Religious clans/brotherhoods in Somaliweyn

[Realone123]

Let’s not forget the Fiqishini clan that lives in with Dhulbante and Isaaq. But originally from the HG Ayr sub clan. They were crucial in the spread of Islam in the Sool and Sanaag region, in which they still live today.

How and why did fiqishini migrate to sool/sanaag from mudug that history seems very interesting

[mahoka]

Dir tribe is the one that done the most to spread Islamic teachings. Zaila, diri dhabe, Harar were all regions dominated by the dir. we isaaq benefited from these places and the surrounding dir communities.


Dir and isaaq also were the main clans behind Adal and Iftat

Beesha isaaq must build ever closer ties to our dir brothers and assist them everywhere. Dir sultans and elders must be invited to live in Somaliland as a seat for their power

[Gubbet]

Things of interest;

1. Religious missionary in Somali culture = Dir
   
   • Fiqi groups like Fiqi Muxumud in Surre and Fiqi Cumar in Sheekhaal
   
   
2. So far Dir genetically =T
   
   • Almost overwhelmingly in Fiqi Dir groups like Surre
   
   
3. Besides Dir Somalis, T most prominent in Africa in the Sahara who also contain heavy Berber E3b
   
   • T particularly among the Toubou in Chad but also Berber E3b generally among the Saharan missionary groups
   
   
4. Saharan religious missionary historically called Fuqura (Fiqi groups)
   
   • famous for spreading Islam west & south of Sudan, Red Sea Africa to Bab el Mandeb/Djibouti
   
   
5. Besides T, Somali Islamic missionary groups contain unique Berber E3b results in Horn like among the Sheekhaal
   
   • Islam spread to the Sahara by Berbers and Berbera E 3b common in Saharan Fuqura
   
   
6. Attracted by the Muslim wars of Imam Ahmed Gurey and the Ottoman capture of Masawa forming Habash Vilayet
   
   • Saharan Fuqura migrated to wide belt from Suakin Sudan to Harar plateau
   
   
7. This record of heavy Saharan Fuqura migration to the Horn recorded from Futuh to Bruce in the 1700's
   
   • Saharan Fuqura main historical center lurched from called the Valley of Derr
   
   
8. Saharan Fuqura groups like Toubou divided in groups like Medobi and Gouran
   
   • Somali Islam missionary and Dir pegged to groups called Madoobe and Ajuuraan
   
   
9. Dir Somali Islamic missionary genetic history ==?== Saharan Islamic missionary Fuqura ???

[OwQariib]

Dir tribe is the one that done the most to spread Islamic teachings. Zaila, diri dhabe, Harar were all regions dominated by the dir. we isaaq benefited from these places and the surrounding dir communities.


Dir and isaaq also were the main clans behind Adal and Iftat

Beesha isaaq must build ever closer ties to our dir brothers and assist them everywhere. Dir sultans and elders must be invited to live in Somaliland as a seat for their power

Harar is more distinct than Saylac. My Karanle ancestors are all buried there, Sheikh Adem Goba, Aw Mattan Hurre, Sheikh Maxamuud Dhaqare, the Salixiyah movement had a large base in dhul Karanle, three Saxawle Fiqi clans still live there, Sharmarke Fiqi, Dhuubane Fiqi and Xuseen Fiqi.

[Gubbet]

I would also add notice the unique geographical placement of Dir Islamic missionary Fiqi groups most prominently Surre and the socio-historical record of Marehan

• Marehan, one of if not the most prominent recorded Somali group in the Futuh and recorded and historically confirmed migrating groups
  • Not just "oral history" but in recorded history containing documentation of this history
• Alleged Saharan Fuqura recorded entering the Harar plateau & Somali territory during this same period in documented history
  • Again confirmed by Futuh to Bruce in the 1770's
• Marehan confirmed in the Harar plateau then confirmed movements to eastern Somali plateau then to the Jubba Valley
  • Marehan deegaan being today from Shilaabo Valley to Mudug (greater Caabudwaaq) and Upper Jubba (greater Gedo)
• Dir Surre Fiqi goups historically esconsconed within Marehan territory in both of the most prominent deegaan settled today by them
  • Xeraale (the Fiqi center) located in Caabudwaaq and Bohol Garas/Dollow located in Gedo, even areas such as Kabxanley/Deefoow of Hiiraan mere extensions of former Marehan Shilaabo being just outside Balanbale
• Fuqura who entered the Somali territories starting from Imam Ahmed possibly banded to the most prominent Somali group identified in records of those fights like the Futuh
  • Fuqura became the "wadaado of"/providing religious service to Marehan and therefore moved with them wherever migrated
• Today the Laxmar Surre Dir with Marehan in Bohol Garas in Dollow and Luuq Gedo, the Fiqi Muxumud Surre Dir with Marehan in Xeraale & the Fiqi Cumar inHuurshe outside Caabudwaaq, the Fiqi Cumar Surre Dir in Kabxanlay/Deefoow in historical Balanbale/Ceelgaab just outside Ceel Habreed
  • This settlement patter is a "historical artifact"
• A broad and confirmatory chain of events waiting to be uncovered???
  • The connection between Marehan prominence to Islamic fights in record in Harar plateau and the Fuqura entrance into Somali territory during the Islamic fights in record in Harar plataeu and the Marehan historically recorded migrations and the Dir Fiqi groups modern settlement in the areas of main Marehan migration==?===a historical story to be uncovered??

[Gubbet]

The Karanle are interesting to me on the same level of Sheekhaal, just above the Dir Fiqi groups, being the two Somali groups I find most interesting for purposes of bridging historical continuity.

The strength of their subjective modern heritage regarding the history of the Islamic wars as "legacy" is extremely disproportionate to the record and the knowledge pieced together so far of historical place setting.

When you read this, if one imagines an attack or criticism, one could be forgiven for being under a misunderstanding.

The point of my statement is actually the inverse.

It says rather than this legacy being a created heritage, it is so profound that an explanation must exist that is to be unconvered. For if the record as we have it so far cannot definitively bridge the connection between this heritage and historical confirmation, then how can this legacy be so profoundly vibrant?

Yet, you cannot find Karanle nor Sheekhaal as confirmed historical equities---and I do not just mean mere names. I am very cognizant of the full extent of these arguments including activism surrounding identifications such as "Balaw" and "Abadir."

But then even if not confirmed equities, the legacy is so profound and vibrant I cannot imagine it has origins in anything other than being historically rooted artifacts.

And so, rather than what is told to us by the record, it is what is "yet" fully to be told to us by the record that is how I contextualize the vibrant heritage of these groups.

And so, I find Karanle and Sheekhaal, particularly and disproportionately interesting, more than any other Somali groups, as being relevant to understanding the historical continuity of the Somali history concerning this subject about the Islamic wars of Imam Ahmed and its history.

[libaxofxamar]

I would also add notice the unique geographical placement of Dir Islamic missionary Fiqi groups most prominently Surre and the socio-historical record of Marehan

• Marehan, one of if not the most prominent recorded Somali group in the Futuh and recorded and historically confirmed migrating groups
  • Not just "oral history" but in recorded history containing documentation of this history
• Alleged Saharan Fuqura recorded entering the Harar plateau & Somali territory during this same period in documented history
  • Again confirmed by Futuh to Bruce in the 1770's
• Marehan confirmed in the Harar plateau then confirmed movements to eastern Somali plateau then to the Jubba Valley
  • Marehan deegaan being today from Shilaabo Valley to Mudug (greater Caabudwaaq) and Upper Jubba (greater Gedo)
• Dir Surre Fiqi goups historically esconsconed within Marehan territory in both of the most prominent deegaan settled today by them
  • Xeraale (the Fiqi center) located in Caabudwaaq and Bohol Garas/Dollow located in Gedo, even areas such as Kabxanley/Deefoow of Hiiraan mere extensions of former Marehan Shilaabo being just outside Balanbale
• Fuqura who entered the Somali territories starting from Imam Ahmed possibly banded to the most prominent Somali group identified in records of those fights like the Futuh
  • Fuqura became the "wadaado of"/providing religious service to Marehan and therefore moved with them wherever migrated
• Today the Laxmar Surre Dir with Marehan in Bohol Garas in Dollow and Luuq Gedo, the Fiqi Muxumud Surre Dir with Marehan in Xeraale & the Fiqi Cumar inHuurshe outside Caabudwaaq, the Fiqi Cumar Surre Dir in Kabxanlay/Deefoow in historical Balanbale/Ceelgaab just outside Ceel Habreed
  • This settlement patter is a "historical artifact"
• A broad and confirmatory chain of events waiting to be uncovered???
  • The connection between Marehan prominence to Islamic fights in record in Harar plateau and the Fuqura entrance into Somali territory during the Islamic fights in record in Harar plataeu and the Marehan historically recorded migrations and the Dir Fiqi groups modern settlement in the areas of main Marehan migration==?===a historical story to be uncovered??

Think your knowledge on this subject is very intelligent brother.

[Gubbet]

There are some tribes that were called the AW clans and some of them joined other tribes like Sheekhal part of Hawiye, Leelkase(ex Xer) part of Daarood, Faqi part of Dir

Somali tribes are divided into two types; Waranle and wadaad, The Wadaads were allowed to live in the land of the Waranle fighting tribes so they spread out in different places like Hiiraan, Mudug, Bari, Buurxakabo, Luuq etc.

What tribes did leelkase and sheekhaal join also do both those clans exist in hiiraan burhakaba luuq etc

Layl kase genetic results have so far come under this unique E3B clad -->
https://www.yfull.com/tree/E-Y163949/

This clad has so far grouped together the majority of the Layl Kase, Marehan, Dhulbahante, Warsangeli, Jidwaaq groups in Ethiopia, aspects of Ogaden, and aspects of Majerten (Wabeneye).

It seems to be an interesting clad implicating what if anythingy has been reflected by the oral genealogical lineage called "Darod"

To my knowledge the only individual results from those identified lineage groups above who have not come under that clad are individuals who have self-identified themseves as artisanally privileged or craftsmen. Essentially individuals whose identities are more multifaceted and progressive than the socially exclusivist and limiting constraint historically applied to these things.

So Layl Kase Xer and, for example, Dir Surre Xer do not have their occupation of being Xer necessarily informing much about this aspect concerning lineage.

[Gubbet]

Think your knowledge on this subject is very intelligent brother.

I would only say the knowledge is yet out of my reach. Having been privileged to seek and come across even the limited amount of "knowledge" concerning this subject, I have only been lucky to start noticing more things about this subject that have presented intriguing questions than anything else.

If you notice, much of what I have shared on this are more questions than anything else.

Our understanding of our history is so limited we can't even form relevant questions because we don't see that there are things that present the curiosity of understanding.

The more information I have come across, the bigger the number of questions I form not answers!

[theyuusuf143]

There are two groups I am aware off. The most distructive one are the people between burco to boosaaso. In other words eastern isaaq and harti you can add parts of the Ogaden region. This is the geographic area where the most hardcore terrorists come from.

The other group are the suufis. They scattered all over the Somali Peninsula but their main base is in western somalilands and central Somalia. These group are loyal for the governments , and they cause no problem

[Gubbet]

Yusuf I would present a different observation based on where I am standing.

I see it as historically urban vs quickly urbanized. rather than north/south/west/east.

Where there was historical urbanity (relatively obviously since this is Somalis), there was most likely a Jamaaca at its foundation. This amaaca was Shaafici or Qaadiriyah. Think Israeli kibbutz. A collective essentially motivated by asceticism and salvation of the nafs (soul/self).

Where there was quick urbanization ("settlement") as an effect of colonialism appearing on the land; sometimes overnight becoming a dot on the map----a Jamaaca coalesced from a collective motivated by the temporal and salvation of the "ummah" (state/we).

In every region, locality, section, or part of the land and we generally share this with the rest of the Muslim world.

Whereever spirituality naturally organized, it was inspired by interest of the collective to save their "soul". It was inward looking, and the tools they most likely had was the hoe---for planting and tilling the soil; even in Togdheer.

Wherever spirituality was created as a response to temporal pressure, it was inspired by the collective to save their "people." It was outward looking and the tool they most likely had was a defensive weapon---for protection of the realm; even in the farms of Dooy (Bay).

That is the same trajectory still representing itself.

[Realone123]

I would also add notice the unique geographical placement of Dir Islamic missionary Fiqi groups most prominently Surre and the socio-historical record of Marehan

• Marehan, one of if not the most prominent recorded Somali group in the Futuh and recorded and historically confirmed migrating groups
  • Not just "oral history" but in recorded history containing documentation of this history
• Alleged Saharan Fuqura recorded entering the Harar plateau & Somali territory during this same period in documented history
  • Again confirmed by Futuh to Bruce in the 1770's
• Marehan confirmed in the Harar plateau then confirmed movements to eastern Somali plateau then to the Jubba Valley
  • Marehan deegaan being today from Shilaabo Valley to Mudug (greater Caabudwaaq) and Upper Jubba (greater Gedo)
• Dir Surre Fiqi goups historically esconsconed within Marehan territory in both of the most prominent deegaan settled today by them
  • Xeraale (the Fiqi center) located in Caabudwaaq and Bohol Garas/Dollow located in Gedo, even areas such as Kabxanley/Deefoow of Hiiraan mere extensions of former Marehan Shilaabo being just outside Balanbale
• Fuqura who entered the Somali territories starting from Imam Ahmed possibly banded to the most prominent Somali group identified in records of those fights like the Futuh
  • Fuqura became the "wadaado of"/providing religious service to Marehan and therefore moved with them wherever migrated
• Today the Laxmar Surre Dir with Marehan in Bohol Garas in Dollow and Luuq Gedo, the Fiqi Muxumud Surre Dir with Marehan in Xeraale & the Fiqi Cumar inHuurshe outside Caabudwaaq, the Fiqi Cumar Surre Dir in Kabxanlay/Deefoow in historical Balanbale/Ceelgaab just outside Ceel Habreed
  • This settlement patter is a "historical artifact"
• A broad and confirmatory chain of events waiting to be uncovered???
  • The connection between Marehan prominence to Islamic fights in record in Harar plateau and the Fuqura entrance into Somali territory during the Islamic fights in record in Harar plataeu and the Marehan historically recorded migrations and the Dir Fiqi groups modern settlement in the areas of main Marehan migration==?===a historical story to be uncovered??

That’s very interesting great information I had no idea mx and dir had that many centuries of interaction it’s similar to the og and sheekhaal connection due other culumo tribes live with mx or are dir the exclusive culumo

[Realone123]

There are some tribes that were called the AW clans and some of them joined other tribes like Sheekhal part of Hawiye, Leelkase(ex Xer) part of Daarood, Faqi part of Dir

Somali tribes are divided into two types; Waranle and wadaad, The Wadaads were allowed to live in the land of the Waranle fighting tribes so they spread out in different places like Hiiraan, Mudug, Bari, Buurxakabo, Luuq etc.

What tribes did leelkase and sheekhaal join also do both those clans exist in hiiraan burhakaba luuq etc

Layl kase genetic results have so far come under this unique E3B clad -->
https://www.yfull.com/tree/E-Y163949/

This clad has so far grouped together the majority of the Layl Kase, Marehan, Dhulbahante, Warsangeli, Jidwaaq groups in Ethiopia, aspects of Ogaden, and aspects of Majerten (Wabeneye).

It seems to be an interesting clad implicating what if anythingy has been reflected by the oral genealogical lineage called "Darod"

To my knowledge the only individual results from those identified lineage groups above who have not come under that clad are individuals who have self-identified themseves as artisanally privileged or craftsmen. Essentially individuals whose identities are more multifaceted and progressive than the socially exclusivist and limiting constraint historically applied to these things.

So Layl Kase Xer and, for example, Dir Surre Xer do not have their occupation of being Xer necessarily informing much about this aspect concerning lineage.

I’ve heard the daarood subclade was formed within the last 850 years interesting to see that a real daarood clan exists

do you know how those two clans got their name xer it’s seems very interesting maybe their is some historical interaction over last few centuries just look at this YouTube video this dude describes a historical relationship between sheekhal and LLK and also aboyonis Geri I’m not sure how true it is but it’s interesting nonetheless

[OwQariib]

The Karanle are interesting to me on the same level of Sheekhaal, just above the Dir Fiqi groups, being the two Somali groups I find most interesting for purposes of bridging historical continuity.

The strength of their subjective modern heritage regarding the history of the Islamic wars as "legacy" is extremely disproportionate to the record and the knowledge pieced together so far of historical place setting.

When you read this, if one imagines an attack or criticism, one could be forgiven for being under a misunderstanding.

The point of my statement is actually the inverse.

It says rather than this legacy being a created heritage, it is so profound that an explanation must exist that is to be unconvered. For if the record as we have it so far cannot definitively bridge the connection between this heritage and historical confirmation, then how can this legacy be so profoundly vibrant?

Yet, you cannot find Karanle nor Sheekhaal as confirmed historical equities---and I do not just mean mere names. I am very cognizant of the full extent of these arguments including activism surrounding identifications such as "Balaw" and "Abadir."

But then even if not confirmed equities, the legacy is so profound and vibrant I cannot imagine it has origins in anything other than being historically rooted artifacts.

And so, rather than what is told to us by the record, it is what is "yet" fully to be told to us by the record that is how I contextualize the vibrant heritage of these groups.

And so, I find Karanle and Sheekhaal, particularly and disproportionately interesting, more than any other Somali groups, as being relevant to understanding the historical continuity of the Somali history concerning this subject about the Islamic wars of Imam Ahmed and its history.

The history of Karanle and Abadir's Harar is taught in the university curriculum of Ethiopian studies. They are collected from Futuh Madinat Harar and Ye Gragné Warara written by Harari scholars. I have personally spoken to several Amharic academics like Teshome who show me the utmost respect when i give them a background run and this is a person who wrote 30 books himself that can vouch for scholarly work. But indeed that is only the tip of the iceberg because our oral traditions is very rich like our links with Harla, the Chinese, the stories of Garaad Oomane, the Hayin caravans the old interior silk road of northern Somalia etc. One of the methods Ethiopians used to revisionise history was to bastardize the name of towns and villages. I heard some on RTN TV say they use to burn down a village then Somalis will rebuild and rename it, only to get burned down again before they move elsewhere.

[Gubbet]

Owqariib, I am aware of the entire circular debate on Twitter and the lack of understanding about contextualization. For example, what is derived through academic standardized rigor and what is by subjective [and ignored] academic activism. Also, the inability to understand how to intellectually interact with "multiple" text manuscripts affecting a great aspect of locally derived sourcing in Ethiopia. The latter implicates the multiple versions of Fath Madinat including Wagner's and the earlier implicates the activist period pieces from Ethiopian nationalist writers. I am not sure what the implication of studied is meant to imply, but what you pointed out has been taken into consideration in my post to which you responded.