Pre-Islaamic
Somali beliefs (incipient research)
Disclaimer:
The structure of this post is still in its infancy, so bear with me for the
lack of a solid structure. It is an unfortunate fact that little to no research
has been dedicated to the pre-Islaamic beliefs of ancient Somalis. Whilst lack
of empirical evidence contributes to that fact, it is still a fascinating topic
that should not be shunned at all. This piece of blog post is a starting point
that requires constant refinement. Anyone who is willing to contribute to this
neglected topic; your contributions are widely welcome!
Prior
to the advent of Islaam, Somalis alongside the Oromos and Afars worshipped a
monotheistic Supreme deity that had several names, the oft-used name
being Waaq (cf. Oromo: Waaqa). Thus it can be rightfully
claimed that Waaq was the Cushitic archaic word for God.
The
Sufi thinker Ibn Arabi (d. 1240) writes:
In
respect of the fact that the Truth (Al-Haqq) is the Speaker. He mentions
Himself by names … These names themselves have names with us in the language of
every speaker. In the Arabic language, the name by which He named Himself in
respect of being the speaker is “Allaah”, in persian “Khuday,” in Habashi
“Waaq” in the tongue of the Franks “Creator” and so on in every language….
(al-Futuhat al-Makiyya II 683.29)
وتركيب
حروفها بحسب اللسان والمعنى الموجب للإسم معقول عند المخلوقين فيقول العربي يا الله
للذي يقول له الفارسي أي خداي
ويقول له الرومي أيشا ويقول له الأرمني أي أصفاج ويناديه التركي أي تنكري ويناديه الأفرنجي
أي كريطور ويقول له الحبشي واق (al-Futuhat al-Makiyya II 683.29)
Other
names used are: Ebbe (often in the pronominal
suffix Ebbahay ‘my God’) and Baall. Ebbe stands
for Father, Master or Lord whilst in the Oromo language (part
of Cushitic language branch) it means grace; bless divine favour. The
original root meaning is ebis or eba meaning to bless. Conversely , the
Somali world magan, which stands for
grace; favour bears a different meaning in the Sidamo and Kambaata
languages (both Cushitic languages): namely God. Baall, although used as one of
the names of God, does not have a meaning attached to it.
The
etymological word of Waaq is ambiguous; it has its roots in the ancient
Cushitic religion as well as Semitic languages. Waaq is mentioned in the
Qur’aan on one occasion (13:37). When we break it down, it is derived from the
Arabic root word W(a)-Q(a)-Y(a) which means to ‘guard against’. Waqin in this
context therefore means a guardian or a protector. When Allaah (Exalted is He)
says in the Qur’aan: ” … ma laka mina Allaahi min waliyyin
wala waqin” (Ar-Rad 13:37), it denotes that one will neither
have a protector or a guardian/defender (Waqin) against
Allaah. Allaah is al-Waqin (the Guardian).
Ancient
Somalis believed that mankind were Waaq’s creatures subject to His Will and
must live in constant fear of Him and praise Him always. They believed that
Waaq stands at the centre of His universe as its Supreme Powers and Creator.
Several
remote communities uninfluenced by Abrahamic religions have been documented
where they follow a monotheistic religion akin to the Abrahamic religions save
the obvious dissimilar names. There is a famous hadith (albeit classified as
weak in terms of the number of prophets mentioned but the gist is solid as it
is corroborated by (Surah an-Nahl 16:36)):
From
Aadam to me, Allaah sent a hundred and twenty-four thousand Prophets ,of whom
three hundred and fifteen were messengers. (Musnad Ahmed, 21257)
It
is therefore a major possibility that Somalis – in the pre-Islaamic epoch –
followed a monotheistic belief that they inherited from one of the many callers
sent by Allaah to each community. Albeit the principal message has been
perverted in due course as with every pre-Islaamic community, several aspects
of the traditional monotheism has been unadulterated.
This
general monotheistic attitude that the pre-Islaamic Somalis practiced
facilitated the easy transfer from discarding their previous religion and
adopting the Islaamic faith without any hurdles; as many of their perceptions
of a Supreme deity; afterlife; good-and-bad spirits, etc, seemed to go
hand-in-hand with the true religion (i.e. Islaam).
For
instance, the ancient Somalis use to believe in jinns such as the Saar which by means of special rites is incarnated
in some persons or, vice versa, and is obliged to leave the body of one possessed.
Another
jinns, indicated as ‘good spirits’ were Ayaan and Guul which in the pre-Islaamic Somali society were
seen as minor protectors. Another interpretation given is that they were angels
that acted as mediators between God and mankind. Ancient Somalis held the
belief that the serpent was one of the main animals the spirits (jinns) might
be incarnated. This is similar to the Islaamic belief that one particular type
of the Jinn comes in the forms of serpents and dogs (Mushkil al-Athaar, 4/95).
Regarding
the word Baall; Somalis until this day still seem to sing a formula to evoke
Baall.
Eeho
Heebaallow haaya waaye
Hoobaallayey Hoobaallayey
Hoobaallayey Hoobe
Ey hoobaallaayow HooBaall
Ey hoobaallaayow HooBaall
Hoo Baalley.
Unfortunately,
no one seems to actually know the meaning of these formulas, many tried to make
sense of it or either suggest its origin. However, what is known is that some
parts seem to be calling out to Baall as in Hey Baall (Oh God) or Hoo Baall
(Take it Baall) perhaps suggesting an offering gesture though it is not precise
known what is being offered. The ancient Hebrews (Bani Isreal) used Baall
interchangeably with God until it was hijacked by the Canaanites (Phoenicians)
so they distanced themselves from calling God using that name. It is not known
if it is the same Baall as mentioned in the Glorious Qur’aan which is ‘Ba’al
(with ‘ayn) (As-Saaffat 37:125): the pre-Islaamic idol worshipped during
Prophet Ilyas’ (Peace be upon him) period.
Several
theophorous anthroponyms have been used in clan-names and are found amongst a
selection of northern and southern Somali clans. They are: Yabaal, Yabaalle, Baalle, Baallow, Baall-Yiri and HoomBaalle (See
Table 1). Similiarly for Waaq (see
Table2 2).
Table
1. Baall in Somali
clan-names
Name
|
Meaning
|
Clan
|
Baalle
|
With Baall
|
Ciise Muuse Habar Awal, Isaaq
Reer Axmed Xuseen Mareexaan, Daarood
|
Baall-yeri
|
Word of Baall
|
Awesame Mareexaan, Daarood
|
Ya-Baall
|
Honouring Baall
|
Reer Maxamed Ogaadeen, Daarood
Baahale Ogaadeen,, Daarood
Reer Siyaad Xuseen Mareexaan, Daarood
Ciise Muuse Habar Awal, Isaaq
Agoon-dige Xawaadle, Hawiye
Xasanley Mucle Habargidir, Hawiye
|
Hoom-Baalle
|
Shadow (silhouette) of Baall
|
Maqdaan Tanade, Daarood
|
Table
2. Waaq in Somali
clan-names
Somali Name
|
Meaning
|
Clan
|
Aar-Waaq
|
Lion of God
|
Abgaal, Hawiye
|
Amarti-Waaq
|
God’s order
|
Majeerteen, Daarood
|
At-Waaq
|
Close to God
|
Abgaal, Hawiye
|
Bar-Waaq
|
Blessed by God
|
Abgaal Hawiye, Dhulbahante Daarood and Ogaadeen
Daarood
|
Bidde-Waaq
|
Servant of God
|
Jidle, Hawiye
|
Caabud-Waaq
|
Worship God
|
Ogaadeen, Daaroood
|
Ciq-Waaq
|
Saint of God
|
Abgaal, Hawiye
|
Dal-Waaq
|
God’s Country
|
Geledi, Raxanweyn
|
Diinti-Waaq
|
Belief in God
|
Xawaadle, Hawiye
|
Guddoon-Waaq
|
Judgement of God
|
Majeerteen, Daarood
|
Gumar-Waaq
|
Plants of God
|
Mareexaan, Daarood
|
Guud-Waaq
|
Supreme God
|
Ogaadeen Daarood and Xawaadle Hawiye
|
Ibraahim-Waaq
|
?
|
Mareexaan, Daarood
|
Jid-Waaq
|
The path of God
|
Jid-Waaq Daarood
|
Lixda-Waaqle
|
The Six of God
|
Hadama, Raxanweyn
|
Magan-Waaq
|
Protected by God
|
Jid-Waaq, Daarood
|
Miyir-Waaq
|
Serenity of God
|
Mudulood, Hawiye
|
Naxariis-Waaq
|
God’s forgiveness
|
Murusade, Hawiye
|
Siin-Waaq
|
Gift from God
|
Ogaadeen, Daarood
|
Si-Waaq-Roon
|
The True Gift of God
|
Majeerteen, Daarood
|
Tagaal-Waaq
|
Follow of God
|
Ogaadeen, Daarood
|
Tala-Waaq
|
Consult God
|
Mudulood, Hawiye
|
Waaq-bari
|
God of the East
|
Dabarre, Raxanweyn
|
Waaq-Biyo
|
Water of God
|
Garwaale Raxanweyn and Shiidle
|
Waaq-Dhaacin
|
Sacrifice offered to God
|
Abgaal and Murusade, Hawiye
|
Waaq-Dheew
|
Supplication addressed to God
|
Dabarre, Raxanweyn
|
Waaq-Doorre
|
The Choice of God
|
Hadama, Eelay and Geledi, Raxanweyn
|
Waaq-Jire
|
Protected by God
|
Sacad Habar-Gidir, Hawiye
|
Waaq-Le
|
Which God
|
Ajuuraan and Shiidle
|
Waaq-Maade
|
Invisible God
|
Dabarre, Raxanweyn
|
Waaq-Mahadle
|
Gratitude to God
|
Jidle, Hawiye
|
Waaq-Mahadshe
|
Rewarded by God
|
Mareexaan, Daarood
|
Waaq-NuurQabe
|
Light of God
|
Majeerteen, Daarood
|
Waaq-Roone
|
Good of God
|
Tanade, Daarood
|
Waaq-Sheen
|
Given by God
|
Tunni, Raxanweyn
|
War-Waaq
|
Word of God
|
Habar-Gidir, Hawiye
|
War-Waaq-Jecle
|
Loves the Word of God
|
Mareexaan, Daarood
|
War-Waaq-Same
|
Good Word of God
|
Majeerteen, Daarood
|
Yuusuf-Waaq
|
?
|
Mareexaan, Daarood
|
WAQOW HABELOW, ama WAQOW REER
HABELOW SAA IYO SAAS IDINKU DHACAAN.
Marka Waaqa ey cuskanayaan, waa maxay? waa kii
ey caabudi jireen oo wali afkooda ku danbeya.
erayada kale oo samaanta ah waxaa ka mid ; GAR
WAAQSO, oo macneheedu yahay: garo garta xaqa ah.
WALIGAA IYO WAAQAA. oo macnaheedu yahay,
waligaa inta aand nooshahay
iyo Ilaahey kula jooga. ama afka Ingliiska
noqoneysa; Your enternity.
Bide Waaq(currently
named Abdikarim)
24/01/2015
Hi
I just wanted to contribute the fact finding mission of ancient somali religion
of Waaq. The other empirical evidence that can be traced back to the long lost
monotheistic religion are as following:
(Wadad) the Ancient somali doctor and the Priest:
The ancient somalis had a very modified religious systems call (Dhaqan
Eebe-Waaq), for example with reference to the social significance of Bari
(pray) and Bar-waaqo ( a gift from God ) . Bar-waaqo was considered a gift from
God to the founders and heads of the ancient Wadaads of somalia orders. It is
likewise associated with major Gods Tole and Tin-cire and their clan genealogies.
The ancient somali Wadaad has power to bless, but his Bari may have potentially
dangerous side effects. His curse(yua’sho) is greatly feared, and his power may
harm others. When a wadaad leader visits the leader of another clan, the host’s
relative receives him first to draw off some of the visitor’s power so that his
own chief may not be injured.
the Wadaad and the Ancient Somali
Astronomy:
The traditional learning of a wadaad
includes a form of folk astronomy based on stellar movements and related to
seasonal changes. Its primary objective is to signal the times for migration,
but it may also be used to set the dates of rituals that are specifically for
the ancient Somali. This folk knowledge is also used in ritual methods of
healing and averting misfortune, as well as for divination.
Wadaddo – help avert misfortune by making protective amulets and charms that
transmit some of their Baryo (blessings) to others, or by adding the some kind
of ancient writings to the amulet (Xirsi-xir) through a written passage. The
Baryo or the Yu’asho of a wadaad may be obtained in the form of an object that
has touched or been placed near his tomb (taalo)
Although wadaddo may use their power to curse as a sanction, misfortune
generally is not attributed to curses or witchcraft. the ancient Somalis have
accepted the most of these views that a man’s conduct will be judged in an
afterlife by Eebe However, a person who commits an antisocial act, such as
patricide, is thought possessed of supernatural evil powers (Nidir)
Wadaad the Doctor .
Certain kinds of illness, including tuberculosis and pneumonia, or symptoms
such as sneezing, coughing, vomiting, and loss of consciousness, are believed
to result from spirit possession call the (Nidir), namely, the wadaddo of the
spirit (Ayaanlayaal ) world. The condition is treated by a human wadad,
preferably one who has himself recovered from the sickness. He used to read a
portions of the Faal (this was the ancient somali Book of spirits) over the
patient and bathes him with perfume, which in Somalia is associated with
religious celebrations.(Istunka and Bar-waaqoda )
In the case of possession by the zar, a spirit, the ceremony of exorcism used
to treat it is sometimes referred to as the “zar cult.” (Mingis) The victims
are women with grievances against their husbands. The symptoms are extreme
forms of hysteria and fainting fits. The zar exorcism ritual is conducted by a
woman who has had the affliction and thus supposedly has some authority over
the spirit. The ritual consists of a special dance in which the victim tends to
reproduce the symptoms and fall into a trance. The “illness” enables a
disgruntled wife to express her hostility without actually quarreling with her
husband.
A third kind of spirit possession is known as Mingis (entering), in which the
spirit of an injured person troubles the offender. A jilted girl, for example,
cannot openly complain if a promise of marriage arranged by the respective
families has been broken. Her spirit, however, entering the young man who was
supposed to marry her and stating the grievance, causes him to fall ill. The
exorcism consists of readings from the Faal and commands from a wadad that the
spirit leave the afflicted person.
Gelid-mingis is also thought to be caused by the curse or evil power of a
helpless person who has been injured. The underlying notion is that those who
are weak in worldly matters are mystically endowed. Such persons are supposed
to be under the special protection from Eebe, and kind acts toward them bring
religious merit, whereas unkind acts bring punishment. The evil eye, too, is
associated with unfortunates, especially women. Thus, members of the Yibir and
the Yixir tribes the numerically smallest and weakest of the special occupation
groups and traditionally the lowliest socially, are the most feared for their
supernatural powers.
Ancient Somalis also used in rituals that derive from in some cases resemble
those of other Eastern Cushitic-speaking peoples. Perhaps the most important of
these rituals are the annual celebrations of the clan ancestor among northern
Somalis – an expression of their solidarity – and the collective rainmaking
ritual (roobdoon) performed by sedentary groups in the south.
SOMALI BOORON WAAQLE
WORSHIP
Qoraal hore oo aan u bixiyey “Wanaagsane Afkaygoow, Waaqbaan Baryaayaa,
Weydnimo ka Dheeroow” oo aan kaga hadlay wadeecada uu ku sugan yahay
af-Soomaaligu ayaa akhristeyaasha qaarkood fal-celin si toos ah iiga soo
direen. Waxay qaarkood wax iga weydiiyeen: Kumuu ahaa Waaq? Ma sanan buu ahaa?
Iyo weydiinno la mid ah. Haddaba qoraalkan waxaan isku deyayaa inaan ku iftiimiyo
arrinkan.
Ka hor intaan diinta Islaamku soo gaadhin carriga Soomaaliyeed, waxa la sheegaa
inay dadyowgii ku noolaa carrigani ku dhaqmi jireen, xilli xilliyada ka mid ah,
diin lagu magacaabi jiray “Diintii Waaq”. Erayga Waaq waxa lagu tarjumaa Eebbahii
cirka iyo uunka oo idil (si la mid ah: Rabi’l caalamiin). Waaq waa jire iyo
jooge ay caabudi jireen dadyowga ku ab-tirsada sawraca Kush (Cushitic) oo ay ka
mid yihiin Oromoda, Saho, Canfarta iyo Soomaalidu. Oromada iyo Soomaaliduba
waxay u yaqaaniin Waaq inuu yahay lehaha (ka iska leh) iyo joogteeyaha arlada
oo idil (Bartles, 1983, Lewis, 1955 1956), waxa kale oo ay rumeysanaayeen inuu
yahay uumaha (abuuraha) iyo maamulaha uunka oo idil, lehna waxa ku sugan cirka
(samooyinka) iyo dhulka(1) , isla markaana qaabka uu wax u uumay yahay mid
dhammeystiran, maamulidda abuurtiisana si joogto ah ula socda oo aysan wahsi,
lulmo iyo hurdona ka jeedinin(2). Sidoo kale, waxay rumeysnaayeen in Waaqyahay
ili-ma-qabatay una qaabeysnayn wax dhisaalan oo joog iyo muuq leh (sida sanam
oo kale).
Arrimahaas kor ku xusan oo idil, waxa cad in diintii Waaq ay ahayd mid sugeysa
kelinimada Eebbee (at-tawxiid). Waxaanay aad uga duwan tahay diimaha kale ee
lagu tilmaamo inay bilow yihiin (primitive religions ama bidaai’) ee ka jira
meelo badan oo arlada siiba Afrika – diimahaas oo ku dhisan aragti falsafadeed
oo ah in noole iyo ma-nooleba ay arwaaxi ku jiraan (animism). Haddaba,
qaadashada fudud ama sida degdegga ah ee ay Soomaalidu u qaadatay diinta
Islaamka, waxa lala xidhiidhin karaa runta ah in ay Islaamnimada uga horreysay
diinta Waaq oo iyana ku dhisnayd kelinimada Eebbe (Sarree oo Korreeye), taasoo
u fududeysay inay si dhib yar ula jaan qaadaan(3).
Waxa ilaa maanta af-Soomaaliga laga dhex heli karaa erayo toos loola xidhiidhin
karo eraygan “Waaq”, sida: Gar-waaqsi oo muujinaysa in ay gari tahay ta Eebbe,
Eebbena (ama Waaq) yahay ka keliya ee wax simi kara ama garsoor sugan sameyn
kara, Ceel waaq(4), Caabud Waaq(5), waaq la’(6), weligay iyo waaqay(7),
Waqal(8), barwaaqo(9) oo tilmaam cad ka bixinaysa deegaan badhaadhe ah oo ka
dhashay roob wacan. Sidoo kale, bal u dhug yeelo magacyadan qabiilooyinkan:
Dardaar Waaq oo badanaa loo bixin jiray ilmaha ugu dambeeya ee nin iyo ooridii,
waxaana looga jeedaa ‘nimcada Eebbe kii ugu dambeeyey’, Gacal waaq (kii Eebbe
jeclaa), Jid Waaq(10), Tagaal Waaq(11), Sidoo kalena erayga Waaq waxa laga dhex
heli karaa hees-hawleedka dumarku ku heesaan markay cawska sameynayaan ama
dareerinayaan:
Cawskanow sabool diidow,
Waaq aan suuqa lagu dhigin oo(12)
Soddon lagugu baayicin oo
Yaa sameeyey lagu odhon ee
Waxa iyana mudan in la is dul taago erayga “waqooyi” oo aan ahayn oo keliya
meel-u-jeesad (jiho) bal se lagu tilmaamo dhulka waqooyiga
Soomaaliya/Somaliland oo ay ku jiraan gobollada Bari, siiba dhulka buuraleyda
ah. Magacan waxa lala xidhiidhin karaa magacyada faca weyn ee ah “Arladii Bunt
iyo Araladii ilaahyada” (The Land of Punt and The Land of Gods)(13) oo tilmaam
ka bixinaaya in waqooyiga Soomaaliya ahaan jiray dhul barakeysan oo ay xitaa ku
dhaadan jireen Masaaridii hore.
Isla meel ka mid ah dhulka buuraleyda Somaliland waxa jira dhowr meelood oo
magacyadaas iyo wax u eeg xambaarsan sida: Waaq-eel oo ah goob ku taalla Buurta
Gacan Libaax, Waaqderiya oo iyana ku taal xeebta gobolka Sanaag Bari, oo ka sii
foororta buuraleyda hodonka ku ah xabkaha beeyada iyo meydiga, kuwasoo
(xabkahaas) horreyso iyo haatanba leh adeegsi diineed.
Meelaha qaarkood carriga Soomaaliyeed, ku dhaqanka diintii Waaq waa ay soo
dhowaatay ilaa qarnigii hore (20aad) bilowgiisii. I. M. Lewis oo xiganaaya
Cerulli waxa uu xusay in Waaq laga caabudi jiray meelo ka mid ah dhulka
Soomaaliyeed, siiba Gobolka Gedo, waxana weliba intaas u dheerayd caadada ah in
ay qabaa’ilka qaarkood xididka dhiigga ee xaw-xawlaha ah ee cunaha dhinaciisa
ku yaal (xablal wariid am jugular vein) ka mudi jireen lo’da isla markaana ay
cabbi jireen dhiigga ama caanaha ku darsan jireen sida Masayga reer Kenya(14).
Haddaba, in kastoo ay jirto in diintii Waaq aan hadda lagaga dhaqmin carriga
Soomaaliyeed, haddana waxa jira dhaqammo iyo caadooyin hadhaadi ah oo weli ka
fuqi la’ bulshada Soomaaliyeed oo uu ugu door roon yahay saar-ku.
Guntii iyo gebogebadii, waxa ay culimada taariikhda diimaha wax ka qoraa
rumeysan yihiin in Waaq aanu ahayn sanam, balse uu Eebbaha (Allaha) aynu
caabudno la wadaago sifooyinka kor ku xusan sida kelinimada, uumidda uunka oo
idil, maamulidda iyo ka warheynta abuurtiisa ama uunkiisa, inuu yahay ili ma
qabatay aan u dhisaaleysnayn sida sanam oo kale iwm. Waxa kale oo halkan ka muuqan
karta in magaca Waaq uu ka habboon yahay adeegsiga erayga ay Masiixiyiintu
adeegsadaan ee ah “God” oo marmarka qaarkood la dheddigeyn karo sida “Goddess”.
Waaq se waa ka geddisan yahay sidaas awgeed aanay dhibaato ku jirayn
adeegsigeeda, si la mid ah erayga “Eebbe” oo kale.
Ahmed Abdi “Dalmar”
dalamarnow@hotmail.com
(1) Waxaad barbar dhigtaa aayadda Qur’aanka Kariimka ah (Eebbe waa la-caabudaha
Samada iyo la-caabudaha arlada) Suurat-ul-Zukhruf: 84.
(2) Barbar dhig aayadda Qur’aanka Kariimka ah (Waa uumaha uunka maamula
(Qayuum), ma qabato lulmo iyo hurdo (midna), wuxuuna iska leh yahay waxa ku
sugan cirarka (samooyinka) iyo arlada). Suurat-ul-Baqara: 255
(3) Mohamed Diriye Abdullahi, Culture and Customs of Somalia (2008), Greenwood
Press
(4)Waa magaalo ku taal dhulka Waqooyi Bari ee Kiiniya
(5) Waa magaalo ku taal koonfurta Soomaaliya
(6) Waa meel cidlo ah oo aaney joogin cid ama wax naftu wehelshato, oo colaad
ama abaar looga dhaqaajiyey. Si kale haddii loo dhigo, dadyowgii hore ee Waaqa
u hoggaansami jiray waxa ay ku tilmaami jireen meesha “waaq la’da ah” meel “ay
ka maqan tahay naxariistii Waaq”.
(7) “Weligay iyo Waaqey”, ereyadan waxa loo adeegsadan jiray dhaarta. Waxaana
beddelay “Wallaahi, Billaahi, Tallaahi”. Waxa se loo adeegsadaa marka laga
hadlaayo arrin ugub ah, oo qofka dhahayaa ay la yaab ku tahay ama ugu
horreysay. Sida: Weligay iyo waaqey isha maan saarin saan-caddaale ama nin
caddaan ah.
(8) Waxa loogu yeedhaa fad (daruur) xambaarsan roob culus
(9) Barwaaqo waxay tilmaameysaa “dhibcihii Waaq”. Carruurta Soomaaliyeed waxa
la baraa inayan farta ku fiigin daruuraha roobka xambaarsan, iyadoo la rumeysan
yahay in ay keento ayaan-darro dhalisa in daruurtu kala yaacdo.
(10) Waa qabiilo Daarood ah oo deggan Herer barigeeda (carriga Itoobiya)
(11) Taqal-waaq, Dardaar-waaq iyo Jid-waaq waa saddex reer oo Daarood ah oo la
siman qabiilka Ogaadeen, waxana u degaan ah Jigjiga iyo Diri-dhaba dhexdooda.
Jid-waaq waxa ka farcama Abaskuul iyo Bartire.
(12) Eeg buugga “Saints and Somalis – Popular Islam in Clan-based Society”, ee
uu qoray I. M. Lewis, The Red Sea Press, Inc, Asmara, Eritrea 136-137
(13)
(14) I. M. Lewis, Peoples of the Horn of Africa – Somali, Afar and Saho, 1955,
London, International African Institute.
somali clans with wag in their name
jidwaaq
barwaaq
takalwaaq
siiwaaqroon
habartiwaaq
WarWaaq,
NaxariisWaaq
Waaqmahadle,
BiddeWaaq
WaaqJire, CiqWaaq
DiintiWaaq
DoorWaaq
alWaaq, Waaqdoor
THe proto-Cushitic word for God is Waaq and even many things in the Somali
language alludes to the shared
used of waaq as the denomination of God.
Examples:
barWAAQo = living in plentiful and content (Signify as something of god's
doing)
garWAAQsan = to be convinced of something (cannotation implies testimony to the
conviction of God)
WAAQdhaaco = sacrificial slaughtering (slaughter for the purpose of God)
caWAAQib = what happens to you (fate which is in the hand of God)
ku dhaWAAQ = announce or proclaim something (religious conotation implies
proclaiming belief in God)
WAAQsasho = to get something lost back (testifying God's intervention in
helping you recover)
Waaq in Arabic وا 02; means protector!
One of God's many's attributes is being a protector
Allah (swt) has 99 names, some of which include the attribute of being a
protector and Waaq is one of the oldest
arabic words for protector وا 02;
Caabud-waaq = worship of the protector
Ceel-waaq = the well of the protector
Jid-waaq = the path of the protector
Takal-waaq = tireless protector
Cabud Waaq. Ceel Waaq(El Wak)
jidwaaq
barwaaq
takalwaaq
siiwaaqroon
habartiwaaq
WarWaaq,
NaxariisWaaq
Waaqmahadle,
BiddeWaaq
WaaqJire, CiqWaaq
DiintiWaaq
DoorWaaq
alWaaq, Waaqdoor
want to know if Somalis worshipped waaq? And if you had to be galla to be a
waaq worshipper?
Somalis, Oromos, and Afars and Boronas all worshiped the sky god of the heavens
and the Earth before the arrival of the Abrahamic religions. Waaq is still
celebrated among the Cushitic people maybe in subtle ways. Such as when Somalis
say "Barwaaqo!which is a saying for goodness and celebration and
happeniness. Literally it means "The Blessed Rain of Waaq" other
things that have to do with Waaq are: Jidwaaq (A sub clan of Darod) and Cabud
Waaq (Servent of Waaq) and Ceel Waaq (Well of Waaq), Dhaqan Waaq (Culture of
Religion of Waaq). Waaq today is nonmous with Allah, he has many names like
Eebe (Universal Father).
DIR SHEIKH
Don't listen these idiots who doesn't know even Islam. Jesus christ! Waaq is
one of the names of Allah and it is in the Qoran. And yes, it is Oromo origin.
There are many Oromo words in the Holly like" Waaq" and
"Qazwara", both of the are in the holly Qoran== "
1. "Wamaa lakum minaLaahi min Waaq"=
2. "Farat min Qazwara"
The claim That "Waaq" was a pagan religion and pagan God is simply
Not True Since in history We know That Waaq Means Simply The
"protecter" and is used in the quran alot of times. Like in this
Verse.“And thus have We sent it down to be a judgement of authority in Arabic.
Were you to follow their desires after the knowledge which has come to you then
you will not have any Wali [protector] or Waaq [defender] against Allah”Waaq is
the pre-Arabic or pre-Islamic Somali word for God All-Mighty. So Cabud-Waaq
(Abudwaaq) or Cabdiwaaq (Abdiwaaq) is the Somali version of Abdullah or
Abdullahi. But some Somalis say it was the sky god of Somalis before Islam and
this sky god was converted to Allah, but I believe Allah and Waq/Waaq are
synonymus becuase God is many things in the Somali language: God, Elah, Ebbe,
Rabbi, Allah, and Waaq.
DIR
SHEIKH
THe proto-Cushitic word for God is Waaq and even many things in the Somali
language alludes to the shared used of waaq as the denomination of God.
Examples:
barWAAQo = living in plentiful and content (Signify as something of god's
doing)
garWAAQsan = to be convinced of something (cannotation implies testimony to the
conviction of God)
WAAQdhaaco = sacrificial slaughtering (slaughter for the purpose of God)
caWAAQib = what happens to you (fate which is in the hand of God)
ku dhaWAAQ = announce or proclaim something (religious conotation implies
proclaiming belief in God)
WAAQsasho = to get something lost back (testifying God's intervention in
helping you recover)
Waaq in Arabic وا 02; means protector!
One of God's many's attributes is being a protector
Allah (swt) has 99 names, some of which include the attribute of being a
protector and Waaq is one of the oldest
arabic words for protector وا 02;
Caabud-waaq = worship of the protector
Ceel-waaq = the well of the protector
Before the advent of Islam among the Somalis and Oromos in the Horn of Africa.
You have a Supreme deity being worshiped who was all powerful and knowing. His
name was and is Waaq, he extensively worshiped by almost all Cushites before
the advent of the Abrahamic religions. Waaq was the God that was all knowing
and among the Somalis no idols were worshiped beside him, Somalis also already
believed "Wadaado" of the other world of which we refer today as
Jinni an Arabic term. Other then the almighty Waaq and the Wadaado who possessed
other people at times, the Somalis also believed in the Ayaanle the Ayaanle are
referred with an argument as angels or prophets, but in pre-Islamic Somalia the
Ayaanle were intermediaries between the humans and Waaq. So how come a
monotheistic religion was already existing among the Cushites in ancient
Somalia.
The only mentioned African prophet was a man who was said from Ethiopia
mentioned in the Qur'an was an Abyssinian named "Luqman" who lived in
Kush or Nubia this was before Jesus Christ and Prophet Mohammed (SAW).
Surprisingly many Somali words that are dedicated to Waaq are: Ceel Waaq, Cabud
Waaq, Cabdul-Waaq (before Cabdullahi), Barwaaqo, the saying "waligay iyo
waaqay ma maqlin...", etc.
Somalis also had a strange assumption of the universe and the cause of natural
disasters along with that. They believed: The equillibrium of the Universe in
Somali mythology was tied with the love between a Bull and a Cow. The Universe
was said to balance itself on the horns of a bull, a beast forever staring at
the cow tied to a pole in front of him. Whenever his love turned her eyes away
from the Bull, it would result in a physical shift that caused natural
disasters on Earth. Religious temples dating from antiquity known as Taalo were
the centers where important ceremonies were held led by a Qallu Priest.
The Word God in Somali has many names with different origins: Elah (Arabic and
Aramaic for God), Eebe (Cushitic sometimes synonymous with Waaq), Waaq
(Cushitic name for God sometimes called Eebe-Waaq or Eebe Wayne, Elah-Waaq),
Allah (The Arabic and Islamic name for God), etc. Another story of the Somali
mythology it is said that Mythology was tied with the Love (Gacal ) and between
the beloved (Gacalo) or the sky Bull and the Cow. Religious temples were also
called Xeero where Somalis worshiped Waaq, Xeer is also the name of the
traditional peaceful Somali law. It is mentioned that around the time of 10,00
yrs and 9000 yrs ago a lot of religions around such as in ancient Mycenae
(beginning of ancient Greece) and ancient Persia and even in Egypt had a
fixation on bulls and cows. Historians and astrologers say that this was the
Age of Taurus were Bull worship and respect and even sacrifice to a greater God
was known.
Major Deities
Eebe
Eebe is the Somali word for God and was synonymously used for the ancient
Cushitic Sky God Waaq. According to Somali Legend Eebe lived in the Heavens and
whenever the Somalis successfully prayed for rain it was known as Bar-waaqo
(God's rain)
Ayaanle The Ayaanle in Ancient Somalia were known as the good spirits or Angels
and acted as mediators between God Eebe ) and Humans. They were said to be
bringers of luck and Blessings from Eebe in somali what they call today is
Ayaanlayaal
Huur Huur or Xuur was the messenger of Death and had the form of a large bird.
The deity was akin to Waaq of and played a similar role in the ancient Somali
society.
Nidar
Nidar was the righter of wrong. He was considered the champion of those that
were exploited by their fellow humans. The deity has survived in modern Somalia
as a popular saying; Nidar Ba Ku Heli ("Nidar will find and Punish
you")
Xuur by the way was the Somali version of Horus and like in ancient Egypt was
represented by a bird a hawk or a falcon sometimes a crow. Surprisingly the
Somalis also believed in an afterlife, but this afterlife was quite different
then todays Islam. Eebe it was said that he will judge you as the ultimate
judge and if one commits evil he will be in heaven, and if one commits evil he
is punished by Nidar who was the punisher of the evil ones and the righter of
wrong.
The ancient Somali Devil was called Nidir and if someone was found evil and
punished by Nidar and Judged by Eebe he would be possessed and live with the
Nidir the Evil One. The ancient Cushitic names for the Somali Devil was:
1) Nidir = The Devil in Ancient Somali
2) Sharwad-de
3) Shaanbiye
4) Shuqube
6) Shar-moo'de
7) Gura-c
The Names/Attributes for God was:
2) Bare
3) Barbaariye
4) Samaan-doone
5) Sharma-arke
6) Bar-waaqe
Azania
he ancient Somali Devil was called Nidir and if someone was found evil and
punished by Nidar and Judged by Eebe he would be possessed and live with the
Nidir the Evil One. The ancient Cushitic names for the Somali Devil was:
1) Nidir = The Devil in Ancient Somali
2) Sharwad-de
3) Shaanbiye
4) Shuqube
6) Shar-moo'de
7) Gura-c
The Names/Attributes for God was:
2) Bare
3) Barbaariye
4) Samaan-doone
5) Sharma-arke
6) Bar-waaqe
I heard father of Ayaan Xirsi (xirsi magan) tried to translate prayer (alsalat)
and Aadaan into Somali, just changing Aadaan alahu akbar, alahu akbar into
"Waaq baa weyn... Waaq baa weyn. Changing ashahadu an laa ilaaha
ilalaah...ashadu an laa ilaaha ilalaah into "waxan qiraya in ilaah xaq
lagu caabudo uusan jirin ila alle mooyaane" and as he finished with
everything, he was asked what to translate at the end of prayer "Asalaamu
caleykum waraxma tulah, asalamu caleykum waraxmatulah" after ataxyad is
finished, he translated asalamu caleykum waraxmatulah and asalamucalaykum
waraxmatulah into "waar bal iska warama.... Waar bal iskawarama turning ur
face to right and second time to left saying waar bal iska warama instead of
asalamucaleykum waraxmatulah in arabic, he said.
('' Somalidii hore intii aysan Diinta Islamka soo gaarin, waxa ay Illahey u
yaqaneen magacyo kala du'duwan sida:
Waaqle
Guule
Weyne
Uume
Hal magac oo guud oo ahaa Waaqle ayaa si aad caan uga ahaa geeska afrika oo ay
isticmaali jireen ummada Somaliyeed iyo ummadah kale ee Oromada iyo Cafarta,
magacaasina wuxuu ahaa Waaqle.
Oromada Itoobiya dagta waxaa ay u yaqaaneen Ilaahey Waaq, sida Somalidii horena
waxaa ay rumeysnayeen in uu Waaqle samada xageeda jiro.
Dadkan Kushitiga ah waxaa ay rumeysnayeen in Waaqle uu mid yahay, uuna isagu
kaliya dunida abuuray, kaligiina dunida xukumo.
Waxaa ay xoola dhaqatadii hore ee Oromada iyo Somalida sidaan sheegnay
rumeysnayeen in waxa walba oo dhaca uu Waaqle awoodisa ku dhacan isaga kaliyana
la weydiisto wax alaala wixii ruuxu u bahan yahay.
Wali dadka Somaliyeed manta waxaa laga helaa kalmado fara badan oo Waaqle loo
adeegsado sida magaca Illahey. Tusaale ahaan Waxa uu noo Soo Gudbiyay nin
Direed oo loo yaqaano Warsame Awad Liskaan dheer oo tilmaaamaya sidii ay
Somalidii hore u istacmali jireen :
Qabiilo fara badan ayaa jira oo magacoodu ku jiro magacan Waaqle:
Gacal Waaq (Dir Gurgure)- Kuwii Illahey Jeclaa.
Siwaaq Roon (Daarood)- Waa kuwii sida Illahey jecelaa ama u roonaa.
Jidwaaq (Daarood)- Kuwii jidka Illahey raacsanaa iyo Tagalwaaq.
Waaqle (Ajuuraan)- Kuwii Illahey lahaa.
Sinjiwaaq (Dir)
Abdul-Waaq- adoonkii Illahey
Magaaloyin Somaliyee ayaa jira oo lagu magacaabo Ceel-Waaq iyo Cabud Waaq
Dhanka kale Somalidu waxa ay Istacmaalaan kalamado fara Badan oo tilmamaya in
ay Illahey u aqoon jireen Waaqle oo ay ka mid yihiin:
GarWaaqso- Garta Alle garo ama wixii xaq ah garo oo qaado.
Waligaa iyo Waaqa- oo ah kalmad ay macnaheedu tahay Waligaa iyo Allahaa.
Dhanka kale marka ay Somalidu tiraahdo meeshu waa meel Barwaaqo ah waa meel
macnaheedu uu Illahey ku mineystay roob ama Bartii- Waaqle roobka dhigay.
Waxaa kale oo uu sheegay Mudane Warsame, in ay Somalidu u istacmaali jireen
kalmada Waaqle siyaabo kale oo ay ka mid yihiin:
Waqal daruureed- Roob weyn
Waaqooyi- Jiihada danka waqooyi oo xitaa ay Booranta aan muslimka aheyn
rumeysan yihiin in ay Qibla oo kale u tahay.
Qoraaga Weyn ee loo yaqaan Cerrullie oo ahaa talyaani ayaa sheegay in gobalada
dhex 1930 kii ay dadku ku dhaaran jireen "Waa igu Caq Waaq". Halka
waqooyiga Somaliyana ay reer waqooyigu ku dhaaran jireen "Waa igu tin niixi,
waa igu tin waaq" oo ilaa hada aan macnaheeda la aqoon. '')
Isku jecel gar iyo waaq = loves equally Justice and God (and also here garwaaq
is also a modern word in itself which means "to be convinced". Notice
the two words of Justice and God together mean being convinced.
Hoh! iyo caku iyo hiif ninkii,hawkar galay baa leh.
Halaaka iyo laandeyr ninkii, marin habaabaa leh
Hinji iyo habaar waaq ninkii, huray astaadkaa leh
http://www.golkhatumo.com/hanfi.htm
Hinji iyo habaar waaq ninkii, huray astaadkaa leh = The teacher owns the one
who incurs the shake and curse of God
From the Qur'an, as used in cannotation with religious evocation.
Image
“And thus have We sent it down to be a judgement of authority in Arabic. Were
you to follow their desires after the knowledge which has come to you then you
will not have any Wali [protector] or Waaq [defender] against Allah”
And as being the root of many Somali words that have religious
signifance/cannotation
barWAAQo = living in plentiful and content (Signify as something of god's
doing)
garWAAQsan = to be convinced of something (cannotation implies testimony to the
conviction of God), also is related to the dispensing of justice
WAAQdhaaco = sacrificial slaughtering (slaughter for the purpose of God)
caWAAQib = what happens to you (fate which is in the hand of God)
ku dhaWAAQ = announce or proclaim something (religious conotation implies
proclaiming belief in God)
WAAQsasho = to get something lost back (testifying God's intervention in
helping you recover)
In Somali place names:
Caabud-waaq = worship of the protector
Ceel-waaq = the well of the protector
Jid-waaq = the path of the protector
Takal-waaq = tireless protector
Conclusion; there is nothing Oromo of origin of Waaq, Oromos are just among one
of many Cushitic communities who used it and the cannotation is similarly used
in other Afro-asiatic languages like Arabic which is Semitic. It is just
Somalis have lost the usage of it because they are completely Muslim adopting
the traditional "Allah" while only a 1/3 of Oromos are Muslim so the
orignal usage of Waaq for God has been kept alive by the rest who are not.
Jid-waaq = the path of the protector
Takal-waaq = tireless protector
The Myth of Waaq: Waaq was a powerful celestial being he lived in the sky,
where he originated from. He was the Father of the universe and the creator of
everything. He created the first man and woman Adan and Hawwo, and then the
human population grew.
However Waaq wanted to choose a certain people as his chosen people, they were
the earliest ancestors of what we know today as: Afars, Somalis, Oromos, etc.
They were in misery, they had no culture, language or religion so he took pity
on them. Waaq descended down from his abode to Earth to teach his chosen people
everything. The religion was known as: Diinti-Waaq, the Culture was known as:
Dhaqankii Waaq, and the Laws were called: Gartiga Waaq: the Wisdom of Waaq.
Waaq demanded that his people worship him and that they must tribute and they
also most importantly name themselves after him. So the Darod were called:
Siwaaq Roon, Jidwaaq, Dagalwaaq, etc. And the Waaqle/Waaqtiire (Hawiye,
Ajuuran), Sinjiwaaq (Dir), Gacalwaaq (Dir Gurgure), etc. Waaq after he
established everything and taught the early Cushite about life, he left and
descended to his celestial abode, promising to return to his children in their
time. "
Another Somali tradition says that their was a path or a celestial road between
Waaq and his chosen people, but after all the evil things that people committed
Cushites have lost their connection with the heavenly God.
The strange is thing that the story of Waaq resembles that of many ancient cultures,
especially the MesoAmerican ones: Quetzalcoatl who came from the East a white,
tall, bearded man who brought civilization to the Aztecs, Olmecs, and Mayans
and after that he left promising to return on a certain date. Another funny
thing is that Waaq descended from the sky to teach the Cushites.
It is the same with Quetzalcoatl who also descended from the sky to teach man.
Many pre-Buddhist religions in Asia talk about how their gods descended from
the sky on fire breathing dragons. The Inca god Viracocha which is an Incan
version of the Mexican god Quetzalcoatl, also says that he was a foreigner who
was white descended from the sky on a fiery serpent.
The same thing is mentioned in Sumerian texts who say that the Annunaki descend
from the heaven and created the "Adamu" or people. It is surprising
that world cultures have the origin of the first man or people:
Sanskrit: Adima and Heva
English: Adam and Eve
Sumerian: Adamu
Spanish: Ad`an and Eva
Arabic: Adam and Hawwah
Somali: Aden and Xaawo
Hebrew: Adam and Khevah
Extra-terrestrial enthusiasts that the early gods of mankind and the angels of
the bible are extra-terrestrial beings. Waaq might have been an
extra-terrestrial being?
