maalinimadi shalay dagaal aad u qaraar uu ka qarxay tuulo ka tirsan gobolka mudug oo magaceeda la yiraahdo dhagtuur,
Taas oo uu isla markiba ka hadlay madaxweyne qabiileedka somaliya ka jiro ee dadka badankis ay yiraahdan madaxweynaha qarankii burburay ee somaliya
Waxaa sida ay umada somaliyed la socoto dagaal uu ka socday mudo dhan labo sanadood degmada bacaadweyne tuulooyin hoostaga ee isla gobolka mudug marna weligis lagama maqal madaxweyne qabilaadkaas asoo weligis ka hadlaayo
Ama xataa gudi u diraayo sidi dhacday dagaal isla gobolkaas ka dhacay oo uu u wixi diray gudi heer wasiir ah taasna waxay cadaynaysaa inuusan aheen madaxweyne qaran ee uu yahay madaxweyne qabiil.
Lakin weli kuma baraarugsana beesha Surre Direed hagardamada iyo jalafada ay wadaan dadka isku shegaayo madax qaran ee waxay weli u heelanyihin sidi dowlad ku shegaas ay u huri lahayeen naf iyo maal sida aan lawad socono beesha surre waxay naf iyo maalba u hurtay sidi ay dalka uga difaaci laheed ururka alshabaab taas oo ay ku wayeen rag badan oo uu ugu danbeeyey gudoomiyihi gobolada koofureed ee ahlusuna walameeca sheeq xasan qoryooleey iyo siyaasiyiin qaali u ah beeshani sida
Drs Qamar aden ali oo qaraxi shamow ku shahiiday iyo rag kale oo badan oo ku shahiiday dagalada gobolada dhexe lagula galay ururka alshabaab lkn taas waxay noqotay inuu madaxweynihi ay umada u hanweyneed uu noqdo madaxweyne fiiriya danta beeshisa keliya ee aan fiirin danaha beelaha kale waxa sida kale aan lawada socona dagalada ka socdo inta badan magalada muqdisho ee lagula jiro ururka alshabaab in ay beesha qeyb lixaad leh ka qadatay oo ay jida hore jogaan ciidankeeda oo uu hor kacaayo Generalka[ Abdikariim Yusuf Dhaga badan], oo si hagar la.aan ah ugu dagalama dowlada kumeel gaarka ah marna beesha Surre ugama fadhin madaxweynihi dhamaa inuu u dhaqmo sida madaxweyne maamul goboleed ama maadaxweyne qabiil hadii dhanka qabiilka la fiiriyana beesha waxa ay la dagaalamayso waa niman isla beesha ah lkn ka soo horjeeda danaha umada somaliyeed anagoo egayno danaha umada somaliyeed baana ka hor marinay danteena qaaska ah waaayo nimanka hor kacaayo ururkan alshabaab waa niman u dhashay beesha Direed.
Sidaas darteed madaxweynuhu wa inuu fiiriyaa danta umada somaliyeed ee uu fiirin danta qabiilkisa ama jufadisa hoose waxaase sidoo kale an dhaliil usoo jedinayaa xildhibanada beesha iyo wasiirada iyo sarakiishada cidanka ee an ku baraarugsaneen hagardamada uu wado madaxweyne shariif iyo xulufadisa hoose ee had iyo jeer ka hor mariya danaha qaranka danaha beeshooda hadii weli beel loo sii ciil qabo wa tan na dhaxalsiisay in aan kuligeen qaxooti wada noqono oo jiilba jiilki ka danbeeyey ay qurbaha ku soo qulqulaan taasna weliged xal ma noqoneyso 20sanadod baa reer hebel wax lagu noqon waayey uma malaynaayo maanta u uu calamka maraayo 2011in reer hebeel ay keligod wax qaban karaan.
Waxa manta lagu jooga xamarna waa ciidanka amisom ee reer hebel xamar ama meel kale difaacan karo majirto ee cadalada haloo soo laabto oo dadka si dhexdhexaad ah haloogu garsooro hadii kale jugjug meshaada joog bey noqoneysaa kuligen qaxooti baan wada noqoneynaa madaxweynaha ha ogoodo in aysan reer hebel dooran ee ay somaali oo dhan doratay oo uu yahay madaxweyne qaran oo uu ka gudbaa madaxweyne qabiil .
Fu,aad abdi warsame.
xuskacadde@hotmail.com
wahun china.
kala soo xiriir
webmaster@falaar.com
Soomalidu waxay ku maahmaahdaa wixii
caloosha kaaga jiro afkaa ka xado taas waxaan ula jedaa waxa maalinimadi shalay dagaal aad u qaraar uu ka qarxay tuulo ka tirsan gobolka mudug oo magaceeda la yiraahdo dhagtuur,
Taas oo uu isla markiba ka hadlay madaxweyne qabiileedka somaliya ka jiro ee dadka badankis ay yiraahdan madaxweynaha qarankii burburay ee somaliya
Waxaa sida ay umada somaliyed la socoto dagaal uu ka socday mudo dhan labo sanadood degmada bacaadweyne tuulooyin hoostaga ee isla gobolka mudug marna weligis lagama maqal madaxweyne qabilaadkaas asoo weligis ka hadlaayo
Ama xataa gudi u diraayo sidi dhacday dagaal isla gobolkaas ka dhacay oo uu u wixi diray gudi heer wasiir ah taasna waxay cadaynaysaa inuusan aheen madaxweyne qaran ee uu yahay madaxweyne qabiil.
Lakin weli kuma baraarugsana beesha Surre Direed hagardamada iyo jalafada ay wadaan dadka isku shegaayo madax qaran ee waxay weli u heelanyihin sidi dowlad ku shegaas ay u huri lahayeen naf iyo maal sida aan lawad socono beesha surre waxay naf iyo maalba u hurtay sidi ay dalka uga difaaci laheed ururka alshabaab taas oo ay ku wayeen rag badan oo uu ugu danbeeyey gudoomiyihi gobolada koofureed ee ahlusuna walameeca sheeq xasan qoryooleey iyo siyaasiyiin qaali u ah beeshani sida
Drs Qamar aden ali oo qaraxi shamow ku shahiiday iyo rag kale oo badan oo ku shahiiday dagalada gobolada dhexe lagula galay ururka alshabaab lkn taas waxay noqotay inuu madaxweynihi ay umada u hanweyneed uu noqdo madaxweyne fiiriya danta beeshisa keliya ee aan fiirin danaha beelaha kale waxa sida kale aan lawada socona dagalada ka socdo inta badan magalada muqdisho ee lagula jiro ururka alshabaab in ay beesha qeyb lixaad leh ka qadatay oo ay jida hore jogaan ciidankeeda oo uu hor kacaayo Generalka[ Abdikariim Yusuf Dhaga badan], oo si hagar la.aan ah ugu dagalama dowlada kumeel gaarka ah marna beesha Surre ugama fadhin madaxweynihi dhamaa inuu u dhaqmo sida madaxweyne maamul goboleed ama maadaxweyne qabiil hadii dhanka qabiilka la fiiriyana beesha waxa ay la dagaalamayso waa niman isla beesha ah lkn ka soo horjeeda danaha umada somaliyeed anagoo egayno danaha umada somaliyeed baana ka hor marinay danteena qaaska ah waaayo nimanka hor kacaayo ururkan alshabaab waa niman u dhashay beesha Direed.
Sidaas darteed madaxweynuhu wa inuu fiiriyaa danta umada somaliyeed ee uu fiirin danta qabiilkisa ama jufadisa hoose waxaase sidoo kale an dhaliil usoo jedinayaa xildhibanada beesha iyo wasiirada iyo sarakiishada cidanka ee an ku baraarugsaneen hagardamada uu wado madaxweyne shariif iyo xulufadisa hoose ee had iyo jeer ka hor mariya danaha qaranka danaha beeshooda hadii weli beel loo sii ciil qabo wa tan na dhaxalsiisay in aan kuligeen qaxooti wada noqono oo jiilba jiilki ka danbeeyey ay qurbaha ku soo qulqulaan taasna weliged xal ma noqoneyso 20sanadod baa reer hebel wax lagu noqon waayey uma malaynaayo maanta u uu calamka maraayo 2011in reer hebeel ay keligod wax qaban karaan.
Waxa manta lagu jooga xamarna waa ciidanka amisom ee reer hebel xamar ama meel kale difaacan karo majirto ee cadalada haloo soo laabto oo dadka si dhexdhexaad ah haloogu garsooro hadii kale jugjug meshaada joog bey noqoneysaa kuligen qaxooti baan wada noqoneynaa madaxweynaha ha ogoodo in aysan reer hebel dooran ee ay somaali oo dhan doratay oo uu yahay madaxweyne qaran oo uu ka gudbaa madaxweyne qabiil .
Fu,aad abdi warsame.
xuskacadde@hotmail.com
wahun china.
kala soo xiriir
webmaster@falaar.com
The Somali Bantu Banadiri Groups of Xamar Brave Merka
the Bandhabow, the Morshe-Iskashato, the Abdisamad, the Sadiq Gedi, the Bafadal, the Amudi, the Duruqo, the rer Shikh, the rer Manyo, the Gudmane in Hamar-Weyne section and the rer Faqi in Shangani section.10
They are mixture of Portugueses, Somalis, Bantus and Indians or Arab immigrants from Yemen, Hadramaout and Persia. Some of them fled the Abbasside caliphate in the VIIIth century. The Asharaf for instance claim to be direct descendants of the prophet Mohammed and are well known as devout muslims. Others like the Amarani, hardly a thousand in number, are supposed to come from a Southern Arabian Israeli group chased away by Islam. Their name refers to one of the oldest areas of Mogadishu, Hamar Weyn, that they founded before the arrival of the
They speak a typically urban dialect, Chimbelazi or Chimini, which is tinged with Portuguese, Swahili, Arabic and Somali.11 In 1956, there were also 40,000 Arabs, Indo-Pakistaneses, Ethiopians and Eritrians in Italian Somalia;
Brava was divided into six districts : Dayax (“ the Moon ”, which replaced al Bamba and Biruni), Wadajir (“ Unity ” instead of a swahili toponymy, Mpai), Hawlwadag (formerly Baghdad), Qaasih al-Barawi (in respect of a local piety), Oktoobar (the “ October Revolution ”) and Saqaawadii (Abdulkadir Saqawadin Sheikh Uweys, a founder of the Somali Youth League before independence and a grandson of the sheikh who established the Qadiriya brotherhood in the area). These new names denied a goord part of Brava’s original history.
The Bravani were overwhelmed by the upheaval of civil war. First with the Darod who were fleeing from Mogadishu, then in February 1991 with the Hawiye of the United Somali Congress, then the Darod again, in this case the Marehan of the Somali National Front who retook the city the following month but lost it thirteen days later to other Darods, the Ogaden of the Somali Patriotic Movement. All clans taken together, the ghir ghir "mices" finished off the plundering at the beginning of 1992. Disputed by the Dir-Bimal of Abdi Warsemeh Isar’s Southern Somali National Movement, Brava has since fallen under the sphere of influence of the Hawadle, a Hawiye clan that rivalled the Habr Gedir of General "Aidid".
immigrants of Arab origin : the Hatimy, the Bida and the Asharaf. On the other hand, there are the Somali of the Brava surroundings, “ the five ” shangamaas whose minority status is more doubtful because they are part of the Tunni lineage of the Digil (fig. 3). Here we find the “ three of the rear-guard ”, i.e. the Dafarad, numerically the largest, the Werile and the Hajuwa, as well as the “ two of the shore ”, i.e. the Daqtira and the Goygal.
14 Révoil,
A first category includes nearly one hundred thousand Swahili-speaking Gosha that are sometimes called dalgolet ("forest people" in Somali), molema (or mlima, "mountain people" in broken Swahili), watoro ("runaway slaves" in Oromo) or oji (from the Italian word oggi, "today", because these Bantus were said not to think beyond the present day). They are descendants of slaves, for the most part originating from Tanzania where they were loaded onto ships from Kilwa Kivinje or Dar es Salaam to Brava in Somalia.24 Although the British forbade the export of slaves North of Lamu in 1845 and the French stopped buying from Kilwa in 1864, Somali continued this trade from Zanzibar. Up to 300,000 East African people were sold on the Benadir coast between 1770 and 1896, that is, two-thirds of those en route for India, Persia or Arabia. In the 1870's, 10,000 Tanzanian slaves were sent to Somalia annually, be it by ship or by caravan through Lamu.25 Those who succeeded in their escape bids hid along the Juba and Shebelle rivers on land that was not used by Somali nomads because humidity and tsetse flies’ decimated livestock. They were joined by slaves liberated by the British Navy, fugitives who had escaped Italian forced labor in nearby plantations and servants freed by their indegeneous masters from coastal cities (fig. 2 & 4). Places like Jumbo, on the mouth of the Juba River, developed rather well before Kismayo became a permanent settlement in 1869.
the Zigua, the first to arrive as they claim, who sold themselves as slaves to get away from the Eastern Tanzania’s kidyakingo famine (the "cattle hide" that people were forced to eat) and then escaped from Somali Hawiye clans, the Abgal’s Matan and the Wadan. They however ended up joining together under a "sultan" of Yao origin, Nassib Bunda, who, with the help of the Tunni from Brava, negotiated free passage for an Egyptian expedition in 1875.26
"Mushunguli" of the Juba River according to their origins27
Zigua Zaramo Magindo Yao Makua Manyasa
Origin Pare & Usambara Mountains, Handeni & Pangani, Tanga Province
(Tanzania) Bagamoyo, Dar es Salaam & Kisarawe, Pwani Province (Tanzania) Lindi Province
(Tanzania) Masasi, Mtwara Province & Tunduru, Ruvuma Province (Tanzania)
Lichinga & Mandimba, Nyasa Province (Mozambi-que) Milange, Nyasa Province (Mozambi-que) Kunyanga, Lake Nyasa (Malawî)
They are mixture of Portugueses, Somalis, Bantus and Indians or Arab immigrants from Yemen, Hadramaout and Persia. Some of them fled the Abbasside caliphate in the VIIIth century. The Asharaf for instance claim to be direct descendants of the prophet Mohammed and are well known as devout muslims. Others like the Amarani, hardly a thousand in number, are supposed to come from a Southern Arabian Israeli group chased away by Islam. Their name refers to one of the oldest areas of Mogadishu, Hamar Weyn, that they founded before the arrival of the
They speak a typically urban dialect, Chimbelazi or Chimini, which is tinged with Portuguese, Swahili, Arabic and Somali.11 In 1956, there were also 40,000 Arabs, Indo-Pakistaneses, Ethiopians and Eritrians in Italian Somalia;
Brava was divided into six districts : Dayax (“ the Moon ”, which replaced al Bamba and Biruni), Wadajir (“ Unity ” instead of a swahili toponymy, Mpai), Hawlwadag (formerly Baghdad), Qaasih al-Barawi (in respect of a local piety), Oktoobar (the “ October Revolution ”) and Saqaawadii (Abdulkadir Saqawadin Sheikh Uweys, a founder of the Somali Youth League before independence and a grandson of the sheikh who established the Qadiriya brotherhood in the area). These new names denied a goord part of Brava’s original history.
The Bravani were overwhelmed by the upheaval of civil war. First with the Darod who were fleeing from Mogadishu, then in February 1991 with the Hawiye of the United Somali Congress, then the Darod again, in this case the Marehan of the Somali National Front who retook the city the following month but lost it thirteen days later to other Darods, the Ogaden of the Somali Patriotic Movement. All clans taken together, the ghir ghir "mices" finished off the plundering at the beginning of 1992. Disputed by the Dir-Bimal of Abdi Warsemeh Isar’s Southern Somali National Movement, Brava has since fallen under the sphere of influence of the Hawadle, a Hawiye clan that rivalled the Habr Gedir of General "Aidid".
immigrants of Arab origin : the Hatimy, the Bida and the Asharaf. On the other hand, there are the Somali of the Brava surroundings, “ the five ” shangamaas whose minority status is more doubtful because they are part of the Tunni lineage of the Digil (fig. 3). Here we find the “ three of the rear-guard ”, i.e. the Dafarad, numerically the largest, the Werile and the Hajuwa, as well as the “ two of the shore ”, i.e. the Daqtira and the Goygal.
14 Révoil,
A first category includes nearly one hundred thousand Swahili-speaking Gosha that are sometimes called dalgolet ("forest people" in Somali), molema (or mlima, "mountain people" in broken Swahili), watoro ("runaway slaves" in Oromo) or oji (from the Italian word oggi, "today", because these Bantus were said not to think beyond the present day). They are descendants of slaves, for the most part originating from Tanzania where they were loaded onto ships from Kilwa Kivinje or Dar es Salaam to Brava in Somalia.24 Although the British forbade the export of slaves North of Lamu in 1845 and the French stopped buying from Kilwa in 1864, Somali continued this trade from Zanzibar. Up to 300,000 East African people were sold on the Benadir coast between 1770 and 1896, that is, two-thirds of those en route for India, Persia or Arabia. In the 1870's, 10,000 Tanzanian slaves were sent to Somalia annually, be it by ship or by caravan through Lamu.25 Those who succeeded in their escape bids hid along the Juba and Shebelle rivers on land that was not used by Somali nomads because humidity and tsetse flies’ decimated livestock. They were joined by slaves liberated by the British Navy, fugitives who had escaped Italian forced labor in nearby plantations and servants freed by their indegeneous masters from coastal cities (fig. 2 & 4). Places like Jumbo, on the mouth of the Juba River, developed rather well before Kismayo became a permanent settlement in 1869.
the Zigua, the first to arrive as they claim, who sold themselves as slaves to get away from the Eastern Tanzania’s kidyakingo famine (the "cattle hide" that people were forced to eat) and then escaped from Somali Hawiye clans, the Abgal’s Matan and the Wadan. They however ended up joining together under a "sultan" of Yao origin, Nassib Bunda, who, with the help of the Tunni from Brava, negotiated free passage for an Egyptian expedition in 1875.26
"Mushunguli" of the Juba River according to their origins27
Zigua Zaramo Magindo Yao Makua Manyasa
Origin Pare & Usambara Mountains, Handeni & Pangani, Tanga Province
(Tanzania) Bagamoyo, Dar es Salaam & Kisarawe, Pwani Province (Tanzania) Lindi Province
(Tanzania) Masasi, Mtwara Province & Tunduru, Ruvuma Province (Tanzania)
Lichinga & Mandimba, Nyasa Province (Mozambi-que) Milange, Nyasa Province (Mozambi-que) Kunyanga, Lake Nyasa (Malawî)
Th Dir Surre sub-clan and Regions they live in
Surre sub-clan is local to mostly Puntland state districts such as Mudug (Galkaiyo, Jariiban, and Hobyo) in particular Towfiiq, Ceeldhanaan and Cowle of the Golol Valley which is dominated by the Reer Agoon and Dabac segments; Nugal (Eyl); Bari (Qardo, Bosaso, Qandala, Alulo); and Sanaag (Laasqoray), the Laasqoray Surre clan called locally Reer Cabaas or Urdudub and live side by side with Warsangeli. In Galgudug, the Surre sub-clan of Cabdale occupies territory extending 180 km from approx 20 km of Abuqwaq to Balanbale parallel to the Ethio-Somalia boundary. The centre of the Surre in Galgadud in the district of Xeraale which is located between Dhusamared and Abudwaq (The heartland of the Dariqa sects Ahlu-Sunna Wal Jameeca). Southward, the Surre is also an integral part of the Hiiran region communities. The base of the Surre is the commercial and farmland villages of Kabhanley and Defow. Perhaps the most important region for the Surre remains Luq district of Gedo. The border town of Boholgaras to the limits of the river Jubba banks of Luq is dominated by Surre dir sub-clans of mainly Fuqu-Muhumed sub sub-clan. In the Jubba regions, Jamame is an important homeland of the Surre accompying their Bimal brethren whom are vastly dominant in that area. The farmland town of Bender-Jadid is solely domiciled by the Surre. The Surre are allocated 5 MPs among the Transitional Federal Parliament namely: Mahad Abdalla Awad, Jeylani Ali Kediye, Nasra Abdisalam Alim, Sh. Mohamed Sh. Yusuf Direed, and Qamar Adan Ali.
Jaaliyada Beesha Biyo-maal Ee Ku Nool Somaliland Oo Beenisayay In Beeshooda Uu Ka Tirsan yahay Nin Sixiroole Ah Oo Sheegtay Magaca Beeshaa.
Jaaliyada Beesha Biyo-maal Ee Ku Nool Somaliland Oo Beenisayay In Beeshooda Uu Ka Tirsan yahay Nin Sixiroole Ah Oo Sheegtay Magaca Beeshaa. | Print |
Written by and Posted By Ibraahim
Monday, 11 July 2011 17:46
Afhayeenka beesha Biyo-maal Sheekh Cismaan Sheekh Abuukar(Biyo-maaley) oo maanta saxaafada kula hadlay Magaalada Hargeysa ayaa waxba kama jiraan ku sheegay hadal ka soo yeedhay nin sixiroole ah oo ay maalintii shalay maxkamada degmada Hargeysa ku xukuntay xabsi 3 sanno,kaasoo sheegtay in uu ka soo jeeda beesha Biyo-maal, isaga oo afhayeenku sheegay beeshaas ay tahay mid culimo u badan oo aan ku lug lahayn arrimaha noocaas ah.
“ Beesha Biyo-maal sixirka kuma shaqaysato , ninka shalay la xukumayna been ayuu sheegay mana garanayno, anagu waxaanu nahay dad culimo u badan oo aan caan ku ahayn waxyaabaas, waana wax xaga ilaahay ka fog oo lagu cadaab galo. Waxaan ummada u sheegayaa in jaaliyada beeshan ee degan Somaliland aanay ahayn dad doonayo in ay xumeeyaan walaalahooda soo dhaweeyay”
BIYOMAAL CLASH HABARGIDIR IN MARKA
by Hiiraan boy » Sat Oct 27, 2007 4:36 pm
Xaalada Magaalada marka oo Caawa degan kadib dagaal lagu dilay sarkaal Ciidan oo Maanta ka dhacay. 27 Oct 2007
Posted to the Web 27 Oct 07, 20:28
waxaa Caaw
a degan xaalada magaalada Marka ee xarunta gobalka sh/hoose kadib markii maanta ay ka dheceen dagaalo qaraar oo u dhexeeyay Ciidamada Maamulka gobalka Sh/hoose iyo Maleeshiya beeleedyo hubaysan oo ku kacsan maamulk gobalka sh/hoose.
dagaalkii Maanta ka dhacay gudaha magaalada Marka ayaa la sheegay in ay ku geeriyoodeen ku dhawaad 3-qof oo uu kujiro sarkaal sare oo katirsan Ciidamada Nabad gelyada Maamulka gobalka Sh/hoose.
sarkaalkan geeriyooday ayaa lagu magacaabaa Xuseen Jareer oo Maydkiiisa Maanta laga helay afaafka hore ee Saldhiga Booliska Marka , sidookale waxaa Isbitaalka Magaalada Marka la dhigay dhaawacyo kaladuwan oo ku dhaawacmay dagaalkii Magaalada ka dhacay maanta.
Maleeshiyada Beesga Biyamaal ayaa sheegatay in ay ka dambaysay Weerarkii lagu qaaday Ciidamada maamulka gobalka sh/hoose sida uu Saxaafadda u sheegay Sarkaal katirsan beeshaasii isagoona sheegtay in dagaalkii Maanta ay guulo ka gareen sida uu hadalka u dhigay.
waxaa lagu soo waramayaa in Caaw ay xaaladu degantahay, dhinacyadii dagalamayna ay iskula bexeen banaanka magaalada gaar ahaan halka loo yaqaan Buufoow Bacaad iyo dacaaraha oo ah dhul kayn ah.
The Bimaal Dir Clan BOQORTOYADA BIMAAL DIR QEYBTII 1
BOQORTOYADA BIMAAL DIR QEYBTII 1
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.
THE BIMAAL REVOLT SLAVERY IN SOMALIA AND ITALIAN COLONIAL POWERS
the Bimaal
Feuding hostilities led to several confrontations between Italy and the Somali tribes. Eno reveals, “Merca, Jilib, Jesira and Dhanane are some of the notable battlefields where the Bimaal (Hawiye) pastoral tribe engaged colonial soldiers constituting Somalis.”27 Nevertheless, revelations such as by Italian naval officer Gaetano Bossi had already done the damage. He recommended the pertinence of a more organized government role. Commander Onorato di Monale who undertook an investigation upon the early announcements of the Benadir Coast slavery scandal wrote another equally discrediting report. Some excerpts of the report, including information given by the local chiefs and other outstanding figures of the community, read:
…not only did slaves enter Benadir ports, but that the last slaves to enter the town date back only to last December. Slaves are bought and sold in the Benadir towns, not only under the eyes of Italian authorities…but according to registry of the cadis of Mogadishu…with the sanction of those authorities. In the Benadir, a slave can be bought, sold, imprisoned, inherited, given as a gift, exploited, and rarely liberated. Far from taking steps towards the gradual disappearance of domestic servitude, the company is perpetrating it and aggravating the condition.28
In a gesture to consolidate its colonial activities firmly, Italy succeeded in the purchase of the Benadir ports for the estimated amount of 3,600,000 Italian Lira , the equivalent of 144,000 British pounds, an achievement seen as a step forward. But within the colony, as Italy was aware, resistance was unavoidable since some tribes were discontented by the abolition policy.
The Somali slave owners, as is paradigmatic of the nomadic psychology, tinted the abolition policy as a religious issue in a bid to gain legitimacy for their cause of war and sympathy from other clans, under the philosophy of Jihad (holy war). Mohamed Abdulle Hassan, the Mad Mullah and leader of the Dervish, assisted the Bimaal cause to that end. The colonial administration recruited soldiers to face the arrogant and unabiding Bimaal. When the battle erupted, several Bimaal villages were torched off. The Bimaal, in retaliation, forged several attempts to overrun the Italian askaris in Dhanane, situated between Merca and Mogadishu. They were all in futility until the Bimaal were relentless subdued.
In a diplomatic move to step up the scale of ‘pacification’, the colonial officials approached chiefs and notables of the various tribes to win their support and maintain good relationship between the colonists and the colony. The Somali pastoral tribes seized the opportunity. The two ensuing reasons were for access to the colonial officials (as a medium between the Italians and the community), and secondly for the payroll which displayed a recognition of their social status as the leadership. The Sultan of the Geledi was one of such leaders who subscribed wholeheartedly to this kind of colonial appeasement.29
Skirmishes between the Bimaal and the Italians continued for quite some time, though
intermittently.30 The colonial troops got a breakthrough and eventually penetrated the towns of Bariire, Malable, Audegle (Aaw-Dheegle) in the Dhoobooy area of Merca, and Afgoi a few kilometers from Mogadishu. The event has finally tamed Bimaal resistance, widening the aspiration for peace and liberty.
Sheikh Hassan Barsane’s Resistance to the Abolition of Slavery
One Sheikh who was exaggeratedly honoured as a hero in Somali history, Sheikh
Hassan Barsane of the Gaal-Jecel sub-clan of the Hawiye clan, has resisted abolition
of slavery to the extent of misinterpreting the Holy Scripture – the Qur’an, by writing to
the Italians:
“All our slaves escaped and went to you and you have set them free.
We are not happy with the [Antislavery] order. We abandoned our
law, for according to our law we can put slaves in prison or force them to work.”
And what law was the ‘respected’ Sheikh referring to?
“The government has its law and we have ours. We accept no law
other than our law. Our law is that of God and of the prophet….
“God has said: The few can defeat the many. The world is near its end;
only 58 years remain…It is better to die following Muslim law. All Muslims are one.31
In the preceding statement, Barsane has made not less than three discrepancies contrary to the Islamic faith. But a Jareer poet who was against enslavement of Muslims, an un-Islamic practice, sets the main response in this verse:
* Ninki Ashahaato Adoon ma Ahaado
Amar Eebe diidi yaa kaa Aqbalaayo32
Translation:
Whoever announces the oneness of Allah in submission, no longer remains a slave;
So, nobody abides by your orders regarding what Allah has illegitimated.
Sheikh Hassan Barsane is one of a few heroes honoured in the history of Somalia. He is, as far as we have seen in the history curricula of schools in the country, dignified as a sharp protestant against the Italian colonialists, and one who died for the cause of nationalism. But on the contrary, he died due to his rejection to free Muslim lives in the campaign to the abolition of slavery and of slave trade. As far as Islam is concerned, a good model is Abubakar who paid money to purchase Bilal’s freedom after the latter converted to Islam. In this case, the two acts of Abubakar and Sheikh Hassan Barsane are contrary to each other, but the former’s gesture accommodates well with the harmonious tenets of Islam. Barsane’s, in retrospect, amounts to a villain’s misuse and abuse of the Holy Scripture.
Previously, many scholars have written concern over the obstruction of the truth about Somali historiography, ethno-anthropology, culturology and other areas, with the focus and scope of criticism succinctly directed onto the nomadic pastoralist in the north. In fact, it is now in the south that we learn about religious scholars engaging in both misuse and abuse of the Islamic faith for personal gains. And rather than condemining their ill effects to society, the Jileec pastoral authorities have eulogized their villainy by building monuments and naming academic institutions after the great sinners.
Drawing from an archival evidence, Sheikh Hassan Barsane and a large number of the Somali people of his day and even today, have been correctly described by colonial officers as people who corrupt and contaminate the Islamic faith by twisting it for personal goals. An extract of the nature reads:
Sir,
1. With reference to attached - in my opinion the Somali…accepts the Sheria just as far as it suits him.
2. He claims to be a Mohammeddan but during my service…both Sir Reginald Wingate – Serdar and Major General Von Slatin Pasha, told me that they did not consider the Somali as a true Mohammeddan…33
That this is a persistent paradigm of Somali attitude can also be seen in recent events in the civil anarchy period when the so-called Islamic courts discriminatively arraigned the unarmed and ethnically oppressed communities like the Jareer.34 Suffice it to say that many religious scholars have used their Islamic knowledge as an income generation project rather than preach the doctrine of peace and equality for all muslims. (See Chapter Two, The Barawaan.)
After the war of words, a number of confrontations took place between the Galjel (Gaal-jecel) tribe of Hassan Barsane and colonial forces, which pressed the former into submission. Eventually, the so-called religious leader was captured, as his kinsmen could not save him in their plea at submission. They were disarmed while Barsane was taken to the dungeons in Mogadishu and sentenced to death. Later the death sentence was revoked to life imprisonment where he remained incarcerated till his death
The most celebrated national heroes, in the northern nomadic version, come in the persons of Mohamed Abdulle Hassan, Ahmed Ibrahim Al-Ghazi – known to the Somalis as Axmed ‘Gurey’ (the left-handed) and Ahmed ‘Gran’ to the Abyssinians, and Hawo Osman Tacco, popularly known as Xaawo Taako. For reasons known to Siad Barre and his kinsmen, these were made the celebrated heroes and heroine whose recognition was depicted in their monuments, exclusively towering through the skies of Mogadishu.
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.
THE BIMAAL REVOLT SLAVERY IN SOMALIA AND ITALIAN COLONIAL POWERS
the Bimaal
Feuding hostilities led to several confrontations between Italy and the Somali tribes. Eno reveals, “Merca, Jilib, Jesira and Dhanane are some of the notable battlefields where the Bimaal (Hawiye) pastoral tribe engaged colonial soldiers constituting Somalis.”27 Nevertheless, revelations such as by Italian naval officer Gaetano Bossi had already done the damage. He recommended the pertinence of a more organized government role. Commander Onorato di Monale who undertook an investigation upon the early announcements of the Benadir Coast slavery scandal wrote another equally discrediting report. Some excerpts of the report, including information given by the local chiefs and other outstanding figures of the community, read:
…not only did slaves enter Benadir ports, but that the last slaves to enter the town date back only to last December. Slaves are bought and sold in the Benadir towns, not only under the eyes of Italian authorities…but according to registry of the cadis of Mogadishu…with the sanction of those authorities. In the Benadir, a slave can be bought, sold, imprisoned, inherited, given as a gift, exploited, and rarely liberated. Far from taking steps towards the gradual disappearance of domestic servitude, the company is perpetrating it and aggravating the condition.28
In a gesture to consolidate its colonial activities firmly, Italy succeeded in the purchase of the Benadir ports for the estimated amount of 3,600,000 Italian Lira , the equivalent of 144,000 British pounds, an achievement seen as a step forward. But within the colony, as Italy was aware, resistance was unavoidable since some tribes were discontented by the abolition policy.
The Somali slave owners, as is paradigmatic of the nomadic psychology, tinted the abolition policy as a religious issue in a bid to gain legitimacy for their cause of war and sympathy from other clans, under the philosophy of Jihad (holy war). Mohamed Abdulle Hassan, the Mad Mullah and leader of the Dervish, assisted the Bimaal cause to that end. The colonial administration recruited soldiers to face the arrogant and unabiding Bimaal. When the battle erupted, several Bimaal villages were torched off. The Bimaal, in retaliation, forged several attempts to overrun the Italian askaris in Dhanane, situated between Merca and Mogadishu. They were all in futility until the Bimaal were relentless subdued.
In a diplomatic move to step up the scale of ‘pacification’, the colonial officials approached chiefs and notables of the various tribes to win their support and maintain good relationship between the colonists and the colony. The Somali pastoral tribes seized the opportunity. The two ensuing reasons were for access to the colonial officials (as a medium between the Italians and the community), and secondly for the payroll which displayed a recognition of their social status as the leadership. The Sultan of the Geledi was one of such leaders who subscribed wholeheartedly to this kind of colonial appeasement.29
Skirmishes between the Bimaal and the Italians continued for quite some time, though
intermittently.30 The colonial troops got a breakthrough and eventually penetrated the towns of Bariire, Malable, Audegle (Aaw-Dheegle) in the Dhoobooy area of Merca, and Afgoi a few kilometers from Mogadishu. The event has finally tamed Bimaal resistance, widening the aspiration for peace and liberty.
Sheikh Hassan Barsane’s Resistance to the Abolition of Slavery
One Sheikh who was exaggeratedly honoured as a hero in Somali history, Sheikh
Hassan Barsane of the Gaal-Jecel sub-clan of the Hawiye clan, has resisted abolition
of slavery to the extent of misinterpreting the Holy Scripture – the Qur’an, by writing to
the Italians:
“All our slaves escaped and went to you and you have set them free.
We are not happy with the [Antislavery] order. We abandoned our
law, for according to our law we can put slaves in prison or force them to work.”
And what law was the ‘respected’ Sheikh referring to?
“The government has its law and we have ours. We accept no law
other than our law. Our law is that of God and of the prophet….
“God has said: The few can defeat the many. The world is near its end;
only 58 years remain…It is better to die following Muslim law. All Muslims are one.31
In the preceding statement, Barsane has made not less than three discrepancies contrary to the Islamic faith. But a Jareer poet who was against enslavement of Muslims, an un-Islamic practice, sets the main response in this verse:
* Ninki Ashahaato Adoon ma Ahaado
Amar Eebe diidi yaa kaa Aqbalaayo32
Translation:
Whoever announces the oneness of Allah in submission, no longer remains a slave;
So, nobody abides by your orders regarding what Allah has illegitimated.
Sheikh Hassan Barsane is one of a few heroes honoured in the history of Somalia. He is, as far as we have seen in the history curricula of schools in the country, dignified as a sharp protestant against the Italian colonialists, and one who died for the cause of nationalism. But on the contrary, he died due to his rejection to free Muslim lives in the campaign to the abolition of slavery and of slave trade. As far as Islam is concerned, a good model is Abubakar who paid money to purchase Bilal’s freedom after the latter converted to Islam. In this case, the two acts of Abubakar and Sheikh Hassan Barsane are contrary to each other, but the former’s gesture accommodates well with the harmonious tenets of Islam. Barsane’s, in retrospect, amounts to a villain’s misuse and abuse of the Holy Scripture.
Previously, many scholars have written concern over the obstruction of the truth about Somali historiography, ethno-anthropology, culturology and other areas, with the focus and scope of criticism succinctly directed onto the nomadic pastoralist in the north. In fact, it is now in the south that we learn about religious scholars engaging in both misuse and abuse of the Islamic faith for personal gains. And rather than condemining their ill effects to society, the Jileec pastoral authorities have eulogized their villainy by building monuments and naming academic institutions after the great sinners.
Drawing from an archival evidence, Sheikh Hassan Barsane and a large number of the Somali people of his day and even today, have been correctly described by colonial officers as people who corrupt and contaminate the Islamic faith by twisting it for personal goals. An extract of the nature reads:
Sir,
1. With reference to attached - in my opinion the Somali…accepts the Sheria just as far as it suits him.
2. He claims to be a Mohammeddan but during my service…both Sir Reginald Wingate – Serdar and Major General Von Slatin Pasha, told me that they did not consider the Somali as a true Mohammeddan…33
That this is a persistent paradigm of Somali attitude can also be seen in recent events in the civil anarchy period when the so-called Islamic courts discriminatively arraigned the unarmed and ethnically oppressed communities like the Jareer.34 Suffice it to say that many religious scholars have used their Islamic knowledge as an income generation project rather than preach the doctrine of peace and equality for all muslims. (See Chapter Two, The Barawaan.)
After the war of words, a number of confrontations took place between the Galjel (Gaal-jecel) tribe of Hassan Barsane and colonial forces, which pressed the former into submission. Eventually, the so-called religious leader was captured, as his kinsmen could not save him in their plea at submission. They were disarmed while Barsane was taken to the dungeons in Mogadishu and sentenced to death. Later the death sentence was revoked to life imprisonment where he remained incarcerated till his death
The most celebrated national heroes, in the northern nomadic version, come in the persons of Mohamed Abdulle Hassan, Ahmed Ibrahim Al-Ghazi – known to the Somalis as Axmed ‘Gurey’ (the left-handed) and Ahmed ‘Gran’ to the Abyssinians, and Hawo Osman Tacco, popularly known as Xaawo Taako. For reasons known to Siad Barre and his kinsmen, these were made the celebrated heroes and heroine whose recognition was depicted in their monuments, exclusively towering through the skies of Mogadishu.
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