Adal Heritage

26/06/2026

Only the generation that grew up before the Somali civil wars can still perform the Saylici dance in a style close to its original form, before the tradition began to disappear. Here, the Awdal Band, part of Somalia's Waaberi National Band, performs a beautiful rendition of the Saylici at the China Theatre in 1980.

26/06/2026

Only the generation that grew up before the Somali civil wars can still perform the Saylici dance in a style close to its original form, before the tradition began to disappear. Here, the Awdal Band, part of Somalia's Waaberi National Band, performs a beautiful rendition of the Saylici at the China Theatre in 1980.

25/06/2026

Somali women and children in French Somaliland (Djibouti) 1934

24/06/2026

O Allah, have mercy on Sheikh Yusuf Ahmed Aw Barkhadle Al-Kawneyn, the great scholar of Zeila and the towering figure among its learned men. He was the pioneer who laid the foundations of language unity and the sense of nationhood for the Somali people, and whose influence reached as far as the Maldives and parts of Sri Lanka.

For the Somali nation, he remains one of the most influential and revered scholars of the last thousand years. His legacy continues to inspire generations, and his service to faith and society can never truly be repaid by us.

O Allah, we are unable to reward him for all that he gave to his people and his religion. Grant him the reward that only You can give, shower him with Your mercy, forgive his shortcomings, and admit him into the highest ranks of Paradise.

23/06/2026

HISTORIC DIRE SHEIKH HUSSEIN SHRINE
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"Shrine" refers to a place where architecture built in connection with prophets, saints, or friends of God is located, and it is known as a place where spiritual travelers go to visit (pay homage to) these prophets, saints, or friends of God.

The Dire Sheikh Hussein Shrine is a natural, religious, cultural, and historical site said to have been established in the 12th century AD. It is located in the Oromia National Regional State, Bale Zone, Gololsha District, within Anajina Kebele. Anajina Kebele is situated 610 km southeast of Addis Ababa, and 180 km from Robe, the capital of the Bale Zone.

The site derives its name from Sheikh Hussein Sheikh Ibrahim, who founded the shrine. Sheikh Hussein is regarded by his followers as a highly revered great spiritual father, one who connects people to God through his special closeness to the Creator, a messenger of God, a servant of God, one whose prayers God hears, and it is believed that anyone who prays in his name will succeed; that he swiftly comes to the aid of anyone who calls upon him at any time; that he is present everywhere; and that during times of distress, he quickly comes to the rescue of anyone who calls his name and says, "reach me."

The Naming of the Place

The location where the Dire Sheikh Hussein Shrine is situated is known by the names Dire, Anajina, and Birka. Among these three names, the most widely used is "Dire." There are two hypotheses regarding how the place acquired the name "Dire." First, in Oromo, "Dire" means flat land or plain. Therefore, the name "Dire Sheikh Hussein" translates to "the flat land of Sheikh Hussein."

Second, before Sheikh Hussein made the site a religious center, a man named Dire lived there, and the place was his property. After he established it as a religious center, he ordered that his name be combined with Sheikh Hussein's so that it would be called "Dire Sheikh Hussein," to ensure his (Dire's) name would not be forgotten. Regardless of these two hypotheses, the Dire Sheikh Hussein Shrine is located on a vast flat area, and naming similar flat areas "Dire" is common in the region. This suggests that the name "Dire Sheikh Hussein" likely originated from the meaning "the flat land of Sheikh Hussein."

"Anajina" is another name for the area. It is said that during Sheikh Hussein's lifetime, many jinn (demons) lived in the area. On one occasion, when Sheikh Hussein was moving about the area and encountered the jinn, he asked, "Who are you?" The jinn replied, "Ana Jinn." In Arabic, "Ana Jinn" means "I am a jinn." It is said that since that time, the place has been called Anajina. It is also said that the many jinn in the area left due to Sheikh Hussein's prayers. Currently, the name "Anajina" serves as the name of the kebele where the shrine is located.

"Birka" is another name for the area. Although this name is not very common, it is occasionally used by local residents. "Birka" is an Arabic word meaning a place where water accumulates (a pool). Birka originates from a place name where Sheikh Hussein used to sit regularly.

Source: "Landscape Perception and Mental Representation, at the Dire Sheikh Hussein Shrine," a research paper by Solomon Teshome and Tadese Beriso.

AI translation can make mistakes

Kemal Berhanu

23/06/2026

Qoraa reer Spain ah oo magaciisa la odhan jiray Luis del Marmol, ayaa sanadkii 1573 qoraal uu kaga hadlay ciidamada Boqorkii Adal, wuxuu ku tilmaamay ciidankiisa fardooleyda in ay u qalabaysnaayeen sida kuwii Faarisiyiinta. Sidoo kale, waxa uu xusay in Boqorkii Adal uu dhowr jeer dagaal ku jebiyey Boqorkii Xabashida. Boqorka Adal ee uu sheegaayaa waxa ay u badan tahay in uu yahay Amiir Nuur ibn Mujahid.

On describing the troops of the King of Adel, the Spanish writer Luis del Marmol (1573) describes his cavalry as being armored like that of the Persians, he also says that the King of Adel defeated the Abyssinian king multiple times, probably referring to Emir Nur ibn Mujahid.

https://x.com/i/status/2069119228515365282

22/06/2026

History requires objective interpretation and realistic study that is free from bias, as stated by Tashome Kemal Berhanu below:
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The Battle of Shimbra Kure – Its Contribution to Tolerance

When I wrote on my page that Imam Ahmad ibn Ibrahim contributed to fostering tolerance between Muslim Ethiopians and Christian Ethiopians, some readers reacted with disbelief within just a few hours. They rejected the argument that:

> "After such a decisive victory, the later rulers of the Shewan Solomonic dynasty did not launch another sustained large-scale military campaign to destroy the Adal Sultanate. Consequently, the Battle of Shimbra Kure brought to an end nearly 300 years of continuous warfare. In this sense, it served as one of the foundations for greater tolerance."

Many found this conclusion difficult to accept.

In reality, however, the victory of Imam Ahmad at the Battle of Shimbra Kure can be interpreted in several ways beyond its possible contribution to tolerance.

First, it effectively ended the long and devastating conflict that had persisted between the military forces of the Adal Sultanate and the Shewan Solomonic dynasty from the 13th to the 16th century. The prolonged war exhausted the strength of both sides. As a result, neither emerged with the capacity to launch another prolonged war of conquest. The later defeat of Emperor Gelawdewos by Amir Mujahid, as well as Amir Nur Mujahid's decision to construct the walls of Jigol (Jugol), both reflect this weakened condition.

Second, the military exhaustion of both powers created the conditions that enabled the widespread expansion of Oromo communities across much of the Ethiopian highlands and surrounding regions during the sixteenth century. Both traditional rivals were too weakened—not only to recover from the war—but also to resist or control these profound demographic and political transformations.

In the following centuries, particularly during the seventeenth century, the Solomonic kingdom entered the period commonly known as the Zemene Mesafint ("Era of the Princes"), marked by severe political fragmentation. Meanwhile, the Adal Sultanate split into the Harar Sultanate and the Aussa Sultanate, with the latter itself eventually fragmenting into additional sultanates. These geopolitical changes eliminated the conditions necessary for continuing either crusade-like or jihad-style wars.

At the same time, the growing intervention of European powers in the Red Sea region and the Horn of Africa introduced entirely new diplomatic and strategic realities beginning in the sixteenth century. Political calculations increasingly centered on territorial expansion and international interests rather than purely religious conflict. Consequently, the Adal Sultanate and the Solomonic kingdom no longer faced each other as the principal opposing camps.

Based on these observations, it is reasonable to argue that the Battle of Shimbra Kure—and the mutual exhaustion of both the Adal Sultanate and the Solomonic kingdom—indirectly contributed to a more practical form of coexistence between the two communities. Although tensions and localized conflicts certainly continued, neither side engaged again in another prolonged existential war comparable to the campaigns of Imam Ahmad ibn Ibrahim al-Ghazi.

In this sense, the enormous human and material cost of the conflict may have encouraged greater restraint and a degree of mutual accommodation. This, in turn, helped lay the groundwork for periods of relative tolerance and coexistence between Muslim and Christian communities in the region.

At the same time, this interpretation should be presented with caution. The historical record reveals not a simple transition from war to peace, but a complex pattern of conflict, diplomacy, alliances, and coexistence. Therefore, even if there is no universal agreement about the legacy of the Battle of Shimbra Kure, it is arguably more accurate to conclude that it helped create conditions in which political pragmatism increasingly outweighed ideological or religious confrontation.
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የሽምብራ ጦርነት - ለመቻቻል ያበረከተው አስተዋጽኦ

ኢማም አህመድ ኢብራሂም በሙስሊም ኢትዮጵያውያን እና ክርስቲያን ኢትዮጵያውያን መካከል መቻቻል እንዲፈጠር አስተዋጽኦ እንዳደረጉ በፌስቡክ ገፄ ላይ ሳስቀምጥ፣ በጥቂት ሰዓታት ውስጥ፣ ይህ ሊሆን እንደማይችል የወሰኑ፣ ግራ የተጋቡ ... "እንዲህ ያለ ወሳኝ ድል ከተደረገ በኋላ የኋለኛው የሸዋ ሰለሞን ስርወ መንግሥት ገዥዎች የአዳል ሱልጣኔትን ለማጥፋት የወሰዱት ቀጣይነት ያለው ሰፊ ወታደራዊ ዘመቻ አልነበረም። ስለሆነም የሽምብራ ኩሬ ለ300 ዓመታት ያህል የተደረገውን ዘመቻ አስቁሟል። ይህም የመቻቻል አንዱ መንገድ ሆኖ አገልግሏል" የሚለውን መቀበል አይፈልጉም።

እንደ እውነቱ ከሆነ ግን፣ የሽምብራ ኩሬ ጦርነት በኢማም አሕመድ ድል አድራጊነት መጠናቀቁ በመቻቻል ረገድ ብቻ ሳይወሰን በበርካታ ሁኔታዎች ጋር ተያይዞ ሊያብራራ ይችላል። በመጀመሪያ፣ በአዳል ሱልጣኔት እና በሸዋ ሰለሞናዊ ስርወ መንግሥት የጦር ኃይሎች መካከል ከ13ኛው ክፍለ ዘመን እስከ 16ኛው ክፍለ ዘመን የነበረው ረጅም እና አውዳሚ ጦርነት አስቁሟል። የሁለቱንም ወገኖች አቅም አሟጥጦታል። ስለዚህ ሁለቱም ከግጭቱ ወጥተው ሌላ ረጅም የድል ጦርነት ለመጀመር የሚያስችል ጥንካሬ አልነበራቸውም። የአጼ ገላውዲዎስ በአሚር ሙጃሂድ ጦር መሸነፍም ሆነ የአሚር ኑር ሙጃሂድ ጂጎል ግንብን ለመገንባት መገደድ የሚያመለክተው ይህን ሁኔታ ነው።

ሁለተኛ፣ የሁለቱም ኃይሎች መዳከም በአስራ ስድስተኛው ክፍለ ዘመን በአብዛኛዎቹ የኢትዮጵያ ደጋማ አካባቢዎች እና በዙሪያው ባሉ ክልሎች የኦሮሞ ማህበረሰቦችን በስፋት መስፋፋት ያመቻቹ ሁኔታዎችን ፈጥሯል። ስለሆነም ሁለቱም ባህላዊ ተቀናቃኞች ከጦርነት ለማገገም፣ እነዚህን ዋና ዋና የስነሕዝብ እና የፖለቲካ ለውጦችን ለመቋቋም ወይም ለመቆጣጠር የሚያስችል አቅም አልነበራቸውም።

በቀጣዮቹ ምዕተ ዓመታት፣ በተለይም በ17ኛው ክፍለ ዘመን የሸዋው ሰለሞናዊ ስርወ መንግሥት በተለምዶ ዘመነ መሳፍንት በመባል የሚታወቀው የፖለቲካ ቀውስ መንግሥትን ሲከተልበት የአዳል ሱልጣኔት ደግሞ የሐረር ሱልጣኔትና የአውሳ ሱልጣኔት ተብሎ ለሁለት ተከፈለ። የአውሳ ሱልጣኔትም በውስጡ ሌሎች ሱልጣኔቶችን ሲፈጥር በውስጡ መከፋፈል እውን ሆነ። ስለዚህም የተለወጠው የጂኦፖሊቲካዊ አካባቢ ሁኔታ የመስቀል ጦርነትና የጂሃድ ጦርነቶችን ለመቀጠል የሚያስችል ዕድልን አልሰጠም።

በሌላ በኩል ደግሞ፣ በቀይ ባህር እና በአፍሪካ ቀንድ ውስጥ እየጨመረ የመጣው የአውሮፓ ኃያላን ወረራ ከአስራ ስድስተኛው ክፍለ ዘመን በእጅጉ የሚለያዩ አዳዲስ ዲፕሎማሲያዊ እና ስትራቴጂካዊ እውነታዎችን የተሸከመ ነበር። የፖለቲካ ስሌቶች ከሃይማኖታዊ ግጭት ይልቅ ግዛትን የማስፋፋት እና ዓለም አቀፍ ፍላጎቶችን የሚያንፀባርቅ ነበርና የአዳል ሱልጣኔትና የሸዋ ሰለሞናዊ ስርወ መንግሥት ጎራ ለይተው የሚዋጉበት አልነበረም።

በእነዚህ ምልከታዎች ላይ በመመስረት፣ የሺምብራ ኩሬ ጦርነት እና የአዳል ሱልጣኔት እና የሰለሞናዊው መንግሥት ድካም በተዘዋዋሪ በሁለቱ ወጎች መካከል የበለጠ ተግባራዊ የሆነ አብሮ መኖር አስተዋጽኦ እንዳደረጉ በምክንያታዊነት አንስቶ መከራከር ይችላል። ውጥረቶች እና የአካባቢ ግጭቶች በእርግጠኝነት ቢቀጥሉም፣ ሁለቱም ወገኖች ከኢማም አህመድ ኢብራሂም አል-ጋዚ ዘመቻዎች ጋር የሚመሳሰል ሌላ ረጅም የህልውና ጦርነት አላሳዩም። በዚህ መልኩ፣ የግጭቱ ከፍተኛ ወጪ በተወሰነ ደረጃ ገደብ እና የጋራ መግባባት እንዲኖር አበረታቶ ሊሆን ይችላል፣ ይህም በክልሉ ውስጥ በሙስሊም እና በክርስቲያን ማህበረሰቦች መካከል አንጻራዊ የመቻቻል እና አብሮ የመኖር ጊዜዎችን መሰረት ጥሏል።

በተመሳሳይ ጊዜ፣ ይህ ትርጓሜ በጥንቃቄ መቅረብ አለበት። ታሪካዊ መዝገቡ ከጦርነት ወደ ሰላም ቀላል ሽግግር ከማድረግ ይልቅ ውስብስብ የግጭት፣ የዲፕሎማሲ፣ የአጋርነት እና አብሮ የመኖር ዘይቤን ያሳያል። ስለዚህ፣ የሺምብራ ኩሬ ውርስ ሙሉ ስምምነት ባይገኝም እንኳ የፖለቲካ ተግባራዊነት ከአርዕዮተ ዓለም ወይም ከሃይማኖታዊ ግጭት በላይ የሚበረታቱ ሁኔታዎችን ለማነሳሳት እንደረዳ መደምደም የበለጠ ትክክል ሊሆን ይችላል።

20/06/2026

How did Sheikh Yusuf Aw-Barkhadle help Somali identity survive for centuries?
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Language is the heartbeat of a community’s identity. It is the vessel that carries culture, preserves heritage, and defines a way of life.

Consider any group in the Horn of Africa claiming a distinct clan identity. Why do they stand apart from their neighbors? It isn’t merely about skin color, religion, or lineage; it is their language. The same logic applies to the Tigrayans or the Afars—their identity is fundamentally anchored in their tongue.

Languages, much like people, have their own lineages. When a society splits geographically, dialects emerge. Over centuries, if contact is severed, those dialects drift apart until they evolve into entirely new languages—and with that, a new ethnicity is born. Eventually, ancestors from just ten generations back become unintelligible to their descendants.

But what happens when a language dies?

When a language vanishes, the community behind it fades away, and with it, the civilization. Everything intrinsic to that people slips into silence:

- Their customs and traditional laws.

- The wisdom and expertise passed down through generations.

- The collective, tested knowledge of their ancestors.

- An entire, unique way of life.

I want to pause here and look specifically at the Somalis. We are a people remarkably defined by a single language, a unified worldview, and a shared faith.

Now, imagine the landscape a thousand years ago. The people inhabiting this land were known by various names—Berbers, Maqdashis, Saylicis, Jabartis—but the common thread connecting them was a version of what we now call the Somali language.

History tells us that during the 10th and 11th centuries, Islamic knowledge was thin on the ground among Somalis; traditional education had lapsed, and ignorance of the faith was becoming the norm.

A thousand years is an eternity in history. It is enough time for civilizations to collapse, for nations to be erased, and for once-unified peoples to become unrecognizable to one another.

Look at the Horn of Africa: we have seen wars like the "Futuh Al-Habash" that reshaped life itself, devastating famines that uprooted populations, and land partitions that forced people to abandon their lineage just to survive. We have seen invasions that swallowed languages and cultures whole.

Yet, against all odds, the Somali community reached the 21st century with a strikingly uniform culture and language.

How?

How did we avoid the fate of so many others who lost their connection to their roots?

While this deserves rigorous scientific research, I believe the answer lies in how our language was codified and passed down. It survived because it became a written medium for education, handed down to every successive generation.

I believe the turning point came in the 10th or 11th century, thanks to the great scholar Sheikh Yusuf Ahmed Aw-Barkhadle (may Allah have mercy on him). He didn't just teach the Quran; he "Somali-ized" the Arabic alphabet.

He created a system of terminology that allowed Somalis to study the Islamic faith without the pressure of total Arabization. By adapting the Arabic script to fit the Somali tongue, he provided a structure that later allowed scholars to utilize the "Wadaad" script.

If you view Sheikh Yusuf’s work as merely "adapting an alphabet," you miss the profound significance of his contribution.

He was essentially the first to "Islamize" the Somali language. He made it possible for a family in the 10th century to learn the Quran using Arabic diacritics while still speaking their own mother tongue. This opened a pathway for rural and urban scholars alike to teach the faith in a way that resonated with the people, ensuring religious understanding remained authentic and coherent across generations.

Once the Somali language became a functional, formal tool for communication, it did more than just spread religion—it gave the Somali identity (Somalinimo) the resilience it needed to endure.

Why do I say this?

Think about the state of our language and culture before Sheikh Yusuf introduced the "Alif la kor dhebay, Alif la hoos dhebay, Alif lagoday".

We cannot truly imagine it. But we can clearly see the continuity that followed. The Somali language became a bridge.

Look at groups like the ReenDiinle; they are undeniably Somali in origin and speak a distinct dialect, yet because they lost the cultural and dialectal connection to the rest of the Somali-speaking world for such a long time, their sense of "Somalinimo" eroded.

What if Sheikh Yusuf had issued a fatwa declaring it is not allowed to use any script other than Arabic? Would we have remained a distinct Muslim community with our own civilization, or would we have become something else entirely—perhaps "black Arabs," having lost our unique linguistic anchor?

And we cannot forget the second vital factor: the Sufi path (Tariqa).

Sufism was the engine of interaction for Somali society. It unified our language, culture, and customs, bridging the gap between the rural nomad and the urban dweller. Some even argue that the Sufi orders merged our genealogical lineage (nasabi) with spiritual (Tariiqi) lineage, further cementing our social structure.

From the 14th to the 16th centuries, the Islamic states that flourished here were dominated by these Sufi orders, many of which traced their roots back to the very Sheikh who gave us our orthography. The scholars and their retinues traveled across the land, facilitating the exchange of literature, dialects, and traditions.

In short, the unity we pride ourselves on today—the homogeneity of our language, religion, and identity—was anchored by Sheikh Yusuf Ahmed Aw-Barkhadle and woven into the fabric of our society by the preaching scholars of the Sufi orders.

May Allah be pleased with him, and may He make Paradise his reward—Sheikh Yusuf Ahmed Aw-Barkhadle Al-Kowneyn.

N.B: This is not a formal scientific study; rather, it is a hypothesis and an invitation to reflect on the roots of our collective identity.

— Waaberi Dahir

18/06/2026

SIDEE AYUU SHEEKH YUUSUF AW-BARKHADLE DOOR UGA QAATAY IN 'SOOMAALINIMADU' BADBAADDO QARNIYO BADAN?
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Afku (language) waa waxa bulsho cidda ay tahay ka dhiga. Waa waxa dhaqankeeda iyo habnololeedkeeda sameeya islamarkaana haybteeda sargooya.

Tusaale ahaan; in qolo yar oo ka mida aadamaha Geeska Afrika ku nooli inta ay gooni u baxdo tidhaahdo "annaga oo qolo hebel ah", waxa sabab u ah afkeeda goonida ah ee aan cidkale la lahayn. Adiga Soomaali sababta laguu yidhi waa afka aad ku hadlayso ee ma aha midabkaaga, diintaaada iyo abtirsiintaada toonna.

Tigrayga waxa Tigray loo yidhi ma aha gaagaabnidooda iyo midabkooda toonee waa afkooda. Canfariga sidoo kale.

Afafku sida dadka oo kale ayay kala leeyihiin qabaa'il iyo jilibbo. Kolka bulsho hal af ku hadasha ay deegaan ahaan kala durugto, waxa abuurma lahjado. Lahjadahaasi kolka ay kala fogaadaan xidhiidhhkooduna qarniyo badan kala go'o, waxa ay u xuub siibtaan afaf cusub.

Haddii ay lahjad fogaatay qarniyo kadib u xuub siibato af cusub oo iskii u taagan oo magac gaara leh, macneheedu waxa weeyi waxa dhalatay qowmiyad cusub. Qarniyo badan kadib waxa dhacaysa in labo qof oo awoowyaashoodii tobnaad hal af ku sheekaysan jireen ay is af garan waayaan.

Su'aal: Haddii uu af dhinto maxaa dhaca?

Haddii uu af dhinto, bulsho ayaa dhimatay. Haddii bulsho dhimatana, ilbaxnimo ayaa dhimatay.
Dhaqan baa dhintay.
Caadooyin baa dhintay.
Xeerar-dhaqameedyo ayaa dhintay.
Waaya-aragnimo iyo khibrad jiilal iska soo dhaxleen baa dhimatay.
Aqoon tijaabi ah oo laamo kala duwan leh baa dhimatay.... nolol dhan oo isku qoofalan baa dhimatay.

Qodobkaa halkaas iigu haki.

Aynu u nimaadno Somalida. Somalida waxa sumad u ah in ay tahay bulsho leh hal af, hal dhaqan, hal qaab-feker, iyo hal diin.

Aan dib kuu celiyo kun ama 900 oo sano ka hor. Waxa jiray dad deggenaa dhulkan maanta ay deggenyihiin dadka Somalida la dhaho. Dadkaasi waxa ay dunida kale u taqaannay magacyo kala duwan sida Berberiyiin, Maqdashiyiin, Sayliciyiin iyo/ama Jabartiyiin iwm. Balse badankoodu waxa ay ku hadli jireen afkan iminka la yidhaahdo Somaliga. Cid kale ma aha ee waxa aan sheegayaa waa uun dadkii aynu ka soo tafiirannay.

Taariikhaha qaar waxa ay sheegaan xilligaasi qarnigii 10/11aad, in Somalida dhexdeeda cilmiga diinta Islaamku aad ugu yaraaday oo ay dacwaddii iyo waxbarashadii diintu kala go'een jahligii iyo caadooyinkiina qaalib noqdeen.

Qarnigii 10/11aad maanta waxa laga joogaa ku dhawaad kun sano. Wakhtiga intaas le'eki waa wakhti ku filan in umado dabargo'aan, in afaf dhintaan, in afaf cusubi samaysmaan, in dad hal qabiil isku ahaa ajinebi kala noqdaan, in ilbaxnimooyin dumaan, in bulshooyin la dhalangeddiyo oo afkoodii, magacoodii, iyo taariikhdoodii tirtirmaan.

Dhulkan Geeska Afrika ee aynu deggennahay, laga soo bilaabo qarnigii 10/11aad illaa qarnigan 21aad, waxaa ka dhacay isbadello waaweyn oo taariikhda qulubaa-geddiyey:

- Waxa dhacay dagaallo dad iyo nololba beddelay oo uu ugu weynaa kii Futux Al Xabash.

- Waxa dhacay abaaro hilibka dadka la cunay oo dad badan hayaan iyo geeddiba geliyey.

- Waxa dhacay dhul la kala qaatay oo keenay in ninkii dhulkiisa laga qaatay ku qasbanaaday in uu cidkale ku biiro oo uu ciddaas abtirsiintooda qaato tiisiina ka tago si uu deegaan u helo (qaramayn).

- Waxa dhacay wax duullaankii Tataarka u eg oo qowmiyado cusubi umado tiro badan oo afafkooda lahaa liqeen oo dhalan rogeen.

- Bulshooyin kun sano ka hor dhulkan joogay oo magac, af, taariikh, iyo dhul gooniya lahaa ayaa sebenku tirtiray.

- Lahjado kala durkay ayaa afaf cusub isku beddelay oo aan maanta dadkii afkaas ku hadli jiray is af garanayn.


Haddaba, su'aashu waxa weeyi; Maxaa suuragliyey in ay bulshada Somalidu qarnigan soo gaadho iyadoo leh hal dhaqan, hal af, hal adduun-arag, caadooyin iyo hayb isku mid ah oo aan waxba ku kala duwanayn?

Su'aal kale ayaa ah; maaddaama Somalidu dhul aad u ballaadhan ku kala baahsanayd muddo dheer, lahjado kala duwanna lahayd, maxaa suuragliyey in afkooda iyo dhaqankoodu sidaas u midoobo oo isaga oo mid ah qarnigii 20aad soo gaadho? Muxuu yahay waxa ka dhex abuuray xidhiidh joogto ah oo u diiday in ay ajinebi kala noqdaan sida qowmiyado Ethiopia deggenba ku dhacday?

Su'aalahani waxa ay u baahan yihiin baadhis cilmi ah. Laakiin bal aan anigu faallo ka dhiibto.

Waxyaabaha aan is leeyahay waa ay ka qayb qaataan in luuqadi muddo kumanaan sano ah noolaato oo ay sii xoogaysato, iyada oo aan wax ilbaxnimo ah salka ku haynin, waxa ka mida; afka oo la qoro iyo afka oo loo adeegsado in waxbarashada iyo cilmiga lagu dhigto oo hadba jiilka soo kacaya loogu gudbiyo.

Aniga aragtidayda, Somalida afkeeda markii ugu horraysay ee loo isticmaalay wax u eeg aalad lagu gudbiyo waxbarasho, waa qarnigii 10/11aad kolkii uu higgaadda af Carabiga Soomaaliyeeyey Allah ha u naxariistee Sheikhii weynaa Sheekh Yuusuf Axmed Aw Barkhadle Al Kowneyn.

Sheekh Yuusuf waxa uu curiyey erey bixin af Somali ah oo uu higgaadii xuruufta af Carabiga ku beddelay, isaga oo uga dan lahaa in uu Somalida diinta Islaamka baro (nidaam ay ku barato u dejiyo) laakiin aanu Carabayn. Higgaaddii uu isagu curiyey ayaa waxa ay suuraglisay in kolkii danbe ay culimo kale u isticmaalaan far wadaad af Somaliga lagu qoro.

Sheekh Yuusuf Aw Barkhadle markii uu higgaadda Carabiga Soomaaliyeeyey, muxuu soo kordhiyey?

Sheekh Yuusuf Aw Barkhadle shaqadii uu qabtay haddii aad ku macnayso keliya nin xarfaha alif beetada luuqad qalaad (Carab) Soomaaliyeeyey, ma fahmi kartid macnaha ay shaqadii uu qabtay ugu fadhido umadda Somaliyed.

Anigu aragtidayda, Allah ha u naxariistee, Sheekh Yuusuf Aw Barkhadle waxa uu ahaa sheekhii koowaad ee luuqadda Somaliga muslimiyey. Wuxu ahaa ninkii isagu suuragliyey in qarnigii 10/11aad meel kasta oo qoys Somali ahi deggenyahay Alif la la kor dhebay lagu barto Quraanka.

Waxa uu furay jid ay ka daba qaateen dhamaan culimadii diinta fidinaysay miyi iyo magaalo oo ay waxyaabo badanoo kale oo ay ka mid tahay far wadaad ku sii dareen, kolkaasna uu af Somaligii noqday af diinta Islaamka u gudbin kara ummad aan Carab ahayn iyada oo aan fahamkii diintu qalloocan jiil illaa jiil.

Kol haddii uu af Somaligii helay qaaciido rasmiya oo shaqaysiisa oo ka dhigtay aalad xidhiidh joogto ah ka dhex abuurta dad kala filiqsan oo kala lahjado ah qarniyo badan, waxa uu af Somaligu si dadban u waraabiyey oo dhuux, adkaysi iyo cimri dherer yeelatay dhaqanka iyo haybta Somalinimada (collective identity).

Sidaas darteed, waxa lagu doodi karaa in uu Sheekh Yuusuf lahaa sababta koowaad ee ay ku badbaadday jiritaanka haybta Somalinimada.

Maxaan sidan u idhi?

Haddii aynu nidhi luuqaddu waa shayga hooyada u ah in dhaqan samaysmo, in caadooyin iyo qaab nololeed bulsho gaar u leedahay abuurmaan. In adduun-arag bulsho u gaara oo if iyo aakhiraba ahi abuurmo, kadibna dhamaan waxyaabahaasi bulshadu dhexdeeda is weydaarsato jiil illaa jiilna isu gudbiso, ma sawiran kartaa iminka sidii uu ahaa af Somaliga iyo dhaqanka Somalidu ka hor intii aan Sheekh Yusuf Barkhadle bilaabin Alif la kor dhebay, Alif la hoos dhebay, Alif la goday?

Maya ma sawiran kartid! Laakiin waxa aad ka sheekayn kartaa wixii ka danbeeyey kolkii uu Sheekh Yuusuf bilaabay higgaadda af Somaliga. Wixii aynu afkeenna isugu gudbin jirnay Sheekh Yuusuf ka hor ma xasuusan karno, laakiin waxa aynu xasuusan karnaa wixii aynu afkeenna isugu gudbin jirnay jiil illaa jiil Sheekh Yuusuf dabadii.

Qabiilka Reen Diinle in ay asalkoodii Somali ahaayeen dood badani k**a taagna oo af Somali dhalanrogmay waa ku hadlaan iminkaba. Laakiin waxa ay muddo dheer lumiyeen xidhiidhkii ay dhaqan iyo lahjad ahaan kula milmi lahaayeen Somalida kale. Taas ayaa keentay in ay haybtii Somalinimada lumiyeen.

Bal ka warran haddii uu xiligaa qarnigii 10/11aad Sheekh Yusuf Somalida ugu fatwoon lahaa in ay xaaraan tahay in af/far aan afka Carabiga ahayn iyo higgaad aan tan Carabiga ahayn lagu barto diinta Islaamka? Ma kula tahay in aynu maanta ahaan lahayn bulsho Muslim ah oo leh af, dhaqan, iyo ilbaxnimo ay ka siman tahay oo ka duwan tan Carabta?

Mise haddii aan kaftamo, sida Sudan ayaynu Carab madmadow noqon lahayn?

Tusaale u soo qaado qarnigii 20aad markii reer Yurub dunida qabsadeen ee ay afafkooda iyo saamayntooda ku faafinayeen. Sanadkii 1972dii kolkii af Somaliga la qoray kadib, maxaa innoo badbaaday maxaase innaga lumay af Somaliga la qoray dartiis? Haddii aan la qori lahayn ama aynu afaf kale wax ku baran lahayn, sidee ayaynu u ekaan lahayn maanta?

Su'aashii labaad ee ahayd maxaa mideeyey afka iyo dhaqanka Somalida muddada sagaalka qarni ah:

Aniga aragtidayda waxan is leeyahay; waxa ugu weyn ee suuragliyey in sagaal qarni Somalidu ku midaysnaato hal af iyo hal dhaqan oo ah waxa ay ka koobantahay haybta Soomaalinimadu, waa dariiqada Suufiyada ee ay muddada dheer laasimtay bulshada Somalidu.

Dariiqada Suufiyadu waa makiinaddii ugu weynayd ee ka shaqaysay is dhexgalka Somalida gudaheeda iyo midowga afka, dhaqanka, caadooyinka, iyo adduun-aragga bulshada Somalida miyigeeda iyo magaaladeedaba.

Suufiyadu afka iyo dhaqanka oo keliya ma ay midayn, xitaa waxa ay aabbo ka tahay qaabka uu u samaysan yahay dhismaha qabiilka Somalidu. Waxa ayba dadka qaar rumaysan yihiin, in ay Suufiyadu isku qastay abtirsiintii nasabiga ahayd iyo abtirsiintii dariiqiga ahayd.

Dhacdooyinka todobadii qarni ee la soo dhaafay Somalida ugu jira buuggeeda sooyaalka iyo xasuusteeda umadeed ee ay isku haybsato, intooda ugu badan waxa ay dariiqada Suufiyau u ahayd daynamada dhaqaajinaysay. Sababtoo ah dawladihii islaamiga ahaa ee Somalida u dhashay qarniyadii 14aad illaa 16aad, waxa ay haysteen dariiqada Suufiyada xagga nasabkana waxa ay badidood ku abtirsan jireen Sheekhii af Somaliga higgaada u sameeyey Sheekh Yuusuf Aw Barkhadle.

Habnololeedka reer guuraanimada marka laga yimaaddo, shaqada barashada iyo faafinta diinta, culimadii iyo xertii wareegi jirtay, waxa ay qaab dadban sabab ugu ahaayeen dhaqan is weydaarsiga, isku milanka lahjadaha iyo suugaanta iyo dhamaan waxa ay Somalidu maanta wadaagto.

Sidaa darteed waxa la odhan karaa midnimada la sheego ee ay umadda Somalidu isku majeerato dhaqanka, afka, diinta iwm, iyo baadisoocdeeda ka soo dabbaalatay duruufaha sebenka tobanka qarni, waxa abqaalay Allah ha naxariistee Sheekh Yuusuf Axmed Aw Barkhadle, waxana mideeyey oo haybta Somalinimada mid 'homogeneous' ah ka dhigay culimadii dacwadda ee dariiqada Suufiyada iyagoo isticmaalaya afka Somaliga (far wadaad).

Allah ha ka raalli ahaado, abaalkiisana jannada ha ka dhigo Sheekh Yuusuf Axmed Aw-Barkhadle Al-Kowneyn.

F.G: Tani ma aha baadhis cilmiya oo aan ku sameeyey mawduucan, balse waa aragti iyo male qaadasho uun (Hypothesis).

Waaberi Dahir.

17/06/2026