Emir of Harar
Reign 1550–1567
Full name Nur ibn Mujahid ibn ‘Ali ibn ‘Abdullah al Dhuhi Suha
Religious beliefs Islam
Nur ibn Mujahid ibn ‘Ali ibn ‘Abdullah al Dhuhi Suha (Somali: Nuur ibn Muujahiid, Arabic: (literally, "Light"; died 1567), was Emir of Harar in the 16th century.[1] Marrying the widow of Imam Ahmad ibn Ibrihim al-Ghazi (also known as Ahmed Gurey and Ahmad Gragn), he also succeeded Imam Ahmad as leader of the Muslim forces fighting Christian Ethiopia.[2]
1 Biography
2 Legacy
3 See also
4 References
BiographyConsidered the patron saint of Harar, Mujahid was called the Sahib al-Fath at-Thani, or "Master of the Second Conquest". When Imam Ahmad, who had led the Muslim conquest of the Ethiopian highlands, was killed in 1543, the Muslim forces fell back in confusion to Harar. Nur, the dead leader’s sister’s son, married Ahmad Gragn’s firebrand widow, Bati del Wambara, and undertook to renew the fortunes of the Muslim city, which had been sacked in 1550. Promoted to Emir around 1550-51, he spent the next two years reorganizing his forces, and constructing the wall which still surrounds the city.[3]
In 1554-55, Nur departed on a Jihad, or Holy War, in the eastern Ethiopian lowlands of Bale, and Hadiya. In 1559, he invaded Fatagar, where he fought against the Ethiopian emperor Galawdewos, and killed him in battle. Nur continued fighting for 12 years until, according to legend, at Gibe he said "Kaffa!", or "Enough!", and returned to Harar. Some believe the province is called Kaffa for this reason.
During Nur’s absence, Harar witnessed internal power struggles, and the unlucky city was disturbed by encroaching Oromo clans. It was at this time that the walls of Harar were built; tradition attributes them to Nur ibn Mujahid with the help of two chiefs, Ahu Abadir and Ahu 'Ali. By 1567, repeated Oromo raids had brought famine to the city. Nur left the city for three months on a punitive raid against the invaders. On his return he found an epidemic afflicting Harar, and he himself died of typhus that year.[4]
LegacyContemporaries described Nur as a man of noble conduct, who was just, strong, and highly principled. Besides the wall which protected the city's inhabitants from invaders over the following centuries, he was noted for a number of buildings he erected in Harar. His tomb stands on a hill surrounded by houses and courtyards, and is a popular place of pilgrimage in Harar.
References^ Encyclopaedia Africana: Dictionary of African Biography, Volume 1: Ethiopia and Ghana, p. 118
^ R.Basset (editor), Histoire de la conquete de l’Abyssinie (History of the Conquest of Abyssinia), Paris, 1897–1901
^ Dr. E. Cerulli, Documenti arabi per la storia dell’Ethiopia, Memoria della Accademia Nazionale dei Lincei, Vol. 4, No. 2, Rome, 1931
^ Richard Pankhurst, The Ethiopian Borderlands (Trenton: Red Sea Press, 1997
Thursday, September 15, 2011
Ethnically, Isaq belongs to the Dir clan family
Ethnically, Isaq belongs to the Dir clan family. Of the four main Dir branches, Isaq belongs to Mohamed Maha Dir. Of the four main Dir branches, Isaq belongs to Mohamed Maha Dir. Other Maha Dir sub-clans include Biyomal, Bajimal and Quranyob. Other Maha Dir sub-clans include Biyomal, Bajimal and Quranyob. The other Dir clan families in the north are the Gadabursi and Issa, who belong to Madaxweyne and Madobe Dir, respectively. The other Dir clan families in the north are the Gadabursi and Issa, who belong to Madaxweyne and Madobe Dir, respectively. The Isaq is divided into three main sub-clans namely: Garhajis (Habar Yonis, Ida Gale and Arap), Habar Awal and Habar Jelo. The Isaq is divided into three main sub-clans namely: Garhajis (Habar Yonis, Ida Gale and Arap), Habar Awal and Habar Jelo. Garhajis who are the largest and most powerful sub-clan are against secession. Garhajis who are the largest and most powerful sub-clan are against secession. Many Habar Jelo intellectuals I spoke with told me that majority of their peoples are not secessionists. Many Habar Jelo intellectuals I spoke with told me that majority of their peoples are not secessionists.
Hence, the Isaq claim that they aren't ethnic Somalis or have been discriminated against by the south are pity fabrications and unfound hysteria engineered to incite hatred between the peoples of the south and north. Hence, the Isaq claim that they aren't ethnic Somalis or have been discriminated against by the south are pity fabrications and unfound hysteria engineered to incite hatred between the peoples of the south and north. In fact, it is in the records that the Hawiye and southern Dir sub-clans had greatly contributed to the formation and financing of the SNM in its very early stages. In fact, it is in the records that the Hawiye and southern Dir sub-clans had greatly contributed to the formation and financing of the SNM in its very early stages. In his "The Cost of Dictatorship" book, Jama Ghalib (an Isaq) witnesses the contributions paid by the Southern Dir clans and Hawiye to the SNM in early 1980s. In his "The Cost of Dictatorship" book, Jama Ghalib (an Isaq) witnesses the contributions paid by the Southern Dir clans and Hawiye to the SNM in early 1980s. If there were no blood ties, then why wouldn't they pay the same contributions to the SSDF, which was Majerteen opposition faction? If there were no blood ties, then why wouldn't they pay the same contributions to the SSDF, which was Majerteen opposition faction?
Ethnically, Isaq belongs to the Dir clan family. Of the four main Dir branches, Isaq belongs to Mohamed Maha Dir. Of the four main Dir branches, Isaq belongs to Mohamed Maha Dir. Other Maha Dir sub-clans include Biyomal, Bajimal and Quranyob. Other Maha Dir sub-clans include Biyomal, Bajimal and Quranyob. The other Dir clan families in the north are the Gadabursi and Issa, who belong to Madaxweyne and Madobe Dir, respectively. The other Dir clan families in the north are the Gadabursi and Issa, who belong to Madaxweyne and Madobe Dir, respectively. The Isaq is divided into three main sub-clans namely: Garhajis (Habar Yonis, Ida Gale and Arap), Habar Awal and Habar Jelo. The Isaq is divided into three main sub-clans namely: Garhajis (Habar Yonis, Ida Gale and Arap), Habar Awal and Habar Jelo. Garhajis who are the largest and most powerful sub-clan are against secession. Garhajis who are the largest and most powerful sub-clan are against secession. Many Habar Jelo intellectuals I spoke with told me that majority of their peoples are not secessionists. Many Habar Jelo intellectuals I spoke with told me that majority of their peoples are not secessionists.
Hence, the Isaq claim that they aren't ethnic Somalis or have been discriminated against by the south are pity fabrications and unfound hysteria engineered to incite hatred between the peoples of the south and north. Hence, the Isaq claim that they aren't ethnic Somalis or have been discriminated against by the south are pity fabrications and unfound hysteria engineered to incite hatred between the peoples of the south and north. In fact, it is in the records that the Hawiye and southern Dir sub-clans had greatly contributed to the formation and financing of the SNM in its very early stages. In fact, it is in the records that the Hawiye and southern Dir sub-clans had greatly contributed to the formation and financing of the SNM in its very early stages. In his "The Cost of Dictatorship" book, Jama Ghalib (an Isaq) witnesses the contributions paid by the Southern Dir clans and Hawiye to the SNM in early 1980s. In his "The Cost of Dictatorship" book, Jama Ghalib (an Isaq) witnesses the contributions paid by the Southern Dir clans and Hawiye to the SNM in early 1980s. If there were no blood ties, then why wouldn't they pay the same contributions to the SSDF, which was Majerteen opposition faction? If there were no blood ties, then why wouldn't they pay the same contributions to the SSDF, which was Majerteen opposition faction?
Hence, the Isaq claim that they aren't ethnic Somalis or have been discriminated against by the south are pity fabrications and unfound hysteria engineered to incite hatred between the peoples of the south and north. Hence, the Isaq claim that they aren't ethnic Somalis or have been discriminated against by the south are pity fabrications and unfound hysteria engineered to incite hatred between the peoples of the south and north. In fact, it is in the records that the Hawiye and southern Dir sub-clans had greatly contributed to the formation and financing of the SNM in its very early stages. In fact, it is in the records that the Hawiye and southern Dir sub-clans had greatly contributed to the formation and financing of the SNM in its very early stages. In his "The Cost of Dictatorship" book, Jama Ghalib (an Isaq) witnesses the contributions paid by the Southern Dir clans and Hawiye to the SNM in early 1980s. In his "The Cost of Dictatorship" book, Jama Ghalib (an Isaq) witnesses the contributions paid by the Southern Dir clans and Hawiye to the SNM in early 1980s. If there were no blood ties, then why wouldn't they pay the same contributions to the SSDF, which was Majerteen opposition faction? If there were no blood ties, then why wouldn't they pay the same contributions to the SSDF, which was Majerteen opposition faction?
Ethnically, Isaq belongs to the Dir clan family. Of the four main Dir branches, Isaq belongs to Mohamed Maha Dir. Of the four main Dir branches, Isaq belongs to Mohamed Maha Dir. Other Maha Dir sub-clans include Biyomal, Bajimal and Quranyob. Other Maha Dir sub-clans include Biyomal, Bajimal and Quranyob. The other Dir clan families in the north are the Gadabursi and Issa, who belong to Madaxweyne and Madobe Dir, respectively. The other Dir clan families in the north are the Gadabursi and Issa, who belong to Madaxweyne and Madobe Dir, respectively. The Isaq is divided into three main sub-clans namely: Garhajis (Habar Yonis, Ida Gale and Arap), Habar Awal and Habar Jelo. The Isaq is divided into three main sub-clans namely: Garhajis (Habar Yonis, Ida Gale and Arap), Habar Awal and Habar Jelo. Garhajis who are the largest and most powerful sub-clan are against secession. Garhajis who are the largest and most powerful sub-clan are against secession. Many Habar Jelo intellectuals I spoke with told me that majority of their peoples are not secessionists. Many Habar Jelo intellectuals I spoke with told me that majority of their peoples are not secessionists.
Hence, the Isaq claim that they aren't ethnic Somalis or have been discriminated against by the south are pity fabrications and unfound hysteria engineered to incite hatred between the peoples of the south and north. Hence, the Isaq claim that they aren't ethnic Somalis or have been discriminated against by the south are pity fabrications and unfound hysteria engineered to incite hatred between the peoples of the south and north. In fact, it is in the records that the Hawiye and southern Dir sub-clans had greatly contributed to the formation and financing of the SNM in its very early stages. In fact, it is in the records that the Hawiye and southern Dir sub-clans had greatly contributed to the formation and financing of the SNM in its very early stages. In his "The Cost of Dictatorship" book, Jama Ghalib (an Isaq) witnesses the contributions paid by the Southern Dir clans and Hawiye to the SNM in early 1980s. In his "The Cost of Dictatorship" book, Jama Ghalib (an Isaq) witnesses the contributions paid by the Southern Dir clans and Hawiye to the SNM in early 1980s. If there were no blood ties, then why wouldn't they pay the same contributions to the SSDF, which was Majerteen opposition faction? If there were no blood ties, then why wouldn't they pay the same contributions to the SSDF, which was Majerteen opposition faction?
Wednesday, January 13, 2010Ancient Somali Dir Clans Constitution: Xeerkii iyo Xeerbeegti
Xeer Beegtida: Xeerka Dir Aji Ama Xeer Aji
Aragtida Direed
Dadku waa xayawan hadeysan xeer leheyn, waa sifidaa kala saarta habar dugaga iyo insaanka
Xeerbeegtida garta wexey u kala saaraan:Curad - gar horey loo xaliyay oo akhyaartu kasto iyo mid lama arag ah oo ay Ugub u yeeraan. Precedence or novel.
Xeer Alleh oo Suuru ay u yaqanaan Garta Illah oo Shareeco da ah Quran iyo Hadiith, Khabiirkuna loo yaqaan Fiqi ama xaakim diinta iyo shareecada kabiir ah. Gar Odey Ama Gar Xeer beegti waa kuwa xeerka aji ga yaqaan Xeer Somaliga -oo si miisaman u gar naqa- beeg waa miisan ama waxlax laqu qiyaso oo cabirta garta.
"weelasha lagu missaamo hadhuudka waatan dhahno waxa baa lagu beegaa. Heer kul beege- therometer garta beega ama misaama
Garsoore- kadibna garta sidey tahay u kala soora- siismo sida cuntata. Xaq soore ama mid Garta soora.
Garaad: waa kalmad ay beelahan hada madaxa qaaday ee xukun iyo darajada jecel sida daroodka ayaad ku arki . Laba dhulbahante ah oo isku disha anigu garaad baan ahay iyo garaad anaa kaa sareeya is dili jiray ayaan habeen dhan ka dhadhicin kari waajay macanaha Dirkii hore magacaan u lahaa.
Gar-aad wuxuu ahaa beelo markey is qabtan ninka garta u aadi jiray kalana saari jiray beeshisa iyo ta kale. Shaqo culus oo laga kala cararo ayay aheyd waayo gar-aadah Direed in uu Garta si sax ah u sooro oo hadii laga leyahay iyo hadii kaleba runt ka hadla.
Waatii Dirkii hore oran jireen Gar-waaqso kas garta Alleh.
Garta Alleh iyo Garta Odey ama Sida Madoobe Dir dhahaan Xeer Alleh iyo Xeer Oday. Waa kala saarida shareecad Ilaahey ee Quranka iyo Samaha aan ka dhaxalnay abkii hore, waa xeerka ajiye.
Barax- waa marka leysku milo ama dhafo Garta Alleh ( Shareecada iyo Quraanka) iyo Xeerkii hore Garta Odeyga. Suulux ( Sulxin) ayay Fiqiyadu ama imaamada isku dayi jiree oo ah in Xeerka Odayaasha iyo xeerka Alleh la is waafajiyo, oo xeer Somaliga la hoos keeno Islamka, lagana jaro wixii Islaama reebo intii la Barxin lahaa. Baraxa waa marka xeerka odeyga oo lid ku ah xeerka Alle la is dhinac eryo labadoo isla hor imanaya. Fiqiyada Suure ee muduug 1700 kii waxaa ay istacmali jireen Suluxin ama sulux oo ah qalooci xeer odeyga ilaa ka Alleh uu aqbalo, hadii oo ka hor imaneena daa oo hir gali.
1700-1800 intii u dhexeysay Fiqiyada Surre ee konfurta ayaa wexey ku caayi jireen dhaqanka Somalida Barax (Badhax) mid qasan oo ka kooban Shareeco iyo cadadii hore, ikuna dayi Jireen in ay nadiifiyaan, sida hada ay Maxakiimta iyo Wadaadada cusub ee Somalia.
Xeerka Aji Dir
Qarnigii 800 xeerka guud ee Dir ee somali oo dhan qadatay ee Xeer Aji la yirahdo ayaa Sameysmay. Beelaha weey badaleen ama gobol walba naqtiin iyo dib u habeen ayuu ku sameeyay Xeerka Aji.
Xeer Bimaal 1400
Xeerka Isaaq 1300
Ciise iyo Gadabuurisi oo isu xeer dhaw waxa ay dib u habeyntii ugu dambeyay Sameeyeen 1500 Dhicidii Awdal / Ifat State ama Boqortoyadii Gurey markii ay dhacday. Xeer Ciisah1560 kii waxaa lagu sameyay Aiysha oo 360 odey ay u fadhiyeen 12 bilood.
Surra Dir xeer ayay sameeysteen oo dib loo habeyay 1700.
Xeerka Sameyntiisa
Inta badan odeyaal badan ayaa fariista xiliyada isbadallada dhacaan ama dagaalada oo wexey ka wada hadlaan arrimahan
Xeerka Guud
Xilo -Guurka
dhaqasho- reerka
Deegan
Xoolo
Maamuus Hospitality
Maslaxaada Guud ee bulshada maxay tahay sideena loo sharciyeeya, si uunsan nin walba salaada ugu tukan dhankuu doono.
Si ay Xeer Guud u dajiyaa, waxyaabah sameeya bulshada iyo dismaha bulshada, dhaqaanka. Xeerka Guud = Civil Law- Xeer guud regulates day to day living and guides all social interrelations.
Xeerka guud waa sharci saameeya bulsho weyn oo haga una tilmaama sida suuban ee loo wada noolado.
Xeer Gaar- waa marka qeyb yar ama gaar ah oo bulshada ka mida ay soo food saaran dhibatoying aan kuwa kale haysan oo odayashooda ay si gaar ah u sameystaan Xeer Gaar ah oo aysan bulshada inteeda kale lehey. Beelah Zaila ama Barbara markii ay ka sameysmeen ganacsato waaweyn oo noloshoodu ku dhisantahay ganacsi iyo mayacmushtar oo ay ka soo bexeen xoola dhaqatadii xeer gaar nidaamiya ganacsiga oo xeer xoolo dhaqatadu u sameeyan ayay sameeysteen. Sidoo kale Dirka Koonfurta oo beero lahan jirin markaa ay yimaadeen Jubbada hoose waxa ay sameysteen Xeer Gaar kuwood beeraleyda noqday.
Xissi - xeer aasaasi ah oo tarikhiyaan soo jireen ahaa oo an lagaba doodi karin, leyskuna raacsan yahay kor iyo hoos bulshadoo idil.
6) Dhiiga Criminal law
Dilka - Qudha
Qoon-
Tuugo
Dhaca
Magta ama Diyada
Xalinta Aano- marka dil dhaco, oo kooxdii laga dilay la mag dhabin, kooxdii laga dilayna aarsi iyo caradooda laga baqayo
Magtu waa imisa, sideese tolku u geybsan doonaa, Jufo, jilib, reer iyo wixii la mida
Magta inta isla bixisa waa koox siyasadeed oo wada duula wadana aarsada, intee Diyada isla bixisa Diya- Paying Group.
Qofka dila yaa loo raacanayaa, oo jilibkee ka midyahay
Xeerka Guud wuxuu mar walba eegi jiray dhibaatooyinka soo noq noq da ee Somalidu isku qab qab sadaan, sida dhulka, markuu dhaco dil, boobka xoolaha, iyo aano, qoon, ilaa aflagaado.
Gar Dhaw- waa marka laba kooxood ama ruux oo is haysta xaalkooda xeer beegti la dhex keeno oo laga doodo oo loo gar naqo iyadoo la raadinayo eedeysane iyo mid laga gar daran yahay si loo xukumo. Geer beegti, garsoore, iyo qareen ayaa garta meel mariyaa.
Dhaqashada somalida waxa ay isku dayi jireen oo cado ka dhigeen Dumaal, si hadii nin dhinto walalkii ama ehelkii mid aad ugu dhaw loo dhiso gabadhuu ka tagay si reerkii ay caruurtey dhashay uga bixin oo nin shisheeyo oo laga baqayo inuu xumeeyo caruurta uu san dhalin asagu. Hadii nin gabadh ka dhimato oo ay caruur ka tagto, ninka waxaa loo dhisi jiray walaasheed oo caruurtii hore habaryar u ah oo leysleeyahay weey u tudhi doontaa oo waxaba ka garan meeyso Somalidu cadadan Xigsiin ayay dhih jireen
Godobtir waxaa loogu tala gali jiray hadii nin geeysto dil fool xun reerka laga dilay ninka xoolo iyo gabadh ka dhalatay reerka wax dilay ayaa laykugu dari jiray si dhiigu u joogsado
Qareen waa kalmad 1400 sano ka hor ay isticmaali jireen Garaadayasha ama xeerbegtida kuwa difaaca edysan ama la eedeyaha.
" Mahamaah: Misko la koro miskiin baa leh, " ayay somalidu tidhi, ayagoo u jeeda qofku hadii uu tabar daran yahay wax taageero ah na haysan yaa difaacaaya.
Ajidii hore waxa ay ogaadeen xaq daro fara badan in ay ka soo foofto kuwa bulshada ugu awood sareeya iyadoo dhibo fara badan gaarsiisa ka awooda badan leheyn. Dadka noocan ah ee daciifka ah yaa difaacaya ?
Dirka, konfurta waxa ay sheegan odeyga Direed wiilkiisa Maahe Dir in uu arinkaan ka gubtay, kadib markii uu arkay in mar walba ay dulmanayaasha yihiin kuwa ugu xooga yar Somalida. Waxaa uu ku jawaabay maadama Weyn, Abuurah iyo uumah ifka uu xaq soorah runta ah yahay oo uu si un ugu aaro ka daciifka ah ee uu isagu uunto. Waxaa la yiri muddo dhoor iyo toban sano kadib ayuu soo kacay aroor oo uu yiri, " Nabsi ayuu weynuhu adeegasadaa", oo si uun baa loo ciqaaba kii tabar yarah Dhib. Waxaa la yiri, gabey iyo guubabo ayuu ku fidiyay fikradaan Nabsiga. I uu Illahey si toos ah oon lex lexad leheyn uu ugu aaro adoontiisa tabarta yar. Waa " Waa waxa la dhihi karo " instant Divine Retribution" ciqaa xaga illahey uga timaada kuwa dhiba masaakinta, tabar ta yar. Mahe Dir wuxuu wiilkiisi curad ka ahaa u baxshay Xiniftire- ama mid isku tax luujiyo inuu la dagaalamo xanuunka xaq darada la xiriira, Xinif-Tire (Xanuunkaa bi'iye) sida dadka waa weyn siiba Habraha madhaleyka, ruux kasta oon tabar iyo xeelad uu isku difaac leheyn, dadka laga tiro badan yahay, Kuwa safarka ah, agoonta, iyo kuwa maskaxda looga jiro ( Waalan ama Maraanka ah)
Waa Dhab: Misko la koro miskiin baa leh.
Maanta Soomaliya wexey la gubaneysaa oo la holceysaa kuwooda tabarta leh wexey bah dilaan oo gumeystaan kuwooda tabarta yar.
Maseyrka ka haysta iyo kaan heysan waxaa ka dhashay dad in ay lugaha isugu dhuftaan tol iyo qaraabo mid walba oo iswada xasda. Isu ogaleen nimacada Illahey ee cidwalba deeqda.
Nin oo Diraa, hada ka hor wuxuu ku sifeyn jiray Somalida jirta Samankan Cayayaan, Xasharaad, iyo wax lamida maalin ayaan ku dhahay, " adeer maxaa u dhadaa Somalidu waa cayayan", ?
Wuxuu yiri: Somalidii hore ee Aji dad san oo hagaagsan ayay ahayeen, waan saabata ilaahey ugu baxshay " Samaale" Kuwii samada lahaa. Samaalahana waxaa ugu fiicnaa Dir Aji oo waa ninka alifay kalgacalka, Sinaanta, iyo in si wad jir ah oo san in ay u wada nooladaan. Laakin waxaa Dhacday Dir Aji waxaa ku qasmay cayayan iyo xasharaad fara badan, dunta hoosena waa ka xumaadeen oo xeerkii iyo hidih Dir Aji uu ku faafiyay Geesta afrika waa baa ba;ay.
Xeer Beegtida: Xeerka Dir Aji Ama Xeer Aji
Aragtida Direed
Dadku waa xayawan hadeysan xeer leheyn, waa sifidaa kala saarta habar dugaga iyo insaanka
Xeerbeegtida garta wexey u kala saaraan:Curad - gar horey loo xaliyay oo akhyaartu kasto iyo mid lama arag ah oo ay Ugub u yeeraan. Precedence or novel.
Xeer Alleh oo Suuru ay u yaqanaan Garta Illah oo Shareeco da ah Quran iyo Hadiith, Khabiirkuna loo yaqaan Fiqi ama xaakim diinta iyo shareecada kabiir ah. Gar Odey Ama Gar Xeer beegti waa kuwa xeerka aji ga yaqaan Xeer Somaliga -oo si miisaman u gar naqa- beeg waa miisan ama waxlax laqu qiyaso oo cabirta garta.
"weelasha lagu missaamo hadhuudka waatan dhahno waxa baa lagu beegaa. Heer kul beege- therometer garta beega ama misaama
Garsoore- kadibna garta sidey tahay u kala soora- siismo sida cuntata. Xaq soore ama mid Garta soora.
Garaad: waa kalmad ay beelahan hada madaxa qaaday ee xukun iyo darajada jecel sida daroodka ayaad ku arki . Laba dhulbahante ah oo isku disha anigu garaad baan ahay iyo garaad anaa kaa sareeya is dili jiray ayaan habeen dhan ka dhadhicin kari waajay macanaha Dirkii hore magacaan u lahaa.
Gar-aad wuxuu ahaa beelo markey is qabtan ninka garta u aadi jiray kalana saari jiray beeshisa iyo ta kale. Shaqo culus oo laga kala cararo ayay aheyd waayo gar-aadah Direed in uu Garta si sax ah u sooro oo hadii laga leyahay iyo hadii kaleba runt ka hadla.
Waatii Dirkii hore oran jireen Gar-waaqso kas garta Alleh.
Garta Alleh iyo Garta Odey ama Sida Madoobe Dir dhahaan Xeer Alleh iyo Xeer Oday. Waa kala saarida shareecad Ilaahey ee Quranka iyo Samaha aan ka dhaxalnay abkii hore, waa xeerka ajiye.
Barax- waa marka leysku milo ama dhafo Garta Alleh ( Shareecada iyo Quraanka) iyo Xeerkii hore Garta Odeyga. Suulux ( Sulxin) ayay Fiqiyadu ama imaamada isku dayi jiree oo ah in Xeerka Odayaasha iyo xeerka Alleh la is waafajiyo, oo xeer Somaliga la hoos keeno Islamka, lagana jaro wixii Islaama reebo intii la Barxin lahaa. Baraxa waa marka xeerka odeyga oo lid ku ah xeerka Alle la is dhinac eryo labadoo isla hor imanaya. Fiqiyada Suure ee muduug 1700 kii waxaa ay istacmali jireen Suluxin ama sulux oo ah qalooci xeer odeyga ilaa ka Alleh uu aqbalo, hadii oo ka hor imaneena daa oo hir gali.
1700-1800 intii u dhexeysay Fiqiyada Surre ee konfurta ayaa wexey ku caayi jireen dhaqanka Somalida Barax (Badhax) mid qasan oo ka kooban Shareeco iyo cadadii hore, ikuna dayi Jireen in ay nadiifiyaan, sida hada ay Maxakiimta iyo Wadaadada cusub ee Somalia.
Xeerka Aji Dir
Qarnigii 800 xeerka guud ee Dir ee somali oo dhan qadatay ee Xeer Aji la yirahdo ayaa Sameysmay. Beelaha weey badaleen ama gobol walba naqtiin iyo dib u habeen ayuu ku sameeyay Xeerka Aji.
Xeer Bimaal 1400
Xeerka Isaaq 1300
Ciise iyo Gadabuurisi oo isu xeer dhaw waxa ay dib u habeyntii ugu dambeyay Sameeyeen 1500 Dhicidii Awdal / Ifat State ama Boqortoyadii Gurey markii ay dhacday. Xeer Ciisah1560 kii waxaa lagu sameyay Aiysha oo 360 odey ay u fadhiyeen 12 bilood.
Surra Dir xeer ayay sameeysteen oo dib loo habeyay 1700.
Xeerka Sameyntiisa
Inta badan odeyaal badan ayaa fariista xiliyada isbadallada dhacaan ama dagaalada oo wexey ka wada hadlaan arrimahan
Xeerka Guud
Xilo -Guurka
dhaqasho- reerka
Deegan
Xoolo
Maamuus Hospitality
Maslaxaada Guud ee bulshada maxay tahay sideena loo sharciyeeya, si uunsan nin walba salaada ugu tukan dhankuu doono.
Si ay Xeer Guud u dajiyaa, waxyaabah sameeya bulshada iyo dismaha bulshada, dhaqaanka. Xeerka Guud = Civil Law- Xeer guud regulates day to day living and guides all social interrelations.
Xeerka guud waa sharci saameeya bulsho weyn oo haga una tilmaama sida suuban ee loo wada noolado.
Xeer Gaar- waa marka qeyb yar ama gaar ah oo bulshada ka mida ay soo food saaran dhibatoying aan kuwa kale haysan oo odayashooda ay si gaar ah u sameystaan Xeer Gaar ah oo aysan bulshada inteeda kale lehey. Beelah Zaila ama Barbara markii ay ka sameysmeen ganacsato waaweyn oo noloshoodu ku dhisantahay ganacsi iyo mayacmushtar oo ay ka soo bexeen xoola dhaqatadii xeer gaar nidaamiya ganacsiga oo xeer xoolo dhaqatadu u sameeyan ayay sameeysteen. Sidoo kale Dirka Koonfurta oo beero lahan jirin markaa ay yimaadeen Jubbada hoose waxa ay sameysteen Xeer Gaar kuwood beeraleyda noqday.
Xissi - xeer aasaasi ah oo tarikhiyaan soo jireen ahaa oo an lagaba doodi karin, leyskuna raacsan yahay kor iyo hoos bulshadoo idil.
6) Dhiiga Criminal law
Dilka - Qudha
Qoon-
Tuugo
Dhaca
Magta ama Diyada
Xalinta Aano- marka dil dhaco, oo kooxdii laga dilay la mag dhabin, kooxdii laga dilayna aarsi iyo caradooda laga baqayo
Magtu waa imisa, sideese tolku u geybsan doonaa, Jufo, jilib, reer iyo wixii la mida
Magta inta isla bixisa waa koox siyasadeed oo wada duula wadana aarsada, intee Diyada isla bixisa Diya- Paying Group.
Qofka dila yaa loo raacanayaa, oo jilibkee ka midyahay
Xeerka Guud wuxuu mar walba eegi jiray dhibaatooyinka soo noq noq da ee Somalidu isku qab qab sadaan, sida dhulka, markuu dhaco dil, boobka xoolaha, iyo aano, qoon, ilaa aflagaado.
Gar Dhaw- waa marka laba kooxood ama ruux oo is haysta xaalkooda xeer beegti la dhex keeno oo laga doodo oo loo gar naqo iyadoo la raadinayo eedeysane iyo mid laga gar daran yahay si loo xukumo. Geer beegti, garsoore, iyo qareen ayaa garta meel mariyaa.
Dhaqashada somalida waxa ay isku dayi jireen oo cado ka dhigeen Dumaal, si hadii nin dhinto walalkii ama ehelkii mid aad ugu dhaw loo dhiso gabadhuu ka tagay si reerkii ay caruurtey dhashay uga bixin oo nin shisheeyo oo laga baqayo inuu xumeeyo caruurta uu san dhalin asagu. Hadii nin gabadh ka dhimato oo ay caruur ka tagto, ninka waxaa loo dhisi jiray walaasheed oo caruurtii hore habaryar u ah oo leysleeyahay weey u tudhi doontaa oo waxaba ka garan meeyso Somalidu cadadan Xigsiin ayay dhih jireen
Godobtir waxaa loogu tala gali jiray hadii nin geeysto dil fool xun reerka laga dilay ninka xoolo iyo gabadh ka dhalatay reerka wax dilay ayaa laykugu dari jiray si dhiigu u joogsado
Qareen waa kalmad 1400 sano ka hor ay isticmaali jireen Garaadayasha ama xeerbegtida kuwa difaaca edysan ama la eedeyaha.
" Mahamaah: Misko la koro miskiin baa leh, " ayay somalidu tidhi, ayagoo u jeeda qofku hadii uu tabar daran yahay wax taageero ah na haysan yaa difaacaaya.
Ajidii hore waxa ay ogaadeen xaq daro fara badan in ay ka soo foofto kuwa bulshada ugu awood sareeya iyadoo dhibo fara badan gaarsiisa ka awooda badan leheyn. Dadka noocan ah ee daciifka ah yaa difaacaya ?
Dirka, konfurta waxa ay sheegan odeyga Direed wiilkiisa Maahe Dir in uu arinkaan ka gubtay, kadib markii uu arkay in mar walba ay dulmanayaasha yihiin kuwa ugu xooga yar Somalida. Waxaa uu ku jawaabay maadama Weyn, Abuurah iyo uumah ifka uu xaq soorah runta ah yahay oo uu si un ugu aaro ka daciifka ah ee uu isagu uunto. Waxaa la yiri muddo dhoor iyo toban sano kadib ayuu soo kacay aroor oo uu yiri, " Nabsi ayuu weynuhu adeegasadaa", oo si uun baa loo ciqaaba kii tabar yarah Dhib. Waxaa la yiri, gabey iyo guubabo ayuu ku fidiyay fikradaan Nabsiga. I uu Illahey si toos ah oon lex lexad leheyn uu ugu aaro adoontiisa tabarta yar. Waa " Waa waxa la dhihi karo " instant Divine Retribution" ciqaa xaga illahey uga timaada kuwa dhiba masaakinta, tabar ta yar. Mahe Dir wuxuu wiilkiisi curad ka ahaa u baxshay Xiniftire- ama mid isku tax luujiyo inuu la dagaalamo xanuunka xaq darada la xiriira, Xinif-Tire (Xanuunkaa bi'iye) sida dadka waa weyn siiba Habraha madhaleyka, ruux kasta oon tabar iyo xeelad uu isku difaac leheyn, dadka laga tiro badan yahay, Kuwa safarka ah, agoonta, iyo kuwa maskaxda looga jiro ( Waalan ama Maraanka ah)
Waa Dhab: Misko la koro miskiin baa leh.
Maanta Soomaliya wexey la gubaneysaa oo la holceysaa kuwooda tabarta leh wexey bah dilaan oo gumeystaan kuwooda tabarta yar.
Maseyrka ka haysta iyo kaan heysan waxaa ka dhashay dad in ay lugaha isugu dhuftaan tol iyo qaraabo mid walba oo iswada xasda. Isu ogaleen nimacada Illahey ee cidwalba deeqda.
Nin oo Diraa, hada ka hor wuxuu ku sifeyn jiray Somalida jirta Samankan Cayayaan, Xasharaad, iyo wax lamida maalin ayaan ku dhahay, " adeer maxaa u dhadaa Somalidu waa cayayan", ?
Wuxuu yiri: Somalidii hore ee Aji dad san oo hagaagsan ayay ahayeen, waan saabata ilaahey ugu baxshay " Samaale" Kuwii samada lahaa. Samaalahana waxaa ugu fiicnaa Dir Aji oo waa ninka alifay kalgacalka, Sinaanta, iyo in si wad jir ah oo san in ay u wada nooladaan. Laakin waxaa Dhacday Dir Aji waxaa ku qasmay cayayan iyo xasharaad fara badan, dunta hoosena waa ka xumaadeen oo xeerkii iyo hidih Dir Aji uu ku faafiyay Geesta afrika waa baa ba;ay.
BEESHA MADOOBE DIR Maxaad ka taqaana xeerka Ciise
Maxaad ka taqaana xeerka Ciise
Feb 17, 2010
Waxaanu halkan idinku soo gudbinayna xeerka Beesha ciise oo dhawaan caleema saaratay Ugaas aad u da'yar. Beesha ciise waxay ka mid tahay beelaha aad dhaqanka ugu adag isla markaana leh dhaqan aad u wanaagsan oo aad u facweyn.
Ciisuhu wuxuu xeerka u kala saaraa laba qaybood :
1.1. «Xeer Ilaah» oo ah dhammaan wax aliyo wixii dabiici ah ee adduunka jira sida, (dharaarta iyo habeenka, xiliyada, dhalashada iyo dhimashada, iwm …). «Xeer Ilaah» waxa kale oo ka mid ah Risaalooyinkii Ilaahay ku soo dejiyay Nebiyadiisii iyo Rasuulladiisii ee uu ku caddeeyay wixii xaaraan ah iyo wixii xalaal ah iyo shuruuc kale oo badan.
1.2. «Xeer oday» (ama xeerka dadku dejisteen). Waa dhammaan shuruucda ay dadku samaysteen si ay uga hor tegaan, una xaliyaan dhibaatooyinka ku iman kara beel gaar ah. Sidaa darteed, waa xeer ku sar-go’an baahida iyo hab-dhaqameedyada u gaarka ah bulshada loo dejiyay. Waxa keliya oo dejin kara shuruuc cadcad, oo ka jawaabaya rabitaanka dadka, rag aad u yaqaan ummadda.
Xeerka Ciisuhu waxa kaluu ka kooban yahay 12 kaboood. Lix waa la aasay baa la yidhaa, lix na waa lagu dhaqmaa. Lixda lagu dhaqmo waxay kala yihiin :
1.1. «Kabta dhiigga» : oo loo dejiyay dhagarta oo lagu mago boqol iyo dhaawaca xubnaha jidhka oo isaga na lagu mago mawlaxo (ama buullo).
2.2. «Kabta dhaqaaqasha» : oo loo adeegsado xalinta wixii muran ah ee la xidhiidha xoolaha.
3.3. «Kabta dheerta» : oo ah xeerka kala haga arrimaha qoyska, sida xigsiinta, dumaasha iyo wixii gef ah ee laga galo haweenka.
4.4. «Kabta dhaqanka» : oo qeexasa qaabka loo magacaabo Ogaaska, Gandaha iyo Guddida, iyo hawlaha ay u xilsaaran yihiin.
5.5. «Kabta dhulka» : oo ah sharciga u yaal dhulka Ciisuhu wadaago.
6.6. «Kabta dhiblaha» : oo ka kooban dhammaan axdiyada lala galo ummadaha kale, sida Cafarta, Oromada, iwm, iyo beelaha kale ee Soomaalida si loo xaliyo dagaallada iyo murannada iman kara.
Waxaan idin xusuusinaynaa in Xeerka Ciisaha lagu dejiyay, dhammaadkii qarnigii XVIaad (lix iyo tobnaad), meesha la yidhaa Sitti oo u dhexaysa Ayshaca iyo Hadhagaala (dalka Itoobiya). 44 oday oo uu hormood ka yahay Xasan Gadiidshe ayaa halkaa ku shirayey muddo 12 bilood ah si ay uga doodaan arrimo badan oo la xidhiidha qaybaha, dhegaleyyada iyo qodobada xeerka, iyo hay’adaha iyo arimaha ay u xil-saaran yihiin.
Muddadaa 12ka bilood ah ee ay fadhiyeen, odayadu waxay is weydiiyeen su’aalahan muhiim ah :
1.1. Waa maxay Xeerku ?
2.2. Beeshee baa lagu dhaqayaa ?
3.3. Ujeedooyinkiisu maxay yihiin ?
Dhammaan su’aalahaas odayadu waxay ka bixiyeen jawaabo faahfaahsan.
Waa maxay Xeerku ?
Nimankii Xeerka dhigay waxay su’aashaas kaga jawaabeen maahmaahyo tiro badan oo badhkood yihiin dhegeleyyo xeer. Marka hore Xeerku waa waxa aadamahu kaga duwan yahay nafleyda kale : «meel aan Xeer lahay waa lagu xoloobaa» ama «dad aan xeer lahay waa xoolo». Hindisaha Xeerku markuu dhaliyey dadnimo, dabadeed waxa qasab noqotay in la dejiyo sharci cad oo kala haga beelsha, qof kaste na ku qanacsan yahay. Hore ba odayadu waxay aaminsanaayeen mabaadii’da ay ka turjumayaan weedhahani : «xeer ninkii dhigay waa u darajo, ninka ku dhaqma na waa u deyr, ninka ka danaysta na waa ku dambi» iyo «Xeer-diid waa Allah-diid».
Odayada Xeerka dhigay waxa aad ugu dheeraa sidii ay xubin kaste oo beeshooda ka tirsan u bari lahaayeen u na fahamsiin lahaayeen in xeerku lagama maarmaan u yahay badbaadada naftooda iyo hantidooda. Sidaa darteed, waxay xeerka ku tilmaameen kab qofka ku sar-go’an oo ka celisa qodaxda iyo dhammaan wixii kale ee durrayn lahaa : «Xeer waa kab lagu socdo». Waxa kale oo maahmaahdan macnaheedu yahay in sharci kaste uu ku sar-go’an yahay bulsho gaar ah.
Maahmaahda odhanaysa «Xeer looma xoola yara» ayaa iyaduna tilmaamaysa in dadku u siman yihiin xeerka. Waayo xeerku si mid ah ayuu dadka u ciqaabaa oo ma tixgeliyo hantida uu qofku haysto ama qoyska uu ka soo jeedo, taas la’aanteed na uu qiimo beeli lahaa.
Fikirkaa sinaanta waxa xoojinaya maahmaahdan kale ee odhanaysa «Xeer waa ged jeerin ah». Jeerinku waa geed gaaban balse aad u ballaadhan oo aanan laga tallaabsan karin. Sarbeeb ahaan maahmaahdu waxay tilmaamaysaa in an xeerka laga gudbi karin, raggii dhigayna ka ma xuquuq badna dadka intiisa kale. Xeerku ma oggola eexda, in la isku tanaasulo se ma diido oo waxa la yidhaa : «xeer waa xeer, xaagaan na laga ma tego».. «Dad xeer lihi caydh ma leh», ayaa la yidhi. Taasi na waxay ka marag-kacaysaa sida ay raggii Xeerka dhigay ugu werwerayeen in xubin kaste oo beelshooda ka mid ahi ay dhaqaale ahaan si sharaf leh oo madax bannaan ugu noolaan lahayd. Waa Xeer dadnimo ku dheehan tahay baa la odhan karaa.
Deeqsinimadaasi waa deyr lagu gudbayo damac ku iman kara kuwa aan hanti haysan. Waayo Xeerku waa difaaca nolosha iyo hantida dhaqaale. Meel aan Xeer jirin badhaadhe ma yaal, sida ay sheegayso maahmaahdani : «Xeer la’aani wa xugun iyo xoolo la’aan». Meel xooggu xeer yahay, aadamuhu wuxuu halis u yahay in uu dabar-go’o, horuumar dhaqaale oo waarana lama hanan karo.
Beeshee baa Xeerka lagu dhaqayaa ?
Xeerka waxa loo dejiyay beel dadkeedu wadaagaan saddex :
1.1. wada deg
2.2. wada ded
3.3. wada duulaan
weedhahani mid kaste ba waxay leedahay laba macne, waa na kuwan :
Wada deg :
- dad ku wada nool dal ama degaan mid ah (oo la dhigma dawlad ama qaran)
- koox oday mid ah ka soo tafiirantay (ereyga daadeg), oo u dhiganta qabiil.
Wada ded (qari, tir) :
- Waa beel ka midaysan ka-hor-tegga iyo xallinta dhammaan dhibaatooyinka soo food saara.
- Macnaha labaad waa mid diini ah (aas, duug maydka). Sidaa darteed waa beel wadaagta diin mid ah iyo dhaqan mid ah.
Wada duulaan :
- Bulsho habaysay difaaceeda
- Beel himilooyin bulsho oo mid ah leh (midaynta aqoonta iyo awoodda si loo baahi tiro dadkoo dhan)
Duqaydu waxay xeerka ku saleeyeen midnimada iyo is maqalka dadka ku dhaqmaya. Si kale haddaan u dhigno, xubnaha beelshaasi waxay leeyihiin taariikh mid ah, dal mid ah iyo dhaqan mid ah. Kuwaasi na waa salka ay ku fadhdhiyaan qarammada casriga ahi.
Dhibaatooyinka ay tahay in Xeerku naga bedbaadiyo waa kuwee ?
Iyagoo og in dadku sameeyaan dambiyo nuuc kaste leh, laguna tilmaami karo mid riyo ah in la rajeeyo dabar-goynta dhibaatooyinkaas, duqaydu waxay sheegeen in xeerku dadka ka difaaco dembiyada kala ah :
•Damac
•Duul
•Dil
•Dhac
Dhibtu waxay ka bilaabantaa damaca hantida qof kale. Ka dib, waa la duulaa si xoog iyo qayra-sharci ah loogu soo boojiyo hanti dad kale. Dagaalka dhex mara weerarka iyo iska-caabinta ayaa sababa dil iyo dhac. Halkaas na waxa ka dhalata biili. Sidaa darteed, dadka mas’uuliyadda dembiyadaas leh waxay mutaystaan ciqaabo aad u adag si ay na u dhicin mar kale falal waxyeello u keeni kara deganaanshaha beelsha.
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Ciisa Madoobe Dir Xeerkooda Murtida Xambaarsan Qodobbada Xeerka Qaar ka mid ah
Murtida Xambaarsan Qodobbada Xeerka Qaar ka mid ah
Kolka laga yimaaddo qiimaha iyo mahuraannimada Xeerka, waxa jira murti fara badan oo lagu kaydiyay qaybo ka mid ah qodobbada Xeerka. Qaybta aad mooddo in si gaar ah loogu fara yaraystay waa xuquuqda qofka iyo bulshada oo lagu tilmaami karo qodobada dustuurka ama ‘constitution’. Waxa murtidaa ugu caansan midda tilmaamaysa sinnaanta, midnimada iyo xuquuqda la wada leeyahay. Waxa ay murtida ‘Ciise waa wada Ciise ninna caaro ma dheera’caan ka dhex noqotay Beesha Ciisaha iyo bulshada Soomaaliyeed oo dhan.Waa mid qoto dheer oo aad uga horraysay dhigaalka Xeerka caalamiga ah ee xuquuqda aadmiga ee la dhigay sannadkii 1948kii. Waa murti iyo Xeer ay dadka soomaaliyeed ay ku wada faani karaan. Waxa innoo xoojinaya oo marag u noqonaya murtidaas qotoda dheer tan kale ee ‘Ciise marti ma ahee magan ma laha’. Waxa murtidan ku cad in uu Ciisuhu magan isku lahayn ee uu is marti geliyo. Waa run oo waxa la magan geliyaa cid shisheeye ah oo aan meeshaa la joogo ku tol la’. Waxa ay muridu tibaaxaysaa in uu Ciisuhu yahay tol isku tolane ah oo walaalnimo aawadeed ay ceeb tahay in uu midkood ku kale magan gelyo weydiisto meeshii uu doono ba ha joogee. Nolosha aadamuhu marna kama madhnaato wax cakira oo kolkol na keenta dhimasho iyo dhaawac dhan walba yeelan karta. Arrimahaa iyo raadka ay keenaan ba, waxa ay odayadu u dhigeen dhegeleyo lagu kaydiyay murti qaafiyadaysan. Tusaale haddaan u soo qaadanno, waxa murtidaa ka mid ah: ‘Dirir haku gegdegin, tu sokeeyana haba ku darin’. Waxa murtidan ka muuqata aqoonsiga ay diriri tahay lamahuraan, hase yeeshee ay haboontahay in laga fiirsado oo aan lagu degdegin. Taasi waxa ay qofka ama kooxda ku khasbaysaa in ay mar walba raadiyaan wejiyo kale oo lagu furdaamin karo colaadaha. In kaste oo ay colaadi tahay wax reeban oo laga gaashaanto, haddana waxa ka sii reebnaansho badan oo la adkeeyay tan xigtada ka dhexooganta. Siday doonto ba ha ahaatee, haddii ay colaad ama diriri noqoto mid aan la furdaamin karin, waxa la daba dhigay in lagu dhameeyo aqoonsiga gefka dhacay iyo geedkii lagu ala baxayay. Tani waa mid la isku hor taagayo aano iyo colaad sii socota, sidaa aawadeed na ‘Ciise Boqol amma Buullo maahee Biili ‘Aano’ ma leh’. Dhanka kale, waxa ay odayadu ka hadleen qaabka ay guddidu garta u galayso iyo sida waajibka u tahay in ay caddaaladdu lagamamaarmaan tahay ‘Gari Allay taqaan’. Sidaa aawadeed na waxa la innoo dhigay ‘Walaalkaa maragga ku fur magta na la bixi’. Haybadda iyo sharafta golaha lagu goynayo garta in la ilaaliyo ayaa laga hadlay oo waxa laga reebay in meeshaa wax lagu cuno ama wax la mid ah lagu mashquulo, ‘Guddi raamsanayaa gar ma goyso’ ama ‘Guddi faadhyoomaysi hadal kama fiirsato’.
Sida uu qabo Sh. Mooge Dirir Samatar, Ciisuhuu kolkii ay dejinayeen Xeerka, waxa ay ahayd xilli ay bulshadu soo gaadhay bislaasho dhanka garashada iyo aqoonta ah oo ay isku tashan karto13. Sidaa aawadeed, waxa halkan ku xusan murti lagu kaydiyay dhagarta iyo wixii la xidhiidha. Run ahaantii, dhiiggu waa denbi ugu xun ee uu aadamuhu kala galo, wax uu ka taliyana ugu adag. Waa afeefe, waxa ay odayadu dhagarta iyo aargoosigeeda ku gudbeen in la garnaqsado oo geedka loola dhaco. Sidaa aawadeed, ‘Waxaad Geed ku helaysid Geeddan ha ku doonan’ ama ‘Waxaad Geed ku helaysid, Guluf laguma doono’. Waxa hubaal ah inuu inta badan dhiiggu ka yimaaddo gef iyo adiyad la geystay oo ay gar iyo geed ka furan yihiin. Hase yeeshee, haddii dhabdaradii lagaga jawaabo addin oo ay dhagari ka danbayso, waxa laga taliyaa waxa uu noqonayaa uun dhiigga ee qofku kuma dacwin karo wixii uu dhabdarro tirsanayay. Kolkaa, waxa ay odayadu ku soo duubeen, ‘Dhiig hadduu yimid dhabdarro hadhay’. Si aan loo moodin in uu dhiigga iyo dhagartu dhex mari karto oo keli ah dad kala fog, waxa ay odoyadu tilmaameen in dhiigga ciqaabtiisa aan cid na laga dhaafayn.
Waa mid muujinaysa sida looga digay in la dilo qof aadame ah, kolkaa ma bannaana in aad qof u disho in uu yahay ehelkaa aan lagug qabsanayn waayo:
‘Dhiig dhawaanshoma leh’.
Tusaale kale oo aan u soo qaadan karno murtiyaynta Xeerka waxa ka mid noqon kara dhegaleyda biri-mageydada. In kaste oo ay odayadu si ballaadhan uga hadleen dadka biri-mageydada ah ee ay waajibka tahay in la dhawro oo aan wax la yeelin xilliyada colaadda, halkan waxa aan meel dhow ka tilmaamaynnaa labo kuwaas ka mid ah; waa dadka tamar ay ku dagaallamaan lahayn iyo kuwa maganta ah. Waxa ay kooxda hore sumad uga dhigeen canugga iyaga oo weliba raaciyay sababta ay tahay in loo badbaadiyo oo ah in aanay carruurta iyo ciddii la mid ahi colaad alkumin. Murtidu ‘Cunug col ma alkumo’, Waxa ay noqon kartaa sal adag oo cuskan karo Xeerka biri-ma-geydada.
Kooxda labaad oo uu Xeerku ilaaliya waa maganta oo ay dilkeega na sharafi ka maqan tahay diimaha adduunkoo idil na ilaaliyeen. Xeerashii uu adduunweynuhu meel mariyay qaybtii hore ee qarnigii 20aad, waxa aad uga horreeyay hawraarta soomaaliyeed ee ‘Meel aan magani ku bixin, magac ma yaallo’.Marka uu Xeerku ka hadlayo xil-wadareedka iyo masuuliyadaha wadaagga ah waxa uu ku soo ururshay dhegaleyda dadka waalan. Waa qodobbo fara badan oo ku saabsan sida kolba ay bulshadu iskugu xidhxidhantahay, guud ahaanse ‘Ninka waalan walaalkii baa u fayaw’.
Waxa mid lala yaabo ah in uu Xeerkeennu dhigay dhegeleyo lagu kala baxo haddii dhibaato timaaddo ciyaaraha dhex mara labo qof ama kooxood. In aanu Xeerku waxba ka tegin ka sokow, waxa farxad innoo ah sida ay aqoonyahankii Xeerka dejiyay ay u faahfaahiyeen Xeerasha ku saabsan ciyaaraha. Dhegeleyda gocosta ama kubbadda haddaan soo qaadanno, waxa lagu ciyaarta ba lagu bilaabaa weedh ah ‘Yaa il iyo oof la’?’. Su’aashani dhan kale waa ogaysiis cad oo dadka la soo hordhigayo in aanu isku gelin gegida ciyaarta qofkii wax sheeganayaa. Si kale haddii aan u dhigno, qofka meeshaa lagu ciyaarayay wax ku noqdaa ma laha magdhaw iyo Xeer uu ku ashkatoodo oo geed loogu fadhiisto.Waxa dooddaasi xoojinaya weedha kale ee ciyaarta lagu soo afjaro oo ah ‘Ninba boogtii ha dhaydo’ oo si aan cad saarnayn meesha uga saartay in ciddii wax ku noqotay goob ciyaareed Xeerku magayn mawlaxana u goyn. Shaki kuma jiro in bulshada meel degta ama beelaha oodwadaagta ah ay dhex mari karto colaad iyo aano keeni karta dhiig data. Waxa kale oo aanu shaki ku jirin in ay dhiilla walba odayo ka taliyaan. Iyada oo ay sidaa tahay, Xeerku waxa uu ku nuuxnuuxsaday sida ay lagamamaarmaan u tahay in colaadaha lagu dabbaalo nabadayn. Xeerkaa dhegelaydiisa murtiyaysan waxa ka mid ah, ‘Oday dhiig ka tallaabsaday dhabar ma noqdo’. Waxa intaa dheer in ay beelaha colloobaa heshiisyo gaadhaan colaadaha dhexdooda iyo dabdood ba. Sidaa aawadeed na, waxa uu Xeerku dhigayaa in ballamahaa la dhawro oo aan la jebinin waayo ‘Wacad jabiyow jab baa la yidhi’. Si ay bulshadu ugu noolaato nabad la mahadiyo oo looga hor tago colaadaha iyo nacaybshaha, waxa uu Xeerku reebay in la isku tiriyo gabayo isku dir, cay iyo xumaan sheeg ah. Waxa ay odayadu taasi na u cuskaday murtida ‘Af baa billaawe baxsha’.
Dhinaca siyaasadda dibadda, Xeerka Ciisuhu waxa uu asal ka dhigay in ay dadku wada walaalo yihiin oo ay haboon tahay in ay nabad iyo wanaag ku wada noolaadaan. Taasi waxa ay odayadu u cuskadeen murtida odhanaysa ‘Ciise waa wada Ciise, ninna nin caaro ma dheera’. Waxa la is weydiin karaa meesha ay dadka kale ka soo galayaan murtida aan kor ku xusnay. Jawaabta waxa aan ugu
tegeynnaa hawraarta caanka noqotay ee ay Ciisuhu mar walba iyo meel walba oo ay joogaan ba ku doodaan in uu dadka Ilaahay uumay Ciise wada yahay: ‘Gaalku ba Ciise ayuu ahaaye camalkiisa14 ayaa caddeeyay15’. Iyada oo ay sidaa tahay haddana Xeerku waxa uu dhigay dhegeleyo lagula dhaqmayo ciddii beesha ku soo xadgudubta. Odayadu waxa ay dhigeen murti lagaga gaashaaman karo gefka iyo xadgudubka ka iman kara dibadda sida:
‘Nin dalkaaga doonaya dawyadaada lama baro’.
‘Nin hantidaada doonaya hubkaaga looma dhiibto’.
‘Nin bakhtigaaga jecel baylahdaada looma sheegto’.
Gunaanad
Gebegebada, waxa haboon in farta lagu adkeeyo in ay Soomaalidu guud ahaan ku caan baxday suugaanta iyo murtida qotada dheer ee ay dunidu kale u aqoonsantahay ku na qiimayso. Hantida kale ee ay Soomaalidu wada leedahay waxa ka mid ah Xeerkaa soo jireenka ah oo ay wada lahayd welin wada leedahay haba ku kala danbeeyaane ama haba u kala lexejeclobadnaadaane. Sida aan horeba dooddeenna ugu soo caddaynnay, waxa si layaab leh la iskugu dhafay suugaantii iyo xeerkii oo ay ka dhalatay murtida markii la maqlo ba madaxa loo lulo. Murtidan xeerka xanbaarsan looguma xisho oo keli ah quruxda suugaaneede waxa dheer qiimaha xeerka ay siddo oo la ilaashanayo.
Dhanka kale, haddii soomaalida maanta nool, gaar ahaanna aqoonyahankeegu ay ku bixiyaan ilaalinta hantidaasi dedaal ku filan, waxa hubaal ah in ay da’da yare e soo kacaysa iyo kuwa ka sii danbeeyaa ba ku faani doonaan dhaqankeenna lagu ilaaliyay Xeerka iyo suugaanta is huwan.
Ugu danbaynna, nolosha cusub ee magaalo iyo qaab-dhismeedka dawladnimo ee maanta, waxa lagama maarmaan ah in lagu daleeyo kalsoonidii aan ku qabnay Xeerkeenna sida uu gabyaagu yidhi:
Xeerkii awowgey hadduu xerada ii yaallo
Xamdi mahad Allahayow hadduu xoog ba soconaynin.
Tixraac :
1. Axmed F. Cali ‘idaajaa’, Murtida Maahmaahda Soomaalida, ‘
Qaahira 2005’, p. 9
2 Maxamed Baashe, Hal ka Haleel, Baashe publications,
‘London 2004’, p.200.
3 Ibid bogga 15aad
4 Cabdillaahi Sh. Axmad Buux, Ugaasnimada ku Salaysan Xeerka
Ciisaha, maqaal aan weli la faafin.
5 Axmad Sh. Cali Buraale, Xeer Soomaaligii Hore, ‘Addis Ababa 2008’,
qaybta ingiriiska, bogga 17aad
6 Puntland Development Research Centre, Somali Customary Law
and raditional Economy, Garowe, Somalia, 2003, p. 25
7 Eeg Cali Muuse Ciye, Le Verdict de l’Arbre, international Printing
Press, Dubai, p. 129. Waxa kale oo aad eegtaa Juurnaalka Sahan,
Diridhabe, Mey sannadkii 1993
8 Puntland Development Research Centre, Somali Customary Law
and Traditional Economy, Garowe, Somalia, 2003, pp. 18-19
9. Akhris intaa dheer waxad ugu laabataa, Sheekh Mooge Dirir Samatar,
Al-Ciisaa, Shacbun wa Taariikh, daarul dibaacati wannashri
al-islaamiyah, Qaahira 1995, pp. 163-164
10 Odayada, waxa loola jeedaa halkan aqoonyahankii iyo filasoofyadii
dejiyay ama wax ku soo kordhiyay Xeerka.
11. Filasoofiintii hore ee Giriigga iyo Muslimiintu ba, kolkii ay qeexayeen
aadmiga, waxa ay isku raaceen in uu yahay xayawaan hadli yaqaan
‘fikira’.
12. Xoolaha halkan loolama jeedo oo keliya duurjoogta la dhaqdo e, waxa
looga socdaa nafleyda aadamaha aan ahayn oo dhan, sida dugaagga,
dabjoogta iyo duurjoogta ba.
13. Sh. Mooge Dirir Samatar, Al-Ciisaa.. p. 161
14. Camalka gaalka caddeeyay, waxa ay ula jeedaan in uu Ilaahay ka
gaaloobay, isna uu kaga aargoostay in uu baras ku riday oo uu
midabkiisa geddiyay.
15. Eeg Mooge, p. 161-163
Kolka laga yimaaddo qiimaha iyo mahuraannimada Xeerka, waxa jira murti fara badan oo lagu kaydiyay qaybo ka mid ah qodobbada Xeerka. Qaybta aad mooddo in si gaar ah loogu fara yaraystay waa xuquuqda qofka iyo bulshada oo lagu tilmaami karo qodobada dustuurka ama ‘constitution’. Waxa murtidaa ugu caansan midda tilmaamaysa sinnaanta, midnimada iyo xuquuqda la wada leeyahay. Waxa ay murtida ‘Ciise waa wada Ciise ninna caaro ma dheera’caan ka dhex noqotay Beesha Ciisaha iyo bulshada Soomaaliyeed oo dhan.Waa mid qoto dheer oo aad uga horraysay dhigaalka Xeerka caalamiga ah ee xuquuqda aadmiga ee la dhigay sannadkii 1948kii. Waa murti iyo Xeer ay dadka soomaaliyeed ay ku wada faani karaan. Waxa innoo xoojinaya oo marag u noqonaya murtidaas qotoda dheer tan kale ee ‘Ciise marti ma ahee magan ma laha’. Waxa murtidan ku cad in uu Ciisuhu magan isku lahayn ee uu is marti geliyo. Waa run oo waxa la magan geliyaa cid shisheeye ah oo aan meeshaa la joogo ku tol la’. Waxa ay muridu tibaaxaysaa in uu Ciisuhu yahay tol isku tolane ah oo walaalnimo aawadeed ay ceeb tahay in uu midkood ku kale magan gelyo weydiisto meeshii uu doono ba ha joogee. Nolosha aadamuhu marna kama madhnaato wax cakira oo kolkol na keenta dhimasho iyo dhaawac dhan walba yeelan karta. Arrimahaa iyo raadka ay keenaan ba, waxa ay odayadu u dhigeen dhegeleyo lagu kaydiyay murti qaafiyadaysan. Tusaale haddaan u soo qaadanno, waxa murtidaa ka mid ah: ‘Dirir haku gegdegin, tu sokeeyana haba ku darin’. Waxa murtidan ka muuqata aqoonsiga ay diriri tahay lamahuraan, hase yeeshee ay haboontahay in laga fiirsado oo aan lagu degdegin. Taasi waxa ay qofka ama kooxda ku khasbaysaa in ay mar walba raadiyaan wejiyo kale oo lagu furdaamin karo colaadaha. In kaste oo ay colaadi tahay wax reeban oo laga gaashaanto, haddana waxa ka sii reebnaansho badan oo la adkeeyay tan xigtada ka dhexooganta. Siday doonto ba ha ahaatee, haddii ay colaad ama diriri noqoto mid aan la furdaamin karin, waxa la daba dhigay in lagu dhameeyo aqoonsiga gefka dhacay iyo geedkii lagu ala baxayay. Tani waa mid la isku hor taagayo aano iyo colaad sii socota, sidaa aawadeed na ‘Ciise Boqol amma Buullo maahee Biili ‘Aano’ ma leh’. Dhanka kale, waxa ay odayadu ka hadleen qaabka ay guddidu garta u galayso iyo sida waajibka u tahay in ay caddaaladdu lagamamaarmaan tahay ‘Gari Allay taqaan’. Sidaa aawadeed na waxa la innoo dhigay ‘Walaalkaa maragga ku fur magta na la bixi’. Haybadda iyo sharafta golaha lagu goynayo garta in la ilaaliyo ayaa laga hadlay oo waxa laga reebay in meeshaa wax lagu cuno ama wax la mid ah lagu mashquulo, ‘Guddi raamsanayaa gar ma goyso’ ama ‘Guddi faadhyoomaysi hadal kama fiirsato’.
Sida uu qabo Sh. Mooge Dirir Samatar, Ciisuhuu kolkii ay dejinayeen Xeerka, waxa ay ahayd xilli ay bulshadu soo gaadhay bislaasho dhanka garashada iyo aqoonta ah oo ay isku tashan karto13. Sidaa aawadeed, waxa halkan ku xusan murti lagu kaydiyay dhagarta iyo wixii la xidhiidha. Run ahaantii, dhiiggu waa denbi ugu xun ee uu aadamuhu kala galo, wax uu ka taliyana ugu adag. Waa afeefe, waxa ay odayadu dhagarta iyo aargoosigeeda ku gudbeen in la garnaqsado oo geedka loola dhaco. Sidaa aawadeed, ‘Waxaad Geed ku helaysid Geeddan ha ku doonan’ ama ‘Waxaad Geed ku helaysid, Guluf laguma doono’. Waxa hubaal ah inuu inta badan dhiiggu ka yimaaddo gef iyo adiyad la geystay oo ay gar iyo geed ka furan yihiin. Hase yeeshee, haddii dhabdaradii lagaga jawaabo addin oo ay dhagari ka danbayso, waxa laga taliyaa waxa uu noqonayaa uun dhiigga ee qofku kuma dacwin karo wixii uu dhabdarro tirsanayay. Kolkaa, waxa ay odayadu ku soo duubeen, ‘Dhiig hadduu yimid dhabdarro hadhay’. Si aan loo moodin in uu dhiigga iyo dhagartu dhex mari karto oo keli ah dad kala fog, waxa ay odoyadu tilmaameen in dhiigga ciqaabtiisa aan cid na laga dhaafayn.
Waa mid muujinaysa sida looga digay in la dilo qof aadame ah, kolkaa ma bannaana in aad qof u disho in uu yahay ehelkaa aan lagug qabsanayn waayo:
‘Dhiig dhawaanshoma leh’.
Tusaale kale oo aan u soo qaadan karno murtiyaynta Xeerka waxa ka mid noqon kara dhegaleyda biri-mageydada. In kaste oo ay odayadu si ballaadhan uga hadleen dadka biri-mageydada ah ee ay waajibka tahay in la dhawro oo aan wax la yeelin xilliyada colaadda, halkan waxa aan meel dhow ka tilmaamaynnaa labo kuwaas ka mid ah; waa dadka tamar ay ku dagaallamaan lahayn iyo kuwa maganta ah. Waxa ay kooxda hore sumad uga dhigeen canugga iyaga oo weliba raaciyay sababta ay tahay in loo badbaadiyo oo ah in aanay carruurta iyo ciddii la mid ahi colaad alkumin. Murtidu ‘Cunug col ma alkumo’, Waxa ay noqon kartaa sal adag oo cuskan karo Xeerka biri-ma-geydada.
Kooxda labaad oo uu Xeerku ilaaliya waa maganta oo ay dilkeega na sharafi ka maqan tahay diimaha adduunkoo idil na ilaaliyeen. Xeerashii uu adduunweynuhu meel mariyay qaybtii hore ee qarnigii 20aad, waxa aad uga horreeyay hawraarta soomaaliyeed ee ‘Meel aan magani ku bixin, magac ma yaallo’.Marka uu Xeerku ka hadlayo xil-wadareedka iyo masuuliyadaha wadaagga ah waxa uu ku soo ururshay dhegaleyda dadka waalan. Waa qodobbo fara badan oo ku saabsan sida kolba ay bulshadu iskugu xidhxidhantahay, guud ahaanse ‘Ninka waalan walaalkii baa u fayaw’.
Waxa mid lala yaabo ah in uu Xeerkeennu dhigay dhegeleyo lagu kala baxo haddii dhibaato timaaddo ciyaaraha dhex mara labo qof ama kooxood. In aanu Xeerku waxba ka tegin ka sokow, waxa farxad innoo ah sida ay aqoonyahankii Xeerka dejiyay ay u faahfaahiyeen Xeerasha ku saabsan ciyaaraha. Dhegeleyda gocosta ama kubbadda haddaan soo qaadanno, waxa lagu ciyaarta ba lagu bilaabaa weedh ah ‘Yaa il iyo oof la’?’. Su’aashani dhan kale waa ogaysiis cad oo dadka la soo hordhigayo in aanu isku gelin gegida ciyaarta qofkii wax sheeganayaa. Si kale haddii aan u dhigno, qofka meeshaa lagu ciyaarayay wax ku noqdaa ma laha magdhaw iyo Xeer uu ku ashkatoodo oo geed loogu fadhiisto.Waxa dooddaasi xoojinaya weedha kale ee ciyaarta lagu soo afjaro oo ah ‘Ninba boogtii ha dhaydo’ oo si aan cad saarnayn meesha uga saartay in ciddii wax ku noqotay goob ciyaareed Xeerku magayn mawlaxana u goyn. Shaki kuma jiro in bulshada meel degta ama beelaha oodwadaagta ah ay dhex mari karto colaad iyo aano keeni karta dhiig data. Waxa kale oo aanu shaki ku jirin in ay dhiilla walba odayo ka taliyaan. Iyada oo ay sidaa tahay, Xeerku waxa uu ku nuuxnuuxsaday sida ay lagamamaarmaan u tahay in colaadaha lagu dabbaalo nabadayn. Xeerkaa dhegelaydiisa murtiyaysan waxa ka mid ah, ‘Oday dhiig ka tallaabsaday dhabar ma noqdo’. Waxa intaa dheer in ay beelaha colloobaa heshiisyo gaadhaan colaadaha dhexdooda iyo dabdood ba. Sidaa aawadeed na, waxa uu Xeerku dhigayaa in ballamahaa la dhawro oo aan la jebinin waayo ‘Wacad jabiyow jab baa la yidhi’. Si ay bulshadu ugu noolaato nabad la mahadiyo oo looga hor tago colaadaha iyo nacaybshaha, waxa uu Xeerku reebay in la isku tiriyo gabayo isku dir, cay iyo xumaan sheeg ah. Waxa ay odayadu taasi na u cuskaday murtida ‘Af baa billaawe baxsha’.
Dhinaca siyaasadda dibadda, Xeerka Ciisuhu waxa uu asal ka dhigay in ay dadku wada walaalo yihiin oo ay haboon tahay in ay nabad iyo wanaag ku wada noolaadaan. Taasi waxa ay odayadu u cuskadeen murtida odhanaysa ‘Ciise waa wada Ciise, ninna nin caaro ma dheera’. Waxa la is weydiin karaa meesha ay dadka kale ka soo galayaan murtida aan kor ku xusnay. Jawaabta waxa aan ugu
tegeynnaa hawraarta caanka noqotay ee ay Ciisuhu mar walba iyo meel walba oo ay joogaan ba ku doodaan in uu dadka Ilaahay uumay Ciise wada yahay: ‘Gaalku ba Ciise ayuu ahaaye camalkiisa14 ayaa caddeeyay15’. Iyada oo ay sidaa tahay haddana Xeerku waxa uu dhigay dhegeleyo lagula dhaqmayo ciddii beesha ku soo xadgudubta. Odayadu waxa ay dhigeen murti lagaga gaashaaman karo gefka iyo xadgudubka ka iman kara dibadda sida:
‘Nin dalkaaga doonaya dawyadaada lama baro’.
‘Nin hantidaada doonaya hubkaaga looma dhiibto’.
‘Nin bakhtigaaga jecel baylahdaada looma sheegto’.
Gunaanad
Gebegebada, waxa haboon in farta lagu adkeeyo in ay Soomaalidu guud ahaan ku caan baxday suugaanta iyo murtida qotada dheer ee ay dunidu kale u aqoonsantahay ku na qiimayso. Hantida kale ee ay Soomaalidu wada leedahay waxa ka mid ah Xeerkaa soo jireenka ah oo ay wada lahayd welin wada leedahay haba ku kala danbeeyaane ama haba u kala lexejeclobadnaadaane. Sida aan horeba dooddeenna ugu soo caddaynnay, waxa si layaab leh la iskugu dhafay suugaantii iyo xeerkii oo ay ka dhalatay murtida markii la maqlo ba madaxa loo lulo. Murtidan xeerka xanbaarsan looguma xisho oo keli ah quruxda suugaaneede waxa dheer qiimaha xeerka ay siddo oo la ilaashanayo.
Dhanka kale, haddii soomaalida maanta nool, gaar ahaanna aqoonyahankeegu ay ku bixiyaan ilaalinta hantidaasi dedaal ku filan, waxa hubaal ah in ay da’da yare e soo kacaysa iyo kuwa ka sii danbeeyaa ba ku faani doonaan dhaqankeenna lagu ilaaliyay Xeerka iyo suugaanta is huwan.
Ugu danbaynna, nolosha cusub ee magaalo iyo qaab-dhismeedka dawladnimo ee maanta, waxa lagama maarmaan ah in lagu daleeyo kalsoonidii aan ku qabnay Xeerkeenna sida uu gabyaagu yidhi:
Xeerkii awowgey hadduu xerada ii yaallo
Xamdi mahad Allahayow hadduu xoog ba soconaynin.
Tixraac :
1. Axmed F. Cali ‘idaajaa’, Murtida Maahmaahda Soomaalida, ‘
Qaahira 2005’, p. 9
2 Maxamed Baashe, Hal ka Haleel, Baashe publications,
‘London 2004’, p.200.
3 Ibid bogga 15aad
4 Cabdillaahi Sh. Axmad Buux, Ugaasnimada ku Salaysan Xeerka
Ciisaha, maqaal aan weli la faafin.
5 Axmad Sh. Cali Buraale, Xeer Soomaaligii Hore, ‘Addis Ababa 2008’,
qaybta ingiriiska, bogga 17aad
6 Puntland Development Research Centre, Somali Customary Law
and raditional Economy, Garowe, Somalia, 2003, p. 25
7 Eeg Cali Muuse Ciye, Le Verdict de l’Arbre, international Printing
Press, Dubai, p. 129. Waxa kale oo aad eegtaa Juurnaalka Sahan,
Diridhabe, Mey sannadkii 1993
8 Puntland Development Research Centre, Somali Customary Law
and Traditional Economy, Garowe, Somalia, 2003, pp. 18-19
9. Akhris intaa dheer waxad ugu laabataa, Sheekh Mooge Dirir Samatar,
Al-Ciisaa, Shacbun wa Taariikh, daarul dibaacati wannashri
al-islaamiyah, Qaahira 1995, pp. 163-164
10 Odayada, waxa loola jeedaa halkan aqoonyahankii iyo filasoofyadii
dejiyay ama wax ku soo kordhiyay Xeerka.
11. Filasoofiintii hore ee Giriigga iyo Muslimiintu ba, kolkii ay qeexayeen
aadmiga, waxa ay isku raaceen in uu yahay xayawaan hadli yaqaan
‘fikira’.
12. Xoolaha halkan loolama jeedo oo keliya duurjoogta la dhaqdo e, waxa
looga socdaa nafleyda aadamaha aan ahayn oo dhan, sida dugaagga,
dabjoogta iyo duurjoogta ba.
13. Sh. Mooge Dirir Samatar, Al-Ciisaa.. p. 161
14. Camalka gaalka caddeeyay, waxa ay ula jeedaan in uu Ilaahay ka
gaaloobay, isna uu kaga aargoostay in uu baras ku riday oo uu
midabkiisa geddiyay.
15. Eeg Mooge, p. 161-163
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.