Wiil yar oo qurjigu kugu koray oo iska naaxay baad tahay , se casharada waaweyn xoogaa aan ku baro. Laba Go'le , Saleebaan , khaliif xasan walax , tarabi xasan. maaweel iyo adan carab iyo yuusuf suusle oo Afweyne difaaci jiray ayagoo faqash ah waxay sheegeen diin ma aha , waa caruur iska cabaadaysay , dubiina kuwaas waanu la dhacnay wax dhintay, waxa cararay , waxa hada darxmo ku nool sida suusle intaas bay noqdeen. Waxa cayda ka keenay waa nacayb isaaq , nacaybka isaaqna waanu ka dawaynay oo qori sikaawi ah ayaan la dhacnay, waxa nooga dambaysay warkooda ayagoo wada dhuuntay oo qaxooti ah oo la qaxay Maxamed Afweyne. Maanta intaas oo Dhulbahnate car mid ka sheeg??? waxa ka hadhay waa Yuusuf Suusule oo la moodo dibjir dooxa seexda, ragay isu gabyi jireen sida Cabdi baraar eeg, waa nin dalkiisii sharaf ku leh oo soo jihaaday sidiina af ku xaarle ma aha markay libta hayaan .
Now that been said you are left with tow poems. I won't waste a lot of time with the poem of Ismaaciil Mire, we have already pointed out how the term "idoore" was added to that poem to give myth of Koorfil's Isaaq allies some sort of legitimacy. Koofil had 340 Dhulbahnate fighting along him during that battle , and the 30k head of livestock that was taken by dervish were all Dhulbahnate. So how does It make sense that Ismaaciil Mire ignored all that and chose to mention "idoore" in the peom and not his own folks??? The answer is simple , there is no "idoore" in the poetry. The original line of the poetry was this:
Tirsan maayo uunkii tirmiyo, gaalo taabaco'e
Read :
GABAY-HAYIR: A SOMALI MOCK HEROIC SONG. 1977 There the original line is mentioned by Prof Said Samatar , a fellow Daarood and his notes of the poem was based on Sheeko Xariir's collection of the poem. who inserted the term Idoor in there??? who else? othere Aw Jaamac Cumar Ciise the godfather of the Dhulbahnate mythology of Dervisim.
Let us look at the first peom " Xirsow waa Naaqusnimo waxad niiq la leedahay"
Xirsiyow naaqusnimo waa waxaad,niiq la leedahaye
Naxar lagu shid waa jaahil iyo, nararacdiisiiye
Noy baad tihiin aan qalbiga, nuurba loo geline
Naasiilaha xun waa lagu yaqaan,nimanka
Iidoore
waxse ka niiqsan toban goor kuwii, naaqurta lahaaye
Nasab hadaad tihiin gaaladaad,nici lahaydeene .
Naxli baad ka dhigateen halaan,naariba lahayne
Nasteexadu waxay idinla tahay, naafacaan jirine
Ka nacawdu sheydaamadaad,nacam tiraahdaane .
Naakhuudayaal iyo kufraad,nebiyo moodeene
Naartii waxaa idinku guray,nibiriyaashiiye
Nasaarada waxaw taabacdeen, waa najuusnimo e.
Naagow tihiin ferenjigii, nalashka dheeraaye
Nacalluhu kuwuu fuulay baad,daba nashlaysaane
Naamuuskiin wuxuu jabay markaad,nacabka raacdeene.
Nacastooyo waataad doraad,igula niiqdeene
Wax i naafay waa idinka iyo,nabaradiiniye
Nafta igama goyseen haddaad,iga naxaysaane .
Nabsigaan ku cayntaye
tolnimo,iguma noolayne
Naxariista Eebbaan ku helay,naallo iyo khayre
Nabsaa idin ka soo riday xaqaad,nugux ka siiseene.
Geelaan naawilaayee sidii, naqa u dhowraayay
Ee aan naalladuu diray kolkaad,bogox ku nowsiisay
Ee aan nayaayirey markay,Noobir soo hogatay
Anigaba wax badan baad lur li'i,igu naqdiirteene
Wax badan baad nijaas iyo afxumo igu nadiirteene
Wax badan baad nicmada Eebbahay,ila necbaateene
Nacnac weeye maantaad tolnimo,iga niyeysaane
Nasteexiyo wanaag iyo horaad nabad u diideene
Sidow soo naqaa hadal xun baad,igu nabaysaaye.
These are the four key words any scholar should look at, first of all who is this Xirsi the poem refers too, according to Aw Jaamac this is what he said about the history of this poem. That he met Cabdilaahi Qarshe ( the famous H.Y poet) with some papers that belonged to the late sheikh Siciid Maydh ( Siiciid Maydh is was the head of Sheekh Isxaaq shrine during the first half of the 20 century he died in the 1905's), Aw Jaamac said I found this poem within the papers of sheikh Siciid Maydh written in Arabic. This is how he puts it in his Diiwaan:
Gabaygan waa gabayadii Siciid Maydh qoray muddo fog intay Daraawiishi dhaqnayd, Cabdullaahi Qarshe ayaa keenay 1957kii.
Now I have traced this poem to all collectors , Muuse Galaal, Yuusuf Cismaan Keenadiid all of them claimed they got the original from Aw Jaamac who found it from Sheekh Siciid Maydh via Cabdilaahi Qarshe.
Now who is this Xirsi the poem is addressed too, that could be the key to the reason of this vulgar poem , according to Aw Jaamac with no evidence the Xirsi addressed are either Xirsi Kooshin ( Ciise Muuse dervish) or Xirsi Axmed Amaan ( brother of Suldaan Nuur Axmed Amaan) which is bizarre to say the least, ???? according to Aw Jaamac's logic is because the Dervish raided some H.Y camels and one of the tow Xirsi's some how interceded for the H.Y camels bringing a letter from the British ???? that makes no sense , since these Xirsi's were given the capital punishment in the Isaaq camp due to them joining the Dervish cause Xirsi Axmed Amaan a founder member since the 1899 and Xirsi Kooshin since 1907.
But the problem is Aw Jaamac didn't know much about the history of these tow Xirsi's or most of non Daarood dervishes , he needed an Isaaq Xirsi to pin the poem on, so he chose the famous tow, to make this engineered poem a poem addressed to Isaaq unfortunately for the naïve faqash geezer never considered the fact that these men were famouse and infomause Isaaq Dervish.
Now after a long research the riddle is solved , my initial suspension proved to be right , just like Aw Jaamac added the term "idoor" to Ismaaciil's poem , and many other poems like in Dardaaran ( the last poem of the Mullah ) poem. This is Muuse Galaal's version which he corrected from many living Dervish at the time including the Mullah's son Abdiraxmaan.
Maxajabad daboollayd wuxuu, gaal dukhuulaayey
Caadhkii dahaadhnaa wuxuu, dubuq ku siinaayey
Gabdhahay dillaacsheen wuxuu, dhiigu dibiq leeyey
The bolded line was put this way by Aw Jaamac:
Dabatoobke Iidoor wuxuu, darayey caadhkiisa
The key is in all 4 highlighted terms in the poetry . Notice the endearing terms in the poem "
tolnimo" and
"nasab" , what possible "tolnimo" could there be between the Mullah and Isaaq , tow different clans, and even nasab???
Lets solve the riddle , this is what happened , Aw Jaamac found this poem in the collection of the great sheikh Siciid Maydh , Sheekh Siciid Maydh had a good reason for collecting this sort of poem , or most legitmate poems. Sheekh Siciid original poem didn't contain the term "idoor" this was Aw Jaamac's doing , in terms or the poetic "qaafiya" Idoore would fit nicely inseatde of Daaroode. The original line was:
Naasiilaha xun waa lagu yaqaan nimanka Daaroode.
And that's why the Mullah used the endearing terms of clanisim " tolnimo" and " nasab" because he was talking to his own Daarood. Now who is this Xirsi? , Xirsi was Xirsi Guuleed nicknamed Xirsi Gardaro of Dhulbahnate Jamac Siyad clan chief Akil. Him and his brother (Kaarshe) fought the dervish many times and exchanged poetry and were armed and protected by the British, he was the Caaqil of the Jaamac Siyad. One day the Dervish raided his camels , they were taken , Xirsi Guleed and his clansmen pursued the Dervish , a disaster took place and Xirsi Guuleed himself was captured. The Mullah and the Dervish imprisnoned Xirsi Guuleed and held him as a hostage and taunted him , when Xirsi pleaded for his release the Mullah composed this poetry mocking him, and vowing not to have mercy on him and never to return his camels , which fits every bit of the story. First let me quote you from the Somaliland's intelligence of December 1907 regarding the situation of Xirsi Guuleed.
Detention of Hersi Guleid by the Mullah—
There is still no satisfactory information regarding Hersi Guleid there are rumours that the Mullah has ordered his release, and that he is not kept a close prisoner, but it is a fact that he still remains in the Mullah’s Camp. Hersi Guleid and his men followed up the looters to Bohul Warabur and it was here that he was captured by the Dervishes, who it is said were actually with the looted camels at the time.
But, later, the Acting Commissioner, W. Malcolm Jones, said: “I can find no evidence whatever that the Mullah has in any way identified himself with these outcast raiders, and if Hirsi Guleid as a Government Akil thought that such was the case, his duty was to report to Major O’Neill and not to follow up the raiders as far as Bohul Warabur.” Later information received by the British authorities from their spies living among the Dervish “Karias” was to the effect that the Mullah intended to keep these men, and that they have been offered large rewards to become Dervishes and to remain with the Mullah, and in this way to attract other of the Jama Siad to do the same. According to British assessment, Hersi Guleid was a man of influence and his family which was a large one, had a quantity of stock. The British officials thought that if Hersi Guleid was really persuaded to remain with the Mullah, this would seriously affect the attitude of the Jama Siad, and more specially that of the Rer Warsama and Hersi Guleid’ own Jilib the Rer Farah Der.
“At the same time the situation is not satisfactory .It now remains to be seen whether or not the Mullah still intends to act in good faith. If Hersi Guleid and his men and the looted camels are returned, confidence will be restored, and there will be no reason to fear a breach of peace. If this is not done I think relations will be considerably strained.” Proceedings of the Foreign Department, July 1907, NAI, New Delhi.
The original poem was composed for Xirsi Guleed and his Dhulbahnate and this is the original poem:
Xirsiyow naaqusnimo waa waxaad,niiq la leedahaye
Naxar lagu shid waa jaahil iyo, nararacdiisiiye
Noy baad tihiin aan qalbiga, nuurba loo geline
Naasiilaha xun waa lagu yaqaan,nimanka
Daaroode
waxse ka niiqsan toban goor kuwii, naaqurta lahaaye
Nasab hadaad tihiin gaaladaad,nici lahaydeene .
Naxli baad ka dhigateen halaan,naariba lahayne
Nasteexadu waxay idinla tahay, naafacaan jirine
Ka nacawdu sheydaamadaad,nacam tiraahdaane .
Naakhuudayaal iyo kufraad,nebiyo moodeene
Naartii waxaa idinku guray,nibiriyaashiiye
Nasaarada waxaw taabacdeen, waa najuusnimo e.
Naagow tihiin ferenjigii, nalashka dheeraaye
Nacalluhu kuwuu fuulay baad,daba nashlaysaane
Naamuuskiin wuxuu jabay markaad,nacabka raacdeene.
Nacastooyo waataad doraad,igula niiqdeene
Wax i naafay waa idinka iyo,nabaradiiniye
Nafta igama goyseen haddaad,iga naxaysaane .
Nabsigaan ku cayntaye
tolnimo,iguma noolayne
Naxariista Eebbaan ku helay,naallo iyo khayre
Nabsaa idin ka soo riday xaqaad,nugux ka siiseene.
Geelaan naawilaayee sidii, naqa u dhowraayay
Ee aan naalladuu diray kolkaad,bogox ku nowsiisay
Ee aan nayaayirey markay,Noobir soo hogatay
Anigaba wax badan baad lur li'i,igu naqdiirteene
Wax badan baad nijaas iyo afxumo igu nadiirteene
Wax badan baad nicmada Eebbahay,ila necbaateene
Nacnac weeye maantaad tolnimo,iga niyeysaane
Nasteexiyo wanaag iyo horaad nabad u diideene
Sidow soo naqaa hadal xun baad,igu nabaysaaye.
everything fits, Beeni Raad Ma Leh, and this is just one example of their fabrications of history.
