HORDHACA GUUD EE SILSILADA TAARIIKHDA URURADA DIINIGA AH EE SOOMALIYA

 

Bogga SomaliSwisstv.com wuxuu soo bandhigayaa Silsilad qoraallo ah oo ka hadlaysa ururada Islaamiga ah ee Soomaliya sida ay ku bilowdeen, ujeedooyinkooda, waxa ay kala aaminsan yihiin, meelaha ay ku kala xiran yihiin iyo damacooda kursiga hogaaminta Soomaliya. Akhristayaasha waxan ka filaynaa inay iyagu kala dhex baxaan khatarta iyo faa’idada ay Soomalida u wadaan ururadaas Islaamiga ah.

 

Cilmi Baaris, xog uruurin iyo wareysiyo badan oo uu sameeyay Bogga wadanka.com ka dib ayaa lagu diyaariyay isla markaana lagu daabacay qoraalladaan, waxaana lala sugayay waqtigooda. Ujeedada guud ee hadda loo soo bandhigayo Qoraalladaan waa in Shacabka Soomaaliyeed uu ogaado, isla markaana umaddu aysan ku kadsoomin ururada islaamiga ah qaarkood iyo ujeedooyinka marin habaabinta ah ee ay aaminsan yihiin, waana muhiim in qof kasta oo Soomaali ah uu miisaan rasmi ah saaro. Qoraaladeena waxan ugu hormarin doonaa ururka ugu khatarta badan ee Al-Shabaab waxanan cinwaan uga dhignay Silsilada Qoraalada Al-Shabaab Iyo Halka Ay Kasoo Bilowdeen.

 

QEYBTA 1-AAD SILSILADA TAARIIKHDA URURADA DIINIGA AH EE SOOMALIYA

 

Inta aanan u guda galin maqaaladeena waxan u hambalyaynaynaa Sh. C/raxman Janaqow iyo saaxiibadiis Sh. Bashir Axmed-Salaad iyo Sh. Max’ud Abu- Shayba oo noqday raggii ugu horeeyay oo si bareer ah u radiya kana diga Al-Shabaab iyo khatarta ay soo wadaan. Waxaase ragaas laga rabay inay qirtaan in ururkoodii Al-Itixaad ama Al-Ictisaam ay ahaayeen kuwii dhalay Shabaabka ay maanta ka qaylinayaan. Maqaalada soo socda ayanan ku cadeyn doonaa sida ay Al-Itixaadku u dhaleen Al-Shabaab.

 

Diinta Islaamka iyo Soomalida Keebaa Horeeyay?

 

Diinta Islaamku waqtigii ay soo gaartay dhulka Somalida waxa ka taagan dood maadaama Soomalidu aysan waxba qori jirin, mana la helayo qoraal Carabi ah oo cadaynaya waqtigii ay soo gaartay. Waxaase jira cadaymo iyo taariikh hore oo sheegaysa in waqti hore ay soo gaartay diinta Islaamku ama la oran karo jiritaanka Soomaaliduba wuxuu la bilwday imaatinkii diinta Islaamka, oo Soomalida maanta jirtaa waa mirihii ka dhashay Carabtii dalka timid iyo Afrikaankii madoobaa oo loogu yimid.

 

Waxa kaloo la ogsoon yahay in aysan diintu kusoo gaarin Somaliya hab dagaal ah ee ay ku timid nabad, mana jirto khilaafo Islaami ah oo ka talin jirtay Somaliya marka laga reebo khilaafadii ugu dambaysay ee Cismaaniyiinta oo wakiilkoodii Cumaan uu ka talin jiray xeebaha Somaliya. Waxana xarun u ahayd wakiilkaas jasiiradda Zanzibaar ee xeebaha Tanzaniya. Waxa jirta laba aragtiyood ee qeexaysa qaabkii Islaamku kusoo gaaray Somaliya.

 

1. Midi waa waqtigii uu Nabi Max’ed NNK joogay Makka intii uusan u hijroon Madina. Markii lagu dhibay Makka ayuu asxaabtiisa qaarkeed usoo diray dhulka Xabasha oo Harar ay ka mid ahayd. Waxana halkaas soo gaaray Asxaab uu hogaaminayo nabiga ina adeerkiis Jacfar Bin Abii Daalib. Asxaabtaas oo mudo joogtay dhulkaas waxay Islaamiyeen dadkii halkaas

 

daganaa, waxana dhici karta inay halkaas naga soo gaartay diintu iyadoo nabad ah.

 

2. Mida labaad waa in dadka Soomalida ah iyo diinta Islaamkuba ay isku mar soo galeen dhulka Somalida ee maanta la yaqaano. Waxana la sheegaa in dhulkaan ay daganaayeen dadka loo yaqaan Bantu ee u eg dadka Afrikaanka ah. Somalida oo asalkeedi Carab ka timidna ay ku milmeen dadkaas. Inta badan dadka Bantu-ga ah waxaa loo durkiyay dhanka Koonfurta ilaa la gaarsiiyay xuduuda Kenya. Midabka dadka Somalida ah oo ka duwan kan Afrikaankana wuxu u muuqdaa intiisa badan isku dar Carab iyo Afrikaan mid ay iska

 

Ku Dhaqanka Diinta Islaamka Ee Soomaliya

 

Sida aan soo sheegnay khaliifa Islaam oo ku xukuntay shareecada Islaamka dhulka Somaliya ma aysan jirin. Cadaynta ugu wayn arinkaasna waa xijaabka dumarka Muslimiinta oo ku haray dhamaan dhulkii ay xukumi jireen khaliifooyinka Islaamka ee markii dambe gumaysigu uu gacanta ku dhigay. Dhulka Soomalida lagama aqoon dumar xijaabta intii ka horaysay sanadihii todobaatameeyadii. Maadaama noocaas ay kusoo gaartay diinta Islaamka Somaliya, waxa hormuud u noqday fidinta diinta dariiqooyin Suufiya ah oo saddex magac kala lahaa, haba kala xoog badnaadaane.

 

1. Dariiqada ugu waynayd waxay ahayd Qaadiriya oo laba garab usii kala qaybsanayd. Uwaysiya oo ku abtirsata Sh Uweys Al-Qaadiri. Iyo Sayliciya oo ku abtirsata Sh. C/raxman A-Saylici.

 

2. Dariiqada labaad waa Axmadiya oo ku abtirsata ama uu bilaabay Sh. Cali Maye oo reer Marka

 

3. Dariiqada saddexaadna waa Saalixiya oo la sheego inay Somaliya kasoo gashay magaalada Basra ee dalka

 

Waxa la sheegaa dariiqooyin yar yar oo kale oo aan wax kasoo qaad lahayn.

 

Inkastoo dariiqooyinkaas ay diinta fidiyeen isla markaana ay difaaceen, hadana waxay lahaayeen habacsanaan wayn oo khalkhal galisay cibaadada iyo ku dhaqanka diinta Islaamka. Waxa ka buuxay khuraafaad iyo bidcooyin fara badan. Tusaale ahaan Dariiqooyinku waxay aamin sanaayeen in qabuuraha dadka dhintay ee Saalixiinta ah la baryi karo ama loosii maro baryada Rabi, oo Rabi kaligiis aan la baryi karin haddii aadan soo marin Awliyada. Culumada dariiqooyinka qaarkood waxay tusaale ka dhigan jireen in madaxweynaha dalka aadan u gali karin ilaa aad sii marto wasiiradiisa iyo lataliyayaashisa. Waana arin khatar ah oo qofka gaarsiin kara Shirki lagu cadaabo abidkiis, haddii uusan ka toobad keenin. Waxa kale oo si wayn ay ugu dhaqmi jireen dariiqooyinku bidcooyin ay cibaado ka dhigteen oo Nabi Max’ed iyo Asxaabtiisii gadaashood la keenay.

 

Waxay kaloo si buuxda u qaateen dariiqooyinku fikradda ah in la kala saaro Diinta iyo dowladda. Fikradaan oo ay dajiyeen shucuubta Kirishtaanka ah markii ay u adkaysan waayeen khiyaanada iyo cadaalad darada Kaniisada Kirishtaanku ay ku dhaqi jirtay shacabkeeda. Mana la sheegin inta aan ka warqabo culumada Suufiyada oo ku wacdiyay dadka in

 

kitaabka Quraanku uu yahay dastuur dalka iyo dadka in lagu dhaqo ay waajib tahay.

 

Dhaqanka noocaas ahi wuxu keenay in Diinta Islaamku ay ka noqoto Somaliya mid ku ekaata Masaajida iyo qabuuraha oo kaliya, oo aan u soo gudbin guryaha, iskoolada, jaamacadaha iyo xarumaha dowladda. Sidoo kale bulshada dabaqadaheeda marka la fiiriyo diinta waxa lagu yaqaanay odayaasha waawayn oo kaliya, mana aysan jirin dhalinyaro iyo dumar ku dhaqma diinta. Culumadda Dariiqooyinku waxay ka waliimaysan jirteen guryaha tujaarta iyo madaxda, mana aysan ku wacdin jiray in guryahaas lagu dhaqo diinta oo la xijaabo dumarka guryahaas jooga. Kaliya waxay ka cuni jireen bariis, hilib, bun, iyo cambuulo. Cabitaana caano, shah iyo qaxwe ayaa u ahaa.

 

Dhanka dhalinyarada Xerta ah iyo kuwa ka baxa iskoolada Carabiga ee dariiqooyinka marka ay shaqooyin ka helaan dowladda, ama qaarkood loo diro waxbarasho dibadaha ah sida Ruusha iyo Talyaaniga, waxay soo noqon jireen iyagoo diintii ka faanaya. Kuwa ka soo laabta Ruushka qamrada ay soo bartaan waxa u wehlin jiray inay noqdaan Shuuciyo oo diinta oo dhanba inkira. Kuwa kasoo laabta Talyaanigana qamro iyo dhilaysi ayay ku caanbixi jireen.Hadiiba ay jiraan dhalinyaro wadaado ah oo ku dhaqma diinta Islaamka, waa lala yaabi jiray. Halhayska Somaliduna wuxu ahaa 40 jir ayaa lagu toobad keena oo masaajida lagu galaa. Dumarka Somalida waxa ceeb ku ahayd gabar timada daboolata, waxana la oran jiray gabadhii timaha dadata “malagu guursaday”

 

QEYBTA 2-AAD SILSILADA TAARIIKHDA URURADA DIINIGA AH EE SOOMALIYA

 

Baraarugii Diinta Islaamka Ee SoomaliyaIyadoo noloshu ay sidaas tahay, markii la qaatay xornimada kadib waxa bilowday socdaalo waxbarasho oo ardaydu ay ku aadaan wadamada Muslimiinta ah gaar ahaan wadanka Masar oo Somaliya xiriir fiican lalahaa xiligii xornimo raadinta.

 

Sidoo kale wadamada Sucuudiga iyo Suudaan waxa aaday arday fara badan waxbarasho nooc walba lehna u raadsaday. Taasi waxay keentay in waxbadan la fahmo iyo in kutub badan oo aan horay u oolin Somaliya lasoo galiyo.

 

Cilmigii iyo cibaadadiiba kor ayay u kaceen. Culumadii kasoo noqotay dibada waxay camireen masaajidii firaaqada ahaan jirtay, waxayna kasoo buuxiyeen dhalinyaro iyo dumar farabadan.

 

Odayaashii Dariiqooyinka Suufiyadana waaga ayaa ku baryay oo waxay u muuqdeen niman saldanadoodii diinta lala qaybsaday, waxayna bilaabeen qaylo dhaan iyo dacaayad ay uga hortagayaan dhalinyarada dibadaha kasoo laabatay.

 

Waxayna shacabkii iyo dowladiiba u sheegeen in diin cusub dalka lasoo galiyay, laakin taasi ma hakin xowligii baraaruga dhalinyada ee diinta Islaamka.Culumada dibada kasoo laabatay hal cilad oo ilaa iyo maanta xal loo waayay ayay dalka soo galiyeen, waana ciladda aan darteed buugan u qorayo. Waa cilada ururada Diinta.

 

Waa cilad abuurtay kooxaysi xisbiyo diimeed iyo tartan ku dhisan xukun raadis, oo urur walba uu u xusul duubayo inuu isagu noqdo ururka diinta Islaamka ku xukumaya dalka.

 

Haddii ururka kale uu uga hormaro kursiga xukunka Soomaliyana waxa muuqata inaysan ururada kale ogolaan doonin, xataa haddii ururka kursiga fuulay uu kitaabka Quraanka wax ku xukumayo. Waxaana tusaale la taaban karo u ah arinkaas ururka Al-Islaax oo ka carooday lixdii bilood ee golaha Maxaakimtu ay koonfurta Soomaliya maamulayeen kana qoray qoraalo ay uga soo horjeedaan Maxaakimta maadaama rag ururkooda aan ahayn ay gacanta ku hayeen hogaanka sare ee Maxaakimta. Halkasna waxa kasoo baxay in ujeedada dhabta ah ee ururada Islaamiga ah ay tahay kursi ee aysan raadinayn ku dhaqanka shareecada Islaamka. F

 

aahfaahinta hoose ayaan kusoo bandhigi doonaa cadaymaha arinkan.Ururkii Ugu Horeeyay Somaliya: Jameeca Islaamiya. Wadaadkii ugu horeeyay ee Soomalidu ay wada taqaano, oo bilaabay baraarujinta qaladaadkii ay diinta ku wadeen dariiqooyinka Suufiyadu wuxu ahaa Sh. Nuur Cali Colow oo casharo ka bilaabay gobolka Mudug, magaalada Gaalkacyo.

 

Halkaas oo ahayd meesha ugu adag ee dariiqooyinku ay saldhigyo waawayn ku leeyihiin. Sh. Nuur wuxu si aad ah awooda u saaray ka digidda Shirkiga oo ah in Ilaahay wax lala wadaajiyo inta uu abuuray. Wuxu cadaymo muuqda ka keenay quraanka aayado faro badan oo Rabi uu uga digay dadka inay cid aan isaga ahayn, baryaan, magan galaan, irsiq waydiistaan, ilmo waydiistaan, gargaar waydiistaan, ka cabsadaan, wax ka rajeeyaan. Culumadii Mudug oo ka carootay dacwada noocaas ah, waxay weerar ku qaadeen Sh. Nuur Cali Colow iyo ardaydiisii, waxayna u bixiyeen magacyo ay ka mid ahaayeen Bidco iyo Wahaabiyo. Ugu dambayntii Sh. Nuur waxa laga soo ceyriyay Mudug, wuxuna yimid Muqdisho oo uu ka bilaabay dacwadiisii.

 

Waxana ku liibaanay dacwadaas kumanaan qof oo ka haray baryadii iyo magan galkii Awliyada iyo qabuuraha. Sh. Nuur ha lahaado qaladad diini ah, laakin wuxu ka nabad galay ciladda aan kor kusoo sheegnay oo ah kooxaysiga iyo ururada diinta. Ma uusan abuurin urur, mana uusan ka mid noqon urur horay u jiray inta aan ka warqabo.

 

Xiliga uu dacwadaan bilaabay Sh. Nuur waa xiligii dowladda Rayidka ee dhamaadkii lixdameeyadii.Wadaadka labaad ee qayb wayn ka qaatay baraarujinta umadda Soomaliyeed gaar ahaan dhalinyada wuxu ahaa Sh. Max’ed Macalim, oo wax kusoo bartay jaamacadda Azhar ee magalada Qaahira, Masar. Wuxuna tafsiirka Quraanka ka bilaabay masaajidka Maqaamka ama Sh. C/qadir ee ku yaala xaafada Xamar Weyne, dhamaadkii lixdameeyadii.

 

Isagoo maraya dhamaadka tafsiirkisa aya waxa dalka ka dhacay afgambigii ciidamada waxana dhashay Kacaankii 21 Octobar 1969. Sannadkii 1970 ayuu mar labaad kor kasoo bilaabay tafsiirka Quraanka waxana ku soo xirmay dhalinyaro faro badan oo la oran karo waxay noqdeen culumada mustaqbalka dacwada Somaliya, qaar badan oo ka mid ahna ay hada ka dhex muuqdaan Midowga Maxaakimta Soomaliyeed oo xusul duubka ugu jira kursiga dowladnimada Soomaliya.

 

Sh. Max’ed Macalim wuxu la yimid Somaliya fikradda siyaasiga ah ee ururka Al-Ikhwaan Al-Muslimiin inkastoo uusan ka dhisin Somaliya urur-

 

siyaasadeed leh xubno gooni ka ah dadka intiisa kale hadana waxa laga soo xigtay inuu xubin buuxda ka yahay ururka Ikhwaan Muslimiinka Dowliga ah ee laga xukumo Masar isla markaana ah urur qarsoon oo aan laga ogolayn dalka Masar. Wuxuna si muuqata u taageeri jiray urur diimeedkaas, wuxuna ka sheekayn jiray qaab dhismeedka ururka Ikhwaanka iyo dacwadooda kursi doonka ah.

 

Taasi waxay keentay in qaar ka mid ah dhalinyaradii dhagaysan jirtay casharka Sh. Max’ed Macalim ay xadaan Shiikha fikradii uu keenay ayna ku dhiiradaan inay dhisaan urur-diimeed u dhisan qaabka Ikhwaanka Masar.

 

Sida aan sheegnay Sh. Max’ed wuxu ka dabqaadan jiray dacwadda Ikhwaanka Masar oo ujeedadoodu ay ahayd qabashada kursiga madaxtinimada Masar, si ay u gaaraan kursigaasna manhajka Ikhwaanku wuxu ku salaysnaa inaan shacabka loo sheegin waxyaabaha ay dhibsanayaan loona daayo khuraafaadka iyo bidacda qaarkeed si aysan uga didin dacwadda ku salaysan gaaritaanka kursiga siyaasadda.

 

Qodobka ugu wayn ee uu u dajiyay aasaasihii ururka Ikhwaanka Xasan Al- Banaan (Rabi ha u naxariistee )ayaa ahaa “Waa inaan ku wada shaqaynaa inta aan isku raacsanahay, isla markaana aan iskugu cudur daarnaa inta aan isku qilaafsanahay” Qaacidadan ayaa ah mid ku dhisan siyaasad isla markaana kasoo horjeeda qodobada aasaasiga ah ee diinta Islaamka. Waayo ma dhici karto in diinta Islaamka loogu cudur daaro qof qalad ka galaya diinta, ee waa in loo nasteexeeya loona sheega qaladka uu diinta ka galay, haddii uu diidana waa in laga goostaa wadashaqaynta diinta Islaamka.

 

Laakin ururada diintu waxay ku dhaqmaan maanta qaacidadaas oo way u cudur daaraan, wayna la shaqeeyaan qof walba oo diinta Islaamka qalad ka galaya.

 

Sidaas daraadeed dadka ku xiran casharadda Sh. Max’ed Macalim 90% waxay ahaayeen dariiqooyinkii oo sidooda u wata shirkiyaadkii iyo khuraafaadkii Suufiyadda. Ninkii ugu horeeyay ee aasaasa urur-diineed Somali ah wuxu ahaa wadaad ka tirsan dariiqadda Qaadiriyo faraceeda Sayliciyadda una dhashay beesha Leelkase, magaciisana lagu sheegay Sh. C/kariin. Magaca uu u bixiyay ururkaasna wuxu ahaa Jameeca Islaamiya. Waxa intaas u dheeraa Sh. C/karin wuxu ahaa nin cuna Tubaakadda, wuxuna xubnihii ururkiisa ku kulmin jiray guri uu ka daganaa xaafadda Xamar-Jajab qaybteeda Buur- Karoole. Halkaas oo ay ku xadrayn jireen. Waqtigani waa bilowgii todobaatameyadii, Kacaanka Okboobarna uu ku socdo xowli lixaad leh.

 

Ururka cusub ee Sh. C/karin waxa ka mid ahaa wiil uu adeer u ahaa oo la yiraahdo C/qadir Sh. Max’ud iyo wadaad kale oo la yirahdo Xasan Indhaceel.

 

QEYBTA 3-AAD SILSILADA TAARIIKHDA URURADA DIINIGA AH EE SOOMALIYA

 

Labadan nin ee dambe C/qadir Sh. Max’ud iyo Xasan Indha-Ceel) ayaa u adkaysan waayay in amiirka Jameecadoodu uu cuno tubaakadda waxayna go’aan ku gaareen inay iyagu qabtaan hogaanka Jameecadda ayna ka saaraan ururka wadaadka Tubaako-Cunka ah, sidii ayayna ku dhaqaaqeen, waxayna dib u

 

habayn wayn ku sameeyeen ururkii cusbaa oo ay u bixiyeen magaca Al-Ahal oo ujeedadiisu ay ahayd in looga dhuunto taliskii shuuciyadda oo aad u la dagaalayay magaca diinta Islaamka, waxana loogu tala galay in marka xubnaha ururku ay is waraysanayaan ay yiraahdaan “ka waran Ahelkii” oo loo fahmayo reerkaagi, laakin u jeedadu ay tahay ka waran ururkeenii Al- Ahal. Sh. C/qadir Sh. Max’ud wuxu noqday amiirkii Jameecada oo wuxu ku fariistay kursigii adeerkiis Sh. C/karin.

 

Sh. C/qadir Sh. Max’ud oo soo dhigtay dugsiyadii Talyaaniga una shaqaynayay xiligaas wakaalada xooga korontoda wuxu muujiyay hogaamin loo bogay, wuxuna si wayn iskugu duba riday ururkii Al-Ahal. Wuxu ka ugaarsaday casharkii Sh. Max’ed Macalim wuxuna ururkiisa kusoo daray inta badan dhalinyaradii dhagaysan jirtay casharkaas. Sidoo kale wuxu xooga saaray dugsiyadii Kacaanku uu furay, wuxuna ardaydii iskooladaas ee uu ku daray ururkiisa kusoo xiray casharka Sh. Max’ed Macalim oo aan isagu ka warqabin ururkaas iyo dhaqdhaqaaqa uu wado. Waqtiga quraacda iskoolada waxa ardayda ugu soo celiya casharkii xalay ee Sh. Max’ed wiil ka tirsan ururka Al-Ahal oo iskoolka dhigtay.

 

Ururka Al-Ahal waxa shardi u ahaa inaan lagu soo darin nin da’ wayn iyo nin cilmi diineed leh toona, sababtuna waxay ahayd waxa hogaanka hayay dhalinyaro yar yar oo aan cilmi lahayn. Haddii uu ururka kusoo biiro nin cilmi leh iyo nin da’ wayna waxa iska cad in hogaamintoodu ay khatar gali lahayd, maadaama amiirka Al-Ahal uusan lahayn cilmi diineed oo sidaas u sii wayn. Waxa ururka Al-Ahal xiligiisii hora mamnuuc ka ahaa kutubta culumada qaarkood sida Shiikhul Islaam Ibnu Taymiya iyo ardaygiisa Ibnu- Qayim Al-Jowsiya iyo kutubta Sh. Max’ed Cabdi Wahaab. Waxaase la ogolaa kutubta culumada Ikhwaanka sida Sayid Khudub, Xasan Al-Banaa iyo Max’ed Khudub.

 

Xubnaha Al-Ahal waxa la fari jiray inay quraanka akhriyaan oo bishii hal marna ay ku dhameeyaan. Maalinka ugu dambaysa bisha xubnuhu waa inay soomaan, afurkana waxay ku wada cuni jireen hal guri, marka la afuro ayaa Amiirka Jameecadu u khudbayn jiray xubnihiisa, khudbada kadibna waxa lagu soo gabagabayn jiray shirkaas Qasiidooyin xadro ah oo la wada qaado maadaama la wada ahaa dariiqooyinkii Suufiyada iyo Ikhwaankii oo isku jir ah sida aan kor kusoo sheegay.

 

1975 Sh. Max’ed Macalim waa la xiray oo wuxu galay ololihii balaarnaa ee Kacaanku uu ku dabargoynayay dhaqdhaqaaqyada Islaamiga ah, waana sanadkii la toogtay culumadii diiday xeerkii qoyska ee Kacaanku uu soo bandhigay. Booskii Sh. Max’ed Macalim waxa la fariisiyay oo tafsiir Quraan ka bilaabay Sh. Aadan Sh. C/lahi. Masaajidka Arbaca-Rukun waxa laga xiray Sh Nuur Cali Colow oo isagu ka madaxbanaana ururka Al-Ahal sidan kor kusoo sheegnay. Dacwadiisuna ay ahayd la dagaalanka shirkiyaadka iyo quraafaadka. Ardaydiisuna inta badan way ka madax banaanaayeen xiligaas ururka Al-Ahal waxana ka mid ahaa ardaydiisa Abshir Bacadle, C/raxman- Goobe, iyo C/lahi Afweyne. Booskii Sh. Nuur Cali Calow ee Arbaca-Rukun waxa dowladu u ugolaatay nin la yiraahdo Sh. Iimaankeey oo casharo ka bilaabay, isna hoostiisaa laga shaqaystay oo waxa casharkiisa kusoo celin jiray wiil ka tirsan ururka oo la yiraahdo Muriidi Xaaji Suufi. Madaxdii ururka Al-Ahal iyo culumadii waawaynayd waxay noqdeen wax la xiray iyo wax dalka ka baxsaday.

 

Amiirkii Al-Ahal Sh. C/qadir Sh. Max’ud wuxu u baxsaday Kenya kadibna Sucuudi ayuu kasii aaday. Howshii ururka waxa la wareegay dhalinyaro iskooley ah oo dardar tii hore kasii badan bilaabay. Xamar waxa madax looga dhigay ururka nin la yiraahdo Cismaan Cabdulle Rooble. Casharka Sh. Aadan Sh. C/lahi sidii kii Sh. Max’ed Macalim ayaa loosoo camiraa dhalinyaradana loogu soo xiraa. Waxa casharka Sh. Aadan markuu dhamaado kusoo celiya wiil ka tirsan ururka xubnaha ururkuna waa u camiraan.

 

Dadka howsha wada waa dhalin yaro cusub sirdoonka NSS-tuna wali ma baran dhalinyaradaan. Garkii waa la wada xiirtay, intii uu ku yaalay, inta kalana wali umaba soo bixin gar. Maadaama dhalinyaro iskooley ah ay hogaankii dacwada qabteen, ardayda qaarkeed waxay galeen macalimiinta BB- da qaarna shaqadoodii qaran ayay macalimiin noqdeen, waxaana loo kala badalay gobolada dalka oo dhan. Taasina waxay keentay inay gobolada dalka oo dhan gaarsiiyaan ururkii Al-Ahal kuna soo daraan ururka dhalinyaro badan oo gobolada dalka kala daganaa. Wixii jaamacado galay ama shaqooyinka dowladda helayna meeshoodii ayay kasii faafiyeen dacwadii iyo balaarintii ururkii Al-Ahal.

 

Inta badan ardaydaas waxay yaqaaneen cilmi-dhagood oo tafsiirka Sh. Max’ed Macalim ayay dhagaysan jireen, kooda bartay kitaabka Arbiciinka wuxu ahaa Shiikh wayn oo dadka wacdiya. Tusaale ahaan magaalada Baledweyne waxa loo badalay arday ahaa kalkaaliye caafimaad oo la yiraahdo Aadan Xaaji Xuseen oo ka tirsanaa ururka Al-Ahal. Aadan wuxu dhagaysan jiray tafsiirka Sh. Max’ed Macalim wuxuna aqrin karay kitaabka Arbiciinka. Markii uu tagay Baladweyne wuxu ka noqday Shiikh yeesha arday badan wuxuna halkaas kasoo saaray rag badan oo loo yaqaan culumada Hiiraan, qaarkoodna ay maanta yihiin Iimaamo Masaajid, waxana ka mid ahaa ragaas Sh. C/raxman Sh. Cumar, C/raxmaan Barre, Col. C/samad, Xasan Kaafi, C/raxmaan Cawaale, C/qadir Baledweyne, C/laahi Hiiraan iyo C/qaadir Gabeyre. Ragaan iyaga ah oo arday ahaa qudhooda waxa loo sii kala badalay gobolada dalka oo ay noqdeen iyaguna markooda culumo. Sida C/raxman Barre oo loo badalay Garoowe, Xasan Kaafi oo aaday Burco, C/raxman Sh. Cumar iyo C/samad Buula Burte.

 

La Soco Qaybta 4aad

 

QEYBTA 4-AAD SILSILADA TAARIIKHDA URURADA DIINIGA AH EE SOOMALIYA

 

Dacwadii baraaruga sidaas ayay ku faaftay carabka culumo Arbiciinka taqaan, maadaama culumadii waaweynayd Kacaanku u xirxiray. Waxaana halkaas laga dheehan karaa dacwo u dhexaysa faa’ido iyo khasaare. Faa’idadu waa in dhalinyaradii ay ku mashquuleen diinta Islaamka, gabdhihiina la xijaabay, lagana fogaaday fisqigii sida shaleemooyinkii iyo heesihii. Khasaaruhuna waa in dhalinyaradaas Arbiciinka wax ku wacdiya ay isku arkeen culumo waawayn oo ka talin kara mustaqbalka Dalka iyo Diinta. Waana mida keentay in dhalinyaradaas ay ku dhaqaaqaan talaabooyin keenay in dhiiga Soomalida Muslimiinta ah ay farahooda lagalaan.

 

Culumada aan kor kusoo sheegayna waa kuwa soo saari doona Al-Shabaabka maanta laga wada qayliyay, ee u fiirsada sida sheekadu iskugu xiran tahay. Waxaan gaari doonaa (Haddii Rabi idmo) marka magaca Al-Ahal lagu

 

badalo Al-Itixaad in la furi doono Xafiiska Jihaadka oo noqon doona xafiiska rasmiga ah ee soo saaray xubnaha Al-Shabaab maanta loo yaqaan. Hordhaca xafiiskaasna waqtiga aan hada marayno ayuu bilowday. Xiligaan 1977 waxa ururka Al-Ahal uu go’aan ku gaaray in xubnihiisa qaar uu ku daro ciidamada qalabka sida si ay ugu soo tababartaan xirfadaha ciidanka oo bari ay ugu anfacaan ururka marka uu gaaro xili uu dagaal gali karo ama afgambi uu dalka ku qabsan karo. Xubnihii lagu daray ciidankana waxa ka mid ahaa C/raxman Sh. Cumar, C/samad iyo Xasan Mahdi oo reer Baledweyne ah iyo rag kale. Waxa ragaas uga horeeyay ciidanka Sh. Xasan Daahir Aweys oo isagu iskiis u galay ciidanka kana mid noqday ururka Al- Ahal isagoo askari ah, mase hubo inuu isagu keenay fikradda ah in lagu biro ciidamada, waxaas muuqata inuu ku dhiiri galiyay in lagu biro ciidamada. La soco wax qabadka saraakiishaan marka la gaaro xiliga dagaalka dhamaadka sideetameeyada.

 

Culayskii Kacaanku aad ayuu ugu batay culumadii da’da yarayd ee waday dacwada baraaruga. Wuxu Kacaanku adeegsaday culumadii Dariiqooyinka Suufiyada oo uu u dhiibay xilalkii wasaarada garsoorka iyo arimaha Diinta waxayna culumadaas dacaayad aad u xoog badan ku fureen dhalinyaradii dacwada waday xiligaas oo aan lahayn awood dhanka aqoonta naxwaha Carabiga, culumadii ka difaaci lahaydna xabsiga ayaa la dhigay. Ragga weerarka ahaa ee dariiqooyinka Suufiyada waxa hormood u ahaa Sh. Max’ed Guuleed oo gaaray heer uu xirxiro masaajida qaarkood, sida masaajidkii Dumarka ee uu sameeyay Sh. Max’ed Macalim intii aan la xirin ee uu u shaqayn jiray wasaarada Garsoorka iyo Arimaha Diinta. Dumarkii laga xiray masaajidka Dumarka waxay dantu ku qasabtay in guryahooda loogu aqriyo casharada Diinta, mararka qaarkoodna iyaga dhexdooda ayaa la isku diri jiray oo wax isku aqrin jiray maadaama ragga lagu daba jiray.

 

Ururkii Ka Dhisnaa Waqooyiga Waxdatu Al-Shabaab.

 

Halkaas urur ee Al-Ahal ayaa ka jiray Koonfurta Somaliya, waanan usoo noqon doonaa Al-Ahal iyo sida uu u xuub-siiban doono. Waxan wax yar ka iftiimin doonaa urur ka dhisnaa Waqooyiga oo la oran jiray Waxdatu Al- Shabaab. Ururkan isaga ah uma nidaamsanayn sida midka ka dhisan Koonfurta ee Al-Ahal, dhaqdhaqaaqiisuna ma badnayn. Waxayse wadaageen labada urur fikirka Al-Ikhwaan Al-Muslimiin oo waxay labaduba ka biyo cabi jireen dalka Masar. Dhalinyarada Waxdadu waxay lee yihiin Maktabad waxayna akharistaan kutubta Ikhwaanka Masar. Raggii ka yimid Koonfurta oo shaqooyinka loogu soo badalay Waqooyiga waxay dhex galeen dhalinyaradii Waxdada waxayna isku dayeen inay ururkoodi Al-Ahal kusoo daraan, waxayse kala kulmeen xooga yar oo iska caabin ah, maadaama urur dhisan ay yihiin, sida caadiga ahna urur kuma biiro urur kale inay midoobaan maahee. Dhalinyaradii Waxdada kuwoodii ugu firfircoonaa waxa lagu casumay Muqdisho si madaxdii Al-Ahal loogu geeyo oo looga soo dhaadhiciyo inay kusoo biiraan Koonfurta. Dhalinta dacwada ka waday Waqooyiga waxa ka mid ahaa C/qadir Xaji Maxud, Xasan C/salan, Ismacil, C/raxman Garweyne, Max’ed Yusuf iyo Mustafa Xaaji Haaruun. Madaxdii Al-Ahal ee Muqdisho waxay ku guulaysteen inay kusoo daraan ururkooda inta badan dhalinyaradii Waqooyiga marka laga reebo Sh. Mustafa Xaaji oo isagu diiday inuu ku biiro Al-Ahal. Sidaasna waxa ku burburay ururkii Waxdatu Al-Shabaab maadaama intii badnay ay ku biireen Al-Ahal.

 

Sidaas wadanka oo dhan wuxu ku yeeshay hal urur oo ah Al-Ahal uuna u madax yahay Sh. C/qadir Sh. Max’ud oo markaan masaafuris ku jooga Makka, Sacuudiga.

 

 

QEYBTA 5-AAD SILSILADA TAARIIKHDA URURADA DIINIGA AH EE SOOMALIYA

 

Sixitaan Qoraaladii Hore

 

Inta aanan u galin qaybta afaraad waxan rabaa inaan wax yar ka saxo qaladaad ku jiray qoraaladii hore.

 

Ururka ugu horeeyay Soomaliya magaciisu ma ahayn Jamaaca Islaamiya ee wuxu ahaa Al-Nahda waxana ku jiray ururkaas inta badan culumo waawayn oo qaybta 5aad aan ku sheegi doono. Marka uu fashilmo Al-Ahal ayuu u xuub- siiban doonaa Jamaaca Islaamiya.

Sh. Max’ed Macalim kama uusan mid ahay Ikhwaanka Dowliga ah ee wuxu ka mid ahaa ururka aan kor ku sheegnay ee Al-Nahda oo ay ku midoobeen culumo waawayn, dhalinyaraduna way ku yarayd ururkaas. Wuxuuse burburay markii uu dhashay Kacaankii 21ka Oktoobar. Ka dibna dhalinyaradii ayaa furtay ururka Al-Ahal.

 

Qeyta 5aad Urur Labaad Oo Samaysmay: Al-Islaax

 

1977 dagaalkii Itoobiya iyo Soomaliya oo socda, amiirkii Al-Ahalna uu qaxooti ku yahay Sucuudiga ayaa waxa u yimid rag fikir ahaan ay ka midaysnaayeen fikradda Ikhwaanka. Ragaas oo dhigan jiray jaamacadihii Sucuudiga si gooni ahna iskugu xirnaa ayaa waxa ka mid ahaa Dr. Cali- Dheere oo hada madax ka ah Jaamacadda Muqdisho iyo Dr. Max’ed Yusuf waxayna u soo bandhigeen Sh. C/qadir Sh. Max’ud oo amiirka Al-Ahal ah inay midoobaan soona nooleeyaan ururkii burburay ee Al-Nahda ee ay ka mid ahaayeen Sh. Max’ed Macalim Xasan, Sh. Max’ed Garyare, Sh. C/qani iyo culumo kale ayna qaataan magacaas Al-Nahda. Sh. C/qadir waa ku gacan- seyray codsigaas, wuxuna cilad uga dhigay diidmadiisa in culumadaas qaarkood ay qaaliyaal u yihiin dowladda sidaas darteedna aan waxba lagu darsan karin. Fikradda Takfiirka oo uu qaadan doono mardhow ayaa kasoo dhadhamaysa jawaabta Sh. C/qadir, wuxuna iyaga usoo bandhigay inay kusoo biiraan ururkiisa, iyaguna waxay u sheegeen in ururka Al-Ahal laga soo buuxiyo dhalinyaro yar yar oo aan aqoon iyo da’ toona u saaxiib ahayn aysana ku biiri karin, waxayna u sheegeen in haddii guul laga rabo ururkaan la hoos geeyo midkii culumadda. Sh. C/qadir Sh. Max’ud oo aan raali ka ahayn in ururkiisa lagu soo daro qof isaga ka da’ wayn iska daa inuu ku biiro urur kale oo culumo ay hogaaminaysee ayaa albaabka ka xirtay dalabki uga yimid ragaas.

 

Iyadoo xiisadaas ay taagan tahay, ayaa hadana waxa loosoo bandhigay Sh. C/qadir in ururka Al-Ahal uu ka qayb qaato dhaqaale loo aruurinayo dadka dagan Soomali-Galbeed ee uu saameeyay dagaalka Itoobiya iyo Soomaliya, laakin Sh. C/qadir waa diiday in ururkiisu uu faraha la galo arimaha dagaalkaas dhan walba.

 

Markii labadaas dhacdo ay dheceen ayaa rag uu hor kacayo Dr. Cali-Dheere waxay u tageen Sh. Max’ed Gar-Yare waxayna halkaas ku dhisteen urur loo

 

bixiyay Al-Islaax oo Amiir looga dhigay Sh. Max’ed Gar-Yare. Labada urur Al-Ahal iyo Al-Islaax waa isku fikir oo labaduba waxay aaminsan yihiin fikradda Al-Ikhwaan Al-Muslimiin oo Masar ayay ka biyo cabaan labaduba, qilaafka kaliya ee u dhexeeya waa inta aan kor kusoo sheegnay. Waqtiga la aasaasay Al-Islaax waa 1978.

 

Burburkii Al-Ahal Oo Soo Dhawaaday.

 

Madaama hogaanka Al-Ahal ay hayaan dhalinyaro cilmigoodu yar yahay xubnaha ururkana ay mar walba u kordhayso cilmi iyo da’ waxa soo baxayay mar walba su’aalo la is waydiinayay iyo amardiido dhalinyarada dhexdeeda ah. Waxa la joogaa Sucuudiga, waxaana is qabtay markaan dhalinyaro u bogi waayay qaabka hogaaminta amiirkooda iyo Sh. C/qadir oo amiirkii ururka ah, waxana ka mid ahaa ragas ku dhaga adayga amiirkooda Yuusuf Food- Cadde, C/salam Cismaan C/salaam iyo Max’ed Turki. Wuxuna go’aan ku gaaray Sh. C/qaadir inuu ka saaro ragaas ururkiisa isagoo aan waliba u sheegin inuu ka saaray ururka. Wuxu kaloo amar ku bixiyay Sh. C/qaadir in ragaas aan loo sheegin in laga saaray ururka, isla markaana aan loo sheegin shirarka iyo dhaqdhaqaaqyada ururka oo laga gaabsado warkooda. Iyadoo xaalku uu sidaas yahay ragiina laga goostay xiriirka oo ay layaaban yihiin meel laga soo galay, ayaa waxa Xamar ka yimid nin la yiraahdo Sh. C/salam Sh. Ibraahim (Rabi ha u naxariistee) waxana loo sheegay amarka kasoo baxay amiirka iyo ragga laga saaray ururka. Arinkii ayaa la xumaaday Sh C/salaam wuxuna codsaday in dhalinyarada oo dhan loo balamiyo maadaama uu ka yimid dalkii si uu warbixin u siiyo. Raggii laga saaray ururkana isagaa ugu yeeray goobta lagu balamay. Markii uu warbixinta dhiibay ayuu shirkii ka dhex sheegay in ragaan laga saaray ururka aanana loo sheegin, ficilkaasna uusan ahayn wax wanaagsan. Mudo yar kadibna wuxu dib ugu laabtay Muqdisho iyadoo xaalka dhalinyaradii Sucuudiga joogtay uu aad u kacsan yahay oo qaarkood ay ka bexeen ururkii kuna biireen ururkii cusbaa ee Al-Islaax.

 

Dhanka Muqdisho wali ma uusan gaarin kacdoonka ka bilowday Sucuudiga maadaama ragga Soomaliya ay indho xiran yihiin, halka kuwa Sucuudiga joogay ay u furmeen dhagihii iyo indhihiiba. Dhalinyaradii Soomaliya dacwadoodii ayay iska wataan, waxayna isku kala qaybiyeen qaybo badan oo kala ah ardayda, shaqaalaha, macalimiinta, ciidamada. Sirdoonkii dowladdu daba gal ayuu ku hayaa oo qarsoodi ayaa loo shaqeeyaa. Qaybaha loo qaybsan yahay lama ogala inay isbartaan oo ardaydu waxay isku haystaan in ururkaan uu yahay mid ardayda kaligood ay leeyihiin oo qof kale uusan ku jiri. Shaqaaluhu sidoo kale, macalimiintuna sidoo kale. Waxaase jira gudi ka kooba siddeed wiil oo dhalinyaro ah oo wada yaqaana dhamaan qaybaha oo dhan, loomana ogala inay is baraan qaybahaas kala xirxiran. Howsha la wado dacwo kaliya maaha oo waxaa loo diyaar garoobayaa sidii loo afgambin lahaa dowladda. Qaybtii ciidamada waa la kordhiyay diyaargarowgooda. Saraakiishii aan kor kusoo sheegnayna waa bateen, waxana ka mid ahaa Xasan-Mahdi, C/samad C/lahi, C/raxman Sh. Cumar, C/casiis Guureye Kaarshe, Xasan Daahir Aweys (C. Asluubta) Aadan Dhaga-Seyn, Saadaq Eenow, Cali Muuse Ciise iyo rag kale. Wakiilkii amiirka ee Soomaliya Cisman Cabdule Rooble waa la xiray, waxana lagu badalay wakiil cusub oo la yiraahdo Xuseen Cali Xaaji.

 

Iyadoo halkaas xaalku marayo sannadkii 1978-na uu dhamaad ku dhow yahay ayuu amiirkii ururka Al-Ahal Sh. C/qadir Sh. Max’ud wuxu ku qancay oo

 

qaatay fikirka Takfiirka. Waxaana ku qanciyay fikradaas macalim Masri ah oo Jaamacadaha Sucuudiga midood wax ka dhigi jiray. Macalimkaan ayaa ka mid ahaa xubnihii ururka Ikhwaan Muslimiinka Masar qaybta ku qanacday fikirka Sayid Qudub ee Takfiirinta umadaha Islaamka ah dowladahooda iyo shucuubtaba. Wuxuna macalimkaas muddo yar kahor kasoo baxay xabsigii Jamaal C/naasir madaxweynihii Masar.

 

Sh. C/qadir Sh. Max’ud markii uu ku qanciyay rag badan oo Sucuudiga la joogay fikirkii Takfiirka ayuu saddex nin u kala diray Soomaliya, Kenya iyo Suudaan si ay xubnihii ururka Al-Ahal oo dhan uga soo dhaadhiciyaan fikradaan Takfiirka ah.

 

La soco Qaybta 6aad

 

QEYBTA 6-AAD SILSILADA TAARIIKHDA URURADA DIINIGA AH EE SOOMALIYA

 

 

Qaybta 6aad: Ururkii Al-Ahal Intiisa Badan Oo Takfiir Noqday.

 

Sida aan kusoo sheegnay qaybta 5aad gudoomiyihii Al-Ahal iyo inta badan raggii la joogay Sucuudiga waxay qaateen fikradii Takfiirka, wuxuna saddex nin oo ka tirsan Al-Ahal u kala diray wadamadii ay ku badnaayeen xubnaha Al-Ahal. Soomaliya wuxu u diray C/qaadir Aw-Muuse oo ganacsade ahaa. Kenya wuxu udiray Aadan Dheere oo arday ka ahaa Sucuudiga. Suudaana wuxu u diray Axmed Nuur Carab oo isna arday ka ahaa Sucuudiga. Labada  nin ee loo kala diray Soomaliya iyo Kenya way ku guulaysteen howshii loo diray oo inta badan xubnihii Al-Ahal waxay si fudud ku qaateen fikradii Takfiirka. Ninkii loo diray Suudaan waa ku guuldaraystay, maadaama dhalinyaradii Suudaan joogtay badan kood ay jaamacadaha dhiganayeen oo yaqaaneen in fikrada Takfiirku ay tahay mid qaldan. Soomaliya iyo Kenya khidad fiican ayuu u dagay Sh. C/qadir Sh. Max’ud oo fikirka Takfiirka waxa markii hore lagu shubay dhalinyaradii yaryarayd intii wax aqrinkartay dib ayaa loo dhigay, si aysan dood iyo su’aalo ukeenin, waxayna ka warheleen arinka mar dhalinyaradii oo dhan laga dhigay Takfiir.

 

Raggii ka tirsanaa Al-Ahal oo diiday inay qaataan Takfiirka waxa ka mid ahaa Sh. Axmed Daahir Aweys, Sh. C/qaadir Cukaasha, Sh. Xasan Daahir Aweys, Sh. Max’ud Ciise Max’ud, Axmed Cali Axmed, C/qaadir Jaziira, Cali Abshir, C/salaam Sh. Ibraahim iyo rag kale oo dhowr ah. Rag uu ka mid yahay Sh. Max’ed Cabdi Daahir waa galeen Takfiirkii laakin kuma daahin oo isla markiiba waa kasoo bexeen, isagaana sabab u ahaa intii kasoo baxday. Dhamaan intii kale xubnihii Al-Ahal waxay galeen Takfiirka. Intii diiday inay galaana waa laga saaray ururkii, waxaana loo bixiyay Tasliimiyiin oo ay ula jeedaan (kuwo Muslim ku magacaaba dad gaalo ah) waxana halkaas ka dhalanaysa in ragga diiday fikirka Takfiirka laftirkooda la gaalaysiiyo. Sidaas ururkii Al-Ahal wuxu isku badalay kuligiis urur Takfiir ah oo ilaa hada wali ka jira Soomaliya haba taagdaraadee.

 

Fikradii Takfiirku si xawli ah ayay ugu faaftay Soomaliya oo dhan marka laga reebo Waqooyiga oo raggii loo diray ay usuuroobi wayday inay ku faafiyaan Takfiirkii. Madaxdii hore ee Waxdatu Shabaab waxay ku guulaysteen inay dib usoo nooleeyaan ururkoodii hore, dhalinyaradiina ay kasoo saartaan Al-Ahal, xiligaasna waxaa Amiir u ahaa nin la yiraahdo

 

C/qaadir Xaaji oo loo yaqiinay Garweyne. Halkaas waxa Somaliya ay ku yeelatay saddex urur, Al-Ahal, Al-Islaax iyo Waxdatu Shabaab.

 

Maxay Aaminsanaayeen Takfiirku?

 

Fikradaan Takfiirka oo ah mid soo bilaabatay waqtigii Qaliif Cali Bin- AbiDaalib, waxa bilaabay rag loo bixiyay Khawaarij oo banaystay dhiiga Muqlimiinta. Kuwa waqtigaan ka bilowday Soomaliya ma aysan helin fursad ay kula dagaalamaan Soomalida Muslimiinta ah, laakin waxay ka fogaadeen masaajidii iyo kawaanadii xoolaha lagu qali jiray. Waxay rumaysnaayeen in xoolaha aysan iyagu qalin inaysan cunin, maadaama qofka qalay uu gaal yahay. Waxay kaloo ku dhex faafiyeen dhalinyaradii iyo dumarkii in wadaadka ka aadaama Masaajidka marka uu leeyahay LAA ILAAHA ILALAAH uu la mid yahay wiilka kubada marka uu laado yiraahda “LAA ILAAHA ILALAAH, SIDAAN U LAADAY MA UJEEDEEN” sidaas darteedna aan lagu tukan karin masaajida. Waxay dumarkii Somalida ka dhaadhiciyeen in aabayaashood ay gaalo yihiin, sidaas darteedna aysan mehrin karin, waligoodana aysan ahayn. Sidaasna waxay magaalooyinka ugu guuriyeen gabdho badan oo aabayaashood ay joogaan guryahooda.

 

Kutubta ay akhrisan jireen oo ay kala soo dhex bexeen fahamkaas waxa ka mid ah Tafsiirka Sayid Qudub ee Dilaal Al-Qur’aan, sidoo kale kutubta Sayid Qudub oo ay ka mid yihiin Macaalim Fi-Dariiq iyo Dariiqu Dacwa Fii- Dilaalul Qur’aan. Kitaab kale oo uu qoray Mowduudi oo la yiraahdo Mustalaxaatul Arbac Fil-Qur’aan. Sidaasna waxa Muqdisho iyo hareeraheeda si aad ah ugu faafay fikradaas musiibada ku noqotay Somaliya ilaa iyo manta. Raggii diiday inay galaan Takfiirka waxay bilaabeen inay radiyaan fikirkaas, waxayna soo qaateen kutubtii loo diidi jiray markii hore, oo ay qoreen Shiikul Islaam Ibnu-Taymiya iyo ardaygiisa Ibn-Qayim Al- Jowsiya.

 

Ururkii Afaraad Oo Samaysmay: Al-Jamaaca Al-Islaamiya.

 

Ragii diiday Takfiirka oo laga saaray Al-Ahal, maadaama ay wali qabaan fikradii Ikhwaanka oo ahayd raadinta kursiga dowladda waxay dhisteen urur cusub oo ay ubixiyeen Jamaaca Islaamiya, (kor ayaan kusoo saxay qaladkii ahaa in Jamaaca Islaamiya ay ugu horaysay ururada, booskoodu waa waqtigaan) waxayna madax ugu dhigeen Sh. Max’ud Ciise. Ururkan cusub wuxu helay fursad aad u wayn maadaama Al-Ahal ay dadkii gaalaysiiyeen, waxay weerar lixaad leh ku qaadeen fikradda Takfiirka waxayna ku guulaysteen inay inta badan dadka uga digaan khatarta Takfiirka ayna kazoo reebaan dhalinyaro farabadan.Casharo waawayn ayay bilaabeen xubnihii ururka cusub ee Jameeca Islaamiya, waxaana hal habeen laba tafsiir ay ka kala bilaabeen labada masjid ee kala ah, Ceel-Hindi oo uu ka bilaabay Sh. Max’ud Ciise tafsiirka suuratul Xujuraat, halka Sh. C/qadir Max’ed Aadan Cukaasha uu ka bilaabay isla suuradaas Masaajika Al-Khadir ee Bakaaraha ku yaalay. Waxayna ugu talagaleen in dhalinyarada lagu soo celiyo masaajidda, maadama Takfiirku ay ku tilmaameen masaajida goobo aan lagu hayn cibaadada Rabi ee ay la mid yihiin degmooyinka Kacaanka.

 

Ururkii Al-Ahal ee ugu horeeyay wuu burburay wuxuna u kala jajabay afar urur oo afartuba uu manhajkoodu yahay manhajka Ikhwaanka, waxayna kala ahaayeen:

 

1. Takfiir uu hogaamiyo Sh. C/qadir Sh. Max’ud

 

2. Islaax uu hogaamiyo Sh. Max’ed-Garyare.

 

3. Waxtadu Shabaab uu hogaamiyo Sh. C/qadir Garweyne

 

4. iyo Jamaaca Islaamiya uu hogaamiyo Sh. Max’ud

 

Jamaaca Islaamiya waxay ku qaadatay laba sanno inay xadidaan awoodii Takfiirka, shacabka intiisa badana ay ka dhaadhiciyeen in fikirkaas uu qaldan yahay oo aan lagu kadsoomin. Sida aan kor kusoo sheegnay Jamaaca Islaamiya waxay ka faa’idaysatay qaladaadkii Takfiirka, waxayna aqriyeen kutub aan horay loo ogolayn in la akhriyo, waxayna halkaas ka barteen Towxiidul Cibaada, oo ah in Rabi kaliya loo kali yeelo Cibaadada oo aan lala wadaajin baryaha, talasaarashada, rajada, cabsida iyo jaceylkaba inta uu abuuray, kaligiisna uu muto arimahaas. Waxay halkaas uga hareen Suufiyadii iyo Xadradii lagu dhex waday ururkii Al-Ahal.

 

La Soco qaybta 7aad Jamaaca Islaamiya oo xoogaysatay iyo Sh. Max’ed Macalim oo xabsiga kasoo baxay lana kulmay isbadal fara badan oo dhacay intii uu xirnaa.

 

QEYBTA 7-AAD SILSILADA TAARIIKHDA URURADA DIINIGA AH EE SOOMALIYA

 

Jamaaca Islaamiya Oo Balaaratay.

 

Dabayaaqadii 1981 iyagoo xowli ku socda xubnihii ururkii Jamaaca Islaamiya ayay u bandhigeen ururka inay kusoo biiraan rag wax ka baranayay Jaamacadda Madiina oo markaas fasax kusoo gaaray Muqdisho. Waxa ka mid ahaa ragas Sh. C/lahi Diiriye Abtidoon iyo Sh. C/laahi Cali Xaashi. Waxayna ragas shardi uga dhigeen xubnihii ururka in marka hore si fiican ay u wada qaataan Manhajka Salafka (oo ah in kitaabka quraanka iyo sunnada Nabiga NNK loo fahmo looguna dhaqmo sidii ay ugu dhaqmeen Asxaabtii Nabiga NNK) Waxay ku xireen in lagu daro manhajka Jamaaca Islaamiya barashada Towxiidul Asmaa Wa Sifaat oo ah in Rabi loo sugo tilmaamaha iyo magacyada uu isku sheegay oo ay ka mid tahay inuu Rabi isku sheegay inuu ka koreeyo inta uu abuuray oo dhan, uuna jiro Carshigiisa korkiisa. Xiligaan isaga ah way diidanaayeen xubnaha Jamaaca Islaamiya fahamkaas oo waxay aaminsanaayeen in Rabi uu meel walba jooga, dhulkana uu la joogo adoomihiisa. Laakiin lagama wada hadal mana la aqoon xiligaas inay qalad tahay manhajka Salafkana aysan ka mid ahayn in xukaamta Muslimiinta lagu kaco oo lala diriro lana afgambiyo waana ujeedada dhan ee ururada oo dhan loo dhisay ilaa iyo hadana ay u dhisan yihiin.

 

Ururkii Jamaaca Islaamiya waxay qaateen dalabkii Sh. C/lahi Diiriye Abtidoon, waxaana Muqdisho lasoo galiyay kutub badan oo markii hore aan la ogolayn in la keeno oo ka hadlayay Culuwiga Rabi iyo cadaymaha kusoo arooray inuu Rabi ka koreeyo inta uu abuuray. Si fiican ayaana loo aqristay kutubtaas looguna qancay. Ururkii Jamaaca Islaamiyana wuxu ku faafay koonfurta Somaliya. Rag badan oo kasoo laabtay Takfiirkii iyo kuwo xabsiga laga soo dayay ayaa dib usoo galay ururka waana lasoo dhaweeyay.

 

Sh. Max’ed Macalim Oo Xabsiga Kasoo Baxay

 

 

Sanadkii 1982 waxaa xabsiga laga soo daayay Sh. Max’ed Macalim Xasan wuxuna la kulmay isbadal badan oo ka dambeeyay, maadaama uu xirnaa mudo 7 sanno ah. Wuxu arkay afar urur oo ka dhisan dalka, wuxu kaloo arkay Manjah aan ahayn kii Ikhwaanka ee uu ku qanacsanaa oo dalka soo galay si fiicana loo qaatay, manhajkaasoo ah kan Salafka (inkastoo sida aan kor kusoo sheegnay aan loo qaadan sidii uu ahaa Manhajkaas) Wuxu kaloo arkay arday badan oo kasoo qalin jabiyay Jaamacadaha dibada intii uu xirnaa, oo faafinaya manhajkaas Salafka oo qabyada ah. Sh. Max’ed ushiisa ayuu qaatay wuxuna ka dhex dhacay ardaydiisii hore, oo dhamaantood ku kala jira afartaas urur ee aan kor kusoo sheegnay. Sh. Max’ed waxaa dood- cilmiyeed la yeeshay raggii jaamacadaha dibada kasoo baxay waxayna isku qabteen oo isku mari waayeen Culuwiga Rabi iyo in lagu sheego Rabi inuu ka koreeyo Carshigiisa, taasoo Sh. Max’ed uu diiday inuu sidaas u qiro.

 

Doodahaas dheer ka dib waxa carooday rag ka mid ahaa ururkii Jamaaca Islaamiya oo u arkay in Sh. Max’ed meel looga dhacay ayna la doodeen wiilal yar yar oo carabiga bartay intii uu Shiikhu xirnaa. Ragaas iyaga ah waxa ka mid ahaa Sh. Cali-Garabaati (Rabi ha u naxariistee) Max’ed Sh Cali Cosoble, Max’ed C/qadir, Cali Axmed Xalane, Siid Abaa Cali, Saalim, C/rashid iyo C/qadir oo isla dhashay. Caradoodiina waxay keentay inay ka baxaan ururkii Jamaaca Islaamiya ayna dhistaan urur cusub oo ay ubixiyeen magacii rasmiga ahaa Al-Ikhwaan Al-Muslimiin. Waxa xusid mudan in Sh. Max’ed Macalim Xasan uusan ka mid noqon ururkaas cusub, inkastoo isaga dartiis loo dhisay. Xubnihii ururka Jamaaca Islaamiyana waxay u bixiyeen ururkii cusbaa ee laga agfuray magac dacaayad ah oo ah Aala-Shiikh oo ay utiirinayaan Shiikh Max’ed Macalim, lakin ururku wuxu la baxay magaca aan kor kusoo sheegnay ee Ikhwaan Muslimiin. Waxa la marayaa dhamaadkii sanadkii 1982, waxana samaysmay ururkii 5aad oo Soomali ah.

 

Sh Xasan Turaabi Oo Dhisay Itixaad Al-Islaami

 

Jamaaca Islaamiya oo ku hubaysan Towxiidul Cibaada iyo Towxiid Al-Asmaa Wa Sifaat oo aan kor kusoo sharaxnay, waxay joojiyeen aqrinta kutubada Ikhwaanka qaarkood sida kutubta Sayid Qudub oo ay uga cabsadeen fikrado Takfiir inay xambaarsan yihiin. Markay halkaas marayso waxa ka war-helay ururada ka dhisan Soomaliya wadaadka la yiraahdo Xasan Turaabi oo u dhashay Suudaan ahna hogaamiyaha Ikhwaanka Suudaan. Sh. Xasan Turaabi markaas ayuu kasoo goostay Ikhwaanka Dowliga ah ee laga xukumo Masar, wuxuna go’aan ku gaaray in Muslimiinta Afrika uu isagu hogaamiye u noqdo, kana soo gooyo Carabta. Dagaalkaas qabaliga ah ayuu lasoo dhex galay Soomalidii. Wuxuna ogaa in dhamaan ururada ka jira Soomaliya ay ku dhaqmaan manhajka Ikhwaanka. Sh. Xasan Turaabi oo dhexgal kusameeyay dowladda Suudaan ayaa wuxu usoo wakiishay Soomaliya nin la oran jiray Mubaarak oo xafis samafal ku laha 3 Biyano, wuxuna isku keenay afartii urur ee ugu waawayneyd Takfiir, Islaax, Jamaaca Islaamiya iyo Waxdatu Shabaab oo waqooyiga ka dhisnayd, wuxuna u sheegay inay midoobaan oo hal urur samaystaan, haddii ay sidaas yeelaana ay dhaqaale joogta ah ka heli doonaan Sh. Xasan Turaabi iyo Ikhwaankiisa Suudaan. Ururkii Islaax waxay shardi ka dhigeen in magacooda lagu midoobo oo iyaga lasoo hoosgalo, waana lagu diiday. Takfiirku waxay yiraahdeen umaduba waa Gaalee yaan la midownaa yaanse u midownaa. Waxa dalabkii ogolaaday oo halkaas ku midoobay labadii urur ee kale Jamaaca Islaamiya iyo Waxdatu Shabaab. Laakiin Waxdatu Shabaab waxay shardi ka dhigeen in lasoo celiyo kutubtii

 

Sayid Qudub haddii la rabo inay la midoobaan Jamaaca Islaamiya. Waa laga aqbalay dalabkaas, iyagana waxa shardi looga dhigay in madax looga dhigo ururka cusub nin aaminsan manhajka Culuwiga. Halkaasna waxa lagu dhisay urur cusub oo wata laba manjah oo iskasoo horjeeda Ikhwaani iyo Salafi, waxana loogu magac daray ururkaas Al-Itixaad Al-Islaami ama ururka Itixaad sida Soomalidu u taqaan. Waxa madax looga dhigay Sh. Cali Warsame oo reer Burco ah kana soo baxay Jaamacada Imaam ee Sucuudiga, aaminsana Culuwiga Rabi, wuxuna Sh. Cali Warsame wax yar ka hor kasoo baxay ururka Al-Islaax oo muddo kooban uu ku jiray. Inkastoo dhismaha ururkan cusub ay ka dambeeyeen Turaabiyiintu hadana waa laga qariyay midowga iyo magaca cusub ee lala baxay, waxana sidaas loo yeelay cabsi laga qabo inay kusoo qoraan wargaysyada Suudaan iyagoo ku faanaya labada urur ee ay ku mideeyeen Somaliya, markaasna dowladda Kacaanku ay ogaato arinkaas oo olale kela ay ku qaadu xubnaha ururkaas oo la xabsiga lagu guro mar kale. Sanadka la dhisay Itixaadka waa 1983.

 

La soco qaybta 8aad. Sh. Max’ed Macalim oo rag kala soo haray ururka cusub ee Itixaad.

 

QEYBTA 8-AAD SILSILADA TAARIIKHDA URURADA DIINIGA AH EE SOOMALIYA

 

Qaybta 8aad. Itixaadka Oo Ka Dheereeyay Ururadii Kale.

 

Sida aan kor kusoo sheegnay ururka Itixaad nus wuxu ka ahaa Ikhwaan oo wuxu qabay in xukunka lagu qabsado dagaal iyo afgambi ama laga qaybgalo baarlamaanka dowladda. Maadaama dowladii markaas jirtay ay ahayd Shuuciyo hal xisbi ku dhisan ma aysan helayn fursad ay uga qayb qaataan baarlamaan iyo doorashooyin, sidaas darteedna waxay door bideen in dagaal iyo xoog lagu qaybsado kursiga talada dalka. Nuska kale wuxu ka ahaa Salafi oo waxay qabeen in dadka la baro Towxiidka lagana soo reebo shirkiyaadka iyo quraafaadka, arinkaasna si muuqata ayay ugu guulaysteen oo dad badan ayaa Rabi sababtood uga soo reebay quraafaadkii ay ku jireen. Hadaan tusaale yar ka keeno labada manhaj ee isku dhafan ee Itixaadku qaatay, waxa manhajka waxbarashada laga dhigay kutubta culumada soo socota: Sayid Qudub, Max’ed Qudub, Mowduudi, Abul Xasan A-Nadawi, Fatxi Takan, C/qadir Cowda, Siciid Ramadaan Buudhi oo kuligood ah manhajka Ikhwaanku ku taagan yahay. Kutubta manhajka kale ee Salafiga waxa qoray Ibnu-Taymiya, Ibnu- Qayim Al-Jawsiya iyo Sh. Max’d C/wahaab. Waxayna ragga qaarkiis qabaan in Itixaadku uu maalinkaas si buuxda uga laabtay manhajkii Salafiga ee uu sheegan jiray. Itixaadku waxay isku yaqaanaan iyagu inay  yihiin Salafiyo, oo ma ogola in lagu magacaabo Ikhwaan Muslimiin inkastoo ay nus ka yihiin. Laakiin ururada kale ee tartanku kala dhexeeyo iyo shacabka Soomaliyed waxay Itixaadka ku magacaabaan inay yihiin Wahaabiyo, oo loola jeedo u tiirin loo tiirinayo Sh. Max’ed CabdiWahaab oo u dhashay Sucuudiga ahaana ninkii ka sifeeyay dhulkaas shirkiga iyo quraafaadka.

 

Markii ay isku darsameen Jamaaca Islaamiyo iyo Waxdatu Shabaab oo waqooyiga ka dhisnayna ayna la bexeen Itixaad Islaami, waxa arinkii soo faragaliyay Sh. Max’ed Macalim Xasan oo la kulmay rag u dhashay Waqooyiga oo ku biiray ururka cusub, wuxuna u sheegay Shiikhu in culumadii Waqooyigu ay afka u galeen Wahaabiyo ayna ka tageen manhajkii Ikhwaanka, taasina waxay keentay in ragaas iyo intii kale ee ay heli kareen ay ka bexeen Itixaadkii ayna dib u dhisteen ururkoodii hore ee Waxdatu Shabaab.

 

Ururadii Somalidu mar kale ayay noqdeen 5 urur oo labadii isku darsantay ayaa koox kale ay ka go’day.

 

Shantii urur waxa ugu orod dheeraaday Itixaadka, waxana kaalinta labaad galay Islaaxa. Saddexdii urur ee kale Waxdatu Shabaab waxay ku koobnaayeen Waqooyiga oo tartan xoog leh uu kala dhexeeyay Itixaadka oo awood ku lahaa. Ururkii Takfiirku waa iska shiiqay, waxayna ku koobmeen inay dumarka ka furaan ragooda iyagoo u sheegaya in ragoodu ay gaalo yihiin aysana ku xirmin, iyo inay ka digaan masaajidda iyo hilbaha kawaanada lagu qalo. Ururkii Ikhwaan Muslimiin ama Aala-Shiikh sida Somalidu u taqaano awoodoodu ma faafin ilaa laga soo gaaro wixi ka dambeeyay dagaaladii sokeeye ee dalka ka dhacay. Waxana sabab u noqotay faafid la’aantooda Sh. Max’ed Macalim oo dartiis loo dhisay ururkaas oo diiday inuu ku biiro.

 

Fagaarihii dagaalka waxa iskugu soo haray markaan Itixaad iyo Islaax waxana dhex maray loolan iyo dagaal aad u xoogan oo la mid ah midkii dhex maray jabhadihii qabaa’isha, laakin ururadaan diiniga ah hub ma aysan haysan waqtigaas. Ururba ururka kale ayuu ka faafiyay wixii ceeb iyo cilad uu lahaa, waxayna isku tilmaameen inay u kala shaqeeyaan wadamada Sucuudiga iyo Masar. Ardada dhigata iskoolada iyo jaamacadaha inta aanan la barin waajibaadka Rabi ku leeyahay, urur walba wuxu baraa ururka kale iyo khatartiisa wuxuna u sheegaa ardayda inay iska ilaaliyaan ururkaas kasoo horjeeda. Naceybku wuxu gaaray heer gabdhaha la isku diido oo haddii wiil urur ka tirsan uu doono gabar uu dhalay oday ururka kale ka tirsan, waa loosoo diidi jiray. Haddii nin ka tirsan labada urur midkood uu ka baxo ururkii waxa ururka kale uu geed dheer iyo mid gaabanba u fuuli jiray inuu soo xera gashto ninka ka baxay ururka kale, haddii uu ku guulaystana waxay u noqon jiray farxad iyo rayn-rayn, halka ururkii kale uu ka murugoon jiray ninka ka raacay ururka kale.

 

Taasi waa ururada dhexdooda, markaanse fiirino halka urur dhexdiisa waxa ka dhexeeyay dagaal awoodeed iyo mid dhaqaale, waana sababta keenaysay in ragga qaarkood ay ka caroodaan ururkaan oo ka baxaan isla markiina ay galaan ururkii kasoo horjeeday. Haddii waxbarasho dibadeed ay soo baxdo waa lagu dagaali jiray, waxana heli jiray ardayda la qaraabada ah ragga madaxda ka ah ururkaas. Tusaalooyin kooban ayaan ku keeni doonaa qoraalka qaybta 9aad haddii Rabi idmo.

 

Xaga qaabka lagu gaarayo kursiga way ku kala duwanaayeen labada urur oo ururka Islaax wuxu xooga saaray dhanka doorashoyinka iyo baarlamaanada in la galo, inkastoo ay sugan tahay in xubnaha ururkaas ay ka qayb qaateen kacdoonkii dhiiga badan uu ku daatay sannadkii 1989 oo ka dhacay masaajidka Sh. Cali Suufi. Laakin ururka Itixaad wuxu rumaysnaa inaan dowlad Islaami ah la dhalin karin ilaa dhiig badan loo daadiyo Jihaadna la galo, laakin waxaysan is waydiin yaa lala jihaadayaa yaase jihaadaya.

 

Dowladdii Kacaanka Oo Mar Kale Xirxirtay Xubnihii Ururada.

 

Bartamihii 1986 ayay dowladii Kacaanku heshay qaab dhismeedka ururka Itixaad iyo dhamaan xubnaha ku jira, waxayna ku dhacday arintaasi kadib markii ciidanka Guul-Wadayaashu ay usoo galeen guri uu cashar ku aqrinayay wiil Itixaad ah, casharkaasoo uu siinayay dumarka xaafada. Wiilkii ayaa la diriray Guulwadayaashi damcay inay qabtaan wuxuna midi ku

 

dhuftay mid ka mid ah ciidankii, halkii ayaana lagu qabtay oo lagu xiray. Ciidankii nabad-sugidda ayaa ka hadliyay wiilkii wuxuna sheegay dhamaan magacyada xubnihii ururka iyo qaab-dhismeedka ururka. Taasina waxay keentay olole balaaran oo lagu qaaday culumadii dalka oo dhan guud ahaan, gaar ahaana kuwii Itixaadka. Waxay noqdeen wax la qabtay iyo wax baxsaday oo dalka dibada uga baxay. Culumadii baxsatay ee ururka Itixaad waxa ka mid ahaa amiirkii ururka Sh. Cali Warsame,Sh. Max’ed Cabdi Daahir, Sh. C/qadir-Gacamey, Sh Max’ud Ciise iyo Sh. C/qadir Cukaasha. Waxa kaloo baxsaday rag aan Itixaadka ahayn oo uu ka mid ahaa Sh. Max’ed Axmed Rooble Boqolsoon. Sh. Boqolsoon mudo gaaban ayuu galay ururka Islaax, kumase raagin oo wuu ka cararay markuu arkay dhaqanka ururada Islaamiga ah.

 

Raggii la xiray qaarkood waxa lagu xukumay dil toogasho ah sida Sh. Xasan Daahir Aweys, iyo Sh. C/casis Faarax oo lagu dilay dagaalkii Bari ku dhex maray Itixaad iyo SSDF (Rabi ha u naxariistee) qaarkoodna waxa lagu xukumay xabsi daa’in, halka qaar kale lasoo daaday qabiilka ay u dhasheen awgiis. Iyadoo lagu fulin rabo dil toogasho ah raggii la xukumay ayaa waxa arinka soo fara galiyay boqor Fahad-kii Sucuudiga wuxuna ka codsaday madaxweyne Max’ed Siyaad Barre inuu cafiyo culumadaas, sidaas ayayna uga soo bexeen xabsigii. Waxa wax lala yaabo ah in ragaas xabsiga laga soo daayay qaarkiis ay wali aaminsan yihiin in boqor Fahad iyo Max’ed Siyaad ay ahaayeen gaalo, diinta Islaamka ka baxay. Ururkii Islaax xubihiisa qaar baa la xirxiray sida Sh. Nuur-Baaruud. Waxa kaloo jira culumo aan ka tirsanayn wax urur ah oo u shaqayn jiray Hay’adda Iftaha Sucuudiga oo iyagana la xiray, laakin dhamaantood waa la soo daayay mudo ka dib.

 

La soco Qaybta 9aad: Dagaaladii Khaliijka 1990, kuwii Soomaliya 1991 iyo burburkii ururka Itixaadka.

 

QEYBTA 9-AAD SILSILADA TAARIIKHDA URURADA DIINIGA AH EE SOOMALIYA

 

Qaybta 9aad. Qilaafaadka Urur Walba Dhexdiisa Ka Jiray.

 

Ururka Al-Itixaad Al-Islaami.

 

Waxan kor kusoo sheegay in ururada dhexdooda uu ka dhexeeyay qilaaf, tartan iyo dacaayad aad u xoogan oo mararka qaarkood ku dhawaata inay cadowgooda isku gacan galiyaan. Markaana waxan fiirin doonaa qilaafka ka jira urur walba dhexdiisa.

 

Aan ku horayno ururka Itixaad oo ahaa ururka ugu waynaa Somaliya. Ururkaan xubnihiisa waxa ku jiray rag badan oo jaamacado uga soo baxay Sucuudiga, xiligaas isaga ahna waxa jiray hay’ad Sucuudigu maal galiyo oo la yiraahdo Daarul Iftaa ama (Iftaha) hay’adaan waxay mushaar joogto ah siin jirtay ardayda kasoo baxda Sucuudiga qaarkood oo dacwada ka wada dalalkooda.

 

Somaliya waxay ku lahayd xafiis wayn oo arimahaas qabta. Waxa dhacday in hay’adaas ay dalbatay in shaqaalihii ay mushaarka siin jirtay laga soo xulo rag toban gaaraya oo loo diro Suudaan oo siminaar dacwo ah ay uga qayb galaan. Markii lasoo xulay raggii dhamaantood waxay noqdeen qabiilka Daaroodka ah oo hal nin oo ka mid ah uma uusan dhalan qabaa’isha kale ee Soomaliyeed, gaar ahaan Hawiye iyo Isaaq.

 

 

Qabiilkii Isaaqu wuu iska samray oo dood kama keenin arinkaas, laakin xubno ka mid ah beesha Hawiye ayaa dood iyo dacwo ka keentay arinkaas. Raggii Hawiye ee buuqay ugu dambayntiina ka baxay ururka Itixaad waxa ka mid ahaa Sh. C/raxmaan Abtiyoow, Sh. C/salam Xasan Gacal (Rabi ha u naxariisto) Sh. Siciid-Gurey (Rabi ha u naxariisto) iyo rag kale. Waxayna dacwo kusoo oogeen Sh. C/lahi Cali Xaashi iyo Sh. C/qadir Gacamey. Eedayntii ahayd in hal qabiil lasoo xulay waxa u wehliyay labadaas shiikh oo lagu maxkamadeeyay in markii la tagay Suudaan ay kusoo dareen ururka rag aanan soo buuxin shuruudihii ka mid noqoshada ururka, waxana ka mid ahaa ragaas Sh. Xasan Turki oo markaas muddo yar ka hor kasoo baxay ururka Islaax. Maxkamadiina waxa lagu dhameeyay xaal mustuur, laakin ragga aan kor kusoo sheegay ma qancin oo way iskaga bexeen ururka, waxayna u arkeen sadbursi inuu ka dhex socdo Itixaadka dhexdiisa.

 

Isla waqtigaas mudo yar ka dib waxa la galay doorasho Shuurada Itixaad, waxana Muqdisho raggii kasoo baxay ugu batay mar kale beesha Daarood. Sidii lagu yaqaanay beesha Isaaq waa iska samreen, waxaase dood iyo dacwo kale keenay xubno ka tirsan beesha Hawiye oo ay hormuud ka yihiin Sh. Cali-Wajiis iyo Sh. Xasan Calasow. Qilaaf kale oo kii hore ka wayn ayaa hadana ka dhex dhashay ururkii Itixaadka. Inkastoo la heshiiyay hadana boogtii ma biskoon oo ugu dambayntii labada Shiikh ee kore waa ka bexeen ururkii Itixaad inkastoo ay kala dambeeyeen.

 

Waxa xigay sanadkii 1988 in dagaalo xoog leh ay ka dheceen gobolada waqooyi, dagaaladaso u dhexeeyay jabhaddii SNM iyo dowladdii xiligaas jirtay. Waatii dadka waqooyigu ay wada qexeen oo diyaarado lagu duqeeyay, magaalooyinkiina ay burbureen. Dhalinyaro ka tirsan beesha Isaaq ayaa soo jeediyay in la bilaabo Jihaadkii lagu balamay oo “dowladaan gaalada ah laga celiyo shacabka Muslimiinta ah” waa sida ay hadalka u dhigeene. Lakin waa lagu diiday arinkaas waxana go’aan ay ku gaareen xubnihii Shuurada Itixaadku in dagaalka u dhexeeya dowladda iyo jabhadaha uu fitno yahay oo aan la dhex galin, banaan kana laga joogo.

 

Dhalinyaradii Isaaq iyagoo u arka go’aankaas inuu qalad yahay hadana way u hogaansameen amarka ururkooda oo ma aysan galin dagaalkii Waqooyiga. Waxaan u tagi doonaa sannadka 1991 in balankaas la jabiyay oo raggii diiday in la galo dagaalka 1988 ay iyagu saxiixeen kaligood dagaalkii 1991 dhex maray Itixaadka iyo jabhaddii USC, iyagoo aan fasax waydiisan Shuurada Itixaadka.

 

Bartamihii sannadkii 1990 markii ay taagdaraysay dowladdii Kacaanku jabhadihiina ay dagaal kulul ka wadaan gobolada, wuxu madaxweyne Siyaad Barre sheegay inuu wadanka ku dabaalayo nidaamka dimuqraadiga uuna ogolaanayo in la furto xisbiyo siyaasaded. Shir degdeg ah oo Shuurada Itixaadku ay iskugu timid waxay go’aan ku gaareen inay markaan banaanka keenaan sirtii u qarsoonayd mudada dheer oo ay sheegaan inay yihiin xisbi siyaasi ah oo Diini ah, ayna ka qaybgali doonaan doorashooyinka dimuqraadiga ah ee dowladdu ay ku dhawaaqday.

 

Ururku wuxu diyaariyay nidaamkiisa siyaasiga ah, waxana la guda galay in la xulo xubnaha loo sharixi doono doorashooyinka dowladu ay qaban doonto. Bishii September 1990 Sh. Max’ed Cabdi Daahir oo daganaa London, Ingiriiska ayaa BBC siiyay waraysi uu ku cadeeyay arimaha kore. Laakin

 

nasiib daro saddex bilood kadib waxa Muqdisho ka qarxay dagaalkii USC iyo dowladda.

 

Qaybta soo socota ayan ku faahfaahin doonaa dagaaladaas iyo sidii Itixaadku uga qaby qaatay, waxanse qaybtaan kusoo gabagabaynayaa ururo cusub oo samaysmay waqtigaan. Ragii Hawiye ka carooday safarkii Suudaan ee aan kor kusoo sheegnay Sh. C/raxmaan Abtiyoow, Sh. Sh. Siciid-Gurey (Rabi ha u naxariisto) iyo rag kale, oo ka baxay Itixaadka waxay samaysteen urur cusub oo ay u bixiyeen Ansaar A-Sunah. Sidoo kale rag u dhashay beesha Isaaq oo ka carooday in dagaalkii 1988 la diiday, lana galay kii 1991 sidaan u tagi doono waa iskaga bexeen Itixaadka waxayna dib ugu laabteen ururkii ka dhisnaa Waqooyiga ee Waxdatu Shabaab.

 

Waxa kaloo iyana kala jabay ururkii Ikhwaan Muslimiin (Aala-Shiikh) oo noqday laba garab oo ay kala hogaamiyaan Jaangoow iyo Xuseen Koofile. Halkaas waxa ku samaysmay 7 urur oo Diini ah.

 

QEYBTA 10-AAD SILSILADA TAARIIKHDA URURADA DIINIGA AH EE SOOMALIYA

 

Qaybta 10aad. Burburkii Itixaadka:

 

Waxan kusoo jirnay sababihii keenay burburka Itixaad iyo cidii ka mas’uulka ahayd burburkaas. Ururka waxa u qornaa sharci iyo balan uu kala galay in la raaco, waxa ka mid ahaa sharcigaas inaan ururka lagu soo dari karin qof uusan soo ogolaan golaha shuurada ururka. Qofka lagu soo darayo ururka waa inuusan balwad lahayn, diinta ku dhaqmaa, mudo lagu soo tarbiyeeyo gacanta xubnaha ururka qaarkood, si ay usoo ogaadaan ciladihiisa, sida inuu qabyaalad ku dhaqmo iyo in kale. Sharciyadaas qaarkood waa la jabiyay oo waxa lagu soo daray ururka rag aan kasoo gudbin shuraadaha kore oo dhan. Tusaale ahaan wadaad la yiraahdo Sh. Max’ed Xaaji Yusuf oo mudo kooban madax ka noqday maamulkii Itixaadka ee gobolka Gedo sanadkii 1996-97 markii la soo bandhigay xaafada Huriwaa maamulkii xaafadaas way diideen in lagu soo daro ururka iyagoo ku eedeeyay ku dhaqanka qabyaaladda. Mudo kadib Sh. Max’ed wuxu aaday Sucuudiga, waxaana looga soo daray ururka magaalada Maka iyadoo xubnihii ururka ee joogay magaaladaas aysan ogolaansho waydiisan golaha Shuurada. Arinkaasna wuxu keenay cuqdad iyo cabasho kala dhexgashay qabaa’ishii ururka ka wada tirsanayd.

 

Arinka kale ee ka qayb qaatay burburkii Itixaad waxa ka mid ahaa in madaxda Itixaadku ay u ogolaadeen xubnihii Itixaadka ee u dhashay dhulka Ogadeenya inay ka madaxbanaanaadaan ururka maamulkiisa oo go’aamadooda ay gooni u gaari karaan, marka laga reebo dhanka dhaqaalaha, taasina waxay keentay in gobolkaas si shuruud la’aan ah loogu soo daro dadka dagaanka ururka Itixaad. Waxa lasoo sheegaa in qofkii tukada la oran jiray, ma ogoshahay in shareecada Islaamka la isku xukumo, haddii uu haa yiraahdana horay looga qaadi jiray beecada ururka lagu galo.

 

Shirkii shuurada Itixaadka 1991 ee Jabuuti, Itixaadkii Waqooyiga ayaa soo dalbaday in iyagana la siiyo madaxbanaani kooban oo gaar ah, maadaama koonfurta wali dagaalo kasocdaan, waqooyiguna xoogaa xasiloon yahay, waase laga diiday. Waxay ku doodeen in Itixaadka Ogadeenya loo ogolaaday dalabkoodii ahaa madaxbanaanida gudaha, lakin way ku guulaysan waayeen in madaxdii Itixaadka ay ka helaan dalabkooda. Arimahaan oo dhan waxay ka

 

mid yihiin arimihii keenay kala taga iyo burburka Itixaadka, oo rag badan ayaa u arkay in meesha ay ka jirto sadbursi iyo nin jeclaysi.

 

Diyaargarowgii dagaalada ee ururka Itixaadka:

 

Markii ay taagdaraysay dowladii Somaliya ayna bateen dagaaladii jabhadaha, waqooyi ay si wayn uga dagaalayso SNM, gobolada dhexana ay USC dagaal ka bilowday ururka Itixaad wuxu dardar galiyay xafiiskii Jihaadka. Waxa xusid mudan sidaan kor kusoo sheegnay in dhalintii waqooyiga laga diiday inay ka dagaalamaan dhulkooda oo dowladda kasoo horjeestaan. Markii madaxda ururku ay arkeen in jabhuhu ay kusoo socdaan Muqdisho, waxay go’aan aan loo dhamayn ku gaareen in la diyaariyo ciidamo ka qayb qaata dagaalada lagu doonayo kursiga hogaaminta Somaliya. Magaalada Muqdisho dhexdeeda waxa laga furay guryo lagu baro dhalinyarada qoryaha fudfudud iyo xeeladaha dagaalka. Waxa kale oo la diray rag ciidamada ku jiray Itixaadna ahaa si ay usoo sahmiyaan gobol xoog lagu qabsado oo loo raro dhamaan xubnaha Itixaadka, xaasaskooda iyo caruurtooda kadibna halkaas laga dhigto xarun la difaacdo, lagana soo faafo markaas kadib ilaa Somaliya oo dhan ay ka qabsadaan. Raggii sahanka loo diray oo aan ka xasuusto Xasan-Mahdi iyo C/casiis Guureeye waxay jawaab kusoo celiyeen saddex gobol oo ay u arkeen inay muhiim yihiin oo kala ah Jubada Hoose, Hiiraan iyo Bari. Gobolka Bari waxay galiyeen kaalinta koowaad, waxayna sabab uga dhigeen halka uu dhaco oo ah dhul buuraley ah, togog biyo maraan leh, xeeb dheer leh, dhulka carabtana daris la ah oo ay ka heli karaan gurmad nooc walba ah.

 

Waa la isku qilaafay in laga guuro Muqdisho oo la qabsado gobol, waxana raggii diiday ay sabab ka dhigteen inaysan u haboonayn ururka Itixaad inuu ka qayb qaato dagaalada Somalida dhexdeeda ah oo u muuqda kuwo qaab qabiil ku socda, waxayna talo kusoo jeediyeen in lagu joogo go’aankii 1988 oo ahaa inaan la dhex galin dagaalka ka dhex socda dowladda iyo SNM. Intii ay socotay doodaas waxa si lama filaan ah Muqdisho uga qarxay dagaalkii USC iyo dowladda, waxayna xubnihii ururka Itixaad noqdeen kuwo kala qaxay oo nin walba uu aaday halka reerkiisu uu aaday.

 

Kala bar xubnihii Itixaadku waxay u qexeen Kismaayo, halka barka kalana ay ku hareen Muqdisho. Intii uusan Siyaad Barre kasoo bixin Muqdisho waxa laga bilaabay Kismaayo diyaargarow ciidan, waxaana goob tababar laga dhigay guri ku yiilay xaafada Calanleey oo uu lahaa nin lagu magacaabo Col. Max’ud Rashid (Kabsha) (Rabi ha u naxariistee) oo u dhashay beesha Wabeeneeye, Majeerteen. Gurigaan oo ahaa dugsi quraan ayaa loo badalay mucaskar ciidan. Col. Max’ud Kabsha oo ka tirsanaa ururka Itixaad wuxu ka mid ahaa saraakiishii Majeerteen ee iskudayday afgambigii dhicisoobay ee 9kii April 1978, wuxuna ahaa sarkaalkii ka hadlay idaacada war-laliska ee Dayniile kuna dhawaaqay inay la wareegeen xukunkii dalka. Col. Max’ud wuxu u hibeeyay gurigiisa in lagu tababaro dhalinyarada Itixaadka, waxana howsha tababarka dhalinyradaas loo dhiibay laba nin oo u dhashay beesha Isaaq kana soo laabtay Jihaadka Afgaanistaan mudadaas. Waxay kala ahaayeen Aadan Ducaale oo aanan ogayn halka uu ku dambeeyay iyo Ibraahim

1. Jaamac Meecaad (Ibraahim-Afgaan) oo waqtigaan ah gudoomiyaha magaalada Kismaayo ee maamulka Al-Shabaab kuna howlgala magaca ah Sh. Abuubakar Al- Zaylici. Labaduba waxay ka tirsanaayeen Itixaadka xiligaas.

 

Iyadoo dugsigaas lagu tababaro dhalinyaradii Itixaadka ayaa Max’ed Siyad Barre uu yimid Kismaayo inkastoo uusan joogin mudo badan, waxana magaalada soo camiray dad kasoo barakacay USC-da Muqdisho qabsatay. Dhalinyaradii Itixaadka oo kusoo badatay Kismaayo iyo dhalinyaro cusub oo markaas lagu soo daray ayaa buux-dhaafiyay dugsigii tababarka, waxayna Itixaadku u wareegeen xero ciidan oo la yiraahdo Guul-Wade oo ku tiilay Kismaayo. Waxa xusid mudan in magaalada ay joogaan xiligaan dhamaan madaxdii dowladii dhacday ee u dhashay beesha Daarood. Waxa dagaalku markaan isku rogay mid qabiil maadaama USC ay Muqdisho ku nabadgalisay dhamaan xubnihii Hawiye ee ka tirsanaa dowladdii Siyaad Barre. Hogaanka dagaalka labada beelood waxa kala hogaaminayay waqtigaan Gen. Neero oo Abgaal ahaa iyo Gen. Moorgan oo Majeerteen ah. Waxana la isku ceyrsanayaa inta u dhaxaysa Kismaayo iyo Afgooye oo marba qolo ceyro lagu geeyaa dhinaca kale.

 

Odayaashii Itixaad ee beesha Daarood waxay olole u galeen in dagaalkan ay ka dhigaan Jihaad, waxayna xoogooda iskugu geeyeen sidii ay uga sharciyaysan lahaayeen hogaanka sare ee Itixaadka. Waxay Kismaayo keeneen oo Muqdisho uga yeereen amiirkii Itixaadka ee xiligaas Sh. Cali Warsame oo Isaaq u dhashay, waxay usoo bandhigeen awoodooda, waxayna ka codsadeen inuu u saxiixo inay gali karaan dagaalka haddii USC ay Kismaayo usoo dhawaato mar kale. Sh. Cali Warsame oo ku farxay awooda ciidanka Itixaadka ayaa qalinka ugu duugay codsigoodii, wuxuna dib ugu laabtay Muqdisho isaga iyo raggii la socday oo aan ka xasuusto Macalim Max’ud oo beesha Mareexaan u dhashay. Ogolaanshaha Sh. Cali Warsame wuxu dardar galiyay ciidankii Itixaadka waxayna damceen inay ku faafaan magaalada Kismaayo oo dhan oo tartiib ku qabsadaan, meelihii ay isku dayeen waxa ka mid ahaa idaacada Kismaayo, waxaase u diiday Gen. Aadan Gabyow, wax dagaal ahna halkaas kama uusan dhicin. Raga waday ololaha xooga leh waxa ka mid ahaa C/lahi Raabi, Max’ud Ciise Siciid Abu-Muxsin, (Rabi ha u naxariistee) Xuseen Cabdule Codweyn, Sh. Daahir Cabdi (Indhabuur)C/raxman Max’ed Jibriil, Dalmar Guureeye Kaarshe, C/lahi Cali Xaashi.

 

Ciidamadii Daarood oo ay wataan Gen. Moorgan iyo Gen. Gabyow waxay si fiican usoo riixeen kuwii USC ilaa ay soo dhaafsiiyeen Afgooye oo ay qabsadeen xaruntii Carbiska oo Muqdisho u jirtay 20km. Markuu dagaalku halkaas marayo ayay odayaashii Hawiye ku qasbeen inuu dagaalka hogaamiyo Gen. Caydiid oo wixii intaas ka horeeyay ka caraysnaa Cali Mahdi oo USC ay u magacaabeen madaxweyne. Rogaal celintii Hawiye oo uu hogaaminayo Gen. Caydid waxay gaareen duleedka Kismaayo halka lagu magacaabo buundada Araare. Ciidamadii Itixaadka ee uu tababaray Ibraahim Afgaan safkii hore ee dagaalka ayay soo galeen, waxayna difaac ka galeen buundada, halka ciidankii Moorgan iyo Gabyowna la geeyay dhanka bidixda oo difaac adag ay ka galeen. Isku daygii ugu horeeyay ee USC-da Gen. Caydiid ay u dhaqaaqeen waa lasoo jabshay, wuxuna ogaaday in ciidankii uu la diriray ciidan aan ahayn ay difaaca hore soo galeen, dib ayuuna usoo gurtay dhanka Jilib. Isagoo diyaar garow adag ku jira ayaa xubnihii Itixaadka ee Muqdisho waxay soo direen shan nin oo afar ka mid ah ay yihiin Itaxaad, midka haray oo ah Sh. C/lahi Lakari-na kama uusan tirsanayn Itixaadka. Afarta kale waxay ahaayeen Sh. Xasan Daahir Aweys, iyo walaalkiis Dr. Max’ed Daahir Aweys (Rabi ha u naxariistee)Sh. Xasan Calasow iyo Sh. C/lahi Axmed Sahal (Rabi ha u naxariistee)

 

La soco qaybta dambe, kulankii dhex maray ragaas iyo Gen. Caydiid.

 

QEYBTA 11-AAD SILSILADA TAARIIKHDA URURADA DIINIGA AH EE SOOMALIYA

 

Qaybt 11aad: Dagaalkii Dhex Maray Itixaadka iyo Jan. Caydiid

 

Raggii shanta ahaa ee laga soo diray Muqdisho, una dhashay beesha Hawiye, waxay ka kala ahaayeen Sh. Xasan Daahir Aweys iyo Dr. Max’ed Daahir  Aweys (Rabi ha u naxariisto) oo isla dhashay iyo Sh. C/lahi Axmed Sahal (Rabi ha u naxariisto) waxay ahaayeen Habargidir, Sh. Xasan Calasow, Abgaal iyo Sh. C/lahi Lakari oo Murursade ahaa.

 

Waxay la kulmeen Jan. Caydid waxayna u sheegeen in wadaado ay saaxiibo yihiin ay ku sugan yihiin Kismaayo ayna ugu yimaadeen in maleeshiyaadka USC ay ka hor istaagaan inay dhibaateeyaan wadaadadaas. Jan. Caydid wuxu u sheegay raggii shanta ahaa in wadaadada saaxiibadood ah ay mar hore dagaalka soo galeen, safka horana ay ku jiraan, uuna kala kulmay iska caabin xoog leh dhankooda.

 

Waxay ka codsadeen Caydiid inuu siiyo 48 saacadood si ay dagaalka uga saaraan ragaas. Caydid wuxu u sheegay inuu siinayo 24 saac oo ay ku dheertahay 48 saac. Saddex nin oo ka mid ah shantoodii ayaa aaday dhanka Kismaayo. Waxana looga tagay Jan. Caydiid inay lasii joogaan Sh. C/lahi Lakari iyo Dr. Max’ed Daahir Aweys.

 

Saddexda nin ee soo aaday buundada Araare waxay ahaayeen Itixaad, waxayna halkaas kula kulmeen wiilashii dhalinyarada ahaa oo cimaamado gaduudan xiran iyo horjoogayaashii watay oo ay ka mid ahaayeen Xasan-Mahdi oo ay isku hayb yihiin Jan. Caydid iyo Ibraahim-Afgaan.

 

Waxay u sheegeen inay usii gudbayaan Kismaayo, waxayna kula balameen inaysan weerar qaadin iyagana aan lasoo weerari doonin. Saddexdii nin Sh. Xasan Daahir, Sh. Xasan Calasow iyo Sh. C/lahi Axmed Sahal waxay usoo gudbeen Kismaayo waxayna halkaas kula kulmeen rag ay ka mid ahaayeen Sh. Daahir Cabdi (Indha-buur) C/raxman Max’ed Jibriil, Xuseen Cabdule Codweyn, Sh. C/lahi-Raabi, Dalmar Guureeye, Max’ud Ciise Sicid (Rabi ha u naxariisto) Cali-Muuse Siciid.

 

Niqaash dheer iyo caqli calin kadib raggii dagaalka waday waa diideen inay ka baxaan dagaalka marka laga reebo Cali-Muuse Sicid oo ku raacay ragga yimid inay ka baxaan dagaalka u dhexeeya qabaa’isha Soomaliyed. Sh. Xasan Daahir ayaa ka codsaday ragga dagaalka hogaaminayay bal inay usoo bandhigaan saadka dagaalka ee ay haystaan, markii ay tuseena wuxu yiri “hubkaan waa maalin-dagaal, hadaad u badataana saddex maalmood ayaa isku celcelin kartaan” ee ka baxa dagaalka.

 

Waa laga diiday. Sh. Xasan Daahir hadana wuxu soo bandhigay dalab kale oo ah, “maadaama aad diideen inad ka baxdaan dagaalka, saraakiil sar sarana aysan idinla joogin, ka warama hadaan anigu idinku soo biiro oo dagaalka hogaamiyo, si aan saanadaan yar u beekhaamiyo. Taladiisii waa u guuxeen waana ka aqbaleen inuu hogaamiyo dagaalka, lakin Sh. Xasan Calasow ayaa ku qabsaday arinkii Sh. Xasan Daahir, wuxuna ku yiri “Shiikh ii sheeg meesha ay diinta uga taalo nin ergo ah oo lasoo diray, dadkana kala badbaadinaya inuu isagu dhan kasoo jeesto oo dadkii uu kala badbaadinayay uu qaarkood ka diriro. Sh. Xasna Daahir markas ayuu baraarugay kana laabtay go’aankisi, waxayna dib ugu laabteen Jan. caydid oo u sheegeen

 

inay xal usoo waayeen arinkii. Mudo yar kadib Jan. Caydid wuxu qaaday weerarkiisi ragiina Muqdisho ayay u laabteen. Ciidankii Jan. Caydid waxay la kulmeen iska caabin aad u adag, rag badana waa laga laayay, waxaana maalinkaas ay nolol ku qaban rabeen wadaadada Itixaadku fanaanad Xaliima Qaliif Magool oo ka mid ahayd ciidanka Jan. Caydiid.

 

Dib ayuu usoo gurtay Jan. Caydid, difaacna wuu galiyay ciidankiisii, wuxuna dirsaday sahan usoo fiiriya sida difaacyadu kala yihiin. Wuxu soo ogaaday in dhanka kale ee buundada ay difaac iga jiraan ciidan uu wato Jan. Moorgan, wuxuna go’aansaday inuu difaac yar uga tago dhanka wadaadada uuna weerar ku qaado dhanka Moorgan.

 

Qorshahaas waa u shaqeeyay Jan. Caydid wuxuna si fudud ku jiiray ciidankii Moorgan, wuxuna gadaal uga yimid wadaadadii Itixaadka oo ku mashquulsan difaacii hortooda fadhiyay. Halkaas ayaa lagu jabiyay dhalinyaradii Itixaadka, waxana goobtaas ku geeriyooday dhalinyaro yar yar oo da’doodu labaatan sano aysan dhaafin, halka madaxdii dagaal galisay ay kuligood badbaadeen oo Raaskamboni ay nabad ku tageen, qaarna ay Nairobi usii gudbeen. Dhalinyaradii ku dhaawacantay dagaalka iyo intii badbaaday waxa la dajiyay Raaskamboni, waxana laba mucaskar oo hor leh laga kala furay Dhoobley iyo Buula-Xaawo.

 

Dagaalka noocaas ku dhacay waa lagu kala jabay, burburkii Itixaadka ayuuna dhamaystiray. Raggii waawaynaa ee ururka ee dibada iyo gudaha dalka kala joogayna way ku kala qaybsameen. Tusaale ahaan Dr. Cusmaan Macalim Max’ud iyo Dr. Axmed Daahir Aweys waxay noqdeen labadii qof ee ugu horeeyay ee muxaadaro radis ah ka duubay dagaalkaas iyo qaabka loo galay, waxayna isla markiiba ka bexeen ururkii Itixaad. Raggii Muqdisho iyo meelaha kala joogay waa ka xumaadeen dagaalkaas, waana diideen inay jihad u aqoonsadaan, laakin kama aysan bixin ururka, waxana ka mid ahaa ragaas Sh. C/qadir Cukaash, Sh. Max’ed Cabdi Daahir, Sh. C/lahi Diriye Abtidood, iyo rag kale. Waxayna sabab uga dhigeen in shuuradii Itixaadku aysan ogolaan dagaalkaas, rag gaar ahna ay galiyeen dhalinyarada dagaalka.

 

Waxayna iskugu yeereen shir degdeg ah golaha shuuradu inuu iskugu yimaado Jabuuti, si loo maxkamadeeyo raggii dagaalka galiyay dhalinyarada.

 

Raggii dagaalka abuulay ee aan kor kusoo sheegay waxa wehliyay rag dibadaha jiray oo taageeray dagaalkaas, dhaqaale iyo niyadbana ku ayiday, waxana ka mid ahaa ragaas Dr. Axmed Xaji C/raxman, Sh. C/qadir Max’ed Cabdule (Garre) Sh. C/waaxid Xaashi, Sh. C/qadir Nur Farax (Gacamey) C/casis Faarax Max’ed (Rabi ha u naxariistee)Sh. Jaamac C/salaam, C/casis Guureeye, Max’ed-Rashid Cismaan, C/wahab Isxaaq iyo rag kale.

 

La soco qormadeena soo socota, sidii loogu raray dhalinyarada gobolka Bari iyo shirkii shuurada Itixaadka ee Jabuuti.

 

QEYBTA 12-AAD SILSILADA TAARIIKHDA URURADA DIINIGA AH EE SOOMALIYA

 

Qaybt 12aad: Ciidankii Itixaadka Oo U Guuray Boosaaso.

 

Inta  aanan  bilaabin  qaybta  12aad  waxan  rabaa  inaan  halkan  ku  saxo qoraalkii hore. Dr. Cisman Macalim Max’ud iyo Dr. Axmed Daahir Aweys kama

 

aysan bixin ururka markii uu dhacay dagaalka Araare, mana aysan ka duubin muxaaradaro dadweynuhu dhagaysaan. Muxaadaradu waxay dhacday dagaalkii Bari kadib, oo qoraalada soo socda ayay noogu imaan doontaa Insha Allah. Kabixitaankoda Itixaadkuna wuxu ahaa 1994. Lakin waxa jiray qilaaf manhaji ah oo soo bilowday mar hore lakin si fiican usoo shaac baxay 1990 markii uu dhacay dagaalkii Khaliijka. Dr. Cisman Macalim iyo culumo kale waxay dood ka keeneen Beycada laga qaado qofka lagu soo darayo ururka, waxayna sheegeen in Beycada noocaan ah uu lee yahay Amiirka dhulka gacantiisa uu ku jiro oo dadka amaankooda sugi kara. Madaxdii Itixaadkuna waxay ku adkaysteen inay u banaan tahay inay Beyco ka qaadaan dadka. Markii uu dhacay dagaalkii Khaliijka, waxa is qilaafay culumadii waawayneyd ee Caalamka Islaamka iyo dhalinyaradii yaryarayd ee ururada ku jiray. Xamaasad iyo kacdoon ayay bilaabeen dhalinyaradii, culumadii waawaynaydna waxay ka digeen in la degdego oo dagaalo dhiig ku daataan la galo, waxa ka mid ahaa culumadaas Sh. Max’ed Nasirudin Albaani, Sh. C/casis Bin Baas, Sh. Max’ed Salax Cusaymiin iyo rag kale.

 

Maadaama culumadaas ay ahaayeen ragga hormuudka u ah dacwada Salafka, waxay saamayn ku yeesheen ururkii Itixaad oo sheegan jiray inay ku dhaqmaan Manhajka Salafka. Culumo badan oo ka mid ah Itixaadka ayaa soo jeedshay in culumadaas taladooda la yeelo iyagana la waydiiyo talaabo kasta oo la qaadayo, laakin raggii kale ee kursiga siyaasada hadafkoodu uu ahaa way ku gacan-seyreen taladaas, taasina waxay keentay inay hoos u dhacdo wada shaqayntii xubnaha ururka ilaa marka dambe lagu kala tago meesha.

 

Aan halkaan kasii wado, xiligii dagaalada Itixaadka ee 1991. Markii ciidankii jabay degeen Raaskamboni iyo Dhoobley waxa dhaawicii loo qaaday Boosaaso inta doono laga saaray Raaskambooni, ciidankiina si meelgaar ah ayay u degeen Raaskamboni. Waxa la isku dayay in ciidanka markab wayn lagu qaado oo Boosaaso la geeyo, lakin way suuroobi wayday. Waxa loosoo raray Dhoobley oo mucaskar cusub laga furay. Xubnihii Itixaadka ee Boosaaso joogay waxa soo martay fursad dahabi ah oo odayaashii beesha gobolkaas ayaa u dhiibay dekadii Boosaaso inay maamulaan, maadaama jabhaddii SSDF ay maamuli wayday dekada, kuna sigteen inay dhexdoda ka dagaalamaan. Odayaashii Boosaaso joogay ayaa u yeertay ciidankii kusoo jabay dagaalkii Araare, laakin waxa arinkaas is hortaagay raggii joogay Jubada Hoose iyo Nairobi oo damacsanaa inay ciidanka dib ugu celiyaan Kismaayo oo mar kale ay qabsadeen ciidankii Jan. Moorgan iyo Jan. Gabyow. Waxay u sheegeen dhalinyaradii dagaalantay inay u diyargaroban in dib loogu laabto Kismaayo, lakin horjoogayashi ciidanka ayaa diiday inay galaan dagaal dambe oo qabaa’isha dhexdeeda ah. Waxay u yeereen Sh. Xasan Daahir Aweys oo joogay Sucuudiga, waxana loosoo saaray dal-ku-gal Kenya ah, kadibna Nairobi ayuu yimid. Waxana loogu yeeray inuu ciidanka ka dhaadhiciyo inay dib ugu laabtaan Kismaayo.

 

Intii uusan imaan Sh. Xasan Daahir, waxay odayaashii Itixaadku u direen Kismaayo rag xul ah si qabaa’isha joogtay Kismaayo ay uga soo dhaadhiciyaan in wadaadadii Itixaadka dib loogu soo celiyo Kismaayo si ay wax uga difaacaan, arinkaasna way soo dhaweeyeen odayaashii iyo saraakiishii joogtay Kismaayo. Raggii loo diray Kismaayo waxa ka mid ahaa Sh. C/waaxid Xaashi, Sh. C/wahaab Isxaaq, Xuseen Cabdule Codweyn, C/raxman Jabriil, Xasan Ashkir, Max’ed-Rashid Cismaan iyo rag kale oo dhowr ah.

 

 

Sidoo kale, odayaasha Itixaadka qaarkoodi joogay Nairobi waxay qado u sameeyeen siyaasiyiintii joogtay Nairobi ee beelaha Harti iyo Absame si ay uga dhaadhiciyaan in ciidanka Itixaad ee jooga Dhoobley loo raro Kismaayo. Guriga qadada lagu sameeyay oo uu lahaa Max’ed Qaasim waxa ka mid ahaa raggii yimid Col. C/lahi Yusuf Axmed wuxuna diiday inuu yeelo qorshihii Itixaadka ee ahaa inay magaalada Kismaayo wax ka difaacaan hadii USC soo weerarto mar kale, wuxuna Col. C/lahi shaki ka muujiyay inay daacad ka yihiin arinkaas, wuxun sheegay inay wataan qorshe afgambi ah oo ay rabaan inay ku qabsadaan Kismaayo, shirkaasna wuxu ku dhamaaday guul daro.

 

Markii uu soo gaaray Sh. Xasan Daahir Nairobi waxay dhoobley isku raacaan Sh. C/qadir Cukaasha iyo Sh. Aadan Garweyne (Rabi ha u naxariistee) Waxay ku kulmeen Dhoobley gudigii ka yimid Kismaayo oo doonayay inay raraan ciidankii joogay Dhoobley. Sh. Xasan Daahir wuxu bilaabay inuu cod ka qaado horjoogayaasha ciidanka, culumada iyo xubnaha Shuurada wixi ka joogay Dhoobley, wuxuna kala dooran galiyay in Kismaayo la aado iyo in Boosaaso la aado, natiijadiina waxay noqotay in Boosaaso la aado oo codkii ayaa u batay. Raggii watay qorshaha Kismaayo ayaa ka codsaday Sh. Xasan in 10% uu u reebo ciidanka Dhoobley, wuuna ka yeelay. Ciidankii waxa loo raray gobolka Bari, waxana la dhex marsiiyay dhulka Somaliyed ee Itoobiya ay haysato. Dowladda Meles Zanawi oo xiligaas dhalatay waxa warqad fasax ah kasoo qaaday Itixaadkii dhulka Ogadenya oo xafiis siyaasadeed ku lahaa markaas Itoobiya. Sidaas ayaana ciidankii oo hubkooda wata gawaari dagaalna saaran ay u dhex mareen Godey iyo magaaloyin kale oo waawayn, waxayna nabad ku gaareen Boosaaso. Ciidankan waxa watay Sh. Max’ud Ciise Sicid oo ku dhiman doona dagaalka Bari (Rabi ha u naxariistee)

 

Ciidankii yaraa ee lagu reebay Dhoobley, waxa madax looga dhigay Xasan Ashkir, waxana isla markiiba la dardar galiyay balaarinta ciidankaas oo mudo laba bilood ah waxa qoriga BKM (Dabajeexa) looga safay ciidan dhan

200. Ciidankas oo si fiican loo hubeeyay ayaa markii la diyaariyay in loo raro Kismaayo, waxa nasiibdaro ku dagaalamay Kismaayo labadii beelood ee ciidanka Itixaadku ka koobnaa Harti iyo Absame, waxana Kismaayo laga soo saaray beeshii Absame. Maadaama ciidanka Itixadka ee la diyaariyay 90% ay ahaayeen Absame way suuroobi wayday in Kismaayo la geeyo, sidaasna waxa ku fashilmay qorshihii ku laabashada Itixaadka ee Kismaayo.

 

La soco qaybta dambe shirkii shuurada Itixaadka iyo dagaalkii Bari

 

QEYBTA 13-AAD SILSILADA TAARIIKHDA URURADA DIINIGA AH EE SOOMALIYA

 

Qaybta 13aad Shirkii Shuurada Itixaadka Ee Jabuuti 1991.

 

Markii lagu jabay dagaalkii Araare, uuna halkaas ka dhashay qilaaf ku dhawaaday in ururka lagu kala tago, raggii diidanaa dagaalka waxay codsadeen in shirweyne la iskugu yimaado magaalada Jabuuti maadaama Somaliya ay ka jireen xiligaas dagaalo sokeeya, meel la wada tagi karana aysan jirin. Xubnihii golaha Shuurada intoodii badnayd way yimaadeen Jabuuti waxaana laga dooday sababta loo galay dagaalka ka dhex socda beelaha Soomaliyeed gaar ahaan Hawiye oo uu hogaaminayo Jan. Caydiid iyo Daarood oo ay hogaaminayeen Jan. Moorgan iyo Jan. Gabyow. Raggii dagaalka

 

galiyay dhalinyarada waxay ku doodeen inay saxsanaayeen dagaal Jihaad ahna ay galeen, maadaama magaalada Kismaayo ay Islaantay, mana aha in nalala xisaabtamo ee waxan mudanahay in nala taageero naloona mahad celiyo. Ragaas waxa ka mid ahaa Xuseen Cabdulle Codweyn, C/lahi Raabi, Max’ud Ciise Sicid, C/raxman Jibriil, Sh. Daahir Cabdi, iyo rag kale. Waxa arinkaas ku taageeray oo difaacay rag intooda badan ka maqnaa goobta dagaalka xiligaas oo aan qoraaladeenii hore kusoo sheegnay.

 

Xubnihii Shuurada ee ku doodayay in dagaalkaas uu ahaa qalad iyo fidno la dhex galay waxa ka mid ahaa Sh. C/lahi Diiriye Abtidoon, Sh. C/qadir Cukaasha iyo rag kale, waxayna ku doodeen in go’aanka dagaalkaas aysan ansixin Shuurada ururka, isla markaana la jabiyay go’aankii Shuurada lagu gaaray sanadkii 1988kii -markii dhalinyarada Waqooyi ah dalbadeen inay galaan dagaalka dowladda iyo SNM u dhexeeyay- oo ahaa inaan la dhex galin dagaalada u dhexeeya dowladda iyo qabaa’isha Soomaliyeed, waxayna sheegeen in markaan aysan jirin dowlad oo dagaalku uu kasii fool xumaaday uuna u dhexeeyay qabaa’il Soomaliyeed. Ragga diidanaa dagaalka waxay xuseen in rag qalinka ku duugay 1988-kii inaan la dhex galin dagaalada sokeeye ay hada hormuud ka ahaayeen dagaalkii Araare. Waxay kaloo uga jawaabeen hadalkii ahaa in “magaalada Kismaayo ay Islaantay” in markeedii horaba ay magaalada iyo dadka daganiba Islaam ahaayeen, waqti ay gaaloobeena aysan jirin, waxayna sheegeen in hadalada noocan oo kale ah ay horseedi karaan fikrad Takfiir oo mar kale dib ugu soo noqota Soomaliya.

 

Dood dheer oo socotay mudo ka badan laba isbuuc kadib, waxa go’aan lagu gaaray in la ganaaxo raggii dagaalka galiyay dhalinyarada oo jagooyinka ka hayay golaha Shuurada, golaha Fulinta iyo ciidamada ururka, waxana lagu ganaaxay in muddo laba sanno ah aysan wax xil ah ka qaban karin jagooyinka ururka dhexdiisa ah. Laakiin go’aanka ganaaxaas wuxu noqday mid waradaha lagu qoray oo kaliya, mana dhaqan galin go’aankaas oo isla raggii la ganaaxay ayaa howshoodii dagaal-galinta horay usii watay, waxayna mucaskaro cusub ka fureen isla markiiba magaalooyinka Boosaaso, Marka-Cadeey, Dhoobley, Raaskambooni Buula-Xaawo iyo Halooyo (SOMALI- GALBEED)

 

Qorshihii Dagaalka Bari

 

Inta badan ciidamadii Itixaadka waxa la iskugu geeyay Boosaaso kadib markii Itixaadkii joogay halkaas ay beesha degaanku u dhiibtay maamulka dekada Boosaaso oo qabaa’ishu ay ku heshiin waayeen. Raggii loo dhiibay maamulka dekada aya waxa galay damac ah inay gebi ahaanba la wareegaan maamulka goboblada waqooyi Bari. Waxay olole balaaran u galeen in dhamaan xubnaha Itixaad meel walba oo ay dalka ka joogaan ay soo dagaan Boosaaso si ay awood ugu yeeshaan halkaas. Sida aan qoraalkii hore kusoo sheegnay ciidamadii Dhoobley iyo Raaskambooni waxa loosoo raray Boosaaso.

 

Fikrada ah in xoog lagu qabsado gobolada Bari waxa la yimid C/casiis Faarax Lagu-Jire (Rabi ha u naxariistee) oo ku dhiman doona dagaalkan. Naqshadda dowladan wuxu Sh. C/casis Faarax ku dajiyay wadanka Sucuudiga wuxuna diyaariyay dowlad dhamaystiran oo leh madaxweyne, gole baarlamaan iyo wasiiro isagoo aan kala tashan ama aan hor keenin Shuuradii ururka ayuuna go’aankaas gaaray. Rag ka tirsan ururka ayaa Sucuudiga kula dooday oo xasuusiyay in howshaan ay u baahan tahay in Shuuradu ay ka doodo

 

go’aana ka gaarto, lakin horay ayuu uga socday wuxuna yimid Boosaaso. Markii uu Boosaaso yimid ayuu wuxu u yeertay rag dibadaha ku kala maqnaa oo uu u arkayay inuusan uga maarmin dowladda uu dhisayo. Wuxu Canada uga yeertay Sh. Max’ud Food-Cadde iyo Sh. Aadan Max’ed Ciise, Ingiriiskana Sh. Max’ed Sh. Cismaan halka Zaambiya uu uga yeertay Sh. Jaamac C/salaam. Kadib wuxu u soo bandhigay shaxda dowladiisa wuxuna madaxweyne u magacaabay C/casiis Guureeye.

 

Qorshahaan oo wajigiisii hore uu hirgalay inkastoo isbadalo yar yar lagu sameeyay, ayaa wajigi labad la guda galay, waxana gudaha Somaliya looga yeeray qaar ka mid ah madaxdii ururka si ogolaansho looga helo. Shir qarsoodi ah ayaa lagu qabtay tuulada Bacaadweyn, Mudug waxana looga yeeray shirkas oo kasoo qayb galay Amiirkii Itixaadka xiligaas Sh. Cali Warsame. Shirkaas oo lagu go’aamiyay in xoog lagu qabto gobolada Waqooyi Bari waxa goobjoog ka ahaa xubno Carab ah oo ka tirsanaa ururka Al- Qaacida oo muddo yar ka hor la dhisay walina aan aduun waynaha laga baran. Shirkan oo markii hore loo qorsheeyay inuu ka dhaco Halooyo, (SOMALI-GALBEED) ayaa loosoo wareejiyay Bacaadweyn. Go’aankii la gaaray ee ahaa in xoog lagu qabto gobolada Bari waxa ka horyimid oo diiday Sh. C/qadir Gacamey iyo C/casis Guureeye, laakin cod aqlabiyad ah ayaa lagu ogolaysiiyay oo lagu marsiiyay go’aankii. Diidmada labadaas wadaad waxay sababtay in laga qarsado go’aanada howl galka dagaalka, laguna tilmaamo niman qabiiliistayaal ah. Madaxtinimadii C/casis Guureeye loo wadayna dib ayaa looga laabtay.

 

Markii laga saxiixay Sh. Cali Warsame go’aanka dagaalka Bari ayuu Shiikhu u yeeray mucaskarkii Marka inuu usoo guuro Boosaaso laakin raggii Marka joogay way diideen inay yimaadaan oo waxa ka hor istaagay Sh. C/lahi Diiriye Abtidoon oo safar degdeg ah ku yimid Marka iyadoo ciidankaas lasoo rari rabo. Wuxuuna xasuusiyay ciidankii joogay Marka in shirkii Jabuuti go’aan lagu gaaray inaan la qaadin talaabo aysan ogolaan golaha Shuuradu. Colaadii Sh. Abtidoon looga qaaday talaabadaas uu ku horjoogsaday ciidanka Marka ilaa iyo maanta way taagan tahay, waxana loo arkaa inuu yahay nin dhabar jabiyay guushii Al-Itixaad ay wadanka ku qabsan lahaayeen. Waxayna madaxdii Itixaadka qaarkood ku direen dhowr mar madaxda wadamada Imaaraadka iyo Qadar oo labaduba sharcigii ka qaaday Sh. Abtidoon kana musaafuriyay wadamadooda.

 

Intii uu socday shirka Bacaadweyn ayaa waxa loo yeeray Sh. Xasan Daahir Aweys oo markaas ku sugnaa magaalada Buula-Xaawo inuu yimaado Bacaadweyn, laakin intii uu jidka kusoo jiray ayaa go’aanka la gaaray, markii uu yimidna waxa loo dhiibay hogaanka mucaskarkii Bari oo markaas laga qaaday ninkii hayay oo ahaa Faarax Xasan Faarax (Rabi ha u naxariistee) oo ku dhiman doona dagaalka maalmo kadib bilaaban doona. Sh. Cali Warsame markii uu amray Sh. Xasan Daahir inuu hogamiyo dagaalka wuxu dib ugu laabtay magaalada Burco, Sh. Xasan Daahirna wuu aqbalay inuu hogaamiyo dagaalka, waxana la guda galay diyaar garowga dagaalka iyo weerar lagu qaado dadka dega gobolada Waqooyi Bari.

 

La soco dagaalka Bari, balan qaadka beenoobay ee Al-Qaacida iyo qasaaraha ka dhashay dagaalkaas.

 

QEYBTA 14-AAD SILSILADA TAARIIKHDA URURADA DIINIGA AH EE SOOMALIYA

 

QAYBTII 14AAD DAGAALKII DHEX MARAY ITIXAAD IYO SSDF

 

Inta aanan u guda galin dagaalka Bari, waxan jeclahay inan hordhac ahaan u sheego aasaaskii Al-Qaacida oo taariikhda ururada Somaliya meelo kooban kasoo gali doona, sida aan ku faahfaahin doono qoraaladeena soo socda haddii Rabi idmo. Munaasabada hordhaca Al-Qaacida waxa keenay laba sababood, midi waa waqtiga la aasaasay Al-Qaacida oo ku beegan mudada aanu hada marayno, midina waa saamaynta ay ku lahaayeen dagaalka Bari.

 

Markii uu dhamaaday Jihaadkii Afganistaan dhamaadkii 1991 lagana xoreeyay Midowgii Soofiyeeti dhulka Afganistaan, waxa dhexdooda ka dagaalamay mujaahidiintii Afgaan, taasina waxay keentay in Mujaahdiintii Carabtu ay ka soo baxaan halkaas ayna dib ugu soo laabtaan wadamadoodii. Sida aan ku faahfaahin doono cinwaanka soo socda ee Al-Qaacida: Siday ku soo bilaabatay iyo saamaynteeda Soomaaliya, hogaamiyihii Mujaahidiinta Carabta xiligii la joogay Afganistan Usama Bin-Ladin ayaa go’aan ku gaaray inuu sameeyo ururkan uuna ku faafiyo wadamada Muslimiinta ah oo dhan isagoo adeegsanaya Mujaahidintii wadamadas ka kala yimid ee ka dagaalamay Afganistaan.

 

Markii uu aasaasay Usama ururkisa Al-Qacida ayna ka shakiday dowladda Sucuudigu dhaqdhaqaaqiisa waxay howl musaafuris ah ugu dirtay dalka Suudaan oo shirkadda reerkisa Bin-Ladin ay howl dhisme ah ka waday. Halkaas ayuu Usama kula kulmay xubno ka tirsan ururka Al-Itixaad, wuxuna ka codsaday inay kusoo biiraan ururkiisa cusub. Xubnahas ayaa ka diiday inay ku biiraan ururka Al-Qaacida, waxayna warsadeen in wadashaqayn guud ay dhexmarto iyagoo aanan ku biirin. Usama Bin-Ladin wuxu u sheegay xubnihii ka diiday inay ku biiraan inuu Somaliya kasoo gali doono dariishadda haddii ay u diideen inuu ka galo albaabka, wuuna ka dhabeeyay hanjabaadaas, sida aan ku faahfaahin doono maqaalada soo socda.

 

Markay ku adkaysteen xubnihii Itixaadku inaysan ku biiri doonin Al- Qaacida lakin uu sidooda kale u caawiyo, wuxu Usama u diray howl lugooyo ah, wuxuna u balan qaaday haddii ay Jihaad ka bilaabaan gudaha Soomaaliya inuu usoo diri doono lacag iyo ciidan fara badan oo caawiya, balantaas oo uu uga baxay markii Itixaadku ay dagaalka Bari bilaabeen iyagoo fulinaya balankii ay lasoo galeen Usama Bin-Ladin. Wuxu usoo diray rag fara-ku- tiris ah oo howsha loo soo diray ay ahayd inay si hoose ula heshiiyaan isla markaana ugu soo daraan Al-Qaacida qaar ka tirsan Itixaad.

 

Munaasabada aan u keenay Al-Qaacida waa intaas, faahfaahinta saamaynta Al-Qaacida ee Somaliya la soco qoraalada soo socda.

 

Aan usoo laabano dagaalkii Bari, odayaashii Itixaadka ee ku shiray Bacaadweyn, intii tagtay mooyee intii hartay waxay go’aamiyeen waqtiga dagaalka la qaadayo iyo meelaha laga bilaabayo. Waxay amreen Sh. Xasan Daahir Aweys oo hogaaminayay dagaalkaas inuu bilaabo dagaalka.

 

Intii uusan bilaabin dagaalka, Amiirkii Itixaadka Sh. Cali Warsame oo kasoo laabtay Bacaadweyn soona saxiixay dagaalkas, aya waxa Burco ku qabsaday raggii ka joogay Itixaadka waxayna xasuusiyeen inuu jabiyay heshiiskii Jabuuti ay ku gaareen golaha shuuradu oo ahaa inaan dagaal la qaadi Karin ilaa golaha Shuuradu uu ogolaado. Sh. Cali Warsame halkaas ayuu ku baraarugay wuxuna lasoo hadlay Sh. Xasan Daahir oo isku

 

diyaarinaya dagaalka, wuxuna u amray inuusan qaadin dagaal oo uu ka laabto go’aankii uu amray. Sh. Xasan Daahir oo ay gadaal ka riixayaan raggii markii horaba watay qorshaha dagaalka ayaa dhagaha ka furaystay fariinta Amiirkisa, wuxuna horay usii waday qorshihii dagaalka.

 

Si dhib yar oo uusan ku daadan dhiig ayay kula wareegeen Itixaadku maamulka Boosaaso, Qardho, Garoowe iyo degmooyin kale. Markii ay arkeen odayaashii iyo siyaasiyiintii beesha Majeerteen in la qabsaday ayay shir iskugu yimaadeen magaalada Garoowe, waxana ka war helay shirkaas ciidamadii Itixaadka oo isla markiiba soo xirxiray odayaashii shirka u fadhiyay oo tiradoodu ay gaaraysay 30 oday. Ragga lasoo xiray waxa ka mid ahaa Jan. Max’ed Abshir Haamaan iyo Col. C/lahi Yusuf Axmed, waxana la dhigay xabsiga Garoowe.

 

Waxa laga dooday sidii laga yeeli lahaa, waxana Itixaadkii goobtaas joogay ay u kala qaybsameen 3 qaybood, qayb tiri hala dilo odayasha qaarkood sida Col. C/lahi Yusuf iyo qayb tiri yaan la dilin ee xabsiga ha lagu hayo iyo qaybta 3aad oo tiri halasii daayo odayaasha. Qaybtan dambe oo ay horkacayeen Sh. C/qadir Gacamey, Xuseen Cabdule Codweyn iyo C/casis Guureeye ayaa ku guulaysatay inay kasoo daayaan odayaasha dhalinyaradii ay u xirnaayeen.

 

Markii lasoo daayay Col. C/lahi Yusuf ayuu xabsigii laga soo daayay ku xiray saddexdii wadaad ee soo daysay isaga, wuxuna isla markiiba amray in lala dagaalamo Hawiyaha kusoo duulay dhulka Majeerteen, wuxuna shacabkii Garoowe u sheegay in ninka dagaalka hogaaminaya uu yahay Xasan Daahir Aweys oo la qaraabo ah Jan. Caydiid uuna soo dirsaday Jan. Caydid inuu u qabto gobolada Waqooyi Bari. Go’aanka Itixaadku uu ku gaaray in dagaalkaas uu hogaamiyo Sh. Xasan Daahir Aweys way ka qoomameeyeen, waayo shacabkii Majeerteen waxay si buuxda ugu qanceen doodii Col. C/lahi Yusuf waxayna rumaysteen in ciidamada qabsaday ay yihiin Hawiye uu soo diray Jan. Caydiid.

 

Col. C/lahi Yusuf wuxu kaalmo dhaqaale iyo mid ciidanba ka helay intii uu socday dagaalku dowladaha Itoobiya iyo Maraykan oo ka walwalsanaa in Islaamiyiin ay qabsadaan Somaliya. Magaalada Garoowe waxa lagu laayay wixi sheeganayay magac wadaad, Itixaad ha ahaadaan ama yaysan ahaan, dagaalka haku jiraan ama yaysan ku jirin. Dadkii la dilay waxa ka mid ahaa wadaad curyaan ah oo la oran jiray Siciid-Cagoole oo gurigiisa loogu tagay laguna dilay halkaas. Wadaadadii Itixaadka ee joogay Garoowe waxay noqdeen wax cararay oo baxsaday iyo wax iyagoo cararaya la laayay iyo wax magaalada dhexdeeda lagu dilay. Dumarkii xijaabnaa guryahay kasoo bixi waayeen, masaajidii ay maamuli jireen Itixaadkana albaabada ayaa loo laabay.

 

Itixaadkii Garoowe sidaas ayaa lagu jabshay, intii badbaadayna waxan u carareen Boosaaso. Saddexdii wadaad ee soo daayay odayaasha ee la xiray, waxa ku hagoogtay odayaashii lasoo daayay qaarkood, inkastoo Col. C/lahi Yusuf uu rabay in iyagana la dilo, laakin waa laga sii daayay. Sh. C/qadir Gacamey isla markiba waxa la saaray diyaarad gaysay Nairobi. Raggii dagaalka go’aankiisa lahaa waxay noqdeen wax la laayay sida taliyihii mucaskarka Kismaayo Col. Max’ud Cise Siciid (Abu Muxsin) madixii Itixaadka gobolada Bari Sh. C/casis Faarax Max’ed (Lagu-Jire) Col. Farax Xasan Farax (Waji-Xun) iyo rag fara badan oo aanan halkan

 

kusoo koobi karin, iyo rag u dhoofay wadanka dibadiisa sida Sh. Max’ed Idiris, Sh. C/lahi Cali Xashi, Sh. Daahir Cabdi (Indha-buur) Saddexdan wadaad ee dambe waxay ku jireen raggii usoo baxsaday Boosaaso oo isla markiba uga soo gudbay Jabuuti iyo wadamada Carabta. Dhalinyaradii wadaadada ahaa oo qaarkood ay Quraanka korka ka hayeen ee halkaas lagu laayay waxa lagu qiyaasay 1000 nin.

La soco qaybta dambe, Boosaaso iyo sida looga baxay. Buuraha Saliid iyo dagaaladii Sanaag. Heshiiskii Itixaad iyo SSDF. Kala diridii ciidamada iyo xiritaanki Mucaskarka.

 

QEYBTA 15-AAD SILSILADA TAARIIKHDA URURADA DIINIGA AH EE SOOMALIYA

 

Qaybta 15aad Dagaaladii Bari Iyo Gabagabadoodii.

 

Col. C/lahi Yusuf oo ku hubaysan taageerada dadweynaha Harti iyo hub iyo dhaqaale uga yimid Itoobiya iyo Maraykan ayaa u dhaqaaqay dhanka Qardho iyo Boosaaso kadib markii uu ku jabiyay ciidamadii Itixaadka magaalada Garoowe. Col. C/lahi Yusuf wuxu daba joogaa ciidamo Itixaad ah oo uu hogaaminayo Col. Xasan Daahir Aweys oo beesha Habargidir u dhashay, taasina waxay dhabarjab wayn ku noqotay qorshihii Itixaadka ee ahaa inay maamulaan dhulka Waqooyi-Bari. Ciidamadii Itixaadku dib ayay uga gurteen magaaloyinka Qardho iyo Boosaaso waxayna aadeed degmada Qow oo ay u bixiyeen magac cusub oo ah Nasru-Diin, halkasna waxay dajiyeen mucaskarkii Boosaaso. Col. C/lahi kama harin ee halkii ayuu ku weeraray, isagoo laga hagayo diyaaradaha Maraykanka oo dul heehaabayay degaankaas. Ciidamadii Itixaadku markii ay u adkaysan waayeen weerarada is daba jooga ah ee SSDF ayay dib ugu gurteen buuraha Saliid ee gobolka Sanaag, halkaasoo ah goob muhiim u ah dagaalada oo isku darsatay buuro iyo waadi biyo mareen ah. Goobtii ayay difaac adag ka galeen inta ay kasoo gaarayeen gurmadyo uga kala yimid Laascaanood oo uu hogaamiyay Col. C/nasir-Fareey iyo mid ka yimid Halooyo, Soomali-Galbeed, waxayna ku guulaysteen inay jabiyaan dhowr weerar oo ciidankii Col. C/lahi Yusuf ay soo qaadeen, ilaa markii dambe ay dantu ku qasabtay inuu dib ugu gurto Boosaaso oo uu ka daayo weerarka ciidamadii Itixaadka. Col. C/lahi Yusuf wuxu albaabada u laabay dhamaan masaajidii ay gacanta ku hayeen Itixaadka ee ku yiilay Boosaaso, Qardho iyo Garoowe. Wadaadadii intooda badana way ka qexeen goboladaas.

 

Mar kale ayaa shuuradii Itixaadku ay shir degdeg ah ku qaateen Jabuuti sannadkii 1992. Rag badan ayaa ka maqnaa shirkaan waxase timid intii imaan kartay. Waxay ka doodeen qaladka dhacay mar labaad iyo cidda mas’uulka ka aha. Dood dheer kadib waxa mar kale lasoo saaray go’aamadii shirkii 1991 oo kale, inaan mar kale la jabin heshiisyada ururka. Talaabo dambe oo aysan ogolaan Shuuradana inaan la qaadi Karin. Go’aanka ugu wayn ee shirkan kasoo baxay laakiin aan dhaqan galin wuxu ahaa in xilkii gudoomiyanimada laga qaaday Sh. Cali Warsame maadaama uu isagu ogolaaday dagaalka Bari, waxana lagu badalay Sh. Max’ed Cabdi Daahir oo xiligaas ku sugnaa London, UK oo uu daganaa. Magacaabista Sh. Max’ed waxa si buuxda uga soo horjeestay raggii taageersanaa dagaalka, maadaama Sh. Max’ed uu kasoo horjeeday dagaalka. Dood dheer oo la isku mari waayay kadib Sh. Max’ed Cabdi Daahir wuxu go’aan ku gaaray inuu ka tanaasulay isagu magacaabiska xubnaha shirka joogay ay u magacaabeen, halkaasna waxa ku dhamaaday is-mari waagii qodobkaasi uu keenay. Sh. Cali Warsame ayaa dib

 

loogu celiyay jagadiisii muddo 6 bilood ah sidaas ayuuna ku dhamaaday shirkaas.

 

Sida aan qoraaladeenii hore kusoo saxay Dr. Cismaan Macalim Max’ud iyo Dr. Axmed Daahir Aweys ayaa noqday raggii ugu horeeyay oo si muuqata u radiyay dagaaladaas, waxayna muxaadaro ay u qabteen ardayda jaamacada Madiina oo fasax ku aadaysay dalkii u sheegeen in dhiiga Muslimiinta ee lagu daadiyay gobolada Waqooyi Bari aysan meelna ka waafaqsanayn diinta Islaamka, ragii sameeyayna laga doonayo inay cadayn u keenaan arinkaas.

 

Mudo kadib dagaalkii Bari, ayay rag odayaal ah oo ka tirsanaa ururka Itixaad go’aansadeen inay heshiis la galaan SSDF iyo Col. C/lahi Yusuf, waxana labada dhinac u furmay wada hadal. Raggii bilaabay wadahadalkaas waxa ka mid ahaa Sh. C/qadir Gacamey, C/waaxid Xaashi, iyo C/lahi Cali Xaashi. Wada hadalkan oo lagu guulaystay waxa kasoo baxay go’aamo ay ka mid ahaayeen.

 

1. In la kala diro ciidamada Itixaadka lana xiro mucaskarka Saliid ku yaala.

 

2. In ciidamada Itixaadka loo kala celiyo wiil walba gobolkii iyo qabiilkii uu u

 

3. In wiilasha u dhashay gobolada Bari iyo Nugaal aan laga aargoosan doonin haddii ay dib ugu soo laabtaan dageenadooda.La soco qaybta 16aad

 

QEYBTA 16-AAD SILSILADA TAARIIKHDA URURADA DIINIGA AH EE SOOMALIYA

 

Fulintii heshiiska, gaar ahaan qodobka ugu horeeya ayaa adkaaday sidii loo fulin lahaa, waayo kala diridda mucaskarka ma sahlanayn maadaama ciidamada joogay halkaas ay si aad ah isku dhex galeen, dagaalo badan soo wada galeen, si wayna ay ugu kalsoonaayeen madaxdooda, gaar ahaan Sh. Xasan Daahir oo hogaamiye u ahaa. Dhalinyarada dagaalkaas gashay oo ka tirsanaa mucaskarka la kala dirayay waxa ka mid ahaa Aadan Xaashi Ceyrow (Rabi ha u naxariistee) oo gantaal Maraykan uu ku dilay degmada Dhuusa- Mareeb 1dii May 2008, Ibraahim Xaji Jaamac Meecaad oo hada madax ka ah maamulka Al-Shabaab ee magaalada Kismaayo kuna jooga magaca ah Abuubar Al-Zaylici. Iyo Mahad Warsame Mahad-Karatee oo ku sugan Muqdisho kana tirsan madaxda Al-Shabaab.

 

Raggii howsha kala diridda ah ku dhaqaaqay oo qubaro ku ahaa kicinta iyo dajinta dhalinyarada ayaa alifay qorshe ay ku kala furfurayaan mucaskarkaas, waxayna ka bilaabeen sidii ay Sh. Xasan Daahir uga dhoofin lahaayeen gobolka Sanaag. Way ku guulaysteen waxana Sh. Xasan Daahir looga yeeray magaalada Burco oo xiligaas ay ku sugnaayeen wadaado ay ka mid ahaayeen Shariif Cabdi-Nuur (kama uusan tirsanayna Itixaadka) C/waaxid Xaashi, Max’ed Qaasim (kama uusan tirsanayna Itixaadka) Max’ed Rashiid Cismaan, C/wahaab Isxaaq, C/lahi Cali Xaashi iyo Sh. C/qadir Gacamey. Waxana Sh. Xasan Daahir loo sheegay inuu degdeg kusoo gaaro Burco si loogu diro Muqdisho oo uu uga hortago rag halkaas jooga oo doonaya inay ka goostaan ururka Itixaadka. Laakin ragaas waxay sheegeen inay Muqdisho u yimaadeen inay ka hortagaan dagaal ka dhaca Muqdisho oo uu galo mucaskarkii ku yiilay Marka, si aysan Muqdisho uga dhicin wixi ka dhacay Boosaaso iyo Garoowe. Xiligaas isaga ah waa 1993 waxana Muqdisho

 

joogay ciidamadii soddonka kun ahaa ee uu horkacayay Maraykanku, qabaa’isha Muqdishana ay caleemo qoyan kusoo dhaweeyeen. Wadaadada yimid Muqdisho xiligaas waxa ka mid ahaa Sh. C/lahi Diriye Abtidoon, Sh. C/qaadir Sh. Max’ed Cukaasha, C/raxman Barre, Sh. Axmed Daahir Aweys, C/lahi Ciise Cilmi iyo Axmed-Caadil, waxayna ku guulaysteen inay ka hortagaan dagaal ka dhaca Muqdisho. Ciidamadii Itixaadka ee mucaskarka Marka intiisii badnayd waxay aadeen gobolka Gedo, intii hartayna waxay soo galeen Muqdisho oo qaarkood ay ka qayb qaateen dagaalka ka dhex bilaaban doona Jan. Caydid iyo ciidamada Maraykanka oo xiligiisa aan faahfaahin doono.

 

Sh. Xasan Daahir sidii ayaa loogu soo diray Muqdisho. Kadibna waxa la fuliyay qodobadii kale ee heshiiska oo ciidamadii Itixaadka ee Mucaskarka Saliid wiil walba waxa loo sheegay inuu aado degaankii uu u dhashay, sidaasna waxa lagu xiray mucaskarkii galay dagaalka Bari. Halkaasna waxa ku dhamaaday dagaalkii Itixaadka iyo SSDF oo ilaa iyo maanta si nabad ah ugu wada nool goboladaas oo ay ka socoto waxbarasho dhan walba ah diin iyo maadi labadaba.

 

Qaladaadkii Ay Galeen Itixaadku Intii Uu Dagaalku Socday.

 

1. Qaladka ugu wayn oo dhabar jabka ku riday Itixaadka waa magacaabidii Sh. Xasan Daahir Aweys loo magacaabay inuu hogaamiyo dagaalka, waayo xiligaas waxa gobolka Gedo qabsaday USC iyo Jan. Caydiid oo ay isku hayb qabiil yihiin Col. Xasan Daahir, taasina waxay keentay inay cidiyaha ku diriraan dadweynihii gobolada Waqooyi-Bari maadaama goboladaas ay ahaayeen meesha kaliya oo waqtigaas aan gacanta ugu jirin Jan. Caydiid iyo USC-diisa, waxana jirtay cabsi ah marka uu Gedo ka saaro Max’ed Siyaad inuu Jan. Caydiid soo weerari doono gobolada Waqooyi-Bari. Haddii dagaalka Bari uu hogaamin lahaa nin u dhashay beesha Daarood waxa hubaal ah in Col. C/lahi Yusuf uusan heleen teegarada uu ka helay dadweynaha gobolada Waqooyi-Bari.

 

2. Marka ciidamada Itixaadku ay qabtaan qof ka tirsan ciidamada SSDF way dili jireen, taasoo kasoo horjeeda dhaqanka iyo sharciga dagaalka Muslimiinta dhexdooda ah, waayo ma banaana in qof Muslim ah oo dagaal lagu qabtay la dilo, ama xoolihiisa la qaato, ama dumarka iyo caruurta Muslimiinta la qafaasho. Dilka noocaas ah ee maxaabiista SSDF lagu dilay waxay cadayn u tahay in loo arkayay inay gaalo yihiin sidaas darteedna dhiigoodu uu xalaal

 

3. Intii ay daganaayeen Itixaadku waadiga Saliid ee gobolka Sanaag waxa usoo guuray halkaas dumar fara badan oo ka kala yimid Garoowe, Boosaaso iyo Laas-Qoray. Dumarkaas iyaga ah oo kasoo tagay aabayaashood waxa Wali u noqday oo mehrin jiray Sh. Xasan Daahir Aweys oo isku arkayay markaas inuu yahay Amiirka Muslimiinta, wuxuna ku mehrin jiray Wilaayo Xaakim Muslimiin inuu haysto oo kale. Haddii aysan sidaas ahayn dhanka kale ayaa kasii daran oo markas waxa lagu mehrin jiray gabdhahaas sidii in aabayaashood ay gaalo yihiin oo wilaayadooda aysan gacanta ugu

 

4. Ciidamadii Itixaadku waxay isku dayeen inay kacsadaan warshadii Kaluunka Laas-Qoray iyagoo aan wax ogolaansho ah ka haysan ganacsatadii iska lahayd warshadda, lakin uma suurto galin inay u kacdo oo

 

xirfadlayaashii   isku  dayay  inay  kicyaan  waxay  u  baahdeen  qalab  aan markaas oolin gudaha Somaliya.

 

La soco qaybta 17aad dagaalkii UNISOM iyo Jan. Caydid Iyo Mowqofkii Itixaadka.

 

QEYBTA 17-AAD SILSILADA TAARIIKHDA URURADA DIINIGA AH EE SOOMALIYA

 

Admiral Jonathan Howe. Taliyihii ciidanka Maraykana xiligii UNISOM Diidmadii Ugu Horaysay Ee Dagaalka Bari

 

Sida aan kusoo saxay qoraalka qaybta 12aad, markii uu dhacay dagaalka Bari waxa markii ugu horaysay taariikhda Itixaad muxaadaro radis ah oo la duubo ka jeediyay Jaamacadda Madiina labada Shiikh ee la kala yiraahdo Dr. Cismaan Macalim Max’ud iyo Dr. Axmed Daahir Aweys, waxayna ku sheegeen muxaadaraas inaysan raali ka ahayn dagaalka Bari, iyo in dhiiga Muslimiinta si fudud faraha loola galo. Waxay kaloo ku iftiimiyeen muxaadaraas in dood wayn ay ka taagand Itixaadka dhexdiida intii muddo ah loogana doodayay Mubaayacada lala galayo xubnaha ururka oo ay sheegeen inaysan xaq u lahayn madaxda Itixaadku inay Beecada noocaas ah qaadaan, diintana ay ku qaldan tahay in nin aan madax u ahayn dowladda Muslimiinta uu Beeco ka qaado xubnaha bulshada. Muxaadaraas waxay dhalisay baraarug iyo shaki wayn oo galay qaar ka tirsanaa xubnihii ururka, waxana isla markiiba ka baxay ururka rag dhalinyaro u badan oo dunida daafaheeda kala joogay. Laakin labadii shiikh ee muxaadarada jeedisay kama aysan bixin waqtigaas ururka.

 

Qaybteenii 16aad waxan kusoo sheegay in culumadii u dhalatay gobolada Waqooyi Bari ee hada loo yaqaan Puntland ay ku guulaysteen inay xiraan mucaskarkii gobolka Sanaag oo dagaalada ba’an la galay SSDF, waxayna usoo jeesteen inay xoojiyaan mucaskarkii gobolka Gedo ka furnaa. Ciidamadii Itixaadka ee mucaskarka la xiray joogay waxa laga dhigay wax goboladoodii loo diray iyo wax mucaskarka Gedo loo diray. Mucaskarkaas Gedo oo gali doona dagaalo lagu hoobto oo socday ilaa 1997 qoraalkeena dambe ayaan kusoo gudbin doonaa, waxanse hada ka hormarin doonaa dagaalkii UNISOM iyo Jan. Caydiid ku dhex maray Muqdisho iyo kaalintii Itixaadku ay ku lahaayeen.

 

Shir Degdeg Ah Oo Shuurada Itixaad Ay Yeelatay Markale.

 

Markii uu dhamaaday dagaalkii Bari walina uusan bilaaban dagaalkii Muqdisho ee UNISOM iyo USC ayaa shir kale la iskugu yeeray shuuradii Itixaadka si looga xisaabtamo dagaalka Bari iyo cidda ka mas’uulka ahayd. Waxa shirkaas uu ka dhacay dalka Jabuuti mar kale. Dood dheer kadib sidii shirkii hore oo kale ayaa hadana la isku raacay in dagaalka Bari uu ahaa qalad, raggii dagaalkaas galayna waa la ganaaxay mar kale. Markii uu dhamaaday shirkaas ayaa raggii dagaalada galay waxay bilaabeen olale ay ku doonayaan in la badalo xubnaha shuurada oo hada jira, lana soo doorto xubno cusub, iyadoo qorshahoodu uu ahaa in dhalinyarada ururku aysan dooran doonin inta diidan dagaalada oo markaan ay shuurada soo galaan ragga dagaalada raba oo kaliya, markaasna shuurada laga ogolaado dagaalada mustaqbalka la gali doono. Laakin raggii dagaalada diidana oo gartay qorshahaas ayaa is hortaagay in doorasho cusub ay dhacdo, waxayna soo jeediyeen in doorashada ka hor la dhaqan galiyo qodobadii shirka

 

shuurada, isla markaana la sameeyo dib-u-heshiisiin ururka dhexdiisa ah, hal meelna loo wada jeesto. Markii la isku mari waayay arinkaas ayaa rag odayaal ahi soo jeediyeen in shirweyna lagu qabto Muqdisho, waxana bartamihii 1993 iskugu yimid Muqdisho inta badan odayaashii ururka Itixaadka oo tiradoodu gaaraysay dhowr iyo konton oday. Shirkaan oo mudo socday ayaa waxa kasoo baxay qodobada hoose.

 

• In xilka madaxtinimada Itixaadka laga qaado Sh. Cali Warsame loona dhiibo Sh. Max’ud Ciise Max’ud.

 

• Iyo in la kala diro mucaskaradii u haray uruka oo ka kala furnaa Dhoobley iyo

 

Dagaalkii UNISOM iyo USC: Intii ka qayb qaadatay iyo Intii diiday.

 

Qodobka hore oo kaliya ayaa ka fulay go’aanadaas, waxase soo dhex galay fulinta qodobka dambe dagaalkii UNISOM iyo Jan. Caydid oo bilowday intii shirkaas loo fadhiyay. Rag ururka ka mid ah ayaa soo jeediyay qodob shirweynihii hore lagu heshiiyay oo ahaa “in haddii shacabka iyo gaaladu ay diriraan laga faa’idaysto fursadaas oo dagaalka lala galo shacabka oo gaalada lala jabiyo. Waxayna codsadeen in dagaalka ay dhinac ka galaan oo la diriraan Maraykanka, isla markaana la siiyo hubkii Itixaadka ee la duugay, laakin intii badnay xubnihii shuuradu waydiideen in la galo dagaalkan, waxayna ku amreen xubnaha ururka inay ka fogaadaan dagaalkan. Xubnihii shuurada oo shirayay waxay go’aan ku gaareen inay soo saaraan bayaan ay ku diidan yihiin joogitaanka ciidamada shisheeya ee dalka, waxayna eedayn usoo jeediyeen xoogaga xasuuqaya shacabka Somaliyeed. Bayaankaas oo loo xilsaaray inay soo daabacaan oo qaybiyaan madaxdii Itixaadka ee gobolka Banaadir oo uu xiligaas madax u ahaa Sh. C/lahi Sh. Nuur ayna ka mid ahaayeen Max’ed C/qadir, C/qadir Ciro, Max’ud Abu-Shayba iyo C/qadir Cadow (Rabi ha u naxariistee) ma aysan soo saarin bayaankii, ilaa hadana lama oga sababta ay u qariyeen bayaankaas.

 

Go’aanka inaan la galin dagaalka ah oo intii badnayd ay fuliyeen waxa diiday dhalinyaro uu horkacayay Sh. C/lahi Axmed Sahal (Rabi ha u naxariistee) oo si toos ah u galay dagaalka. Waxa xusid mudan in rag hormuud ka ahaa dagaaladii ka dhacay Kismaayo iyo Bari oo lala galay jabhadaha Soomalida ay diideen inay galaan dagaalkaan. Intaas kaliya kuma ekaysane waxay dadaal u galeen inay kasoo saaraan dhalinyaradii gashay dagaalkaas, iyagoo u sheegay inay isku mid yihiin USC iyo UNISOM in loo kala hiiliyana aysan mudnayn. Raggii olalahaas qaaday waxa ka mid ahaa Sh. Xasan Daahir Aweys, Sh Max’ed Xaji Yusuf iyo Macalim Max’ud Macalim Nuur oo isagu BBC ka sheegay inay isku mid yihiin Jan. Caydiid iyo Admiral Howe oo ahaa ninkii taliyaha u ahaa ciidamadii Maraykanka ee Muqdisho joogay.Waxa kaloo xusid mudan, markii uu dhamaaday dagaalkii UNISOM, ciidamadii Maraykankuna ay bilaabeen inay ka baxaan dalka in rag uu ka mid yahay Sh. Xasan Daahir Aweys ay cajilad muuqaal ah iskaga duubeen Beebayaashii laga gubay UNISOM iyagoo cajiladaas ku sheegay inay iyagu ka dambeeyeen jabka loo gaystay ciidamada Maraykanka.

 

Al-Qaacida Oo Kusoo Biirtay Dagaalka UNISOM.

 

Markii uu qarxay dagaalka UNISOM iyo USC waxa Muqdisho soo gaaray xubno ka tirsan ururka Al-Qaacida oo uu soo diray madaxooda Usama Bin-Laadin,

 

waxayna bareen dhalinyaradii gashay dagaalka sida loo dhigo miinada dhulka, isla markaana looga hago meel fog. Miinooyinkaas oo horay u yaalay dalka, lama aqoon sida looga hago meelaha fog, waxayna ku guulaysteen ragaas iyo dhalintii caawinaysay inay gubaan gawaari badan oo ciidamada Maraykanku leeyahay. Waxa xiligaan isaga ah dhacay heshiis qarsoodi ah oo dhex maray wakiilada Usama Bin-Laadin usoo diray Muqdisho iyo qaar ka mid ah raggii dagaalada ee ururka Al-Itixaad ka tisanaa. Qoraaladeena dambe ee ka hadli doona Al-Qaacida ayaan ku faahfaahin doonaa heshiiskan isaga ah.

Talo iyo Tusaale:

 

QEYBTA 18-AAD SILSILADA TAARIIKHDA URURADA DIINIGA AH EE SOOMALIYA

 

NAGA RAALLI NOQDA

Cillad Farsamo darteed mahayno Qeybtaan. Sidaasi darteed SomaliSwiss waxay isku dayday inaan nuqul kobi kale ka helno Wadanka.com oo isagu lahaa qoraalka asalka ah hayay, iyaga ayaana ka sugaynaa weli Qeybta 18- aad ee taxanahaan,

 

QEYBTA 19-AAD SILSILADA TAARIIKHDA URURADA DIINIGA AH EE SOOMALIYA

 

Kala fogaanshihii Itixaad iyo Beesha gobolka Gedo

 

Qoraalkeenii hore waxa ugu dambaysay Itixaadka oo qabsaday inta badan gobolka Gedo, dagaalna kula jira jabhadii SNF.

 

Maleeshiyaadkii Itixaad oo dhan waxay iskaga yimaadeen gobalada dalka oo dhan. Ciidankii joogay Marka waxa loosoo raray Luuq. Mucaskarkii laga soo xiray Bari intiisa badana waxa loosoo raray gobolka Gedo. Intii ciidamada Maraykanku ay Muqdisho joogeen horaantii 1993 ayay shuurada ururka Itixaad odayaashoodii ay shirweyne ku qabsadeen magaalada Muqdisho waxana go’aan lagu gaaray in la xirxiro mucaskarada haray oo kala ahaa Marka, Dhoobley, Balad-Xaawo, iyo Luuq oo ay markaas qabsadeen, sida loo xiray midkii gobolka Bari.

 

Go’aankas wax ka hirgalay ma aysan jirin, waxaana meeshiisii kasii socday qorshihii ragga dagaalada waday. Sidoo kale ajaanib fara badan ayaa ka kala yimid aduunka oo soo aaday Luuq, kadib markii taageerayaashii Itixaadku ay aduunka galiyeen in dowlad Islaami ah ay ka dhalatay degmada Luuq. Waxa ka mid ahaa ajaanibtii u guurtay Luuq nin Maraykan ah oo qabay gabar Soomali ah magaciisana lagu sheegay Haaruun, ninkaan oo ku dhaawacmay degmada Buurdhuubo, marna ku sigtay gudaha Itoobiya isagoo la socday ciidamo gaaraya 80 oo laga soo diray Luuq howlgalna kasoo fulinayay gudaha xuduuda. Itixaadkii Luuq waxay bilaabeen howlgalo ay ku weerarayaan gudaha dhulka Somali-Galbeed, waxayna halkaas ka gaysteen dhib wayn oo ay gaarsiiyeen ciidamadii gumaysiga Itoobiya.

 

Taliska Tigreega oo xiligaas ku cusbaa maamulka Itoobiya wuxu u bareeri waayay inuu soo weeraro gudaha Somaliya iyo fariisinka Itixaad ee Luuq, wuxuna isku dayay inuu la galo Itixaadka heshiis xabad joojin iyo darisnimo ku dhisan, mase suurto galin heshiiskaas. Waxa xusid mudan inuu heshiis horay u dhex maray Itixaadka Ogadenya iyo taliska Tigreega sanadkii 1991, loona ogolaaday Itixaadka inay xafiisyo siyaasadeed ka furtaan Adis-Ababa iyo magaalooyinka Somalidu dagto, kitaabadoodana ay

 

siday rabaan ugu aqrin karaan masaajida Itoobiya. Qoraaladeenii hore ayaan kusoo sheegay in maleeshiyaadkii Itixaadka ee kusoo jabay dagaalkii Kismaayo ay warqad fasax ah ku dhex mareen gudaha Itoobiya ilaa ay ka gaareen gobolada waqooyi Bari Somaliya. Qayta 20aad ayaa uga hadli doonaa Itixaadka Ogadeenya, qaabdhismeedkoodii, cidda ay hoostagi jireen, waxqabadkoodii iyo faa’ido iyo qasaare midkii ay usoo jiideen shacabka Soomaliyeed ee ku hoos nool dhulka gumaysigu haysto.

 

Taliska Meles Zanawi isagoo u adkaysan la’ weerarada Itixaadka Luuq, meel uu talo ka bilaabana waayay, ayaa waxa u tagay odayaashii SNF oo  xiligaas uu hogaaminayay Jan. Cumar Xaaji Masale, lagana soo saaray gobolka Gedo, waxayna ka codsadeen inuu siiyo kaalmo Milatari maadaama ay hal cadow wada lee yihiin. Tigreega oo helay fursad dahabi ah ayaa gacmo furan kusoo dhaweeyay SNF wuxuna la garab istaagay kaalmo hiil iyo hooba leh, waxayna SNF u fasaxday in ciidamada Itoobiya ay soo gali karaan gudaha gobolka Gedo, kana sifayn karaan ururka Itixaad oo ka marooqsaday taladii gobolka.

 

Beesha Mareexaan ee SNF waxay xiligaas dadaal ugu jirtay sidii ay uga qayb qaadan lahayd siyaasada Jabhadaha Somaliyeed oo ku salaysan qabiil iyo gobolaysi isku dhafan, waxana usoo baxday inaysan qayb ka qaadan karin siyaasada Somaliya haddii aysan gacanta ugu jirin gobolka ay u dhasheen. Taasina waxay keentay inay u maraan wado walba oo ay Itixaad uga saari karaan gobolkooda, haba noqoto inay ciidamo Itoobiyaan ah keensadaane. Madaxdii ururka Itixaad waxay garan waayeen dareenka noocaas ah iyo inay wax ka siiyaan maamulka gobolka qabiilka u dhashay, waxayse taas badalkeeda sameeyeen in degmo walba oo ay qabsadaan ay ka ceyriyeen odaygii beesha ama gudoomiyihii degmadaas halka ay u dhaafi lahaayeen iyaguna ay korka ka maamuli lahaayeen.

 

Waxa dhacday in degmooyinka qaarkood loo dhiibay rag aan u dhalan gobolka iyagoo hadafkoodu uu yahay inay ka gudbeen nidaamkii qaraaba-kiilka ku dhisnaa, maamulada gobolada dalkana aan la kala xigin. Waxa xusid mudan in nidaamka noocaan ah ay waqtigaan ku dhaqmaan ururka Al-Shabaab, waxaa kaloo xusid mudan in Shabaabka maanta jooga ay hogaamiyaan raggii Itixaadka ahaa ee ka dagaalamay sagaashamaadkii gobolada Jubadda Hoose, Gedo iyo Waqooyi Bari. Dhacdooyinkaas waxay keeneen in beesha gobolka Gedo siday u dhantahay gudaha iyo dibada dalka ay soo dhaweeyaan waddo kasta oo Itixaadka looga saari karo gobolka Gedo.

 

Waxaa sii xoogaystay qilaafaadkii u dhexeeyay xubnaha Itixaadka waxana mar kale lagu eedeeyay raggii dagaalada jeclaa inay ka dambeeyeen dagaalada gobolka Gedo. Waxa la keenay cadaymo muujinaya in mucaskaraadkii laga soo raray gobolada Waqooyi Bari la iskugu keenay gobolka Gedo oo halkaas laga huriyay dagaal kale. Dood dheer iyo xisaabtan kadibna waxa halkaas kasoo baxay in ragaas aysan isku manhaj aamin sanayn. Ragga dagaalada diidanaana waxay ku doodeen inaan la banaysan dhiiga Soomalida Muslimiinta, lana joojiya dagaalada oo la xirxiro dhamaan mucaskarada hoos taga Itixaadka, dhalin yaradana loo celiyo waxbarasho iyo in shacabka la baro diintooda. Waxay ka digeen in haddii lagu sii socdo wadada hada la hayo uu dhiig badan ku daadan doono gacmaha dhalin yarada Islaamiyiinta ah, xalkuna uu hadhow faraha ka bixi doono.

 

Guud ahaan culumada Itixaadku waxay u kala qaybsameen qayb u ololaysa dagaalada oo markii dambe ku haray ururka Itixaad, kana badalay magacii oo u bixiyay Al-Ictisaam iyo qayb kasoo horjeesatay dagaalada, xalna u arkay markii dambe in cilada oo dhan ay tahay aasaaska ururada diiniga ah ee kursi doonka ah, go’aana ku gaaray inay ka baxaan ururka Itixaad dhalinyaradana uga digaan ka mid noqoshada ururada siyaasad doonka ah oo manhajkoodii oo dhan ka dhigay kursi iyo dagaal lagu raadiyo. Ragaas waxan ka xasuustaa magacyadooda sida hoos ku qoran.

 

Inta diidanayd dagaalada

 

Sh. C/lahi Diriye Abtidoon, Sh. Max’ed Cabdi Daahir, Sh. C/lahi Makaawi, Sh. C/qadir Sh Max. Adan Cukaasha, Sh. C/karim Xasan Xoosh, Dr. Axmed Daahir Aweys, Dr. Cumar Cali Cabdala (Lugeey) Dr. Cusmaan Macalim Max’ud, C/raxman Ibraahim Faarax (Barre-Xusuley) Sh. Xasan Calasow, Sh. C/lahi Cise Cilmi. Inta kore waxay ku jireen Shuurada Itixaad inkastoo ay iskaga bexeen markii ay ku guulaysan waayeen inay ka joojiyaan ururka dagaalada sokeeye.

 

Waxa jira rag kale oo aan shuurada ku jirin oo diidanaa dagaalada oo aan ka xasuusto. Sh. C/lahi Sh. Xashi Cabdi, Sh. Cumar Shiino, Sh. Max’ud Muumin Haaruun (Rabi ha u naxariistee) Sh. Axmed Caadil, Sh. Cumar Axmed Wehliye, Sh. Max’ed Cosoble, Sh. C/qadir Cadow (Rabi ha u naxariistee) Sh. C/lahi Cilmi Xalane (Rabi ha u naxariistee) Inta u ololayn jirtay dagaalka xiligaas qaarkoodna ay ilaa iyo maanta wadaan dagaaladii waxa ka mid ahaa

 

Sh. Cali Warsame oo ahaa Amiirkii ururka Itixaad, Sh. C/qadir Nuur Faarax (Gacamey) Sh. Xasan Daahir Aweys, Sh. C/casis Faarax Max’ed (Lagu-Jire) (Rabi ha u naxariistee) Sh. C/lahi Cali Xaashi, Sh. C/waaxid Xaashi Xasan, Sh. Cumar Khadiib, Dr. Axmed Xaji C/raxman, Sh. Max’ed Xasan. Inta kore waxay ku jireen shuurada Itixaadka. Ragga aan ku jiri shuurada oo taageersanaa dagaalada waxan ka xasuustaa Sh. Max’ed Xaji Yusuf oo ahaa Amiirkii gobolka Islaamka ee Gedo, iyo kuxigeenkiisa Macalim Max’ud Macalim Nuur, Sh. Yusuf Aadan, Sh. C/lahi Max’ud Cise, (Rabi ha u naxariistee) Sh. Max’ed Idiris, Sh. Adan Max’ed Ciise, Sh. Max’ud Axmed Xasan Foodcade (Rabi ha u naxariistee) Sh. C/raxman Sh. Cumar, Sh. C/lahi Axmed Sahal, (Rabi ha u naxariistee) Sh. Adam Cabdule Geele (Adan Garweyne) (Rabi ha u naxariistee) Sh. Max’ed Cabdi Umal iyo rag kale oo fara badan oo aan ku dhamaystiri doona buuga soo socda mustaqbalka dhow.

 

Weli waa socdaa naga sug Qeybo kale …………

Meaningful excerpts from the book Futuh Al-Habasha: The Conquest of Abyssinia (Futuh Al-Habasa) By Sihab ad-Din Ahmad bin ‘Abd al-Qader. Brief information by the book provided by Amazon.com: Sihab ad-Din Ahmad bin ‘Abd al-Qader’s account of the early sixteenth century Jihad, or holywar, in Ethiopia, of Imam Ahmad bin Ibrahim, better known as Ahmad Gran, or the Left handed, is an historical classic. The Yamani author was an eyewitness of several of the battles he describes, and is an invaluable source. His book, which is full of human, and at times tragic, drama, makes a major contribution to our knowledge of a crucially important period in the hisoty of Ethiopia and Horn of Africa. ‘Futuh al-Habasa,’ or ‘Conquest of Abyssinia’ – which undoubtedly reflects the situation as it seemed to its Yamani author at the time of its composition. The forces of Imam Ahmad bin Ibrahim had occupied the greater part of Ethiopia. The resistance of Emperor Lebna Dengel had virtually come to an end, and many Christians had chosen to convert to Islam. The victorious Imam’s regime seemed there to stay. This was, however, far from the end of the story. The Imam was killed in battle on February 21, 1543, whereupon his army almost immediately disintegrated. Those of his soldiers who could do so made their way back to the East. Not a few Muslim converts reverted to their former faith. Advertisements

The Futuh thus refers to a relatively short, though crucially important, period in Ethiopia’s long history. The book is nevertheless valuable, in that its author was an eye-witness of many of the events he describes, and writes, as far as we can judge, with a degree of objectivity rare for his time. Here are some of the quotes from the book, we think are significant: At this moment the companions of the imam screamed out, saying, ‘The infidels have tricked us; they are after the livestock,’ whereupon the imam split his forces into two divisions: one he entrusted to Garad Ahmusa, composed of the Somali spearmen of the Marraihan, the Gorgorah and the Hawiya; around one-thousand of them from among the most famous spearmen. And from the soldiers bearing shields, the same number. ”He sent (another messenger) to the tribe of Marraihan whose chieftain was Hirabu bin Goita Tedros bin Adam*, and he also sent (messengers) to the outlying Provinces to spur them on to the jihad, for God, and in the way of the Most High God. *: (160) Goita or Goyta, the Tegrenya for ‘master’ or ‘lord’, Francesco da Bassano, Vocabolario tigray-italiano, col.883, seems to have been sometimes used as a title and sometimes as a personal name. The imam accepted his excuse, and then said to him: ‘But no good will come to you from just wishing (that things will improve). Thereupon Hirabu appointed his nephew to command the Marraihan and they rallied around the imam -ninety cavalry and more than seven-hundred footsoldiers- with Hirabu bringing up the rear. The imam went back to his city of Harar, taking the tribe of Marraihan with him.” ”Then Hirabu the chieftain of the Somali tribe of Marraihan, killed one of the equerries of the sultan ‘Umar Din when he was in Nageb. The imam heard about what Hirabu had done, and he said to the Sultan ‘Umar Din, ‘This Somali has acted treacherously towards you and killed your equerry.’ So the imam, and the sultan with him, prepared himself for an expedition and set out and arrived at the country of the Somalis, as far as Kidad. Hirabu. meantime, had fled and was hiding in his own country.The imam asked the sultan, ‘What shall we do now? I am going to send for him to hand over the horses, and to pay the bloodmoney. If he does so, then all is well: if he does not, then I shall go against him, while you go back to your country.’ So the imam sent to Hirabu to hand over the horses, and to pay the blood-money to some sharifs of the family of Ba’ Alawi, the Husainites, may God bless us through their means.” ”The army camped around the city (Harar; my own barracks), with each tribe being kept apart from the others. The tribe of the Marraihan was, however, wavering. Their chieftain was a man fond of intrigue and procrastination. Extremely wily, he loved double-dealing and swindles. The imam organised some of his soldiers and went to the Marraihan and confronted Hirabu and his tribe and said to him: ‘Why are you lagging behind in coming on the jihad? Hirabu complained about his plight, and excused himself on the grounds of his poverty-stricken state. ”A tribe called Girri then came to the imam. A dispute had arisen between them and their companions in another tribe called the Marraihan whose emir was called Hirabu, so the imam Ahmed sent a message to Hirabu emir of the Somalis, to make peace between them.” ”Now, having finished this, let us return to the earlier narrative, and look at what happened during the Somali campaign.When news of the imam’s leaving for the outlying provinces of Abyssinia reached them, a certain person, by name Hirabu, a chief of one of the Somali tribes called Marraihan, had arrived half-way along the route to the country of Harar. After verifying the departure of the imam to the land of Abbyssinia, he doubled back and returned to his own country.” ”He also sent (a messenger) to the tribe of Girri which was the tribe whose leader and chieftain was Mattan bin Utman bin Kaled, the Somali, his brother-in-law* * 158) may also mean ‘the imam’s son-in-law’ See supra note 32. We know that the imam was only twenty-one when he defeated the patrician Degalhan (see p.27 supra) and that Mattan married his sister Fardusa (see p.44 infra).

In light of the dreadful drought emergency in Somalia and the Horn of Africa, we’ve compiled the following blog on the origins of Islam in the region. A lack of mainstream media coverage and desensitisation that has occurred through years of sustained crises in the region has made it all too easy to feel disconnected from what is happening there, but our collective history is deeply rooted in this part of East Africa, historically known to the Arabs as al-Habashah.

Although the name al-Habashah translates into English as Abyssinia, this would have included parts of Ethiopia, Eritrea and Somalia, as mentioned by scholars of Islam. Here are six important facts about the origins of Islam in East Africa:

Islam arrived in al-Habashah before Madinah!

The origins of Islam in East Africa date back all the way to the life of the Prophet Muhammad (saw). The early years of the Message were filled with great difficulties. The Polytheists of Makkah began to persecute the early Muslims. So, the Prophet (saw) sent two delegations of Muslims to al-Habashah to escape the oppression at home.

East Africa was thus the first place that Islam spread to outside of the Arabian Peninsula and was the first part of the world that Muslims were able to practice their religion freely and without persecution.

The first two migrations (hijrah) were to al-Habashah

In the 5th year after Prophecy, in the month of Rajab, the Prophet (saw) sent the first delegation of Muslims to al-Habashah. He informed them that the king of the land was just and would allow them to reside there without oppression. 12 men and four women migrated to East Africa. The first group of Companions to make the Hijrah included ‘Uthman (ra) with his wife Ruqayyah (ra) (the daughter of the Prophet (saw)), as well as az-Zubair (ra), Ja‘far (ra) and Umm Salamah (ra) (who would later marry the Prophet (saw)).

Negus is a title that was used to describe the kings of al-Habashah, and is the equivalent of Caesar and Khosrow. The Prophet (saw) wrote the following letter to the Negus:

’In the name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of Allah [saw], to an-Najashi, king of Habashah. I praise Allah, the King, the Pure, The Perfect, the Bestower of Faith, the Overseer. I bear witness that ’Isa ibn Maryam [as] is the spirit of Allah and His word which he placed into Maryam [as], the virgin maiden, thus she bore ’Isa [as]. I call you to Allah alone without any partner [to Him,] and to follow me and believe in that which has been revealed to me, for I am the Messenger of Allah. I have sent my cousin Ja‘far [ra] to you with a party of Muslims. Peace be upon those who follow the [true] guidance’.

The second migration to East Africa included 83 men and 18 women. In response, the Quraish despatched ’Amr ibn al-’As and ‘Abdullah ibn Abi Rabi‘a (before they embraced Islam) with gifts for the Negus and his bishops. Their intentions were to bribe the Negus into allowing them to bring back the Muslims to Makkah for causing trouble amongst tribes and for abandoning their forefathers’ religion.

The justice of the Negus

The Negus featured in the early Islamic migrations to East Africa was Ashama ibn Abjar (ra). He was a practicing and learned Christian prior to the call of Islam reaching his lands and was a just ruler who did not tolerate oppression. In his youth he had also been a victim of injustice, sold into slavery after his uncle overthrew his father and took control of his kingdom. Following his uncle’s death, the people realised their mistake in supporting him when the incompetency of his sons became apparent. They then recaptured Ashama and made him the Negus. One of his first moves to establish justice was through commanding the people to compensate his previous slave-master, as they had stolen Ashama from him unjustly.

When Amr ibn al-’Aas and ‘Abdullah ibn Abi Rabi‘a approached the Negus with gifts in exchange for the Muslims, he refused. Following their persistent claims that the Muslims were troublemakers, Ashama concluded that it was best to summon the accused and hear their defence.

In the court of the Negus, Ja‘far (ra) eloquently expressed the beauty of Islam, explaining how they had previously lived in ignorance and sin and how Islam had transformed their lives. He then recited verses from Surah Maryam (Chapter 19), proving the respect Muslims have towards ’Jesus (as) and his mother Mary (as), causing the Negus and his bishops to shed tears.

The Negus understood that the Qur’an was from Allah and stated, ‘It seems as if these words and those which were revealed to Jesus [as] are the rays of the light which have radiated from the same source’. He refused to accept ’Amr’s bribe and announced that the Muslims were free to live and worship freely in his land.

The Negus also said the following famous words, which are directly related to his own story and experience with injustice:

 

 

’Amr ibn al-’Aas later told the Negus and his bishops that Muslims blaspheme Jesus [as] by saying he is not God Himself, but a man of God and His Prophet. The Negus agreed to a second hearing for the Muslims to clarify their beliefs.

On the second day, Ja‘far explained that Jesus (as) is the servant of Allah, His messenger and His word which He blew into the womb of the virgin Mary (as). The Negus openly stated that this is what he too believed and remained firm even when his bishops began to grunt in disapproval. Once again, the Negus affirmed that the Muslims were to live in al-Habashah freely and without harm.

The Muslims remained there until after the hijrah of the Prophet (saw) to Madinah and the establishment of the Islamic community there. Najashi even gave them the ships they needed to sail back to the Prophet (saw). He became a Muslim in the year 7AH.

One of the earliest masjids in Islam is in Somalia

As the Muslims settled in al-Habashah, it was only natural for them to establish their own places of worship. The hijrah to East Africa took place prior to the hijrah to Madinah, which was where the qiblah was moved from Masjid al-Aqsa to the Ka‘bah in Makkah. This means that the Muslims living in Africa would have originally been praying towards the Sacred Sanctuary in Jerusalem, and only changed direction once the news reached them.

Sure enough, one of the oldest mosques in East Africa is called Masjid al-Qiblatayn (the Masjid of the two Qiblahs) which is also known as Labo-Qibla Masjid. It contains two mihrabs (enclaves showing the direction of prayer), one for each qiblah, and is located in Zeila in the north of Somalia.

Although in ruins, the mosque is a symbol representing the long history of Islam in East Africa. This is also one of the clearest indications that Islam was spreading in East Africa even before it reached Madinah!

Fiqh benefits from the hijrah to al-Habashah

The Negus passed away in the year 9AH, but as he was a secret Muslim, no one was able to pray the funeral prayer over him in al-Habashah. The Muslims prayed his janazah prayer in Madinah.

Jabir ibn ’Abdullah (ra) stated that the Prophet (saw) said, ‘Today a pious man from Abyssinia (i.e. the Negus) has passed away, so arise to pray (the janazah prayer with four takbirs) upon him’. Jabir (ra) said, ‘We lined up in rows and after that the Prophet (saw) led the prayer…I was in the second row’. [Bukhari]

This prayer has become known as Salat al-Gha’ib (funeral prayer in absentia) and is a matter which has been discussed in the books of Fiqh (Islamic jurisprudence). It was through Islam’s spread to East Africa that this knowledge has reached us, alhamdulillah.

Prior to his conversion to Islam, the Negus gifted two pure black leather socks (khuffs) to the Prophet (saw). The companion ’Amr ibn Umayyah (ra) brought this gift to the Prophet (saw) from East Africa:

On the authority of Ibn Buraidah from his father (ra) that Najashi gifted the Prophet (saw) two plain black khuffs. So, he wore them, then he performed Wudu’ and wiped over them. [Tirmidhi]

Here, another ruling in Islamic jurisprudence is derived as a result of Islam’s early days in East Africa. The four schools of thought have long discussed the permissibility of wiping over leather socks when making Wudu’.

The Prophet (saw) wanted to serve the people of al-Habashah

Our beloved Prophet (saw) didn’t forget the hospitality of the Negus and his people in giving his vulnerable Companions (ra) permission to live in East Africa in safety. He truly wanted to return the favour and serve them in appreciation for their service to Islam.

When a delegation of the Negus visited Madinah and came to the Prophet (saw), he immediately stood up to serve them. His companions said to him, ‘We will suffice you’, meaning they could accommodate the visitors, but the Prophet (saw) was very keen to serve them himself and said:

Just as the Prophet (saw) stood up to serve the people of East Africa, we too can follow in this Sunnah by standing with our brothers and sisters in their time of need. The Horn of Africa is witnessing its most devastating drought in 40 years, forcing millions of people towards famine.

Our Prophet (saw) saw it as an honour to look after the people of al-Habashah, and we find ourselves again with the distinct honour of repaying the people of this land, whose forefathers once provided refugee and shelter to the early Muslim community.

For more incredible facts, check out our previous blog on the historic links between the Prophet (saw) and Ethiopia.

We pray that Allah lifts them out of this time of hardship, sending rain and hope for them, and using us to come to their assistance, amin.

Axmed Guray ma uu dhiman
ma goblamin darwiishkii
geenyadu ma daalana
maan beelin gamastii
waxaan uga gol leeyahay
hadii geesi ii kaco
gayaankeyga waan heli

Hadraawi, a Somali Poet (A song from Aqoon iyo Afgarad delivered by Shankaroon)

Somalia is a country bereft of national heroes. For nearly sixty ears, it has failed to produce heroes like Imam Ahmed Gurey, Sayed Mohamed Abdulla Hassan and Sheikh Bashir Yusuf. In lieu, it has been afflicted with a bunch of greedy Warlords, and blood-thirsty religious extremists who lack vision and an understanding of the world.

As a young boy, I used to admire the Somali poet Hadrawi who had the guts to confront a dictatorial regime trying to force an alien concept upon its people, scientific socialism. His early works inspired me to run away from Somalia without finishing high school. I had to be smuggled in a boat to South Yemen after confrontations with Russian teachers, who hardly spoke English but managed to take over our high school in the beautiful town of Sheikh in Northwestern Somalia. Imagine being taught English by a Russian lady who thought that “Took to his heels” meant “Grabbed his heals”.

Sheikh_school
Sheikh Secondary School
The junta probably had a long term strategy of gradually transforming the language of instruction in the school into Russian. It regarded Sheikh High School as a British island dominated by western and Indian teachers. The elite school was run since its inception in the early 1950s by the late R.R. Darlington, a former British officer. In hindsight, the British colonialists did have their own agenda and designed the school to produce future Somali leaders who were sympathetic to Western values. Regardless, the students preferred Darlington and his team to the crude Russians. During his time, the school library, sports facilities and laboratories were well stocked and functioned smoothly. The students called him “Gacmadheere”, a Somali word for” the one with long arms”. The military junta finally got rid of all the western teachers and the school eventually lost its elite status. The GCE exams from London and the scholarships associated with it followed Darlington.

darlington
R.R. Darlington (Gacmadheere
I was nearly dragged to jail by the military junta when a number of us in my class made fun of those teachers for their lack of proficiency in the English language. I was spared such a fate by a courageous math teacher called Huseen Max. As acting headmaster, he tricked the junta regional officers, who were sent from Burao to arrest us, into believing that the troublemakers were sacked from the school. I am not sure if Huseen is still alive, but I will never forget his bold stand, and I will always remember him as a true hero who risked being incarcerated for misleading the powerful junta and saving a bunch of young kids from its clutches. When the head master came back and took over from Huseen, I was indeed sacked for one month after which I decided to bail out from Somalia.

Coming back to Somali heroes, Hadrawi in the early seventies lamented in one of his famous plays, “Aqoon iyo Afgarad”, the lack of heroes in Somalia but expected the rebirth of the likes of Ahmed Gurey and Sayed Mohamed, two Somali heroes who fought against Ethiopian and British aggression. More than 30 years later, Somalia still lacks such heroes except for one man who remained oblivious to many of us till now. His name is Dr. Omar Osman Rabeh and he unfortunately passed away in April of this year in Cairo. Dr. Rabeh is from the great state of Awdal, Ahmed Gurey’s seat of power in the 15th century.

Dr. Rabeh was raised in Djibouti under French colonial rule and started his struggle against the French at an early age. He lost his freedom in 1968 and nearly lost his life when he was sentenced to death after being accused of trying to assassinate Ali Arif Burhan, the French appointed Prime Minister of Djibouti. His execution was later commuted to life sentence. After spending 7 years in a French jail, he was later traded for the French Ambassador in Somalia who was kidnapped by the Djibouti Freedom Fighters. While in jail, he earned a PhD degree in philosophy.

After regaining his freedom, Dr. Rabeh devoted his life to educating young Somali minds. He started a French Immersion Islamic school in Canada known as Ibn-Batouta. The school serves the Ottawa Muslim Community and is considered one of the best schools in the area.

Dr.Rabeh
Dr. Omar Osman Rabeh (GBHS)
Dr. Rabeh also dedicated most of his energy to seeking Somali Unity. His dream of a united Somalia remained with him till the last minute of his life. He was not a politician and shunned the limelight. When Ethiopia invaded Somalia in 2006 and destroyed the moderate Islamic Courts, a process that sadly led to the birth of the Shabab extremists, he encouraged all Somalis to defend their country against an invasion that he predicted many years ago. Ethiopian pressure may have forced him to leave Canada and settle in Egypt where he died.

Dr. Rabeh was a visionary who predicted the complete collapse of the Somali state including all its institutions. He later predicted that Somalia had a brighter future and would recover from its failed state status. In one of his lectures he painted a Somalia free from hunger, bloodshed and clan divisions.

Dr. Rabeh was also a prolific writer who authored many books and articles. His works include:

1. Le cercle et spirale (The Circle and the Spiral) published in 1984.
2. La Somalie (Somalia) published in1989.
3. Le etat e la Pan Somalism (The State and Pan Somalism)
4. Somalia: The psychology of the nomad published in 1983.
5. The Somali Nation, Historical consideration and issues published in 1985.
6. Republic of Djibouti or spare tire of Ethiopia published in 1985.

Dr. Rabeh deserves to be remembered as a Somali hero who dedicated his life to Somali freedom, dignity and Unity. I would like to call upon the Governments of Somalia and Djibouti to honor Dr. Rabeh by naming schools and universities after him and to bestow upon him posthumously an order of merit if such an order exists.

Dr. Rabeh reminds me of all of the values that most of our people have lost over the last 50 years: integrity, honesty, righteousness, loyalty, courage, determination and love of country.

Finally, I would like to call upon young Somalis to listen to his numerous lectures in Youtube and use him as a role model if they want to stand above the destructive clan politics that destroyed Somalia. Dr. Rabeh campaigned vigorously against clan politics and refused to be sucked into it like other Somali intellectuals.

May the Lord have mercy on his soul and reward him for his good deeds.