BEESHA DIREED BAL JARSO AKHRI

Darmaan Direed
http://bakipress.wordpress.com/sooyaal/
Sooyaal
The Anglo-Gadabuursi Treaty
THE GADABURSI TREATY (Concluded with the British authority, in December 11, 1884 ) We, the undersigned Elders of the Gadabursi tribe, are desirous of entire into an agreement with the British Government for the maintenance of our independence, the preservation of the order, and other good and sufficient reasons. Now it is hereby agreed and covenanted as follow: Article I The Gadabursi tribe do hereby declare that they are pledged and found never to cede, sell, mortgage or otherwise give for occupation, save to the British government, any portion of the territory presently inhabited by them or being under their control. Article II All vessels under the British flag shall have free permission to trade all ports and places in the territories of the Gadabursi tribe. Article III All British subjects, residing in, or visiting, the territories of the Gadabursi tribe, shall enjoy perfect safety and protection and shall be titled to travel all over the said limits under the safe conduct of the elders of the tribe. Article IV The traffic in slaves throughout the territories of the Gadabursi tribe shall cease for ever and the Commander of Her Majesty’s vessels, or any other British Officer duly authorised, shall have the power requiring the surrender of any slave, and of supporting the demand by force of arms by land and sea. Article V The British Government shall have the power to appoint an agent or agents to reside in the territories of the Gadabursi tribe, and every such agent shall be treated with respect and consideration and be entitled to have for his protection such guard as the British Government deem sufficient. The above written treaty shall come into force and have effect from the date of signing this agreement. In token of the conclusion of this lawful and honorable bond, Iama Roblay, Mohamed Ali Balol, Ilmee Warfah (Ughaz’ son), Rogay Khairi, Waberi Idlay, Roblay, Warfah, Doaly Dilbad, Amir Egal, Gaylay Shirwah, Warfah Roblay, Yunus Boh and Major Frederick Mercer Hunter, the former for themselves, their heirs and successors, and the latter on behalf of the British Government, do each and all in the presence of witnesses affix their signatures, marks, or seals at Zaila on the eleventh day of December one thousand eight hundred and eighty-four, corresponding with the twenty-fifth of Safar one thousand three hundred and two. (Signed) F. M. Hunter, Major, Bombay Staff Corps Signed in presence: (Signed) Percy Downes, First Grade Officer, I. M. (Signed) Dufferin, Viceroy and Governor General of India This agreement was ratified by the Governor General of India in Council at Calcutta on the twentieth February one thousand eight hundred and eighty-five. (Signed) H. M. Durand, Officiating Secretary to the Government of India, Foreign Department Fort William, The 25th February 1885

The Gadabursi kings: The role of Imam Said Samaroon in Dir History

The Dir history in Iman Samaroon’s era- Submitted By:Huurshe Mahe Dir! Mahe Dir! Tariikhda Direed ma qormeyso, mana soconayso Madanluug Dir laantii. Imam Samaroon Said alle ha unaxriisto 1432 AD ,when the Amhara cruseaders conquered Somali, Iman Said was the muslim leader who led the Madanluug Dir and when the imam was later fighting in the Westren flank of the Guurey army he was injured at dardarley. The name Gadabuursi was given to his descendents at the last critical moment before he made a final stand to the Amhara at the mandaluug ancestral homeland of Amuud which was destroyed 1459 A.D by the Xabasha invaders over 50,000 homes where discovered by archeologists recently and the place was leveled with the ground 10, 000 thousands perished. The Magadle Dir was completely annilated except for the 10,000 or saw that survive in Cerigaabo. The Madoobe Dir installed a Madaxweyn Dir dynasty The Wardiiq who was the ruling remenants of the Madaxeyn Dir in the north. Madigan, Gurgure and the Barsuug Dir fled west and were encirled by the Oromos- Many assimilated and the union formed a half cast Jarso. The Isaaq Dir reconstituted as Maxamed (Axmed Xiniftire) new Habar alliences formed the Nacadoor,Mikidoor,Nabidoor and the Idoor all disappeared. The name Gaada Biirsay means The one who collected the army or “chests” the name refered to the desparate effort of imam Samaroon Said to collect and muster the power of his kinsman against the infidels. Gaado means shafka ama xabadka (gaada ha i saarin oo kale. Gaadsan the westren Dir ‘s name means the one with the army or good chest litraray. The Gadabuursi latter suffered a davastating defeat and actually the present day Amuud which has a old cementary called Lafaruug was destroyed by the Amhara King. Also note it was this period that the King Shihad a Diin buried in Zailac Island was killed. The Gudabuursi Dir and Modoobe Dir never recovered from these davastating blows. The Madaluug in Southren Somalia and the Biyamaal as well as The Fiq’s Suure all left at this point their Southren movement from Amuud region in the 1600′s during the Axmed Guurey era. The Suure Dir who are, as a matter of fact, still in Hauda region and whom refer them self’s as Fiqi’s where the Her or sheikh associated with Awbarre/Buube/ Yusuf Barkad kowniin students who entered Mudug region at the time when the Ajuuran ruled at mereg and some served as Imams under one malakh Gareenow Xaasey. The Suure Fiqi’s, Biyamaal, Guure, and the Badimaal all entered the south by 1700. The Biyamal claim to have entered the Banadir area, a name meaning beynka direeb, in 1700′s. The Gurgure/Akisho cluster and reminders of Madaxweyn Dir conquered the Dira Dhabe ” meeshu Diri Dhabe” ama waranka ka taagay. The Gurgure which is not their real name (Gurgure means trader hence the word Gorgortan – to bargain) or the trader became oromized after the great oromo invasions many Dir became lost or dispered. Today in the south and westren Somali you will find a large cluster of Mandaluug Dir who live with the Southren Suure, Biyamal, and Gadsan

The History of the Dir People.

Fatuhal Habash bookDir People from Ahmed Gurey Ibrahim’s era
In the 1500′s several things happened in the early struggles of Axmed Gran with the Ethiopia Christian Imperialists who where sprearheading attacks into Muslim lands.

According to Fatuh Al Habash: 1) Ahamed Gran came into the hinterlands of North Westren Somalia in order to recruit fighters amoung the Mandaluug Dir, Mahomed Xiniftire Or Mahe Dir and Madoobe.

a)

The fatuh al Habash mentions the Habar Magadle (Maha Dir) by name as one group which Gureey try to draw into his camp.Nevertheless, the Habar Awal and Habar Yonis joined the Gurey jihaad.

For Example, the Makaahil of the Habar Awal was the son of an Amhara princesse who was broght back to Somali by a Habar Awal worrior. The Amhara princes asked her captor one favour which to name the first son. After she bore the son she named him Makahil “Micheal” the angel. As a matter of fact many Mahe Dir like the Habar xabuush or Habar Jeclo were also named in such a case.

According to the Fatuh Al Habash, “the fierce and rebellious Isaaq, Issas, and Afar clans who lived close to these groups and was know as “Oda Cali” caused Guurey many problems because as soon as the attacked the Habash enemies and gained some booty they would return to their territorie this angered Imam Ahmed who wanted a displined army. Ali and Mataan a brothers in-law of Gurey and Ahmed Nuur a knephew or Gurey, who later married Gurey’s wife Batiyo Delwambero(Dawmbiro). It is interesting to not The name Dalwambero. It is no accidental it sounds like Dombiro. The Darood Somali clans under Imam Ahmed Gurey where led by another Garad who was know as Guuray and he was married to Delwambera’s sister Mardiya. It was at this period that the Madaxweyn Dir enlisted the Yabbare, Geeri, and Harla, also it was at this juncture of history that the Darood confuse history.

1) The Darood confuse to distinct persons. Namely, Imam Ahmed Ibrahim Ghazali Aragsame the proper Ahmed Guray and the Garad Gurey who led the Darood armies. After centuries they think that their Garad whose name is mentioned in the Fatuh Al Habash as Guray is the same as Ahmed Gurey. So the legacy of Axmed Gurey is not limited to the Gababuursi or Ciisa or Gurgure but as touched all Somalis.

Sheeikh Cabdul Qadir al Jeylaani (Jilani’s Biography) Patron Sain of the Somalis.

Tariikhdii iyo nolashii Sheekh Cabdulqadir Jaylani o ah Sheekh Dariiqad Qadiriyada of Somali iyo Geeska Africa aad ugu Faatay. Sheekh aweys iyo sheekhyo badan oo somali ah ayaa Sheekhan oo reer baqdad ah raacsanaa. Dariiqoyinka Sufism ka ah baryahan waxay far kulul isku hayaan ardayda ka soo labatay Sacuudiga iyo Kaliijka. Maxay kula tahay ? Dariiqoyinka kale Salixiya iyo Darqawiya, Ahmadiyya Somali way ka jiri jireen. ——————————————————————————– The Shaikh’s Life in Baghdaad Through the mists of legend surrounding the life of Shaikh ‘Abd al-Qadir al-Jilani, it is possible to discern the outlines of the following biographical sketch: In A.H. 488, at the age of eighteen, he left his native province to become a student in the great capital city of Baghdaad, the hub of political, commercial and cultural activity, and the center of religious learning in the world of Islaam. After studying traditional sciences under such teachers as the prominent Hanbalii jurist [faqiih], Abuu Sa’d ‘Alii al-Mukharrimii, he encountered a more spiritually oriented instructor in the saintly person of Abu’l-Khair Hammaad ad-Dabbaas. Then, instead of embarking on his own professorial career, he abandoned the city and spent twenty-five years as a wanderer in the desert regions of ‘Iraaq. He was over fifty years old by the time he returned to Baghdaad, in A.H. 521/1127 C.E., and began to preach in public. His hearers were profoundly affected by the style and content of his lectures, and his reputation grew and spread through all sections of society. He moved into the school [madrasa] belonging to his old teacher al-Mukharrimii, but the premises eventually proved inadequate. In A.H. 528, pious donations were applied to the construction of a residence and guesthouse [ribaat], capable of housing the Shaikh and his large family, as well as providing accommodation for his pupils and space for those who came from far and wide to attend his regular sessions [majaalis]. He lived to a ripe old age, and continued his work until his very last breath, as we know from the accounts of his final moments recorded in the Addendum to Revelations of the Unseen. In the words of Shaikh Muzaffer Ozak Efendi: “The venerable ‘Abd al-Qadir al-Jilani passed on to the Realm of Divine Beauty in A.H. 561/1166 C.E., and his blessed mausoleum in Baghdaad is still a place of pious visitation. He is noted for his extraordinary spiritual experiences and exploits, as well as his memorable sayings and wise teachings. It is rightly said of him that ‘he was born in love, grew in perfection, and met his Lord in the perfection of love.’ May the All-Glorious Lord bring us in contact with his lofty spiritual influence!”

(Posted by guest: Warsame Awad)

Boqortoyad Awdal Ancient Gadabuursi civilization Gurrey

As the direct descendants of Awdal (formerly Adal Empire) inhabitants, the Samaroon people, well known as Gadabursi, are the citizens of Awdal. Despite the so-called SomaliLand Administration who wants to govern the North Regions of the former Somalia, the people of Awdal and the local authority are commited to the creation of an autonomous State of Awdal, the Northern region of the former Somalia. The people of Awdal are well known not only by the bravery, discipline and courage of their ancestors who were the rulers and the leaders of the entire East Africa, centuries ago but also, by their civilization and the consciousness of the existence of their Nation. In fact, the name Gadabursi derives from “Gado Birsi”, which means expansion of land. From the 13th century up to about the 19th century, before the arrival of the British Empire, the people of Awdal were true freedom fighters. During that period of time, they have been through many conflicts and wars against the Abyssinians, the Galas and they even fought against the Portuguese. Without going into the detail of the history of that period of time in this section, let me briefly highlight one of the well-known freedom fighter who left his mark; Ahmed Guray.

Born in 1506 at Hubat located between Harar and Galdaysa, Ahmed Guray lost his father when he was still a child and, an employee of his father adopted him, treating him as his only son. Many years later, Ahmed married Baati, the daughter of the king of Zeyla, named Mahfud. With the help that he received from king Mahfud, Ahmed Guray formed a strong army to fight against the Kingdom of Harar and defeated King Abubakar of Harar. The first battle of Ahmed Guray was in fact a long waited conflict in order to get back the Region of Harar and to free the Somali people living in that region. After having defeated the throne, the brother of Ahmed Guray had replaced King Abubakar. Indeed, the inhuman ruling of that Kingdom has been changed and the people got back the joy of the live and freedom with justice. During the following years, Ahmed Guray prepared his troop to a more bigger conflict, once again to fight for the freedom of the people of the region. This time Ahmed had to confront the Abyssinians, in order to bring down their taxation ruling and their discriminatory policy against non-Abyssinian. He formed a coalition of Somali (mainly Gadabursi) and Afar people, whom were the most discriminated that the Kingdom of Abyssinia was forcing and imposing unjustifiable taxation rules. In 1535, Ahmed Guray conquered 3/4 of the Abyssinians land and, at the age of 35, he became the Emperor of Abyssinia. At that time Ahmed came back to Harar, where he established his Kingdom and he was nominated the Emperor of Abyssinians, Somali and Afar people and, he created a centralised government and putted in place regional states.

As the history teaches us the reality of the past, we can find among the Samaroon people, as we do in other Somali ethics, a lot of great individuals who stood up for the freedom of their people and the dignity of their nation. The Gadabursi are civilized people, who are conform with the practices of their patriotism, respect the environment of their land and follow the changes relative to the time. Saying that, the Samaroon people are well known by their dedication to the education and business. Let me remind you that in the 1800 when the British Empire came to the East Cost of Somalia, they found civilized people who were doing business the way the western countries were doing it, from coast to coast and, from China to Central Africa. Indeed, that people were Samaroon, our ancestors. Soon, the British government sent its own business people in mission to that land, in order to understand and interact with the local people. Dear readers, let me refer you to the *Gadabursy Treaty that the authority based in Zeyla, Awdal at that time, signed with the British Empire, in 1884. In fact, this treaty tells us that the Gadabursi people were not dominated easily by the British but rather, they created a kind of business partnership with the British authority.

Nowadays, a priority for the people and the local authority of Awdal is strengthening the security situation of the northern regions of the former Somalia. Actually, while this people is working hard to keep the peace alive, improve prosperity and revitalise the socio-economic of the region by creating micro-economic business, the so-called SomaliLand Administration is engaged to disrupt the social live of the entire region. In fact, almost a decade after the collapse of the former centralised Somali State, Awdal has become a haven of peace in a conflict ridden the Horn of Africa. Unfortunately, this reality has yet to be recognized by the international communities, wrongly informed by an international media that focuses entirely on the inter-clan militia violence in central and southern areas of Somalia.

sawirka hoose waa qabrigii sheekh samaroon Ee sanaag



qabriga sheekh samaroon





Somalia
Emergence of Adal
In addition to southward migration, a second factor in Somali history from the fifteenth century onward was the emergence of centralized state systems. The most important of these in medieval times was Adal, whose influence at the height of its power and prosperity in the sixteenth century extended from Saylac, the capital, through the fertile valleys of the Jijiga and the Harer plateau to the Ethiopian highlands. Adal’s fame derived not only from the prosperity and cosmopolitanism of its people, its architectural sophistication, graceful mosques, and high learning, but also from its conflicts with the expansionist Ethiopians. For hundreds of years before the fifteenth century, goodwill had existed between the dominant new civilization of Islam and the Christian neguses of Ethiopia. One tradition holds that Muhammad blessed Ethiopia and enjoined his disciples from ever conducting jihad (holy war) against the Christian kingdom in gratitude for the protection early Muslims had received from the Ethiopian negus. Whereas Muslim armies rapidly overran the more powerful empires of Persia and Byzantium soon after the birth of Islam, there was no jihad against Christian Ethiopia for centuries. The forbidding Ethiopian terrain of deep gorges, sharp escarpments, and perpendicular massifs that rise more than 4,500 meters also discouraged the Muslims from attempting a campaign of conquest against so inaccessible a kingdom.

Muslim-Christian relations soured during the reign of the aggressive Negus Yeshaq (ruled 1414-29). Forces of his rapidly expanding empire descended from the highlands to despoil Muslim settlements in the valley east of the ancient city of Harer. Having branded the Muslims “enemies of the Lord,” Yeshaq invaded the Muslim Kingdom of Ifat in 1415. He crushed the armies of Ifat and put to flight in the wastes along the Gulf of Tadjoura (in present-day Djibouti) Ifat’s king Saad ad Din. Yeshaq followed Saad ad Din to the island off the coast of Saylac (which still bears his name), where the Muslim king was killed. Yeshaq compelled the Muslims to offer tribute, and also ordered his singers to compose a gloating hymn of thanksgiving for his victory. In the hymn’s lyrics, the word Somali appears for the first time in written record.

By the sixteenth century, the Muslims had recovered sufficiently to break through from the east into the central Ethiopian highlands. Led by the charismatic Imam Ahmad Guray (1506-43), of the current Abrain clan of the Gadabursi the Muslims poured into Ethiopia, using scorched-earth tactics that decimated the population of the country. A Portuguese expedition led by Pedro da Gama, a son of Vasco da Gama who was looking for the Prester John of medieval European folklore–a Christian, African monarch of vast dominions–arrived from the sea and saved Ethiopia. The joint Portuguese-Ethiopian force used cannon to route the Muslims, whose imam died on the battlefield.




Awdal Empire of 700 AD –>1900 AD

Right after the Prophet’s (PBUH) death, an influx of religious teachers and merchants from the middle east, Oman and Yemen poured into Awdal and started doing business with the Empire. The Empire expanded. And, at the height of its power and prosperity in the sixteenth century, Awdal under the leadership of Sheikh Ahmed Guray, extended from Zeila to as far west as the city of Akxum; what is now western Ethiopia.

Even though the colonial anthropologist I.M. Lewis intentionally gives a distorted image of Skeikh Ahmad Guray’s origin, calling him the issue of a Coptic priest and a Muslim harlot, the Sheikh is from the Abrain sub-clan of the Maxaad Casse’ clan of The Gadabursi. His off springs still live in the city of Zeila where he was the king of.

There are many writings in several different languages about this long and peaceful era, but I chose to include some excerpts from the US Military Strategic Handbook of Somalia written after the Black Hawk down.
The military wanted to learn everything about Somalia and be prepared for future occurrences if any. So they offered grants to ten US universities to study Somalia from the beginning to the present, (everything there is to know ).
And the best beginning these researchers found was Awdal, where they say was the first place the word “Somali” was ever spoken. That alone emphasizes Awdal’s importance in the history of the Horn.



The Dir history in Iman Samaroons era- meaning of Gadabursi
Imam Samaroon Said alle ha unaxriisto 1432 AD when the Amhara cruseaders conquered Somali, Iman Said was the muslim leader who led the Madanluug Dir and when the imam was later fighting in the Westren flank of the Guurey army he was injured at dardarley. The name Gadabuursi was given to his descendents at the last critical moment before he made a final stand to the Amhara at the mandaluug ancestral homeland of Amuud which was destroyed over 50,000 homes where excuvated recently and the place was leveled with the ground 10, 000 thousands perished. The Magadle Dir was completely annilated except for the 10,000 or saw that survive in Cerigaabo. The Madoobe Dir installed a Madaxweyn Dir dynasty The Wardiiq who was the ruling remenants of the Madaxeyn. Madigan, Gurgure and the Barsuug Dir fled west and were encirled by the Oromos- Many assimilated and the union formed a half cast Jarso. The Isaaq Dir reconstituted as Maxamed (Axmed Xiniftire) new Habar alliences formed the Nacadoor,Mikidoor,Nabidoor and the Idoor all disappeared. The name Gaada Biirsay means The one who collected the army or “chests” the name refered to the desparate effort of imam Samaroon Said to collect and muster the power of his kinsman against the infidels. Gaado means shafka ama xabadka (gaada ha i saarin oo kale. Gaadsan the westren Dir ‘s name means the one with the army or good chest litraray. The Gadabuursi latter suffered a davastating defeat and actually the present day Amuud which has a old cementary called Lafaruug was destroyed by the Amhara King. Also note it was this period that the King Shihad a Diin buried in Zailac Island was killed. The Gudabuursi Dir and Modoobe Dir never recovered from these davastating blows. The Madaluug in Southren Somalia and the Biyamaal as well as The Fiq’s Suure all point their Southren movement from Amuud region in the 1600′s during the Axmed Guurey era. The Suure Dir who are as a matter of fact still in Hauda region and whom refer them self’s as Fiqi’s where the Her or sheikh associated with Awbarre/Buube/ Yusuf Barkad kowniin students who entered Mudug region at the time when the Ajuuran ruled at mereg and some served as Imams under one malakh Gareenow Xaasey. The Suure Fiqi’s, Biyamaal, Guure, and the Badimaal all entered the south. The Biyamal claim to have entered the Banadir area, a name meaning beynka direeb, in 1700′s. The Gurgure/Akisho cluster and reminders of Madaxweyn Dir conquered the Dira Dhabe ” meeshu Diri Dhabe” ama waranka ka taagay. The Gurgure which is not their real name (Gurgure means trader hence the word Gorgortan – to bargain)




Posted: Thu Aug 02, 2007 7:01 am Post subject: DIR Clans connections To Ahmed Gurrey War

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Ali madaxweyn dir of the Gurgure according to the southren dir of mudug region was the leading head of the Axmed Gurey soldiers and Axmed Ibraahim ghazi was a Gurgure him self. His wife Baatiyo Delwabero was of the Jarso clan. The Gurgure along with their kinsman the Guure/Akisho/ were know in the 1400's as Maanguudo by the oromo's and Afar muslins. Maan(wisdom) Guudo (high). As a matter of fact when the Gurgura Ali Madaxweyn ruled the Ifat they sent the first Islamic missions to Northern Somalia as Sheikh Awbarkhadle, Aw Buube, Awbare,and other sheikhs to the South like Aw Hussen al Bale who was of Guure/Gurgure origin. All the Ifat kings Salah Din who is buried in Zaila and his ancestor Umar Din was of Ali Madaxweyn Dir. All the Northern and Southern Dir clans whether Isaq, Suure, Gadbuursi or Isasa are related to the ancient Gurgura. (Posted by

The Dir history in Iman Samaroons era- meaning of Gadabursi and Gurgure

Imam Samaroon Said (Alle ha unaxriisto) 1432 AD when the Amhara cruseaders conquered Somali, Iman Said was the muslim leader who led the Madanluug Dir and when the imam was later fighting in the Westren flank of the Guurey army he was injured at dardarley.

The name Gadabuursi was given to his descendents at the last critical moment before he made a final stand to the Amhara at the mandaluug ancestral homeland of Amuud which was destroyed over 50,000 homes where excuvated recently and the place was leveled with the ground 10, 000 thousands perished.

The Magadle Dir was completely annilated except for the 10,000 or saw that survive in Cerigaabo. The Madoobe Dir installed a Madaxweyn Dir dynasty The Wardiiq who was the ruling remenants of the Madaxeyn.

Madigan, Gurgure and the Barsuug Dir fled west and were encirled by the Oromos- Many assimilated and the union formed a half cast Jarso. The Isaaq Dir reconstituted as Maxamed (Axmed Xiniftire) new Habar alliences formed the Nacadoor,Mikidoor,Nabidoor and the Idoor all disappeared. The name Gaada Biirsay means The one who collected the army or "chests" the name refered to the desparate effort of imam Samaroon Said to collect and muster the power of his kinsman against the infidels. Gaado means shafka ama xabadka (gaada ha i saarin oo kale).

Gaadsan the westren Dir 's name means the one with the army or good chest litraray. The Gadabuursi latter suffered a davastating defeat and actually the present day Amuud which has a old cementary called Lafaruug was destroyed by the Amhara King. Also note it was this period that the King Shihad a Diin buried in Zailac Island was killed.

The Gudabuursi Dir and Modoobe Dir never recovered from these davastating blows. The Madaluug in Southren Somalia and the Biyamaal as well as The Fiq's Suure all point their Southren movement from Amuud region in the 1600's during the Axmed Guurey era. The Suure Dir who are as a matter of fact still in Hauda region and whom refer them self's as Fiqi's where the Her or sheikh associated with Awbarre/Buube/ Yusuf Barkad kowniin students who entered Mudug region at the time when the Ajuuran ruled at mereg and some served as Imams under one malakh Gareenow Xaasey. The Suure Fiqi's, Biyamaal, Guure, and the Badimaal all entered the south. The Biyamal claim to have entered the Banadir area, a name meaning beynka direeb, in 1700's. The Gurgure/Akisho cluster and reminders of Madaxweyn Dir conquered the Dira Dhabe " meeshu Diri Dhabe" ama waranka ka taagay. The Gurgure which is not their real name (Gurgure means trader hence the word Gorgortan - to bargain)

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Darmaan Direed
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Posted: Thu Aug 02, 2007 7:14 am Post subject: Gadabuursi

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http://en.wikipedia.org/wiki/Gadabuursi

Gadabuursi

The Gadabuursi (Gudubiirsi or Sheik Samaroon) tribe is a northern Somali clan, a sub-clan of the Dir. The Gadabuursi are descendants of Sheikh Samaroon, who suffered a devastating defeat in a war with the highlanders of Ethiopia over a dispute of payment of annual tribute and tax collection from international trade routes connecting the hinterland of Ethiopia with the ports of Somalia in 1432. Recent archaeological excavations suggest up to 50,000 homes were destroyed.

Today they live mostly in northern Somalia, Ethiopia and Djibouti.

Politically they are represented by the Somali Democratic Alliance (SDA). The current President of self-declared republic of Somaliland, Dahir Riyale Kahin, is from the Gadabuursi tribe. Also the Gadabuursi are the second largest Somali ethnic group in Djibouti where the Dir Isaa (Ciise) are the majority.

The "Gadabursi Kingdom" was established more than 400 years ago and consisted of hundred elders and the King (Ugaas). The Hundred Elders used to work in four sections consisting of 25 Elders each:

Social committee
Defence, the forcemen were horsemen "Fardoolay" and walkingmen
Economy and collection of taxes
Justice committee
The chairmen of the four sections were called "Afarta Dhadhaar" and were selected for their talent and personnel capability. A constitution, Xeer Gadabursi, had been developed, which divided every case as to whether it is new or experienced (ugub or curad).

The Gadabursi King and the Elders opposed the arrival of the British colonial government and signed an agreement with the British. Later as the disagreement between them had increased, the British Government had established some people against the Ugaas and organized to overthrow him which later caused the collapse of the kingdom.

As one of the Dir subclans, Gadabuursi are ethnically related to the Issa of Djibouti, the Suure (Abdalle and Qubeys central/Southern Somalia), the Biyomaal of southern Somalia, Gadsan and the Gurgure. Gadabuursi are also the second largest Somali ethnic group in Ethiopia.


[edit] Partial listing of sub-clans
Mahad Ase
Makaahiil
Habar Afaan

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Darmaan Direed
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Posted: Thu Aug 02, 2007 7:36 am Post subject: DIR CLAN qorah qoraalkaan bilad ayuu mudan yahay

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Waxan caawa galay websit aad u xiiso badan oo xitaa magaca Suure loogu kala dhig dhigayo laf laf, jees jees, iyo sida ay u kala baxaan Suure. Dad badan oo xiiseey beelah Somalida ayaa waxa ay ka soo naqliyaan Websitka (From Wikipedia, the free encyclopedia) beel weynta Dir xitaa lisas ay U.N soo saarto ayaa hada ka soo xigta Websitka heybta Direed. Hal ama laba nin kaliyaan isku taxluujiya in ay macluumadkii ay yaqaaneen Ingriis ku qoran oo ay raýiga Direed aduun weynaha u soo bandigaan.

Anigoo baaray Inginka waxa raadsha Google, 2001 kii ilaa 2002 waan ka waayay magaca Gadsan, Bimaal, Suure ama xitaa Gurgure. 2005 kii ayaan hadana baaray meelo fara badan oo ay ka mid yihiin globalcoordinate.com, Wikepidia, Dir Era, Xeraale, iyo nin aana garaney oo W. Awad la dhaho ayaan waxaan ka bartay macluumad la xiriira dadkii aan ka dhashay.

Dadka macluumadkaa Ingiriska ku qoray waxaa ay u faídeyeen dhalin badan oo xiisaysa tariikhda dadka.

Email ayaa hada ka hor waxaa iisoo diray nin Somali ah oo Pakistaan Jamacada ka dhigta oo igu yiri waxaan Internetka ka helay wax aan Abahey iyo Hoyadeey iga barin Dir oo labaduba ka dhasheen, hatana markaan Itobiya ku noqdo waxaan jeclahay in aan baadi doono dadka Mahe, Madaxweyn, iyo Madoobe ee daafaha dalka ku kala lumay. Yarkaan dhalinyarada ah ayaa igu soo hagay qoraladaan.

MAHAD AYUU MUDAN YAHAY NINKAN MAGACAN DIREED EE SARE U QAADAY EE KHADA IYO QALINKA KU DHIGAY WAXAAN ODEYAASHO XITAA U SHEEGIN DHASHOODA.

http://globalcoordinate.com/users/Warsame%20Awad.aspx


Dir (Clan)

Die Dir sind ein Clan der Somali. Sie machen etwa 7 % der Bevölkerung Somalias aus.
Sie leben vorwiegend im Nordwesten Somalias (Somaliland), in Dschibuti und im angrenzenden äthiopischen Ogaden. Daneben gibt es isolierte Dir-Gruppen im Süden des Landes, etwa um Merka. Subclans der Dir sind die Biyomaal, Gadabursi, Gadsan, Issa und Suure (auch Akisho oder Gurgure genannt). Die Issa stellen die Bevölkerungsmehrheit in Dschibuti.
Der gegenwärtige Präsident von Somaliland, Dahir Riyale Kahin, gehört den Gadabursi-Dir an.
Siehe auch [Bearbeiten]


Dir (clan)

The Somali people are composed of four major tribes. The Dir, Hawiye, Darod, and Rahanweyn make up the majority of Somalis. The Dir are the most ancient Somali clan, and they are the most widespread group. They primarily live in Djibouti as the Issa and Gadabuursi. The northern clans of the self-declared Somaliland, namely the Isaaq, Gadabuursi,and Issa are also all Dir. In Ethiopia, the Dir clans are also the most numerous Somali clan group.
Southern Dir groups claim direct descent from Hiil, Samaale, Aji, Irir, who was the direct father of Dir. One of the brothers of the Dir included the Digaale and the Hawiye.
According to the Dir clan histories, Dir had four sons named Madahweyn, Mandaluug, Madoobe, and Mahe Dir; according to others Dir had a fifth son named Qaldho Dir.
The Dir in Ethiopia are represented by the Issas, Gurgure, Guure, Quranyo Maxamed, Akisho, Gadabuursi, Gadsan, Gariir, Fiqi Muhumand, Qubeys, Layiile, Mandaluulg, Baajimaal, and Wardaai. The majority live in the Dira Dhabe area, Jijiga region, and by the Awash River. The rest of the Ethiopian Dir clans live in southern parts near the Somali border near Dollo Ado and as far as Guure Dhamoole and Negele Boran.
In the Mudug region of central Somalia and all the way to Hiiraan region is another cluster of Dir clans known as the Suure. The Suure have been associated with spreading the Islamic faith in Somalia and the Qadiriya Sufi tariiqa in southren Somalia. The Suure are among the most influential Dir groups in Southern Somalia, and their territories include large areas of the Mudug and Galgaduud regions. Also the Suure have founded major trade cities in the Hiiran area including Alaabay and Kamhanley.
The majority of western scholars (both Italian and British) simply refered to the Surre as the "Dir of central Somalia" without differentiating them, but recent studies in Somalia reveal that the majority of the Dir in Hiiran, Gedo, Jubba and Bakool are divided into two branches, the Qubeyes and Abdalles, both descendents of Suure.
Other branches of the Dir include the ancient Biyamaal Clan who occuppy an area from 50 km south of Mogadishu all the way down to Jilib and Kismaayo, not far from border with Kenya. The Biyomaal of Marka fought against the Italian colonial rulers of Southern Somalia in a twenty-year war known as the Biyamaal Revolt, in which the Dir assassinated several Italian governors.
The Gurgure Dir inhabit the ancient city of Dira Dhawe, which is also inhabited by the Madoobe Dir Issas.[citation needed] The first to arrive were the Gurguras who named the city Dira Dhawe, or "the place that Dir conquered or hit with his spear". Finally, the Issas and other Somali groups followed into the region and the Christian Amharas referred the region to as "Oow-raajaa na Issa na Gurgura" or the region of the Gurguras and the Issas.
Gadsan (or Gaadsan) is one of the largest tribes in Dir, especially the western Dir. They reside mainly in three districts: Liban (Jarrati, Waladaya, Doolow and Guuredhamole), Godey (Iimey and Marole), and Gashamo (Nusdariiq, Marsin, Kabtinuur and Qabridhare). There is also other large population of gaadsan, known as Gaadsan-Qalaawileey in the Shabelle and Jubba regions. In Kenya there is a third division of Gaadsan, known as Gaadsan-Kenya, found in many cities such as Bangal, Garseeni, and Holla.
Political groups associated with the Dir clans include the following groups in Somalia and Ethiopia:
• Issas and Gurgure Liberation Front (IGF) of Ethiopia.
• Somali Democratic Alliance (SDA) of the Gadabursi Dir clan.
• Somali National Movement (SNM) of the Northern Isaaq.
• Southern Somali National Movement (SSNM) of the mostly Mohamed Xiniftire Dir Clans (Bimaal, Mandaluug, and Gadsan) of Jubba, Gedo, Bardheere, and Shabeellaha Hoose region.
• Democratic Liberation Front (DLF) supported Central Somalia Dir groups.
[edit]
Dir subclans
[edit]
Madaxweyn Dir
• Gurgure: The Gurgure are divided into three major groups, Habar Daar, Quwaax and Liiban, who are made of many sub-clans:
o Habar Daar
 Kunduuble
 Cali
 Cabdille
o Quwaah
 Nabidoor
 Gacal Waaq
 Baiido
o Liibaan
 Gufaatiile
 Sanceele
 Sanaye
• Guure
• Akisho
• Wardaai
• Layiile
• Gariire
• Jiido
• Reer Aw Said and Abkeey Haji
o Farah Said
o Abiikar Said
o Sacdi Said
o Nuur Said
o Ali Said
o Cismaan Saciid
o Huseen Said
o Hassan Said
o Cumar Saciid
[edit]
Maha Dir (Maxamed Xiniftire)
• Isaaq (Garhajis, Awal, Arap, and H.Jeclo)
• Biyamaal
o Sa'd
o Ismiin
o Suleyman
o Gaadsan
 Reera-Same
 Adan
 Yoonis
 Cumar Abokor
 Cumarjamc
 Tagaleen
 Fiqicilmi
 Dhaweed
 Odeymarke
 Naleeye
 Fiqinuur
 Cumar-maxamud
 Fiqicigal
 Reer-smail
 Reer-qaasin
 Reer-sacdi
• Dabruube
• Barsuug
• Bajimaal
• Magaadle
• Madiigan
[edit]
Suure (Qubeys and Abdalle)
[edit]
Abdalle (Gutaale)
• Abdi
o Fiqi Muxumed
o Hogar
o Laxmar
• others
[edit]
Nacadoor
• Guuled
• Xaraan
• Ciise
• Qotonsay
• Cirday
• Giir
• Kaahin
[edit]
Goorad

[edit]
Sulayman Abdalle
• Agoon
o Guuled Agoon
o Warsame Agoon
o Cigaal Agoon
o Jalaf Agoon
• Dabac
• Fiqi Khayre
• Cumar
• Haarun
• Siyaad
• Bayr
• Cabas
• Food Cade
[edit]
Qubeys (Lafagaab)
• Tolweyne Qubeys
• Reytoonle
o Faqi Cumar
 Yabarcade Faqi Cumar
 Fiqi Walaal (Aw-caalin, Xaaji Cabdalle)
 Samafale,Maxamud weyne, Aw-Cisman, Maxamud Yare
 Xassan Faqi Cumar
 Rooble Cismaan (Faarax, Weheliye, Maxamed)
 Aw-Macalin (Macalin Muxumed, Macalin Yusuf, Sheekh Cali, Macalin Macow)
 Heeraar
 Fiqi Yaxye
o Caalin Mooge
o Maxamed Abtiudug
• Axadoobe Qubeys
o Cismaan Diidshe (Cismaan Iyiinta)
o Cabdalle Diidshe (Cabaas Iyiinta)
• Yabadhaale Qubeys
o Wayaagle
 Yabarow, Xasan, Cumar, Xeefoow
 Faarax
 Maxamuud
 Dhaayoow
o Miidkasse
 Axmed faarax
 Afrax faarax
[edit]
Mandaluug Dir
(Many Dir believe the Mandaluug are actually Mahe Dir)
• Gadabuursi
[edit]
Madoobe Dir
• Issas of Djibouti and Ethiopia
[edit]
Qaldho Dir
• Nooleh
• others
Retrieved from "http://en.wikipedia.org/wiki/Dir_%28clan%29"

http://www.civicwebs.com/cwvlib/africa/somalia/1995/reunification/appendix_4.htm

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Darmaan Direed
Guest





Posted: Thu Aug 02, 2007 7:50 am Post subject: HOW ISLAM CAME TO SOMALIA AND ROLE DIR PLAYED

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qoraalada iga yaabshay oo uu dhalintaan ka qoreen islamka iyo doorka suuban ay Dir ka dheeshay fiditaanka Dinteena Suuban iyo fiqiyaasha Suure/

HOW ISLAM CAME TO SOMALIA AND ROLE DIR PLAYED

According to our noble Dir brothers of Somalia. The eldest son and most ancient clan of the Somalis. 1) Islam came to Somalia in the first Hijra when the followers of the prophet fled to East Africa and came to Ethiopia as refugees. 2) So Islaam come to Somalia before Mecca was recaptured from the pagan Qurishi. The eldest Son of the Dir Ali madaxweyn who lived at this time around 643 Ad accepted the faith and sent a delegation to the Khilifa in 732-67 Ad. Shortly after that period even the illustrious Sheikh Ahmed (Mohamed Xiniftire studied in Yamen and returned to Somalia via the Dahlak Island where he fathered the Maxamed Xiniftire branch of the Dir which includes The Isaaq Axmed(Maxamed), Biyomaal maxamed ,Gadsan clans.

(Posted by guest: W.A)
reply
posted at Tue Feb 08 03:59:07 EST 2005 wax is weydiin
abdi taariikhda aad noo sheegtay waa taariikh xiiso leh ee tixraac maleedahay?

(Posted by guest: abraac)

Agoon History of Islam in Somalia from the Time of Mohamed (Saws)

Shortly after the Hijra (670's) the Quraish or prophet's tribe started persucuting muslims and hundreds of the prophets followers fled across the Indian Ocean to present day Zaila and through Erithrea.

It was in this period that the Somalis and their cousines the Afar-Oromo-Harararis and other nations of the horn of Africa converted to Islam.

According to most Historians the people of Zaila who were of Dir origin and Issas-Gadabursi-Isaaq origins, Islam became well established by 800 A.D. By the 1300 century the whole horn of Africa up to Kenya and Zanziber we have Muslim cities flourishing and Muslim sulltanes like Ifat and Adal all over Somali.


As a matter of fact, it was in 1300's that the ancient Somali Dir saint Sheikh Yusuf Alkownin (Aw Barkadle) innvented the Alif-La-Kordhabee or Somali way of reading and learning to read the Quran scriptures. And around this time, another Sheikh by the name of Sheikh Hussein Al Bale of the Bale Oromo Arsi region left Northren Somali and Islam was well established in Southren Ethiopia all the way to northren Ethiopia.

So the Islam of Somalia dates back to the time of the Hijra and many Somalis became muslims even before the Prophet Islamized the Arabs and Islam succeded in Arabia.

Later in he 1400 AD, the Qadiriya Sufi order of Sheikh Cabdul Qadir Al-Jilani spread to Somalia and Ethiopia revitalizing the ancient faith and further incorporating more Kushitics. The earliest leaders of Qadiriya Order were mostly from the saintly Dir sub-clan of Surre. The earliest Surre rulers were called Fiqis (Islamic Scholars of Diin and Lawyers of Sharia). The Oldest of the Surre clan the Qubeys and his younger brother, the Abdalles fathered some of the best Islamic Scholars in the 1600 century and they spread the Islamic faith all over the Somali coast. Imam Surre sent his numerous sons whom he named Fiqis to central Somalia, South, and North.


By 1456 AD, he Muslim Kings of Ifat, led by a Somali worrior, Imam by the name Imam Axmed Gurey (Left-Handed) was fighting Ethiopian Christian Habasha kings who tried to conquer Somalilands. W.A.

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Darmaan Direed
Guest





Posted: Thu Aug 02, 2007 7:56 am Post subject: saamiga ay beelaha Dir ku lahaayeen siyaasadda dalka

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Gogoldhig:

Ujeedada qoraalkan ay u diyaariyeen xubno ka tirsan siyaasiyiinta SSNM/SRRC waxay tahay in ay jawaab-celin ka bixiyaan codsi uga yimid Mujaahid Siciid Maxamuud Xuseen (Siciid Indhoole). Wuxuu naga dalbaday Mujaahidku in aanu sababayno arrinta keentay in beelaha Somaliland ee aan Daaroodka ahayn u qaataan saamiga ay beelaha Dir ku lahaayeen siyaasadda dalka ka hor xornimadii. Sidoo kale wuxuu Mujaahidku ka codsaday siyaasiyiinta SSNM sababta ku kaliftay in ay ogolaadaan in beelahaas Somaliland iyo beelaha Dir iskugayntoodu qaataan saami u dhigma kan Hawiye ama kan Daarood. Wuxuu Mujaahidku naga dalbaday qoraalkan ka dib safarkii uu isagu hoggaaminayey ee ka soo noqday Somaliland oo ku soo dhaliyey in ay dhanka siyaasadu keentay tuhun iyo madmadow soo kala dhexgala dadka walaalaha ah beelaha Dir iyo beelaha
Somaliland oo lahaan jiray iskaashi qotodheer. Annaga oo qadarin mudan u hayna Mujaahidka ayaanu u soo diyaarinay warbixintan ka kooban qodobadan hoos ku xusan:

Adan
daallo1970@hotmail.com


1. Warbixin kooban oo ku saabsan beelaha Dir ee Soomaaliya.


2. Doorkii ay beelaha Dir ku lahaan jireen siyaasadda Soomaaliya ka hor midnimadii Jamhuuriyadda Soomaaliyeed (1960).


3. Saamaynta uu midowgii Somalia iyo
Somaliland (1960kii) ku yeeshay miisaanka siyaasadeed ee beelaha Dir.


4. Dadaalkii ay beelaha Dir u galeen sidii ay dib ugu soo hanan lahaayeen doorkii ay ku lahaayeen siyaasadda Soomaaliya ka dib markii ay Somaliland dib ula noqotay qaranimadeedii.


5. Hagardaamada ay urruro ay hoggaaminayaan xubno ku abtirsada Somaliland kula soo noqdeen koonfurta iyo sida ay u wiiqday halgankii ay beelaha Dir ugu jireen dib u yagleelida maqaamkii ay ku lahaayeen siyaasadda Soomaaliya.


a. Dowladii Salbalaar.


b. Shirkii Qaahira.


c. Shirkii Carta.


6. Xubnahaasi sheeganaya in ay Somaliland matalaan ma ku jiraan shirka Kenya ?


7. Reer Somaliland maxay ka qabteen sidii loo xakamayn lahaa xubnahaas burburinaya danta beelaha Dir iyo tan Somaliland?


8. Dareenka ay xubnahaasi kala galiyeen shacbiga walaalaha ah ee beelaha Dir iyo reer
Somaliland.


9. Maxay reer Somaliland ka qaban karaan arrintaas.


1. Warbixin kooban oo ku saabsan beelaha Dir ee Soomaliya.


1.1. Beelaha Dir waxay ka mid yihiin afarta qabiil ee ugu waawayn Koonfurta Soomaaliya sida Hawiye, Digil/Mirifle iyo Daarood. Waxay beeluhu u qaybsan yihiin kuwo intooda badan xoolo dhaqato ah oo ku baahsan inta badan gobolada dalka iyo kuwo beeralay u badan oo ku kooban gobolada Shabeelada Hoose iyo Jubbooyinka. Waxay ka koobmaan beelahaas beeralayda u badan Biyamaal, Jiiddo, Warday, Surre (Jamaame) Reer Aw Siciid iyo Mandaluug. Beesha Surre oo u badan xoolo dhaqato waxay ku baahsanyihiin gobolka Gedo, Hiiraan, Galgaduud, Mudug iyo dhulka haatan loo yaqaan Puntland oo ay ku teedsan yihiin gabi ahaan degmooyinkiisa oo dhan.


2. Doorkii ay beelaha Dir ku lahayeen siyaasadda Soomaaliya ka hor midnimadii Jamhuuriyadda Soomaaliyeed (1960).


2.1. Beelaha Dir waxay ka soo qaateen door muuqda dowladii daakhiliyada Soomaaliya. Waxaa xusid mudan in beesha (Surre, Dir) ay yagleeleen xisbi ka mid ah 8dii xisbi ee ugu horeeyey, ee rasmi ahaanna uga diiwaan gashanaa maxmiyadii Qaramada Mibooday 1951, oo la odhan jiran Associazione Gioventu Dir .
[1]


2.2. Waxaa sidoo kale xusid mudan in uu Mudane Maxamed Abdi Nur Juje (Surre, Dir) uu ka mid ahaa Wasiiradii dowladii ugu horaysay ee daakhiliyada ahayd oo golaheeda wasiiradu ka koobnaa 6 xubnood.
[2]


2.3. Marka la darso taariikhda, waxaan mugdi ku jirin in intii ka horaysay abuuritaankii Jamhuuriyadda Soomaaliyeed ee ay ku midoobeen Somalia iyo Somaliland ay beelaha Dir ee koonfurta Soomaaliya laahaayeen miisaan siyaasadeed iyo mid bulsho oo la mid ah saddexda beelood ee Hawiye, Daarood iyo Digil/Mirifle. Waxaa taas laga dheehan karaa habka saami-qaybiga beelahaas ee dowladii dalka ka jirtay mudadii daakhiliyada iyo hab-dhaqanka bulshada koonfurta xiligii uu talyaanigu haystay dalka.


2.4. Ka hor isticmaarka, beelaha Dir ee ku dhaqnaa dhulkii uu talyaanigu qabsaday waxay lahaayeen taariikh qani ah oo ay ku salaysan xadaarad diinneed iyo saldanado soo-jireen ah oo ay ka mid ahayd saldanadii Biyamaal oo ku xusan qaamuusyada taariikhda casriga ah. Saldanada Biyamaal oo soo gaartay dhammaadkii qarnigii 19aad iyo bilowgii 20aad, waxay ka talin jirtay gobolada ugu qanisan dalka Soomaaliya ilaa uu ku wiiqay gumaysigii talyaaniga halgankii loo yaaqan ‘The Bimal Revolt’.


2.5. Miisaankaas culus ee ay beelaha Dir ku laahaayeen Soomaaliya wuxuu hoos u dhiciisu bilowday midowgii Somalia iyo
Somaliland.


3. Saamaynta uu midowgii Somalia iyo Somaliland (1960) ku yeeshay miisaanka siyaasadeed ee beelaha Dir.


3.1. Laga soo bilaabo isku darsankii Somaliland iyo Somalia (koonfurta) ee 1960, saamiga ay beelaha Dir ka heli jireen dowladii daakhiliga ahayd waxaa ku yimid hoos u dhac wayn. Waxay taasi dhacday iyada oo saddexdii beelood ee la saamiga ahaa Dir aysan habayaraatee waxba ka go’in, wax u biira mooyee. Is badalkii ku yimid qaabka loo maareeyo miisaanka saamiga beelaha Soomaaliyada midowday waxay keentay in ay beelaha Dir si wayn loo dhimo saamigoodii, isla markaasna lagu sameeyo dulmi beelaha Somaliland .


3.2. Xaqa beelaha Dir ay u lahaayeen qayb u dhiganta beelaha Hawiye, Daarood iyo Digil/Mirifle waxaa lagu duudsiyey iyada oo loo xisaabiyo beelo la yimid dowlad u dhiganta tii aanu beelahaas la wadaagi jirnay. Xaga doorashooyinka xubnaha baarlamaanka dowladihii 1960-1969, waxaa lagu sii lumiyey xuquuqdii beelaha Dir qaabka loo jeexay goobaha kuraasta la dhigo. Waxaa taas suurtagaliyey iyada oo raggii xukunka waagaas nufuuda ku lahaa oo ay kolkan ku yaraayeen beelaha Dir oo isku waafaqsanaa in beelaha Dir iyo beelaha Somaliland ee (Isaaq, Gadabursi iyo Ciise) ay leeyihiin dhaqan walaaltimino, taas oo hadii loo ogolaado in uu midkiiba helo saamiga uu xaqa u leeyahay laga dhaxli karo in ay beelaha Daarood iyo Hawiye hanan kari waayaan doorka madaxtinimada dalka. Waxaa la arkay in hadii labadaas qaybood mid walba helo xaqiisa ay samaysan karaan iskaashi aan laga qaadi karin madaxnimada Jamhuuriyadda.


3.3. Walaacaas ay ku midaysnaayeen Daarood iyo Hawiye wuxuu keenay in la hinsido barnaamij siyaasadeed oo lagu xakamaynayo labadaas garab ee kala ah beelaha Dir iyo kuwa
Somaliland ee aan Daaroodka ahayn.


3.4. Qorshaha lagu wiiqay xuquuqdii siyaasadeed ee beelaha Dir ku lahaayeen Soomaaliya waxaa suurtogaliyey dhowr arrimood oo ay ugu muhiimsanayd iyada oo ay siyaasiyiin hurmood u ahaa beelaha Daarood oo u badan Majeerteen ay ku qanciyeen dhigooda Hawiyaha ah iyo kuwa reer Somaliland (Isaaq) barnaamij ahin laba qaybood xukunka dalka loo qaybsado. Iskaashigaas dhex maray siyaasiyiin hoggaaminayey beelaha waawayn ee koonfurta gaar ahaan Hawiye, Daarood iyo beesha ugu badan Somaliland ee Isaaq oo ku salaysnayd in wax loo qaybsado Irrir iyo Daarood ayaa door wayn ka ciyaartay in ay lunto isku dheelitirkii ka dhex jiray beelaha koonfureed ee Dir, Daarood, Hawiye iyo Digil/Mirifle. Heshiis-hoosaadkaas u danaynayey in ay dhowr siyaasi oo muhiim ka dhex ahaa siyaasadda waagaas in ay hantaan xukunka dalka ayaa keentay in ay burburiso culayskii siyaasadeed ee ay lahaayeen beelaha Dir iyo Digil/Mirifle. Waxaa halkaas lagu hirgaliyey istaraatijiyada lagu xukumo dalka oo ku dhisan laba dhardhaar oo kala ah huwan Irrir loo bixiyey oo ka kooban Hawiye iyo Isaaq oo qol madow wax kula qaysaday Daarood. Qaabkan cusub ee khalkhalka galiyey dhaqankii saami-qaybsiga koonfurta wuxuu dhaawac ku sii kordhiyey xuquuqdii siyaasadeed ee beelaha Somaliland oo asalkiiba looga sadbursaday isku darsankii.


4. Dadaalkii ay beelaha Dir u galeen sidii ay dib ugu soo hanan lahaayeen doorkii ay ku lahaayeen siyaasadda Soomaliya ka dib markii ay
Somaliland dib ula noqotay qaranimadeedii.


4.1. Beelaha Dir waxay qayb firfircoon ka qaateen halgalkii SNM, iyaga oo furay aagga koonfureed oo ka waday dhaqdhaqaaq military xuduudka Soomaaliya iyo Itoobiya, saldhigiisuna ahaa Baaray.


4.2. SNM waxay go’aansatay in aysan hoggaamin halganka lagu jabinayo xukuumadii militariga ahayd dhanka koonfurta maadaama ay Hawiye ku dhawaaqeen USC, Daaroodna ay yeesheen xisbi cusub oo Ogaadeen hormuud ka yahay oo la yiraahdo SPM.


4.3. Heshiiskii dhex maray USC, SPM iyo SNM ayaa sababay in halgankii beelaha Dir ee ku socday magaca SSNM uu burburo, wakhtigaas oo ay madaxda SNM go’aansatay in ay hubayso USC iyo SPM, isla markaasna Itoobiya uga samayso xiriir ay ku taageerto labadaas jabhadood.


4.4. Waxay SNM ugu baaqeen xooggagii SSNM in ay ku biiraan USC oo ka dagaal galaysay gobolada dhexe oo ay u badnaayeen ciidamada SSNM si loo qabto magaala-madaxda Muqdisho.


4.5. Taasi waxay keentay in SSNM heli waydo taageero militari iyo mid siyaasadeed maadaama Itoobiya la xiratay USC iyo SPM ka dib soo-jeedintii SNM.


4.6. Ka dib markii la jabiyey xukunkii Maxamed Siyaad Barre, beelaha Dir oo ka qaday taageeradii militari iyo saad ee Itoobiya iyo faa’iidooyinkii ka dhashay oo ah in lagu furto hubkii cuslaa ee dowladu ka tagtay, waxay dib u yagleeleen xisbigoodii SSNM oo aan lahayn awood militari oo ay ku muuqdaan.


4.7. Wuxuu xisbigu qaaday dadaal siyaasadeed oo aan wadan awood militari.


4.8. Cudud la’aanta militari ee ku dhacday beelaha Dir waxay dhalisay in Hawiye ku habsado dhulkoodii.


4.9. Iyada oo ay jirto in aysan beelaha Dir gacanta ku dhigin hubkii cuslaa ayaa hadana waxaa mar walba dhacda marka beelaha reer Koonfureedka gaarka u tashanayaan aanan sinaba indhaha looga qabsan karin miisaanka siyaasadeed iyo kan bulsho ee beelaha Dir. Taasi waxay keentay in SSNM ay ka mid noqoto isbahaysigii qabsaday inta badan gobolada koonfureed ee SNA (1992) oo ka koobnaa USC (Hawiye), SPM (Daarood), SDM (Digil/Mirifle) iyo SSNM (Dir). Qaab-dhismeedka isbahaysigaasi wuxuu tusmo ka yahay miisaanka ay beelaha Dir ku leeyihiin bulshada koonfurta Soomaaliya iyo hab-dhaqankii asalka ahaan jiray ka hor midnimadii 1960kii oo ay beelaha Dir ahaayeen hal ka mid ah afarta beelood ee waawayn.


4.10. Xiligaas markii xigtay oo ay beelaha koonfurtu shireen oo wax qaybsadeen waxay ahayn mudo dheer ka dib shirkii Awasa ee lagu soo dhisan SRRC oo laga soo qaybgaliyey urrurada siyaasadda ee matala koonfurta oo kaliya. Waxaa xusid mudan in saami-qaybsiga ay iskood u samaysteen xisbiyadaas matala beelaha koonfurtu uu u dhacay 4.5 oo ay beelaha Dir qaateen saami u dhigma kan Hawiye, Daarood iyo Digil/Mirifle, halka beelaha yaryar la siiyey qayb badhkeed.


4.11. Marwalba oo ay beelaha koonfur wax qaybsadeen kaligood oo aysan ku jirin wax qaybsigaas beelaha Somaliland, waxaa dhacda in ay beelaha Dir ee ku dhaqan Koonfurtu ay helaan saami-qaybta ay xaqa u leeyihiin oo ah mid la siman beelaha waawayn ee kale. Hadii ay meesha soo galaan xubno si rasmi ah u matalaya Somaliland amaba sheeganaya in ay magaca beelaha Somaliland ku hadlayaan, waxay beelaha Hawiye iyo Daarood suurtagaliyaan in ay u adeegsadaan xubnahaas ku abtirsada
Somaliland xakamaynta iyo duudsiinta xuquuqda siyaasadeed ee beelaha Dir.


4.12. Intii u dhaxaysay wakhtigii SNA iyo markii SRRC la sameeyey 2001, waxaa siyaasadda Soomaaliya dib ugu soo laabtay xubno sheeganaya in ay matalaan beelaha
Somaliland.


5. Hagardaamada urruro ku abtirsada Somaliland kula soo noqdeen koonfurta iyo sida ay u wiiqday halgankii ay beelaha Dir ugu jireen dib u yagleelida maqaamkii ay ku lahaayeen siyaasadda Soomaaliya.


5.1. Isla xiligii la riday xukunkii Siyaad Barre 1991, waxaa jiray siyaasiyiin reer Somaliland ah oo dowlad la dhistay Cali Mahdi, kuwaas oo ka soo jeeday beelaha Isaaq, Gadabursi iyo Ciise sida Cumar Carte, Hussein Ceelaabe Faahiye, Cabdiraxmaan Ducaale Cali oo dhamaantood lagu saami siiyey magaca beesha Dir. Waxaa sidoo kale sheeganayey 1992 inuu SNM matalo Muse Ahmed Sahar, halka uu SDA sheeganayey Ali Xaaji Hersi oo labaduba saxiixay heshiiskii BAHER DAR.
[3] Waxaa isla sanadkii xigay ka qaybgalay shirarkii dib-u-heshiisiinta ee
Addis Ababa ka dhacay oo lagu saxiixay heshiiskii xabad-joojinta 8-15kii January, 1993 Maxamed Faarax Cabdilaahi ‘Xasharo’ (Gadabursi, SDA), Cabdiraxmaan Ducaale Cali (Ciise, USF).


5.2. Si kastaba ha ahaatee, waxay dhibaatada xubnahaas u dhashay Somaliland saamayn ku keeneen qadiyada beelaha Dir taariikhdu markay ahayd 29kii April, 1994 oo ahayd markii Cabdiraxmaan Axmed Cali oo madaxweyne ka ahaa Somaliland, isla markaasna ahaan jiray guddoomiyaha SNM uu ku dhawaaqay in xisbiga SNM uu dib uga laabtay gooni isku-taagii Somaliland, isla markaasna heshiis la galay Gen. Caydiid oo isagu madax ka ahaa USC-da ay xisbiga beelaha Dir ee SSNM iskula jireen isbahaysiga SNA.


a. Salbalaar:

Xisbiyadii ay SSNM xulufada ahaayeen ee kala ahaa USC (Hawiye), SPM (Daarood) iyo SDM (Digil/Mirifle) waxaa ku dhalatay dareen la mid ah kii 1960-1969 oo ah in aanan loo dulqaadan karin SSNM oo la miisaan ahayd beelaha ay ka soo jeedaan ay hadana u ogolaadaan SNM in ay hesho saami u gaar ah. Soo galista ay raggaas sheeganaya in ay matalaan Somaliland ku soo noqdeen saaxadda siyaasadda koonfurtu waxay keentay in hoos loo dhigo himiladii SSNM oo wakhtigaas ka hor lahayd miisaan le’eg kan xisbiyada ay xulufada la galeen.

Damaca ay ku heshiiyeen beelaha koonfur oo xooggoodu yahay Hawiye iyo Daarood oo haysta xulufo reer Somaliland ah wuxuu caddaaday markii la gaardhay heshiiskii lagu dhisayey dowladii Salbalaar ee ay wax ka saxiixeen Cabdiraxmaan ‘Tuur’ (SNM), Ismaaciil Hurre ‘Buubaa’ (SNM), Cabdiraxmaan Ducaale (USF) iyo Maxamed Faarax ‘Xasharo (SDA). Waxaa xusid mudan in ay raggaas leh waxaanu metelnaa Somaliland ay magaca Dir ku saami-qaateen iyaga oo ka ogolaaday in ay 31kii wasiir ee la magacaabay ka qaataan 7 xubnood. Mas’uuliyiinta SSNM oo caddeeyey mowqifkooda ku aaddan xubnahaas oo ay qeexeen in aysan xaq u lahayn in ay ku qayb-qaataan magaca Dir ayaa waxay dhalisay tuhun iyo madmadow soo kala dhexgala Gen. Caydiid oo Habargidir (Hawiye) ah oo ay beeshiisu aad u hubaysantahay iyo beelaha Dir oo dhulkoodu ku jiro gacan USC.
Xubnahaas oo gabbood ka dhigtay USC ayaa xalaashaday xaqii Dir lahaa oo ka siiyey saamigii 7da ahaa ee ay caadi ahaan iskood u heli lahaayeen hal kursi.


b. Shirkii Qaahira:


Shirkii Qaahira waxaa ka qaybgalay oo ku saxiixan Jaamac Maxamed Qaalib (SNM) iyo Maxamed Faarax ‘Xasharo’ (SDA) oo la socday wafdigii uu hoggaaminayey Xuseen Caydiid oo Salbalaar xukunkeeda ka dhaxlay aabihiis Gen. Caydiid. Waxaa shirkaas ka dhacday fashilaad balaaran oo ah in magacii Dir gabi ahaantiisaba ay qaataan xubnahaas u dhashay Somaliland oo markii uu khilaaf kulul ku dhex maray raggaas SNM iyo SDA ku fadhiyey shirka iyo SSNM. Waxaa xal loo arkay in beelaha Dir ay saamigooda oo ku soo koobmay 23 xubnood loogu daro beelaha laga tirada badan yahay halka ay raggaas SNM iyo SDA ku fadhiyey shirka ay qaataan 90 xubnood oo ergo magaca Dir ah.
Waxaa nasiib-daro ah in beesha Hawiye, Daarood iyo Digil/Mirifle uu midkiiba qaatay 174 xubnood oo ergo ah. Halkaas waxaa ku cad in iska daa beelaha Dir ee koonfurta ay xaqoodii la sinnaa beelaha kale qaataan oo noqon lahayd 174, aysan iyaga iyo kuwa magacii Dir iyo reer Somaliland afduubtay isku gayntooda loo tuuray 113 xubnood.


c. Shirkii Carta:

Waxaa shirkii Carta ka qaybgalay rag farabadan oo iyagu qaarkood jagooyin ka soo helay goobtaas halka qaar kale ku soo hungoobeen. Waxaa ragga shirkaas ka qaybgalay ka mid ahaa Cabdiraxmaan Axmed Cali ‘Tuur’, Jama Maxamed Qaalib, Ismaaciil Hurre, Maxamed Warsame, Cismaan Kalluun, Xuseen Saalax, Yuusuf Dheeg, Maxamed Faarax ‘Xasharo’, Cabdiraxmaan Ducaale, Xuseen Ceelaabe Faahiye.
Waxaa sidoo kale ka soo qayb-galay Suldaan Maxamed Suldaan Cabduqaadir. Sidii la caadaystay shirkii Qaahira iyo horteed ayeey raggaasi fuliyeen in lagu jujuubo beelaha Dir in ay qaataan wax aan u dhigmin xaqoodii. Waxay taasi dhashay in xubnihii sheeganayey reer Somaliland oo kaashanaya Hawiye iyo Daarood ay isla meel mariyeen fulinta qorshe lagu tirtirayo xuquuqda siyaasadeed ee beesha Dir. Qorshahaasi waa kii la caadaystay laga soo bilaabo midowgii Soomaaliya 1960 ee lagu lumin jiray dheelitirka afarta beelood ee koonfurta, isla markaasna lagu duudsiin jiray mudnaanta beelaha Somaliland oo xaq u lahaa miisaan la siman kan koonfur maadaama ay ahaayeen laba qaybood oo iyaga oo madaxbannaan isku darsamay. Dulmiga lagu sameeyey beelaha Dir waxaa kuu cadaynaysa qaabka uu baarlamaanka Carta u lumiyey sinaantii afarta beelood guud ahaan maadaama ay Daarood heleen 65 xubnood, Hawiye 55 xubnood, Digil/Mirifle 49 xubnood, saamiga Dirna ku qayb qaataan Isaaq, Gadabursi iyo Ciise oo 42 xubnood, halka beesha Dir lagu tirtiray xuquuqdii ay Daarood iyo Hawiye la sinaan jirtay oo loo tuuray 7 xubnood.


5.2 Hoggaamiyeyaashii beelaha Dir oo dhan (Dr. Cabdicasiis Sh. Yuusuf oo hoggaamiya beesha Surre, Cabdi Warsame Isaaq oo Gaadsan (Biyamaal) ah iyo Cabdulaahi Sh. Ismaaciil oo isaguna Biyamaal ah ayaa garabyadii SSNM ka saaray shirkii Carta iyaga oo ku biiray xisbiyadii iyo maamuladii ka soo horjeestay Carta. Garabyada SSNM waxay ka qayb galeen shirkii Awasa ee lagu soo dhisay golaha SRRC oo ay fadhiyeen dhammaan urruradii iyo maamuladii ka jiray koonfurta. Sida aan kor ku soo xusnay, shirkaasi ma loo ogolaan in ay reer Somaliland ka soo qayb galaan. Taasi waxay dhalisay in ay beelaha Dir hantaan doorkoodii la sinnaa 3da beelood ee kale maadaama ay si saafi ah u qaateen qayb ka mid ah 4.5, isla markaasna ka heleen xubin 5ta guddoomiye ee wareegtada ah ee Golaha SRRC.


6. Xubnahaasi sheeganaya in ay Somaliland matalaan ma ku jiraan shirka Kenya ?


6.1. Waxaa marwalba dhacda in dowladda Somaliland uusan khusaynin shir loo qabanayo
Somalia maadaama ay yihiin qaran madaxbannaan oo la yiraahdo Jamhuuriyadda Somaliland. Sidaas oo kale ayeey u qeexeen mas’uuliyiinta dowladda Somaliland in aysan uga qaybqaadan doonin wadahadalo u dhexeeya qaybaha ku hardamaya xukunka
Somalia .


6.2. Iyada oo ay taasi horeba u dhici jirtay ayaa waxaa haatanna shirka jooga oo loogu yeeray sidii ay u fulin lahaayeen danihii laga lahaa ee cabudhinta beelaha Dir iyo wiiqida qadiyada Somaliland xubnihii u dhashay Somaliland.


6.3. Garabyada SSNM oo ka tirsan isbahaysiga SRRC oo ku leh qayb la siman saddexda beelood ee waawayn ayaa iyaguna shirka ka matalaya beelaha Dir.


6.4. Waxay garabyada SSNM si rasmi ah u cadeeyeen in aysan ogolayn xubnahaas sheeganaya in ay matalaan Somaliland. Waxaa taasi keentay in ay ku midoobaan dhammaan qaybihii kale ee siyaasadda oo ay xitaa ka mid yihiin hoggaamiyeyaal SRRC ah oo ku doodaya in aysan dhici karin in beelaha Dir ka horyimaadaan ka qaybqaadashada xubnahaas u dhashay Somaliland shirkan dib-u-heshiisiinta Somalia .


6.5. Dowlado ay hormuud ka yihiin Jabuuti iyo kuwa carabta oo taageero wayn u haya Cabdiqaasim Salaad Xasan ayaa garabka ugu wayn u ah raggaas haatan mar kale loo soo wado in ay dhabarjabin ku sameeyaan xaqa beelaha Dir iyo jiritaanka
Somaliland. Waxaa sidoo kale garab u ah raggaas Isbahaysiga Dooxada Jubba oo ah kuwa haysta qaybo ka mid ah dhulka beelaha Dir ee Jubbooyinka.


6.6. Waxaan qarsoodi ahayn in culayska ku yimid shirka ee ka socda dowladahaas ay ka midka tahay Jabuuti oo nufuud wayn ku leh maamulka shirka iyo jimciyada carabta oo ay Masar hormuud u tahay ay ku guulaysteen in ay ilaa iyo wakhtigan aanu ku jirno oo shirka gabogabo yahay ay xubnahaas sheeganaya in ay matalaan Somaliland si rasmi ah uga mid yihiin ergada rasmiga ah ee shirka dib-u-heshiisiinta.


6.7. Wuxuu guddoomiyaha guddiga qabanqaabada shirka uu si rasmi ah ugu dhawaaqay bishii August 1deedii, 2003 in ay reer Somaliland qayb ka yihiin shirkan iyo dowladda ka soo bixi doontaba. Taasi waxay markale ku abuurtay beelaha Dir niyad-jab wayn maadaama aysan sinaba u dhici
karin xubnahaas oo ka mid ah shirka in ay xaqiijiyaan qaabkii sinnaa ay wax ula qaybsan jireen beelaha Daarood, Hawiye iyo Digil/Mirifle.


6.8. Xisaabtanka ugu wayn ee ay Jabuuti, Carabta iyo TNG-dii Carta lagu soo dhisay ay u garab taagan yihiin xubnahaas aan matalin Somaliland waxay tahay iyaga oo laf-dhabar u ah codka uu Cabdiqaasim ka heli karo baarlamaanka la soo dhisi doono. Waxaa xusuusin mudan in uusan Cabdiqaasim ku xisaabtamaynin cod xooggan oo beelaha Hawiye uu ka helo maadaama ay xaadir yihiin garabyadii USC oo badankoodu ka soo horjeeda in uu helo jagada madaxweynaha. Hase ahaatee, wuxuu Cabdiqaasim ku xisaabtamayaa raggan aan cidna matalin ee isaga la socda oo loo suurtagalinayo in ay boobaan xaqii SSNM si ay u hantaan kuraas la siman Hawiye oo codkoodu yahay mid aan isaga lagu haysan. Codkaasi waa midka lagu baabi’inayo xuquuqdii beelaha Dir, isla markaasna lagu waxyeelaynayo Somaliland.


7. Reer Somaliland maxay ka qabteen sidii loo xakamayn lahaa xubnahaas burburinaya xuquuqda beelaha Dir iyo tan Somaliland?


7.1. Sidii aanu kor ku soo xusnay, Dowladda Somaliland waxay bayaanisay in uusan shirkaasi khusayn oo aysan ka soo qaybgali doonin maadaama ay madaxbannaanidoodii dib ula soo noqdeen. Hase ahaatee, ficil intaas dheer oo ay Dowladu ka qabatay sidii ay u hor istaagi lahayd dadkaas magaceeda sheeganaya ee ergada ka ah shirka
Kenya ma jirto.


7.2. Waxaa tuhun galiyey beelaha Dir iyo madaxda SSNM markii ay ogaadeen in ragga qaarkiis oo ka mid ah kuwa aanu kor ku soo xusnay in ay la xiriiraan mas’uuliyiin ka mid ah Dowladda Somaliland. Xiriirkaasi ma aha mid shaaca laga qaado, laakiin waxaanu haynaa dhacdooyin tiro badan oo tusaalaynaya in ay jirto dabacsanaan keenaysa in aysan dedaal ka samaynin Dowladu sidii ay uga qaban lahayd xubnahaas dhaawacaya beelaha Dir ee dhulkooda iyo beerahooda la haysto, kuwaas oo ah beelihii la soo halgamay SNM markii Soomaalida kale oo dhan ku jireen isirtirka aqlabiyada Somaliland.


7.3. Waxaa jirta talaabooyin farabadan oo u furan Dowladda iyo shacbiga Somaliland oo ay uga hortagi karaan xubnahaas u dhashay beelahooda ee caadaystay dhibaataynta beelaha Dir. Qaadis la’aanta talaabooyinkaasi waxay sii xoojisay dareenkii ku jiray beelaha Dir ee ahaa in ay Somaliland u hayso dulqaad dadkaas sheeganaya magacooda, kuna dhibaya dadkii la soo halgamay.


8. Dareenka ay xubnahaasi kala galiyeen shacbiga walaalaha ah ee beelaha Dir iyo reer Somaliland .


8.1. Sida kor ku cad, beelaha Dir waxay la soo halgameen walaalood reer Somaliland oo ay la wadaageen dhibaatada ay dowladihii dalka ka jiray ku hayeen labada shacbi laga soo bilaabo midowgii Jamhuuriyadda Soomaliyeed. Waxaa kale oo qoraalkan ku qeexan sida ay u luntay xuquuqdii beelaha Dir oo ahaan jiray beel la siman beelaha kale ee waawayn ee ay wadaageen maamul iyo deegaanka. Waxaa kale oo taariikhda ku cad sida ay reer Somaliland ugu xaqirmeen midnimadii ay la galeen qaybtii uu talyaanigu gumaysan jiray taas oo ay ka galeen halgankii buddhiga u ahaa burburintii xukuumadii kali-taliska ahayd ee Maxamed Siyaad Barre.


8.2. Waxaan shaki ku jirin in shacbiga reer Somaliland ee ku dhaqnaa koonfurta iyo kuwa ku abtirsada beelaha Dir lahaayeen xiriir walaaltinimo oo dheer, kaas oo keenay in ay wadaagaan wax walba. Iskaashiga labadaas qaybood wuxuu gaarsiisnaa in deegaanada Dir oo ay deggaan, ganacsi iyo beero ku lahaayeen beelaha aan Daaroodka ahayn ee reer Somaliland ay wadaagi jireen dhaqan, qaaraan iyo hiil aan lahayn kala hadh. Shakhsi walba oo reer Somaliland ah ee ku dhaqmay deegaan Dir leeyahay wuxuu markhaati ka yahay dareenka walaaltinimo ee ay ka arkeen shacbiga Dir.


8.3. Hase ahaatee, dhacdooyinka kor ku xusan iyo dhibaatooyinkii ay keeneen waxay dhalisay dareen ay labada shacbi u arkaan in mid walba lagu dulminayo
kan kale magaciisa. Beelaha Somaliland waxaa ku soo noqnoqotay in xubno u dhashay
Somaliland oo ku qayb qaatay magaca Dir loo adeegsado wiiqida qadiyadooda.


8.4. Xubnaha beelaha Dir oo dhaqan ahaan ka heli jiray soo dhawayn iyo garab walaaltinimo marka ay u baahdaan walaalahooda reer Somaliland waxaa haatan ka hortimaada dhibaatooyin ay keeneen dad iyaga u dhashay oo ku dhex jira siyaasadda koonfurta. Waxay shacbiga Dir iyo madaxdooda daneeya xiriirinta walaalahooda reer Somaliland dareemaan in dulmigii ay kala kulmeen raggaas u dhashay Somaliland ugu sii darsanto dambigoodii oo iyaga la saaro.


8.5. Xadgudubkii soo-jireenka ahaa ee ay beelaha Hawiye iyo Daarood ku hayeen beelaha Dir iyo Somaliland iyaga oo adeegsanaya siyaasiin u dhashay Somaliland ayaa waxay haatan u sii siqaysaa in ay waliba sababto kala shaki ku kala dhex dhasha labada shacbi ee walaalaha ah ee lahaa taariikhda dheer ee iskaashi.


9. Maxay reer Somaliland ka qaban karaan arrintaas.


9.1. Beelaha Dir waxay kalsooni buuxda ku qabaan in ay Dowladda Somaliland iyo shacbiga Somaliland awoodaan in ay dadkaas sheeganaya magacooda ka hor istaagaan dhaqankan ay caadaysteen oo ah in loo isticmaalo xaqiraadda beelaha Dir ee koonfurta iyo burburinta Somaliland.


9.2. SSNM oo ku jirta shirka Kenya waxay kala kulantay culays farabadan sidii ay ula xarbiyi lahayd furimada faraha badan ee gaboodka u ah xubnahaas. Sidaas awgeed, hadii ay
Somaliland wax ka qabato qaybaha qaarkood ee taageera xubnahaas, waxaa suurtogal ah in ay SSNM iska caabiso qaybaha Soomaalida ee shirka ka taageera xubnahaas.


9.3. Somaliland waxay leedahay awood diblomaasiyadeed oo ay ku khafiifin karto awoodaha taageera xubnahaas. Waxaa kow ka ah talaabooyinka ugu muhiimsan ee ay Dowladda Somaliland qaadi karto iyada oo kaga bilowda Dowladda Jabuuti. Dowladda Somaliland iyo Dowladda Jabuuti oo haatan xiriirkoodu wanaagsan yahay, waxay dowladda Somaliland awoodaa in ay Jabuuti saarto culays ay uga tanaasusho taageerada aan kala harka lahayn ee uu safiirkoodu u hayo dadkaas sheeganaya in ay Somaliland beelaheeda matalaan ee shirka Kenya jooga.


9.4. Talaabada kale ee ay reer Somaliland qaadi karaan waxay tahay maadaama ay shacbiga u dhashay Somaliland ku leeyihiin jaaliyad xooggan dalka United Kingdom ay culays la taaban karo saaraan dowladda Ingiriiska iyo ergaygeeda u fadhigaya shirka dib-u-heshiisiinta (H.E. David Bell) oo xubin aan laga maarmin ka ah xubnaha dowladaha caalamka ee taageerada diblomaasiyayeed iyo tan dhaqaale u haya shirka. Taageerada uu ergaygu ku taageero SSNM in aysan xubnahaasi xaq u lahayn in ay ka qaybqaataan shirka waxay wiiqaysaa awooda Jabuuti iyo carabta ay ku taageerayaan dadkaas aan cidna matalin. Hadii aqoonyahanada iyo indheergaradka reer Somaliland ay abaabulaan barnaamij ay ku qanciyaan dowladda Ingiriiska iyo ergaygeeda shirka u fadhiya, waxaanu hubnaa in aanu ka guulaysan karno Cabdiqaasim iyo qolyaha kale ee Mareexaanka iyo Cayrka ah ee haysta Jubbooyinka oo aysan waxba u tari karin dadkaas ay doonayaan in ay ku shaqaystaan.


9.5. Waxaa jirta in ay Kenya ku dhaqan yihiin shacbi aad u balaaran oo reer Somaliland ku abtirsada oo nufuud culus ku leh gudaha Kenya . Hadii ay aqoonyahanada iyo indheergaradka reer Somaliland ee qurbajooga ahi abaabulaan ganacsatada iyo mas’uuliyiinta u dhashay reer Somaliland ee reer Kenya, waxaanu ku kalsoonahay in ay awoodi karaan ku qancinta mas’uuliyiinta Wasaaradda Arrimaha Debadda ee Kenya in aysan taageerin dadkaas aan matalin Somaliland.


9.6. Dowladda Kenya oo ah dowlad ku shaqaysa qaab ka duwan badanka dowladaha kale ayaa waxaa suurtogal ah in lagu qanciyo arrimo fudud oo aan caadi ahayn iyada oo la awoodo in wax walba laga fuliyo madaxda ugu saraysa ee dowladaas.

Gunnaanad:
Waxaanu qoraalkan ku soo koobnay dareenka rasmiga ah ee beelaha Dir ee ku dhaqan
Somalia iyo culayska ka haysta sidii ay u soo ceshan lahaayeen maqaamkii ay kaga jireen siyaasadda dalka ka hor midowgii Somaliland iyo Somalia . Waxaa kale oo aad ka dheehan kartaan qoraalkan in ay jiraan shakhsiyaad u dhashay Somaliland oo li’di ku ah sidii beelaha Dir u xaqiijin lahaayeen himiladooda siyaasadeed. Somaliland oo dib ula noqotay madaxbannaanideedii maadaama ay ku hungowday himiladii ay ka lahayd midnimada ayaa waxaa sidoo kale ku haya dhibaato isla shakhsiyaadkaas. Qoraalkani waxaa kale oo uu tusaalaynayaa sidii ay isaga kaashan lahaayeen labadaas qaybood sidii loo xakamayn lahaa dhibtaas oo u baahan in ay Dowladda Somaliland iyo waxgaradkeedu gacan muuqata ka gaystaan. Iskaashigaasi wuxuu meesha ka saarayaa tuhunka ku kala dhalan kara labadaas dhinac ee walaalaha ah, isla markaasna soo dhawaynayaa hirgalinta himilooyinka labada

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Posted: Sat Aug 04, 2007 8:16 am Post subject: The Issa Clan and Its Sub-clans Duriyad Isse Madoobe Dir

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The population is divided into two main groups, the Issa of Somali people and the Afar.
The remainder is formed by Europeans (mostly French and Italians), Arabs and Ethiopians. Tensions between the Afar and Issa was the cause of the civil war in the early 1990s.
The Somali ethnic component in Djibouti is mainly composed of the Issas, who form the majority and the Gadabuursi and Isaaq, all of whom are closely related as Dir subclans. The Issas form part of the ciise Madoobe Dir, while the Gadabuursi and Isaaq are part of the Mahe Dir, Mohammed Hiniftire.
Issas was the youngest son of Dir and his father was known as Madoobe. Dir had four other sons namely Madaweyn Dir(Gurgure, Layiile, Aw Said, and Akisho), Mahe Dir (Isaaq, Bimaal, Gadsan and Sure) and Mandaluug Dir (Gadabuursi). The fifth Dir son was Qaldho Dir.

The Issa Madoobe Dir are divided into two groups:the Abgaal and Dalool which are futher divide into seven sub-clans:Howlgati and Walaaldoon (Makahir, Mahamuud, Iidleh)Uurweeyne (Fiqi and Abdalle), Wardiiq, Hooroone (Habar Walaala and Geelwalaal), Howleh, Fuurlabe (Mahdle, Saahib) and Ceeleeye (Mamaasan and Muuse)

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Afarta Cadalle ayaa ugu c
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Posted: Sun Aug 12, 2007 6:28 am Post subject: Afarta Cadalle ayaa ugu curudsan . Maxamed - Soleeymaan - Ca

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Afarta Cadalle ayaa ugu curudsan . Maxamed - Soleeymaan - Cabdi - iyo Gorod. De ino so jawaaba .

(Posted by guest: Samatar)


Nacadoor ayaa ugu Curadsan. 4 Cabdalle iyo adeerkood Habar Deel ayaa laysku yiraahdaa. Nacdoor Cabdalle Cabdi Cabdalle Goorad Cabdale Saleeban Cabdalle Iyo Adeer Habar Deel Magaca Nacadoor waa naaneys, waxana la sheegay barigii odeyga cabdalle dhimanayay ayuu afart wiil isugu yeeray iyadoo xili dagaal ay tahay oo uu sharaf iyo dad diin iyo imaan leh ilaahay igu barayay inay noqdaan. Maxamed Cabdalle ayaa wuxuu abihii u sheegay in ay arlada ay ku nool yihiin ay tahay arlo dagaal oo dagaal iyo xoog laysku sheegto markaa waxa uu ka dalbaday inuu wiilash xoog iyo xeelo dagaal ugu du'ceeyo. Odaygii Cabdalle oo ahaa wadad caalim aha ayaa waxa uu ku yiri Maxamed aabo "Naca ha dooran" anigu dagaal iyo dad dilnimo idinkuma duceeyn ee Diin iyo Imaam ayaan idinla rabaa. Calaa kuli xaal, Nacadoor waxaa qabsatay naáneystii maadama ay ahayeen taliyaysh reerka oo xili dagaal culus lagau jiran ay ahayeed.


http://globalcoordinate.com/items/26806.aspx

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Axmed Gurey
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Posted: Sun Aug 12, 2007 6:35 am Post subject: Boqortoyadii Adulis iyo Ifad: Doorkii Dir ka Ciyaareen

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Boqortoyadii Adulis iyo Ifad: Doorkii Dir ka Ciyaareen


Qarnigii 1300 boqortoyada Ifat, Moora iyo Adulis waxaa asasay Gurgure Ali oo dhamaan axmed Guray,Axmed nuur,iyo Gidaarka harar ku wareegsan dhisay.

Magalada Dira Dhabe waxa loogu bixiyay "Dir baa Dhabay" ama meeshi uu Dir waranka ka Taagay kolkii ay Gurguraha ka kacsheen Gaaloda.



Generalka Gurgure Axmed Ibrahim (Axmed Gurey)waaqoyiga Somalia markii uu cidan ka soo doontay 1434 tii isaga oo ay hogaminayaan Garad Sacid Somaroone oo garadka Gadabuursi ah waxa ay u yimaadeen Isaqa oo barigaa ahaa Magadle Dir.


Wadanka qebihiisa koonfurta iyo waqooyigaba dadkii Gurgure ee xukumi jiray xiligaa wali dirta koonfur iyo kuwa waqooyiba wa laga helaa hatan.


Nabidoorka iyo Baciidad Gurgure oo dalka Habar Jeclo xukumi jiray asasayna wali magacyadaa ayaa loo yaqaana. Koonfurta Reer aw sacid, Layiile, Sure, Gure,Gariire, dhamaan waxay ka soo jeedan dhankaa.


Suldaanka Ali madax weeyne waxaa ku Abtirsada Qabiilka Jiidad ee Qoryooley dagan. Afarta sheekh ee Waqooyiga somaliya keenay Awbare,Sh. Yusuf Kawnin, iyo Aw Buube waxa lagu sheega in ay Harar ka soo tageen 1300 oo ay dinta ku fafsheen ilaa Gobalka Bale ilaa hada Abe xuseenkaGobalka Bale reerka Guure oo Gurgure/Akisho la dhashay oo Gure dhammole agteed daga ayaa sheegta sheikh Xuseen Al Baale.

Nasiib daro tariikh badan ayaa la aasay manta. Barsuuga dir, Madigaan, Magadle(ceerigaabo), Boqortoyada Biyamaal of Talyaniga baabiyay, Bajimaal, Suure Cadalle iyo Qubeys(Mudug), Jiido, Guure,Gariire,Gadsan,iyo dhamaan intayada waqooyi galbeed

( Isaaq,Ciise iyo Gadabuursi) isku ab baan nahay. Dir Aji ! Madaxweyn Dir(1) Gurgure, Guure, Akisho, Jiido,Gariire, Layiile,Aw sacid I.W.M

Madoobe (2)ciise (wardiiq,howgati) Mahe Maxamed Xinif tire Biyamaal,Gadsan,suure,dabruube, Barsuuq,magadle, Quranyow-Gare iwm)

Mandaluug dir(Gadabuuris iyo Mandaluug sure la daga) Qaldho dir( Noole iyo qar kale Afrata qol) (Posted by guest: Geesi gaweydo)


Read More at :

http://globalcoordinate.com/channels/26792.aspx

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Ali Madaxweyne
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Posted: Sun Aug 12, 2007 6:48 am Post subject: Ali madaxweyn dir of the Gurgure

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Ali madaxweyn dir of the Gurgure according to the southren dir of mudug region was the leading head of the Axmed Gurey soldiers and Axmed Ibraahim ghazi was a Gurgure him self.


His wife Baatiyo Delwabero was of the Jarso clan. The Gurgure along with their kinsman the Guure/Akisho/ were know in the 1400's as Maanguudo by the oromo's and Afar muslins. Maan(wisdom) Guudo (high). As a matter of fact when the Gurgura Ali Madaxweyn ruled the Ifat they sent the first Islamic missions to Northern Somalia as Sheikh Awbarkhadle, Aw Buube, Awbare,and other sheikhs to the South like Aw Hussen al Bale who was of Guure/Gurgure origin.

All the Ifat kings Salah Din who is buried in Zaila and his ancestor Umar Din was of Ali Madaxweyn Dir. All the Northern and Southern Dir clans whether Isaq, Suure, Gadbuursi or Isasa are related to the ancient Gurgura.




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Guest






Posted: Fri Aug 24, 2007 8:31 am Post subject: Hinjile Aadan Cabdalle Muuse Saciid

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Mahamud Ugaas Shirshore Habarwa Cabdalle Muuse Saciid
Abdi Mahamud
Saalah Mahamud
Shahab Mahmud
Hamuud Ugaas Shirshore Habarwa Cabdalle Muuse Saciid
Husein Ugaas Shirshore Habarwa Cabdalle Muuse Saciid
Yahye Cabdalle Muse Saciid
Hinjile Aadan Cabdalle Muuse Saciid
Wadada Mahamad Muuse Saciid

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Jump to: Select a forum Cowslafil discussion Forum. Fadlan registration isku samee si fikirkaaga aad u soo dirto.----------------Halkaan Ku Dir Hambalyada Madaxweyne Axmed Maxamed Maxamuud SiilaanyoFADLAN KA QAYB QAADO MAGAC BIXINTA URURKA BEELWEYNTA DIREEDArrimaha SiyaasadaSIDEE LA ISUGU KEENI KARAA DIRTA WAQOOYI IYO TAN KOONFUR?Maxkamadaha oo horumar deg deg keenay, deg degna lagu burburiyeyWarlord iyo fowdo, dowlad itoobiya wadataMuqdisho maxay la degi la'dahay?BaafinDagaalada Bacaadweyne (2009 - 2010)Abaaraha Soomaaliya 2011 TACSI: INNAA LILLAAHI WA INAA ILEYHU RAAJICUUN----------------Tacsi:Inaa Lilaahi Wa Inaa Ieyhi Raajicuun Marxuum SHEEKH CABDULAAHI MAXAMED XAAJI ( TAWASALTACSI!!!!! INAA LILAAHI WAA INAA ILEYHI RAAJICUUN WAXAA KU GEERIYOODAY MAGAALADA MUQDISHO MARXUUM Maxamuud Faarax Cumar IndhabuurTACSI GEERIDII MARXUUM CALI IBRAAHIM FAARAX **CALI XISBI**TACSI: December.03.2009: Drs Qamar Aadan Cali, INNAA LILLAAH WA INNAA ILEYHU RAAJICUUNTACSI: 28.08.2008 Marxuum Ahmed Muxumed Mursal oo ku geeriyooday Doolow.TACSI: March.02.2009: Sheikh Ibrahim Suuley, INNAA LILLAAHI WA INAA ILEYHU RAAJICUUNTACSI: 14.december.2007. HALKAN KU SOO DIR TACSIDA MARXUUMAD MAANO XAAJI CABDIRAXMAAN. Guji/Riix new topicTACSI: 10.oktober.2007. Marxuum C/qaadir xassan cusmaan C/qaadir baydhabo oo ku geeriyooday magaalada London ee dalka UKTacsi Maxamuud Faarax Cumar Indhabuur

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Best matches for jarso dir somali
His wife Baatiyo Delwabero was of the Jarso clan. The Gurgure along... Jump to text »
In Ethiopia, the Dir clans are also the most numerous Somali clan group. Southern Dir... Jump to text »
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daawo bilicda Dira Dhawe

daawo bilicda Dira Dhawe

http://www.skyscrapercity.com/showthread.php?s=6aebbe28eae376f0b2c866382a593544&t=1032675&page=3

Beesha Jarso Madaxweyne Dir iyo blog cusub http://jaarsocommunity.blog.com/about-jaarso/

Suure Dir

Beesha Jarso maaha markii ugu horeysay ee Dir lagu sheego waan sax waa Dir qaar ka mida, laakin waa dad ay Oromadu la wareegeen hadan anagu hadii aan Dir Suure nahay kama soo saari karno Oromo iyaga un ayaa ka soo Bixi kara qoraalada Reer Galbeedku qoraan sida qoraalkan hoose ayaa sheegaya habka ay Jarso ugu biirtay Oromo. Marka Soo dhawaada laakin anigu ma Aminsani nin baa nin maskaxda ka badalikaraa. War iska daaya laba taargoole nimada oo luguhiina ku istaaga oo "raaciyad qashin ha u noqon"

Being and becoming Oromo: historical and anthropological enquiries By Paul Trevor William Baxter, Jan Hultin, Alessandro Triulzi

Mogaasa- Oromo name-giving or adoption ceremony in where forigne groups (like Somali Jarso) who were conquered were made into gosa (lineage or tribe) of the Oromo and became assimilated into oromo Society. Magaase Ceremony included prayers, and taking a binding oath and one becaming a child of Gossa or lineage and hence Ilmaan Oromo

**Class, State and Power in Africa: a case study of the Kingdom of Shäwa ... By Svein Ege


Wara Jarso is one of the 180 woredas in the Oromia Region of Ethiopia.
The Barley-Oat Farming Systems of Grar Jarso. Major elders Abba Jarsa or Jarsa Biyya

Gerar Jarso is one of the 180 woredas in the Oromia Region of Ethiopia. Part of the Semien Shewa Zone, Gerar Jarso is bordered on the south by Yaya Gulelena Debre Liban, on the west by Degem, and on the east by the Amhara Region. The major town in Gerar Jarso is Fiche.

Hawecha: a woman for all time - Page 35

================================================================================


http://jaarsocommunity.blog.com/about-jaarso/



Website Cusub oo ay Soo Saareen dhalin Jarso ah oo ka Hadlaya Beesha Jarso Madaxweyne Dir, nasiib daro Madaxweyn Dir waxaad moodaa iyagoo curadka ah in ay si wacan iskula shaqeen, yaryahayna in ay isku dayaan in ay ka dhex muuqdaan bulsha weynta Oromo ee ay ka guursadan, dariskana la yihiin. Hadaba ba aqri qoraalkaan jarso...

http://jaarsocommunity.blog.com/about-jaarso/

Jaarso waa qabiil soomaaliyeed kana mid ah bahwaynta Direed , qabiilka jaarso wuxuu ka mid yahay beelaha soomaaliyeed ee ku nool Ethiopia kuwa ugu badan dad ahaan iyo dhul ahaanba.

Umada Jaarso waa umad taariikh wayn ku leh Geeska Afrika waana qabiilkii soomaaliyeed ee ugu hor yeeshay boqortooyo maamuli jirtay in badan oo ka mid ah wadanka Ethiopian Waxaana la odhan jiray JAASRO SULTANATE boqortooyadani waxay kulmin jirtay oo hoos imaan jiray iyaguna dhawr boqortooyo oo caanka ah Geeska Afrika ilaa hadana taariikhdooda lagu barto kuliyadaha,jaamacadaha iyo schoolada wadanka Ethiopia waxaana ka mid ahayd boqortooyadii waynayd ee la odhan jiray SULTANATE OF DAWARO ( Dawaro waa jilib ka mid ah Beel waynta Jaarso ).

waxyaalaha in la xuso ubaahan ama ay ku faanaan umada Jaarso waxaa ka midka ah oo taariikhda u gashay beesha jaarso ay ahayd qabiilkii soomaaliyeed ee ugu horeeyay kaasoo dagaal fool ka fool ah la galay dawlad ay xabashi lee tahay, Beesha Jaarso waxaa kale oo ay lee tahay misena ay ku faani kartaa xeer soo jireen misena caan ah kaas oo ay isku maamulaan, xeerkaas oo la yidhaahdo Xeerka Jaarso kaasoo lagu aas aasay Tuulada Tuli Cagaagane.

Beesha jaarso waxay ku fadhidaa dhul aad u balaadhan oo ka mid ah dalka Ethiopia, waxayna ku xoogan yihiin Ismaamulka Somalida Ethiopia iyo Kan Oromada, Umada Jaarso waa umad ku hadasho laba af oo kala ah Afka Somaliga iyo Afka Oromada, markaan lee nahay afka oromada inta ku hadasha waxaa lagu qiyaasaa inay dhan yihiin 45% inta ku hadasha afka somaligana waxaa lagu qiyaasaa inay dhan yihiin 55% , beesha jaarso waa beel nabad jecel isla markaana aad u ixtiraamta umada ay wada degaan taasina waa dabeecadaha ay ku caanka yihiin.

Beesha Jaarso deegaanada ay ku nool yihiin waxaa ka mid ah :

1. Degmada Jigjiga
2. Degmada Jinacsani
3. Degmada Ajasa Koora
4. Degmada Baabili
5. Degmada Gursum
6. Degmada Hawaday
7. Harar,Haramaya,Diridawa,Naserat,Baali,Dhangago
8. Degmada Tuli Guuled
9. Waxay Kale oo Ay Ku Nool Yihin Qaybo Badan Oo Ka Mid Ah Kililka Oromada
10. Gobolka Liibaan

Hadaan usoo noqono beeshu waxay ka kooban tahay lix (6) jilib oo waa wayn waxayna kala Yihiin:

1. Wara dhaqo ( Reer Dhaqo )

2. Wara sayo ( Reer Sayo)

3. Walaabi

4. Wara Oogo (Reer Oogo)

5. Dawaro

6. Oroma

Erayga Waro waa eray oromo ah wuxuuna la mid yahay Reer

1. Wara Dhaqo iyaduna waxay usii kala baxdaa Tobadaba (7) Jilib.

Wara Yan’a
Wara Yaanyo Igo
Wara Maxamed
Wara Yaanyo Guyo
Wara Akaako
Wara Areelo
2. Wara Sayo iyaduna waxay ukala baxdaa sadex (3) jilib oo waa Wayn
Wara Buuko
Abiye
Oroma
3. Walaabi waxay ukala baxdaa sadex (3) jilib oo waa Wayn
Wara Cusmaan
Wara Cumar
Baalcad
4. Dawaro
5. Wara Oogo
6. Orama

F.G. Fadlan wixii Talo iyo Tusaaleba Ah ama Sixid Aad Iga Saxaysid Wixii Ka Qaldan Qoraalkan iigu Soo Hagaaji Ciwaankan jaarsocommunity@hotmail.com
9 Comments
jaraqaato boy 20. May, 2011 #
walakaay waa dadasheen hanbalyo nii leeyahay dhamantiin meelkastoo jogtanba aniogoo aad uu xiseeynaya websitkan thnx dhaman all jaarso meelkasteey joganba walalahaay …ku waada haa ka dalina walalayaal waa mahadsantihiin thnx all thnx

Reply
jaraqaato boy 20. May, 2011 #
sxb waa mahadsantihin dhaam tiin thnx thnx jaarso haa nolaato melkasteey aduunka ka jooganba thnx

Reply
weedhsame 21. May, 2011 #
sxb aad baad ugu mahadsan tahay sida wanaagsan ee aad noogu bayaamisay tanina waa wax loo baahnaa sababtoo ah waxaa jira dad u dhashay beesha misena aanan aqoon inta ay ukala baxdo beeshu iyo dhulka ay deegaan ahaan ka soo jeedaan, waxaan kugula talin lahaa inaad noo soo gudbisid halyeeyadii jaarso ee magaca ku dhex lahaa umada taariikhdooda

mahad sanid

cali faarax (cali dheere)

Reply
maame 23. May, 2011 #
sxb aadbaad u mahadsan tahay ee kun jeer 10q wxaan ku dhihi lahaa shaqa wanagsan ayaad haysa ee halkaas kaga wad

Reply

jaraqaato boy 24. May, 2011 #
geesiigi weeynaa ilaahayba weeyne waaxa laa oraan jiraay gureey fiido oo jigjiga ladagaltami jiiraaay ciidanki wiil waal aay iskuu haaysteen jigjiga wixii kalaana waa niila soo socodsinaaynaa ishalaaah

Reply
SHARMARKE 20. Jun, 2011 #
a/s/c walaalayaal waxan halkan uga mahadnaqayaa dhaman akhyaarta wada sidii ay beeshooda kor ugu qaadi lahaa yeen wanad ku mahad san tihiin sidaad noo barteen wixii naga maqnaa
by sharmarke xasan sharmarke

Reply
xasannuur 19. Jul, 2011 #
asalaamu calay kum walaal aad baan kuugu mahadinayaa sida wa
naag san eed wax walba ucadaysay waxaan lee hay inta
badan iyaynan idinqaadin cadhadu oo aad ku soo dartaan
wan aa dan uhay nin daliil cad walaal aad baan usalaamaya qoraaga soo diyaariyaya qoraalkan wuuna mahad sanyahay

Reply
Codka beesha direed 23. Jul, 2011 #
Jaarso waa ninman Madaxweyn Direed ah lana dhashay Gurgure, Akhisho Guure iyo
Gariire. Reer Aw saciid Layiile, Dheera Ali madaxweyne iyo qaarkali sida Ijaaja, Hordare, Alaabweyn iyo Goorejano. Inkastoo dadkan Direed ay siaada ugu dhexlumeen Oromada 1550 laga bilaabo ilaa hada

Reply
Darwiish 24. Jul, 2011 #
Walaal waa runtaa waana sida aad u dhigtay hadalka, beesha jaarsana waa niman Madaxwayne Dir ah waadna ku mahadsan tahay sida wanaagsan ee aad u cadaysay, mida labaad waa runaa walaalihii direed waxay ku dhex milmeen Qowmiyada Oromada taasina waa nasiib daro maanta inay ilaaween dadkaasi asal ahaan meeshii ay ka soo jeedeen qaarkood waxaanan dhihi karnaa waxaa ugu wacan waa wacyi galin la’aanta haysatay dadkan walaalaha ah insha allah hada ka dibna waa inaynu ka shaqaynaa sidii aynu u soo celin lahayn dadkan walaalaha ah ee ku milmay Qowmiyadaha kale hadii ay noqon lahayd wacyi galin iyo hadii kaleba



Taariikh Kooban Oo Ku Saabsan Beel Waynta JAARSO






















Jaarso waa qabiil soomaaliyeed kana mid ah bahwaynta Direed , qabiilka jaarso wuxuu ka mid yahay beelaha soomaaliyeed ee ku nool Ethiopia kuwa ugu badan dad ahaan iyo dhul ahaanba



.



Umada Jaarso waa umad taariikh wayn ku leh Geeska Afrika waana qabiilkii soomaaliyeed ee ugu hor yeeshay boqortooyo maamuli jirtay in badan oo ka mid ah wadanka Ethiopian Waxaana la odhan jiray JAASRO SULTANATE, boqortooyadani waxay kulmin jirtay oo hoos imaan jiray iyaguna dhawr boqortooyo oo caanka ah Geeska Afrika ilaa hadana taariikhdooda lagu barto kuliyadaha,jaamacadaha iyo schoolada wadanka Ethiopia waxaana ka mid ahayd boqortooyadii waynayd ee la odhan jiray SULTANATE OF DAWARO ( Dawaro Waa Jilib ka mid beesha Jaarsi ).



waxyaalaha in la xuso ubaahan ama ay ku faanaan umada Jaarso waxaa ka midka ah oo taariikhda u gashay beesha jaarso ay ahayd qabiilkii soomaaliyeed ee ugu horeeyay kaasoo dagaal fool ka fool ah la galay dawlad ay xabashi lee tahay, Beesha Jaarso waxaa kale oo ay lee tahay misena ay ku faani kartaa xeer soo jireen misena caan ah kaas oo ay isku maamulaan, xeerkaas oo la yidhaahdo Xeerka Jaarso kaasoo lagu aas aasay Tuulada Tuli Cagaagane.





Beesha jaarso waxay ku fadhidaa dhul aad u balaadhan oo ka mid ah dalka Ethiopia, waxayna ku xoogan yihiin Ismaamulka Somalida Ethiopia iyo Kan Oromada, Umada Jaarso waa umad ku hadasho laba af oo kala ah Afka Somaliga iyo Afka Oromada, markaan lee nahay afka oromada inta ku hadasha waxaa lagu qiyaasaa inay dhan yihiin 45% inta ku hadasha afka somaligana waxaa lagu qiyaasaa inay dhan yihiin 55% , beesha jaarso waa beel nabad jecel isla markaana aad u ixtiraamta umada ay wada degaan taasina waa dabeecadaha ay ku caanka yihiin.



Beesha Jaarso deegaanada ay ku nool yihiin waxaa ka mid ah :

1. Degmada Jigjiga

2. Degmada Jinacsani

3. Degmada Ajasa Koora

4. Degmada Baabili

5. Degmada Gursum

6. Degmada Hawaday

7. Harar,Haramaya,Diridawa,Naserat,Baali,Dhangago

8. Degmada Tuli Guuled

9. Waxay Kale oo Ay Ku Nool Yihin Qaybo Badan Oo Ka Mid Ah Kililka Oromada

10. Gobolka Liibaan

Hadaan usoo noqono beeshu waxay ka kooban tahay lix (6) jilib oo waa wayn waxayna kala Yihiin:

1. Wara dhaqo ( Reer Dhaqo )

2. Wara sayo ( Reer Sayo)

3. Walaabi

4. Wara Oogo (Reer Oogo)

5. Dawaro

6. Oroma

Erayga Waro waa eray oromo ah wuxuuna la mid yahay Reer

1. Wara Dhaqo iyaduna waxay usii kala baxdaa Tobadaba (7) Jilib.



Wara Yan’a

Wara Yaanyo Igo

Wara Maxamed

Wara Yaanyo Guyo

Wara Akaako

Wara Areelo

2. Wara Sayo iyaduna waxay ukala baxdaa sadex (3) jilib oo waa Wayn

Wara Buuko

Abiye

Oroma

3. Walaabi waxay ukala baxdaa sadex (3) jilib oo waa Wayn

Wara Cusmaan

Wara Cumar

Baalcad

4. Dawaro

5. Wara Oogo

6. Orama





F.G. Fadlan wixii Talo iyo Tusaaleba Ah ama Sixid Aad Iga Saxaysid Wixii Ka Qaldan Qoraalkan iigu Soo Hagaaji Ciwaankan jaarsocommunity@hotmail.com

Baaq Ku Wajahan Beesha Suure Dhalintooda

Baaq Ku Wajahan Beesha Suure Dhalintooda

Beesha Suure Mahe Dir "Dadka Magaca Leh"

Beesha Suure Mahe Dir "Dadka Magaca Leh"

Koonfurta Somalia iyo Gobalada Galbeedka Somalia (Kilka 5)iyo NFD-ba hadii la soo hadal qaado magaca Dir waxa ay Somalidu Darood, Hawiye iyo Rahanweynba u arkaan in Suure kaliya laga hadlayo. Magac Direedna waxaa uu u dhigmaa Suure. Taasi waxa ay Dhalisay in beesha Suure gabi ahaanba magacoodi Suure uu wiiqmay oo gabigiisiba Dir noqday.

Qorayaasha reer Galbeedka I.M Lewis, Richard Burton, iyo qaarkale oo fara badan xitaa Suure ma Sheegan oo Dir un bay ku tilmaaman. I.M Lewis waxaa uu qoray in Dir ay leeyihiin Beelo fara badan oo Mudug, Galgaduud, ilaa Doolow Dagan. Sidoo kale ay Dirkaasi Galbeedka Somalia dagaan. I.M Lewis waxa uu xitaa magacabay beesha Gadsan iyo Dir Xer ah oo uu ula jeedo Suurah Galbeedka gobolka Somalia ilaa hawd dagan.

Hase ahaatee Qorayaasha Taarikhda ee Talyaaniga ayaa Suure ku tilmaamay in ay yihiin Beelweyn iyaguna ay sheegeen Suurah Dagan Jamaame ama Juubada hoose. Talyaaniga waxa ay 1944kii qoreen buugag fara badan sida kuwa Cerrilu iyo Posine waxa ay iyguna sheegayaan Beelah Dir in ay Dagaan Hiiraan (Fiqi Cumar iyo Fiqi Muxummed) gobolada Galgaduud (Cabdalleh- Fiqi Muxummad, Reer Agoon,Nacadoor iyo Laxmar). Qoraalo kale ayaa iyaguna midwalba Zona Galkacayo ku sheega Dabac iyo Agoon iyo Nacadoor iyo beelo kale oo la dhashay. Sidoo kale Camaara iyo Doolow waxa ay ku tilmaamen beelsha weyn ee Suure Qubeys iyo Lafo kale oo Suure ah. Nasiib daro Mudug Talyaanigu Xitaa marar badan ma u istacmaalin ama ma ay fahansaneen qeeybah kala duwan ee Suure in ay lafaha ay wax ka qoreen ku wada abtirsadaan Suure oo ay wada hoos yimaadaan Suure Maahe Dir labadood lafood Qubeys iyo Cabdalle.

1992-2000 faalooyinka iyo qoraaladii U.N iyo E.C iyo qoraaladii Saxaafadah reer qalbeedka xitaa waxa ay bilaabeen Qariidado sharaxaya deeganada Mudug Hiiraan Gedo Bardheere iyo Jamaame ilaa Galkacayo Toofiiq, Bacadweyn, Galool, Dhiinood iyo Gelgaduud. Marar badan iyagoo lafaha Qubeys iyo Cabdalle Sheegaya in ay Dir yihiin kuna Qiyaasay Dirka Gobalada Dhex 300,000 kun oo ruux hadana ma isticmaalaan Magaca Suure iyagoo Reer Dabac, Fiqi Cumar, Reer Agoon, Beyr, Nacadoor iyo lafa hooseba qoray.

Dhalin Badan oo Qurbo jooga yaa dhawaan bilaabay in ay ka xanaaqaan magacan Suure ee ku hoos lumay magaca Direed lana dagaalama dhalinta Suure oo marka la weydiiyo yaad tahay yiraahda Dir Qubeys ama Dir Fiqi Muxummad ama Dir Nacadoor ama Dir (magaca guud iyo Laftoodi hoose) kana boodaya magacii Suure.

Suuraha Waxa ay isku tilmaami jireen "Dadka Magaca Leh" caado ahaana waa sharaf weyn in ay ayidsan yihiin Magaca Direed laakin qaar baa is weydiiya in ay xaq tahay Suure oo intuu dhalay 400,000 kor u dhaafayaan in aan la aqoon sodomeeyada lafood ee la wada yaqaan magac u dhexeeya ee Suure.

Hada ka hor ayaa waxaa la yiri nin baa magaca Dir si kaldan u istacmaalay oo yiri "Dirta" nin Direed oo meeshii joogay ayaa soo booday oo ku yiri ninkii waryaa Dirta ha dhihin ee Dirka dheh. Waayo Dirta waa khalad oo -ta waxa la raacshaa wax dumara, Dirse waa nin oo waa Dirka. Murunkii rasaas iyo dhimasho badan ayaa ka dhashay. Waa badownimo horta qabiilka badan laakin dadkii hore magaca wey jeclayeen ilaa heer ay ku dhintaan, ninkaasna Suuru ahaa. Maanta se waxaa soo baxay Dhalin badan oo qabsata marka qof Suure ah Sheegto Agoon Dir, Fiqi Cumar Dir ama Fiqi Muxummad Dir ma Saxbaa mise waa dad maan gaab ah?

Horta Suure ha xasuustaan Magacaan waa magacii abkeen, Odeyaashii Dhalay Suurena waxa ay kula Dardaarmeen in ay ilaalshaan magacooda ilaa heer anu ilaawnay magaceeni Suure oo Dir iyo Lafta hoose aan istacmaalnay. Waana Dhaxal san in magac abka la isticmaalo, gacmo hore oo haatan qabri ku jiraa arintan ka talshay lagamana tagi karo. Hase ahaatee Suurah Dhalinta cusub xaq beey u leeyihiin in iyaguna ay odeeygii Suure Magiciisi galka ka soo baxshaan oo aan dhahno: anigu Suure Reer agoon ama Suure Fiqi Muxummad Dir baan ahay. Ama Sida hada aan ka maqlo Mareykanka iyo Canada aniga Suure Cabdalle iyo Qubeys ayaan ahay ayaa ugu caansan Dibad. Habeen Dhaweyd ayaa meel xaflada ayaa nin i barayay nin kale oo uu yiri ninka waa saxiibkey waa Suure Cabdalle Qubeys, markaasuu ninkii kaloo i yaqaaney Dir yiri bax ninkaa waa Dire.

Gaba babo iyo gunaanad: Suurow magaciina waad isticmaali kartaan laakin Dir ha ka reebina oo Suure Dir kaliya istacmaala. Awoowyasheen Qubeys iyo Cabdalle waxa ay ahayeen rag aragti dheer oo dhal awliyo ahaa waxana u talin jiray rag Fiqiyaalah marwalban magac Direed wey jeclayeen, idina jeclaada.

SOMALI SUFI ORDERS QADIRIYA AND AHMEDIYYA

The Qadiriya, the oldest Sufi Order in Islam, was introduced into Harar in the 15th century by Sharif Abu Bakr ibn 'Abd Allah al-'Aydarus (known as al-Qutb ar-Rabbani, ("The Divine Axis"), who died in 1508-9 (A.H.91 1 ) . Abu Bakr is probably the best-known Shai'ite saint in southern Arabia - where he is called al-'Adani (15) and his mosque is the most famous in Aden (16). The Qadiriya became the official Order of Harar and has considerable influence in the surrounding country. To the south the Order does not appear to have acquired much importance in the interior of Somalia until the beginning of the l9th century when the settlement of Bardera, known locally as jamaha, was founded on the Juba river. The Qadiriya has a high reputation for orthodoxy, is on the whole literary rather than propagandist, and is said to maintain a higher standard of Islamic instruction than its rivals.




The Ahmediya, and the derivative Saalihiya, were both introduced into southern Somalia towards the close of the last century, although the Ahmediya may have entered British Somaliland somewhat earlier. This Order was founded by Sayyid Ahmad ibn Idris al-Fasi (1760-1837) of Mecca and brought to Somalia by Sheik Ali Maye Durogba of Merka. Muhammad ibn Salih, in 1887, founded the Saalihiya as an offshoot of the Rashidiya founded by Ahmad ibn Idris's pupil Ibrahlm al-Rashid (Cerulli, 1923, pp. 11, 12; Trimingham, 1959, pp. 235 6). The principal Saalihiya proselytizer in Somalia was Sheik Muhammad Guled, a former slave, who launched the Order there by the foundation of a community among the Shidle (a Negroid people occupying the mid-reaches of the Shebelle river, see Lewis, 1955, p. 41). Muhammad Guled died in 1918 and his tomb is at Misra (named after Cairo, Misra in Somali), one of the communities which he had established among the Shidle. The Order's stronghold is in Somalia but there are some communities in British Somaliland. According to Cerulli (op. cit., pp. 14, 18) the Saalihiya is strongly propagandist and inferior to the Qadiriya in mysticism and teaching. In the past it has been closely associated with Somali nationalism and the two rebellions of this century have taken place under its mantle and in its name. The more important rising was that led by Muhammad b. 'Abd Allah (born about 1865) of the Habr Suleemaan Ogaadeen tribe, who made several pilgrimages to Mecca (1890-9), and joining the Saalihiya, sought to attract the northern Somali to this Order. He founded several communities and in 1895 proclaimed himself khalifa-designate in Somaliland. In 1899 he assumed the title of Sunni Mahdi and initiated the jihad against all infidels. He was repudiated by the leader of the Saalihiya in Mecca and from 1900 to 1904 British forces, with from time to time half-hearted Ethiopian and nominal Italian support, conducted four major campaigns against him. His power was continually diminished but the rebellion was never decisively crushed and dragged on until 1920 when the Mahdi died. The Ahmediya with the smallest number of adherents of the three Orders is said to concentrate more on teaching than the Saalihiya (Cerulli, 1923, pp. 12 ff.).


An interesting example is an unpublished manuscript called tawassul ash- shaikh Awes written by Sheik Awes, (20) which consists of a collection of songs for dhikr. Where such works are biographical, as for example in the autobiography of Sheik 'Ali Afaye Durogba, (21) they contain an account of the author's justification to claim descent from Quraysh. Almost all such works include a section in which the author's claims to Qurayshitic descent are set forth. Perhaps the most important of Somali Sufi literature is a collection of works by haaji 'Abdullahi Yusif published under the title al-majmu'at al-mubaraka (22). Haaji 'Abdullahi of the Qadiriya tariqa was a member of a group of sheiks (known as Asheraf), (23) attached to the Majeerteen tribes of the Daarood tribal family; his work is analysed by Cerulli (1923, pp. 13-4, 92-5). THE CULT OF SAINTS An important feature of the Sufi communities lies in the extent to which their founders are venerated. The local founders of Orders and congregations ( jama'a) are often sanctified after their death. Their veneration gives rise to cults which overshadow the devotion due to the true founder of the tariqa and even of the Prophet Mohammed. Their tombs become shrines (gashin in Somalia), tended by a small body of followers or the descendants of the sheik and those who have inherited his baraka. To the shrines come the members of the Order as well as local tribesmen who are not initiates, to make sacrifice as occasion demands, and to take part in the annual pilgrimage to the shrine of the saint on the anniversary of his death. Outstanding events in his life are similarly celebrated. Muslim saint-days which have no connexion with indigenous saints are unpopular especially in the interior. But to the extent to which the Qadiriya Order is followed emphasis has been given to the saint-day (mawlid ) of the founder al-Jilani, although even this festival enjoys only limited observance. Saints are not always associated with a particular congregation or Order. Many are ubiquitous, and common to several Orders, share the same veneration within the religion of the country. They are venerated for particular qualities. One of the most popular in Somalia, Saint Au Hiltir (a name suggestive of non-Islamic origin) is regarded as the protector of man from the attacks of crocodiles; another, Saint Au Mad, is recognized by tribes of the Rahanwiin tribal-family as the guardian of the harvest. Tombs are scattered all over Somaliland and many, certainly, commemorate pre-Islamic figures who have been assimilated in Islam. Some of the families acting as the custodians of their ancestors' shrines have developed into small clans, usually dispersed; others have lost all autonomy and are scattered as holy men (wadaad ) proselytizing and teaching. Others again remain attached to a particular tribe as the holders of a hereditary office of qadi. Such, for example, is the case with the seven lineages of the Gasar Gudda tribe of Lugh-Ferrandi in Somalia, where-the office of tribal chief rotates among six lineages, while that of qadi is invested in the seventh, the Rer Dulca Mado (Ferrandi, 1903, pp. 213, 262 ff.; Lewis, 1953, p. 115). This represents one of the possible conclusions in the history of a saintly family attached initially to a tribe in clientship, where the religious group has worked its way into the lineage structure of the tribe and established a permanent position. A good example of a dispersed clan venerated for their baraka are the Rer Sheik Mumin whose ancestor's shrine is at Bur Hakaba among the Elai of southern Somalia. Their influence extends throughout the entire Rahanwiin tribal family and tribute is paid to them on account of their reputation as sorcerers (Ferrandi, 1903, pp. 138-9, 942-3). Ferrandi describes them unflatteringly as a gang of robbers implicated in cattle raiding and profiting by their ancestor's sanctity to impress and exploit ignorant people. A similar dispersed sheikly group are the Au Qutuh of the British Protectorate whom Burton (1894, I, P. 193) described as the descendants of Au Qutb ibn Faqih 'Emar who was then claimed to have crossed from the Hejaz ' ten generations ago ' and to have settled with his six sons in Somaliland. The Au Qutub are widely scattered and are found as far south as the Ogaden. They have the title ' Shaykash ' which Burton translates ' reverend '. In fact, such families of Arabian origin are found all over Somaliland and are often rapidly assimilated in the Somali social structure where their members enjoy high prestige (cf. Cerulli, 1926).

Faysal Cumar Mushteeg;



Faisel Omer, is surrounded by musicians and singers in a smoky house in Saudi Arabia. In one of the rooms of the house is turned into a studio of sorts. It is in 1984, less than four years before he leaves Saudi Arabia for good, and finds himself in the middle of the Civil war in Somalia, and the program is to record what many Somaliland music critics call the best Somaliland tape ever to be recorded.

In the daunting company of Somaliland music icon and king of "Oud", Xudaydi", Faisel has the presence of symphony conductor. Listening to that long ago cassette tape, one gets the impression that he had not been a Somaliland singer of incalculable influence and a legend of his own time; Faisel would have found some other way of changing the world. The 56-year-old singer/song writer/composer/teacher and poet, is by Somaliland standards the indisputable male vocalist alive!

Much has been said about Faisel’s love to "Shamis", the woman who inspired his songs and poetry, which incidentally transformed him into a folk hero, a legend and mythic figure of enormous popularity both among the young and the old, women and men of Somaliland. This true, but rather exaggerated account has perhaps distracted people from his art. But in the four decades since Faisel’s first song, he has come to represent the essence of the music: its beauty, its richness and yes, it’s danger. His hauntingly sensual voice could transform even the most ephemeral Somaliland song, for instance, a song called "intii aan ku baryaayey", sung by Abdillahi "sooraan", was later sung by Faisel, and no one believes it is the same song, he voice made it into a work of overwhelming emotion.

Unlike most Somaliland singers, Faisel is considered better than those in the Bandstand. The only musician of equal stature is "Xudaydi", who when they play together literally transforms the "Oud", sound into Faisel’s voice. Faisel is praised by many as the definitive modern Somali singer, after whom most Somali singing styles, since "Qaraami" in the fifties have been fashioned. He is without a doubt the best singer alive, after Mohamed Mogeh. True, he has his rivals, Mohamed Ahmed, Mohamed suleymaan, Ahmed Ali "Drum"; but Faisel has a way of touching listeners and of interacting with musicians, as if, he is simply another instrument. His hands, mouth, fingers, palms and feet make sounds that are close imitations of rhythmic percussions.

In a Faisel performance, lyrics and music are interwoven and intertwined in his voice. When he sings "Subcis", for instance, it is all but impossible to imagine a more affecting rendering. In creating his distinctive style, he built upon, (1) the works of Abdillahi Qarsheh, one of the foremost Somaliland Nationalist singers, which many people regard as the father of Somaliland song and music, (2) his close Sudanese, "Nubian" national singers and musicians i.e., Mohamed Wardi, and Mohamed Al-Amin.

Like Wardi, Faisel could re-invent and improve upon the melody of a song. Not only did he evoke his raspy delivery, but he also shared his habit of lagging behind the rhythm, only to rush ahead without warning. From Wardi and Al-Amin, Faisel borrowed an instinct for the Sudanese/"Nubian" style, and performs Sudanese/Nubian tunes to this day. His recordings must have one or two "Nubian" songs or it would not be complete. Finally, Faisels fluid singing exudes longing and melancholy.


Teenage Days


Faisel was born in 1945, to Omer Mushteeg and Amina Mohamed Bulxan. Both his parents were respectable community members in the city of Hargeisa, Somaliland. Amina’s father was the great Berbera poet and chief of Somaliland, during the late 19c and the beginning of the 20c, Mohamed "Bulxan", who coined the famous Somaliland poem "Abtirsiimada Guud baa loo Golaaf tamayaa" or "people are fighting for their family tree". He also composed great number of poems, such as the one we have in here called " Dal-dhameeye", meaning around the world.You can read that poem in Somali in this page Dal-dhameeye.

He finished his grade school at Sheekh Bashiir Elementary School in Hargeisa, Somaliland, where he had the opportunity to be taught by such great teachers and world famous people. Late Sheekh Ali Ibrahim, an Islamic scholar who has written many books and Arabic and Omer Arteh Qaalib, who became a foreign minister of what, were once known as "Somalia". He later went to a boarding school in Amoud, which is located thirty-five miles northwest of Hargeisa, Somaliland. He finished both his intermediate and teacher training at Amoud. Again, he had the good fortune obeying taught by such teachers as Sheekh Yuusuf Sh Ali Gurey, the 1982-83 President of Somali National movement and Mohamed Ali "Sheef", who became an Ambassador.

As a teenager, his peers knew Faisel as a talented singer. But it was not until he finished school that he was discovered by the then- Minister of Education, Yuusuf Ismail Samates "Ghandhi". "Gandhi" took him to the then capital city of Somalia, Mogadishu. One night, "Ghandi" threw a party in order to show off to his friends this wonder kid, who could sing like no one else. The Sudanese Ambassador who was present at the party heard him sing "Sudanese/Nubian" songs and could not believe his ears. He offered Faisel an opportunity to go to Sudan and study there. But upon hearing he would have to wait another six months in Mogadishu before he can go, Faisel declined the offer and headed back to Hargeisa.

Faisel didn’t want to leave yet because he fell in love with Shamis while he was in school at Amuud. What he did not know at the time was Shamis would become his life long love and the only woman he loves to this day. With a collection of Mohamed Wardi and Al-Amine songs that were given to him as a gift from the Sudanese Ambassador, Faisel got a job as a teacher in Arabsiyo ten miles from Hargeisa.


Most Productive Years:
1960 – 1974

From early 60’s to early 70’s, Faisel recorded quite a number of excellent tapes; for instance, he recorded his most famous song "subcis", three times. Those years were also the most productive years of his life. The songs he recorded at the time always displayed a cool hallucinatory appreciation of Somaliland music and song. On stage, he had a visually spellbinding presence equivalent to a James Brown or Miles Davis concert. This period is also characterized by many Somaliland music critics, as the "Golden Age of Somaliland music and song".


The group that was in the forefront or the Vanguard was called "Barkhad Cas". This group in which Faisel was a member, included almost all of Somaliland’s best and brightest singers and musicians. The group was combined of a nine man and a one-woman dynamo that played for huge, adoring crowds, in national theaters and clubs across the country. The group included singers, such as; Mohamed Mogeh, Ahmed Mogeh, Abdullah Zag Zag, Xodeydeh, Abdi-Qays, Cabdirahmaan Hassan, Ahmed Ali "Drum", Ahmed Mohamed Good "Shimber", Faisel Qamar Mushteeg and last, but not least, Sahara Siyaad. Sahara Siyaad is considered by many Somaliland singers and musicians as one of the top female singers of all time.

During one of their tours across the country in 1971, which was the last tour of the group. Faisel and his co-stars enticed the crowds with a mixture of songs, poetry and romantic ballads. When the group pulled into a small town, it was big news. Teenagers and music lovers of all ages would race through the dusty streets, spreading the word, though the group was named after the late nationalist poet and playwright, Moxamed Ismail Barked Cas, the government of Siyaad Bare, the brutal dictator from 1969-1991, considered the group subversive, but the group never paid attention. Faisel’s sense of humor, winning smile and buttery smooth voice was always visible. His demeanor, which was both humble and dignified on stage, won the group friends and disarmed their toes.

During the next couple of years "Barkhad Cas" performed many times together by recording tapes that had become collector items by Somaliland music lovers. However, government interference and intrusion was becoming more viscous everyday. To Faisel it was time to move on. By 1973, both Abdi Qays and Mohamed Ibrahim Hadraawi were in prison for composing what Siyaad Bare, called anti-governmental songs. Faisel knew it was a matter of time before they came to him as they did for Mohamed Mogeh. He decided to migrate to Saudi Arabia in 1974.


Artist in Transition
1974 – 1988

Faisel left Somaliland in 1974. He came to Saudi Arabia where he stayed for 14 years. Faisel never intended to stay in Saudi Arabia that long and showed his distaste and dislike to their rigid interpretation of Quranic texts. But Faisel did not stop making music, because Somaliland culture was always in his mind. When we use the word ‘culture’ he says, "we are not referring to something wedded to the past, but to the living, breathing everyday culture of Somaliland music and song that welcomed even actively pursues the creation of new musical styles that is based on our heritage and history".


Having said this, Faisel’s songs and creative energies can be traced to a distinctive style and gen. He is never willing to stake out styles allegiances and is not likely to go anywhere the musician is going to take him, unless the musician "Xudaydi", or to a lesser extent Abdi Nasser Macalin Aideed, another "Oud" player. He has a strong commitment to rigid issues of Somaliland style and genre. But when it comes to "Nubian" music, Faisel has an innate ability to hear connections, and to make these connections apparent through his music and song. You can hear this style through some of his songs.

But if you want to hear Faisel and "Xudaydi" in action, you must find the tape they recorded during Faisel’s long stay in Saudi Arabia, which we have mentioned in the introduction. This was quite a historic tape. It was well recorded and noteworthy for "Xudaydi's loose-limped, spacey oud, and Faysal’s clapping, humming, drumming, chanting, exhilarating, moving and down home blues, Louis Armstrong like voice.
In the tape, Faisel plays with his old friend and co-singer, musician, Ahmed Ali Drum. He performed older work that he has played only rarely or not at all since the 1960’s.

Included in the hour long set were his favorites, "Subcis", Lacageey" and Riftoon", all pieces from the 1960’s. They are also his most inward, enigmatic work, driven by tunes punctuated by "Xudaydi" plucking, in a call and response fashion. In this recording, Faisel pulled off a glimpse of his genius and also, of what has become his most too familiar signature, a rare show of strength and enthusiasm, working out brooding emotionally ridden improvisations.

On the other side of the tape, Ahmed Ali Drum", ripped into pieces like "Weli Waa Caruuroo" and "Hurdo gamm'a ma Lado oo". This tape shows a perfect balance between the singing and the oud on the one hand, a clear and un-oblivious vision both the singers and the oud player to let each other relax into their modes of provocation and discovery. This was a phenomenal performance by any standard.

By 1988, Faisel had enough of Saudi Arabia and its puritanical culture. Once more, it was time to leave, but this time, he decided to head home for good, come what might be!


War and Peace
1988 – 2000

When Faisel arrived in Hargeisa, he was immediately embraced by the local artists. On the night of May 27, 1988, he was featured as the main attraction in a concert labeled as the "concert of the century", held at the National Theater. It was the happiest night of his life, for he was performing in front of his fans, after an absence of almost two decades. The happiness did not last though, because it was the same night that the Somali National Movement (S.N.M.) stormed their way to the city center. The rest is history!


Faisel remembers that night clearly. What follows is a brief description of the events of that night and the following weeks. "Around two in the morning", he says, "I was still awake and dressed when the Somali National Movement stormed the military garrisons around the city and came in from the cold". He continues, "It was unbelievable"! I still can not believe to this day, how a small guerrilla group, most of the urban youngsters could defeat the strongest Army in Africa, south of the Sahara. Ethiopia with its one million standing army could not defeat them and was scared like hell of the Somali National Army. Faisel describing the strength of the Somali army said, "Hargeisa was the center of twenty thousand strong army, three hundred or more tanks, mig fighter planes, South African mercenary pilots, not less than a thousand militia artillery guns, victory pioneer units, military police units, red berets (siynad Barre’s special body guard units), prison army units, Dhaber Jabinta Army Units, Hangash Army Units, Filly Foos Army Units, Western Liberation Army Units, Somali Salvation Army Units called, "Dhafoorqiiq", Ogadeen Liberation Army Units, Oromo Liberation army Units, N.S.S. Army Units and other military Units, I can not recall now". He continues, "You know, Hargeisa was not a city, when you come to think about it, it was rather a military Base".

"I could not go to sleep that night", Faisel adds, "so I left my room with all my belongings early in the morning to check out the city. It was not clear who was in control of the city. The S.N.M. gave the Somali government a knockout. It became apparent to me when I met some of my friends and my ex-students in the streets of Hargeisa. They were S.N.M. GUIRRELLA warriors and I was happy to see so many of them alive. It was as if everyone I knew was an S.N.M. fighter".

After a few days, he illustrates the defeated military government, who was not stationed in the airport unleashed artillery bombardment to the city and its inhabitants. They also hired South Africa mercenary pilots, who were too keen to kill black people. Within a few days the rocker propelled grenades and the aerial bombardments leveled the city, forcing the lucky ones to flee to the border. Thousands of innocent children, women and elders who could not flee were killed. It was too much for me to watch so much death and destruction inflicted on innocent women and children. I decided to run for my life, leaving everything I owned behind. Faisel concludes, "It took me twenty-eight days of dodging bullets from both planes and people rugged mountains, thirst, thorns and thick bushes, empty plains with snakes and mosquitoes and man eating hyenas. I must have weighted about two hundred pounds when I was performing on that eventful night, but by the time I reached the Ethiopian border, I weighed about one hundred thirty pounds, a loss of seventy pounds in four weeks of hell on earth! I was just thankful to Allah that I was still alive! After a few months in the refugee camp in Ramaso Ethiopia, I knew I could not wait for things to happen, so I joined the Somali National Movement. My weapon (music and song) was the only thing I knew how to do, in order to stir and awaken the masses, so that they could fight back against the genocidal military dictatorship of Somalia.

On May 18, 1991, the Somali National Movement liberated the northern part of Somali and declared it as an independent country with its own flag, national anthem, national assembly, internationally recognized borders. Since they north was colonized by Britain and had its own borders, standing army, police and independent judicial system. Faisel was one of the first S.N.M. fighters to come back to victorious to his homeland. As usual, Faisel began to make his music in a civilian life far removed from the ravages of civil war, death and destruction.

Faisel recorded several new tapes with Abdi Nasser Macalan Aideed, who is incidentally a good Oud player. Faisel feels lucky, since two of his best fiends and co-singer, Mohamed Mogeh and Ahmed Muhamed Good Shimber died during the liberation war and were not lucky to see a free Somaliland!


End of part one
Part II
Faisel’s Poetry and Song


Faisel is one of the most talented and gifted Somaliland singers alive. Besides being a teacher, a world class soccer player, an intellect of enormous capacity to recite both classical Somaliland poetry and classical Arabic poetry by heart, a singer of a huge following, a living legend who became part of the oral folklore of Somaliland traditions. A mystic man who was taught at an young age by one of the foremost Somaliland "Sufi" scholars, Sheikl Ali Ibrahim", and an accomplished poet who can be compared to classical Somaliland poets, or, for that matter, classical Arab poets such as "Emir Al Qays". His poetry goes back to when he was just a teenager.

Unlike other Somaliland poets, Faisel incorporates his poetry into his songs. Most of his poetry is about love, which many Somalilanders consider as Real love. It is no secret that Faisel fell in love with Shamis, his true and only love. When you ask him about marriage, he always points out, according to Abdi Nasser, a close friend and excellent oud player, of Faisel, that his one and only true love is Shamis, and if he could not marry her, he would remain a bachelor for life.

Abdi Nasser and Mohamed Ahmed "Busy", another "Oud player and a colleague of Faisel's, argue that most of the lyrics of the "Qarraami" songs, or the "oldies" were primarily Faisel’s. But they add, since he never takes credit for the lyrics, other people assign credit to some obscure artists. The writer of this article concurs with the two above mentioned artists' assertions, since I reviewed an unpublished manuscript written by Faisel. He explained in his manuscripts some of his lyrics and shows without a doubt that it was his creations. Reading this manuscript led me to believe that most of the lyrics in the "Qaraami" or oldies were his own, since he describes when and where he was when he wrote some of those lyrics.
In the following pages we will attempt to translate some of Faisels lyrics and poetry.


"Timaha halaqeed haldhaa moodiyo
haybadaa wajigee hida u dhaladka
hubqaadkeedu hibasho igu reeb"

A rough transilation of the above will be something like this;

Hair so soft like a bird's feather,
face not spoiled by make-up since birth,
her dressing style left me longing!


Daganeey sida dooxa daad marayo
Daristii kaga taal labadaa dacaloo
dunyadii wali daaqin baad tahay


Hey cool girl! Like the water that flows through a river,
the grass singing from both sides of the shore and the livestock did not eat,
yet to me, you are just like that.


Sidii cir ku hooray meel cosobloo
Cadcedi u soo baxdaad tahay


Like the rain that pours into a green pasture,
and the sun coming out, to me, you are just like that.


Qod baad tahay meel qabow ka baxoo
Qajeel ubaxii dhammaan qariyo
Qacdii aan ku arkaan is qoonsadayo
Bal qabsoo waaban kuu qandhaysnahay


You are like a tree that grows in a temperate climate,
flowers covering from top to bottom.
I felt something special the moment I laid my eyes on you.
Honey, do you know that I love you!

Night

Habeenyow dheeri waad idhibtoo
Dharaartaaduna iima kaa dhaantoo
Waa ii kala dhigantiin dhamaantiin


Oh long night! You give me so much pain,
the day does not treat me well either,
I feel miserable all the time.

Time

Waan kula hadlaayaa waqtigan i hayow
Hadmaad anna ii hogaansami?



Hey time! The one that is on me now. I am talking to you.
When are you going to obey me?

Sun

Cadceedan i haysa eey hadaloo
Hadmaan anna kaa hadh galayaa?


Hey sun! That is hovering over me,
speak up and tell me when am I going to find a shelter?

Money

Lacageey ragga kala labaayaay
Haween lahashadooday
Liitaha gargaaray laqanna hoos u celiyaay
Hubka laysku laayaay
Lisaanka iyo dooday
Hadana lagama maarmaay
Liibaanta joogtaay
Taan anigu ku loofaray
Een hore u lumiyaay
Ladhkeedii habeenadan
hablow ladiba waaye lacageey


You divide people into two,
you help the poor and you bring down the rich,
you are woman’s desire.
You are the weapon that people fight with.
You are the tongue for those who want oratory.
But people still need you, you are the ever present victory!
Oh! The money I spent friviously and lost at the end.
Oh women! How many nights do I have to lose my sleep over it

Shamis

Laysumaa daayo laba is doonaysoo
Dadkeenu waxyeeladuu doorbidaye
Ku doorataye may i dayaayaan
Hayaay Shamis sheekadiidii

They don’t leave two lovers alone,
our people love to create problems,
since you are the only one I desire.
Why can they not leave you alone?
Oh how I long for Shamis’ conversation!

Nasiibkaygiyay is nici mayanee
Intaad nabad joogto soo noqo


My lucky star, we will never fall out of love,
so come back to me in a healthy, good spirit.



I pray to Allah the merciful, the benevolent to bring you back "Siiydeh" in good and healthy spirit.


Dawee qalbigaa i daxalaystoo
Hadalka i damqaaye iga daa


I am heart broken.
I can talk no more since it hurts to talk. Say nothing to me!


Sidii baxarasaaf ku yaala bustaan
ayuun baad hadba ii bidhaanta


Like a tall tree growing in a beautiful garden,
you just keep on shining to me!

Sidii geed ku yaal bankii giriyaad
Goonidu waa mid laygu talagaly


Like a love tree that grows in a vast empty space.
Is loneliness a thing that has been assigned to me?


Ciilkayga kola caashaq dayn maayo
Ciyaarta cid kale la garan maayo
Carsaanyo sigaarka hayla cabtee
Ciidiyo badda cagaha ii dhigga


Oh! Pity me! I will never fall out of love.
I know of no other dance partner like you.
Take me to the sandy beach,
so that crabs can smoke cigarettes with me.

Cusbiyo kama maarmo geelu carro
Cirkiyo uu ogyahay halkii cosob lee
ceeb maaha hadaan ku caashaqayay
Cidliyo haygu tuurin ciirsi la

Camels can not live without grass and salt,
camels know the places with abundant water and vegetation.
It is not such a bad idea; I fell in love with you.
Don’t throw me into the empty wilderness.


Conclusion
Faisel has been touching the soul of music lovers for nearly four decades, thanks to his warm songs that celebrate romance and love. With no vain desire or dreams of earthly glory and money or status, he keeps onward to explore through poetry and song, far extending realms of music, with the hope of aiding others to fall-in-love. In an interview for this article, Faisel says, "I just tell it like it is in my lyrics of my songs; even when love is not happy and most often it is sad anyway. Instead of trying to contemplate what people might say about my song, I just sing from my heart. Most often, my best lyrics come to me when I am singing. And you know, I believe that is what touches people; people know it is the truth, because it comes from deep inside me".