MAGACYADA  BILAHA  SOOMAALIDA

Soomaalidu Islaamka ka hor, waxay magacyo afsoomaali u lahaayeen 12ka bilood ee sannadku ka kooban yahay. Labada magac-bilood ee Soon iyo Carrafo ee dadku moodaan inay af carabi yihiin ma aha e waa afsoomaali oo in la soomaana way ka horreysay Islaamka magaca Carrafana waa meel magaceed oo isaguna Diinta Islaamka wuu ka horreeyey. Midda kale, geyigaa carbeed ee maanta loo yaqaan Sucuudiga intiisa badan carabta ka hor waxaa deggenaa qabaa'ilka xaamiyiinta (Hamites) oo Qurayshi dhiig iyo dhaqanba ka dhaxashay.

Si loo garto bilaha Soomaaliga kuwa carabiga ee ay beegan yihiin, halkan waan isku garab qoray:

1. Muxarram ---------Dago
2. Safar          ---------Dhurro Hore
3. Rabiicul Awal -----Dhurro Danbe
4. Rabiicul Thaani----Rajal Hore
5. Jamaadul Awal-----Rajal dhexe
6. Jamaadul Thaani ---Rajal Dambe
7. Rajab       -------------Sabbuux
8. Shacbaan--------------Waaberiis
9. Ramadhaan ----------Soon
10. Shawaal -------------Soonfur
11. Dulqacda------------Sadataal
12.Dul Xijah   -----------Carrafo

Bilahan Afsoomaaliga waxaan kasoo xigtay bloogga Seid Abdillahi Abdi oo isaguna kasoo xigtay Redseaonline.com.

DHULKII ILAAHYADA

This article was originally posted by the same author at http://sayidka.blogspot.com/2006/01/dhulkii-ilaahyada.html in january 5th 2006.

Waxa adduunku ka warqabaa inay Soomaalidu tahay ummad siyaasadda iyo la socodka wararkaba aad ugu maskax furan marka la garab dhigo ummadaha kale ee qayrkooda ee ay isku heerka yihiin. Malaha taas waxa ugu wacan dhaqankooda ku salaysan xoolo raacatada reer guuraaga ah. Waxa la ogsoon yahay in qofka xoolo raacatada ee weliba reer guuraaga ahi uu wararka uga baahi badan yahay kan meel qudha deggen ama beer falatada ah. Sababtu waxay tahay wararka ku saabsan roobka, daaqa, jirrooyinka xoolaha ku dhaca iyo xiriirka colaadeed ama nabadeed ee beelaha intuba waxay toos saameyn ugu leeyihiin nolol maalmeedkooda. Sidaas awgeed, maadaam siyaasadduna tahay maamulka hadba meesha ka jira iyo xiriirka bulshada, Soomaalidu si aada ayey u daneysaa labada arrimood ee aan soo sheegnayba.

Soomaalidu waxay ku maahmaahdaa "Beenaale marqaatigiisuu fogeeyaaye", hadalka qoruhu kor ku sheegay waxa si toosa u caddeynaya labada maahmaahood ee ay Soomaalidu ku maahmaahdo. Tan hore waxay tahay : War la qabaa xiiso male. Maahmaahdan oo aad macnaheeda wada garaneysaani waxay toos u qeexaysaa xeerka ugu weyn ee ay warfaafinta casrigu ku shaqeyso. Taas macnaheedu wuxuu yahay wakaaladaha wararka tebiya ee adduunka haddii mid ka midihi ay war soo tebiso hal ilbiriqsi ka hor kuwa kale, keeda ayaa adduunka dhami qaataa kuwa kalena warkoodu qiimo ma yeesho oo wuxuu ku dhacaa war laqabaa xiiso male. Waxa mid aad loola yaabo ah dad reer baadiye ah oo weliba reer guuraayihi inay adduunka kaga waayo aragsanaadaan kagana ilbaxsanaadaan xeerka ugu weyn warfaafinta.

Maahmaahda labaad ee iyaduna kaba sii yaabka badan tan kor xusani waxay tahay: "Sabbatiweyn haddii aad joogto himiladaada bar baa la qarsadaa." Bal marka hore, Sabbatiweyn waa buur ku taal degaanka magaalada Dhagaxbuur ee ka tirsan gobolka Soomaaliyeed ee Ethiopia. Haddii uu qoruhu waraystayna waxa la sheegay inay buurtu leedahay jaranjar dhagaxa oo dusheeda lagu fuulo, halkaasoo lagu dhagax tiro badan oo tuuran ay muuqatona inuu ka haray dhismoyaal hore oo burburay. Haddaba maahmaahda ka sokow, sheekada qudha ee Sabbatiweyn laga hayo waxay tahay inay meesha ka jirtay boqortooyo hore oo ay ka talin jirtay boqoradda loo yiqiin “Xeedho”. Dadka qaarna buurta ayeyba u yaqaanaan Sabbati-Xeedho. Intaas oo dhan marka laysu geeyo, waxa an shaki marnaba lahayn in meesha ay ka jirtay ilbaxnimo hore iyo qaab dowladeed oo boqortooyo ku dhisnaa.

Tansee yaabka yaabkiisa loona baahan yahay in la baaro oo loo fiirsado waxay tahay Sabbatiweyn oo keliya maahee waxa kale ee dhulweynaha Soomaalida ku kala baahsan tobannaan meelood oo kale oo aan wax sheeko ahna laga haynin kana muuqdaan dhismoyaal dhagaxa, godad dhulka hoostiisa iyo buurahaba laga qoday oo ay sawirro iyo faro ku yaallaan tusayana ilbaxnimo hore oo meesha ka jirtay kumanyaal sano ka hor. Waxa qoruhu aaminsanyahay raadadkaasoo dhami inay yihiin haraagii ilbaxnimo hore oo aad u da’ weyn kana horreysay kuwa la sheegsheego oo dhan, sida Sumaria (Ciraaqda manta) iyo masartii faraaciinta.

Sida culamada adduunku ay qabto, ummad taariiqdeeda waxa loo baaraa afar siyood:
1. In la derso wixii qoraallo ah ee jira kuna saabsan taariiqda ummadaas
2. Baaritaan lagu qodo dhulka degaamada hore ahaa
3. Wixii sheeko xariira ee ay daku weli sii hayaan
4. Afka ummaddaasi ku hadsho oo la darso lagana raadiyo dhaqamadoodii hore ee lumay, gaar ahaan ereyada afku sidii ay u unkameen iyo wixii laga dhex heli karo.

Inta la ‘ogyahay, awoowyadii hore ee dadka Somaaliyeed ugama ayna tegin wax taariiqa oo qoraala. Sideynu hore usoo sheegnayna, culamada taariiqda dhulka raadiyaa dalka Soomaaliyeed ugama ayna hawlgelin si hagar baxa, iyagoo saluugsanaa muuqaalka dalka iyo weliba iyagoo lafahooda u cabsanayey. Sideedaba ummadi kol haddii ayna far lahaan jirin, waxyaalaha sheeko xariirka ee ay haysaa ma dhaafsiisnaado in ka badan 200 oo sano. Intaa wixii kasii fog waa la illoobaa oo way lumaan. Marka ay haddaba arrintu sidaa tahay, waxa cad Af-Soomaaligu inuu yahay meesha keliya ee ugu dhow uguna qaraj yare e laga raadin karo dhaqamadeenii hore iyo weliba qaar ka mida taariiqda ummadda Soomaaliyeed Islaamka ka hor. Sababta Islaamka ka hor looga diganayo bartilmaameedka waxay tahay laba sababood: Waa midda horee, qorahani wuxuu aaminsan yahay dadka Af-Soomaaliga ku hadlaa inay Islaamka ka hor jireen. Tan labaadna, intii diinta Islaamku jirtay waxa la heli karaa qoraallo dhowra oo dalka laga qoray.

Haddaba qoruhu isaga oo aan aqqon gaara u lahayn cilmiga luqadaha (linguistics) ayaa laga billaabo 82dii waxa uu dareemay mudnaanta ay leedahay iyo baahida loo qabo in taariiqdii Soomaalida ee hore laga raadiyo afkeeda, gaar ahaan qaab-dhiska iyo sida ay u unkameen ereyada afku (Etymology). Inta la ‘ogyahay, qoraha hortii waxa jiray culumo shisheeye oo sannadihii toddobaatanaadkii baaritaan ku sameeyey qaab-unkanka ereyada Af-Soomaaliga, haba u badnaado nin qabiira oo Ruusha. Haseyeeshee, qorahani mar walba waxa uu aaminsanaa aqoonyahannada iyo culumada shisheeye inayna guul weyn ka gaari Karin baaritaankaas sababtoo ah dadka aan afka u dhalani wax dareena uma laha dhawaaqa ereyada iyo qaabka xubnuhu u kala goi’ karaan, iyo weliba macnaha xubini yeelan karto.

Markuu qoruhu go’aansaday inuu baaro qaab-dhiska ereyada Af-Soomaaliga iyo xubnaha erey waliba u kala baxo, waxa lagama maarmaan uu u arkay inay habboon tahay inuu si dheeraada u darso taariiqihii ilbaxnimooyinkii hore ee addunka, gaar ahaan kuwii ka jiray Afrika iyo Bariga Dhexe, diinta kiristanka iyo diinta Islaamka. Intaba qoruhu waxa uu u arkay inay xiriir iyo saameyn ku leeyihiin taariiqda geeska Afrika, gaar ahaan ta Soomaalida.

Horta intaynaan u gudbin natiijadii kazoo baxday baaritaanka qoraha, bal aynu marka hore wax ka iftiiminno wixii laga ‘ogyahay taariiqda dalka Soomaaliyeed Islaamka ka hor iyo wixii laga qoray. Waxase nasiib darro weyna , inkastoo culumada taariiqda dhulka ka baarta (archeologists) iyo kuwa ku taqasusay baaritaanka lafaha duugga (Paleontologists) ay inta badan isku raaceen in dadka adduunweynuhu ay kolkii u horreysay kazoo billaabmeen qaaradda Afrika, gaar ahaan bariga Afrika, culumadaasi marna baaritaankooda kuma ayna darin dalka Soomaalida. Waxay aad xoogga u saareen dalalka Kenya, Ethiopia iyo Tanzania, kuwaasoo ah dalal ay dowladahoodu ka leeyihiin dano gaara, kuwo dowlado kiristan ihi ka taliyaan lagana soo dhoweeyo dalxiiska reer Yurub. Dalka Soomaalida oo la wada ‘ogyahay inuu taariiq ahaan iyo jiyoolojiyo ahaan intaba ka wada da’ weyn yahay marna culumadaasi cag mayna soo dhigin. Waxa la yaabka lihi waxay tahay, culumadu ma taariiq iyo xaqiiqo raadis bay ahaayeen mise waxay daneynayeen iyaaso, ganacsi iyo dalxiis ?

Inta laga warqabo, xiriirkii u horreeyey ee xadaarad adduunka ka jirtaa ay la soo yeelatay Geeska Afrika waxay ahayd sanadii 3000 BC (saddex kun oo sano ka hor dhalashadii Nebi Ciise). Waqtigaa waxa la sheegay in doon ka timid xadaaraddii ama dhulkii loo yiqiin Sumaria (dalka manta loo yaqaan Ciraaq) ay soo gaartay xeebaha Geeska Afrika, iyadoo malaha ujeeddo ganacsi u socotay. Malaha aqristeyaasha xiisey u yeelan lahayd inay ogaadaan in reer Sumaria ay midabka Soomaalida oo kale lahaayeen disanna jireen aqallo u eg aqal Soomaaliga baadiyaha oo caw ka samaysan lehna edeggi waxaraha. Waxa kale ee iyaduna xiiso leh in sanamkooda ugu weyn ee ay caabudaan la odhan jiray MARDUUG. Haddaba sheekada laga helay burburkii xadaaraddaasi waxay sheegeysaa in MARDUUG beri uu u dhoofay dal shisheeye halkaana lagu dilay oo la xabaalay, muddo ka dibna uu soo baxay kuna soo noqday dalkiisii Sumaria. Haddaba waxa la yaab leh in magaca MARDUUG macnihiiso Af-Soomaliga uu ku noqonayo sidoo kale kii mar la duugay.

Malaha qoraalka taariiqeed ee ugu da’da weyn uguna faahfaahsan ee laga qoray dalka Soomaaliyeed waa kii ay ka qoreen masaaridii hore ama faraaciintii ninba siduu u yaqaanno. Waxa la ogyahay faraaciintu inay la lahayd dalka Soomaalida xiriir fog oo ku baahsanaa kumanyaal sano, mase cadda xiriirkaasi qoorta uu billaabmay. Haseyeeshee, qoraalka ugu faahfaahsani waa ka xiriira socdaalkii boqoraddii caanka ahayd ee Hatshepsut ay ku timid dalka Soomaalida 1500 BC (ka hor dhalashadii Nebi Ciise ama 3500 ). Boqoraddu waxa la sheegay inay wadatay 30 doonyood oo badeecad ganacsi ku raran. Hatshepsut markii ay kazoo degtay meel ka mida xeebaha dalka, waxa sheegay inay ka hor yimaaddeen boqorlkii iyo boqoraddii dalka oo markaa loo yiqiin "Puntland".

Waxa kale ee la sheegay in boqorka iyo boqoraddu Hatshepsut ku yiraahdeen: "Maxaad naga soo doontay, waatay awoowyadaa dalkan ka go’eene?" Waxa hadalka boqorku muujinayaa in xiriir intaa ka fogi soo jiri jiray muddana la kala maqnaa.
Qoraalladii faraacintu ka tagtay waxa kale ee ay sheegeen in boqor kasta oo ay laayeen marka la caleemo saarayo uu marka hore xaj u tegi jiray dhulka "ilaahyada" – magic kale oo isna loo yiqiin dhulka Soomalida – halkaasoo wadaaddo lubaan ugu shidi jireen uguna ducayn jireen. Waxa kale ee dhaqankooda ka mid ahayd in boqorku (fircoonku) dhexda ku xirto boqorkii ay gabadha Soomaaliyeed dhexda ku xiran jirtay oo kale, isagoo isla markaa wata ul wagara oo uu rumeysnaa inay leedahay buruud ay cadowga ku jebiso.

Faraaciinta oo la hubo inay u ekaayeen Soomaalida, dhaqamo fara badan ayey la wadaagi jireen dadka Soomaalida afkooduna wuxuu ahaa af la walaala af-soomaaliga. Faraaciinta iyo Soomaalida labaduba waxay dhaqan u lahaan jireen inay meydka la xabaalaan qalakiisa gaar ahaaneed waxayna caabudi jireen sanamyo isku mida – kuwaasoo qoruhu gadaal ka caddeyn doono in Soomaalidu lahayd oo faraaciintu ka qaadatay. Waxa kale ee qoruhu dareensan yahay in magaca "Punt" uu ahaa awoowgii ay kazoo tafiirmeen dakii ree Puntland (? Malaha waaba Phut-kii ina Kuush Bin Xaam Bin Nuux ahaa ee Baybalku ku sheegay aayadda Genesis 10: 6) . Magacase qoraaga ka yaabiyey ee ashqaraarka ku riday waa "Dhulkii Ilaahyada".

Marka lasoo dhaafo haddaba wixii ay faraaciintu ka qortay dalka Soomaalida, qoraalada kale eek u xigay waa kuwii ay ka qoreen badmareennadii Giriigga ee la kala oran jiray Herodotus, Strabo, Pliny, Ptolomy iyo indicopleustas intii u dhaxaysay qarnigii kowaad iyo kii shanaad ka dib dhalashadii nebi Ciise. Sida ku taalla qoraaladaa, dalka Soomaalida waqtigaa waxa loo yiqiin Barbaria, dadkiisuna waxay ahaayeen Barbar. Waxay u ‘egtahay magaalo madaxda dalkuna waqtigaa inay ahayd Barbara (oo hadda Berbera loo yaqaan). Qoruhu waxa kale ee uu dareensan yahay dadka haada loo yaqaan Berberka eek u nool dalalka woqooyiga Afrika inay runtii ahaayeen Barbar sidoo kale, kana soo guureen dalkii ahaa Barbaria. Waxa kale ee iyaduna xiisole in fartii hore ee faraaciinta (Hieroglyph) la oran jiray Barba ayna ka billabmi jirtay xarafka "B". waxa haddaba la yaable in degaanka Xamarweyne ereyga "Barba" laftiisa lagaga dhaqmo, iyadoo macnaheedu yahay farta bar.

Intaa wixii ka dambeeyey, qoruhu wuxuu ereyo taariiqa oo waxtarle ka helay labada kitaab ee muqaddaska ee Injiil iyo Furqaan. Taariiq ahaan, labada kitaab waxay qiimo u leeyihiin iyaga oo da’doodu weyntahay kana hadlaya dhacdooyin markaa jiray iyo weliba kuwo hore oo lasoo dhaafay. Waxa kale ee ay wax weyn qoraha uga tareen baaritaanka ku saabsan xubnaha ay ka kooban yihiin erayada afka Soomaaligu. Tusaale ahaan, magaca ilaahay ee kitaabka baybalka hore (Old Testament) ku jira ee "Yahwe"(makii dambena loo rogay Yehova iyo Jehova ), oo afkii Yahuudda ee Cibriga ahaa, wuxuu aad ugu muuqdaa inuu la mid yahay amaseba kaba yimid ereyga af-Soomaaliga ee "Yaahuu".Afka Soomaaliga Yaahuu hadda waxa loogu dhaqmaa magangelyo laga magan gelayo wax xun ama wax halisa. Wuxuuse ereygu u muuqdaa inuu waqtigaa hore ahaa loona yiqiin magaca ilaahay oo toosa. Magaca kale ee “Pal”oo isna baybalku sheegay inuu ahaa magaca ilaahay lahaayeenna dadka reer kancaan (Cananites), wuxuu isaguna la mid yahay "Baal" oo isna macnihiisa oo kale af-Soomaaliga kule. Soomaalidu waxay oran jireen: "War side baan ku garan karaa waxa uurkaaga ku jira, ma uur-ku-baallaan ahay". Taas macnaheedu wuxuu yahay qofkii baal uurka kaga jiro ayuunbaa garan kara waxa qarsoon. Afkii Aramaygga (Aramaic), oo waqtigii Nebi Ciise noolaa lagaga hadli jiray Falastiin oo dhan, magaca ilaahay wuxuu ku ahaa "EBE" sida uu maantaba ku yahay Af-Sommaaliga. Waxa kale ee kitaabka Towraad ku yaal in nin la oran jiray "TUBAL" (waa tumaal oo la qaldaye), oo afar oday oo keliya ka tirsan jiray Nebi Aadan, shaqadiisu ahayd bir tunka (Genesis 4:22).

Waxase iyana aad la yaab u leh, in tafsiirka Quraanka ee Ibn Cabbaas sheegayo in meeshii Qaabiil ku dilay walaalkii Haabiil la oran jiray "GEERIYAAD", taasoo kitaabku sheegay inay afka cajamiga tahay macnaheeduna yahay meeshii geerida. Dalka Soomaalida, banka Geeriyaad waa lama degaanka ugu kulul ee uuna badan yahay dibqalloocu wuxuuna koofur kazoo xigaa magaalada Seylac (Zeila). Sida baybalku sheegayo, Zeila (Zilla) waxay ahayd Tubal (Tumaal) hooyadii.

Qaybta labaad guji halkan

QUUDHSIGU QIIL MA LEEYAHAY

This article was orginally posted by the same author :http://sayidka.blogspot.com/ January, 6th 2006

Maqaalkani wuxuu tixraacayaa shir bishan Luulyo 10keedii lagu qabtay Jaamicadda Minnesota qolkeeda shirarka ee Willey Hall kana soo qayb galeen madax siyaasadeed ooh h ore, aqoonyahanno, culamada diinta, suugaan yahanno iyo dadweyne kale oo faro badan. Shirka oo mawduuciisu ahaa “Quudhsigu Qiil Ma Leeyahay”, ahaana kii labaad ee lagu qabto isla goobtaa, waxa lagasoo jeediyey aragtiyo kala duwan oo ku saabsan habkii ama sidii loo tirtiri lahaa caadada facaweyn ee dulmiga iyo quudhsiga ku saleysan ee lagu hayo qaybo laxaadle oo ka mida bulshoweynta Soomaaliyeed. 

Haddaba qoraha maqaalkan waxay la tahay haddii la rabo in la tirtiro caadadaas fooshaxun ee diinta iyo dhaqanka hufanba kasoo horjeedda, waa in marka hore la helo sidii ay caadadu ku timid iyo sababta ay intaasoo qarni ugu xididdaysatay bulshada Soomaaliyeed.Sideedaba, caado xumi waa jirro jirrana daawadeeda lama helo haddii aan baaritaan lagu samaynin lana ogaanin sida iyo meesha ay ka timid.Markaa intaanan aragtideyda ka jeedinin dawada jirradaas, marka hore waxaan isku dayayaa inaan aragtideyda ka dhiibto sidii ay caadadan fooshaxun ee faca weyni billowgii ku timid.

Adduunka aynu ku noollahay, waxa hore ugu jirijiray ama haddaba ka jira noocyo kala duwan oo ah quudhsi qabiil, mid jinsiyadeed ama mid qarana. Sida ay u badan yihiin, quudhsiyadaasi waxay u kala baxaan afar nooc: 

1. Quudhsi ku yimid xoog sheegasho badheedha oo keentay gumeysi qaran ama qabiil. Tusaale: Gumeysigii ay dalalka reer Yurub qaarkood ku gumeysanayeen dalalka adduunka qaarkood.Tan heer qabiil ahna waxa ka mida gumeysiga iyo quudhsiga ay qabiilka Tutsi-ga ee deggen labada dale e Rwanda iyo Burundi ku hayn jireen qabiilka kale ee la dhaho Hutu-ga. Balse iyaduba waa yaabe, qabiilka Masai-da ee dalka Kenya waxay quudhsadaan iskalana weynyihiin qabiilooyinka kale ee dalkaas inkastoo ay iyagu manta ugu liitaan uguna dambeeyaan xagga horumarka. 

2. Quudhsi xirfadeed: Waxa la ogsoon yahay in dalaka adduunka qaarkood oo ay Soomaaliya ku jirto uu weli ka jiro quudhsi xirfadeed kaasoo lagu quudhsado tumaalaha,ugaarsatada, dherileyda iyo xataa beeraleyda

3. Quudhsi midab: Waxa laga warqabaa in dalal badan oo adduunka ah uu ka jiro quudhsi midab Inkastoo kan qudhigiisu uu Soomaaliya ka jiro, waxa si gaara ugu can baxay dalalka Koonfur Afrika iyo Mareykanka oo dadka midabka caddi ay ku quudhsadaan dadka madow iyo kuwa kale ee aan caddaanka ahayn.

4. Quudhsi ku yimid xeer dhaqan: Noocan quudhsiga qoruhu wuxuu aaminsan yahay inuu Soomaalida ku gooni kana jirin dal kale oo addunka ah. Sababtu waxay tahay qabiilka loo yaqaan Midguhu sinaba ugama duwana wayna la dhasheen qabiilooyinka kale ee Soomaaliyeed waxase keenay gumeysiga iyo quudhsiga qoorta loo suray xukun qhaqan oo xeer galay.Waana qodobkan ka maqaalka intiisa kale ku saabsan tahay. 

Bal horta aan ku billaabee, magaca midgaan waa magic qabiil ee maaha xumaan iyo cay. Nasiib darro ilaa hadda ma jiro qof ku guuleystay inuu sheego macnihiisa, haseyeeshee, taas wuxuu la qabaa magacyada qabiilooyinka kale oo aan weli la garan macnahooda. Tusaale: Hawiye, Daarood, Isaaq(maaha Isxaaq), Gelledi, Jejeelle, Udaajeen, Gugundhabe, Arab, Kablalax iwl. Waxay cay u ekeysiiyey magaca Midgaan waa quudhsiga joogtada iyo midiidinnimada la baday reerka. Midda kale, Midguhu waa qabiil isbahaysi ku dhismay sida qabiilooyinka kale ee Soomaalida ee maaha reero abtirsiin wadaaga.

Sida culumada taariikhdu qabto, ummadaha taariikhdooda waxa loo baaraa afar qaab oo kala duwan:

1. In la derso wixii qoraallo ah ee hore looga qoray

2. Dhul-qodis cilmi baaris (archeology)

3. Taariikhda ummaddu afka iskaga gudbiso sida sheeko xariirrada iyo suugaanta kale(oral history)

4. Afka ummadi ku hadasho oo ereyadiisa la derso lagana raadiyo dhaqammada hore ee ku duugan (Historio-linguistics)

Haddaba, kol haddii ayna Soomaalidu lahayn wax taariikha oo qoraala oo ay awoowyadood usoo gudbiyeen,isla markaana baaritaanka degaamada dhulka lagu sameeyey ay aad iyo aad u koobnaayeen, meesha qudha ee laga raadin karo taariikhdoodii Islaamka ka horreysay waa afka Soomaaliga ereyadiisa iyo sheeko xariirradiisa.

Sida ku cad sheeko xariirrada Soomaalida, gaar ahaan tan gobollada woqooyi iyo gobolweynaha Somaalida ee Itoobiya, Soomaalidu waagii hore waxay isu barbar tiillay Aji iyo Midgo. Taas macnaheedu wuxuu yahay waqti fog oo qarniyaal badan laga joogo ayaa qabiilooyinka Soomaaliyeed ee aan ka ahayn Midgaha waxay samaysteen isbahaysi la magac baxay Aji. Waxa la ogsoon yahay in mar walba oo qabiilooyin kala duwan oo Soomaaliyeed ay isbahaystaan, waxay iska bahaysan jireen colaad. Marna isbahaysi nooc kale ihi ma dhexmarin qabiilooyin Soomaaliyeed. Marka inta la ogyahay, isbahaysigaas ajiga waxa lagula dagaalamay Midgaha oo waqtigaas ugu cudud weynaa qabiilooyinka oo ku amar ku taagleyn jiray. Waxa kale ee iyaduna xusuus mudan in qabiilka yibruhuna waqti lasoo dhaafay ay ku amar ku taagleyn jireen degaamada Soomaliyeed. Sida muuqata, dulmi-falka Yibraha ayaad mooddaa inuu ka dambeeyey kan Midgaha sababtoo ah dadku weli waxay xusuusan yihiin magicii boqorkooda oo la oran jiray Bucur Bacayr iyo sheekooyin la xiriira falalkiisii fooshaxumaa.

Sida taariikhda qorani ay muujineyso, qarnigii 17aad ayey qabiilooyinka Soomaaliyeed mar labaad soo nooleeyeen isbahaysigoodii ahaa Ajiga Markan waxay kula dagaallameen dowladdii Ajuraanka ee waqtigaas ka talineysay inta badan degaamada Soomaalida.Marka Saddexaad ee uu isbahaysigaasi shaqeeyey wuxuu ahaa qarnigii 19aad oo lagu jebiyey Oromadii degganeyd dhulka jubbooyinka.

Haddaba sida ka muuqata dhaqanka Soomaalida ee waajahan Midgaha, waxa muuqata markii ajigu jebiyey in lagu soo rogay xeer u diidaya inay meel wada degaan ama xoolo yeeshaan, taasoo ku qasabtay in la qaybsado iyo inay ugaarsi ku noolaadaan. Waxa kale ee xeerka lagu gooyey inaan wax xiditinnimo ah ayna dhex mari Karin iyaga iyo qabiilooyinka kale ee Ajiga.

Haddaba marka aynu intaa kasoo gudubno, su’aasha manta taagani waxay tahay xeerkaa quudhsiga ee aynu soo sheegnay manta qiil ma leeyahay? Haddii aan wax kaleba la eegin, caqliga saliimka ayaaba ku tusaya in dambi waliba uu leeyahay ciqaab muddeysan. Caddaaladda ilaahiga iyo tan dadku sameysteen midna ma oggola ciqaab boqolaal sano iska socota oo aan dhammaaneyn. Waana sidaas awgeed sababta aanuu manta quudhsigu wax qiila u lahayn oo uu ku salaysan yahay badownimo, macangagnimo, jaahilnimo iyo weliba dhaqan gaalnimo ( caado jaahiliya).

Sida uu Cabdirasaaq Xaaji Xuseenba ka yiri shirka, anigana ay ila tahay, caadadaa fooshaxun ee quudhsiga ihi waxay toos ugu xirantahay nidaamka qabyaaladda ee Soomaalidu ku dhaqanto, wayna adagtahay in la tirtiro inta aynu isu qabiil sheeganayno. Qabyaaladda fooshaxumi waa tan ku shaqaysa isla-weynaan beena, raga iska dhici, sadbursi hel iyo rag waran baa kaa reeba ee weedhi kaama reebto. Qorahan waxay la tahay Soomaali oo dhan baa jirran una baahan in la daweeyo, la wacyi geliyo, wax la baro, la ilbixiyo, la islaamiyo laguna hanuuniyo sidii ay noqon lahaayeen ummad casriya oo adduunka la saan qaadda.

Waxa iyaduna ammaan mudan si diirranna loosoo dhoweeyey oo uu soo jeediyey Cabdirasaaq in dowladda ay Soomaali samaysan doonto lagu guubaabiyo inay xeerka ummadda loo dejinayo (Dastuurka ku-meelgaarka) lagu daro qodob horumar gaara lagu gaarsiiyo reeraha la quudhsado, oo la mida ama kasii xeeldheer kadalkan ka jira ee loogu talagalay horumarinta dadyowga midabkale(Affirmative Action).

Waxase nasiib darro weyn ahayd in ku sheeganaya aqoonyahan suugaaneed uu shirka u adeegsaday dano qabiil isagoo rajiimkii dhintay ee kelitaliska ahaa ku ammaanay inuu horumar gaarsiiyey reerahaa la quudhsado. Haddii aynaan is-yeelyeeleynin, rejiimku reeraha wuxuu u adeegsan jiray keliya inuu ku laayo kuna tunto kuwa kasoo horjeeda ee iyaga wax la taaban karo uma qabanin. Waxase hubaala “aqoonyahankaa”, oo ahaa dadkii rejiimku magaca u yeelay oo muufadiisuna maraqa ku jirtay, inuuna manta qaxowti noqdeen haddii sida uu ku doodayo rejimku uu ahaa mid wax hagaajinaya oo horumar innoo hogaaminaya.

Haddaba si loola dagaallamo loona yareeyo quudhsiga dulmiga ee lagu hayo reerahaas walaalladeenna, waa in:

1. La sameeyo wacyigelin ballaaran oo xagga diinta ah, iyadoo marka hore culumada diinta loo qabanayo aqoon isweydaarsiyo ay ku falanqaynayaan mawduuca iyo istaraatiijiyada ay adeegsanayaan. Waa in si cad oo aan gabbasho lahayn loogu sheego dadweynaha Soomaaliyeed in isquudhsiga qabyaaladeed uu yahay dhaqan gaalaad uu Rasuulkii Ilaahay(Nabad iyo Naxariisi korkiisa ha ahaatee) si cad innoogu sheegay. Dadka waxaba wacyigelin ugu filan iyadoo loo akhriyo qudbaddi dardaaranka ahayd ee uu Nabigu u jeediyey ummadda islaamka xajkiisii ugu dambeeyey (Xajul widaac), kuna tiiqtiiqsaday sinnaanta ummadda muslimka ah.

2. La qaado olole ballaaran oo suugaaneed iyo weliba warfaafineed oo dadweynaha lagaga dhaadhicinayo xumaanta uu leeyahay quudhsigu iyo weliba sida uu turunturro ugu yahay horumarkeenna dhaqan-dhaqaale.

3. Waa in waxa aynu sheegeyno daacad ka noqonnaa meelna ugu soo wada jeedsanna ciddi guur ka hor joogsata wiil ama gabadh iyadoo ku saleyneysa caadadaa gabowday ee fooshaxun

Gabagabadii, waxaan ku guubaabinayaa dadweynaha Soomaaliyeed in doodda dhibaatada quudhsiga lasii wado iyadoo la adeegsanayo wargeysyada iyo noocyada kale ee warfaafineed qof walibana ra’yigiisa soo gudbiyo.Quudhsigu waa cudur bulsho ka hadalkiisuna wuxuu soo deddejiyaa dawadiisa.

DHULKII ILAAHYADA - QAYBTII LABAAD

Article was originally posted by the author at http://sayidka.blogspot.com/2006/01/dhulkii-ilaahyada-qaybtii-labaad.html 

Xagga afafka addunku qaybaha ay u kala baxaan, af-Soomaaliga waxa lagu tiriyaa inuu ka tirsan yahay bahyarta Kushitigga Bari (Eastern Cushitic) ee ka mida laanta Kushitigga ee qoyska Hamito-Semitic-ga. Afafka qoyska Hamito-Semitic-ga sida caadada ah waxa loo sii kala qaybiyaa laamo ka wakiila lahjado kasoo farcamay afkii waalidka ee asalka ahaa, waxayna kala yihiin Semitic, Egyptian, Berber, Cushitic iyo Chadic.

Bal haddaba iyadoo culumada afafka qaar ka mid ihi ay diideen in xiriir hidde uu ka dhexeeyo afka Chadic-ga iyo laamaha kale ee qoyska Hamito-Semitic-ga, qaar kale way oggolaadeen xiriirkaas. Sidoo kale, iyagoo sabab uga dhigaya tirade ereyada yare e ay wadaagaan afafka Kushitigga Galbeed (West Cushitic) iyo kuwa kale ee laanta Kushitigga, culumada afafka qaarkood waxay go’aamiyeen in afka Kushitigga Galbeed uu yahay laan gaarkeeda u baxda oo ka tirsan qoyska Hamito-Semitic-ga waxayna u bixiyeen Omotic. Isla kuwa kalena waxayba Omotic-ga la xiriiriyeen lahjadda Chadic-ga.

Haddaba marka la fiiriyo ismaan dhaafka weyn ee u dhexeeya culumada afafka kana imaanaya qaababka loo adeegsado kala saaridda afafka, waxay qoraha la tahay in qaababkaas lasii fidiyo. Sida horumarka cusub ee laga gaaray cilmiga hidduhu uu u caddeeyey in dadka adduunka oo dhami ay kasoo jeedaan hal qoys oo qudha, ayaa sidoo kale hadda la ogaaday in afafka adduunkuna ay hal af kasoo farcameen. Sidaas awgeed, qaabka hadda afafka loo kala sooco ee ku salaysan inta ereyada da’da weyn ee ka dhexeysa iyo qaab-naxwaha oo keliya ayaa inta badan sababa is-maan dhaafka ka dhaca culumada afafka. Haddaba waxa qoruhu qabaa sida qudha ee looga gudbi kara is-maan dhaafkaasi inay tahay in qaababka kala saarka lagu baaritaan qaab-dhiska ereyada afka (Etymology). Taasi ma kordhineyso oo keliya aqoonteena ku saabsan taariikhdii hore iyo hiddaha ummadda ee sidoo kale wax ka tareysaa in la ogaado da’da afka iyo weliba xiriirka uu la leeyahay afafka kale.

Nasiib darro, diraasadan qoruhu haddii tixgelin ay hesho waxay dood cusub ka dhex kicineysaa culumada afafka oo markoodii horeba ay ka dhex taagneyd aragtiyo kala duwan iyo is-maan dhaaf. Haseyeeshee, waxa qoruhu qabaa in kastaba ha la’ekaato astaamaha iyo ereyada uu af-Soomaaligu la wadaago afafka kale ee laanta Kushitigga e, jiritaanka ay af-Soomaaliga ku jiraan sanamyadan tirade badan ee waqtiyada fog la caabudi jiray waxay si cad u muujineysaa in afkani uu da’ weyn yahay afafka kale ee bahda la gala dhigay. Waana sababtaas sababta qoruhu uu u arko in loo baahan yahay in baaritaan cusub oo dheeraada lagu sameeyo af-Soomaaliga. Waxa cad oo muuqata in qoraalkani shaki weyn gelinayo qoraalkii jaamacadeed ee borofesoor Maxamed Nuux (PhD. UCLA 1981) kaasoo ku dooday in afka Soomaaligu gooni uga baxay afkii Kushitigga ee waalidka ahaa muddo laga joogo 3000-3500 oo sano. Waxa hadda muuqata in af-Soomaaligu ugu yaraan ka da’ weynyahay bahyarta Kushitigga Bari iyo laanta Kushitigga intaba lana heer yahay bahweynta qoyska Hamito-Semitic-ga.

Shaki la’aan ereyga ugu mudan ee qoruhu baaritaan kiisa ka billaabay wuxuu ahaa magaca ummadda Soomaaliyeed oo hadda ka hor dhowr siyood oo kala duwan loo fasiray. Bal horta marka hore magaca dadkani maaha magac shisheeye u bixiyey ee waa afkeeda hooyo waana So’maal. Af-soomaaliga so’ waxa dhahaa hilibka, oo waxa la oran jiray neefku waa so’ iyo saan- hilib iyo harag. Marka so’maal waa hilib-maal oo macnaheedu waa xoolo ku nool ama xoolo raacato. Sida taariiqda adduunku ay ka marag kacayso, qabiilku waagii hore wuxuu ka billaabmay oo uu ku salaysnaa xirfad inta uuna u gudbin hab abtir ama degaan. Sidoo kale, Soomaalida, oo qoruhu qabo inay tahay ummadda ugu da’da weyn adduunka, iyaduna waxa muuqata waayadii fogaa inay u qaybsami jirtay afar qabiil oo xirfad ku salaysnaa. Afartu waxay kala ahaayeen So’maal, Tu’maal, Baajimaal iyo Biyomaal, xirfadahaas ay ku salaysnaayeen oo kala ahaa xoolo raacato, birtume, dheri sameeye iyo beeraley.

Afarta xirfadood ee ay Soomaalidu u qayb sanaan jirtay marka laga yimaaddo, ereyga kale ee qaddarinta mudan ee ay "maal" ku jirto waa ereyga "dumaal". Marka xubnaha ereyga la kala qaado, du’ macaneedu waa geeri, maaliddanina waa ka faa’ideysi. Marka dumaali waa geerimaal maxaa yeelay qofku wuxuu dhaxlaa oori laga dhintay.

Sida Quraanka kariimka ku taal, sanamka Wad la dhihi jiray wuxuu ka mid ahaa shantii sanam ee waqtigii Nebi Nuux (Naxariisi korkiisa ha ahaatee) la caabudi jiray. Kutubaha taariiqda diimuhu waxay sheegaan in sanamkaas ay lahaayeen dadka Hamitigga oo Soomaaliduna ay ka tirsan tahay. Haddaba baaritaankani wuxuu innoo caddeeyey in sanamka Wad ay Soomaalidu lahayd ee uuna ahayn mid dadka Hamitigga oo dhan ka dhexeeya. Taas waxa u marqaati ah in dadka Soomaalida diinta u haya ilaa waqtiga manta loo yaqaan wadaad. Haddaba ereyga "wadaad" runtii wuxuu ka koobmaa laba xubnood oo kala ah "Wad" iyo "'Aad". Marka wadaadku wuxuu ahaa Wad’aad, oo macnaheedu yahay kii wad qaabilsanaa. Hamsada waxa loo tuuray fududeyn dhawaaqa oo keliya. Waxa kale ee la mida ereyga garaad oo isna markii hore ahaa gar’aad- wuxuna ahaa qareenka reerka iyo aqoon yahanka xeerka iyo garta.

Sanamka kale ee kutubaha taariiqda diimuhu ay dhaheen waxa lahaa dadka Hamitigga, balse la hubo inay Soomaalidu lahayd, wuxuu ahaa Hobal (Hoobal). Sida muuqata, sanamkan, oo waqtiga hadda ah macnihiisii isu gediyey qofka suugaanleyda ama abwaanka, waa sanamka qudha ee weli loogu hadal hayn badan yahay welina addoonsiga ku haysta suugaanta Soomaalida, sida heesaha iyo gabayada. Malaha Soomaalida xiise gaara ayey u yeelan lahayd inay ogaadaan inay carabtii jaahiliga ee Islaamka ka horreysay ay Hobal kasoo qaateen Dhulkii Ilaahyada (Soomaaliyada manta) u lana baxeen "Hubal" si ay dhawaaqa u carabeeyaan. Hubal (Hobal) wuxuu ahaa sanamka ugu weyn ee ay Qureyshi caabudi jirtay Islaamka ka hor.

Malaha qaybta ugu mudan ee baaritaanka qoruhu waxay tahay xiriirkii diineed ee ka dhaxayn jiray Soomaalida iyo Masartii hore ee faraaciinta. Baaritaankan ereyada af-Somaaliga iyo qaab-dhiskoodu wuxuu tusayaa in ugu yaraan shan sanam oo ugu waaweynaa sanamyadii ay faraaciintu caabudi jirtay inay ama la wadaagi jireen amaseba iska lahaayeen dadka af-Soomaaliga ku hadlaa. Tusaale ahaan, sanamkii faraaciinta ee ugu weynaa ama ugu mudnaa waxa la dhihi jiray Rac (marna Ra iyo Re), kaasoo ku magac baxay ilaaha qorraxda. Haddaba Rac, Ra iyo Re saddexduba waxay xubno ka yihiin ereyo af-Soomaaliga ka mida oo weliba xagga dhaqanka iyo hiddaha mudnaan kuleh. Waxa ka mida ereyga mudnaanta diineed leh ee "Gowrac". Ereygu wuxuu ka koobmaa laba xubnood oo kala ah "Gow" ama "Goo" iyo "Rac", manaheeduna wuxuu noqonayaa Rac u goo neefka qoortiisa. Isla ereygaa laftiisa afka Oromada wuxuu ku yahay "Goora’", waana sanamka qudha ee ay nala wadaagaan beesha Kushitigga Bari. Ereyada kale ee af-Somaaliga ee uu sanamka Rack u jiro waxay yihiin Garac (oo ina Rac ka dhigan) iyo Gurrac oo macnihiisu wax qalloocan ama qaldan. Xubnaha ereygu waa Gur oo bidix ah iyo Rac, taasoo macnaheedu yahay waxaasi gurta Rac ama waa qalad aan la socon xeerka rac. Sidoo kale Ra wuxuu ku jiraa magaca boqoraddi Arraweelo (oo xubnihiisu noqonayaan Ar-Ra-Weelo, kana dhigan tii Ra warkiisa yeeshay ama u hoggaansantay. Re sidoo kale isna waxa laga heli karaa magacyada Garre, Barre iyo Carre oo saddexdaba Re uu gadaal kaga jiro. Magaca Barre maaha kii barta lhaa sida loo haystee wuxuu ka kooban yahay Bar oo macnaheedu yahay roob, sida barwaaqo oo kale, iyo Re oo sanamkii la caabudayeya. Waaq oo ay Oromaduna nagu weheliso isagu sanam ma ahayne wuxuu ilaaha cirka iyo dhulkaba sameeyey.

Sanamka kale ee faraaciintii caabudi jirtay ee mudnaanta labaad lahaa wuxuu ahaa Horus. Horus oo ahaa shimbirka aboodiga loo yaqaan, waxa muuqata inay isagana kasoo qaateen Dhulka Ilaahyada. Shimbirka aboodigu waa mid weli kasii muuqda dhaqanka Soomaalida waxana looga cabsadaa umusha iyo ilmaha dhasha. Inta badan ciddiyihiisa ama lafihiisa ayaa ilmaha loo xiraa iyadoo looga cabsanayo jirro loo yaqaan geed sare oo aboodigu wato. Maadaama uu shimbirkaas aboodigu madow yahay, gobollada bari ee dhulka Soomaalida waxa Horuuse loo bixiyaa ninka madow.

Sanamka isna faraaciintu caabudi jirtay ee mudnaanta heerka saddexaad ku lahaa wuxuu ahaa kan loo yiqiin Osiris. Haddaba Giriigga oo sidoodaba ay ku adkaayeen magacyada shisheeye ayaa Osiris u qoraye magiciisa dhabta ihi wuxuu ahaa Isir. Haddaba marka ay Soomaalidu leedahay waxaa ab iyo isir midna u ma lihin, waxay u jeedaan falka sidaasa abtirna iguma soo galo, dhaqan ama diinna iiguma yimaado. Waqtiga hadda ah Isir waxa kale ee loola baxaa magac gabdheed. Isir oo faraaciintu u haysatay ilaaha aakhirada u xilsaaran, waxa dilay bay yiraahdeen Set (sanam kale oo laga yaabo inuu ahaa Seed, magaca Soomaalidu la baxdo). Sidoo kale, Soomaalidu waagii hore waxay sheegi jireen Walcan iyo Wisiir oo iyana aan ka fogeyn wixii ay caabudi jireen.

Labada sanam ee kale ee ay muuqato iyagana inay faraaciintu kala yimaaddeen dhulka ilaahyada waxay kala ahaayeen Nephdeys iyo Bes. Nephdeys oo u eg inuu ahaa "Nafdeys" waxay sheegeen qoraalada faraaciintu inuu ahaa ilaaha nafta bixitaankeeda u xilsaaran., waana sida magucu ku yahay af-Soomaaliga. Ilaaha kale ee Bes isagana waxay sheegeen inuu u xilsaarnaa marka ay naftu baxdo. Af-soomaaliga hadda bes waa qofka nafta laga dhowrayo – naftaasoo faraaciintu ay u haysteen inay la kala wareegaan Nafdeys iyo Bes.

Malaha iyaduna waxa Soomaalida xiiso u yeelan lahayd in ilaaha badda qaabilsanaa ee xadaaraddii hore ee Mayanka la dhihi jiray "Manya", iyadoo la ogyahay in maanyo af-Soomaliga ay ku tahay badda.

Haddaba magac bilaash uma baxee, sababta faraaciintu ay dhulka Soomaalida ugu bixiyeen "Dhulkii Ilaahyada" waxay ahayd dhulkaas oo ahaa xarunta ugu weyn ee diinta ama sanamyada markaa la caabudi jiray. Si kale haddii aynu u sheegno, dhulka Soomaalidu wuxuu ahaa xarunta ugu weyn ee gaalnimada ama shirkiga lagaga faafiyo adduun weynaha intiisa kale. Waxa kale ee intaa dheer, maadaama waqtiyadii hore ay diintu saldhig u ahayd xadaaradda iyo dhaqanka, waxa muuqata inay dhulka Soomaalida ka jirtay xadaarad ama ilbaxnimo da’ weyn oo ka horreysay waalidna u ahayd labadii xadaaradood ee loo haystay inay adduunka ugu horreeyeen ee kala ahaa Sumaria iyo Masartii faraaciinta.

Sidoo kale, baaritaankani wuxuu iftiiminayaa, waa tan horee, inaanuu af-Soomaaligu ka mid ahayn bahyarta lagu tiriyo ee Kushitigga bari (Eastern Cushitic) ama xataa bahweynta Kushitigga midnaba, sida ay muujiyeen sanamyada da’da weyn ee ku jira ama ka mida xubnaha ereyadiisa. Tan labaad, baaritaankani waxa kale uu iftiimiyey in, maadaama dhulka ilaahyadu uu ahaa xarunta ugu da’da weyn ee xagga diinta ee Afrika iyo bariga dhexe, ay u muuqato inay meesha ka jirtay xadaarad ama ilbaxnimo ka horreysay labadii xadaaradood ee Sumaria iyo Masartii faraaciinta. Waxa kale ee iyana intaa raacda in geeska Afrika uu yahay degaanka ugu da’da weyn ee ay wada deggen yihiin labada qolo ee Semitic-ga iyo Hamitic-ga, taasoo sii xoogeyneysa in geesku yahay degaankii ugu horreeyey ee dadku kasoo billaabmay.

The Tale Behind Women's Circumcision

The original article was posted on http://sayidka.blogspot.com/2006/01/tale-behind-womens-circumcision.html  January 5th 2006

The story of Arrawelo remains the best known of all Somali folk tales. A pre-Islamic pagan queen, it is she who ruled the entire Somali-speaking world at a time when the Somali sun god Ra- subsequently co-opted, it is said, by the ancient Egyptians-held sway as the supreme deity in the universe.

The exact locality in Somaliland of the pagan queen’s fabled seat of power remains a mystery. But its whereabouts is still of much speculation, and there are in the Horn of Africa any number of ancient mounds and heaps of stone that one time or another have been claimed by local communities as marking the tomb and final resting place of Arrawelo.

The Queen’s notoriety stems from her unparalleled cruelty to men. Legend has it that as a girl Arrawelo was the unfortunate victim of a brutal rape. This so embittered her that she later came to power her long reign was given over wholly to exacting her revenge - on the entire male sex. In an uncompromising crusade, she set out to empower women through having all her male subjects forcibly castrated, so creating in Somaliland a whole generations of eunuchs.

Arrawelo, though, was haunted by misgivings that somewhere, some men might elude emasculation at her hands, and that one of their number would one day engineer her downfall. Accordingly, she introduced a strict code of precautionary dos and don'ts for women, including the infamous injunction that they were always to say NO when they actually meant YES, and YESwhen they meant NO. She is also said to have lectured women endlessly on how to maintain their dignity in the face of possible approaches by maverick men.

To flush out those few wily men whose intact manhood, she was convinced, posed a threat to her absolute rule, Arrawelo devised a series of seemingly impossible demands and riddles, which - she believed - only such men would be able to solve. Thus on one occasion, the neurotic queen instructed a community of villagers to supply her with camel-load of fruits from the Lote tree, stipulating that the fruits be brought before her on the bare back of the animal without using any form of container.

Try as they might, the villagers could find no way of fulfilling this demand. For, no matter how balanced, the fruits would simply roll off again as soon as the camel was made to walk. The Queen, for a while, while berating the poor villagers on each failure, was secretly satisfied; all was well she thought, reasoning that the inhabitants of the village must indeed be either women or eunuchs. Then one day, to her surprise, she was told that a camel-load was waiting for her outside her chambers.

Her worst suspicions were soon confirmed, the feat had been orchestrated by one Oday Biqe, a reclusive village elder who had managed to get the fruits to stay in place by first smearing the camel’s back with a thick viscous mixture of bird lime and mud.

With the help of further layers of this sticky paste, baked hard in the sun, the fruits - piled high on the camel’s back - had easily withstood the rigours of the journey.

For his trouble, Oday Biqe was ruthlessly hunted down by Arrawelo’s knife-wielding minions, although in one version of the tale the old man died before the pursuing mob could do its worst. All the same, the offending organ was summarily cut from the dead man’s body and carried aloft to the savage queen as proof that her order had been carried out.

Arrawelo’s own secret fears - that an undocted male would bring about her demise - were to prove well-founded. For one night a youthful stepson of hers, who had long since fled for fear of being an example of and emasculated, returned in disguise and drove a spear into the old queen’s chest, thus putting and end to the perpetual misery of men.

After the Queen’s death, long suffering Somali men wasted no time in conspiring to get even with their womenfolk. Their immediate recourse was to introduce the practice of female circumcision, which they felt would forever serve to censure womankind for the untold misery that Arrawelo had once inflicted on the male sex. And so it is, the story goes, that many women, not just in Somalia but in many other lands as well are fated to go on paying the penalty for Queen Arrawelo’s legendary cruelty.

THE LAND OF THE GODS - A brief study of Somali Etymology and its historio-linguistic potential

 This article was orginally posted by the same author :http://sayidka.blogspot.com/ January, 6th 2006

For the somali version click this link.

I. INTRODUCTION
When the author first began the present study of Somali etymology way back in 1982, it was more in the form of a hobby than anything serious. As a matter of fact, the author had neither the academic training nor the resources to embark on the study of a subject as complex as Somali etymology without even the benefit of a precedent. However, his success with the first set of words was an inspiration and convinced him that Somali was an indeed antiquated medium with a rich potential for historio-linguistic study.
In the course of the present limited study, the author not only had to enrich his somewhat rudimentary knowledge of Arabic and Oromo but also found it prudent to study Egyptology, Islam and Christianity – subjects he thought of potential value to the study.
For the purpose of the present study, the author carefully selected scores of important cultural words to work on. Occasionally, he had to ponder and sit on a single word for days, weeks or even months before he could split a word and understand its components. Naturally, the first word that topped the list was intriguing and often misinterpreted name of both the language and its speakers – Somali.
The present study is by no means conclusive. A lot more needs to be done to realize the full historio-linguistic potential of Somali. As an amateur linguist, the author hopes to stimulate interest among linguists, historians and archeologists and provide them with a fresh perspective of the country known as ‘The land of gods’. Its people and their language. If it succeeds in this endeavor, then it would have served its purpose.

II. THE HISTORICAL PERSPECTIVE
Somalis are a homogenous race of mainly nomads and occupy a vast but sparsely populated territory between Djibouti on the red Sea and Tana River in the north-eastern Kenya. Believed a member of the Eastern Cushitic group, which also includes the Afar, Oromo, Rendille and others, Somali are Sunni Muslims of the Shafi sect. Though generally fanatic in defence of Islam, Somalis tend to be rather liberal in practice. Companions of the Prophet Muhammad reportedly migrated to the Horn of Africa only a few years after Islam’s appearance in its birth-place of Mecca. To this day, however, the faith is yet to make a significant impact on the lives of these hardy nomads and appears to blend well with some age-old pagan traditions.
Historically, very little was known about the Somali people’s pre-Islamic past. Despite recent fossil and genetic evidence which strongly advocate the theory that mankind originated in Africa, and East Africa in particular, there was relatively little archeological study of the Somali peninsula. Most archeologists and paleontologists tended to concentrate their search on the more hospitable and tourist-friendly countries of Tanzania, Kenya and Ethiopia. The logically more potential and geologically older terrain of Somalia was somehow ignored. The inhabitants of the Somali coasts were known to have contact and trade relations with the two known oldest civilizations of the world, namely ancient Egypt and Sumaria. Unlike ancient Egypt where scholars were able to uncover and translate numerous writings and records, our knowledge of Sumaria remained relatively scant and inadequate. The author, however, thought it of interest that Sumarian huts which were made of woven reed were an exact replica of a Somali nomad’s collapsible hut. Also strangely enough, the most important Sumarian deity,MARDUK, literally meant in Somali ‘The one who was once buried’.

Perhaps the earliest and most detailed historical record of Somalia was that of the famous Egyptian Queen Hatshepsut’s voyage to the Land of Punt in 1500 BC. On arrival there, however, the king and queen of Punt enquired of her why she came after her ancestors forsook them for a long time. Apparently, contact between the two countries did not begin with the queen’s visit but existed much earlier.

HATSHEPSUT'S TEMPLE, LUXOR

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Ancient Egyptian records narrate how would-be Pharaohs were ritually required to go on a pilgrimage to ‘The Land of the Gods’ prior to their ascent to the throne. The name ‘The Land of the Gods’ and this ritual were apparently lost to historians who failed to appreciate the fact that the country was an important centre of religion and the cradle of idol worship.
-DEPICTED ON THE WALLS OF HATSHEPSUT'S TEMPLE 
  RELIEFS OF THE EXPEDITION TO THE LAND OF PUNT

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-THE CHIEF OF PUNT AND HIS WIFE 

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- GOLD COLLECTED FROM LAND OF PUNT

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Sadly, Egyptologists often worked on the premise that the ancient Egyptian civilization began along the fertile Nile Valley where farming and other so-called pre-requisites for civilizations were possible. Without disputing the fact that this civilization made tremendous development and reached its zenith along the Nile Valley, its humble beginnings could have originated elsewhere where time and conditions obliterated any visible signs of its existence. With its huge obelisks, gigantic pyramids, ruined cities and other priceless archaeological treasures, Egypt no doubt provided everything scholars ever dreamed of and much more – and they never looked beyond since.
While the mysterious ‘Punt’ was probably the ancestor of the Somali speaking people (? The Biblical Phut in Genesis), it was mainly ‘The Land of the Gods’ which captured the imagination of the author. It was an indisputable fact that, in ancient civilizations, religion dominated the lives of people and formed the pillars of their culture. Little wonder that most of ancient Egypt’s gods as well as the most important components of their culture came from the country they knew as ‘The Land of the Gods’.
Paintings of their gods show at least six held the common Somali nomad’s HANGOOL – a handy stuff hook-shaped at one end and a V-shaped at the other traditionally used for handling thorn bushes. Another three gods held the slender Somali spear. Ancient Egyptian traditional dresses, the Royal scarf worn around the waist as well as the (Ivory) headrest all reminds one of the present day Somalia. Curiously enough, the beautifully decorated scarf to this day remained part of a Somali nomad girl’s ceremonial attire and was called BOQOR. The word BOQOR was also the only Somali word for king. While the method of burying the dead with their belongings was also a pre-Islamic Somali tradition, there where the persistent reports of the existence of man-made hills in north-east Somalia- a probable predecessor to ancient Egypt’s geometrical pyramids.
Apart from the ancient Egyptian records, the only detailed mention of pre-Islamic Somalia was that by the Greek geographers and travelers Herodotus, Strabo, Pliny, Ptolemy and cosmos Indicopleustas who visited the Red Sea coast between the first and fifth century A.D. According to their records, Somalia was then called Barbaria and its people were Barbars. The name Berber was apparently a corruption of Barbar and, therefore, Barbaria must have been the original homeland of the North African Berbers.
In all probability, the Red Sea Port city of Berbera was Barbara, the most important town in Barbaria. Perhaps it would be of interest to note here that the ancient Egyptian Hieroglyph was also called BARBA. Incidentally,BARBA in Somali meant ‘teach to write’ and was still in use in the old quarter of Mogadishu. BAR in Somali means ‘teach’ and BA was the first letter of the Hieroglyph as well as the Somali orthography. While the word Barbarism and Barbaric found its way into some European dictionaries in their correct spelling, they obviously referred to the hostile and ‘savage’ conduct of the North Africans who then were the only Barbars in contact with Europe.
Another unexpected source which the author found valuable was the two Holy Books of the two main monotheistic religions, namely the Bible and Qur’an. In the opinion of the author, the age of the two books and their reference to historical events renders them a valuable source which could not simply be ignored or dismissed. As a matter of fact, the two books provided some useful hints which added to the mounting etymological evidence at hand. For instance, the Biblical YAHWE (later turned Yehova and Jehova) was evidently the same as the Somali YAHU – traditionally invoked to ward off evil or danger. While the Cananite god ‘Pal’ was still present in Somalia in the same sense in one or two words, the ancient Aramaic name for the almighty, EBBE, was to this day the most commonly used names for God besides the Islamic ‘Allah’. The Biblical TUBAN-CAIN, whose profession was to make instruments (Genesis 4:22) was obviously a Greek mispronunciation of TUMAL, the Somali iron-monger.
According to the earliest interpretations of the Quran, the place where Cain slew his brother, Abel, was ‘GERIYAT’ which reportedly meant ‘The place of Death’. Incidentally, the hottest most desolate piece of desert in North-Western Somalia was called and thus also meant in Somali. GERIYAT(GEERIYAAD) lies about 25km south of the historical Red Sea Port of Zeila (probably the Biblical Zillah, the mother of TUBAL-CAIN). Also according to the Holy Quran, WAD (the ancient Hamite god) was one of the five idol-gods worshipped during the time of Prophet Noah. There was now etymological evidence that WAD was a Somali deity as also was HOBAL and several of ancient Egypt’s gods.

III. THE LAND OF THE GODS
Linguistically, Somali was classified as a member of the Eastern Cushitic sub-group of the Cushitic branch of the Hamito-Semitic family. Languages that belong to the Hamito-Semitic family were usually sub-divided into branches that represented dialects of the original parent language. These were Semitic, Egyptian, Berber, Cushitic and Chadic.
While some linguists rejected the existence of a genetic affinity between the Chadic and other branches of the Hamito-Semitic, others accepted it Similarly, on the basis of the low percentage of vocabulary items shared between the West Cushitic languages and other members of the Cushitic branch, some scholars classified West Cushitic as a separate branch of the Hamito-Semitic known as Omotic. Still others connect Omotic with the Chadic group.
In view of such considerable differences of opinion among linguists as to which language belonged to which group and the criteria to be applied in identifying a language, it would in the view of the author, be wise to expand the scope of the criteria to be applied. Just as new genetic evidence points to the fact that all human beings came from the same family of man and woman, available linguistic evidence also points to the same genetic origin of all languages. Obviously, the present criterion for classifying languages on the basis of the common origin of the most ancient vocabulary and word elements used to express grammatical relations were clearly inadequate and the cause of such difference of opinion. Consequently, a study of a language’s etymology would not only add to our knowledge of a people’s ancient history and culture but could also help in determining the age of a language as well as its relationship with other languages. However, the study of the word formation of a language was a rather complex subject and could only be attempted by a native with a fairly large reservoir of vocabulary, an inner feeling for the cultural circumstances in which a word formed as well as a working knowledge of other sister languages. Studying a language as a foreign medium was, in the opinion of the author, hardly enough to comprehend variations of the words of an ancient yet living language such as Somali.
Unfortunately, the present study raises more questions than it provides answers in a discipline already beset with conflicting theories and arguments. However, whatever linguistic characteristics Somali seems to share with other languages of the Cushitic group, the presence of a fairly large number of ancient objects of worship as well as names of God clearly separates it from the group and calls for a more comprehensive study of the language.
(P.S. For the purpose of clarity, gods of Somali origin identified in the study as well as Somali words used are rendered in the new Somali orthography.)
Contrary to the accepted traditional classification and the recent claim by Prof. M. Nuh (PhD UCLA 1981) that Somali separated from parent Cushitic some 3000 to 3500 years ago, it was evident from the study the language could well belong to the ancient stage of the Hamito-Semitic if not earlier. The fact that it survived almost intact over several millennia could probably be due to its speakers’ unchanged pastoralist way of life and their almost geographical isolation in the North-Eastern corner of the Horn of Africa.
Probably the most important word in the Somali language is its name, i.e.SOMALI. Often misunderstood and occasionally misinterpreted by Somali and foreign scholars alike, the author thought it befitting that the study should begin with it. Contrary to all erroneous theories advanced and meanings attributed to it, the name was a simple Somali noun describing the profession of its speakers, namely SOMAAL. In old Somali, so’ meant meat – now replaced by the modern word HILIB. Among speakers of MAIdialect, however, SO’ was still very much in use and was the only word for meat. The suffix MAAL means to live on or to make gain from. Hence SO’MAAL literally means ‘one who lives on meat’ – in other words a pastoralist.
Apparently, in ancient times, Somalis were more efficiently divided along professional lines as opposed to the present cumbersome system of lineage. The TUMAAL was the iron-monger, BAAJIMAAL was the potter and BIYOMAAL (literally the one who lives on or makes gain from water) was either a cultivator or a fisher. Presently, a sub-clan of the main Dir clan-family is called BIYOMAAL and live along the lower parts of the Shabelle river – though they practice both farming and pastoralism. To this day, however, the SO’MAAL, TUMAAL and BAAJIMAAL live true to their old professions. In line with similar words in the language, the difficult-to-pronounce Hamzah (’) in SO’MAAL was later dropped and replaced by the long vowel SOOMAAL.
The only other Somali word with the suffix MAAL was DUMAAL which meant ‘one who gained from death’. DUMAAL was the word commonly used for wife-inheritance. In Somali tradition, a man is expected to inherit the wife of his deceased brother. Similarly, in the event of death of one’s wife, her younger sister is usually given to him in marriage to take the place of her deceased elder sister. Therefore, in Somali, a sister-in-law was aDUMAASHI (which should have basically been DUMAAL-SHI).
WAD’AAD (now WADAAD), evidently the pre-Islamic word for priest (man of religion) was still commonly used and contained the ancient ‘Hamitic’ godWAD. Hence WAD’AAD, or more recently WADAAD, meant the attendant of WAD. In modern Somali, WAD meant ‘death’. Similarly, DAR’AAD(currently GARAAD) meant ‘an expert in law’ – probably the clan advocate. In modern Somali, however, GARAAD today means prince or Sultan of a clan.
Another supposedly ‘ancient Hamitic god’, HOBAL, also was evidently of Somali origin. HOOBAL – alternatively HOOYAL – was probably the best known of all Somali gods and continues to dominate Somali poetry and traditional folklore songs. Pagan Arabia’s most important god, HUBAL, was none other than the Somali HUBAL, co-opted and given an Arabised sound. In modern Somali today, HOBAL, was understood to mean ‘Artiste’. The ancient god was probably the patron-god of Somali literature.
Undoubtedly the most important aspect of the present study was the Somali-Egyptian relationship. Present linguistic evidence showed at least five of ancient Egypt’s gods came from or had obvious links with the country they at times called ‘The Land of the Gods’. For instance, the supreme sun god, RA’ (also alternatively called RA and RE) occurs as a component of a number of culturally-important Somali words. The all-important ritual word for slaughter, GOWRAC, clearly indicates the sun god was as old as the language itself. GOWRAC literally meant ‘cut for RAC’. The Oromo word for the same ritual was GORA’ with a Hamzah substituted for the more difficult to pronounce C (’). RA was the only god Somali shared with other Eastern Cushitic branch with the exception of Waq which it also shares with the Oromo. Other Somali words which also contained the supreme sun godGARAC (an illegitimate child), ARRAWEELO (AR-RA-WEELO), the legendary pagan queen who castrated a whole generation of the Somali menfolk. ARRAWEELO literally meant ‘The one who obeyed RA’. The Somali word for ‘wrong’ was GURRAC (GUR-RAC). GUR meant ‘the left hand’, which in most languages stood for ‘wrong’.
The two words GARRE (GAR-RE) and BARRE (BAR-RE) incorporated the third alias of the sun god, RE. Consequently, GARRE meant the same as GARAC – both meaning an illegitimate child. Hence the saying “GARRE GARAC MALE” – meaning the GARRE (a clan in the south) have no illegitimate child. It was an accepted tradition to this day among the clan that a newly-wed bride was immediately taken away by young herdsmen and could not be returned to her husband until she was pregnant. BARRE (BAR-RE) meant god’s rain. BAR means rain drops as in BARWAAQO(BAR-WAQ).
HOROUS, the second most important of ancient Egypt’s gods, also appears to have originated in the ‘Land of the gods’. The dark falcon deity (Somali ABOODI) still remains a much feared bird. It was believed to be particularly dangerous to newly-born babies and nursing mothers. A piece of the bird’s bones or its claw was traditionally tied around the infant as a protection against its harmful spells. In North-Eastern Somalia in particular, the male name HORUSE was given to a child of dark complexion. To protect themselves against the falcon’s evil eye, nursing mothers often carry a knife or a short stick of the WAGAR tree. Incidentally, the Egyptian pharaohs reportedly carried the same WAGAR stuff to the battlefield to ensure victory against the enemy.
OSIRIS, another of ancient Egypt’s gods who reportedly ruled the underworld after being killed by SET (Ed. Somali SED), was evidently a Greek distortion of ISIR and WASIIR in Somali. Today, Somalis sometimes refer to AB and ISIR in their denial of an accusation that was culturally horrendous. One usually says "I have neither AB nor ISIR for such an act"– meaning I have neither the genetic probability nor the cultural or religious orientation to commit such a horrendous act.
The pair WALCAN and WASIIR, now on their way to oblivion, were also used in a similar but slightly varying context. In modern Somali, however, ISIR was commonly used as a female name.
NEPHDEYS and BES, two less prominent ancient Egyptian gods, also appear to have some affinity with the Somali language. While NAF in Somali meant ‘soul’, NEF meant ‘breath’. Hence NEPHDEYS literally would mean ‘The one who releases breath – a function more or less attributed to the ancient god. BES in Somali meant ‘One who was in his or her deathbed’ – also a function the latter god was associated with.
The ancient Cananite god, PAL, was still alive in Somali in the same sense but probably in only two words – UUR-KU-BAALE-LE and YABAAL. The rarely used UUR-KU-BAAL-LE meant ‘One who has BAL in him’. One would usually ask: “How do you expect me to know your intentions? Do you think I have BAAL in me?” In essence, this meant only one who had BAAL in him could foretell the hidden or the unknown. YABAAL, possibly an alternative name for BAAL, was usually associated with the voice, of an invisible being that told one what to do or not to do in time of crisis in the wilderness.
Finally, the ancient Mayan Sea god, MANYA, simply meant sea in the Somali dialect spoken in the old quarters of Mogadishu.

IV. CONCLUSION
The above brief study of Somali etymology does not attempt to re-classify the language nor does it set its probable age. But the evident fact that Somali contains the two most ancient ‘Hamitic’ gods, WAD and HOBAL, at least five of ancient Egypt’s most prominent deities as well as two Semitic and one Cananite ancient names of god clearly calls for a thorough review of this medium hitherto classified as Eastern Cushitic.
True to its old name ‘The Land of the gods’, Somalia was probably a very important center of religion in ancient times and the probable cradle of idol-worship for both sides of the Red Sea and farther afield. The fact that the Horn of Africa was the oldest settlement that combined both Hamites and Semites also lends more credibility to the current popular theory that human species originated in the East African region.
Without any attempt to draw any conclusions, the present brief study merely seeks to shed some light on our knowledge of the Somali language and its mainly pastoralist speakers who until now attracted comparatively little attention from scholars. It was evident further study was needed not only to re-classify the language and assess its probable age but also to realize its full historio-linguistic potential.