BOQORTOYADII DIREED EE AWDAL IYO IFAT: SAMAROON

The Cambridge History of Africa
By J. D. Fage, Roland Oliver, P 153


The Cambridge History of Africa
By J. D. Fage, Roland Oliver, P 153





BOQORTOYADII DIREED EE AWDAL IYO IFAT: SAMAROON

Xukuumada Walasma(1) oo xukunkoodi ku fiday Harar Plateatu ilaa gudaha Somalia isla markaana dagaalo fara badan oo Xabashida ay Awdal lagasho ayaa bilaawday.

Qoraaga I.M Lewis ayaa ka hadlaya qoraal qadiima oo afka carabiga ku qoron oo ku saabsan Beel weynta Gadabuursi Dir:

Qoralaalkan ayaa waxa uu ka hadlayayaa 1392dii dagaalkii weynaa ee Imaam Cali Saciid Samaroone uu kula galay Xabashida Kiristanka ah ee soo weerari jirtay. Imaam Cali Saciid daanta galbeed ayuu ka dagaalami jiray.

Sidoo kale warqadu waxa ay sheegeysaa boqorka Awdal, Saaciida ad.Din iyo walaalkii Haqul Din oo Zaylac xukumi jiray. Maanta boqor Saaciida ad Din wuxuu ku asaan yahay jasiirad yar oo xeebta Zaylac saaran waxaana lagu ziyaartaa halkaas. Xiliga ziyaarada Ilaahay qudradiisa badu weey caaridaa oo dib ayay u durugtaa, lug baana lagu tagaa. Boqor Saaciid ad. Din wuxuu ku shahiiday gacanta Xabashida Kiristanka ah oo soo gashay gudaha Somalia, arladoo dhana burburisay. Qabiilo badan oo ay Beelaha Direed ka mida ayaa ku dhamaaday magaaladii ugu weyneed oo saldhig Dir u ahayd oo la oran jiray Camuudna waa la dundumiyay waxaa kaloo la gubay magaalooyin kale. Camuud waxa baaray Archeologistayaal waxaan laga helay misaajiid weyn iyo dhismayaal badan, qabuurah magaalada kaliya ayaa waxa ku aasnaa 300,000 qof sida laga qiyaasay qabuuraha.

Xudunta ama bartamaha beelaha Direed waxa ay ahayd Zailac oo maanta xoogaga Direed ee Madoobe Direed (Ciise), Maahe Maxamed Xiniftire Dir (Isaaq), iyo Samaroone Maandaluug Dir (Gadabuursi) ay dagaan.

Maxaa naga quseeya hadii aan Dirka koonfur nahay ? Waa su'aal haboon.

Maxamed Xiniftire Maahe Dir koonfurta ayuu ku badan yahay- Suure (Qubeys iyo Cabdalle) waxaa la sheega in uu dagaaladii xiligaan ku shahiiday odeyga Sheekh Suure oo la sheego in uu quraanka si toos aha uga bartay Sheeikh Yuusuf Kaweyn Awbakhadleh ( Alkownin) oo 1300 Galbeedka Somaaliya ka yimid. Qisadii ugu yaabka badneed ayaa waxa ay sheegeysaa in Odeygii Suure xili dagaalo lagula jiray gaalada oo burbur badan ku dhacay Soomalida, siiba Dirka ( waayo dhinacna Kiristan Xabashi ah ayaa ka gumaadeysay, dhanka kalena Haraar ilaa Harawo ilaa Shiniile Oromo Gaalo aha) in maalin ay u yeereen odeyaashii Dirka Sheeikhyada (Yuusuf Kaweyn) loona sheegay dad badan in la laayay lagana dilay Muslinkii Boqor Saacidul Diin (hadana ku aasaan Zailac) laguna qasbay jihaad kama danbeyna in la qaado. Sheeikh Suure waxaa la yiri habeenkii markii uu seexday ayaa Riyo waxaa ugu yimid Khidir oo ugu bushaareeyay inuu xoogiisa iyo awoodiisa iyo dad wuxuu haysto in 'uu dagaal galiyo. Riyadii waxaa kaloo la yiri waxaa uu ku arkay Dagaalkii Badar iyo Asxaabtii Rasuulka (S.A.W). Aroortii wuxuu soo kacay isagoo oo qoslaya oo iliga foosha uu ka dhacay ( waxana la sheegay in uu fool uga dhacay Rasuulka S.A.W tani mucjiso ayay ku noqotay Suure riyaadiina wuu rumeystay in ay sax ahayd) waxaana la yiri Suure wuu dardaraarmay, dhaxalkiisi ayuu wareejiyay wilashiisi Qubeys iyo Cabdalle isagoo weer xiran ayuu Galbeed aaday ilaa uu ku shahiiday sida la sheego meel Harar u dhaw.

Sidoo kale Beelweynta Biimaal waxaa cad in ay Zaiylac agagaarkeeda ka soo guureen wexeyna sheegaan in hogamiyaashii waday markii ay koonfurta aadeen ay wada ahayeen mujaahidintii Awdal waxaana ay Bimaalku u kala baxaan Afar reerood iyo Adeerkood (Dabruube) waxaana hogaamin jiray ayaa la yiri Mucalimiin mujahidiina beel walba ilaa 1890 markii ay beesha Biimaalka jiihadka kula gashay Talyaaniga isla Mucalimiintii ayaa dagaal galin jirtay ciidamada Biimaalka ee Talyaaniga la dagaalmeysay siduu Talyaanigu sheegay wexey u qeybsanayeen xubin xubin, xubin kastana waxa ay ka koobneed 114 nin oo Macalin hogaansho ( boqol iyo afar iyo toban waa lafaha Dir ku abtirsada-iyo quraankaba). Mida Kale waxaa la wada ogyahay in Bimaal uu waqooyiga daganaa xiligii Saacidu al Din 1400- waxaana la sheegaa in Bimaal iyo Isaaq oo Maxamed Xiniftire ilsa ah is dileen xili gaalada lala dagaalamayay gartiina ay galeen Ciise Madoobe Dir iyo Gadabuursi. Gartii markii la gooyayna ay Bimaal caroodeen oo Galbeed u guureen kadibna ay Wabiga Shabeelle dhabehiisa raaceen mantan ay Magaalada Marka ilaa Shabeeleda Hoose iyo Jubada dagan yihiin. Inkastoo ay Gaadsan Waqooyi Galbeed dagaan maanta oo iyagu ah laf Bimaala.

Waxa kale ood ogtihiin, Mandaluug Dir iyo Beelohoodu in ay koonfurta la dagan yihiin Dirka koonfureed ilaa Shabeellada, Hiiraan (reer majuun, Makahil iyo Reer Nuure, Doolo ilaa NFD oo ay dhex Dagan yihiin Quranyow Maxamed Xiniftire ama Gaare.

Mandaluug Dir Makaahiil in ay dagan yihiin Jamaame ilaa Kismayo.

Mandaluug Dir kala daadsanantoodu waxa ay ku tusaysaa dariiqii galbeedka ay Beelah Dir ka soo qaateen kuna soo gaareen Konfurta. Meelo badan oo Ethiopia ku taalana waxaad arkeysaa Dirkii haray iyo sidii ay Oromadu dhulkoodi u jiirtay xiligii Axmed Gurey 1450kii malyuumad Oromo ah ayaa duqeysay dhulkii Dirka waxaana ka samato baxay Gurgur, Akisho, Barsuug, Guure, Madiigan, Gariire Gare, iyo Ciise-Gadabuursi-Isaaq oo nasiib ku lahaa lugna gudaha Somalia ayay u taalay lugn dibada.

Beelah Mandaluug ee Konfurta Somalia

1) Samaroon which is (Samaroon saciid daa’uud Madaluug)GADABUURSI.
2) Reer Isaaq (Isaaq Madaluug) Dhagaxbuur, Qabridahare to Godey Shilaabe, Jarati and Kismayo.
3) Reer Axmed (axmed Madaluug) Their location southern Ethiopia like the area Shilaabe, Jarati, also you can find southern Somalia, like area around Jowhar, also Kismayo to Afmadow, also around Baardheere. BANGAL which is not so far the border between Kenya and Somalia.
4) Reer Xasan (Xasan Madaluug) .Godey, Qalaafe till you reach Hiraan Region. Ethiopia and Kenya Border particularly Nageyle Region.
5) JIRE Madaluug Jigjiga -Faafan area which is in Ethiopia.
6) Irablle Madaluug .Tanzania Rwanda and Burindi,
7) Geelwaaqlle Madaluug . Ethiopia and Northern Kenya.
8) Masalalay Madaluug . Kenya, Somalia and Ethiopia.
9) Xuseen (Hussein) Madaluug

Walasma(1)Waa Boqorkii ugu horeeyay ee asaasay boqortooyinkii Awfat (Ifaat iyo Awdal) waxaana uu dhalay Saacid al Diin iyo Nuur al Diin oo Zailac midi ku asaasan yahay
waxaa u soo u gudbiyay Codka BeeshaQore: Warsame

Taariikh Nololeedka Madaxweyne Axmed Maxamed Maxamuud ”Siilaanyo”. ..

Taariikh Nololeedka Madaxweyne Axmed Maxamed Maxamuud ”Siilaanyo”. ..


1-july- 2010 Cowslafil , Mogadishu, Somalia .

Axmed Maxamed Maxamuud oo ku magac dheer Siilaanyo wuxuu ku dhashayDegmada Burco sannadkii 1936kii.

Waxbarashadiisii dugsiyada Hoose .Dhexe. ilaa dugsiga sare wuxuu ku dhammaystay Dugsiyadii Sheekh iyo Cammuud mudadii u dhaxeysay 1946kii ilaa iyo 1960kii.

1960kii ilaa iyo 1965kii wuxuu Axmed Siilaanyo ku jiray jaamicadda Magaalada Manchester ee dalka Britain, halkaasoo uu ku qaatay shahaadooyinka Bachelar degree iyo Master ee cilmiga dhaqaalaha.

Intii u dhaxaysay 1965kii ilaa Oktoober 1969kii, wuxuu Axmed Siilaanyo ahaa sarkaal sare oo ka soo shaqeeyay Wasaaraddii qorsheynta ee dawladdii Soomaaliya ee rayidka ahayd, isagoo gaadhay darejada Agaasime Guud.

Markii militerigu taladii dalkii somaliya afgambi kula wareegeen 21kii Oktoober 1969kii, waxaa Axmed Siilaanyo loo magacaabay Wasiirka Wasaaradda Qorsheynta. Muddo kadib waxaa laga dhigay Wasiirka Wasaaradda Ganacsiga iyo Guddoomiyaha Guddiga dhaqaalaha qaranka ilaa 1982kii oo uu ka goostay dawladdii kacaanka.

1982kii, oo uu Axmed Siilaanyo tegay London wuxuu markiiba ku biiray jabhaddii dhaqdhaqaaqa waddaniga soomaaliyeed ee SNM , isagoo noqday wakiilka xafiiskii SNM ee London.

Muddadii u dhexeysay 1984 ilaa iyo 1990, wuxuu Axmed Siilaanyo ahaa guddoomiyaha ururka SNM. 18 May 1991kii shirweynihii Magaalada Burco ee beelaha Somaliland iyo ururkii SNM kaga dhawaaqeen goonni isutaaga Somaliland wuxuu Axmed Siilaanyo ka mid ahaa hogaamiyayaashii hormoodka ka ahaa nabadeynta iyo heshiisiinta beelaha Somaliland wada dega.

Axmed siilaanyo wuxuu xubin ka noqday baarlamaanka Somaliland 1993kii ilaa 1997kii. 1997kii ilaa sannaddii 2000 dawladdii Somaliland ee Maxamed Xaaji Ibraahim Cigaal, wuxuu Axmed Siilaanyo ka soo qabtay jagooyinka wasiirka wasaaradda Maaliyadda iyo wasiirka wasaaradda Qorsheynta, isagoo markii danbe iskii isu casilay.

Sannadkii 2002, wuxuu ku dhawaaqay Xisbiga Mucaaridka ee KULMIYE oo uu guddoomiyena ka noqday. Doorashadii Madaxtooyada Somaliland ee April 2003, tartankii Madaxweynaha waxaa Axmed Siilaanyo iyo ku xigeenkiisii Cabdiraxmaan Aw Cali Faarax lagaga helay 80 Cod, taasoo ay aqbaleen.

Mar kale ayaa Xisbiga Mucaaridka ee KULMIYE, uu hadda u soo Sharraxay Axmed Siilaanyo tartanka doorashada madaxtooyada Somaliland ee 2010, isagoo madaxweyne ku xigeenna u sharaxan yahay xisbigiisa Cabdiraxmaan Cabdillaahi Ismaaciil, oo loo yaqaanno Zeylici.

Axmed siilaanyo wuxuu leeyahay 5 caruur ahoo kala ah saddex wiil iyo laba gabdhood, oo ay u dhashay xaaskiisa Aamina-weris Sheekh Maxamed Jirdde.

SOMALI BANTU Mzigua, Mzaramo, Magindo, Myao, Makua,Baidari group), Gaheyle and Galagale and Boni

According to their lineage, the minority groups are divided into two groups: A group, which has similar ethnic origin with the Samale group, but traditionally considered as cast people who have no equal rights with others. This group includes Midgan, Tumal and Yibir (collectively known as Baidari group), Gaheyle and Galagale and Boni. They are traditionally hunters, leather and metal workers, and craft makers living in some parts of north, central and southern Somalia. A second group, which is distinct from other Somalis in ethnic identity, cultural and tradition. They include Bantu, Benadiri and Eyle. The Bantu, who are refer to as "Jarer", which literally means thick hair are small scale farmers or labourers who live in the riverine areas in southern Somalia. They are also divided into various sub clans with different ethnic origin. Some for example the Mzigua, Mzaramo, Magindo, Myao, Makua, and Manyasa collectively known as Wa Gosha " forest people" or Oji are believed be descendents of Tanzanians, Mozambicans and Malawi's who were taken to Somalia in the 19th century by Arab slave traders (MRG, 1998). They live and practice some subsistence farming in the Gosha area in the Lower and Middle Juba regions. Second Bantu sub clans, which include Shidle, Shabelle, Makane and Kabole, are believed to have descended from early non-Somali agricultural communities. They are also small-scale farmers who predominantly live in the Middle Shabelle and Hiran regions. The third Bantu group lives in the Lower Shabelle region. Because of cultural genocide, and most importantly for protection reasons they have identified themselves with the other Somali communities in the region. These include Jarer-Hintire, Jarer-Wacdan, and Jarer-Biyamal. Except the

FAZIONI E GRUPPI ARMATI? Guida analitica della SOMALIA delle fazioni contrapposte.

FAZIONI E GRUPPI ARMATI? Guida analitica della SOMALIA delle fazioni contrapposte. http://www.italosomali.org/Fact.htm *USP - Partito Unito Somalo, si sta cercando di radicare nel Puntland, composto da clan Daarood/Dulbahante e Warsangeli appoggiato dalle caste dei Midgan e dei Tumal; leader MOhamed Abdi Hashi e Ahmed Gure Aden opera nel Somaliland orientale fra Las Anod e Las Koreh. *Calan Gaduud (Bandiera Rossa) gruppo opposto al SNM. *FLCS - composto dai clan Dir, Isse e Gadabuursi, opera nelle regioni di Zeilah e di Gibuti. *SNM - Movimento Nazionale Somalo - composto dal clan dir, Isaq, Habar Yunis, il gruppo è condotto da Abdurahman Ahmed Ali "Tur", 1° presidente della repubblica de facto del Somaliland dal 91 al 93. Ovviamente è riconducibile nella zona centrale e Nord della Somalia (Somaliland). *SDA - Alleanza Democratica Somala, del clan Dir/Gadabuursi, stanno nel distretto di Borama in Somalia del Nord, lo stato attuale del SDA è poco chiaro, leader della formazione è Mohamed Farah A.

MADHXINTA AFSOOMAALIGA Maxamed Bashe X. Xasan

MADHXINTA AFSOOMAALIGA
Maxamed Bashe X. Xasan
1 Oct 2005

Waxa la tilmaamaa in afafka ama luqaduhu aanay waxba ka duwanayn ilmo yar oo la gardaadinayo, loona korinayo si uu u hanaqaado. Tisqaadka afku haddaba waa arrin si adag uga xidhnaan karta hadba sida afkaas loo daryeelo ee loo ilaaliyo. Soomaalidii hore afka oo aan weli qoraal gelin ayay haddana dhaqaalayn jirtey oo aanay waxba ka tasoobi jirin, kana lumi jirin.
Gabayga, geeraarka, guuxa, saarka, guurowga, buraanburka, maahmaahda, ciyaaraha kala duwan ee dhaqanka iyo hiddaha, hal-ku-dhigyada ama hal-haysyada murtiyeed, hal-xidhaalaha, googaaleysiga iwm. ayaana ahaa kayd hodan ah oo ka qayb-qaata ilaalinta iyo madhxinta afsoomaaliga, waxana kaydkaasi suugaantu uu soomaalida uga dhignaa oo ugu jirey halka ay dadyowga kale ee dunida ay ugu jiraan Rugaha Kaydka Kutubka iyo Duug-yaalka taariikhda ee loo yaqaano Library-yada iyo Museum-ka.
Kaydkaas suugaanta ayaa haddaba waxa lagu tilmaami karaa hantida keliya ee soomaalida ay wax uga baxsadeen, ugana soo hadheen dagaaladdii iyo burburkii ka dhacay waddanka soomaaliya ee ilaa haatanna weli meelaha qaar ka sii dhisaalan. Suugaanta waxa kale oo lagu tilmaamaa in ay tahay il kale oo lagala soo bixi karo, lagana soo dheegan karo taariikhda iyo wacaasha waayihii ummadda ee sooyaalka ahaa, sidii loo noolaa, wixii dhibaatooyin soo jiitamayey iyo sidii xalka loo raad-goobi jirey ee wax loo furdaamin jirey iyo xitaa qalabyadii la adeegsan jireyba.
Soomaalida waxa lagu tilmaamaa ummaddii maansada ama gabayga, Waxana dhici jirtey in lagu wada xidhiidhi jirey mararka qaar marka geedka iyo tala-goynta la isugu yimaaddo, in kulanka oo dhan inta uu dhammaanayo lagu adeegsado oo lagu wada xidhiidho hadal tixaysan oo sidii maansada qaafiyad ku socda. Waxa la yidhaahdaa Af-soomaaligu waa Tix iyo Tiraab (Hadal iyo Hawraar).
Tixdu haddaba waa hadalka intiisa geedaysan ama maansaysan. Tiraabtuna waa intiisa caadiga ah ee maalin walba loo adeegsado wada xidhiidhka.
Haddaba waxa ay tixdu kaga duwan tahay tiraabta, tixdu waa hadal kasta oo leh dhacdo iyo higgaad ama qaafiyad. Dhacdadu waa miisaanka ereyga oo la raacinayo khad jeexan oo aan laga duwi karin; haddii jidkaasi laga baxana waxa la yidhaahdaa waxa yimaadda Deelqaaf. Higgaadda ama qaafiyadduna waa adeegsiga xaraf isku mid ah, iyada oo aan laga leexan fikraddii loo dan lahaa in la soo gudbiyo. Haddii higgaaddaasi laga baxana waxa yimaadda baa la yidhaahdaa Laaxin. Miisaanka maansada soomaalida waxa asteeyey abwaanka aqoonyahanka ah ee Maxamed Xaashi Dhamac Gaarriye iyo Qoraaga weyn C/laahi Diiriye Guuleed (Carraale). Isaga oo Gaarriye haddaba ka hadlaya miisaankaas maansada soomaalida waa kii lahaa; Dhegtaa diidda; meeshay xarfuhu dalab ku yeeshaane. Dhacdada uu miisaankeedu jaban yahay, waxa ka soo boodda dhegta oo dhegaysigeedu ma dhadhan samaado, si fudud ayaana loo soo saaraa meesha uu laaxinku ku jiro.
Xeel-dheeraanta suugaanta iyo afka soomaaliga waxa ka mid ah in nolosha oo dhan lagu also, laguna asteeyo ama lagu sargooyo hab suugaanaysan. Dhinacyo iska dhan oo nolosha soomaalida ka mid ah ereyo afeedka lagu isticmaali jirey waxa ay raacayaan habkaas higgaadaysan ee qaafiyadda ku socda. Tusaale ahaan marka la is qabto ee laba dhinac ama laba qof ay wax dhex maraan, waxa loo kala bixi jirey mudduc iyo maddaacaley oo ah dhinac wax sheeganaya oo dacwad ku soo oogaya dhinaca kale iyo dhinaca labaad oo dacwaddaasi iska deedafaynaya oo iska difaacaya. Waxa markaas la tegi jirey geedka oo gar-naqsi laga furi jirey sida maxkamadaha casriga ah oo kale.
Waxa haddaba guurtida xeer-beegtida ah ee geedku ay arrinta u qaybin jireen laba qaybood oo waxa ay odhan jireen waxa la isku hayo ee meeshaa yaallaa: Ma dhur baa mise waa dhaqan.
Dhurka waxa looga jeedaa wixii dhiig ama gacan-ka-hadal ku saabsan ee madasha geedka la keenay ee la xukumayo, dhaqankana waxa looga jeedaa wixii ku saabsan hanti ama dad la kala haysto ee ku kala maqan labada dhinac ee wax kala tirsanaya.
Haddaba haddii uu Dhur yimaaddo waxa dhibaabaha kiiskaasi loo kala saaraa isna laba qaybood, waxana laga soo qaadaa Qudh ama Qoon.
Qudh waxa looga jeedaa wixii dil ah ee gaadhsiisan naf la jaray oo qudh-gooyo ah, Qoontuna waa wixii nabaro la is gaadhsiiyey iyo dhaawacyo la xidhiidha.
Dhibaabaha qaybtiisa labaad ee dhaqanka loo yaqaan oo ku saabsan hantida ama dadka la kala haysto ayaa isna waxa loo kala qaybiyaa xilo iyo xoolo.
Xilaha waxa looga jeedaa dumar la kala qaaday ama la kala haysto iyo wixii la mid ah, xooluhuna waa wixii hanti ku arooraa ee ku kala maqan labada dhinac.
Marka ay arrintu haddaba xoolo timaaddo ayaa waxa la odhan jirey: ma bar xoolaad baa mise waa beer, dadka qaarna waxa ay odhan jireen ma maal baa mise waa mood.
Barta xoolaad amaba maalka waxa looga jeedaa xoolaha la dhaqdo ee la isu sheeganayo, sida geela iwm. Beerta ama moodkana waxa looga jeedaa wixii dhul ama wax la mid ah la xidhiidha ee aan noolayn ee la isu sheeganayo, geedkana la keenay ee la xukumayo.
Barta xoolaad ayaa haddaba waxa iyana loo sii kala qaybiyaa magan iyo mooro.
Maganta waxa looga jeedaa wixii xoolo ah ee baadi ahaan ama dhac ahaan ama xatooyo ahaan beesha ku soo galay ee lagu haysto iwm. Mooradu laba macne ayay af-soomaaliga ku leedahay, waxase halkan looga jeedaa wixii xoolo ah ee xerada ku jira ee ku saabsan dhaxal iwm. Macnaha labaad ee Mooradu waxa uu la xidhiidhaa faalka iyo maluugta.
Dhinaca kale marka neefka xoolaha ah la shidaysanayo ee la qalanayo amaba martida loo loogayo, ayaa waxa hilibkiisa loo qaybiyaa abla ablayn ku sar-jaran habkaas maansaysan ee soomaalidu ay u adeegsato nolosha caadiga ah, waxana neefka shidhada ah loo qaybiyaa hilibkiisa: So’ iyo Saan.
So’du waxa ay yeelataa af-soomaaliga macneyaal badan. Mar waxa ay noqon kartaa meel cayiman oo ka mid ah darka ceelka ama inta uu degaanka reerku yahay ee uu ku fadhiyo, halkanse waxa ay ugu jirtaa oo looga dan leeyahay inta haragga ama maqaarka neefka ka hoosaysa ee hilibka, lafaha, xumaysta, uuska iwm. ee neefkaasi loo qalanayo shido-ahaanta.
So’da lafteeda ayaa waxa iyana loo sii kala qaybiyaa laba qaybood oo loo kala yaqaanno: Laf iyo Lud.
Waxa uu Ludka mancihiisu yahay oo looga jeedaa wixii ka soo baxsan ee aan ahayn lafaha neefka, waana hilibka oo dhan ludku.
Ludkaas ayaa isna waxa loo sii kala qaybiyaa Jiidh iyo Jibaad. Hilibka intiisa aan jiidhka ahayn ee baruurta iwm ayaana jibaadha loo yaqaan.
Haddaba quruxda iyo farshaxannimada af-soomaaligu leeyahay ee uu ku dhaadan karaa, loona baahan yahay in la soo bandhigaa, waa habkaas higgaadda ama qaafiyadda leh ee geedaysan, kuna taxmaya ee xitaa ku milmaya noloshii caadiga ahayd ee soomaalida. Si loo xusuunaado, loona haysto oo aan loo iloobin, ayaa waxa la adeegsanayaa ereyo sidii gabayga xaraf keliya ku wada socda oo maansaysan.
Waxa kale oo halkan soo gelaya ereyo badan oo kale oo ay ka mid yihiin:
Shaqallada: a, e, i, o, u
Af iyo addin, if iyo aakhiro, arrin iyo adduun, arag iyo arrin, ajar iyo abaal, il iyo oof, uf iyo akh, ab iyo isir, ab iyo abti.
Shiibbanayaasha: btjx ilaa dhammaadka mnwhy iyo hamse (,)
B
Bad iyo berri, buur iyo bannaan, bur iyo bahal, bog iyo beer, biyo iyo baad, badhi iyo buuryo, bari iyo bogox, bash-bash iyo barwaaqo.
T
Tiro iyo tayo, togane iyo tabane, tix iyo tiraab, tuur iyo tirbiico, talo iyo tusmo.
J
Juuq iyo jaaqla’, jin iyo jaan, jiif iyo joog, jiidh iyo jibaad.
X
Xidid iyo xigaal, xoog iyo xawo, xeer iyo xaagaan, xin iyo xaasid, xilo iyo xoolo, xan iyo xamxam, xas iyo xajiin.
KH
Khaakh iyo khuukh, khaakh iyo khuuro.
D
Dad iyo duunyo, dab iyo duur, dufan iyo duugmo, dooc iyo dareen.
R
Rag iyo rabbi, raq iyo ruux, rays iyo ramaas.
S
Soon iyo salad, silic iyo saxariir, so’ iyo saan.
SH
Sheeko iyo shaahid, shib iyo shaamareer
DH
Dheg iyo dhaban, dhib iyo dheef, dhur iyo dhaqan.
C
Cidliyo ciirsila’, calaf iyo cawo, ciil iyo cadho, col iyo cadaawe, caano iyo cuud.
G
Garre iyo guntane, garab iyo gaashaan, gun iyo gob, gar iyo garowshiinyo, guul iyo gabanimo.
F
Faq iyo fagaare, ficil iyo falaad.
Q
Qoob iyo qaylo, qudhun iyo qashaabiir, qulub iyo qasaaweselel, qudh iyo qoon, qawed iyo quweyn, qadaf iyo qallooc.
K
Kaaf iyo kala dheeri, kor iyo kal, kun iyo kaakac, kur iyo kaafaan, kab iyo karin.
L
Laf iyo lud, lur iyo leeleel, lug iyo laan, lis iyo laga lulay.
M
Magac iyo muunad, magan iyo mooro, mug iyo maax, mudduc iyo maddaacaley, muruq iyo maal, magac iyo manfac, milge iyo maamuus.
N
Naq iyo negaadi, nabsi iyo nasiib.
W
Wadaad iyo waranle, wadaad iyo wabiin, war iyo wacaal, war iyo waayaale, werwer iyo walaac, wir iyo wiirsi, wahan iyo wareer, wiil iyo walaal.
H
Hiif iyo haaraan, habar iyo habeenkeed, haad iyo haanraawe, hoog iyo halaag, hiil iyo hoo, hadal iyo hawraar.
Y
Yuug iyo yamaanyuug, yur iyo yel, yaab iyo yaabkiis.
(,) = hakad ama hamse
Waxa jirta bad kale oo iyana tan la halmaasha, hase yeeshee ka yar duwan marka la eego dhanka qaafiyadda, waxana tusaale loo soo qaadan karaa:
Sal iyo baar, sir iyo caad, yar iyo weyn, kas iyo maag, bagiyo ula kac, masiyo kala maan, gar iyo xoog, ul iyo diir, hoodiyo ayaan, khayr iyo barako dameer iyo labadiisii daan, tin iyo cidhib iwm.
Haddaba ereyadaasi laba- labada isugu qodbani iyo qaar kale oo badaniba waxa ay ku aroorayaan oo ay beegsanayaan tubtii Higgaadda ama Qaafiyadda ee hadalka tixaysan. Sida muuqatana laba erey oo kastaba waxa ka dhexeeya xidhiidh iyo xadhko isku haya macnayaashooda oo isku mid noqon karaya amaba iska soo horjeedi karaya oo isku lid ah. Sababta haddaba keenaysa in uu afsoomaaligu awooddaasi yeesho, ayaa lagu tilmaami karaa arrin ka soo jeedi karta hodantinnimadiisa iyo saamaynta ay maansadiisu ku yeelan jirtey nolosha ummaddiisa, waana arrinta loo baahan yahay in maantana la sii ambaqaado, lagana sii shaqeeyo oo si cilmiyaysan boodhka iyo habaaska looga sii jafo, iyada oo lagu simayo oo la gaadhsiinayo da’faceeddan jiilka cusub iyo kuwa laalan ee jiilasha dambe. Madhxinta Afsoomaaligu waa ma-guuraannimadii sooyaalka dhaqanka soomaalida.

Qalinkii
Maxamed Bashe X. Xasan
mohamedbashe@hotmail.com

The Suure and first hijira AQIIL IBNU ABI TAALIB ? SAMAALE DIR HAWIYE IYO RAXAN WEYN ABTIRSINYO

The Dir Suure clans claim Dir was the Son of Aji Aqiil ibnu Abi Taalib

The Suure Dir who have well respected Fiqis Islamic jurisprudence scholars and who have been instrumental in religious studies in many part of Somalia claim descent from Aqiil Ibnu abi Taalib(first cousin of the prophet SAW) and the Suure claim in the first Hijra many As-haab of the prophet well know figures come to Somalia through Djibouti like :

84 males and children and women including-- Uthman ibnu Affan 3rd Caliph and SAW's son in law Ruquyya daughter SAW Abdul Rahman Bin Awf Zubeyr Bin Al awwam and Gafar Bin Abi Talib(read suratal Maryam 19 and his wife sahla Amar and khalid sons of said bin al As Abu Hudayfa b Uthman mazum his wife sahla wife Umm Salama bint Abi Umaayya all three amoung ten who were promised heaven.

The Suure claim this is in the: biographer Ibnu Hisham .while others claim only 33 come

AFAR OF ERITREA AND DJIBOUTI ALSO (ODA ALI OF ZAILA)

The ruling house of the Afar Assayo Marre and their king Ali Mirre (of fertail areas Ausa nad Beadu and Gewani Area) claim the Madoobe Dir Issas are cousins to Afar because the Afar claim direct descent from One Har al Mahis the son of Jacfar ibnu Abi Taalib a cousin of the prophet SAW.Many Samaale clans claimed as an ancestor Aqiil ibnu abi Taalib. (Adventures in Bone Trade mentions fact)

Jacfar Ibnu Abi Taalib was the head of the As-haab who came to the Horn of Africa and he represented them and spoke at the court of the Christian King at the first hijra when anti-Muslim Quraish sent a delegation after the Muhajirs.

The Suure Dir claim Abdumatalib had 10 sons :

* Abu lahab
* Hamza
* Al Abas
* Safar
* Azzubair
* Al Harith
* Maqwan
* Abdalla (SAW's Father)
* Abu Talib who had 3 sons Jacfar, Aqiil and Ali
* Ghidaq

Qabiilada Samaale oo Aqiil ku wada abtirsada isda Dir


Magacaasi waa odeyga la yiraahdo Hiil, kaas oo aanan la haynin wax magaciisa dhaafsiisan, markii laga reebo laba wiil ee uu dhalay oo lakala yiraahdo Sab iyo Samaale, kuwaas oo waalid u noqday dadka soomaalida ah intooda badan. Waxaa la sheegaa in Hiil uu yahay nin ka soo farcamay Cuqayl binu Abii Taalib oo ahaa suubanihii Maxamad ahaa (s. c. w.) ina adeerkiis. Xiriirka abtirsiinyo ee ka dhaxeeya Hiil iyo Cuqayl lama hayo, markiise sawir laga bixiyo silsiladda faceed oo ay leeyihiin durriyaddii Hiil waa sidatan :
Hiil wuxu dhalay Sab iyo Samaale
Sab wuxuu dhalay
1. Digil : (Jiiddo, Tunni, Gelledi, Dabarre Garre)
2. Mirifle : Siyeed (Elaay. Leysaan, Eemid, Diisow, Maallan, Wiin) iyo Sagaal (Luwey, Gellidle, Yantaar, Jilible, Hbeer).
Samaale wuxuu dhaley Irir
Irir wuxuu dhalay :
1. Hawiye.
2. Aji.
3. Mayle (Xawaadle).
4. Yaabur (Gaaljecel iyo Dagoodiye).
5. Maqaarre.
6. Gariire.
7. Xamarre.
8. Xariire.
Hawiye wuxuu dhalay : Karanle (Murursade), Gorgaate (hiraab), Gugundhabe (Baadi-cadde). Jambeelle (Ajuraan).
Aji wuxuu dhalay :Dir, Dangolo.
Dir wuxuu dhalay : Madaxweyne (Akishe), Mandaluug (Gadabiirsay), Madoobe (Ciise), Mahe (Isaaq, Biyamaal iyo Surre).



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Falsafadda FADHI KU DIRIR

Falsafadda FADHI KU DIRIR

Alleylehe siday aniga ila tahay, Falsafadda Fadhi ku dirir waa ninka “Dhiigga Habartii an Dhiig kale Ku Darin”. Fadhi ku dirirkuba marbuu Faa’iido leeyahayoo, waana Ficil Diimuqraadiye, Maxay nagu Faduulliyeen?. Waxan uga dan leehay Ninka reer Caddooshe ah ee magaciisa la yiraahdo McGILL (The Coffee Shop Warriors By Doug McGill, The McGill Report Harowo.com).
Kadib markii an Ninkaasi magaciisa fiiro qoto dheer u yeeshay, een cilmi falagana ku eegay, filoosofiyiintana waraystay, waxan u fahmay inuu magacu yahay MiGILL oo magac reer Boon ah. Sidaasi daraadeedna, waxan is idhi, malaha ninka ‘Camalkiisaa Caddeeyaye’ waa Reer Boon ee bal waxba haku sii tiiqsanne, horta yara tilmaan uun.
“Ninka Dhiiga Habartii an Dhiig kale Ku darin”, waa halhays laga soo xigtay xigaalkeena beesha CIISE , oo ah Reer xaddaarad(Xeer Ciise) falsafadeed oo qaro weyn leh. Ujeedada guud ee halhayska iyo siduu ku soo baxayna waa mid aniga la iiga khibrad badan yahay oo wakhtigeeda iyo qofka ugu habboonina innoo soo jilcin karo. Balse sidaan u macnaystay waxay tahay in loo adeegsan karo qofka an waligii dhagaroobin/ waxba dilin/ dhiig ku faraxalanin/ iwm, gar iyo gardarraba.
Anigoo halkaas ku duullaya ayaanan dabadeed xogta halhayskaasi ku dabaqay Falsafadda Fadhi ku Dirir. Dhanka anigu an iska taagayna, waa nin fadhigiisa iskaga salliya, ku dooda, ku dacwiya, ku qora, ku qaylya, isagoon cidna dilin, cidna dhiig ka daadin, oo waa sheekh iska Diimuqraadiyaysan. Taasi oo macnaheedu tahay in fadhi ku hadalka, qofku wuxu doonaba ku yidhaahdo ahayd xaddaarad waligeedba iska Diimuqraadiyaysnayd xitaa Diimuqraadiguba hortii intuu dunida iman, ooy Soomaalidu caado iskaga lahaayeen. Odayada Soomaaliyeed intooy iyagoo fadhiya usha dhulka la dhacaan ayay odhan jireen ‘hadday sidaasi iyo sidaasi noqon waydo, wallee ta dhacda waa loo wada taagnaan’. Xaggaygana waa wax lagu faani karo ee ma aha wax faddeexad iyo foolxumo loo arki karo, oo suxufiyiin saan cad oo suuqa joogtana si xun loogu sheegi karo.
Waxan halkan ka biyo diidayaa, in Soomaalida qalad uun laga wado fahmo(illeeyn iyagaa iska fidiyaye) oo loo qaato dad goor iyo ayaan dagaal uun u heegan oo ‘Dil iyo Dilan’ mooyiye an dood iyo dacwad iyo daw kale oo waxa lagu doontaba aanan danayn. Marka qaarkood diidayaan in loogu yeedho Fadhi Ku Dirir iyagoo hadana ad arkyaso inay Makhaayadaha iyo Internetka iyo Marfishyada iyo Maqsinadoodaba dood iyo dacwad Af iyo Qoraalba ahba wadaan, ujeedadoodu maxay tahay?:
Ma waxay ka wadaan, waan dagaalanaa oo gacan ku dhiig layaal baan nahay?
Ma waxay ka wadaan socodkaan ku dirirnaa, waxbaan qabannaa, si kalaan wax uu dhiibnaa Iwm?
Ma waxay ka wadaan, Dood iyo Dacwad iyo Dirir midna ma wadno?
Ma waxay ka wadaan, mayee Kalmada Fadhi ku Dirir ayaa na dhibaysa oo in
Sara- joog ku Dirir ama si kalaba loo dhigo ayaa ka qurux badnaan lahayd?
Xaalad colaadeed iyo Xaalad Nabadeed labaduba waa tiirarka lagu taagay Adduunkan, Soomaaliduna labadaba way soo martay, waanay ku jirtaa wali. Xaalad kasta oo lagu jirana Fadhi Ku Dirir wuu jiray, Faa’iidana wuu lahaa. Imikana iyo dunidan cusubna, Fadhi ku dirirka ugu caansani waa kii oo la yara cusboonaysiiyay oo helay qalab casri ah, qurbahana jooga, qoxootina ah, qaaqdana haya, waana sida aynu u wada badanahaye beeni maxay qaban.
Marba haddii an ku sallaynay fadhi ku dirir inuu yahay Ninka Dhiigga Habartii Dhiig ku Darin, (A Peaceful Man), waa inaan markaa caddaaladna u sugnaa. Caddaaladaas oo ah, inaan Fadhi Ku Dirir ka reebno nin alla ninkii wax dilay, ninkii wax inuu dilo raba, iyo ninkii si kale u diriraba. Waxa jiri kara kuwan hoos ku qoran iyo wixii kalee lagu darsan karo:
1. Faro ku dirir (ficil, Dood, Dagaal, Deeq, Darajo, Duruus…iwm..iwm)
2. Farsamo ku( Dirir (Qalab/hub/xeelad/ iwm)
3. Farriin Ku Dirir(Amar suge)
4. Falaad Ku Dirir (Cadho badane, calooshiisana ku haysta)
5. Furaash ku Dirir(Raaxo ku dirir/Maba Dirire..iwm..)
Dabcan, waa Dood u furan dadweynaha. Fadhi Ku Dirir laftarkiisaa si kale ayaa loo macnayn karaa, sida dadka qoorkoodba ku sheegeen warbixintaas Migil(McGill Report) falsafad kalana waa lagu dabiqi karaa oo dhan kalana waa laga arki karaa. Aniguse halkaan miciinsaday murankaygu weeyaan oo marna lay durkin maayo, xoog laygu muquuniyo mooyiye.
Hadal iyo dhammaanna, Maqaalkii oo kooban, oo hadana kuusan, hadana kambadhuudha, waliba kadaloob ku diriraya. Waxad yeeshiin, “orddoo odayga ina McGill u tagoo waxad u sheegtiin inuu MiGill yahay magac reer Boon ah, hadduu Rumaysan waayana, Reer Odayo-Grarbis(reer Migill) u geeya.
Sidaa iyo Nabad Caano iyo Cimri Dheer Fadhi Ku Dirirka an Dhiigga ku Faraxalanoow