Daaroodka waxa ay bilaabeen xiligii xukuumada Maxammed Siyaad Barre in ay sheegtaan Sheekh Axmed Ibraahim Geesi ama Axmed Gurey. Dhowr beelood oo ay ka mid yihiin beesha Mareexaan iyo Bartire oo ah beel Absame ayaa isku kalifay in ay sheegtaan Axmed Gurey. Hadaba Ma run baa arinkaasi ?
Mudane Dirsame Jawaab
Horta Somalidu waa dad faan jecel, Daroodkuna waa ugu sii xag jiraa. Laakin waa been iyo buuhu buuhaa ay fidsheen Daroodka arinta ah Axmed Gurey waa nin Darood ah. Sababtoo ah Daroodku wexey sheegteen in la yiraahdo Reer Darood Ismaaciil Jabarti oo uu dhalay sheekha caanka ah ee Ismaail Jabarti ee ku aasan Magaalada Zubeyda ee dalka Yaman oo dhintay qarnigii 1647.
Maadaama ay Daroodkoo dhami isku raacsanyihiin in uu dhalay carabkii Sheekhi Ismaaciil Jabarti ee dhintay 1647 taasi wexey kuu cadeyneysaa in uu Axmed Gureey noqon karin nin Darooda sababtoo ah xiligii uu dagaalka ku qaaday xabashida wexey ahayd 1549kii boqol sano ka hore intuunsan dhalan Isaaciil Jabarti
Daroodka waxbaa ka khaldan, Axmed Gurey wuxuu noolaa boqol sano ka hor intuunsan dhalan awoowgood Isaaciil Jabarti oo haddii aad cawa tagto magaalada Zubeyda waxaa ku yaala Misajidkuu ku asanyahay iyo qabrigii Isaaciil Jabarti oo tariikhduu dhashay oo aha 1593 wuxuuna dhintay 1647.
Waxa kale oo jirta taarikhda Axmed Gurey maaha tariikh la marin habaabinkaro oo habar walaboo Mareexaan ama Darood iska sheegan karto waxaa jira buug dhan oo Tariikhda Axmed Gurey ka hadlaya oo la Yiraahdo " Fatuuh al Habash The Ethiopian Conquest", buugan waxaa lagu qoray afka Carabiga waxaan qoruhu xaadir ka ahaa Dagaalki Axmed Ibraahim Gurey isagoo goobihii dagaalka oo dhan soo taagna ayuu wuxuu qoray buugan oo Faransis iyo afka Ingiriiskaba lagu durjubaanay oo mantana aad ka dalban karto Amazon.Com.
Hadaba haddii uu yahay Axmed Gurey Darood oo uu waliba ka sii yahay Mareexaan maxaa dhacay oo xukuumadii Siyad Barre ay u turjumi weyday ? Maxaa looga baqaa in Buugan la turjum siiba beesha Darood ay uga baqatay in Fatuh Al Habash ay u turjumaan?
Buugan waxaa ku qoron sir weyn oo ay beesha Mareexan ka baqatay oo ah xiligii Axmed Gurey beesha Mareexan wexey aheyd Dir!!! Haa beesha Mareexan waxaa ku qoran in ay Kamid ahayd beelweynta Habar Magaadle ama Isaaqa. Habar Magaadle waxaa laysku oran jiray (Garxajis iyo Habar Awal).
Mida kale buugu waxaa ku cad in Axmed Gurey yahay Madaxeyne Dir ama beeleynta Mandaluug Dir ( Gadabuursi).
Mudan Dirsame Ma waxaad hadaleedahay Mareexaan Sade Darood wexey ahayeen Habar Awal 1560 ?
Haa Mareexan wuxuu ahaa Habar Awal sida ku qoran buuga" Fatuuh al Habash" Daroodkuna afka Kaliya ayay ka sheegtaan in Axmed Gurey uu ahaa Darood. Hase ahaatee haddii ay dhabtahay wexey turjumi lahayeen Daroodku buugan laakin wexey ka baqaan ceebaha soo bixi kara.
Mudane Dirsame: anigu Galgaduud ayaan ka soo jeedaa waagii Dirka Waqooyi la xasuuqi jiray ayaan abtiyaashey waxaan ka maqli jiray Gadabuursigu waxay ka guureen Gobolka Gedo oo Gadabuursi wexey ka timid " Gedo-biirsay". Ah Haaa Haaa (qosal)
Mudane Dirsame: Jawaab
Walahay Mareexankaa ka tagay Boorame oo ka mid ahaa Gadabuursiga abtiyashood Habar Awal, Marka arintaas ayay xasuustaan mindhaa.
Fathul Habash (conquest of Abyssinia)
________________________________________
Futuh Al-Habasa: The Conquest of Abyssinia
Click to enlargeby Sihab ad-Din Ahmad bin Abd al-Qader bin Salem bin Utman
Translated by Paul Lester Stenhouse with annotations by Richard Pankhurst
Format: paperback; 417pp; map
ISBN: 0-9723172-4-4
About the Book
Sihab ad-Din Ahmad bin ‘Abd al-Qader’s account of the early sixteenth century Jihad, or holywar, in Ethiopia, of Imam Ahmad bin Ibrahim, better known as Ahmad Gran, or the Left handed, is an historical classic. The Yamani author was an eyewitness of several of the battles he describes, and is an invaluable source. His book, which is full of human, and at times tragic, drama, makes a major contribution to our knowledge of a crucially important period in the hisoty of Ethiopia and Horn of Africa.
‘Futuh al-Habasa,’ or ‘Conquest of Abyssinia’ - which undoubtedly reflects the situation as it seemed to its Yamani author at the time of its composition. The forces of Imam Ahmad bin Ibrahim had occupied the greater part of Ethiopia. The resistance of Emperor Lebna Dengel had virtually come to an end, and many Christians had chosen to convert to Islam. The victorious Imam’s regime seemed there to stay.
This was, however, far from the end of the story. The Imam was killed in battle on February 21, 1543, whereupon his army almost immediately disintegrated. Those of his soldiers who could do so made their way back to the East. Not a few Muslim converts reverted to their former faith.
The Futuh thus refers to a relatively short, though crucially important, period in Ethiopia’s long history. The book is nevertheless valuable, in that its author was an eye-witness of many of the events he describes, and writes, as far as we can judge, with a degree of objectivity rare for his time.
.... What people are saying about this book ...
This book is the first ever complete English translation of the Arabic account on the campaigns of Imam Ahmad b. Ibrahim al-Ghazi (popularly known as Gran) as written by the Yemeni jurist, Shihab al-din Ahmad b. Abd al-Qadir b. Salim b. Uthman (also known as Arab Faqih)... it is a welcome addition to the rich corpus of Arabic literary and historical sources relevant to the sixteenth-century Ethiopia and the Horn. It is particularly useful for English-speaking researchers and established scholars who cannot read either the Arabic text or the authoritative French translation prepared by Rene Basset...both Stenhouse and Pankhurst, and the publisher, deserve high commendation, respectively, for producing such a valuable work that represents a major contribution to the history of Ethiopia and the Horn, and for making it available to the wider English-speaking readership and scholarship.
-- Hussein Ahmed. Hussein, the leading historian of Islam in Ethiopia, is a full professor of history in Addis Ababa University.
"In the history of conflict in Africa and beyond, "few stories of drama and human tragedy equal" Imama Ahmad's conquest of the Christian kingdom of Ethiopia (1529-1543). His short lived spectacular victories and determination to replace Christianity by Islam and the remarkable survival of Christianity in Ethiopia" is a story of epic proportions" which still generates strong emotion among both the Christian and the Muslim population of Ethiopia. In other words, Imam Ahmad's jihadic war besides being legendary was a major turning point...
Sunday, September 5, 2010
The Somali Dir Clan Reject Being Arabs Origins and the Kushitic roots
The Dir are not Arabs because the filthy Arabs eat Fish the Dir never did that, the farmed, The Dir never did that, and Arab would eat the lungs, heart, tongue, and even the penis of a goat or cow he slaughtered and that is definately a taboo and forbiden to the proud Dir. Who rejects fishing or menial work like farming or working to a stranger.
Read the following article and what the Kushitic original traits of the ancient Dir used to be. I think the Afar and Saho and other Kushitics are similar to the Somali and we derive from the same roots
Dir Origins and the Kushitic roots
In the begining Waako sent down what you would call (Aado) or the proper way to live. That was in the begining that according to ancient and oldest memories of the blood Dir race can remember. This aado which the Dir claimed to be God sent from the Heavens (waaqal daruurad) entitled the Dir to claim the privilage of being Waaqle's choosen people (The Aji) who had the Heer and Ado from up above (Guuto) Guudka. Note Aji named His son Dhiire( The man or the Bold one) Dir the per excellent ancestor or simply "Dirkii" Firkii or the manly ancestor. This ancient Diire ancestors come from the West and entered Somalia. Fathering Madoobe, madanluug, maahe and Madaxweyn. Our roots are with the Kushitic people, and the rulers of these ancient Dir were called the "Rooble" they were fierce worriors who one could not look in the eyes il- Kulule""they were refered to. There culture was based on "Garta Waaq"or wisdom that the true monothesistic sky- God had inspired with their forefathers. Latter the Dir name would give the ancient somalis the names Diiriye, Dirir, Dhiiri(Bold ones) and the northren Pole star (Diriir afqoyso) was named and believed to determine the AAyo (Ayaanka) the luck of the race. These anceint Dir proto-types fathered all somali cultures. Latter the Darood and Hawiyes followed their footsteps. The whole ancient somali culture can be traced back into Ethiopia and Northren Kenya and believe me the line between Oromo-Somali or Afar is hard to draw. You will see the Oromos believed in Waako and today many somalis like the: Dir (Sinjiwaaq, Gacalwaaq) Darood (Jid waaq, DagalWaaq, SiwaaqRoon clans) Hawiye (Waaqle, Waaqtiire) Point to our old African History and if you trace the ancient Dir influence on the Oromo whose name for a worrior is Diire or Diraa, who use the Dir terms for war like: Loola (war) Aba Duula Gobanimo Guuto ( Full) Guluf you will see the deep and rich past of the Somaalis and the illustrious history of the Dir and trust me we wouldn't be spaculating the true origins of the Jarso or the Noole who Dir who became lost in the great Oromo invasion of Harrar in the time of Gureey. Guul Dir
Read the following article and what the Kushitic original traits of the ancient Dir used to be. I think the Afar and Saho and other Kushitics are similar to the Somali and we derive from the same roots
Dir Origins and the Kushitic roots
In the begining Waako sent down what you would call (Aado) or the proper way to live. That was in the begining that according to ancient and oldest memories of the blood Dir race can remember. This aado which the Dir claimed to be God sent from the Heavens (waaqal daruurad) entitled the Dir to claim the privilage of being Waaqle's choosen people (The Aji) who had the Heer and Ado from up above (Guuto) Guudka. Note Aji named His son Dhiire( The man or the Bold one) Dir the per excellent ancestor or simply "Dirkii" Firkii or the manly ancestor. This ancient Diire ancestors come from the West and entered Somalia. Fathering Madoobe, madanluug, maahe and Madaxweyn. Our roots are with the Kushitic people, and the rulers of these ancient Dir were called the "Rooble" they were fierce worriors who one could not look in the eyes il- Kulule""they were refered to. There culture was based on "Garta Waaq"or wisdom that the true monothesistic sky- God had inspired with their forefathers. Latter the Dir name would give the ancient somalis the names Diiriye, Dirir, Dhiiri(Bold ones) and the northren Pole star (Diriir afqoyso) was named and believed to determine the AAyo (Ayaanka) the luck of the race. These anceint Dir proto-types fathered all somali cultures. Latter the Darood and Hawiyes followed their footsteps. The whole ancient somali culture can be traced back into Ethiopia and Northren Kenya and believe me the line between Oromo-Somali or Afar is hard to draw. You will see the Oromos believed in Waako and today many somalis like the: Dir (Sinjiwaaq, Gacalwaaq) Darood (Jid waaq, DagalWaaq, SiwaaqRoon clans) Hawiye (Waaqle, Waaqtiire) Point to our old African History and if you trace the ancient Dir influence on the Oromo whose name for a worrior is Diire or Diraa, who use the Dir terms for war like: Loola (war) Aba Duula Gobanimo Guuto ( Full) Guluf you will see the deep and rich past of the Somaalis and the illustrious history of the Dir and trust me we wouldn't be spaculating the true origins of the Jarso or the Noole who Dir who became lost in the great Oromo invasion of Harrar in the time of Gureey. Guul Dir
Peace Process Somaliland The Gadabuuris Dir Sultant and Dynasty
The Gadabursi traditionally had a celebrated dynasty of Sultans which had become disrupted, in the 1950s, as a result of disagreement to succession and also because of the division of the clan between the British and Ethiopian administration (I.M. Lewis, 1961:204). In an important clan meeting that took place in Borama town between 12-16 April 1992 the Gadabursi paramount Ugaas was reinstated.
This meeting which was sponsored and participated by this clan's Committee of Intellectuals based in Riad, Saudi Arabia, generated several resolutions apart from the reinstallation of the Ugaas as a symbol Riad, Saudi Arabia, generated several resolutions apart from the reinstallation of the Ugaas as a symbol of Gadabursi unity.
The proclamations of the Gadabursi meeting included a decision to send elder's peace delegations,which had been effected, to reconcile the warring Isaq groups in Hargeisa, Berbera and Burao and a call to organize a general meeting which would deliberate upon the restoration of peace and future prospects of the destabilized "Republic of Somaliland". The creation of a combined Gadabursi force to
defend this clan's territory and interests stands as another resolution, however this did not materialize.
The remaining four Gadabursi Ugaas are heads of major segments of the clan: Nur Yonis, Jibril Yonis,Habar Afan, and Baha Samaron. The last group is indeed an amalgamation of Gadabursi lineage-groups who lived in Gabiley district before their displacement following the establishment of
SNM rule in "Somaliland" in 1991.
The Gadabursi 21 Elder Clan Council is distributed among its three major divisions in
terms of their relative strength. The largest sub-clan, Makahil, is allocated 9 members, while each of the remaining two, Mahad Ase and Habar Afan, is allocated 6 each.
This meeting which was sponsored and participated by this clan's Committee of Intellectuals based in Riad, Saudi Arabia, generated several resolutions apart from the reinstallation of the Ugaas as a symbol Riad, Saudi Arabia, generated several resolutions apart from the reinstallation of the Ugaas as a symbol of Gadabursi unity.
The proclamations of the Gadabursi meeting included a decision to send elder's peace delegations,which had been effected, to reconcile the warring Isaq groups in Hargeisa, Berbera and Burao and a call to organize a general meeting which would deliberate upon the restoration of peace and future prospects of the destabilized "Republic of Somaliland". The creation of a combined Gadabursi force to
defend this clan's territory and interests stands as another resolution, however this did not materialize.
The remaining four Gadabursi Ugaas are heads of major segments of the clan: Nur Yonis, Jibril Yonis,Habar Afan, and Baha Samaron. The last group is indeed an amalgamation of Gadabursi lineage-groups who lived in Gabiley district before their displacement following the establishment of
SNM rule in "Somaliland" in 1991.
The Gadabursi 21 Elder Clan Council is distributed among its three major divisions in
terms of their relative strength. The largest sub-clan, Makahil, is allocated 9 members, while each of the remaining two, Mahad Ase and Habar Afan, is allocated 6 each.
The Proud Somali Dir clan: what Western Scholars say about Dir
In the 1890 when the Majeerteen Boqor Cismaan and Keynadiid submitted to the Italian colonial powers and the British in the North the proud Bimaal Dir clan commenced their 25 year struggle against the Italian powers who bought the Banadir coast from the Omanis.
A proud Dir poet of the Isaaq Arap clan Farah Nuur was shocked when the Majeerten, Warsangali and Isaaq all signed treaties of submission to the British and Italian colonial powers respectively and he said:
The British, the Amhara and the Italians are conniving
The country is snatched, divided by whomever is strong
The country is sold without our knowledge
Ingiriis Axmaariyo Talyaan wey akeekimiye
Arligaa la kala boobayaa nin u itaal roone
Anse ila ah aakhiru Sabaan iligyadiisiiye
Orgigaa riyaha taadaxoo oodda faaliga e
Waa duni hablihii loo ogaa aqalka diideene
Anse ila ah aakhiru sabaan iligyadiisiiye
Waa duni la kala iibsaday oon nala ogeysiine
Waa duni akhyaartii go'day oo aaran soo hadhaye
Waa duni ninkaad aamintaa kuu abees yahaye
Anse ila ah aakhiro sabaan iligyadiisiiye
Waa duni xaqii la arkayaa la arjumayaaye
Waa duni Akhyaartii lahayd iib ku doon tahaye
Anse ila ah aakhiro sabaan iligyadiisiiye
Afka iyo adduunkaa hadloo oodan? sadarkiiye
Ninka gacanta midig oodan tahay laga ilroonaaye
Anse ila ah aakhiro sabaan iligyadiisiiye
Nimanyahow bal daya xaajada lala aguugaayo
Odayaashan loo yeedhay ee la anfac siinaayo
Asxaabihii bayna yidhi gaal ha aaminine
Haddaa niman Islaamiyo tihiin aadan faracdiisa
Oo aydnaan Ilaahay ka go'in hayna oodina'e
Hadduu Awrka dooxada ku furo eel kalaa xigiye
Inaga Daaya yaynaan ku dhicin bahal Afkiisiiye
http://www.farshaxan.com/Gabayaa/faarax_nuur.html
The Biyomaal Dir clan's reaction was to these events was both defience and a call of Jihad against the infidel colonizers.
I M Lewis on the Isaaq
Already in 1961, IM Lewis described the Isaaq as a clan family in its own right, because the Isaaq so regard themselves despite other Somalis group them with the Dir. Furthermore, they do act as a separate clan-family. According to IM Lewis (1961) the Isaaq claim to descend from Ali Bin Abi-Talib and not his brother Aqiil as the other clans claim. However, this is a contentious issue which also plays into the present perceptions of the right of the Isaaq to claim independence in Somaliland versus the ‘others’ perception of belonging to the Dir and hence duty to join the family of a greater Somali union.
WHAT RICHARD BURTON FIRST FOOT STEPS WROTE ABOUT DIR
10 Lieut. Cruttenden applies the term Edoor (Aydur) to the descendants of Ishak, the children of Gerhajis, Awal, and Jailah. His informants and mine differ, therefore, toto coelo. According to some, Dirr was the father of Aydur; .
The old and pagan genealogies still known to the Somal, are Dirr, Aydur, Darud, and, according to some, Hawiyah. Dirr and Aydur, of whom nothing is certainly known but the name10, are the progenitors of the northern Somal, the Eesa, Gudabirsi, Ishak, and Bursuk tribes. Darud Jabarti 11 bin Ismail bin Akil (or Ukayl) is supposed by his descendants to have been a noble Arab from El Hejaz, who, obliged to flee his country, was wrecked on the north-east coast of Africa, where he married a daughter of the Hawiyah tribe: rival races declare him to have been a Galla slave, who, stealing the Prophet’s slippers12, was dismissed with the words, Inna-tarad-na-hu (verily we have rejected him): hence his name Tarud ([Arabic]) or Darud, the Rejected.13 The etymological part of the story is, doubtless, fabulous; it expresses, however, the popular belief that the founder of the eastward or windward tribes, now extending over the seaboard from Bunder Jedid to Ras Hafun, and southward from the sea to the Webbes14, was a man of ignoble origin. The children of Darud are now divided into two great bodies: “Harti” is the family name of the Dulbahanta, Ogadayn, Warsangali and Mijjarthayn, who call themselves sons of Harti bin Kombo bin Kabl Ullah bin Darud: the other Darud tribes not included under that appellation are the Girhi, Berteri, Marayhan, and Bahabr Ali. The Hawiyah are doubtless of ancient and pagan origin; they call all Somal except themselves Hashiyah, and thus claim to be equivalent to the rest of the nation. Some attempt, as usual, to establish a holy origin, deriving themselves like the Shaykhash from the Caliph Abubekr: the antiquity, and consequently the Pagan origin of the Hawiyah are proved by its present widely scattered state; it is a powerful tribe in the Mijjarthayn country, and yet is found in the hills of Harar.
The Somal, therefore, by their own traditions, as well as their strongly marked physical peculiarities, their customs, and their geographical position, may be determined to be a half-caste tribe, an offshoot of the great Galla race, approximated, like the originally Negro-Egyptian, to the Caucasian type by a steady influx of pure Asiatic blood.
10 Lieut. Cruttenden applies the term Edoor (Aydur) to the descendants of Ishak, the children of Gerhajis, Awal, and Jailah. His informants and mine differ, therefore, toto coelo. According to some, Dirr was the father of Aydur; .
A proud Dir poet of the Isaaq Arap clan Farah Nuur was shocked when the Majeerten, Warsangali and Isaaq all signed treaties of submission to the British and Italian colonial powers respectively and he said:
The British, the Amhara and the Italians are conniving
The country is snatched, divided by whomever is strong
The country is sold without our knowledge
Ingiriis Axmaariyo Talyaan wey akeekimiye
Arligaa la kala boobayaa nin u itaal roone
Anse ila ah aakhiru Sabaan iligyadiisiiye
Orgigaa riyaha taadaxoo oodda faaliga e
Waa duni hablihii loo ogaa aqalka diideene
Anse ila ah aakhiru sabaan iligyadiisiiye
Waa duni la kala iibsaday oon nala ogeysiine
Waa duni akhyaartii go'day oo aaran soo hadhaye
Waa duni ninkaad aamintaa kuu abees yahaye
Anse ila ah aakhiro sabaan iligyadiisiiye
Waa duni xaqii la arkayaa la arjumayaaye
Waa duni Akhyaartii lahayd iib ku doon tahaye
Anse ila ah aakhiro sabaan iligyadiisiiye
Afka iyo adduunkaa hadloo oodan? sadarkiiye
Ninka gacanta midig oodan tahay laga ilroonaaye
Anse ila ah aakhiro sabaan iligyadiisiiye
Nimanyahow bal daya xaajada lala aguugaayo
Odayaashan loo yeedhay ee la anfac siinaayo
Asxaabihii bayna yidhi gaal ha aaminine
Haddaa niman Islaamiyo tihiin aadan faracdiisa
Oo aydnaan Ilaahay ka go'in hayna oodina'e
Hadduu Awrka dooxada ku furo eel kalaa xigiye
Inaga Daaya yaynaan ku dhicin bahal Afkiisiiye
http://www.farshaxan.com/Gabayaa/faarax_nuur.html
The Biyomaal Dir clan's reaction was to these events was both defience and a call of Jihad against the infidel colonizers.
I M Lewis on the Isaaq
Already in 1961, IM Lewis described the Isaaq as a clan family in its own right, because the Isaaq so regard themselves despite other Somalis group them with the Dir. Furthermore, they do act as a separate clan-family. According to IM Lewis (1961) the Isaaq claim to descend from Ali Bin Abi-Talib and not his brother Aqiil as the other clans claim. However, this is a contentious issue which also plays into the present perceptions of the right of the Isaaq to claim independence in Somaliland versus the ‘others’ perception of belonging to the Dir and hence duty to join the family of a greater Somali union.
WHAT RICHARD BURTON FIRST FOOT STEPS WROTE ABOUT DIR
10 Lieut. Cruttenden applies the term Edoor (Aydur) to the descendants of Ishak, the children of Gerhajis, Awal, and Jailah. His informants and mine differ, therefore, toto coelo. According to some, Dirr was the father of Aydur; .
The old and pagan genealogies still known to the Somal, are Dirr, Aydur, Darud, and, according to some, Hawiyah. Dirr and Aydur, of whom nothing is certainly known but the name10, are the progenitors of the northern Somal, the Eesa, Gudabirsi, Ishak, and Bursuk tribes. Darud Jabarti 11 bin Ismail bin Akil (or Ukayl) is supposed by his descendants to have been a noble Arab from El Hejaz, who, obliged to flee his country, was wrecked on the north-east coast of Africa, where he married a daughter of the Hawiyah tribe: rival races declare him to have been a Galla slave, who, stealing the Prophet’s slippers12, was dismissed with the words, Inna-tarad-na-hu (verily we have rejected him): hence his name Tarud ([Arabic]) or Darud, the Rejected.13 The etymological part of the story is, doubtless, fabulous; it expresses, however, the popular belief that the founder of the eastward or windward tribes, now extending over the seaboard from Bunder Jedid to Ras Hafun, and southward from the sea to the Webbes14, was a man of ignoble origin. The children of Darud are now divided into two great bodies: “Harti” is the family name of the Dulbahanta, Ogadayn, Warsangali and Mijjarthayn, who call themselves sons of Harti bin Kombo bin Kabl Ullah bin Darud: the other Darud tribes not included under that appellation are the Girhi, Berteri, Marayhan, and Bahabr Ali. The Hawiyah are doubtless of ancient and pagan origin; they call all Somal except themselves Hashiyah, and thus claim to be equivalent to the rest of the nation. Some attempt, as usual, to establish a holy origin, deriving themselves like the Shaykhash from the Caliph Abubekr: the antiquity, and consequently the Pagan origin of the Hawiyah are proved by its present widely scattered state; it is a powerful tribe in the Mijjarthayn country, and yet is found in the hills of Harar.
The Somal, therefore, by their own traditions, as well as their strongly marked physical peculiarities, their customs, and their geographical position, may be determined to be a half-caste tribe, an offshoot of the great Galla race, approximated, like the originally Negro-Egyptian, to the Caucasian type by a steady influx of pure Asiatic blood.
10 Lieut. Cruttenden applies the term Edoor (Aydur) to the descendants of Ishak, the children of Gerhajis, Awal, and Jailah. His informants and mine differ, therefore, toto coelo. According to some, Dirr was the father of Aydur; .
Thursday, January 28, 2010
Quranyow Maxammed Xiniftire Dir iyo Tuuf Garre
QURANYOW MAXAMED XINIFTIRE (GARRE)
Bari hore ayaa waxa Quranyow oo ka timid " naaneys" kii Quranka wax ku daweeyay ama " Quraamiyow" waxa uu la kulmay nin odey ah oo la oran jiray Tuuf oo ahaa ina Gardheere Samaale iyo Gabar uu dhalay oo xanuunsaneysa, waxaa la yiri Quranyow oo ahaa nin sheekha ayaa Tuuf wuxuu u daweeyay gabadhisi Makko ee xanuunsaneysay. Halkaan xiriir ayaa ka abuurmay oo Quranyow oo Gadhleh iyo nanaysta Quranyow u baxday iyo Tuuf Gardheere Samaale iyo walalkii Umaacia ayaa wada xididay kadibna sameystay xiriir xididnimo iyo walaal nimo ka dib markii ay galeen xilli ay Booranta Oromo iyo Arsi ay hoos galeen.
Gadhle ( Quranyow) Maxammed Xiniftire waxa uu guursaday Mako oo u dhashay Laba wiil oo ah Ilma Quranyow:
Furkesho ( Furkisho) oo dhalay 7 wiil Hoodkooy, Huredeeq, Daarawa, Birkaya, Hooytare, Kalweesh, Suubukitre.
Iyo Asaare oo Furkisho walaalkiis ah oo dhalay Baana iyo Kiliye. Waana ilma Xiniftire Maahe Dir. Quranyowga wexey sheegan Tuuf oo Sodog u ahaa Quranyow islamarkaan dhihi jiray Adeer baan kuu ahay iyo Quranyow in ay dhaxalka isku darsadeen oo uu Tuuf xoolihiis u dhiibay Quranyow Gaare kuna yidhi wilashiisi sidii Suul Goroyo Gaabta hadii aad ka hadhaan wiilkan adeerka u ahay qabana qabadheyda.
DADKA GARE WAA LABO:
1) Midi waa Tuuf waana Tuuf Gardheere Samaale: Gardheere wuxuu dhalay Garre iyo Umaacia
TuuF wuxuu dhalay labo wiil:
Ali ( Afarta Gember Ali) iyo Adoola (Afar Reer Muug)
Ali wuxuu dhalay: Tawulle, Kaluula, iyo Subdhaw
8da Adoola
Adoola wuxuu dhalay Qalweyn, Odomai, Kalmassa, Bursani, Tubadi, Reer Mug, Maid, Maqaabil,
2) Qeybta Badan ee Dadka Garre Waa Dir oo waa Quranyow Maxammed Xiniftire
Qarnigii 1500 ayaa waxaa Konfurta Somalia u hayaamay beelo Maxammed Xiniftire ah oo ay Ka mid yihiin Biimaal, Badimaal, Gadsan iyo Quranyow Maxammed Xiniftire oo ay walaalo yihin beelaha Isaaq, xiligan waa xiligii Axmed Gurey Cidamadiisi ay Jabiyeen Amxaarada Kiristanka ah oo Adeegsaneysa hubkii PORTAQEESKA IYO QIBTIGA (COPTICS OF EGYPT) MASAR.
Waxaa ay rumeysanyihiin Garraha qeybt Gardheere Samaalaha ah Tuuf ( Adoole iyo Ali) in ay Quranyoow maxammed xinftire Adeer u yihiin oo ay isla dhaqmeen, mid noqdeen kadib markii ay hoos galeen xukunkii Gaalada- Oromada ah ee Booran iyo Aruuso.
Waxaa ay sheegan in: Quranyow Maxammed oo Dir ah kana ah Maxammed Xiniftire Mahe Dir rumeysana in ay la dhasheen Biimaal Maxammed, Bajimaal Maxammed iyo Isaaq Maxammed iyo Madaluug Maxammed oo ay Quranyowgu dhahaan waa ina Xiniftire.
Say doontaba ha ahaatee, Gardheere Samaale wuxuu dhalay Tuuf iyo Gabadh la oran Jiray Makko, Quranyow Maxammed oo Sheikh Quraan ah ayaa Gardheere la kulmay oo gabadhisi xanuunsaneyso, Quranyow ayaa sheikh Quraan ahaa oo Saaray Quraan. Odeygii Gardheere Samaale oo dhalay Tuuf Gardheer, Garrena ah waxaa uu ugu yeeri jiray Quranyow Adeer sababta oo ah waa ka fil weynaa Dir oo Samaale ayuu toos u gali jiray.
Quranyow markii uu daweyay gabadhii Mako eey walaalaha ahayeen tuuf waxaa u hirgashay inuu yahay sheikh wax Quraamiya, Odeygii Tuuf abihii wuxuu siyay Mako oo ah gabadhii u dhalay.
Quranyow oo la baxay Aw Qurraanyo noqdayna sheeikh weyn ay Oromada Gaalada ah ee Boranta dhex dagay iyo Raxanweynta Digil.
Quranyow wexey u kala baxaan: Furkisho (Forkisho) iyo Asarre.
Waxaan ay diidaan in ay yihiin dadka ay ku milmeen sida Raxanweynta Bay iyo Boranta NFD. Marka, Tuuf iyo Quranyow walaalo ma noqon karaan ayay yirahdan Quranyowga waayo hadii ay walaalo yihiin sidee buu u guursaday Quranyow gabadha Makko ileen Walaashi abe iyo hooyo dhaleen ma geeyee.
Bari hore ayaa waxa Quranyow oo ka timid " naaneys" kii Quranka wax ku daweeyay ama " Quraamiyow" waxa uu la kulmay nin odey ah oo la oran jiray Tuuf oo ahaa ina Gardheere Samaale iyo Gabar uu dhalay oo xanuunsaneysa, waxaa la yiri Quranyow oo ahaa nin sheekha ayaa Tuuf wuxuu u daweeyay gabadhisi Makko ee xanuunsaneysay. Halkaan xiriir ayaa ka abuurmay oo Quranyow oo Gadhleh iyo nanaysta Quranyow u baxday iyo Tuuf Gardheere Samaale iyo walalkii Umaacia ayaa wada xididay kadibna sameystay xiriir xididnimo iyo walaal nimo ka dib markii ay galeen xilli ay Booranta Oromo iyo Arsi ay hoos galeen.
Gadhle ( Quranyow) Maxammed Xiniftire waxa uu guursaday Mako oo u dhashay Laba wiil oo ah Ilma Quranyow:
Furkesho ( Furkisho) oo dhalay 7 wiil Hoodkooy, Huredeeq, Daarawa, Birkaya, Hooytare, Kalweesh, Suubukitre.
Iyo Asaare oo Furkisho walaalkiis ah oo dhalay Baana iyo Kiliye. Waana ilma Xiniftire Maahe Dir. Quranyowga wexey sheegan Tuuf oo Sodog u ahaa Quranyow islamarkaan dhihi jiray Adeer baan kuu ahay iyo Quranyow in ay dhaxalka isku darsadeen oo uu Tuuf xoolihiis u dhiibay Quranyow Gaare kuna yidhi wilashiisi sidii Suul Goroyo Gaabta hadii aad ka hadhaan wiilkan adeerka u ahay qabana qabadheyda.
DADKA GARE WAA LABO:
1) Midi waa Tuuf waana Tuuf Gardheere Samaale: Gardheere wuxuu dhalay Garre iyo Umaacia
TuuF wuxuu dhalay labo wiil:
Ali ( Afarta Gember Ali) iyo Adoola (Afar Reer Muug)
Ali wuxuu dhalay: Tawulle, Kaluula, iyo Subdhaw
8da Adoola
Adoola wuxuu dhalay Qalweyn, Odomai, Kalmassa, Bursani, Tubadi, Reer Mug, Maid, Maqaabil,
2) Qeybta Badan ee Dadka Garre Waa Dir oo waa Quranyow Maxammed Xiniftire
Qarnigii 1500 ayaa waxaa Konfurta Somalia u hayaamay beelo Maxammed Xiniftire ah oo ay Ka mid yihiin Biimaal, Badimaal, Gadsan iyo Quranyow Maxammed Xiniftire oo ay walaalo yihin beelaha Isaaq, xiligan waa xiligii Axmed Gurey Cidamadiisi ay Jabiyeen Amxaarada Kiristanka ah oo Adeegsaneysa hubkii PORTAQEESKA IYO QIBTIGA (COPTICS OF EGYPT) MASAR.
Waxaa ay rumeysanyihiin Garraha qeybt Gardheere Samaalaha ah Tuuf ( Adoole iyo Ali) in ay Quranyoow maxammed xinftire Adeer u yihiin oo ay isla dhaqmeen, mid noqdeen kadib markii ay hoos galeen xukunkii Gaalada- Oromada ah ee Booran iyo Aruuso.
Waxaa ay sheegan in: Quranyow Maxammed oo Dir ah kana ah Maxammed Xiniftire Mahe Dir rumeysana in ay la dhasheen Biimaal Maxammed, Bajimaal Maxammed iyo Isaaq Maxammed iyo Madaluug Maxammed oo ay Quranyowgu dhahaan waa ina Xiniftire.
Say doontaba ha ahaatee, Gardheere Samaale wuxuu dhalay Tuuf iyo Gabadh la oran Jiray Makko, Quranyow Maxammed oo Sheikh Quraan ah ayaa Gardheere la kulmay oo gabadhisi xanuunsaneyso, Quranyow ayaa sheikh Quraan ahaa oo Saaray Quraan. Odeygii Gardheere Samaale oo dhalay Tuuf Gardheer, Garrena ah waxaa uu ugu yeeri jiray Quranyow Adeer sababta oo ah waa ka fil weynaa Dir oo Samaale ayuu toos u gali jiray.
Quranyow markii uu daweyay gabadhii Mako eey walaalaha ahayeen tuuf waxaa u hirgashay inuu yahay sheikh wax Quraamiya, Odeygii Tuuf abihii wuxuu siyay Mako oo ah gabadhii u dhalay.
Quranyow oo la baxay Aw Qurraanyo noqdayna sheeikh weyn ay Oromada Gaalada ah ee Boranta dhex dagay iyo Raxanweynta Digil.
Quranyow wexey u kala baxaan: Furkisho (Forkisho) iyo Asarre.
Waxaan ay diidaan in ay yihiin dadka ay ku milmeen sida Raxanweynta Bay iyo Boranta NFD. Marka, Tuuf iyo Quranyow walaalo ma noqon karaan ayay yirahdan Quranyowga waayo hadii ay walaalo yihiin sidee buu u guursaday Quranyow gabadha Makko ileen Walaashi abe iyo hooyo dhaleen ma geeyee.
MADOO BE DIR/ MADAXWEYNECIYAAR SOMALI- CIYAARAHA DIRKA GALBEED
FANANADII NIMCO JAMAC EE DALKA DIREED DJABOUTI
Monday, January 25, 2010
Magaalada Diraa Dhabe: the home of the Dir people
""Magaalada Diraa Dhabe oo ah dalka Gurgure Madaxweyn Dir, isla Markaana hooy u ha walaal hood Ciise Madoobe Dir- Akisho Madaxweyne Dir. Ali Madaxweyne iyo Madaluug Dir Gadabuursi = waa meeshuu Maahe Dir Xiniftire oo Dhalay--Bimaal, Isaaq, Gaadsan iyo Surre (Qobeys iyo Cabdalle Mahe Dir) ka soo wada farcameen. Dabruube iyo Bajimaal
Diraa Dhabay- waa meeshuu waranka ka taagay Dir; maanta Tigree Amxar iyo Oromo ayaa kugu haysta.
dhageeyso Xabashigaan Dir Dir ta ka yeereysa
Direey hurdada ka kac- caashimadahaaga Merka, Galool, Toofiq, Galgaduud (Xeraale, Bacadweyn, Cammaara,Galkacayo)Nageele, Erer Dira dhabe Djabouti Zailac Hiiraan Doolow Luuq Jamaame Qoryooley Hargeysa Ceeri Gaabo Gibiley Nusdariiq, Babiley Harrar Faynbiiro Marsabit Ceelwaaqa (Quranyo Maxammed Darawa=Farkisho iyo Asarre Kaliye) Awdeegle iyo Boorame Boon bal ka fikir Direey
Diraa Dhabay- waa meeshuu waranka ka taagay Dir; maanta Tigree Amxar iyo Oromo ayaa kugu haysta.
dhageeyso Xabashigaan Dir Dir ta ka yeereysa
Direey hurdada ka kac- caashimadahaaga Merka, Galool, Toofiq, Galgaduud (Xeraale, Bacadweyn, Cammaara,Galkacayo)Nageele, Erer Dira dhabe Djabouti Zailac Hiiraan Doolow Luuq Jamaame Qoryooley Hargeysa Ceeri Gaabo Gibiley Nusdariiq, Babiley Harrar Faynbiiro Marsabit Ceelwaaqa (Quranyo Maxammed Darawa=Farkisho iyo Asarre Kaliye) Awdeegle iyo Boorame Boon bal ka fikir Direey
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