The History SOMALI DAAROD CLANS

SANADKII 1982 AYAA WAXAA LAGALA WAREEGAY BOQORTOYADII NIMANKII HAYSTAY WAXAANA KALA WAREEGAY BOQOR SICIID GASEYLE OO AH BEESHA REER REER BICID YAHAN SIIBA BESHA REER XAMID

MARKA HORE IGA GUDOON SALAAN BEESHA REER BICID YAHAN IMIS AYAY UKALA BAXDAA

waxaan ubaahnan lahaa inaad iga jawaabtan dadka boorama daga actually the whole awdal region ma isaaq baa daga mise dhulbahante mise dadkalaa daga waa uun iga suaal ugama jeedo waxkale

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Sunday, April 10, 2005 Dowladda Itoobiya oo ka digtay xubnaha labada gole in aysan fashilin dowladda FKMG ee lagu dhisay dalka Kenya Nairobi Dowladda Fedaraalka ee Itoobiya ayaa uga digtay Xubnaha labada gole ee dowladda KMG ee Soomaaliya ee dhawaan lagu dhisay dalka Kenya in aaney fashilin dowladii ka dhalatay shirka mudadada labada sano uga socday dalka Kenya. danjiraha dowladda Itoobiya u qaabilsan arimaha Soomaaliya C/casiis Axmed Aadan oo wareysi ay la yeelatay V O D Xamar Radio isagoo jooga magaalada Nairobi ee dalka Kenya ayaa waxa uu sheegay in kooxaha Soomaalida ay tahay in ay dhowraan heshiisyadii ay gacmahooda ku saxiixeen ee ay ku gaareen magaalada Nairobi ee ay ka mid tahay dhismaha DFKMG ee Soomaaliya oo loo wada dhan yahay sida uu yiri danjiraha, waxa uu na ka hadlay in Itoobiya aaney marnaba dooneyn askartooda in ay soo galaan gudaha Soomaaliya oo dhaawac iyo dhimasho loogu geysto, qarashna uu ka baxo hadii aysan dooneyn Soomaalida. wax kastana waxaa go'aan ka gaari kara Baarlamanka FKMG ee Soomaaliya, waana in dastuurka la ixtiraamaa, isla markaana la ilaaliyo mas'uuliyadda loo hayo Qaranka, oo laga baxo xiligii hore loo dagaalami jirey oo shaatiyadii la watay waa sida uu hadalka u dhigaye. Anagu waxaan ixtiraameynaa mar kasta rabitaanka shacabka Soomaaliyeed, waxa uuna cadeeyay in gudigii xaqiiqo raadinta ee yimid Soomaaliya warbixintii ay u gudbiyeen golaha amaanka iyo nabadgalayada Midowga Afrika lagu cadeeyay in Soomaalida in ka badan 90% ay daneynayaan oo ay rabaan ciidamada dalalka dariska la ah Soomaaliya sida uu sheegay Danjiraha, waxaana uu sheegay in yar oo aan badneyn oo rabitaankooda gaarka ah ku fulinaya diidmada dalalka dariska la ah Soomaaliya oo taageero ay uga baahan yihiin Shirkii Soomaalida oo markaasi ay tahay in laga hortago. Danjiraha dowladda Itoobiya u qaabilsan arimaha Soomaaliya ayaa waxa uu sheegay in aysan jirin wax taageero ah ay u fidinayaan qeybaha kala duwan ee Soomaalida ee hadda kuwada jira dowladda, isla markaana ay tahay in ay kala xaajoodaan dowladdaasi arimaha ku saabsan Soomaaliya. Xamarradio.com

The Majeerteen Sultanates Farther east on the Majeerteen (Bari) coast, by the middle of the nineteenth century two tiny kingdoms emerged that would play a significant political role on the Somali Peninsula prior to colonization. These were the Majeerteen Sultanate of Boqor Ismaan Mahamuud, and that of his kinsman Sultan Yuusuf Ali Keenadiid of Hobyo (Obbia). The Majeerteen Sultanate originated in the mid eighteenth century, but only came into its own in the nineteenth century with the reign of the resourceful Boqor Ismaan Mahamuud.Ismaan Mahamuud's kingdom benefited from British subsidies (for protecting the British naval crews that were shipwrecked periodically on the Somali coast) and from a liberal trade policy that facilitated a flourishing commerce in livestock, ostrich feathers, and gum arabic. While acknowledging a vague vassalage to the British, the sultan kept his desert kingdom free until well after 1800. Boqor Ismaan Mahamuud's sultanate was nearly destroyed in the middle of the nineteenth century by a power struggle between him and his young, ambitious cousin, Keenadiid. Nearly five years of destructive civil war passed before Boqor Ismaan Mahamuud managed to stave off the challenge of the young upstart, who was finally driven into exile in Arabia. A decade later, in the 1870s, Keenadiid returned from Arabia with a score of Hadhrami musketeers and a band of devoted lieutenants. With their help, he carved out the small kingdom of Hobyo after conquering the local Hawiye clans. Both kingdoms, however, were gradually absorbed by the extension into southern Somalia of Italian colonial rule in the last quarter of the nineteenth century. THE NORTH-EASTERN SOMALILAND SULTANATES The north-eastern sultanates of Majeerteen and Hobyo developed a very effective political organization with diversified measures of centralized authority over relatively large territories. Italy, Britain, Germany and France had been trying to solicit them into their sphere of influence since the early days of their competition for the Somali peninsula. In the closing decades of the 1880s Germany was the first colonial power to have built a special relationship with the Majeerteen. To the other colonial powers' surprise however, on 7 April 1889, it was Italy who concluded a treaty of protection with the Majeerteen sultanate, having only a few months before, in December 1888, signed a similar treaty with the Hobyo sultanate. The protectorate agreements were renewed by the Majeerteen on 7 April 1895 and on 11 April 1895 by the Hobyo. The treaty terms clearly stipulated that Italy was not to interfere in the internal affairs of the sultanates, and in order to promote the Italian Government and the sultanates' interests, Italy agreed to send commissi­oners to both sultanates. By accepting Italy's protection in December 1888, Sultan Yusuf Ali of Hobyo was planning to use Italy's support in his dispute with the Sultan of Zanzibar over the border region north of Warsheekh. He was also interested in using this support against Boqor Osman of the Majeerteen Sultanate with whom he contested control over the Nugaal Valley. As a countermove against Sultan Yusuf Ali, Boqor Osman Mahamud also accepted Italy's protection. They had both signed the protectorate agreements for their own expansionist objectives, and, by exploiting the conflicting interests among competing powers, to avoid direct occupation of their territories by force. However, the relationship between Hobyo and Italy was complicated when Sultan Yusuf Ali refused the Italian proposal to sanction a British contingent of troops to disembark at Hobyo to pursue their battle with the Daraawiish (see above) in April 1903. Because of this controversy, Sultan Yusuf Ali and his son Yusuf Ali were eventually deposed by the Italians and deported to Assab in Eritrea. Conflict of Interest The sultanate of Majeerteen lay on the utmost tip of the Horn. To the north was the Red Sea, in the east there was the Indian Ocean. To the south of Majeerteenia stretched the Nugaal Valley. To the west British Somaliland. To define their zone of influence, the Italian and British administrations signed the Anglo-Italian Treaty of 5 May 1894 which defined the Majeerteen Sultanate as being east of the 490 Meridian. The line fell to the east of Taleh and Baran. In 1906 Cavalier Pestalozza and General Swaine signed an agreement recognising Baran as under the Majeerteen sultanate. Among other things, the Anglo-Italian treaty stipulated that the Italian government be responsible for any act committed by the Majeerteen against the people under British protection.0 All these dealings were taking place behind the backs of the peoples concerned. In March 1901, Boqor Osman extended his border by capturing two small towns in the Mudug region. The Mudug was an area regarded as Sultan Yusuf Ali's realm. As both sultans were under Italian protection, the contention prompted Giulio Pestalozza, the Italian Consul at Aden, to sail to Baargaal, the seat of the Majeerteen court, to press Boqor Osman to retreat and respect the treaties. Boqor Osman refused to give in. The matter worried Italy and it reasoned that unless Boqor Osman was brought under their directive they feared they could not control the sultanate. Misunderstanding and distrust was in the making. The conflict of interest was leading to confrontation as each side began accusing the other. Whilst the situation was still in confusion, the Italian Minister in Cairo intercepted a letter from Boqor Osman seeking Ottoman protection over what the latter termed the "Independent Majeerteen Somali". Furthermore, Italy learned about the sultanate's arms build-up. Before it was too late, Italy decided to breach the treaty and to bring Boqor Osman to his knees. The Volta ship bombarded the coastal villages of Bareeda and Bender Khassim (Boosaaso), crippling the sultanate's modest arms and ammunition warehouses. Boqor Osman fled to the interior, while Italian troops captured the sea towns of Alula, Bender Khassim, Bareeda and Muranyo. Boqor Osman had been taken by surprise, and had attempted unsuccessfully to counter the Italians in too many battlefields. Things were further complicated by other developments in the region: the Italo-British arrangements for confining the Daraawiish to the Nugaal area was growing untenable. The British had failed to secure peace with the Daraawiish and were in retreat. The good relationships which in the past Boqor Osman had had with Sayid Mahamed ended after persistent Daraawiish scorched earth raids on Majeerteen settlements. Initially B­oqor Osman had repulsed invasions of his Sultanate by the Daraawiish. But armed confrontation with the Italians had made him vulnerable to the Daraawiish attacks. He turned to the Italians for an "honourable settlement". Because of the Daraawiish threat to their Benaadir colony and the weakness of control afforded by the existing treaty with the Majeerteen, the Italians opted to open a dialogue with Boqor Osman. After long negotiations, in March 1910, they signed a renewal of the treaty but with a more rigid and effective protectorate powers and in their own interpretation. From Sovereign to Subject: The Elimination of the North-Eastern Sultanates The dawn of fascism in the early 1920s heralded a change of strategy for Italy as the north-eastern sultanates were soon to be forced within the boundaries of La Grande Somalia according to the plan of fascist Italy. With the arrival of Governor Cesare Maria De Vecchi on 15 December 1923 things began to change for that part of Somaliland. Italy had access to these parts under the successive protection treaties, but not direct rule. The fascist government had direct rule only over the Benaadir territory. Given the defeat of the Daraawiish movement in the early 1920s and the rise of fascism in Europe, on 10 July 1925 Benito Mussolini gave the green light to De Vecchi to start the takeover of the north-eastern sultanates. Everything was to be changed and the treaties abrogated. The real principles of colonialism meant possession and domination of the people, and the protection of the country from other greedy powers. Italy's interpretation of the treaties of protection with the north-eastern sultanates was comparable to her view of the Treaty of Uccialli with Abyssinia, and meant absolute control of the whole territory. Never mind that the subsequent tension between Abyssinia and Italy had culminated in 1896 in the battle of Adwa in which the Italians were overwhelmed and outmanoeuvred. The Italians had not learned their lesson, they were committing the same historical mistake. Governor De Vecchi's first plan was to disarm the sultanates. But before the plan could be carried out there should be sufficient Italian troops in both sultanates. To make the enforcement of his plan more viable, he began to reconstitute the old Somali police corps, the Corpo Zaptié, as a colonial force. Preparations for the Invasion In preparation for the plan of invasion of the sultanates, the Alula Commissioner, E. Coronaro received orders in April 1924 to carry out a reconnaissance on the territories targeted for invasion. In spite of the forty year Italian relationship with the sultanates, Italy did not have adequate knowledge of the geography. During this time, the Stefanini-Puccioni geological survey was scheduled to take place, so it was a good opportunity for the expedition of Coronaro to join with this. Coron­aro's survey concluded that the Majeerteen Sultanate depended on sea traffic, therefore, if this were blocked any resistance which could be mounted came after the invasion of the sultanate would be minimal. As the first stage of the invasion plan Governor De Vecchi ordered the two Sultanates to disarm. The reaction of both sultanates was to object, as they felt the policy was in breach of the protectorate agreements. The pressure engendered by the new developme­nt forced the two rival sultanates to settle their differences over Nugaal possession, and form a united front against their common enemy. The First Casualty: Hobyo The Sultanate of Hobyo was different from that of Majeerteen in terms of its geography and the pattern of the territory. It was founded by Yusuf Ali in the middle of the nineteenth century in central Somaliland. The jurisdiction of Hobyo stretched from El-Dheere through to Dusa-Mareeb in the south-west, from Galladi to Galkayo in the west, from Jerriiban to Garaad in the north-east, and the Indian Ocean in the east. By 1st October, De Vecchi's plan was to go into action. The operation to invade Hobyo started in October 1925. Columns of the new Zaptié began to move towards the sultanate. H­obyo, El-Buur, Galkayo, and the territory between were completely overrun within a month. Hobyo was transformed from a sultanate into an administrat­ive region. Sultan Yusuf Ali surrendered. Nevertheless, soon suspicions were aroused as Trivulzio, the Hobyo commissioner, reported movement of armed men towards the borders of the sultanate before the takeover and after. Before the Italians could concentrate on the Majeerteen, they were diverted by new setbacks. On 9 November, the Italian fear was realised when a mutiny, led by one of the military chiefs of Sultan Ali Yusuf, Omar Samatar, recaptured El-Buur. Soon the rebellion expanded to the local population. The region went into revolt as El-Dheere also came under the control of Omar Samatar. The Italian forces tried to recapture El-Buur but they were repulsed. On 15 November the Italians retreated to Bud Bud and on the way they were ambushed and suffered heavy casualties. While a third attempt was in the last stages of preparation, the operation commander, Lieutenant-Colonel Splendorelli, was ambushed between Bud Bud and Buula Barde. He and some of his staff were killed. As a consequence of the death of the commander of the operations and the effect of two failed operations intended to overcome the El-Buur mutiny, the spirit of Italian troops began to wane. The Governor took the situation seriously, and to prevent any more failure he requested two battalions from Eritrea to reinforce his troops, and assumed lead of the operations. Meanwhile, the rebellion was gaining sympathy across the country, and as far a field as Western Somaliland. The fascist government was surprised by the setback in Hobyo. The whole policy of conquest was collapsing under its nose. The El-Buur episode drastically changed the strategy of Italy as it revived memories of the Adwa fiasco when Italy had been defeated by Abyssinia. Furthermore, in the Colonial Ministry in Rome, senior officials distrusted the Governor's ability to deal with the matter. Rome instructed De Vecchi that he was to receive the reinforcement from Eritrea, but that the commander of the two battalions was to temporarily assume the military command of the operations and De Vecchi was to stay in Muqdisho and confine himself to other colonial matters. In the case of any military development, the military commander was to report directly to the Chief of Staff in Rome. While the situation remained perplexed, De Vecchi moved the deposed sultan to Muqdisho. Fascist Italy was poised to re-conquer the sultanate by whatever means. To manoeuvre the situation within Hobyo, they even contemplated the idea of reinstating Ali Yusuf. However, the idea was dropped after they became pessimistic about the results. To undermine the resistance, however, and before the Eritrean reinforcement could arrive, De Vecchi began to instil distrust among the local people by buying the loyalty of some of them. In fact, these tactics had better results than had the military campaign, and the resistance began gradually to wear down. Given the anarchy which would follow, the new policy was a success. On the military front, on 26 December 1925 Italian troops finally overran El-Buur, and the forces of Omar Samatar were compelled to retreat to Western Somaliland. The Second Casualty: The Fall of the Majeerteen Sultanate By neutralising Hobyo, the fascists could concentrate on the Majeerteen. In early October 1924, E. Coronaro, the new Alula commissioner, presented Boqor Osman with an ultimatum to disarm and surrender. Meanwhile, Italian troops began to pour into the sultanate in anticipation of this operation. While landing at Haafuun and Alula, the sultanate's troops opened fire on them. Fierce fighting ensued and to avoid escalating the conflict and to press the fascist government to revoke their policy, Boqor Osman tried to open a dialogue. However, he failed, and again fighting broke out between the two parties. Following this disturbance, on 7 October the Governor instructed Coronaro to order the Sultan to surrender; to intimidate the people he ordered the seizure of all merchant boats in the Alula area. At Haafuun, Arimondi bombarded and destroyed all the boats in the area. On 13 October Coronaro was to meet Boqor Osman at Baargaal to press for his surrender. Under siege already, Boqor Osman was playing for time. However, on 23 October Boqor Osman sent an angry response to the Governor defying his order. Following this a full scale attack was ordered in November. Baargaal was bombarded and razed to the ground. This region was ethnically compact, and was out of range of direct action by the fascist government of Muqdisho. The attempt of the colonisers to suppress the region erupted into explosive confrontation. The Italians were meeting fierce resistance on many fronts. In December 1925, led by the charismatic leader Hersi Boqor, son of Boqor Osman, the sultanate forces drove the Italians out of Hurdia and Haafuun, two strategic coastal towns on the Indian Ocean. Another contingent attacked and destroyed an Italian communications centre at Cape Guardafui, on the tip of the Horn. In retaliation Bernica and other warships were called on to bombard all main coastal towns of the Majeerteen. After a violent confrontation Italian forces captured Ayl (Eil), which until then had remained in the hands of Hersi Boqor. In response to the unyielding situation, Italy called for reinforcements from their other colonies, notably, Eritrea. With their arrival at the closing of 1926, the Italians began to move into the interior where they had not been able to venture since their first seizure of the coastal towns. Their attempt to capture Dharoor Valley was resisted, and ended in failure. De Vecchi had to reassess his plans as he was being humiliated on many fronts. After one year of exerting full force he could not yet manage to gain a result over the sultanate. In spite of the fact that the Italian navy sealed the sultanate's main coastal entrance, they could not succeed in stopping them from receiving arms and ammunition through it. It was only early 1927 when they finally succeeded in shutting the northern coast of the sultanate, thus cutting arms and ammunition supplies for the Majeerteen. By this time, the balance had tilted to the Italian's side, and in January 1927 they began to attack with a massive force, capturing Iskushuban, at the heart of the Majeerteen. Hersi Boqor unsuccessfully attacked and challenged the Italians at Iskushuban. To demoralise the resistance, ships were ordered to raze and bombard the sultanate's coastal towns and villages. In the interior the Italian troops confiscated livestock. By the end of the 1927 the Italians had nearly taken control of the sultanate. Defeated and humiliated, Hersi Boqor and his top staff were forced to retreat to Ethiopia in order to rebuild the forces. However, they had an epidemic of cholera which frustrated all attempts to recover his force. After two years of devastating war in which thousands of civilians died and the entire economy of the sultanate was ruined, razing all coastal towns and villages, the Italian colonial administration could boast that it had broken the Majeerteen resistance and put an end to an era in Somaliland. Boqor Osman fled to the British Somaliland, but was handed back to the Italians. In November the formal act of surrender took place in Hurdia, and Boqor Osman dramatically consigned his sword to Governor De Vecchi. Later Boqor Osman was exiled to Muqdisho. With the elimination of the north-eastern sultanates and the breaking of the Benaadir resistance, from this period henceforth, Italian Somaliland was to become a reality. The partition of Somaliland was already shaping during this period and the fate of the Somalis was at the mercy of the colonial powers.

HISTORY OF HOBIYO AND THE ROLE DIR PLAYED (QAADIS ?) Posted By: MA OGTAHAY Qoraalkaan wax uu sheegayaa in Boqortoyadii Ajuuran ay Dir/ Abgaal/ Sheekal Imaamo ahayeen History of Hobyo The Port City of Hobyo In the present somali language Hobyo may mean: Ho = have and Biyo = water(Hobiyo = Have a water). Hobyo in this context indicates that the town had a wells to provide water and to offer to travelers. Probably the word may have derived from old Somali and may have evolved it this form. In the Periplus of the Eritrean Sea (an old Greek Merchant's dairy book) the name opone appears to correspond to old Hobyo. Hobyo is an ancient harbor, like many other Somali ports on the Gulf of Aden and the Indian Ocean, may had been frequented by Phoenicians, Egyptians, Persians,Yemanis, Greeks and Roman sailors. The dairy chronicled to AD50 contains a map of all the ports and their importance. It is shown that Opone(Hobyo) was a centre of the trade in cinnamon and spices. This trade seems to be evidence that the people were sea farers who traveled to the Far East, as far as the present Indonesia amd Malaysia. History of Hobyo It is not known why people settled at Hobyo shores but an obvious explanation could be trade. Apart from ivory, animal skins and incense, the rise of the coastal trading post was due to the commercial opportunities the port generated by the dhows trade. Oral traditions recall that Hobyo was the departure port of hundreds of pilgrims who wanted to visit Mecca and do the Islamic duties and worship. But the most plausible explanation for the size of the town was the commercial possibilities generated by the Ajuuraan Sultunate at Qalaafo, now in Ethiopia. Agricultural products grown in what is known locally as 'Shabeele, a region along both banks of the Shabeelle River, between Qalaafo and Buur Unkur ' was exported from this seaport. Hobyo was a prosperous town and thrived well during the Ajuuraan dynasty that ruled some parts of Somalia between 1400s and 1750s. The last Ajuuraan dynasty crumbled during the colonial period. Ancient migration routes joined Shabeelle to Hobyo (9:5). Archaeological evidence suggests that Hobyo may have been an important trading centre in the fifteenth and sixteenth centuries, participating in East Africa's trade with the Middle East and Asia. Its status, however, changed many times in the past. Hobyo had sea links with the Banaadir coast towns such as Mogadishu, Marka and Baraawe that were far more important during the 18th and 19th centuries (1:30). Hobyo was beyond the rule of the Omani rulers in Zanzibar who from 1698 to 1840 loosely ruled the Banadir coast. The Omani Sultans weakened gradually to give way to the Italian colonial rule. The ocean trade brought the town wealth, luxury and on occasions power. The coast could not produce enough for most everyday needs, and therefore, the hinterland supplemented the requirements. People grew mainly sorghum as the stable food, and beans and raised animals like camels, cattle, goats and sheep. Livestock, hides and skin, aromatic woods and raisins were exported, while rice, other foodstuff and clothes were imported. The luxury goods consisted predominantly of textiles, precious metals and pearls. This made the town vibrant(9: 9-10). Today it seems unlikely that ancient Hobyo communities were maritime people and the open-sea beyond the reefs were as much of their environment as were the coastlands. There were always movements of traders and settlers up and down the coast. People traveled with the northeast monsoons to Banaadir and the East African coast, and using the southwest monsoons traveled back to Hobyo, or to the Arabian Peninsula or India. The northeast monsoons bring many kinds of consumer goods from Arabia and India, while the southwest monsoon takes local products from the Swahili coast: spice, grain, ivory, hides and sometimes slaves. The size of the trade the Banaadir coast and Hobyo did was not comparable to the volume of trade from East Africa. The actual dates of the monsoon vary from year to year by several weeks, so that there is always the risk of ships becoming stranded at one end of the journey or the other. If the winds are seized at the right times, then overseas sailing is quick and easy. The Ajuuraan rulers collected tribute in the form of sorghum (durra) from cultivators who farmed on the coastal plains in Harardheere and El-Dheer, and demanded cattle, camels, goats or sheep from the nomads of the region. Also agricultural products from the other regions of the Ajuuraan Confederate was consumed or exported from Hobyo. The port of Hobyo was an income-generating source where the state received enormous revenue(4: 96-112) Hobyo's Ajuuraan rulers were in alliance with the rulers of Mogadishu Sultanate who were of Arab, Persian or Ajuuraan origin. Trade between Hobyo and the Banaadir coast flourished for some time. However, in around 1650s the Sultanate of Hobyo started to decline. Traditions mention that Hobyo was the starting point of the Hawiye rebellion against the Ajuuran rule, and contributed to the ultimate defeat. Many of the deep stone-walled wells, abandoned fortifications and other ruins are attributed to local tradition to Ajuuraan construction (4:97).Since that, for nearly two centuries the town prospered and gained fame in supplying fresh water to the sailing dhows. Probably, a new loose sultanate of the Hiraab took the reign, led by the Imaam. The Hiraab is a confederate of Hawiye clans and ruled with a clear division of power: The Imaams were from the Abgaal, the Faqhis and Qadhis were from the Sheeqaal or the Dir (although not considered from the Hiraab) and the army leaders or advisors were from the Habar Gidir or Duduble. But soon the arrangement overstretched in terms of area under control and dissolved. In the early 18th century, the Imaam was already in Mogadishu, and settled there. In 1878 Hobyo's glory attracted a young rebellious and ambitious man named Ali Yusuf. He was from the Majeerteen clan and approached peacefully to local headmen and elders of the local people. The man and his army built a fort and secretly smuggled in guns. After a short time, Ali Yusuf attacked the local tribesmen and pronounced the Sultanate of the Majeerteen in Hobyo.The sultanate was captured and pensioned off to Mogadishu in 1925 (4: 71). Since the fall of the Sultanate to the Italian colonial power, the town lost its historical roles, and started gradual declination. The Italians and the Somali governments after independence all marginalized the town, forgot its ancient history and neglected it. Caught in a declining and sinking town, the people had to emigrate to elsewhere in search for jobs and life. The centralized administration, and concentration of wealth and opportunities in the capital city made the people to flow out more rapidly.

Halgankii Yaasiin Cismaan ee fartii Cismaaniyada Sanadkii 1920-kii ayuu Cismaan Yuusuf Keenadiid ku guuleystey in uu allifo xuruuf loo adeegsado qoraalka af-soomaaliga.Xuruuftaasi waa midda keliya ee taariikhda lagu hayo oo nin Soomaali ah uu leeyahay. Hortiis waxaa af-soomaaliga qori jirey, dadkana bari jirey Shiikh Yuusuf Al-kowneyn, Xaaji Cali Majeerteen iyo Shiikh Awees. Saddexdaas ninba wexey qoraalkooda u adeegsanayeen xuruufta carabiga. Waxaa in laxuso mudan xilliga uu Cismaan Yuusuf fartaas qorayey oo ahaa xilli aanan u sahlaneyn nin dhallinyaro ah oo soomaali ah in uu fikradda noocaas ah intuu helo. Haddii uu fikraddii heleyna, in dadaal intaas le´eg uu ku bixiyo si uu dadkiisa ugu helo xuruuf ey afkooda ku qortaan. Fartaasi waa xuruufta loo yaqaan Cismaaniya, waxaana loogu magac darey magaciisa ah Cismaan. Fartaasi wexey tahay mid ku haboon codka luqadda soomaaliga (phenologicaly). Isticmaalkeeduna wuxuu aad u soo shaac baxay dagaalkii labaad kadib, markaas oo ey soomaalidu ku keydsadeen qoraallo muhiim ah (taariikh iyo dhaqan) iyo akhbaar badan. Fartaani wexey soomaalidu u sahashey in ey ku urursadaan suugaan badan oo taariikhi ah sida gabeyadii la tiriyey xilligii uu socdey halgankii Daraawiishta iyo silsiladihii gabeyadii GUBA. Waxaa kale oo fartaani ey ka soo qeyb qaadatey halgankii gobannimo doonka oo aasaaskii Leegada waxaa wax lagu qoran jirey fartan Cismaaniyada. Martino Morelo oo nin talyaani ah, wuxuu buugiisa (Il Somalo della Somalia) ku sheegey in qoraalka Cismaaniyada uu yahay mid munaasib ku ah af-soomaaliga markii laga eego meelo dhowr ah, matalan xuruufta uu af-soomaaliga u baahanyahay oo laga wada helayo, ku dhawaaqista xuruufta, shaqalladeeda iyo shibanayaasheeduba. B. W. Andrezejewiski oo ah luqadyahan (linguist) una dhashey Ingiriis, wuxuu Martino Moreno ku raacey aragtiduu kaqabo farta Cismaaniyada. Sidaan soo sheegney, fartaasi wexey soo shaac-baxdey iyada oo lagu jiro halgan gobanimo doon ah, wexeyna markiiba ku faaftey dhallinyaradii Leegada aheyd dhexdooda, wexey noqotey xuruuf ey halgankooda u adeegsadaan. I. M. Lewis oo arrintaas qiimeynaya waxuu yiri " Cismaaniyadu wexey u shaqeysey sidii shey wax kala sifeeya (catalist) wexeyna xafidey waxii ugu qiimo badnaa ee dhaqan ahaa ee uu afka soomaaligu lahaa ". Hadalkaas wuxuu Lewis ku qorey buugiisa la yiraahdo (Modern history of Somalia). Xirsi Magan Ciise oo kamid ah ragga afhayeenada u ah farta Cismaaniyada, mar uu ardey ka ahaa jaamacadda kolombiya (Colombia university) ee dalka Mareekanka, halkaas oo uu ka qaatey shahaadada (bachelor´s) sanadihii kontonaadkii, wuxuu ka sheekeeyey, mar ey jaamacadda dhiganayeen in subax uu macaallin u soo galey galaaskii, markaasuu wuxuu ku yiri ardadii : qof walba hasoo istaago oo sabuuradda ha ku qoro afkiisa sida ey ku noqoneyso (good morning). Xirsi wuxuu yiri waxaa fasalka fadhiya ardey ka kala yimid Carab, Jabaan, Hindi iyo kuwo ka yimid Ugaandha. Ardadii mid walba waa uu istaagey oo fartiisii buu wuxuu ku qorey (Subax wanaagsan) aniguna waxaan ku qorey fartii Cismaaniyada. Ardadii kayimid dalka Ugaandha waa eey qori waayeen oo ma´eeyan qabin far qoran oo ey isticmaali kareen. Halkaas ardadii ka timid Ugaandha wexey dareemeen in ey ardada kale ka hooseeyaan. David D. Laitin oo nin Mareekan ah in muddo ahna af-soomaaliga diraasaad ku hayey wuxuu tilmaamayaa in waxa khasbayey dhallinyaradii u doodayey farta Cismaaiyada ey aheyd (sida sheekada Xirsi Magan ka muuqata) iyaga oo doonayey in ey muujiyaan in ey soomaalidu yihiin ummad jirta oo ummadaha kale dhinac taagan. Run ahaantiina xilligeedii waa ey ka dhigtey ummad jirta. Dhibaatada ugu weyneed oo ey farta Cismaaniyada la kulantey wexey aheyd dhaqan -qabiileedka soomaaliyeed oo wax walba la saaro misaan qabiil. Fartii ayaa miisaan qabiil la saarey, markaasaa ninkii qorey wuxuu yeeshey abtirsiinyo reereed. Halkaas baa qaar kamid ah siyaasiyiintii soomaaliyeed wexey u arkeen in fartaan ey tahay xuruuf reer leeyahay. Cismaan Yuusuf, qabiilkiisa oo Cimaan Maxamuud ah. Halkaas baa waxaa laga heley iin uu ninkii doonaya kala diriro farta. Iintuna waa iyada oo loo nisbeeyo magacii Cismaanya qabiilka Cismaan Maxamuud. Dicaayadda noocaas ahi wexey fududeysey in ey abuuranto mucaarado xoog leh oo diiddan xuruuftii Cismaaniyada. Waxaa kale oo abuurmey rag dhallinyaro ah oo ey ku abuurantey in iyaguna ey sameystaan xuruuf si ey ula loolantamaan fartan keligeed suuqa taal.Waxaase dhab ah in xuruuftii Cismaaniyada, iyada oo mucaaradkeedu uu aad u xooggan yahay in ey goysey masaafo dheer oo ey ku dhowaatey in ey qaramowdo. Dhibaato kale oo fartaas hor istaagtey baa iyana jirtey oo wexey aheyd dareen xagga diinta ka socdey oo xoog lahaa, kaas oo raadinayey in af-soomaaliga lagu qoro xuruufta carabiga. Dabayaaqadii sanadihii kontonaadkii waxaa soo xoogoobey raggii u ololeynayey in af-soomaaliga lagu qoro xuruufta laatiinka. Waxaa ra´yigaas difaacayey ragaqoonyahanno ah iyo kuwo kale oo kamid ahaa raggii halgankii Leegada wax kaga jirey. Wexeyna u arkeen labo sababoodba in loo qaato xuruufta laatiinka ah. Iyada oo aanan tabar dhaqaale looheyn in la helo madbacado iyo makiinado qora xuruufta Cismaaniyada iyo iyada oo eeyan jirin qabiil si gaar ah u sheegan kara xuruufta laatiinka. Waxaa raggaas markii dambe hormood u ahaa Muuse Xaaji Ismaaciil Galaal. Muuse markiisii hore wuxuu ahaa ragga diidan xuruufta laatiinka ah. 1954-kii mar uu London wax ku baranayey wuxuu soo saari jirey qoraallo af-soomaali ah oo ku bixi jirey xuruuf carabi ah. Muuse wuxuu hadda kahor yiri : " xuruufta laatiinka wexey innagu dhex abuureysaa dhaqan ku saleysan dabaqad, taasina waa mid u adeegeysa dabaqadda aqoonta leh oo keliya iyo dadka tirada yar oo xukunka haya. Arrintaasina wexey mustaqbalka sababeysaa aayatiinxumi ku timaada soomaalida ". Waxaa iyana jirtey mashruuc ey hey´adda UNESCO waddey oo soo shaac baxay sanadkii 1966-kii oo ey rabtey in ey xuruuf laatiin ah u sameyso af-soomaaliga, waase socon waayey. Xuruufta carabiga soomaalida badankood waa ey yiqiineen, wexeyna ka baran jireen dugsiyada quraanka caruurnimadooda sida dhaqanku yahay. Waxaase dadka soomaalida ahi dhib ku ah afka carabiga. Intaanan dowladaha khaliijka loo shaqa tegin lama aqoon carabiga. Waxaa kale oo jirey, xataa hadduu qofku yaqaan xuruufta carabiga waxaanan u sahlaneyn in uu af-soomaali ku akhriyo xuruuftaas. Midda keliya oo uu carabigu kaga sito labada xuruuf oo kale wexey aheyd, carabigu markiiba wuxuu markiiba heli karey dad qaada oo dadka bara iyo kuwo soo dhoweeya ee barta, waayo diin ayaa laga raadinayey. Mana eeyan jirin reero sheegan karey iyo kuwo reer ku ximiya midkoodna. Xoogga ugu weyn ee fikraddan wadey wexey ahaayeen odeyaal ganacsato ah oo bariga-dhexe ku xirraa. Odeyaashaa waxaa la´oranjirey xaajiyaal, waxaana kamid ahaa Xaaji Yuusuf Cigaal, Xaaji Diiriye, Xaaji Cabdiraxmaan Garyare, Xaaji Maxamuud Cabdulle Dirir. Raggaasi oo rag xoolo iska leh ahaa, dhinacooda ayey ka cadaadinayeen maamulkii Leegada (SYL) in uu qaato farta carabiga. Xoog kale baa isna jirey oo arkayey in farta carabigu tahay waddada isku kaaya xireysa bulshooyinka carbeed, kuwaas oo aanu u baahannahay inaan gacan ka helno si aanu uga kaashanno dagaalka aanu kula jirno cadowga soojireenka ah ey soomaalidu leedahay, cadowgaasina waa Itoobiya. Waayo Itoobiya marwalba wexey gacan kaheshaa dunida masiixiyadda. Wadaaddadu wexey ahaayeen kuwa mideynayey xoogaggaas rabey carabiga. Dagaalkii 2-aad markuu dhammaadey baa J. Q. K. Wexey guddoonsatey in Soomaaliya la siiyo istiqlaal, muddo 10 sanadood ahna loo diyaariyo in ey iyadu is maamusho. Talyaanigii wuxuu ku guuleystey in uu isagu noqdo dowladdii adduun weynaha wakiil uga noqon laheyd Soomaaliya 10-kaas sanadood. Muddadaas 10-ka sano ah baa waxaa dalka ka dhismey mu´asasaadyo siyaasadeed (political institutions) oo madax bannaan, kuwaasoo ku tartamayey ka qeybqaadashada dowladdan cusub iyo isu diyaarinta dowladda xorta ah ee imandoonta. Waxaa xilligaas aasaasmey xoog dhexe ee siyaasadeed (dowlad), waana markii ugu horreysey taariikhda soomaalida oo la heley nadaam noocaas ah. Maamulkii Talyaaniga ee halkaasi ka jirey wuxuu ku dadaaley in xuruufta carabiga iyo tan Cismaaniyada eeyan noqon kuwo af-soomaaliga lagu qoro. Sanadkii 1949-kii wargeys Xamar ka soo bixi jirey oo la yiraahdo (Nuovo Giornale) baa wuxuu soo qorey maqaal uu cinwaan uga dhigey (Il problema della lingua Somala). Ninka qorey waa uu is qariyey wuxuuna maqaalkaas kaga cabanayey faragelinta uu Talyaaniga ku hayo qorista farta af-soomaaliga. Wuxuu qoraagu codsadey in dadka soomaalida ah loo daayo howlaha la xiriira afkooda hooyo iyo qoristiisa. Talyaaniga oo arrintaas ey ku weyneed marna kama uusan harin in uu talo ku yeesho howshan, wuxuuna dhisey guddi howshan diyaariya kuna xiran isaga. Dhismaha guddigan wuxuu dhacay intaanan la dhisin golihii degaanka (Territorial Council), si uusan goluhu wax ra´yi ah ugu yeelan guddiga far-soomaaliga. Talyaanigu wuxuu rabey in uu abuuro luqad uu isagu saameyn ku leeyahay, taas oo looga shaqeeyo xafiisyada dowladda, dugsiyadana lagu dhigto. Talyaaniga waxaa ka horyimid mucaarado adag oo uu xooggeedu ka imanayey dhallinyaradii Leegada, kuwaas oo qodobadey degsadeen kiisa 4-aad uu dhigayey in la dejiyo barnaamij lagu horu marinayo afka soomaaliga iyo in farta Cismaaniyada loo qaato xuruuf lagu qoro af- soomaaliga. Ragga qodobkaas fulintiisa ey Leegadu u xilsaaratey waxaa odey u ahaa Yaasiin Cismaan Yuusuf. Yaasiin wuxuu ahaa ninka ka dambeeyey siyaasaddii Leegada ee sanooyikaas hore qeybteedii ku wajahneyd qorista af-soomaaliga. Yaasiin wuxuu ku dhshey magaalada Hobyo 1919-kii. Halkaas oo caruurnimadii uu ku bartey quraanka. Magaalada Xamar wuxuu yimid markuu jirey 15 sano, markaas oo uu bilaabey in uu barto carabiga iyo talyaaniga. Xilligii uu Ingiriisku dalka joogey Yaasiin wuxuu bartey afka ingiriisiga. Xilliyadaas buu wuxuu u istaagey in uu xoojiyo in farta Cismaaniyada ey ku faafto dalka. 1949-kii Yaasiin wuxuu ahaa ninkii lahaa talooyinkii ey Leegada u kaalmeystey xagga dhaqanka. Talooyinkaas waxaa kamid ahaa : 1 - in la baaro lana ururiyo dhammaan buugaagta ka hadlaya af- soomaaliga, iyo in la badiyo lana faafiyo buugaagtaas. 2 - in diraaso lagu sameeyo sidii loo heli lahaa xuruuf soomaaliyeed (far-soomaali) oo qoran. 3 - in afka soomaaliga loo isticmaalo xiriirrada bulsho ee kala duwan. 6 - buugaagta qiimaha leh oo ey dadyowga kale qoraan in lagu turjumo af- soomaali. 9 - af-soomaaligu waa in lagu dhigaa dugsiyada dalka. 10- in la baadi goobo qalabkii loo adeegsanlahaa in lafaafiyo buugaag af- soomaali ku qoran. Waxaa nasiib darro noqdey dhaqdhaqaaqii uu Yaasiin bilaabey ee farta Cismaaniyada in uu dhexgaley loolankii Leegada dhexdeeda ka socdey ee 2-da xoog (qabiil) dhexyiil, kuwaas oo ahaa (xoogga Hawiye iyo xoogga Daarood). Xooggii Daaroodka wuxuu ku yaraa maamulkii uu Talyaanigu sameeyey ee maxmiyadda ahaa, sidaa darteed buu wuxuu lumiyey awoodii uu Leegada ku heystey. Bishii Meey 1949-kii Xaaji Maxamad Xuseen baa waxaa loo doortey in uu Leegada odey (presedent) ka noqdo. Xoghayena waxaa loo doortey Cabdullaahi Ciise. Xaaji Maxamad Xuseen wuxuu u dhashey reer Xamar, Cabdullaahi Ciise isagu waa (Sacad - Hawiye). 2-daas masuul midkoodna marabin farta Cismaaniyada in ey noqoto mid soomaalidu ey wax ku qorato. Taasi wexey dhalisey isbeddel xoog leh ee ku yimaada barnaamijkii Leegada ee ku wajahnaa qorista afka soomaaliga. Xaaji Maxamad Xuseen oo 3 sanadood keliya ayuu hayey xafiiskii maamulka Leegada, wuxuuna raad xoog leh ku yeeshey siyaasaddii qorists af-soomaaliga. Xaaji Maxamad wuxuu watey aragti u janjeerta carabta (Naasiriya). Wuxuu u safri jirey Qaahira, halkaas oo uu raadiyaha Qaahira ka sii deyn jirey barnaamij ah dicaayadaha reer galbeedka. Dagaalkii uu Xaaji Maxamad qaadey wuxuu Leegadii ku reebey 2 arrimood : 1 - In aan fartii Cismaaniyada loo aqoonsan xuruuf af-soomaaliga lagu qoro. 2 - Af-soomaaliga in uusan noqon afka ey Leegada ku shaqeyneyso (official language),bal uu af-carabigu noqdo afka rasmiga ah. Bishii abriil 1950-kii, waraaq (memorandum) ka soo baxdey xafiiska maamulka Leegada wexey sheegeysey in ey soomaalidu guddoonsadeen in afka carabigu uu noqdo afka Soomaaliya laga qoro, kaas oo ey dadyowga kalena isku fahmaan (internatinal language) waraaqdaas wexey ku socotey maamulihii talyaaniga oo magaciisa la´oranjirey Fornari. Waraaqdu wexey sheegeysey qodobadan hoos ku qoran : 1 - Xoghayaha guud ee ururka Leegada Cabdullaahi Ciise, dhowaan wuxuu socdaallo ku soo marey dalka oo dhan. Xoghayuhu wuxuu baarey lahjadaha kala duwan oo ey soomaalidu ku hadlaan, kamana uusan helin mid laga cabbir-qaadan karo si loogu qoro afka-soomaaliga. 2 - Afka carabiga oo ah mid ey xuruufttiisu aad u badantahay, waxaa adag in af-soomaali lagu turjumo. Haddaba haddey soomaalidu u suurto-geliweydey in ey habeystaan afkoodii hooyo, waxaa nala haboonaatey in luqada carabiga ey noqto luqada caamka ah, taas oo soomaalida fursad u siineysa in ey is af-fahmaan dadyowga dunida kula nool. Waxaa kale oo afka carabigu u kexeynayaa (oo uu tusinayaa) dadka soomaalida ah badweyn dhaqan ah oo aan xad laheyn. Waxaa kale oo luqada carabiga aanu ka heleynaa iskaashi dhaqan iyo mid siyaasadeed oo aannu la yeelanno dalalka muslinka ah ee aan walaalaha nahay. Kuwaas oo aanu wada rumeysannahay Ilaah keliya, rasuulkiisa Maxamadah (s. c. w.) iyo kitaabka muqaddaska ah ee quraanka. Arrintaasi wexey baansiin kusii shubtey khilaafka aragtiyeed ee ka dhexeysey Xaaji M. Xuseen iyo Yaasiin Cismaan. Waxii maalintaas ka dambeeyey wargeysyadu wexey soo qori jireen maqaallo ey isaga soo horjeedaan ragga labada aragti kala qaba. Xaaji M. Xuseen wuxuu mar walba sheegi jirey in afka carabiga uusan aheyn mid ajnebi ku´ah dalka Soomaaliya, wuxuuna ku eedeyn jirey Yaasiin in uu wato aragti reer Yurub Taasaana ka dambeysa fikradda daafaceysa farta Cismaaniyada. ahna raggaas bey ka socotaa. Yaasiin isaga oo taas ka jawaabaya wuxuu qoraalladiisa ku qori jirey in uu ogsoonyahay in luqadda carabiga ey tahay luqaddii diinta Islaamka, Islaamkuna uu yahay diinta ey dadka soomaalida ahi aaminsanyihiin, laakiin haddaan soomaali nahay carabigu maahan luqadayadii koowaad, mana ahan afkayaga hooyo. Wargeys Xamar kaas oo bixi jirey oo la´oranjirey (Corriere della Somalia), iyada oo hadalka Yaasiin dabataagan baa nin reeraha X.Maxamad ah wuxuu soo qorey maqaal markey taariikhdu aheyd 20/6-1952-kii, kaas oo uu ku sheegayo in rerka uu Xaaji M. Xuseen ka dhashey ey mararka qaar u arkaan af-soomaaligu in uu agtooda ka yahay luqad ajnabi. 24/7-1952-kii golihii fulinta ee Leegada wexey guddoonsadeen go´aan ey faafiyeen oo ah " luqadda carabiga waa luqadda dalkan waana luqadda ey Leegada ku shaqeyneyso waana luqadda dadweynaha soomaaliyeed. Luqaddan carabiga ah Ilaah baa ina siiyey, waana taanu ku dhexgeleyno dunida Islaamka ". Buugga layiraahdo (politics, Language and Thought) ee uu qorey D. D. Laitin wuxuu ku sheegey (safxadda 99-aad) in ey jirtey heshiis qarsoodi ah ee 1951-kii dhexmarey masuuliintii Leegada iyo maamulkii Talyaaniga. Heshiisku wuxuu ahaa luqadaha dalka lagaga shaqeeyo ey noqdaan Carabi iyo Talyaani. Halkaas waxaa ka muuqata, carabiga loo doodayo in uu yahay oo keliya talyaaniga oo loo gogol-xaaro. Waayo talyaaniga si toos ah loollanka uma soo geli karo oo waxaa loo arkaa luqad isticmaar. Cismaaniyada oo aad u faafsaneydna habka keliya oo looga hortegi karey waa iyada oo carabiga laqaato. Heshiiskaasi wuxuu si dhab ah u wiiqey fartii Cismaaniyada. Xilligaas 2 arrimood baa isbiirsadey, midi waa ururada diiniga ah oo xoog lahaa, midda kalena waa dowladda masaarida oo aad u xiiseeneesey in ey Soomaaliya noqoto dal afka carabiga lagaga hadlo. J. Q. K. mar ey damacdey in ey horumariso qorista af-soomaaliga, nin masaarida u fadhiyey halkaas baa wuxuu sheegey in ey tahay loofarnimo in luqad cusub loo raadiyo soomaalida. In laqaato luqadda carabiga xilligaas ra´yi xoog leh buu ahaa. Waxaa kale oo xooganaa ururada ra´yigan raacsanaa, wexeyna ahaayeen odeyadii leysku oranjirey xaajiyaal iyo urur la´oranjirey (Somalia Conference). 1952-kii Xaaji Maxamad Xuseen wuxuu u safrey Qaahira. Jinaaxii reeraha Hawiye ee Leegada aad buu u xoogoobey, doorashadii ey S. Y. L. gashey 1956-kii waxaa muuqatey qolada codkoodu badnaa in ey iyagu ahaayeen. Doorashadaasna waa tii u dambeysey ee uu talyaanigu dabadeed sallimi lahaa talada. Maamulkii talyaaniga wuxuu Cabdullaahi Ciise u doortey ra´iisul wasaarihii ugu horreeyey taariikhda oo ey dowlad soomaaliyeed yeelato. Aadan Cabdulle Cismaan wuxuu heley doorashadii loogaley xafiiska Leegada. Halkaas waxaa maamulkii gacanta ku dhigey siyaasiyiin katirsan beelaha Hawiye, talyaaniguna taas ayuu fadilayey. Nin talyaani ah oo la yiraahdo (Castagno) oo arrintan wax ka qorey wuxuu sheegey " markii uu ingiriisku ku guuleystey Soomaaliya wexey muujiyeen in ey xiriir fiican la yeeshaan beelaha Daaroodka ah, halka uu maamulkii talyaaniga ahmiyadda siiyey beelaha Hawiye" (fiiri Castagno pp 523-22) . Guushii ey heleen 2-daas siyaasi wexey dhaawac weyn ku noqotey fartii Cismaaniyada. Markiiba wexey fuliyeen guddoon ahaa in luqadda carabiga ey noqoto tan ugu xoog badan dalka Soomaaliya. Waxaa kale oo ey guddoomiyeen in dadka xubnaha ka´ah ururka Leegada in laga mamnuuco xuruuf kale in ey wax kuqoraan. Taasi wexey muujisey isbedel ku yimid fikraddii hogaamiyayaashii ururkii Leegada. Go´aankaasi wuxuu dhaliyey, Cabdullaahi Ciise oo ra´iisul wasaare ah sanadkii 1957-kii mar uu isku deyey in uu maqaalaad ku soo qoro wargeys Xamar ka soo baxi jirey, maqaalaadkaasi wexey ku qornaayeen af-soomaali wexeyna ku soo bexeen xuruuf laatiin ah, kadib markii uu 2 maqaal qorey waxaa ka horyimid dadweynihii oo ku khasbey in uu joojiyo. 10-kii sano ee dowlad hoosaadka la heystey, doodihii ugu waaweynaa ee dalka ka dhacayey wexey ku saabsanaayeen qorista dejinta xuruuf af-soomaaliga lagu qoro iyo qaadashada afka carabiga. Yaasiin Cismaan wuxuu marwalba sidey calanka Cismaaniyada. Isku si buuna u difaaci jirey xilliyadii kala duwanaa ee la soo marey, haddey ahaan laheyd bilowgii 50-aadkii ee uu maamulkii talyaaniga isballaarinayey iyo haddey ahaan laheyd dorashadii 1956-kii wixii ka dambeeyey. 7/3-1952-kii waxaa jirey maqaal uu Yaasiin ku qorey wargeyskii (Corriere della Somalia), maqaalkiisaas wuxuu cinwaan uga dhigey " La nostra lingua modre " wuxuuna ku caddeeyey in soomaalidu ey ummadaha kaga duwantahay iyaga oo ku hadla luqad qura. Wuxuu isbarbar dhigey luqadaha ingiriiska, talyaaniga iyo faransiiska si uu u muujiyo in lahjadaha af-soomaaligu ey yihiin luqad mid ah ee aan weli kala farcamin. Wuxuu mataal u soo qaatey wadamo Islaam ah sida Baakistaan, Iiraan iyo Indooniisiya, isaga oo muujinaya in aad luqadaadii xafidan karto adiga oo luqadii diintaadana (carabiga) baranaya. Wuxuu maqaalkiisii ku soo gabagabeeyey, caruurta oo yaraantooda labaraa luqad ajnabi wexey la macna tahay adiga oo siiyey wax qiimaheedu uu liito, markii loo eego barashada afkooda hooyo, taariikhdooda iyo halyeeyadooda. Wuxuu tilmaamey in kuwan yaraantooda af-talyaaniga bartaa ey u arkaan afkii soomaalida luqad ey ku hadlaan " dad aanan akhlaaq laheyn oo aanan wanaagsaneyn ", kuwa carabiga bartaana ey u arkaan af-soomaaliga af ey leeyihiin " dad diinta kadheer ee xagga Ilaahey dembiilayaal ka ah ", kuwa ingiriisiga bartaana ey inoo arkaan " dad sabool ah ee hooseeya ". Sidaas buu Yaasiin wuxuu ku noqdey nin difaaca oo u dooda guud ahaan af-soomaaliga, dareenkaasna wuxuu heley xilli uu af-soomaaligu u baahnaa in laga difaaco luqado duulaan ku ahaa oo loo diyaariyey in ey booska af-soomaaliga iyagu galaan. Waxaa luqadahaas safka hore kaga jirey carabiga iyo talyaaniga, garaadka dadka soomaaliyeedna ma gaarsiisneen in ey arkaan waxaan ku soo socda.

Somali (Osmanya) alphabet The Somali or Osmanya alphabet was created in between 1920 and 1922 by Cismaan Yuusuf Keenadiid, brother of the Sultan of Obbia. In Somali it is known as far soomaali (Somali writing) or cismaanya. It replaced an attempt by Sheikh Uweys to devise an Arabic-based alphabet for Somali, and has in turn been replaced by the Latin orthography of Muuse Xaaji Ismaaciil Galaal (1914-1980). In 1961 both the Latin and Osmanya scripts were adopted for use in Somalia, but in 1969 there was a coup, with one of its stated aims the resolution of the debate over the country's writing system. The Latin alphabet was finally adopted in 1972 and at the same time Somali was made the sole official language of Somalia. The Osmanya alphabet is not used much these days, though during the 1970s quite a number of people used it for personal correspondence and bookkeeping. A few books and magazines have also been published in the alphabet. Notable features The Somali alphabet is written from left to right in horizontal rows. The names of the letters are based on Arabic letter names. The letters waw and ya are used to write the long vowels uu and ii respectively. Somali is a tonal language with four tones which are not usually marked in writing. The tones have grammatical uses: theny indicate number, gender and case. Used to write: Somali, a Cushtic language with about 8,335,000 speakers in Somali, Ethiopia, Djibouti, Kenya, Yemen, the UAE, Saudi Arabia, Italy, Finland, Sweden and the UK. Somali/Osmanya alphabet Numerals Sample text in the Osmanya alphabet Sample text in the Latin alphabet Aadanaha dhammaantiis wuxuu dhashaa isagoo xor ah kana siman xagga sharafta iyo xuquuqada Waxaa Alle (Ilaah) siiyay aqoon iyo wacyi, waana in qof la arkaa qofka kale ula dhaqmaa si walaaltinimo ah. Translation All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood. (Article 1 of the Universal Declaration of Human Rights) Links Free Osmanya fonts www.travelphrases.info/ga...manya.html BBC worldservice in Somali (includes audio) www.bbc.co.uk/somali Somalinet - a Somali portal (in Somali & English) www.somalinet.com Information about Somali alphabets (in Somali) www.dm.unipi.it/~jama/ali...ldhig.html www.mudugonline.com/Majer...oowaad.htm www.somaliedu.com/Somali Education/Maqaallo/taariikhda qoraalka farsoomaaliga.htm

Darood Carab Maha. Darood hadii aad reer hashim tahay ood Ismaciil Jabarti ku abtirsato ma iga jawaabi kartaa tan? 1) Ismaiil Jabarti 1645 A.d ayuu ku dhinta magalada Yaman oo Zabiyda ayuu ku assan yahay manaqidkiisan wax Harti- Kuumbe- Kablalax- Jidwaaq ama Tagalwaaq oo magacyo daarood u eg kuma qorna. 2) Takale sheekhu wiilal ma dhalin oo manaqikiisa Sifiina Rashiidu kuma dhigna. 3) Ta sadexaad hadii uu idin dhalay Jabarti oo carab ah sidee Yabare, Mareexan, iyo Ger uga qeyb galeen dagalkii 1445 Ad ee Axamed Gureey ileen Abhiin maba jirin e oo 1645 ayuu dhashaye. 4) Darood hadii carab ad tihiin maxaa idin Bixiyay Jidwaaq, Tagalwaaq, siwaaqroon, Cabdul waaq iyo magacyada cawaanka ee ilahyad oromo. The Somali poeple are an Eastren Kushic people, as the Daarood names indicate they all have names with the oromo sky -God like Cabdul-waaq, Siwaaq roon, Jidwaaq, Tagal waaq and sinji waaq. Therefore, the Daarod can not be Arabs, if they were arabs you would definately see names like Hashim, Fuaad, Hamza or Faisal.

Source: Somali Forum 2004 Posted by several Idiotes Doonbiro Tarikhdeeda Posted By: Aar Qaldho Daarodka carab ayeey sheegtan -- Lakin wax cad magacyadood iyo dhaqankooda inuu yahay mid Oromada ka soo jeeda sidaa uu qorahan cadeeynayo. Sheekada Donbiro wax ka hadlay buuga "The Invention of Somalia". Daroodku wax ay tariikhdooda ku saleeyen Quranka qiso ku jirta oo ka hadashay Nabi muuse oo nin fircoon ah dilay oo u cararay saxaraha( Duurka) oo ka dibna malin la kumay labo gabdhood oo uu dhalay nabi SHuceyb isagoo geed dul saaran oo dhuumanaya. Ayada Taa Haa ee Quraanka karimka iyo qisoyinka ku jira qowmal Madyan iyo siduu nabi muuse (SAWS) u guursaday gabar uu dhalay shucayb. Qiso kal oo aad u qalfan oo in Ajuuran ku soo dagay dhabarka raranle hawiye oo uu guuradayn Jabiile hawiye gabadhiisi Faduma Jambiile bari danbe ayaa Dir lagu soo gadiyay. Donbiro ayaa na dhashay oo carab geed saaran ayuu ahaa Daarood sheekadi ehey waa la beeneyay ee Daroodka soo saray 1840. Sheekadan foljariga(forged) ah waxa ay Daroodka ka soo qaateen Quranka Surata Tahaa oo ay ku saleysantahay qisadii Nabi muuse oo fircoon soo dilay isagoo macluul hayso uu laba hablood oo Nabi Shucayb dhalay uu ariga u waraabiyay. Maalin maalmah ka mida ayaa nabi Shucayb, oo ka dhashay qoomkii Madyan ee suratal Taa Haa ka hadashay, helay nin geed saran oo uu soo dajiyay(waa nabi muuse) Ka dibna uu gursaday gabartii ina nabi shuceb.. Qisad waxa ay qarnigii 1900 ku dareen sheeko kale oo Hawiyah iyo Ajuuranka kale dhex martay oo sidan ah--- 1) Ajuuranka wax ay shegteen Carab oo Ajuuran wax ay yirahdeen odeygii oo carab ah oo geed saran ayaa malin malimaha ka mida 6 walaalood ee Hawiye u yimadeen Karanle, Jambiile ,Raranle ,Haskul e.t.c 2) Ajuuran oo carab ah geedkii ayuu diday inuu ka soo dago ilaa uu nin gabar siiyo ( Jambeele Hawiye ayaa gabartiisa siiyay) Ilaa uu nin dhabarkiisa ku soo dago Hawiye Raranle ayaa dhabarka u dhigay( Ajuuran ayaa adoonsaday oo ay ka mid noqdeen raranluhu) 3) Xaskuul Hawiye isagana wuu cuskaday Ajuuran carabkii geedka sarnaaa oo farta uu ka taabtay ayuu gooyay.. Story is well know See the Somali History By Lee Cassanelli. Buugaan tarikhda Biyamalka iyo qabaailka konfurta ayuu aad uga hadlay. Qisada Ajuuran iyo hawiye inuu shegtay ayaa ku jirta. The invention of Somalia DAROODKA LABADAN SHEEKO OO MIDNA UU QURANKA IYO QISADII QOOMKII MADYAN DHEX MARTAY IYO RASUULKA MUUSE IYO SHUACAY S.A.W.S AYEEY WAXA AY WAKHTIGII DARAWISHTA KU DAREEN SHEEKADII DHEX MARTAY HAWIYE IYO AJUURAN. LABADA SHEEKO HARTIGA (DHULBAHANTE--MAJEERTEN--IYO WARSANGALI) AYAA ISU GEEYAY OO MARKAA LA DAGLAMAYEY ISAAQ (MAHE DIR) OGOW SADEXDA HARTI WAXA AY KU FAANAN IN AY BAH DIR YIHIIN WAXAN WADA DHALA DIRTA ISAAQ HABAR YONIS(MUSE ARREH) DHULBAHANTE SACIID AYAA DHALAY (ARAB) BAH DIR MAJEERTEN BOQORADOODA (ISAAQ BAA DHALA) WARSANGALIGA SIDOO KALE. GABEYGII GUBA MARKAAD DHAGEYSATO ISAQ DIR AH OO DONBIRO SHEEQANAYA AYAD MAQLI. ***** NASIIB DARO PROPAGANDADII DAROODKA WEY SHAQEYSA MARKII AY ABUUREEN WAX DOOMBIRO LA YIRAHHADO OO AY KU XUMEYNAYEEN ISAAQA Ayaa Isaaq ku beertay cuqdadii Dirnimada ay ka qabaan Perfect Doonbiro iyo Darood Posted By: Hassan Dabbac Horta dadka soomaliyeed cuqdado ayaa ka buuxa. Oo mar walb wey ka faanan Africaanka ay ka dhashen. Dir baa ugu horysay wa carabnimo ku faana oo sheegan jirtay Dir Aji Binu Aqiil (oo ahaa quraysh nabigana aderkiis ahaa). Laakin saad sheegtay Dir iyo Daroodkuba carab maaha. Oo Oramada ayaa wax u galeen. Oromada waxa ay cabudi jirn Illahay mida ah oo Cirka ayuu jiraa ayaay dhahan waxa na loo yaqaan Waako (waaqle). Hadaba wakhtigii cawan nimada dadka omaliyed ida oromad iyo Afarta ayay waqle illahay u yaqanen. Daroodku wax ay carab ku shegtan iyaga iyo Dirtaba ma arko. Daroodku hadii ay carab yihiin ma waxa ay la bixi lahayen Si-waaq -roon Jid-waaq Tagal-waaq Daqaal waaq Adbul-waaq Marka waan kugu racsanahay shekadan Doonbiro waa sheko bug ah. Oo dadka mar walba waxa ay sheegtan taarikh been ah. Oromada waxay abudi jirn iyo waaqle Posted By: Aar Qaldho Saaxiib Somalidoo dhan ayaa waxan cabudi jiray Oo Dirka waxaa ku Jira Sinjiwaaq Gacal waaq Hawiyah Bide waaq waaqoyo 2. TRADITIONAL OROMO RELIGION AND THE NATURAL ENVIRONMENT 2.1 The Oromo Concept of "Waaqa" and Human Destiny There are three religions in Oromiya: traditional religion, Islam and Christianity. Many Oromo practice traditional religion parallel with Islam or Christianity. Oromo religious belief is based on the view that there is only one Waaqa (God). The Arabic word Rabbi is also used by the Muslim Oromo and others to refer to their supreme being. According to the Oromo traditional religion, Waaqa has multiple attributes. Waaqa is He Who is before everything else. Waaqa is Uumaa (a creator of everything in the world). Waaqa is Hunda beekaa (omniscient). Waaqa is hundaa tolaa (omni benevolent). Waaqa is hunda danda'aa (omnipotent). Waaqa is the source and lover of dhugaa (truth). Waaqa is Qulqulluu (pure). Waaqa is intolerant of injustice, crime, sin and all falsehood. The Oromo never worshipped carved statues, trees, rivers, mountains or animals as substitutes. JAMBIILE HAWIYE Posted By: Agoon Historian QISADAAN AY SHEEGTEEN AJUURAANKA OO XUKUMI JIRAY SOMAALIA ILAA QALAFO ILAA MEREG (MUDUG) 1650 DII WAA QISO JIRTA. Buuga the reconstruction of somali History D.Cassanelli ayaa ka hadlaya. Ajuuraanka oo xiriir ganacsi la lahaa carabta ayaa waxa ay sheegan jireen in uu Ajuuraan carab yahay oo uu maliin malimah ka mida 6 Hawiye heleen carab geed saaran oo ay ka codsadeen inuu soo dago. Waxa la yidhi carabkii (oo ahaa ninka Ajuuran dhali doona) in uu ku xidhay 6 dii Hawiye in uu ku soo dago mid dhabarkiisa, midi gacanta gabto, midina gabadhiisa uu siiyo. Carabkii ayaa waxa lajidhi waxa uu ku soo dul dagay Raranle hawiye. Haskuul Hawiyena wax uu u hooriyay gacantiisa si uu u cuskado. Karanle Hawiye oo carabku gacantiisa taabatay meeshu ka tabtay ayuu iska gooyay. Jambiile Hawiyen waxa uu siiyay gabadhiisa Fadumo jambiile oo ka dib dhashay Ajuuran oo khudrada Illahay la yidhi waxa uu dhashay isagoo Kaatun (faraanti) dahaba xidhan. Kadib waxa uu xukumayay 400 sano Ajuuran oo dadka ku istacmaarsan jiray ceelasha mudug ilaa Kalafo ilaa Marka u dhaxeeysa. 1700 ayaa waxa la yiri afgambi lagu bara bixiyay Ajuuranka oo ay ka danbeeyeen beelaha Mudulood Hawiye, Karanle Hawiye iyo Biyamaal ay ka dhaceen gobolka Banadir xiligii ay qabaailkani soo dagaeen carada. Marka waxa cad sheekadan in ay Daroodku qaateen oo ay ku rubciyeen qisadii Nabi Shucayb (s.aws) oo dusha laga saaray kadi markii ay Hartigu yar qurqurxiyeen. Arintaan waxa daliil u ah qoraalada Tarikhyahankii weynaa ee Talyaniga Cerrilu oo qoray boqol sano ka hore tariikhda qabaailka Soomalia khasatan abtirsiimoyinka Direed. Tariikhda Somaliyeed oo dhan wey wareersantahay Posted By: agoon Horta aad ayaad u mahadsantahay difaaca iyo fikradaha aad ka mujiseen tarikhda dadka somaliyeed oo aad udiidan tihiin in ay carab noqdan. Aniga oo beesha surre ka soo jeeda oo isla markaana ah nin Bah majeerteena waxba kama qabo Daarood hadii ay awrka igu kacsadan oo sheegtan gabar Direed oo Doonbiro la yidhoho in ay dhasho. Su'aasha aad na waydiisay waa Darood ma carab baa ? Horta hadii Daarood ay dhashay gabar la dhaho Doonbiro Dir, macquul maha in ay Dir dadka barigaa ku wada nool dalka dir wada ahayeen. Tasi waxa ay beenenysaa sheekada Dir waa dadkii dhulka loogu yimid. Sidee Dir ilaa Kismayo ila Zailac u xukumayeen hadii gabadha dhashay darood ay aheyd Donbiro Dir. Odayga Direed wadanka ma dhali karo wixii ku noola ileen macquul ma noqon karto anigoo 40 jir ah oo dhalay gabar 20 jira in aan dhalo Somali weyn oo dhan. Marka aniga wexey ila egtahay in Darood iyo Dir ay ahayeen laba (Seaman) oo dalka soo wada dagay oo midi siiyay ka kale gabadhisa. Marka tarikhdan waxa ku cad in Dir uusan 30 sano ama ka yar ka weynan karo Darood saa darteed uu guursdaday gabadhisa. Waan is yara maan dhafnay Posted By: agoon Hist Wax laga hadlayay tariikhda Doonbiro iyo Daroodka sida ay sheegaan in dadku yihiin Dir iyo Darood oo dalaka ugu yinadeen Dir. Waxa la soo hadal qaaday sadex qodob oo arintaa beneeynaya. 1) Hadii Dondiro ay aheed gabadha uu dhalay odeygii Direed oo uu guursaday Darood say ku dhici kartraa dadka dalka ku noola in ay wada Dir ahayeen (mush macquul) anigu hadii aan guursado walasha manta ma aqli gal baa abahaa in uu dhali karo dadka somaliya ku wada nool Hawiye Dir Raxanweyn iyo IWM. 2) Marka waxa kale oon ka hadalnay (The man on the Tree) Daarood shekadooda inay khaldantahay marka la eego magacyadooda oon Carabi u ekeyn iyo sheekadoodu ina ay ku saleysan tahay Fiction khiyaali ay ku base gareeyeen Suratal tahaa qisoda quranka ah iyo sheeko ay hada ka hore Ajuuranka Hawiyah ka sameyeen. Calaa kuli xaal waxan oo hadala waxan uga gol leeyahay Darood dad hada dalka yimid maahee waa dad hore u joogay marka aad eegto magacyadood habka oromada mac quul maha in ay carab la bixi laheyd Dagal waaq-Jid waaq- siwaaq roon- cabdal waaq ama kumade-koombe- kablalax IWM Waxa ay qortaa tarikhdu sida lagu sheegay buuga "Fatuuxul Habash" oo uu qoray Shihab Adin oo yimid Somalia xiligii 1500 ee jihaadkii Axmed Guray. Buugasi wax uu sheegay in Axmad Gurey naagtiisa oo ahayd siyaasiyad in la oran jiray Del wambara Bati waxana uu shhegayaa buugas markii uu shahiiday Guray in uu guursaday wiilkii uu adeerka u ahaa Axmed Nuur oo ku aasan Harar-- Daaroodka doonbirada ay sheegan waxan filayaa inay taa ahayeed. Mida kale Ruuxaani ina adeer nin Somaliyeed ama Darood oo xitaa yaqaan ayeeydiisi afarad magaceedi iyo reerkey ahayed ma jiree ee ragan daarood maxaa xasuusiyay doombiro. Runtaa --- sax sax meel sokaad ka toogatay odeyga wiilal cadadooda 114 ka quuraan le'eg kaliya ayuu dhalay . Gabeygii Bah Dir Rooble. Isaaq waa Dir oo la soo cadeyay Posted By: Dir Historian Unregistered User Posted At: 8/4/04 5:57 pm Reply Ninkii kugu yiraahda Isaaq Dir maha waxad tustaa Afar Masalo: 1)Gabeygii Guba oo Habar Yoonis Ugaskoodi leeyahay Idoor waa dire hadey Duulan soo kicis dhageysii. 2) Arabka Isaaq usheeg inuu dhalay Saciid Dhulbahante oo Saladiintoodu Bah Dir ku noqdaan Muse Carre. 3) Majeerteenka markuu Bah Dir sheegto in uu Isaaqnimo un kuso Gali Damal Muuse ( Bah Dir Rooble Traditional polities library of Congress BAH DIR -----------------------------------Majerteen c.1600 Majerteen or Harti sultanate founded 1927 incorporated into Italian colony Sultans - Keenadiid clan, Bah Dir lineage - ... - 1815 Maxamuud IV/Mahmud IV 1815 - 1842 Cismaan II/`Uthman II 1842 - 1844 Yuusuf IV/Yusuf IV 1844 - 1860 Maxamuud V Yuusuf/Mahmud V ibn Yusuf 1860 - 1927 Cismaan III Maxamuud/`Uthman III ibn Mahmud --------------------------------------------------------------------------------Hobyo 1878 Hobyo sultanate split off from Majerteen Oct 1925 incorporated into Italian colony (known as Obbia) Sultans - Keenadiid clan, Bah Dir lineage - 1878 - 28 Sep 1911 Yuusuf Cali/Yusuf ibn `Ali 1911 - Oct 1925 Cali Yuusuf/`Ali ibn Yusuf Hoyga Suugaanta Somalida ee Aftahan Bah dir Rooble Majeerteen iyo Boqor Cismaan ayuu Sayidku gabaygan u tiriyey isagoo difaacayey Daraawiishta iyo halgankoodii oo Boqor Cismaan laf-dhuungashay ku noqday: Bahdir inay majnuun wada tahaan marag u haystaaye Waa niman masakhan oon ahayn midhaha Daaroode Waa niman siddii Moolaadhabe miciya dheerdheere Waa niman maddada oo cir weyn oo masiiba ahe Waa niman lafaha mudhuxsadoon muruqna reebayne Waa niman haddad min u furtoo malab durduursiiso JAMBIILE HAWIYE Posted By: Agoon Historian QISADAAN AY SHEEGTEEN AJUURAANKA OO XUKUMI JIRAY SOMAALIA ILAA QALAFO ILAA MEREG (MUDUG) 1650 DII WAA QISO JIRTA. Buuga the reconstruction of somali History D.Cassanelli ayaa ka hadlaya. Ajuuraanka oo xiriir ganacsi la lahaa carabta ayaa waxa ay sheegan jireen in uu Ajuuraan carab yahay oo uu maliin malimah ka mida 6 Hawiye heleen carab geed saaran oo ay ka codsadeen inuu soo dago. Waxa la yidhi carabkii (oo ahaa ninka Ajuuran dhali doona) in uu ku xidhay 6 dii Hawiye in uu ku soo dago mid dhabarkiisa, midi gacanta gabto, midina gabadhiisa uu siiyo. Carabkii ayaa waxa lajidhi waxa uu ku soo dul dagay Raranle hawiye. Haskuul Hawiyena wax uu u hooriyay gacantiisa si uu u cuskado. Karanle Hawiye oo carabku gacantiisa taabatay meeshu ka tabtay ayuu iska gooyay. Jambiile Hawiyen waxa uu siiyay gabadhiisa Fadumo jambiile oo ka dib dhashay Ajuuran oo khudrada Illahay la yidhi waxa uu dhashay isagoo Kaatun (faraanti) dahaba xidhan. Kadib waxa uu xukumayay 400 sano Ajuuran oo dadka ku istacmaarsan jiray ceelasha mudug ilaa Kalafo ilaa Marka u dhaxeeysa. 1700 ayaa waxa la yiri afgambi lagu bara bixiyay Ajuuranka oo ay ka danbeeyeen beelaha Mudulood Hawiye, Karanle Hawiye iyo Biyamaal ay ka dhaceen gobolka Banadir xiligii ay qabaailkani soo dagaeen carada. Marka waxa cad sheekadan in ay Daroodku qaateen oo ay ku rubciyeen qisadii Nabi Shucayb (s.aws) oo dusha laga saaray kadi markii ay Hartigu yar qurqurxiyeen. Arintaan waxa daliil u ah qoraalada Tarikhyahankii weynaa ee Talyaniga Cerrilu oo qoray boqol sano ka hore tariikhda qabaailka Soomalia khasatan abtirsiimoyinka Direed. http://p202.ezboard.com/fxeraaleforumfrm8.showMessage?topicID=355.topic&index=15

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. On the other hand, the the Somali Qutub of the Saints Aw Barkhadle ( Yusuf Al Kownin) the inventor of the Alif- la Kor-dhabee system of the north, and the Garad Saint Saiiid Samaroone who was also wali Abaan Duule worrior-Saint come from this region of North Westren Somali.

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 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 oo kale Xawad laha iyo 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 xuseenka Bale reerka Guure oo Gurgure/Akisho la dhashay oo Gure dhammole nageele agteed daga ayaa sheegta sheikh Xuseen. 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 (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)

U.N.D.P (On the net) Dir Movements in Region 5 Ethiopia GLF (Gurgura Liberation Front) led by Abdelasis Ahmed; HDP (Horiyal Democratic Party), from the WSLF (Western Somali Liberation Front), led by Abdi Ismail and representing the Gadabursi; the IGLF (Issa and Gurgura Liberation Front), headed by Riyaale Ahmed, which, since a split in 1991, only defends Issa interests (essentially the control of the Djibouti-Ethiopian railway line). The pro-government ESDL which hope to become part of the EPRDF is headed by current Transport minister Abdulmejid Hussein (Issa Habar Awal). It has 76 of the 139 seats in the Regional Council and 15 of the Somali Region's 23 seats in the House of Peoples' Representatives, as well as the two seats for the autonomous city of Dire Dawa. Though it has little support among the Ogaden, the ESDL is backed by the northern clans, the , Dir (Issa,Issaq, Gadabursi, Gurgure) and the non-Ogaden Darod (Bartire, Yabare, Mejertein, Dhulbahante). Some southern Hawiye clans (Garre, Digoodiya) also support the ESDL. The 7 G's Gurgure , Gadsan, Guure ,Gariire, Gadabursi,

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.

Traditional polities library of Congress BAH DIR Majerteen c.1600 Majerteen or Harti sultanate founded 1927 incorporated into Italian colony Sultans - Keenadiid clan, Bah Dir lineage - ... - 1815 Maxamuud IV/Mahmud IV 1815 - 1842 Cismaan II/`Uthman II 1842 - 1844 Yuusuf IV/Yusuf IV 1844 - 1860 Maxamuud V Yuusuf/Mahmud V ibn Yusuf 1860 - 1927 Cismaan III Maxamuud/`Uthman III ibn Mahmud --------------------------------------------------------------------------------Hobyo 1878 Hobyo sultanate split off from Majerteen Oct 1925 incorporated into Italian colony (known as Obbia) Sultans - Keenadiid clan, Bah Dir lineage - 1878 - 28 Sep 1911 Yuusuf Cali/Yusuf ibn `Ali 1911 - Oct 1925 Cali Yuusuf/`Ali ibn Yusuf Hoyga Suugaanta Somalida ee Aftahan Bah dir Rooble Majeerteen iyo Boqor Cismaan ayuu Sayidku gabaygan u tiriyey isagoo difaacayey Daraawiishta iyo halgankoodii oo Boqor Cismaan laf-dhuungashay ku noqday: Bahdir inay majnuun wada tahaan marag u haystaaye Waa niman masakhan oon ahayn midhaha Daaroode Waa niman siddii Moolaadhabe miciya dheerdheere Waa niman maddada oo cir weyn oo masiiba ahe Waa niman lafaha mudhuxsadoon muruqna reebayne Waa niman haddad min u furtoo malab durduursiiso Ama aad maqaarreyda geel xero u meegaarto Waa niman inay mahad naqaan laga malaynayne Cir milshiyey dhulkoo malaf ka baxay maalka oo dararay Waa niman martidu eeyan tegin madal ay joogaane Waa niman madaal inay baxshaan loogu muhanayne Waa niman haddaad gabadh markab ah maqaasiinka u geyso Wuxuu fiidka horre mayracoo marakabeeyaaba Waa niman masaladood jabtoo hooyadood mira e Waa niman misciliisha ugu jira sina u meerkeede waa niman candhada laga maraa milil ka dhiiqaaye Waa niman maruubada lafoo minidu dhaaftaaye Waa niman siddiii mowle bahal laga mareertaaye Waa niman mareeg lagu dabraa sida maliid awre Waa niman madhuushoodu tahay mooye qaab darane Waa niman margigu siiban yahay iyo mataanuhuye Waa niman macaankii jannada meel aan ku lahayne Waa niman futadu maastahoo duud maloogna ahe Waa niman miskaha lagala dhacay qaare madax weyne Waa niman minjuhu ay yihiin miiqan taag darane Gabaygaa ha laguu maadsadee mariya oo geeya Markab nagaga sii qaada oo meel walba u dhoofsha Nimankii makhaayadaha fadhiyey naga mihiibsiiya

daarood are the #1 4life dont hate

(Posted by guest: un known)

Every somali is muslim, but Issaqs are the ppl of the prophet.........so ne wayz hooyotheen wassa kuligina except for my issaq bros and sis.....ISSAQS RULE

(Posted by guest: Abdullatif)

who are the daarods again? how are they related to the hawiye?

Northern Somali Sultanates Two prominent sultanates ruled North of Somalia once, an area stretching as far west to Erigavo from Las Khorey. One of the most respected heroes among Warsangeli sultanates was Mohamoud Ali Shire. The other Sultan of Warsangeli, Sultan Dhahar ruled South of Sanag and some portions of Bari region. Both were valiant, aristocratic in nature and had incredible leadership. Sultan Dhahar fought against the Abyssinians and uprooted Christian communities in Galgala town who had churches and temples that are still present as monumental. In honor of his accomplishments (Sultan Dhahar), his name bears not ephemerally but eternally on the great valley and mountains of the city known as Dhahar. It is important to note that the downfall of the Dervishes was brought about by the stiff resistance of the sultanate Mohamoud Ali Shire. To begin with, Bihidor clan (Warsangeli subclan) who withdrew their loyalty and support from the Sultan had now made unflinching decision to join the Dervishes and defeat the army of the Sultan. In Robert L Hess's article, "The 'Mad Mullah'And Northern Somalia," cites this alliance. "In attempt to break out of Obbian-Mijertein circle, the Mullah sought closer alliances with the Bahidor Warsangeli of British Somaliland and Bah Geri of Ethiopia"(Hess, 423). The Dervishes and their lots (Bihidor Warsangeli) planned ahead their venom routes and strategy of destruction. (In fact this was their worst mistake in attacking a country that the English treated different from the way he treated other Northern clans). After initially an unexpected attack, the honorable Sultan ordered his army to retreat from their main military posts in Erigavo(which was at that time a reserve well for the sultan horses and the army). At first glance, Saydi Mohamed Abdule Hassan's alliances with Bihidor was instrumental in expanding his sphere of influences as well as stretching the spectrum of his dominions. On March, 3 1905, Italy entered treaty with the Mad Mullah at Illig, and he was offered Nogal territory. Thus, this new protectorate raised the concerns of both the Mijertein and Warsangeli sultanates in which they forsaw dangerous wave of tides immersing their protectorate particularly after the establishment. once again, Hess cites the first Anglo-Italian success against the Dervishes. "The first success in this Anglo-Italian cooperation came in December 1910. In that month, the British Warsangeli and Italian Mijertein peacefully resolved all their outstanding disputes and, convening in Bander Kasim, agreed to act jointly in combating Muhammed Abdullah and his Dervishes.....The Mijertain--Warsangeli accord led to a common offensive against the Mullah, whose forces were cut off from arms and munitions smuggled in from the coast,"(Hess, 427). In 1920, the Dervishes unexpectedly captured Badhan and besieged LasKhorrey. The British presidios at Aden soon sent RAF biplanes to contain the advancement of Dervish into Warsangeli territory. Though the air strikes that bombarded Badhan, Jidali and Talex never did a considerable harm to the Dervishes. They were still powerful but dispersed into unknown areas. Finally, forces of Warsangeli and Dervishes met at Jidali and this was in fact the final decimation of the Dervishes. "The Mijertein Somalis who in June succeeded launching counter-attack with the aid of their Warsangeli allies....Mullah and his followers were driven out of Italian Somaliland into British Somaliland, where they occupied Buhotleh with great cruelty and oppressed the Dolbahante who had shifted their allegiance back to British Somaliland," (Hess, 428). The Dervishes deserted the Nogal Protectorate as a result and disappeared into the deep jungle of Hawd Reserve Arae. British Treaty With Warsangeli Historically, The British used Indirect Rule for their colonial advantages to control and exploit clans. They also realized that this effort was not enough and it could insinuate potential mischief within the protectorate. in 1886, the British government signed treaty with Warsangeli. In the previous year 1885, the British government made protection treaty with Ciise, Gudabirsi and Isaq, all at once. This tripartite treaty was beneficial to the colonial powers in operating internally the clan social systems of North Western Somalia. Sultan Mohamoud Ali Shire’s independent operation in his country was historically remarkable. How his Regency weilded such power to exercise indepedent operation and rule is a baffling question to most historians. In article five of British treaty with Warsangeli states the historical context of Warsangeli territory as legitimate country that in which the British government appointed an ambassador and was in the process of building an office there. Article V. The British Government shall have the power to appoint an Agent or Agents to reside in the Territories of the Warsangali, and every such Agent shall be treated with respect and consideration, and be entitled to have for this protection such guard as the British Government deem sufficient.” (Art V). In another article of the treaty entered by British with Warsangeli highlights the indepedence of Warsangeli from colonial interventions against their territories. III. The Warsnagali are bound to render assistance to any vessel, whether British or belonging to any other nation, that may be wrecked on the shores under their jurisdiction and control , and to protect the crew, passengers, and cargo of such vessels, giving speedy intimation to the Resident at Aden of the circumstances; for which act of friendship and good-will a suitable reward will be given by the British Government. Civilization and Society LasKhorey and Ceelayo was a growing international hub because of the significance of the ancient settlements in these two cities. The Sultan’s revolt against the British led to the decline and significance of these coastal areas after the British shifted their administration to the west side of North Somalia. Therefore, the commercial centers of Celanyo and Laskhorey diminished as an International hub. (Title 1Pre-Independency Socio-Economic of British Somaliland). The ascendancy of Northern society in Somalia in terms of trade, civilization, contact with ancient pharaohs continued for many centuries. For example, the Land of Punt (currently Warsangeli territory), Makhir, (commercial center of the North also territory of Warsangeli), were all societies that excelled in the art of architecture, agricultural and civil engineering. Irrefutable evidence is the present 15 storey towers in Las Khorreh that were built during the Makhar dynasty. From 15th century, Somalis were already engaged in profitable commerce with the rest of world. In addition, they discovered this gum producing tree that aided architectures build towers and big boats. “’The gum-producing trees grow on the sterile hills near the coast in the Sanaag and Bari regions. In this districts there also grows a tree known in Somali as " damask," a species of willow which is valuable for house- and boat-building purposes. It grows along the banks of the " tugs " or dry water-courses which in the rainy season drain the interior.”(Burale). In the land of Punt (Sanaag), when Queen Hatasu, a prince of the fifth dynasty of Egyptian empire visited Somalia, it was mentioned in the journal of her expedition very remarkable supply of frankincense, (in Somali it is called Maydi, Adaad, Beeyo,Malmal Murre,Murkud) myrrh, spices, diamond and gold that were provided as gift to her kingdom in exchange of other goods and services. The land of Punt was also known as the land of Gods. Hathor and Bes, which are two deities that Egyptians worshipped, had their origin in Eastern Sanaag presently a city known as Galgala. Moreover, according to Lieutenant Speke in his journal of “What led to the Discovery of the Source of the Nile” states the decline of the empire of Warsangeli thirty one (31) years before this treaty in1886 of which the English provided military and logistical support to the clans of Isaaq near Aden Yemen. “The Warsangeli complained to me sadly of their decline in power since the English had interfered in their fights with the (Isaaq), which took place near Aden about seven years ago, and had deprived them of their vessels for creating a disturbance, which interfered with the ordinary routine of Traffic. They said that on that occasion, they had not only beaten (Isaaq) but had seized of their vessels; and that prior to this rupture, they had enjoyed paramount superiority over all the tribes of the Somali; but now they were forbidden to transport Soldiers or make reprisals on the sea, every tribe was on an equality with them.” (Chapter II theVoyage----SomaliShore, Gerad Mohamoud ali Shire). The traveler also recounted the administration of the sultan, which was impeccable for the security, and the general weal of every foreigner visiting their country. “Of course no Mortal man was like their Gerad Mohamoud Ali in leading them to war. He was like the English French, and in settling disputes, he required no writing office, but sitting on the woolsack.” Sultan's Assistance The two sultanates of Majerten and Sayid Mohamed ABdule Hassan were in the limelight, so it worked for the British in their effort to create havoc from possible tripartite unison of power sharing and common interest amongst the Harti tribes. In 1908, when the British air jets bombarded Jidali, Badhan and Taleh, it led to the Dervish dispersal into many areas, and it took long period for the Sayid to recoup his strength back. However, Sultan Mohamoud Ali Shire and his army within the British Protectorate claimed areas of Sanaag were severely angered by the decline of Dervish even though he was not a big supporter of that movement. To show his concerns, he ordered his army to shoot a British ship that was landing on LasQorey port. According to I.M Lewis, in his book, “Modern History of Somalia”, cites this brief incidence, “The Warsangeli clan within the British protectorate on the eastern coast who under their spirited leader Gerad Mohamoud Ali Shire had now decided to throw in their lot with the Dervishes and in Jan 1908, fired on a British dhow as it was landing on their coast. This incident has led to a hostile exchange of letters with the consul at Berbera and it was evident that the Dervishes would soon be on the March again.”(Lewis, 55). Therefore, Dervishes marched again and once again, their movement was on the limelight. The British hitherto got extremely anxious of the return of the Dervishes with vengeance. Moreover, his alliance with clans of Isaaq proved unsuccessful after signing treaty with them in 1885 (All the Dir clans, Isaq, Gudabirsi, and Cise). Now, the British run out of options and were impelled to collaborate with Italian Somaliland and the Majerten Sultanates for comprehensive incursion, which retreated the Dervishes from their main strongholds such as Taleh. Then, sporadic resistance of guerilla tactics ensued, and the fall of their empire was crystal clear from this point. However, Gerad Mohamoud Ali Shire’s establishment of governance feared the British and mainly clans in Somalia. Some clans of Warsangeli also viewed the Sultan’s government as cruel and corrupt. They declared independence from his dominions as well as commencing defiance to topple him. This internal conflict occurred amongst the Warsangeli clans during the struggle of the Dervishes for the expulsion of the British and Italy imperialists. The Sayid composed poem for this situation in an attempt to lure supporters to side with him. The poem follows like this: 1 Mar hadday kudoortan isku diirad ma ihin 2 Dabcigaygu maoggola nin ku dallaasa e 3 War sow deeroiyo cawl adigukamadhigin?(refers to the internal conflict asa vaunt) 4 Iney se Kuududahayaan sow ma ba dareensanid? 5 Sowdukaammadoodi daarahaaga kuma guran? 6 Sow doonyahodiidukhan naar ahkamashidin 7 Sow dooraweynow, ma deldelin raggoodii 8 Inaanaddoclilayan diyaar ku ogaade 9 Dikirigii iyoshareecadda labadaad ka doodi ye 10 DurdurkiiFardoosiyo janadaad ka daahi ye 11 DarbadiiCadaabkiyo Dukhaankii baad ku tuuri ye 12 War, inaaddagaysanayd sow dareemi maayaan? (Interpretation of these lines will be e-mailed upon your request.) Historically, the Sultan killed many men of this clan Bihidoor ,(Subclan of Warsangeli) which later nurtured the internal defiance and hostility based on facts I gathered from the 1855 journal of Speke(an English traveler) and elders of Warsangeli tribe through cautious inquiries. They settle, nonetheless, in Xiingalol (Most populated city in Sanag) and the long Plateau of "Xadeed" in great number even majority than Adan Sicid clan who dwell on the mountains and are said to be a majority clan. Despite the lack of stability and the pursuit of imperialists to defeat what they perceived to be their enemies, The Sultan was secretly invited a conference in Yemen to discuss issues of solving their differences. After short session before the conference began, scores of armed infidels who took him into custody surrounded him. Later, he was tried without prosecution and defense on his case. The verdict was to deport him out of his native country for at least seven (7) years based on accusations for forming his own government. However, truth is that the British did not want to face the Sultan in a battle but fulfilled their mission in a tactics of malicious mischief. [edit] Chronological order of events in North Somalia 1884 - Egypt evacuated Somali Coast, British Garrison to Berbera from Bombay. 1885 - British treaties with Esa, Gadabursi, and Isaq tribes. 1886 - British treaty with Warsengeli. 1895 - Mohamed Abdalla Hassan's Saleher religious revival in Berbera failed. 1898 - Foreign Office took over administration of British Somaliland Protectorate from India Office. The Protectorate was then only self-supporting British dependency in eastern Africa. 1899 - First truculent letter from "Mullah" at Kirit to Protectorate Administration. 1900 - Abyssinians fought Mullah at Haradigit. Mullah took 2,000 Eidegalla camels. 1900, November - Swayne's first expedition: engagements at Kirit, Samala, Welahed, Anahadigli, Kurgerad, Ferdidin. 1901, October - Swayne's second expedition: Erago. 1904, March - Jidbali occupied: Higligab, and Las Khoreh. 1904, 21st March - Illig (Eil). 1904, October Restalloza Peace. 1909, November - British withdrawal to coast.(as a result of the Sultan) 1913, 9th August - Dul Madoba (Corfield killed). 1913, 5th September Mullah raided Burao. 1914, 12th March - Mullah raided Berbera. Somaliland Camel Corps started. 1914, November Shimbir Beris. 1916, May - Dervishes shelled from sea whilst besieging Las Khoreh. 1919, November - Fifth and "final" expedition. 1920, January - Defeat of Mullah: Medishe, Jidali, Badan, Taleh,. 3,000 H.Y. Warsangeli, and Dolbahanta attacked Mullah at Gorah near Shinileh. The year of aeroplanes (Daiurada). 1920, November - Mullah died of influenza, or perhaps smallpox. Gerad Mahamud Ali Shirreh of Warsengeli deported to Seychelles for seven years for exterting his own form of "native authority". [edit] References If you are interested in reading a complete articles of the treaty entered by the British with clans of Somalia, contact me maakhirkoos@hotmail.com Note: All other treaties are similar and have the same precepts of contract articles. They therefore, indicate a control of British over the territories of other clans, for example, the Isaaq clans such as Habar Awal, and Dir clans such as Gudabirsiand Easa. The Warsangeli treaty with British is totally different from the rest. No tribal area is called Country except the Warsangeli one. The British dealt with Warsangeli as a nation and did not dare to temper with their power and control over their territories.

The Warsingali have a Sultan or Chief, whose orders are obeyed after a fashion by all the clans save one, the Bihidur.In case of murder, theft, or dispute between different tribes, the aggrieved consult the Sultan, who, assembling the elders, deputes them to feel the inclinations of the “public.” The people prefer revenging themselves by violence, as every man thereby hopes to gain something. The war ends when the enemy has more spears than cattle left—most frequently, however, by mutual consent, when both are tired of riding the country. Expeditions seldom meet one another, this retiring as that advances, and he is deemed a brave who can lift a few head of cattle and return home in safety. This extensive branch of the Somal (Warsangeli) is divided into eighteen principal clans, viz.: 1. Rer Gerad (the royal family). 2. Rer Fatih. 3. Rer Abdullah. 4. Rer Bihidur. 5. Bohogay Salabay. 6. Adan Yakub. 7. Gerad Umar. 8. Gerad Yusuf. 9. Gerad Liban. 10. Nuh Umar. 11. Adan Said. 12. Rer Haji. 13. Dubbays. 14. Warlabah. 15. Bayabarhay. 16. Rer Yasif. 17. Hindudub. 18. Rer Garwayna. More info, check http://etext.library.adelaide.edu.au/b/burton/richard/b97f/appendix1.html

This extensive branch of the Somal (Warsangeli) is divided into eighteen principal clans, viz.: 1. Rer Gerad (the royal family). 2. Rer Fatih. 3. Rer Abdullah. 4. Rer Bihidur. 5. Bohogay Salabay. 6. Adan Yakub. 7. Gerad Umar. 8. Gerad Yusuf. 9. Gerad Liban. 10. Nuh Umar. 11. Adan Said. 12. Rer Haji. 13. Dubbays. 14. Warlabah. 15. Bayabarhay. 16. Rer Yasif. 17. Hindudub. 18. Rer Garwayna. visit http://etext.library.adelaide.edu.au/b/burton/richard/b97f/appendix1.html

(Posted by guest: SANAAGIAN)

BEESHA DIR BIYA MAAL 1. C/llaahi Shiikh Ismaaciil 2. Cabdi Warsame Isaaq 3. Prof. C/raxmaan Ibbi 4. Cumar Xasan Subeyr 5. Nuur Shiikh Xuseen (Addo) 6. Maxamed Xasan Fiqi 7. Maxamed Cusmaan Moostaro MADALUUG 1. Col. Xasan Buraale Maxamed WARDAAY 1. Cali Xasan Guyow BEEJAMAAL 1. Caasho C/llaahi Ciise ISAAQ 1. Maxamuud C/llaahi Jaamac Sifir 2. Maxamed C/llaahi Xayir 3. Maxamed Cali Bilaal 4. Cali Maxamuud Cabdi 5. Ismaaciil Xasan Maxamuud 6. Subeer Diiriye Carab 7. Cabdalla Xaaji Cali 8. Axmed Ciise Cawaale 9. Maxamed Warsame Cali 10. Shiikh Xasan Bile 11. Cabdi Xaashi C/llaahi 12. Xuseen C/salaan Maxamed 13. Yuusuf Xasan Ibraahin (Dheeg) 14. Ismaaciil Maxamuud Hurre (Buubaa) 15. Yuusuf C/llaahi Kaahin 16. Xasan Cumar Xuseen 17. Cabdalla Boos Axmed 18. Faarax Ismaaciil Xasan 19. Axmed Maxamed Suleymaan 20. Ismaaciil Xasan Jaamac 21. Axmed C/raxmaan Maxamed 22. Sahra C/qaadir C/raxmaan 23. Axmed C/llaahi Jaamac Daakir 24. Qadar Biixi Cali 25. Jamaal Xasan Maxamed 26. Faadumo Xasan Cali 27. Maxamed Cabdi Cawad 28. Maxamed Cusmaan Bul bul GADABUURSI 1. Eng. C/kariin Cige Guuleed 2. Feysal Cumar Guuleed 3. Xaawo C/llaahi Qayaaad 4. Jaamac C/llaahi Coofle 5. Cabdow Maax Faarax 6. C/raxmaan Cusmaan Dirir 7. Xuseen Ceelaabe Faahiye 8. Muuse Xirsi Faahiye 9. Axmed Dhimbil Rooble CIISE 1. Maxamed C/llaahi Kaahin 2. Cusmaan Cilmi Boqorre 3. Maxamed Cali Xagaa 4. Cabdi Cumar Axmed 5. Maxamed Cali Daahiye 6. Axmed Cusmaan Jibriil 7. Seynab Maxamed Caamir 8. Sakariye Xuseen Aarre Xeraale.com Gudiga xalinta khilaafaadka oo fadhigooda uu ka biloowmay maalintii shalay xafiiska ay ku leeyihiin madasha shirka soomaalida ayaa ilaa iyo hada aan isagu si rasmi ah usoo gudbin hase yeeshee waran kudhawdhaw Gudiga xalinta khilaafaadka ayaa sheegaya in ay qaabkan wax u qaybiyeen Beelaha Tirada Isaaq 28 Gadabuursi 9 Ciise 8 Miyo Maal 7 Sure 5 Reer awsaciid 1 Bajamaal 1 Wardeey 1 Madaluug 1 Laakiin marka aad dhax qaado Beesha Direed waxaad markiiba arkeeysaa in uu jiro ka horjeed beeshu uga soo horjeedo Go aanada ka soo baxay Gudiga xalinta khilaafaadka Gaar ahaana Beelaha Koofurta oo iyagu helay 16 Xubnood ilaa iyo hada ma jirto Go aan cad oo ay ka qaateen beesha Direed Hadalka ka soo yeeray Gudiga xalinta khilaafaadka laakiin waxaa cad in beesha Koofureed go aan kani uu ku yahay Filan waa wayna adagtahay sida ay ugu samraan waloow Porf Cabdirixmaan (Ibi) oo isagu ka Tirsan Doowlada Kumeelgaarka Ee Soomaaliya Ahna Wasiirka kaluumeeysiga kheeyraadka Bada uu ii sheegay in Gudiga xalinta khilaafaadka go aan kooda ay ku qanacsanyihiin Dhinaca Beesha Waqooyiga oo iyadu Ilaa iyo hada aysan wax war ihi ka soo bixin hadana aad Moodo in iyadu heshay go aan ay ku farxi karaan balse ilaa iyo hada aan sheegin in ay ku kal soon yihiin Go aankaa iyo in kale Shirkii Soomaalida ee Lagu Qabtay Dalka Jabuuti Tuulada Carta oo Soomaalidu Ku soo dhisatay DKG waxa ay Dirta Koofureed heshay Xubno 7 ah laakiin MBAGATHTI waxa ay maanta ku heleen 16 Xubnood. xeraale.com BEESHA DIR BIYA MAAL (lix xubin) 1. C/llaahi Shiikh Ismaaciil 2. Cabdi Warsame Isaaq 3. Prof. C/raxmaan Ibbi 4. Cumar Xasan Subeyr 5. Nuur Shiikh Xuseen (Addo) 6. Maxamed Xasan Fiqi 7. Maxamed Cusmaan Moostaro MADALUUG (hal Xubin) 8. Col. Xasan Buraale Maxamed WARDAAY (hal xubin) 9. Cali Xasan Guyow BEEJAMAAL (hal xubin) 10. Caasho C/llaahi Ciise ISAAQ (sideed iyo labaatan xubin) 11. Maxamuud C/llaahi Jaamac Sifir 12. Maxamed C/llaahi Xayir 13. Maxamed Cali Bilaal 14. Cali Maxamuud Cabdi 15. Ismaaciil Xasan Maxamuud 16. Subeer Diiriye Carab 17. Cabdalla Xaaji Cali 18. Axmed Ciise Cawaale 19. Maxamed Warsame Cali 20. Shiikh Xasan Bile 21. Cabdi Xaashi C/llaahi 22. Xuseen C/salaan Maxamed 23. Yuusuf Xasan Ibraahin (Dheeg) 24. Ismaaciil Maxamuud Hurre (Buubaa) 25. Yuusuf C/llaahi Kaahin 26. Xasan Cumar Xuseen 27. Cabdalla Boos Axmed 28. Faarax Ismaaciil Xasan 29. Axmed Maxamed Suleymaan 30. Ismaaciil Xasan Jaamac 31. Axmed C/raxmaan Maxamed 32. Sahra C/qaadir C/raxmaan 33. Axmed C/llaahi Jaamac Daakir 34. Qadar Biixi Cali 35. Jamaal Xasan Maxamed 36. Faadumo Xasan Cali 37. Maxamed Cabdi Cawad 38. Maxamed Cusmaan Bul bul GADABUURSI (sagaal xubin) 39. Eng. C/kariin Cige Guuleed 40. Feysal Cumar Guuleed 41. Xaawo C/llaahi Qayaaad 42. Jaamac C/llaahi Coofle 43. Cabdow Maax Faarax 44. C/raxmaan Cusmaan Dirir 45. Xuseen Ceelaabe Faahiye 46. Muuse Xirsi Faahiye 47. Axmed Dhimbil Rooble CIISE (sideed xubin) 48. Maxamed C/llaahi Kaahin 49. Cusmaan Cilmi Boqorre 50. Maxamed Cali Xagaa 51. Cabdi Cumar Axmed 52. Maxamed Cali Daahiye 53. Axmed Cusmaan Jibriil 54. Seynab Maxamed Caamir 55. Sakariye Xuseen Aarre Liiska beelaha Dir loogu qeybiyay xubnaha Baarlamaanka Guddiga xalinta khilaafkaadka ayaa Beesha Dir u qeybiyay xubnaha Baarlamaanka oo ay isku khilaafeen waxaana go’aankii Guddiga uu noqday inay jufo waliba ku soo aado tiro go’an oo ah sidan: BEESHA TIRADA Dirta Waqooyi 45 Isaaq: 28 Gadabuursi 9 Ciise 8 Dirta Koonfureed 16 Biya-maal: 7 Surre: 5 Reer-Aw-Siciid 1 Baajamaal 1 Wardeey 1 Madaluug 1 The Dir Clans of Somalia Beesha Direed Somali Dir Clan http://www.civicwebs.com/cwvlib/africa/somalia/1995/reunification/app... 4=2Ehtm A new geneology of the Dir clan has recently appeared on the internet at the above address;However, another Dir man listed the following list. This List appeared on (Awad) home page. Please those of you who are familiar with the clan affiliations of the Dir help us in perfecting this list and add any corrections. Southern Dir point of veiw. Beelah Direed ee konfurta Somalia (Mudug/Galgaduud/Sh.Hoose) dagan waxa ay sheegan in odeyga Direed uu dhalay Afar wiil oo kala ah: Madaxeyne Direed oo curad ah, Mahe Direed oo ku xigeen ah, iyo labada kale oo kala ah Madoobe Direed iyo Mandaluug Direed oo ugu yar da'a ahaan marka la eego. Taarikhiyan waxa ay rumeysanyihiin Dirka Galbeedka iyo Konfurta dagan dhoor qodob oo ku saabsan tariikhda hore. 1)Dadka Direed in ay ka yimaadeen dhankan Galbeedka bilawgii, kunsano ka hor. 2)Magaca Dir in uu macnahiisu yahay "Fir" ama Ab. Oo lagu macneyn karo geesi ama Dhiire. 3)Konfurta Dirta dagan wexey rumeysan yihiin in ay Dirka xukumi jireen Saladiin loo yaqiin ROOBLE oo ahaa ilaaliyaasha Xeerka iyo caadada beesha. Rooble- Xeerbeegti,Qareemo, amanduuleyaal,Roobdoonayal,iyo mareynta reerka ayaa lagu aqoon jiray.Guud ahaana waxa ay ilaalin jireen xeerka oo Dirku rumeysnaa in ay ka dhaxleen Dir Aji abkoodi hore. Madaxdan oo loo aqoon jiray Roobleyaash dadku wey ixtiraami jireen ila heer xitaa isha laguma godi jirin, oo xitaa "ILKULULe" ayaa loo aqoon jiray. 4)Waxa kaloo ay rumeysan yihiin in Zeylac magalada la yiraahdo ay Dir badan soo jidatay qarnigii (700 AD) halkaas oo ay ka soo dageen Asxaab badan oo Rasuulka(Caleyhi salatu wa salaam) u soo diray magaalada Zailac Hijradii koowad. Oo dadka Direed iyo Canfarta (Oday Caliga) ay waagii danbe ka wada asaseen labo boqortooyo oo la kala dhihi jiray CIFAT iyo CAdal. 5)Dirta koonfurta iyo Galbeedka dagan waxa ay rumeeysan yihiin oo kale in 1400 ay dhaceen dagaalo far badan oo xabashida iyo muslimiinta is dagaaleen. Ilaa ay xabashida oo adeegsaneysa (Portugees)burtaqiis ay cagta mariyeen boqortooyoyinkii Musliminta oo kuwa Direed ee Cifat iyo Awda ka mid ahayeen 6)Dhamaan waxa ay rumeysan yihiin Dirka in ay door weyn ka ciyaareen fidinta diinta Somalia iyo Ethiopia dhexdooda. Sheekhyada waaweyn ee geeska Afrika sida Sheikh Xuseen Bali, Aw Barkadle, Awbarre iyo qaar kale ay Cadal iyo Cifad ka soo jeedan 4)Beelaha Biyomaal iyo Suure iyo Guure waxa ay sheegan in 1600-1750 ay u soo guureen duleedka dalka (Gobalada dhexe iyo labada wabi dhexdooda) mudo yar ka dib dagaladii Axamed Gurey iyo Amxaarada. *MADAXWEYN DIR Ali 1)Guureh 2)Jiide 3)Gariire 4)Akisho 5)Layiile 6)Gurgure 7)Wardey *MAAHE DIR Maxamed Xiniftire Biyamal Isaaq Gaadsan Bajimaal Dabruube Suure (caballe & Qubeys) Magadle Quranyow maxamed(Gare) Barsuug Madigaan Rooble *MANDALUUG DIR Madaluug (southern Madaluug) Gadabuursi * MADOOBE DIR Ciise *QALDHO DIR Noole Warday Jarso Babili Randiile Gabro Digoodi Ajuuran USP - Partito Unito Somalo, si sta cercando di radicare nel Puntland, composto da clan Daarood/Dulbahante e Warsangeli appoggiato dalle caste dei Midgan e dei Tumal; leader MOhamed Abdi Hashi e Ahmed Gure Aden opera nel Somaliland orientale fra Las Anod e Las Koreh. *Calan Gaduud (Bandiera Rossa) gruppo opposto al SNM. *FLCS - composto dai clan Dir, Isse e Gadabuursi, opera nelle regioni di Zeilah e di Gibuti. *SNM - Movimento Nazionale Somalo - composto dal clan dir, Isaq, Habar Yunis, il gruppo =E8 condotto da Abdurahman Ahmed Ali "Tur", 1=B0 presidente della repubblica de facto del Somaliland dal 91 al 93. Ovviamente =E8 riconducibile nella zona centrale e Nord della Somalia (Somaliland). *SDA - Alleanza Democratica Somala, del clan Dir/Gadabuursi, stanno nel distretto di Borama in Somalia del Nord, lo stato attuale del SDA =E8 poco chiaro, leader della formazione =E8 Mohamed Farah A. U.N.D.P (On the net) Dir Movements in Region 5 Ethiopia GLF (Gurgura Liberation Front) led by Abdelasis Ahmed HDP (Horiyal Democratic Party), from the WSLF (Western Somali Liberation Front), led by Abdi Ismail and representing the Gadabursi The IGLF (Issa and Gurgura Liberation Front), headed by Riyaale Ahmed, which, since a split in 1991, only defends Issa interests (essentially the control of the Djibouti-Ethiopian railway line). The pro-government ESDL which hope to become part of the EPRDF is headed by current Transport minister Abdulmejid Hussein (Issa Habar Awal). It has 76 of the 139 seats in the Regional Council and 15 of the Somali Region's 23 seats in the House of Peoples' Representatives, as well as the two seats for the autonomous city of Dire Dawa. Though it has little support among the Ogaden, the ESDL is backed by the northern clans, the , Dir (Issa,Issaq, Gadabursi, Gurgure) and the non-Ogaden Darod (Bartire, Yabare, Mejertein, Dhulbahante). Some southern Dir clans (Garre, Digoodiya) also support the ESDL. Also the Dir related Hawiye sympathizes with the group. Various Dir groups as :Surre,Qubeys, Fiqi Muxumed, Nacadoor, Gadsan, Badimal,Gariire, Guure,Akisho, Fiqi Cumar& Fiqi Yahye and Khayre) Wasiirada Beelaha Daarood -Gaashaandhigga:-C/raxmaan Max=E2=80=99ud Cail __________ (Daarood/Warsengeli).. -Gaadiidka,dhulka iyo Cirka, Md.Cali Ismaaciil ________ (Daarood/Leel-kase). -Kalluumeysiga iyo Kheyraadka Badda, Md.Xasan Abshir (Darood/Majerteen) -Bostadda iyo Isgaarsiinta, Md.Cali Axmed Jangeli. _____ (Darrood?Dhulbahante) -Qorsheynta iyo Iskaashiga, Md.C/risaaq Cismaan Xasan (Daarood/Dhashiishe). -Wasaaradda Wershadaha, Md. Cabdi Maxamed Tarrax. (daarood/0gaadeen) -Dib-u-dhiska iyo dib-u-dejinta, Md.Barre Hiiraale ______ (Daarood/Mareexaan) -Tamarta iyo Korantadda, Md. Yuusuf Axmed Maxamed (Daarood/=E2=80=A6=E2=80=A6) Wasiirada Beelaha Digil iyo Mirifle. -Dastuurka & Arrimaha Federalka, Md.Cabdalla Deerod (Digil/Jilible). -Beeraha, Kornel Xasan M.Nuur Shaati-gaduud, (Digil/Xarriin) -Hiddaha & Tacliinta Sare, Md.Xuseen Max=E2=80=99ud Sh.Xuseen (Digil/Dabare) -Garsoorka, Md. Sh.Aadan Madoobe, (Digil/Hadamo) -Maaliyadda, Prof.Salim Caliyow Ibrow, (Digil/Jiide) -Shaqada & Shaqaalaha, Md. Ibrahim Aden Xasan (Digil/Leesaan) -Horumarinta Haweenka & Qoyska, Fowsiya M.Sheekh (Digil/Eelaay) Wasiirada Beelaha Hawiye. Diinta & Awqaafta, Md. Cumar Maxamud Filish (Hawiye/Abgaal) -Ganacsiga, Md. Muuse Suudi Yalaxow (Hawiye/Abgaal) -Hawlaha Guud & Guriyeynta. Md.Cismaan Caato (Hawiye/H/gidir) -Dhaqancelinta Maleeshiyooyinka, Md.Botaan Ciise (Hawiye/Duduble) -Waxbarashadda, Md. Cali C/llaahi Cosoble (Hawiye/Xawaadle) Wasiirada Beesha Dir. -Arrimaha Dibedda, Prof. C/llaahi Sh.Ismaaciil. (Dir/Biyimaal) -Caafimaadka Dr. C/Casiis Sh.Yuusuf. (Dir/Surre) -Xannaanadda Xoolaha, Md. Xuseen Ceelaabe. (Dir/Gudubirsi) -Iskaashiga Goballadda. Md. Ismaaciil Buubaa. (Dir/Isaaq) -Dhallinyaradda & sport-ga, Md. Maxamed Wasame (Dir/Isaaq) Wasiirada Beesha Shanaad -Warfaafinta Md. Cali Maxamed Fiqi (Baajuun) -Deegaanka, Md. Maxamed M.Xayd (Muuse-dherri). ____________________________________________________ Magacyada wasiirada Wasaaradaha C/laahi Sheekh Ismaaciil arimaha dibada Cumar Maxamed Maxamuud (filish) Oowqaafta iyo diinta Yuusuf axmed maxamed Batroolka iyo tamarta Xasan maxamed nuur(shaati guduud) beeraha Cali Axmed jaamac jengali Boostada iyo isgaarsiinta C/casiis sheekh yuusuf caafimaadka Maxamed maxamuud xeyd Dalxiiska iyo ilaalinta deegaanka C/lle deeroow isaaq Dastuurka iyo arimaha federalka Maxamuud warsame cali Sportiga iyo dhalinyarada Bare aadan shire (hiiraale Dib u dhiska iyo dib u dejinta C/raxmaan Maxamuud Cali gaashaandhiga Cali Ismaaciil Cabdi Gaadiidka circa yo dhulka Muuse Suudi Yalaxoow ganacsiga Sh. Aadan maxamed Nuur Madoobe garsoorka Cismaan Xasan Cali Caato Howlaha guud iyo guryenta Xuseen Maxamuud sheekh Hidaha iyo tacliinta sare Fowsiyo Maxamed Sheekh Horumarinta haweenka iyo daryeelka cqoyska Xuseen Ceelaabe Faahiye Xanaanada xoolaha Maxamed Xuseen Bootaan Dhaqan celinta iyo tababarada maleeshiyooyinka Ismaaciil hurre buubaa Iskaashiga iyo gobolada Xasan Abshir faarax Kaluumeysiga iyo qeyraadka badda Saalim Caliyoow Ibroow Maaliyadda C/risaaq Cusmaan Xasan Qorsheynta iyo Iskaashiga Caalamiga Ibraahim aadan Xasan Shaqada iyo Shaqaalaha Cali fiqi Warfaafinta Cabdi Maxamed Tarax Warshadaha Cali C/laahi Cosoble Waxbarashada WQ. Nuradin Abokor Axmed "Diiini Wasaarada Arimaha Dibada C/laahi Sh Ismaaciil (Dir-Biyamaal) 2- Wasaarada Awqaafta iyo Arimaha Diinta Cumar Maxamuud Cumar Finish (hawiye-Abgaal) 3- Wasaarada Batroolka iyo Tamarta Yusuf Axmed Maxamed (Darod-Awrtable) 4- Wasaarada Beeraha Xasan Maxamed Nuur Shaati Guduud (Raxanwayn_Hariin) 5- Wasaarada Boostada iyo Isgaarsiinta Axmed Jaamac Jingali (Darod-Dhulbahante) 6- Wasaarada Dalxiiska iyo Ilaalinta Deegaanka Axmed Maxamed (Muuse Dhari) 7- Wasaarada Tastuurka iyo Arimaha Federaalka C/lla Deeroow Isaaq (Raxanwayn-Jilible) 8- Wasaarada Dhalinyarada iyo Isbooritiga Maxamed Warsame Cali (DIRisaaq-Habar Awal) 9- Wasaarada Dib u dhiska iyo Dib udajinta Bare Adan Shire (Darod-Marexan) 10- Wasaarada Gaashaandhiga Cabdiraxmaan Maxamuud (Daarood-Warsangali) 11- Wasaarada Gaadiidka Cirka iyo Dhulka Cali Ismaaciil Cabdi Giir (Darod-Leelkase) 12- Wasaarada Ganacsiga Al Xaaj Muuse Suudi Yalaxow (Hawiye-Abgaal) 13- Wasaarada Garsoorka Sh Adan Madoobe (Raxanwayn-Hadamo) 14- Wasaarada Hoowlaha Guud iyo Guryanta Cusmaan Xasan Cali Cato (Hawiye -H/Gidir) 15- Wasaarada Hidaha iyo Tacliinta Sare Xuseen Maxamuud Sh Xuseen (Raxan wayn-Dabare) 16- Wasiirka Horumarinta iyo Daryeelka Qoska Foowsiyo Maxamed Shiikh (Digil iyo mirifle Eelaay) 17- Wasaarada Xanaanada iyo Xoolaha Xuseen Ceelaabe Faahiye (Dir-Gudabiirse) 18- Wasaarada Dhaqan Celinta maleeshiyooyinka Maxamed Bootaan (Hawiye Duduble) 19- Wasaarada IskaAshiga Gobolka Ismaaciil Maxamed Hure Buubaa ( DIR Isaaq-Garjaxis) 20- Wasarada Kaluumaysiga iyo khayraadka Bada Xasan Abshir Faarax (daarod-majeerten) 21- Wasaarada Maaliyada Saalim Cali Yabaroow Raxan wayn-jiido 22- Wasaarada Qorsheenta iyo Iskaashiga Caalamiga C/risaaq Cusmaan Xasan Daarood-Dashiishe 23- wasaarada Shaqada iyo Shaqaalaha Ibraahin Adam Xasan (digil iyo Mirifle-leysaan) 24- Wasaarada Warfaafinta Cali Fiqi (baraawe) 25- Wasaarada Warshadaha Cabdi Maxamed Tarax (Darod-Ogaden) 26- Wasaarada Waxbarashada Cali Cabdulaahi Cosoble (hawiye -Xawadle) 27- Wasaarada Caafimaadka C/Casiis Sh Yuusuf (Dir-Sure) http://www.redtailcanyon.com/items/619252.aspx http://www.redtailcanyon.com/default.aspx?content=3DshowChannel&nodeId=3D26 792 www.xeraale.com/

(Posted by guest: Qalfoof )

"EXCERPT" The Warsingali have a Sultan or Chief, whose orders are obeyed after a fashion by all the clans save one, the Bihidur. In case of murder, theft, or dispute between different tribes, the aggrieved consult the Sultan, who, assembling the elders, deputes them to feel the inclinations of the “public.” The people prefer revenging themselves by violence, as every man thereby hopes to gain something. The war ends when the enemy has more spears than cattle left—most frequently, This extensive branch of the Somal (Warsangeli) is divided into eighteen principal clans, viz.: 1. Rer Gerad (the royal family). 2. Rer Fatih. 3. Rer Abdullah. 4. Rer Bihidur. 5. Bohogay Salabay. 6. Adan Yakub. 7. Gerad Umar. 8. Gerad Yusuf. 9. Gerad Liban. 10. Nuh Umar. 11. Adan Said. 12. Rer Haji. 13. Dubbays. 14. Warlabah. 15. Bayabarhay. 16. Rer Yasif. 17. Hindudub. 18. Rer Garwayna. visit http://etext.library.adelaide.edu.au/b/burton/richard/b97f/appendix1.html

(Posted by guest: SANAAGIAN)

tell me their situation in sool and sanaag

(Posted by guest: hassan samatar)

Somali festivities kill 60, may start war At least 60 people were reported killed and another 90 wounded in renewed fighting this week in the northwest part of Somalia’s Galgadud Region. Local sources in the regional capital, Dhusa-Mareb, told the U.N.’s Integrated Regional Information Networks the latest fighting was between the Darod subclan of the Marehan and the Dir subclan of Fiqi Muhumud, and was concentrated in and around the village of Herale, northwest of Dhusa-Mareb. Last month Herale, which is populated by the Fiqi Mahmud, was also the scene of serious fighting between the two sides which left over 50 people dead. According to sources from a neutral clan in the area, what started out as "revenge killings" had now flared up into a "fully-fledged land war". Sources told the IRIN the Marehan want the Fiqi Muhumud out of the area, and until one group gives up, the fighting will probably continue. Over 50 killed in central Somalia festivities Three days of heavy fighting in the northwest of Galgadud Region have left at least 50 people dead and over 150 wounded, local sources in the regional capital, Dusa-Mareb, told IRIN on Monday. The fighting broke out last week between the Darod subclan of the Marehan and the Dir subclan of Fiqi Muhumud, and was concentrated in and around the village of Herale, some 80 km northwest of Dusa-Mareb, said Nur Muallim Dhere of the Dir. Herale village is populated by the Dir. According to Abdinasir Hashi of the Marehan clan, the current clashes were triggered by revenge killings™ for the death in May last year of a prominent Marehan businessman. But the ensuing escalation of violence was also attributed to disagreements over water and grazing in the area, another source from a neutral clan told IRIN. "It is more about water and grazing land right now. Herale is close to a good pasture area and water points are very close," he said. "Each group is trying to dislodge the other." This particular clash between the two groups had been "exacerbated by the easy availability of heavy weapons and the terrain in which they are fighting", he added, noting that the area was flat, offering no cover from the battle-wagons (technicals) both sides were using. Nur told IRIN that his clan had lost 26 dead and over 65 wounded in the three days of fighting. Meanwhile, according to Abdinasir, the Marehan have lost about 40 dead and "over 70" wounded. The fighting has reportedly displaced hundreds of families, leaving them with no access to wells or water points, Nur said. He stressed the need for help, "but given the lack of roads and the current insecurity in the area, I doubt if anyone will come to our aid". Most of the displaced belong to the Dir, and have moved to safer areas like Dusa-Mareb, he said. Humanitarian sources in Dusa-Mareb told IRIN that if the fighting continued, "it could have serious humanitarian repercussions for the communities involved". "The biggest problem at the moment seems to be displacement and lack of shelter," the source said. Both sides claim to be ready for peace talks, but so far no mediation efforts are taking place. The fighting subsided over the weekend, but the sides admit that "it is just a matter of time before a new round of fighting begins again". "Both sides are regrouping and rearming," said Nur. (Posted by guest: Ali Yare)

(Posted by guest: dIIRIYE)

I am a trainee solicitor dealing with an immigration client who says he is part of the "Shanskeya" or "Saunskeya" clan. Forgive me but I dont know if this is spelt correctly, or even the right name. If you could tell me if there is such a clan and whats the right name and where I would look online to get information about there way of life I would very much appreciate it. You can e-mail me on anna.byrne43@lawcol.co.uk. Thankyou.

(Posted by guest: Anna Byrne)

Asalmu caleykum waraxmatullahi wabarakatuhu. Walaalayal marka hore waxaan igagudoontan salaan salaan kadib, walaalayaal aniga koley aqon weyn aankudooda malihi mise aankaga faaloodo arimihan laakiin aqonteyda yar ayan waxkaga sheegi. Marka koobaad marka ad fikrada dhiibaneyso balnoqo qofweyn oo fikrad laweydiiyey ee haukicin xaga cayda aad cayneyso qabaailka soomaaliyeed oo walaalahaa ah balse fikradaada kadhiibo. Intas kadib suasha ah asalka somaliyeed sidaan ognahay wax taariikh ah nagama qorna sida qoomiyadaha kale laakiin waxaan ognahay taariikhda soomaliyeed ooaan kaheysano dadkeena aa ah sidan; DAROOD ASALKIISA WAA CARAB. Sidan waxn kuiri sidaan ognahayba hawiyaha darod wuu aqoonsanyhay in uu yahay carab asalkiisa wuxuuna guursaday DOMBIRA o ahayd gabar direed[intermarriage]. Tan labaad nin abtirsankaro oo darood aheyn majiro ilaa wuxuu galiyaa abtirkiisa DIR waana wx laogyahay taariikhda soomalida. Balse darood wuukaduwanyahay wuuxuuna galaa CARAB. Qodobkale aan kahadlayo waaa sideey bey kusoogaartay diinta islaanka geeska africa? Rnahan tii sidaan ognahay taariikda somali ragii uu halgamay ddiinta iyo dalkaba waxay ahaayeen daarood cidkalena ukuma jirin. Rgaas ayaga ah waxaa kamid ah axmed gureey oo carabiga loo yaqaano[axmed juuri] oo la aaminsayahay dadka qaar in uu ahaa carab hadana wuxu ahaa nin daarood ah. Marka hadalka waxaan kusoo dhaeynayaa DROOD MIN ASLIHI in uu ahaa CARAB. Sidaan ognahayna geeska africa waxaa diinta faafin jiray wa carab soo maaliyana dadka diinta laguyaqaana waa DAAROOD Ilaa iyo hadana ayaga ayaa ubadan culumada soomaalida khasata anigoo jecleen i aan siikalabixiyo waa dadka ladhaho OGEDEN oo tariikh weyn kuleh soomaliya xaga reer galbeedka ama carabtaba. wasalamu caleykum waraxmatullhai wbarakaatuhu.

(Posted by guest: axmed)

Det jeg klarer ikke å tro er at dere somaliere blir aldri siviliserte, hvordan i all verden krangler dere i clan når dere vet at hele somalia er øddelagt i dette subjete og derimot klare ikke landet deres blir fredelig. hva er helvette med dere, kjønner dere ikke det, mogadishu jeg synes synd på deg, virkelig jeg beklager dette......

War edeb yeesha maxaa yeelay dad cilmi leh oo taariikh yaqaan matihiin, orda oo soo darsa magaalooyinka taariikheed ee somaaliya intaydan hadlin oo waaya aragnimo yeesha, darood waa oday soomaali ahaa oo geeriyowday allaha u naxariistee, balse Magaalada Seylac iyo Xaafuun wax badan ayaad kabarankartaan,Hadalka malayacniga ah iska daaya.

(Posted by guest: Gaalkacyo)

Saxib Kablalax waxa uu dhaley waxaay u kala baxaan 4 oo kala ah Abdi kumade waa galimeys,Absame Kumade iyo Harti kombe iyo Gari

(Posted by guest: M Abdi Hulbale)

horaa loo yiri maroodigu takarta saaran ma arkee tan kan kale mida saaran buu arkaa, amase halku dhigii ahaa riyaha oo qaawan baa idaha ku qosla, somaliyey idinkoo aan is aqoon baa dad kale rabtaan in aad ogaataan horta bal idinku is barta marka hore ka dibna aniga iga waraysta

(Posted by guest: said)

Waryaa Harti Ilmishiisa Intaad Soo Sheegsheegtay Kasqabe iyo Wax Aan Waligeed La Maqlin Baad Ka ila SACID HARTI---> Dhulbahante, sxb Qabiil hadaad baranaysaa ee Kula yaabi maayo. nabadeey

(Posted by guest: SACID-HARTI)

DAAROOD HADII OGADEN LAGA REEBO WAXAA SOO HADHAYA YAAYI ISU URURTAY MARKAASNA CIDWALBA AYAA HAWEYSANEYSA SIDA HADA KU DHACDAY OGADEN WEY ISKALA QEYB QEYBIYEEN NFD ONLF IYO WAX LAMID AH KADIBNA WAXAA DAMAC KAGALAY XABASHI KUNA GUULEYSTAY DAMACIISII HAYEESHEE HADA HADUU DAAROOD ISGARAB ISTAAGO CIDINA ADUUN KA KORKIISA KU HAWEYSAN MEYSO MAXAMED SIYAAD BARRE MARKUU LAHAA WARYAA DAAROOD ISMAACIIL AHEEY DURUGTAY CEEBTIIYE FALASTIIN HALKII LAGUDAGAAN ,DAAQAD KA ARKAAYE IYAGUBA DARXUMADEY QABAAN,DAR ALLE MA AHEYNE DUKAAMIHIYO BEERAHA MARKII, DALAGILAGA.IIBSHAY OO DALKIIBA LAGA SAARAYBEY DIBADA YAACEENE WARYAA DAAROOD ISMAACIIL AHEEY LEYSU SOO DURUGYE. HAKU DARINA DIRICIINA GO AY KAA DUDADA TAAGAN INTII LEYSKU KIIN DIRILAHAA IDINKU DAAWEYSTA DUBAAXAD SHISHEEYAHA BADEEN SIIYA DOQONKIINA WARYAA DAAROOD ISMAACIIL AHEEY DURUGTAY CEEBTIIYE., UJEEDADIISA WAXEY AHEYD NATII JADEEDI WAAD ARAGTEEN MARKII DALKIIBA NALAGA SAARAY BAAN DIBADA UYAACNAY MADAXIISA AYAAN KU DAAQEYNAY MAXAA YEELAY WAA NIN DAAROOD AH MARKII HADALKIISA LAGA HOOS QAADI WAAYANA WUXUU DHAHABA BAL IMIKA ILA DAAWO SIDEY UDHUFLEYNEYSO

(Posted by guest: yaabane)

waxaa wanaag sanaan lahad dadku markay kahadlayaan wax yaabihii dhacay ineey kawada hadlaan ama iskadaayaan waxaad moodaa dadka khaarkood markay hadlayaan ineey kuwaasheen iskuna mash quuliyaan wax la layaab oo ah taariiq aan sax ahan waxaa ka muuqata ama mas kax da kagashay boqoro iyo wax yaabo ay iska dhaadhi ciyeen waxaad na moodaa soomaalida in teeda kale inaysan taariiq lahay waxaad ba moodaa dadka kale inay hada wadanka yimaadeen waana waxyaabaha soomaalida iskudiraya iyo waliba dagaalada keena

(Posted by guest: waaya arag)

Hoyga Suugaanta Somalida ee Aftahan Bah dir Rooble Majeerteen iyo Boqor Cismaan ayuu Sayidku gabaygan u tiriyey isagoo difaacayey Daraawiishta iyo halgankoodii oo Boqor Cismaan laf-dhuungashay ku noqday: Bahdir inay majnuun wada tahaan marag u haystaaye Waa niman masakhan oon ahayn midhaha Daaroode Waa niman siddii Moolaadhabe miciya dheerdheere Waa niman maddada oo cir weyn oo masiiba ahe Waa niman lafaha mudhuxsadoon muruqna reebayne Waa niman haddad min u furtoo malab durduursiiso Ama aad maqaarreyda geel xero u meegaarto Waa niman inay mahad naqaan laga malaynayne Cir milshiyey dhulkoo malaf ka baxay maalka oo dararay Waa niman martidu eeyan tegin madal ay joogaane Waa niman madaal inay baxshaan loogu muhanayne Waa niman haddaad gabadh markab ah maqaasiinka u geyso Wuxuu fiidka horre mayracoo marakabeeyaaba Waa niman masaladood jabtoo hooyadood mira e Waa niman misciliisha ugu jira sina u meerkeede waa niman candhada laga maraa milil ka dhiiqaaye Waa niman maruubada la’oo minidu dhaaftaaye Waa niman siddiii mowle bahal laga mareertaaye Waa niman mareeg lagu dabraa sida maliid awre Waa niman madhuushoodu tahay mooye qaab darane Waa niman margigu siiban yahay iyo mataanuhuye Waa niman macaankii jannada meel aan ku lahayne Waa niman futadu maastahoo duud maloogna ahe Waa niman miskaha lagala dhacay qaare madax weyne Waa niman minjuhu ay yihiin miiqan taag darane Gabaygaa ha laguu maadsadee mariya oo geeya Markab nagaga sii qaada oo meel walba u dhoofsha Nimankii makhaayadaha fadhiyey naga mihiibsiiya

(Posted by guest: Ninka)

BismillaahiRaxmaaniRaxiim, Mura Case waxa ay ka kooban tahay 5 beelood ee Dashiishe, Maganlabe, Tiinle, Kabtanleh iyo Miir Waaq. - Maxamuud Ismaaciil = Dashiishe clan - Cabdiraxmaan Ismaaciil = Miir Waaq clan - Cabdulle Ismaaciil = kabtanleh clan - Nuux Ismaaciil = Maganlabe clan - Wacays Ismaaciil = Tiinle clan Deegaankooda waa waqooyiga gobolka Bari, siiba buuraha agagaarkeeda. Magaalada Karin waxa waaye saldhiga beesha Dahsiishe oo ah beesha uga tiro badan beelaha Axmed Harti (Mura Case). Suhurre Daarood waa beel ku abtirsada Sheikh Daarood Ismaaciil oona ku nool dhulka uu dhaxeeya magaalooyinka Geeladi iyo Feerfeer (Hiiraan).

(Posted by guest: Yonis Siyaad)

waxaan doonayaa in la iisheego daarood macarab baa mise waa dadkale

(Posted by guest: sakariye cali axmed)

HARTI 1) majeerteen 2)dhulbahante 3) warsangali 4) dashishe

(Posted by guest: SHIRSHOORE)

Waxaan jeclaan lahaa in aan la wadaago walalah Surre buugii uu qoray Gen. Aidiid oo qaybo fara badan uga hadlaaya Dirka ama khaas ahaan Surre. Gen. Waxyaabo fara badan oo khalad ah ayaa ka dhaadhacsaneed oo Dirka ku saabsan, sida ay ka mid tahay in DIr uu dhalay Digil Raxanweeyn. Ta kale waxa uu rumeysnaa Surre in uu dhalay Afrta Direed Mahe, madoobe, madaluug I.W.L. Isaaq waa Dir buu sheegay meelo kalena waa Carab sidaa daroodka. Buga Generaalka aad ayuu u khalkhaldan yaha siiba dhanka Dirka bal akhriya. Wixii aragtidiina ah qora bal aan la sheekeysanee. www.civicwebs.com/cwvlib/.../index.htm (Buuga oo dhan halkaa ka akhri) www.civicwebs.com/cwvlib/...ter_17.htm Somalia: From The Dawn of Civilization To The Modern Times Mohammed Farah Aidid & Dr. Satya Pal Ruhela 1994 Chapter 17: Somali Social Structure The Traditional Social Structure Almost all the Somalia people (99.9%) are Sunni Muslims. They are patrilineal people. They are divided into four major tribes Hawiye (or Auija), Dir, Issaq and Daarod, and two settled people Digil and Rahanwin. These six tribes account for as much as 96 per cent of the Somali population. The last two of the Somali people are considered to be inferior tribes. The so-called upper tribes (four main tribes -- Hawiye, Dir, Issaq and Daarod) trace their origin to a common ancestor named Somal or Somali (Somaale). Each of these tribes has very elaborate genealogies, carried forward from generation to generation through oral tradition, to show the origin of their sub-tribes and the exact location of each of the their members in the social structure. It has very rightly been pointed out by the social anthropologist, Professor I.M. Lewis1, that what a person's address is in England, his genealogy is to a Somali. It described the traditional as well as the modern social structure. Apart from the oral traditions kept alive in the memories of all the Somali people, travellers like Sir Richard Burton (who visited Northern Somalia during 1852-55) and Italian traveller Ing. Luigi Robecchi Bricchetti2 took considerable pains to collect and record for posterity the genealogies of the Somali tribes. It may, however, be very briefly stated by way of introduction that the first ancestor Somaale had many sons but only nine were known. They were as under: 1. Mohammed 4. Irir 7. Sarur 2. Hammer 5. Macarre 8. Sarire 3. Harriere 6. Saddi 9. Ismail Out of these nine sons, only two, Irrir and Ismail, produced children. Irrir had two sons -- Hawiye and Higgi. Irir Hawiye Higgi Hawiye had six sons: 1. Guggandable 3. Gurgate 5. Gimbelle 2. Karanle 4. Hasgal 6. Rarane Higgi had two sons: Dagale (Meaning "fighter") and Dir. Higgi Dagale Dir Hawiye's third son was Dame, his son was Sarire, his son was Bardale, and Bardale's son was Herab. Hawiye Sarire Bardale Herab Herab had 15 sons as under: 1. Hudden 6. Mudulod 11. Masoeik 2. Mahudan 7. Huddughen 12. Billan 3. Mahmud 8. Osman 13. Martille 4. Harmassor 9. Madarkeis 14. Samagialle 5. Ormagiallo 10. Barsane 15. Badi Of these 15 sons, only four -- Mahmud, Mudullod, Madarkeis and Martille -- had further progeny who became the founding ancestors of the may different Hawiye clans of today. Somaale's eighth son Sarire had one son, Higgi, and Higgi had two sons, Dagalle and Dir, as mentioned above. Somaale Sarire Higgi Dagalle Dir Dir had three sons: 1. Mahe, 2. Madaitene, and 3. Del. Dir Mahe Madaitene Del Mahe had two sons: Surre and Madallug. Mahe Surre Madallug Surre's son was Hinifitere and Hinfitere's son was Mohammed. Mohammed had five sons: Surre Hinifitere Mohammed 1. Biomal 3. Kuranjobe 5. Dabrobe 2. Issaq 4. Musa One of Mohammed' sons was Biomal Mohammed, whose four sons were Dahow, Bahal, Ismin and Saliman Biomal Mohammed Dahow Bahal Ismin Saliman Ismin's three descendents were: 1. Habr Hara 2. Mallele 3. Habr Ghidir Higgi's son Dagalle had two sons, Digil and Mirifle. Higgi Dagalle Digil Mirifle Higgi's son Bills had nine sons who founded nine tribes, called Sidded (= 9), while Mirifle's son Sab had eight sons who founded either tribes called Sagal (= . Both of these tribes combined are even now called "Nine and Eight". Since all the sons of Digil and Mirifle became robbers and very cruel people, they lost social esteem and social status, and gradually came to be looked down upon by the higher tribes. It is believed by some Somalis that the earliest ancestor Somaale's ninth son Ismail had two sons Daarod and Isaq whose 12 sons were as under: 1. Migiurtin 5. Uarssangheli 9. Tanade 2. Ogaden 6 Abesgui 10. Gheimais 3. Dalbhante 7. Bertiri 11. Jusuf 4. Marehan 8. Cheri 12. Issa On the other hand, many Somalis think that Daarod and Issaqs are not related to Somaale, but they are descendents of Daarod and Issaq, who were religious leaders. Issaq was succeeded by his 10 sons as under: 1. Aual 5. Ibrahim 9. Togiala 2. Garhagis 6. Musa 10. Aiub 3. Issa 7. Gadabursi 4. Burzac 8. Arab One of the famous sons of Daarod was Ogaden, who was the ancestor of Somali Ogadens. He had two sons: Mekabul and Mirwuale. Mekabul had two sons, Habr Heli and Ibrahim, while Mirwuale's two sons were Ba Hale and Tallemoghe. Daarod Ogaden 1. Mekabul 2. Mirwuale 1. Mekabul Habr Heli Ibrahim 2. Mirwuale Ba Hale Tellemoghe [Editors Note for this online version: For a simpler graphical presentation of the structure above in more detail, with only minor differences in spelling and numbers of generations, see: www.civicwebs.com/cwvlib/....htm#A.4.3 ] I.M. Lewis has mentioned this: "In addition to their striking Hamitic physical features, Somalis also exhibit traces of Arabian blood, and in Southern Somalia amongst Digil and Rahanwiin clan-families, physical evidence of their contact with the pre-Hamitic Bantu and Negroid peoples whom they and the Galla before them conquered in the region. But it is their Arabian ancestry which traditionally is their greatest pride. Ultimately, all Somali genealogies go back to Arab origins, to the Prophet's lineage of Quaryesh and those of his companions. With the exception of the matrilaterally related Daarod, the pastoral clan-families trace their descent agnatically from an ancestor Samaale who is generally regarded as the source of the name Somali (properly Soomaali), while the Digil and Rahanwiin trace their origins to an ancestor called Sab... It is essential to distinguish here the Midgaan, Tumaal, and Yibir bondsmen of northern Somaliland who, though known collectively by the same name as that of the common ancestor of the Digil and Rahanwiin, are quite distinct from them... these three groups are distinguished from noble Somalis, with who they appear to share much the same physical features, by their practice of special crafts as metal-working, and leather work, shoe-making, hunting and hair-dressing -- all activities which noble Somali pastoralists scorn... in their distinctiveness and exclusion from full participation in Somali social relations the Sab have many of the features of an endogamous caste."1 Descent from Arabia through Aqiil Abuu Taalib' of Quaryesh Sab Samaale Digil Irir Rahanwiin Hawiya Aji Dir = Darod Major Tribes of Somalia The most important and dominant tribe is Hawiya (Hawiye or Aijua). They are wealthy and powerful people and most of them are businessmen, intellectuals and capable elites. They are nomads as well as settled people. A majority of them are living in Mogadishu city, Medium Shebelle, Hiran Regio, Galgadud region, Mudugh Region and Lower Jubba Region. The second most important group is Digil and Mirifle. They come from Dir tribe. Most of them are farmers, but so many of them are still nomads who have camels, cows (cattel), sheep and goats. They are living mostly in Mogadishu, Lower Shebelle, Bay Region, Bacole Region, Garbaharey Region, Benedire Region, Medium Shebelle Region and Hiran Region. The third important tribe is Darod (Daarod). They are divided into two important subtribes: (a) Majertin: They are living in two regions -- Barao Region and Nogal Region: a good number of them are living in Mogadishu city, and some of them are found in Kismayo city. (b) Ogadeni: A majority of them are living in Ethiopia now; we can say that about 90% of them are living in Ethiopia and only 10% are living in Somalia where they are concentrated partly in Afmadow District of Lower Juba region and the Bardherre District of Garbaharey Region of Somalia. Issaq (Issak or Issihakh): Historically they came from the Dir tribe. Actually Hawiye, Dir and Issaq are of the same bigger tribe of the Irir people. Issaq people live in four out of the five regions in Northern Somalia, where they constitute 90 per cent of the total population. Thus, it is broadly estimated that the present Somali population is divided as under: 80 percent are Irir (Hawiye, Digil & Mirifle, and Issaq); 16 per cent are Darod; and 4 per cent are Backward tribes called Sab and others. The present population of the Somalis is estimated to be divided into the major tribes in the following proportions: Hawiye 70 per cent Darod 16 per cent Higgi (Dir & Dagale) 10 per cent Sab (other tribes like Midgan, Tumal, Yibir, etc. 4 per cent Mohammed Siad Barre belonged to a subtribe, Marehan, (of the Darod tribe) which has less than one percent of the total population of the Somalia people. I.M. Lewis, basing his conclusions on the writings of Cerulli's translation of the book "Futuuh al-Habasha" and his own inquiries in Somali, outlines their development: "Although it is not yet known how long they had been established, in medieval times the Galla were north of the Zengi block, and north beyond them again, the Muslim Somali massing along the shores of the Gulf of Aden. Probably several centuries earlier, but certainly by the sixteenth century, the Galla, driven southwards by the pressure from the Somali to their north, were expanding into the riverine regions and displacing the earlier negroid and Bantu populations. The Majority of these they drove southwards towards the Tana River, and into Kenya and Ethiopia, leaving only the residual groups found today along the rivers ... prior to their retreat to the south and south-west pushing before them the bulk of the Zengi tribes, the Galla occupied Central Somalia to the north of the Shebelle River, and part of north-eastern Ethiopia including the Haud now occupied by the Ogaadeen Somali. To their north, the Somali were established and expanding apparently under the stimulus of increased migration from Arabia. ... The position in the north in early times is less certain. From local traditions of battles between Somalis and Galla in northern Somaliland it seems probable that the latter formerly occupied this region ... in the north-west ... some place-names are still Galla. ... It seems also that the Galla occupied at least part of north-eastern Somaliland; but whether the Somali are simply Arabised Galla, or whether they are a separate Cushitic group who reached Somaliland after the Galla, remains undetermined."5 Regarding Daarood and Isaaq tribes, Lewis has written as under: "More circumstantial are the traditions which record the arrival from Arabia of the patriarch Sheikh Isaaq and Sheikh Daarood, founders of the corresponding clan-families. The Daarood are regarded as older than the Isaaq; and Sheikh Daarood is supposed to have crossed from Arabia about the tenth or eleventh century and Sheikh Issaq to have followed some two centuries later. Whether or not these traditions are historically valid, they have greater social importance since they provide a charter for the existence of the clan-families descended from two Sheikhs ... the expansion of their descendents led to the dispersal of the Dir who traditionally preceded them in the northern Somaliland ... By the twelfth century, the Dir and the Daarood Somali were pressing upon their southern Galla neighbours and the great sequence of events which ultimately disestablished the latter in Somaliland was under way. The main lines of Somali penetration were either down the system of wells along the Indian Ocean Coast, or from the north-west down the valley of the Shebelle River and its tributaries. From the folk traditions analysed by Cerulli it appears that by the thirteenth century Somali from the north had penetrated southwards to the extent that the coastal area between the present ports of Itala and Merca was occupied by Hawiye Somali, while further South and towards the interior lay the Somali Jidu tribe (Digil-Sab), and finally to the west the Galla. About this time the Ajuraan (derived from the marriage of an immigrant Arabian with a woman of the Hawiye) were expanding and pushing the Galla westwards towards Bur Hacaba in the inter-riverine region in the fifteenth century. The Ajuraan consolidated their position under a hereditary dynasty, and dominating the lower reaches of the Shebelle were linked commercially with the port of Mogadishu. In the seventeenth century their defeat at the hands of the Hawiye and the collapse of their dynasty, contributed to the decline of Mogadishu. Other Somali clans now continued to pour into this region, but in the early part of the century the zone south of Bur Hacaba and between the rivers was still occupied by the Galla. Not long after, however, the Galla were finally driven across the Juba River by the Expanding Rahanwiin. The Somali advance continued; and by 1909 the Daarood reached the Tana River where in the interests of the other inhabitants of Kenya their advance was arrested by the establishment of a fixed grazing area. This marked the end of the great series of migrations, which, over a space of some nine hundred years, had brought the Somali from their northern deserts into more fertile regions of central and southern Somalia and finally into the Northern Province of Kenya. These movements had great social repercussion. Through contact with the Galla and the absorption of the few Galla who remained behind and through the influence of the earlier Bantu communities, the Digil and Rahanwiin tribes emerged with their distinctive characteristics. From the Bantu they adopted cultivation, and from Galla temporarily copied their system of military age-grading."6 The Inferior Status of Sab Tribes As we have already mentioned, the main nomadic tribes of Somalia -- Hawiye, Dir, Issaq and Daarood -- consider themselves to be superior or "noble" tribes. They consider the Sab tribes, who are mainly agriculturalists and artisans, and the other tribes like Midgan, Tumal, Yibir, Chachi, etc., as inferior to them in social status. The "noble" tribes have been detesting cultivation and the artisans jobs which these people do. Lewis says, "The sab who practise these occupations form a minute fraction of the total population and, traditionally, were separated from other Somalis by restrictions on marriage and commensality."7 Saadia Touvel in her book "Somali Nationalism" says: "The social organization of the Sab is much more hierarchical and formal than that of the Samalee. The Sab are considered "less war-like, less individualistic, more cooperative and more biddable" than their Samali brethren. Between the Samali and the Sab there is some antipathy to the nomad, the Sab are massakiin, poor not so much in material wealth as in spirit. Their greater respect for authority and Government, founded in their agricultural economy, is at complete variance with the nomadic ideal of the independence of the warrier."8 According to Lewis: "... in contrast to northern nomadic society, there is greater social stratification among Sab."9 In general, three classes of landholders are recognised: Putative descendents of the Original Group. Most of these belong to Digil and Rahanwiin clans who possess the most secure rights to arable land. Longstanding Accreditations. Recently-adopted clients. Those in the second and third categories, especially the last, traditionally enjoy less-secure possession of land. "Membership in any clan is required by a client undertaking to accept all the obligations, including that of solidarity in the blood feud, binding his protectors. Only so long as these duties are fulfilled can a client traditionally continue to cultivate the land which he was been allotted by the hosts."10 Reer (Group) Somali tribes are further subdivided into subtribes and reer or rer. Reer is the most important unit in their social structure. It generally comprises a number of families which, as a group, fulfils obligations arising from blood-feud and other conflicts. Generally members of a reer are closely related to each other, being kins descended from a common ancestor. The size of reers may vary from a hundred to even a thousand or more people. The reers forming a tribe are headed by an elected or hereditary chief whose authority is more nominal than real, although certain limited functions are attached to it. Reer is actually a diya (compensation)-paying group of patrilineally related kins who pay and receive damages or blood money (diya) for injury and death. The security of an individual's person and that of his animals or property solely depends on his diya-paying group. I.M. Lewis' excellent research study "A Pastoral Democracy" gives a detailed account of these diya-paying groups or reers. He rightly states that: "It is only through membership of a diya-paying group that one has political and jural rights. An individual cannot himself act as viable and independent political unit. He cannot alone pay 100 camels should he kill some-one, nor can he meet other large amounts of compensation without the assistance of other. Thus one criterion of the viability of the diya-paying group is its ability to meet compensation obligations satisfactorily. ... the fundamental criterion on political and jural viability is the power to discharge blood debts without improvising the joint resources of the groups. Individual diya-paying groups vary enormously in the details of their arrangements for collectively paying blood-compensation and compensation for other delicts. Usually the full blood price is divided into two portions. The larger (mag deer) or 'the greater blood-wit' is paid and received by all members of the group as a whole. The smaller (jiffo), rated frequently at thirty-three and-a-third camels (the 'third' is of course paid in other currency) is paid and received by the immediate kin of the party responsible for homicide or from whom a member has been killed. The immediate 'kin' are usually male agnates descended from a common ancestor of the third or fourth ascending generation... Jiffo is literally the metal ferule at the base of the spear's shaft and has the sense of pin-pointing the responsibility for homicide or other injury. In payment of full blood-wealth (mag), the jiffo-groups combine as mag wadaag (Diya-paying group)." Heer (Treaty or Contract) of Diya-paying Groups "Every reer or diya-paying group openly and democratically decides among all its male members a treaty or agreement called heer. It is not static; it is constantly revised in view of the changing circumstances like the conditions relating to the fragmentation of groups which have become too large or unwieldy to continue as manageable units, fission arising out of mutual quarrels, rivalry for political control among leader elders or differences. Heer agreements are made at lineage-group councils (shir) called for the occasion. The male heads of all families come. They discuss in detail the crimes and proposed punishments for its members and establish principles by which they as a social-political unit will collectively act externally. They decide the proportion in which they will receive compensation for external actions and amounts payable in international disputes. Thus those concerned are provided with a legal and political constitution and established as a legal and political unit. The proceedings begin with prayers led by Sheikhs (religious leaders) and wadads and end in the same manner."11 Now a days these agreements are recorded in writing and even submitted to district administrative authorities. Earlier they used to be deposited with custodians of some saint's shrine, or remembered orally. Lewis has given some example of such heers in his book, "A Pastoral Democracy".12 It is interesting to note that among the northern and central pastoral Somalis, the contribution or distribution of compensation is made on the basis of male strength of the jiffo-paying sub-divisions. This procedure is typically called "penis-counting". But among those clans and lineages in the north-west who are partially agricultural and have less stock, payment is generally assessed on the basis of family or jiffo-group stock-wealth. This method is called the "wealth reckoning."13 Traditional Somali Justice Sir Richard Burton wrote about justice in the northern Somali tribes about 135 years ago in his book, "First Footsteps in East Africa", as under: "When a citizen (at Harar) draws a dagger upon another or commits any petty offence, two men ply their horsewhips upon his back and breast, and the prince in whose presence the punishment is carried out gives the order to stop. Theft is visited with amputation of hand. The prison is the award of state offenders; ... . Fines and confiscations, as usual in the East, are favourite with the ruler. ... The price of blood in the Somali country is the highest sanctioned by al-Islam. It must be remembered that amongst the pagan Arabs, the Koreysh 'diyat' was twenty she camels. Abd al-Muttalib, grandfather of Mohammed, sacrificed 100 animals to ransom the life of his son, forfeited by a rash vow and from that time the greater became the legal number. The Somalis usually demand 100 she camels, or 300 sheep and few cows; here, as in Arabia, the sum is made up by all the near relations of the slayer; 30 of the animals may be aged and 30 under age, but the rest must be sound and good. Many tribes take less from strangers -- 100 sheep, a cow , and a camel; but after the equivalent is paid the murderer or one of his clan, contrary to the spirit of al-Islam, is generally killed by the kindred or tribe of the slain. When blood is shed in the same tribe, the full reparation, if accepted by the relatives, is always expected; this serves the purpose of preventing fratricidal strife, for in such a nation of murderers, only the Diyat prevents the taking of life. Blood money, however, is seldom accepted unless the murdered man has been slain with a lawful weapon. Those who kill with Danakalah, a poisonous juice rubbed upon meat, are always put to death by the members of their own tribe." Burton tells us the following about nomadic Ayyal Nuh Ismail, a clan of Habr Awal tribe of northern Somalia: ... "It is by no means necessary to slay the foe in fair combat: Spartan-like, treachery is preferred to standing up fighting ... women are murdered in coldblood, as by the Amazulus (Zulus of South Africa) with the hope that the unborn child may prove a male." Almost the same customs prevail even now. As we have mentioned above, compensation for offences and murder have to be paid or received according to the heer agreements of the tribes concerned. What is important here is to mention that this traditional system of justice is recognised by the administrative authorities and law courts of Somalia today. Most of the disputes of the Somali pastorals and agriculturists are generally settled by them according to traditional judicial conventions, traditions and agreements. Tol (Clan) Tol or clan is the most important unit of the Somali social structure. It includes members of one's patrilineal kinship like grandfather, uncles, paternal cousins, nephews, and sons. It may be mentioned that in Somalia ties with the mother's father's clan or mother's brother's clan, known as Reer Abti, are extremely cordial. They have very warm and friendly relations. An elderly woman generally likes to stay with her married daughter's family instead of her married son's family as she has more concern and love for her daughter, and Somali sons-in-law are culturally expected to be very respectful towards their mothers-in-law. Tribal Elders or Chiefs At all levels of grouping, policy is decided by traditional elders (odayaal), singular oday. They may also be called duk. Some clans have also dynastic families or clan heads, sometimes called 'Sultans" (also known as Ugaas, Garaad, Bogor, etc.), a role which is, on the whole, more defined amongst the southern cultivating Digil and Rahanwiin Somalis, living between the Shebelle and Juba Rivers. Before they were all re-named nabad-doon (peace-makers) by the present government, the Digil and Rahanwiin clan leaders were usually known by the Arabic-Italian title 'Capo-gabila.' The lowest rank was Islaam. The title Sultan is more popular in the Issaq; Bogor and Ugaas are more popular in the Ogaden tribe and in the northwest Somaliland, and Garaad is more popular in most of the Darod groups and also in Hawiye. The head of tribe bore the title of Dogar. The word Garaad means 'mind' (wisdom or understanding). Now all these titles are more or less synonymous. The clan-head is the symbol and focus of the agnatic solidarity of his clan. He represents his clan in external relations with leaders of other clans. He should be an arbitrator and peacemaker in his clansmen and should be concerned for their solidarity and welfare. A Somali proverb says: "Three things bring the downfall of Sultans: biased judgment, meanness and indecision." According to Lewis, in northern Somaliland the office of clan head has little intrinsic power attached to it. A popular Sultan enjoys a certain prestige owing to his unique position. Election of the Clan Chief Among the Somali nomads, the clan chief was traditionally elected in the following manner (as recalled by the author, Aidid): "In the past, most of the Somalis led a nomadic life based on tribal divisions. Each tribe had its chief elected by the majority of the people. These chiefs were called Duk (Chief or Head of tribe), or Malakh (from Arabic word Malik, master) or Beldache or Garaad. Each one of these chiefs, Beldache, was aided by deputies who were vice-chiefs of subtribes. He was elected by the people in a meeting under a big tree. Intending candidates for the post of Beldache had to talk in front of the assembled people of their tribe (men as well as women) who used to come from distant places walking for 2-3 days carrying pots (dhill or haan) full of milk. The candidates told how they would decide matters like compensation (diya) for case of murder, attacks, wounds, rape, elopement, damaging one's reputation etc. Since people had already experience or knowledge of the people qualified for the office of chief, they would listen to all the speeches of the candidates peacefully. After considering each candidate's past record, reputation, background, relations with other tribes, ability to deliver goods and the forceful speech full of arguments, his claims to defend the interests of the tribe against other tribes, people would elect the chief in a peaceful and democratic manner by raising hands in his favour. The majority decision would be accepted. Sometimes, the Somali tribes elected their chiefs without any competition, if they had already in view a very wise, capable and well-known man. If a chief led his tribe for a while, but the tribe was not satisfied with him, they could come again to meet and elect another chief in the above manner. If the son of a chief was good, he would be elected as the chief after him; but if he was not a good and capable person he would not be elected and another person would be elected. In the south, some tribes used to elect their tribal chief from that particular subtribe which they considered was fortunate and clean from corruption or mistakes. A good person elected from such a subtribe was one who was clean, who had special eye. It was believed that if someone in the tribe became against him -- and if this person with the special eye looked hard at him then the latter was bound to suffer some loss or death of his animal, or some death in his family or his own death; if he looked hard at some offending subtribe or outside tribe then that tribe must suffer -- decrease in their number, or some serious problem might arise which would keep those people distressed for a long time. So such a person was not only venerated but feared by all, and the tribe always thought it better to elect him as their chief. When such a chief died, he was remembered for a long time as a holy miraculous man and he was given a ceremony at his grave every year. Milk, animals etc. were offered at his grave, and people of his tribe would stay at his grave celebrating his memory for about a week. After the coming of the Muslim religion in Somalia, this belief has become all the more strong. When they chose their chief, the people would kill many animals -- camels, goats, sheep or bullocks to feed and provide milk to all the people assembled there. They would collect wild flowers and green plants and with their leaves make garlands and put them around the neck of the elected chief. They would throw milk on him to bathe him. Earlier he was bathed in a lot of milk for a long time but these days it is only a symbolic bath using some milk. Then people gave him presents of leather (when there was no textile), but now he is given two white shirts and a special turban (imama). He used to bathe and then put on the new clothes given to him. He also put on a new pair of shoes made by Midgan tribals. Then for 3 to 7 days there were celebrations -- eating, milk-drinking, singing, dancing, playing etc., to which all the neighbouring tribes and peoples were invited. After all this the subtribes, including his own subtribe, collected a certain percentage of animals from each of their families and said. "We have decided to give so many animals in your honour as our Chief." This gift of animals to him was to make him sufficiently wealthy so that he might not have any problem in feeding his family, discharging his duties fairly, feeding his guests (many guests often visited him) and to lead a prosperous life. When guests came to him, they were welcomed under big trees, the ground was cleared of plants, traditional carpets made of plant fibres, ropes and leathers of camels, cows, digdig animal etc. were spread; animals were killed and their meat, milk, coffee, tea etc. were offered in hospitality. After this celebration, he would speak to the people expressing his desire to work with honesty and do his best for their welfare and do all that is possible to meet his obligations at the national level and in helping the tribe to leave peacefully with other tribes." Lewis gives the following details of this ceremony of electing the chief in the Gadabursi tribe: "Kinsmen gather for the ceremony in a well wooded and watered place. There is singing and dancing, then stock are slaughtered for feasting and sacrifice. The stars are carefully watched to determine a propitious time, and the future Ugaas is chosen by divination. Candidates must be sons or brothers of the former Ugaas and the issue of a woman who has been married only once. She should not be the issue of a woman who has been divorced or a widow. ... Men of the Mahad Musse lineage then bring four vessels of milk. One contains camel's milk, one cow's milk, one sheep's milk and the last goat's milk. These are offered to the Ugaas who selects one and drinks a little from it. If he drinks the camel's milk, camels will be blessed and prosper, if he drinks the goat's milk, goats will prosper, and so on. After this a large four-year ram is slaughtered in front of him. His hair is cut by a man of Gadabursi and he casts off his old clothes and dons new clothes as Ugaas. A man of Reer Yunnis puts a white turban round his head, and his old clothes are carried off by men of the Jibra, in a small slightly despised lineage. The Ugaas then mounts the best horse and rides to a well. Above the well are white pebbles and on these he sits. He is washed by a brother or another close kinsman or he sits on the top of the stones. Then he returns to the assembled people and is again acclaimed and crowned with leaves. Dancing and feasting recommence. The Ugaas makes a speech in which he blesses his people and asks God to grant peace, abundant milk, rain -- all symbols of peace and prosperity ... The Ugaas is given a new house with entirely new effects and furnishings and a bride is sought for him. She must be of good family, and the child of a woman who had only one husband. Her bride-wealth is paid by all the Gadabursi collectively, ... Rifles or other fire arms are not included in the bride-wealth. Everything connected with accession must be peaceful and propitious." Such a chief used to decide, apart from other cases of disputes, any marriage proposal brought by any of the tribesmen with a girl of another tribe. The small committee (band or group) of the close relatives of the boy to be married would go to the girl's parents and then seek their chief's approval. They used to give one or two animals out of the seriyo (bride price) to be given to the girl's parents for distribution in her subtribe or diya-paying group. The other responsibilities of the chief were to look after the wells. He not only kept watch on their traditional wells and waterholes, but even got new wells constructed. He would select 20-30 strong young men of his tribe to dig a new well. He would divide the responsibility of bringing animals and milk to feed those young workers who dug wells for the tribe, among the various members of the tribe, and his instructions had to be complied with accordingly. During droughts, some nomads lost their animals. Sometimes people lost their animals due to disease and attack by wild animals like lions, hyena etc. Then their chief would come to their help. He would assess the loss of animals and decide and announce to his clan or subtribe, "These people have lost many camels, cows and other animals. We have to help them now. So each family has to give halageyo (help by means of percentage of their own animals) or 10 or 5 per cent animals". This meant that if a family had 2,000 cows and 500 camels, it was bound to give as help to the destitute people 200 cows and 50 camels. Thus it was through the wise and timely intervention of the tribal or clan chief that the loss of the sufferers was always made up. In the gu and der (spring and autumn) seasons when it rained, the chief appointed 2 or 3 persons to go on foot or on camels to discover the places where water was available, how deep the water was in the soil, where exactly the water was pooled, and for how many days it was likely to last. After discovering the water the men could come back and report, "The water is at such and such a place; it is likely to last for so many days for our animals. It is as deep as gaan (arm), or as hididol (half arm) or as slaa-ala (palm), or as farakharar (half arm)." The chief would then, on the basis of such crucial information, advise the nomads to move to that place with their animals. When any tribal war starts between two tribes, a chief gives instructions to his people in regard to the preparations and operations for the war. In ancient times, a chief was supposed to lead the war himself. He distributed the war duties to his people, and taught them how to kill more people. Among the Somali nomads usually most of conflicts have arisen due to camels which are the most crucial or central possession of the Somali people. The tribal wars, conflicts or disputes were often resolved by the meeting of the two chiefs. If they failed to agree, only then their dispute went to the government. Then the government or police tried to discover who had started the conflict and made decisions keeping in mind the tribal agreements of the respective tribes. If a chief does not succeed in resolving the conflict with the warring tribal chief, he may send some of his people to catch and plunder some of the camels as well as girls of the other group. When peace is restored, these girls are married to the tribesmen. Process of Deciding Disputes Whenever there is a matter of dispute to be settled, traditionally a shir (informal council) of the clans or subtribe of the tribe is called. Each smaller lineage is called shir, its adult members or their representatives attend it. The people sit in a circle under a big tree or at any other convenient place. When a large lineage has thousands of people, it is represented by delegates from all the component lineages. If thousands or hundreds of people want to attend the meeting they are welcome; they sit in a big loose circle squatting on the ground and when they want to speak they rise to their feet. The informal council Shir acts as guddi (Court). Lewis gives a fairly correct account of guddi as under: "Members are appointed to such an ad hoc court on account of their knowledge of customary procedure (heer, in general), and their reputation as wise judges (heerbeegati). Famous arbitrators are widely in demand and tour the country hearing cases among different lineages. ... Proceedings are usually initiated by the plaintiff (muddai) often under pressure from his close kinsmen, and with the consent of the defendant (mudda' alay). The very fact that a joint approach is made is indicative of a desire to settle a dispute. Moreover, elders chosen to arbitrate must be acceptable to both parties. ... Arbitrating panels vary in size. Often four or five are considered sufficient... But where diya-paying group elders hear a case themselves concerning members of their own groups many men take part as judges. Between diya-paying groups, the court's size tends often to vary with the gravity of the case and structural distance of the parties to the dispute. ... Once a group of elders has been appointed to act as court of arbitration, a 'recorder' (dodqaad) is appointed to repeat loudly each important point made by the speakers during the hearing. ... The case for plaintiff is presented in the form of pleadings. The plaintiff may speak directly himself, or he may appoint a representative whom he considers more skilled in oratory to speak on his behalf -- such a delegation or deputation is called igmo. The court usually sites under a shady tree or in any other suitable spot. ... When the plaintiff has finished his statement, he withdraws to consult with a kinsman who has come to support him. He then turns to the court and asks if he has completed his case (ma dabaad ba) or if he has anything further to add. He begins his concluding address with the phrase: "In the name of God, the Compassionate, the Merciful', and gives a rapid summary of his case. He then signifies that he has reached a conclusion (dabaad) and the defendant is called. If the latter still disputes the plaintiff's allegations he replies to them, denying and refuting them where he can. When he has finished his statement he consults with his advisers and then returns to summarize his refutation of the plaintiff's case. Both parties are then dismissed and the arbitrators deliberate in private. ... neither party is cross-questioned and the panel of arbitrators bases its understanding of the essential point or points directly on the submissions made to it. The court recorder may be asked by the arbitrators if they have omitted any important point raised by either party. When they are satisfied that they understand the crux of the dispute and can proceed to determine which party is in the right, the court recorder is sent to the plaintiff and defendant to collect the panel's fee for adjudication. The arbitrating elders then proceed to test the statements of the litigants by asking them to produce witnesses. These are not cross-questioned but merely asked to say 'what they know' and the success and failure of the plaintiff's case depends in the first instance upon the support of his witnesses. Three witnesses are normally required and if all add their testimony to the plaintiff's, judgment is given in his favour. If, however, only two witnesses corroborate his charges against the defendant, he is himself required to swear a 'tribal oath'. This is taken as conclusive proof of his allegiance. Should however only one witness support the plaintiff then those of the defendant are summoned and the same procedure repeated on his side. The corroboration of these witnesses decides the case in favour of the defendant and if only one supports him he in turn is required to swear a tribal oath which is taken as proof of his innocence. When a charge of homicide is involved or of other grievous injury the Shafi'ite quassama procedure may be applied where the triple oath is replaced by a stronger testimony of fifty oaths. Sometimes, since is is often regarded as even more binding, the divorce oath has to be taken. By this if a party is subsequently found to have given false testimony his marriage or marriages are automatically nullified. ... In this procedure the onus is first put upon the plaintiff to prove the case but passed to the defendent to refute if the plaintiff's witnesses fail him. ... The panel of assessor has ... no coercive power which it can apply to enforce its findings for it is only an arbitrary body. Thus when the court fee (hagarbay) has been collected from the litigants, and before their witnesses are called, the panel addresses a homily to the plaintiff and defendant explaining its competence and emphasizing the wisdom of its members. Appeal is made to the good sense of the disputants as reasonable men familiar with Somali principles of equity and fair play. They are reminded also that by summoning the guddi they have given evidence of readiness to accept its decision and they are requested to submit in good faith to its judgement and entertain no feelings of ill-will towards the assessors who administer judgement impartially. Either party may contest judgement and give notice or intention to appeal (gawdis). ... Failure to settle produces a state of tension between lineages and leads ultimately to fighting and to administrative intervention. ... In practice, it is only when the parties are willing to settle their differences, or are constrained to do so by their kinsmen, that the awards of the arbitrators are effective. Disputes between individual members of a diya-paying group are quickly settled. Fighting between individual members of a diya-paying group when several other members are present, leads to prompt and concerted action. The disputants are separated by young men on instructions of the elders, and brought for trial before a diya-paying council. ... A recalcitrant member of diya-paying group is bound to a tree and several of his best sheep or a coveted camel slaughtered before him until he agrees to the judgement of the elders. The slaughtered stock are eaten by the elders. This procedure is called by the Gadabuursi "bud iyo laan" ('with cudgel and stave,') ... The sanction of killing animals from a man's herds and flocks until he agrees to follow the decisions of his elders is called yakays ... When a man is summoned to join a raiding party and refuses without adequate excuse, he is liable to yakays. Similarly, if a woman allows a man to sleep with her when he has been posted on sentry duty she may be punished, where a woman is at fault, a particular fine mat may be seized from her and burnt. Deserters from battle are similarly treated... The cultivators are less belligerent than the pastoralists. They value peace highly and try to settle their disputes locally without resorting either to government or to arms. If the pastoral nomad quarrels with his diya-paying group, he can leave them to drive his animals elsewhere and join another diya-paying group, but an agriculturist cannot leave his land if he is expelled from his elders. We have seen that although pastoral people wander far away from each other, yet they honour contract bonds with their kin and come together to fight to defend their honour, rights or access to grazing and water, and to exact compensation for injuries sustained by their kins. Thus there is a great deal of intrinsic cooperation among them." These features of the social structure of the Somali society clearly bear out that it is a uniquely integrated society well posed to meet the challenge of harsh physical and socio-cultural environments. We also find an interesting blending of tribal and Islamic institutions in it. The ideals and values of democracy, heroism, fair play, justice and functionality are very distinctly operative in this social structure. The very fact that this social structure has been continuing for thousands of years without much change despite colonial rule and the oppressive military regime under Siad Barre shows its strength, utility and capability to solve the various problems and exigencies of their difficult life. The nomadic social structure has, by and large, shaped the social structure of all the Somali people -- even that of the urbanites. The city-dwellers, intellectuals and literary people have indeed adopted many of the words, terms, sentiments, social structure and cultural system which pivots around the camel. This has been very beautifully and aptly portrayed by Prof. Samatar in his book, "Oral Poetry and Somali Nationalism": "Camel culture pervades contemporary society and the influence of camel vocabulary and concepts on modern life appears to be extensive. In literature, writers draw their images and inspiration from pastoral figures denoting relations between man and camel. Thus, the lover in the modern drama says that owing to unrequited love, he is stricken with dukaan, the disease which camels in draught suffer from. Similarly, the singer of the popular song likens the tender sentiment he feels towards his lady to what a camel feels towards its suckling. ... For her part, the women admonishes her suitor to 'give her' fine pastures, and 'pat her gently on the udder so she'd give milk.' ... In social, as well as in business vocabulary, the camel stalks the city. The conversationalist says, "I groan for your point" when meaning to acknowledge a strong impression of something said, the term 'groan' (guuh) being the sound that camel makes when coming to water or joining her young. A person speaks of 'sahan' when making a preliminary investigation of a question or subject, the work 'sahan' (scout) being the one pastoralists use in locating new pastures for the herds. Government transport (gaadid), the term used to describe the fleet of government vehicles for personnel transport, is the word the pastoralists employ to refer to their burden-bearing camels. ... Similarly, the scholar acknowledges a debt every time he uses the term 'radar' (to trace something), which is used to denote the word "research'. The word is employed by the nomads when tracking lost animals or when tracing thieves ... It is hoped that is serves, however, as an ample demonstration of the extent to which the pastoral values and habits continue to influence the acts and thoughts of modern Somalia even if they no longer pursue pastoralism."17 References 1. I.M. Lewis, "A Pastoral Democracy", Oxford University Press, London, 1961, pp. 11-14. 2. Ing. Luigi Robecchi Bricchetti, "Viaggio di esplonazione nell 'Africa Orientale' ", Prime Traversata Della Somalia, Milano. 5. As matter of fact, from their traditions and cultural differences, it is clear that Somali have from the beginning been different from the Gall. All Somali believe so. 6. Lewis, Op. Cit., pp. 22-25. 7. I.M. Lewis, "The Modern History of Somaliland", 1965, p. 10. 8. Saadia Touval, "Somali Nationalism", 1963, p. 16. 9. I.M. Lewis, "The Modern History of Somaliland", p. 10-13. 10. Lewis, Op. Cit., p. 19. 11. I.M. Lewis, "A Pastoral Democracy", pp. 175 - 176. 12. Ibid., pp. 177-180. 13. Ibid., p. 174 14. I.M. Lewis, "Somali Culture, History and Social Instituions", London School of Economics & Political Science, 1931. 15. I.M. Lewis, "A Pastoral Democracy", pp. 211 - 212. 16. Lewis, Op. Cit., pp. 228 - 233. 17. Said S. Samatar, "Oral Poetry and Somali Nationalism", Cambridge University Press, Cambridge, 1981, pp. 2021.

I'd like to know who is bigger daarod (collectively) or isaaq because i've never had somebody to give me a straight answer. I have a friend who's isaaq and he claims that their bigger i'd like to prove him wrong. so, if somebody knows the truth please tell me. write your answers on this site. asalamu-calaykum yusuf jama ( dulbahante )

(Posted by guest: yusuf jama)

BAH DIR / ABGAL / GALADI RULERS Traditional polities BAH DIR Muqdisho/Maqdishu bf.1331 Muqdisho/Maqdishu sultanate established (in 20th century often referred to by the Italian version Mogadiscio) Sultans - Abgaal lineage - ... - ... Cumar/`Umar ... - ... Axmed I/Ahmad I ... - ... Maxamad I/Muhammad I ... - ... Axmed II/Ahmad II ... - ... Maxamuud/Mahmud ... - ... Cali/`Ali ... - ... Cismaan/`Uthman ... - ... Maxamad II/Muhammad II *1860* Axmed III/Ahmad III --------------------------------------------------------------------------------Majerteen c.1600 Majerteen or Harti sultanate founded 1927 incorporated into Italian colony Sultans - Keenadiid clan, Bah Dir lineage - ... - 1815 Maxamuud IV/Mahmud IV 1815 - 1842 Cismaan II/`Uthman II 1842 - 1844 Yuusuf IV/Yusuf IV 1844 - 1860 Maxamuud V Yuusuf/Mahmud V ibn Yusuf 1860 - 1927 Cismaan III Maxamuud/`Uthman III ibn Mahmud --------------------------------------------------------------------------------Hobyo 1878 Hobyo sultanate split off from Majerteen Oct 1925 incorporated into Italian colony (known as Obbia) Sultans - Keenadiid clan, Bah Dir lineage - 1878 - 28 Sep 1911 Yuusuf Cali/Yusuf ibn `Ali 1911 - Oct 1925 Cali Yuusuf/`Ali ibn Yusuf --------------------------------------------------------------------------------Geledi/Jaladi 3 Sep 1908 incorporated into Italian colony Sultans - Gobroon clan - *1843 - 1848 Yuusuf Maxamad/Yusuf ibn Muhammad 1848 - 1878 Axmed Yuusuf/Ahmad ibn Yusuf 1878 - 3 Sep 1908 Cismaan Axmed/`Uthman ibn Ahmad --------------------------------------------------------------------------------Noogal/Nugal 3 Mar 1905 the "Mad Mullah" declares himself Mahdi 1911 rule of the Mahdi terminated by Italy Mahdi 3 Mar 1905 - 1911 Sayid Maxamad Cabdille Xasan/ Sayyid Muhammad `Abd Allah al-Hasan (b. 1864 - d. 1920)