who was Yusuf Al kowneyn?

[Coloow]

Salaama,

 

I wonder whether any of you out there could help me in tracing who Sheikh Yusuf Al-kowneyn was?

'

Did the town of sheikh (between berbera and Burco) get its name from the many culumo's who are burried there? Who were these scholars?

 

Mahadsanidiin

[Khayr]

Salaamz,

I'm curious to know too

b/c I am across this name in an article/reading

a few weeks ago.

 

Fi Amanallah

[Baashi]

Entre,

In Dugsi Qur’an or malcamad, the first thing we were taught was: alif waxmale, ba hal hoos ku lehe, ta kor ku labale...etc; allif la kor-dhabay, allif la hoos dhabey, allif laa godey, ..and so on. Remember that sxb! well Sheikh Yusuf Al-Kowneyn authored that. He was said to have been the first educator who standardized preparatory education of ‘Duqsiyada’. This is ‘waxa-la-yidhi’ kinda oral history. I haven’t seen a written account of this yet. He was an Arab origin, and had taken part of the freedom fighters movement of forties. That is what I heard about the Sheikh. Nomads will hopefully clarify if that is so.

[Miskiin-Macruuf-Aqiyaar]

Salaan...

 

Baashi, yeah, I also heard that Al Kowneyn invented and devised that alifla kor dhaweey script, so the patent belongs to him.

 

However, do you really mean the sheekh invented that unique characters only in 1940s? How did the Soomaalis cope to study Quraan in dugsi before that? I mean alifla kor dhaweey and alif wax maaleh did really simplify learning to write Quraan in Soomaaliya.

 

Anyway, what about other sheekhs that existed. Notably sheekhs like Sheekh Aweys and Sheekh Madar. Or even Sheekh Cabdi Sheelaweyne {was he even a sheekh?}. Anyone who have read or heard about their stories, please share with us.

________________

 

Macsalaama.

[Coloow]

Salaama,

 

Baashi , saaxib I was also told that Sheikh Yusuf al-koweyn lived until early 1920:s. that he came from arabia with some companions who are burried in Sheikh.

 

He is accredited with inventing alif wax ma leh, alifla kordhobey... this seems to be a little bit odd though.

 

but let us investigate

 

 

MMA

 

this what I found.

.

Sheikh Aweys Ibn Mohamed Al - Barawi Al-Qadiri, was born in the coastal city of Brava in the spring of 1847. He was born to family of the Tuni clan of Digil & Mirifle. His background has been described as being from 'client agricultural communities rather than powerful nomadic clans" He apparently was a brilliant student in Koranic school in Brava and studied Arabic, religious subjects and Islamic science with two local Sheicks. One of his teachers was Sheick Mohamed Zayini A-Shanshi, was member of the Qadiriya, and he encouraged Uweys to continue his Sufi studies in Baghdad, Iraq.

 

In 1870 Uweys arrived in Baghdad where he studied under the Qadiri master Sayid Mustafa Ibn Al-Sayid Salaman Al- Kaylani, the son of principle Sheick of the order, Salaman Al-Kaylani, who was a descendent of the prophet. This relationship was to be very important in Aweys's development as a pan-Islamic leader.

 

The Baghdad saint Sayid Abd Al-Qadir Jeylani who died in AD 1166 founded the Qadiriya tariqa. This was the first order in Islam. Being older and more established, the Qadiriya had a larger membership in Somalia. It also tended to be less puritanical than the other Sufi orders in Somalia. Records indicate that the Qadiriya was established in Harrar before 1508. In Somalia it has long been educational institution devoted to Islamic literacy than propagandist tradition.

 

The Qadiriya is split into two powerful branches, which reflect the North/South division in Somali society. The north branch was the Zeyli'ia founded by Sheikh Abdulrahman Al-Zeyli' from Disow clan of Digil & Mirifle. And the Southern branch was leaded by Sheick Aweys was the most important leader in southern Somalia.

 

The Qadiriya seems to have made a transition from just being primarily a Sufi order to that of converting large sections of East Africa to Islam. In 1880, the two leaders Muslim brotherhoods were making progress in East Africa. The larger and more influential was The Uweysia group of the Qadiri order named for its Somali leader.

 

Sheick Uweys accounted for a considerable expansion of Islam in Tanganyika, Southern Somalia, Eastern Congo (former Zaire), parts of Mozambique and Malawi, the Comoro Islands and Northwest of Madagascar.

 

Sheikh Aweys made the required Hajj to Mecca and Medina and visited various important saints tombs in the Hijaz and Yemen. After his studies he stopped as the British enclave on Aden and then returned to Somalia 1881. He returned to the coast city of Banadir and become the most important religious in the Southern Somalia, his main settlement was at Biyoley, Tiyeglow where he is buried now, every year more than a million people from East African and Somalia, and Comoro Islands visited his grave.

 

Sheick Aweys was a man who against the colonialism and trading the black people as slaves, his fought the infidels with a strong word which caused many slaves to became free and converted to Islam, The Germans of Tanganyikan and the Italian was worried the expansion of the Islam in East Africa, Also many Arabian who was trading the slaves in Zanzibar and East Congolese was stopped the trading when the Sheick and his fellows arrived there.

 

Sheikh Aweys was murdered in 1909 by the soldiers of Mohamed Abdullah Hasan known as (Mad Mullah) for revenge. After he was traveling near Tieglow and later was buried at Biyoley, Tiyeglow.

 

This article was compiled by Ahmed A Farkeeti

[Coloow]

In the meantime I would like to share with you the following history about the town of bardheere, which has for many decades succeeded in upholding an islamic based social cohesion:

 

Horudhac:

Taariikhdu waa tusmada noolasha, cilmiga lagu garto ummadihii hore waxa ay ahaayeen iyo waxa ay soo qabteen. Waxaa noo soo gudbiyey halgan dheerna u soo galey dad qorayaal ah oo kala soo kulmey dhibaatooyin badan. Taariikhdu waxay na bartaa waxyaabihii soo dhacay sida horumarka, dagaalada, ilbaxnimada, akhlaaqda, caadooyinka iyo sababaha ummadaha ay hormaraan amaba waxa dib u dhaca u keena. Taariikhdu waxay kaloo na bartaa culimada waaweyn ee ku xeeldheeraadey diinta iyo culuunta kala duwan sida adabka,siyaasada, fanka iyo heerarkii kala duwanaa ee ay soo mareen.

 

Somaliya waxay, nasiib darro, ka mid noqotey waddamadii la gummeystey. Gumeysiga immanshihiisa ka hor waxaa Somaliya meelo badan oo ka mid ah ka jirey nidaamyo iyo ismaamul ay dadka Soomaaliyeed sameysteen raalina ka ahaayeen. Nidaamkii gumeysiga markii uu soo gaarey dalka Soomaaliya wuxuu ugu horeen burburiyey nidaamyadaas jirey, wuxuu qasey miisaankii iyo deganaashihiisiisagoo adeegsanaya ”qeybi oo xukun”, wuxuu si aad isugu deyey in uu tirtiroraad taariikheedka dalka Soomaaliya uu lahaa iyo in uu baabi’yo isla markaana duugo meelaha magaca iyo sharafta leh ee dalka iyo dadka Soomaaliya.

 

Waxaa ayaan darro noqotey iyana in aqoonyahanka Soomaaliyeedqaarkii waqtiyadii xigey lagu barbaariyey falsafadaas, taas oo keentey daneyn la’aan taariikhda Soomaaliyeed waqtigii gumeysiga iyo maamuladii ka dambeeyey. Waxay hal-ku-dhig ka dhigteen wixii uu gumeysiga ka qorey Somaliya .

Dalka Somaliya wuxuu leeyahay taariikh daxal gal ah, halgamaayaal fara badan oo dunida caan ku ah islamarkaana u soo hurey naf, maskax iyo maal dhisida iyo horumarinta dalka iyo dadka Soomaaliyeed. Waxaa loo baahanyahay taariikhdaas na bareysa garashada noloshii hore ee dalka iyo dadka Soomaliyeed in la darso.

 

Noolasha qofka waa mid aad u gaaban marka loo fiiriyo taxanaha noolasha aadamiga ay soo martey sida bilowga miro aruursigii, ugaarsatadii, dhulgoosigii iyo degaanka beraleyda iyo warshadeyntii si loo gaaro horumar iyo barwaaqo.

Taariikhda magaalada Baardhere waa qeyb muhim ah ee taariikhda aan soo xusney ee Soomaliya. Taariikhahaas waaweyn haddii la ururin lahaa si qoraal taxane ah, waxay aad wax ooga tari lahayd kordhinta garaadka ummmada.

 

Qormadan oo ku saabsan taariikhda Baardhere, beled iyo jameeco ahaanba, waxaan ka arkeyna in ay lehayd xukuumad iyo nidaam suurta geliyey in horumar la gaaro muddo dheer ka hor inta uusan imaan gumeysiga dhulkeena.

Taas oo iyana na tuseysa in ummadda Soomaaliyeed ay lahayd nidaam ismaamul oo xor ah oo ay dadka ka qeybqaataan. Magaalada Baardhere waxayna ka mid tahay degmooyinka ugu faca weyn ee ka

sameysmey gudaha dhulka Somaliya, isla markaana lahaa maamul xor ah oo iyada u gooni ah. Waxay ka tirsaneyd gobolkii loo yaqiiney Jubbada sare [ Alta Jubba] intii ay jireen maamulkii gumeysiga iyo dawladii rayidka ee ka dambeysey.

 

Waxay ka mid noqotey gobolkii jubada dhexe muddo gaaban, markii xukuumadii militeriga abuurtey gobolo hor leh. Ka dib gobolka Gedo oo isbixin waayey dhaqaale ahaan ayaa lagu kabey. Halkaas ayeyna ka tirsanayd ilaa maamulki militeriga ka burburey.

 

Magaalada Baardhere waxay ka mid tahay magaalooyinkii Somaliya ugu horreeyey, uguna faca weyn oo laga aasaasey meel ka fog xeebta koonfureed ee dalka Somaliya. Waxay u jirta xeebta Barawe qiyaas dhan 250 km. Juqraafi ahaan Bardhere waxay ku taala inta u dhexeysa 2-3° woqooyi dhulbaraha (lool=latitude) iyo 42-43° (Dhigaha=longtitude). Cimiladeeda waa mid aad u kulul, taas oo u sahlineysa in saanadka oo idil beeraha laga faaideysankaro

marka la istimaalayo waraabka beeraha.

 

Nasiib darro biyaha oo dhulka ka hooseeya awgeed waxaa adag soo saarka biyaha waraabka beeraha marka aan la isticmalynin matoorka biyaha. Bardhere waxay aad ugu hormarsantahay tacabka beeraha noocyadiisa kala duwan. Beeraha roobka oo laga soo saaro dalagyada intooda badan waa lafdhabarka dhaqaalaha. Waxay si gaar ah ugu caanbaxdey sannadihii dambe basasha iyo tubaakada oo loo iibgeyo gudaha iyo dibedda Somaliya.

 

Magaalada aasaaskeed wuxuu ahaa baar weyn oo ku yaaley masjidka weyn. Magaca Baardhere wuxuu ka soo jeedaa laba erey oo kala ah baar iyo dheer. Baar waa geed inta badan ka baxa webiyada hareerahooda (magaca laatiinka waa Hyphaene). Baar wuxuu leeyahay manaafacaad badan. Wuxuu dhalaa miro loo yaqaano "khoono". Khoonada waxay ka koobantahay laf hoose, duf dhexe iyo xuub kore. Marka ay cayriinka tahay waa cagaar, marka ay bislaatana waxay leedahay midab dhiiga.

 

Khoonada xuubkeeda kore iyo dufka dhexe waa la cunnaa. Waxay leedahay dhadhamo kala duwan sida macaan, qaraar, dhadhanlaaw waxayna ku xirantahay nooca geedka iyo inta geedka webiga u jiro. Lafta hoose (sedka) ku jira waxaa loogu xardhaa xoolaha. Geedka baarka wuxuu bixiyaa laamo iyo caleemo. Dhammaana waxaa lagu dhistaa guryaha. Caleenta dusha ayaa laga saara, xajmigana waxaa laga dhigtaa tiir. Tiirarka baarka oo dhowr ah ayaa inta la isku xiro loo isticmaali jirey in lagaga gudbo webiga laguna rarto alaabta sida doonta, gaar ahaan dhismaha guryahay, waxaana loo yaqaaney Sablo.

 

Bilowgii lixdanaadkii waxaa fidey ku xadgudub iyo isticmaal xumo. Geedka baarka xajmigiisa iyo laamihiisa marka la xoqo waxaa ka soo baxa dheecaan u eg midabka caanaha oo dhadhankooda macyahay marka ay cusubyihiin. Caanaha baarka waxaa loo yaqaana shalabow, waxayna socodsiiyaan sida la sheego caloosha haddii la cabo marka ay macyihiin. Marka caanahaas meel la dhigo in muddo ah dhadhankooda wuu isbedela, waana lagu sakhraama sida khamrada oo kale.

 

Ujeedada loo aasaasey magaalada Baardhere waxay ahayd in ay noqoto gole diinta islaamka looga dhaqmo isla markaasna dadka loogu yeero lku dhaqanka iyo fidinta islaamka. Magaalada waxaa la aasaasey laba qarni ka badan muddo laga joogo. Taariikhdu waxay ahayd 1761 sannadka miilaadiyada.

Diinta islaamka mar hore ayey soo gaartey Somaliya, gaar ahaan xeebaha dalka laakiin xoog saameyn ah ma lahayn oo waxaa ka xoog badnaa dhaqannadii diinlaawaha ka harey. Waxaa jirey dhaqamo fusuq ah. Wadaado badan ayaa isku howliyey, dadaalna u galey in ay wax ka beddelaan. Qaarkood ayaa xitaa la qaadey durbaanka si ay u soo jiidtaan.

 

Waxaase iyana jirey wadaado iyana ku tashadey in ay ka fogaadaan oo isaga haajiraan mar haddii ay wax ka qabanwaayeen. Arrintan waxay rasmi ahaan ugu qornayd oo laga akhriyey kitaab uu qorey Sheikh Cabdiyow “Khitamma bil khayr“, waxaa qoraalkiisa ka mid ahaa “mar haddii aadan fusuq wax ka qaban karin, Illah wuxuu ku amraya in aad isaga haajirtid“. Arrintaas waxay qabsatey culimo badan oo ka guurey xeebaha, gaarsiiyey diinta islaamka gudaha dalka Somaliya. Culimadaas waxaa ka mid ahaa:

 

1. Sh. Ibrahim Hassan Yabarow -7 days-1190H (1776)

2. Sheikh Ali Dhurre -30 yrs-1220H (1805)

3. Sheikh Abukar Adam Dhurre -24 yrs-1244H (1828)

4. Sheikh Abdulrahman Abayl -7 yrs-1251H (1835)

The giamia of Bardere was burned down in

1831 due to war with Geledi sultanate.

It was suspended for 20 yrsand was

restablished in 1851. -20 yrs-1271H (1855)

5. Sheikh Mohamed Adam Kerow -24 yrs-1295H (1878)

6. Sheikh A/rahman Moh´d Adan -2 yrs -1297H (1880)

7. Sheikh Abdiyow Osmanow -25 yrs-1322H (1904)

8. Sheikh Ibrahim Mohamed Adan -4 yrs-1326H (1908)

9. Sheikh Ali Moallin Muddey -33 yrs-1359H (1940)

10. Sheikh Mohamed Yusuf -20 yrs-1379H (1959)

11. Hagi A/ziz Sh. Ali Moallin -8 yrs-1387H (1967)

12. Sheikh Mursal Malin Aliyow-25 yrs-1412H (1992)

 

Sheikh Mursal was cruelly murdered on (17th december 1992 at 21:20 local time) by heavily armed militia just days before U.N. troops arrived Bardere town. All his household and valuables left with him by members of the Giamia as safe haven were looted. It is believed that the murder of the Sheikh of the Giamia at this crucial time was orchestrated in an attempt to create leadership vacuum.

 

13. Sheikh Hirow Moallin Ahmed - has been nominated as a caretaker 1992 - present.

[Miskiin-Macruuf-Aqiyaar]

Salaan...

 

Dankis Entre., and what is "Giamia?" Is it a some kind like an orderly xir that used to rule Baardheere? Enlighten us, baliis.

 

Others, can anyone take a shot giving us a lecture, an essay about Sheekh Madar because my brother used to attend a school named after him back in Xamar, located in nearby and between Afrikaan Filaj {African Village} and Sarihii Bangaariyada.

_______________

 

Macsalaama.

[Coloow]

MMA, YU AAR WILKAM... Saaxib Giamia (Jameeco) is an islamic community.. A sort of brotherhood.

 

There are many somalis who believe that an islamic society is hard to achieve in somalia for one reason or another. But history teaches us that there were communities (sheikh, bardheere, Taleex) which flourished.

 

In the case of Bardheere, somali clans lived sided by side and the jameeco was a quasi government that settled disputes,run the daily lives..

 

 

p.s Sheikh madar was a great figure too.. I will see if I can get anything on him.

 

have you got anything on sheikh xasan Barsame?

[Baashi]

Maxruug-Mashalaaye-Aafo ,

He did not invent the script MMA but he 'Somalized' if u will. Illiterates are had to teach so it is not hard to see him giving instructions that will facilitate the task: kan wax ma leh, kan hal dhibic uu hoos ku leeyahay, kan waa godon yahay, kana waa lagu joojiyaa...and so on. By the way how do they say this in Beydhabo widaay?

 

Entre,

Jameecooyinka especially Sheikh Abdullahi Baardheere @ jiirada taleex and Timaweynta @ shineema Shuun were strange to say the least; drums, qaat, etc.

[Coloow]

Baashi waa runtaa saaxib kuwaasi cajiib baay ahaayen, but I am not talking about modern day jameecos!

 

taleex- sayid maxamed

Bardheere- see above

sheikh- yusuf al-kownayn.

 

 

Surely these were islamic jameecos!

[nuune]

i like Sheikh cabdulqaadir Jaylaani,i guess he lived the during Sayyid mohamed Cabdule xassan.

 

thanks guys for giving us more information about our Sheikhs

[Sophist]

Aniga inteyda aan kutuurto.

 

Waxaa in laxuso mudan in aan doorbidayo inaan af Somaali wax kaga qoro mawduucan kobtaan, meehaan, meeshaan, kobtadatan, golahan, meeshan (iwm) aad ku falan qeyneysaan, ku baareysaan, ku lafo gureysaan, ku rigameysaan;arinkaas oo runtii muhiimad u leh taariikhda umadeena Soomaliyeed.

 

Aniga, shaqsiyan, nafteyda, arageyna waxaan aamin sanahay; sawirka, warbixinta, gogoldhiga uu walaalkey Entr uu ka bixiyey Sheekh aweys inuu yahay mid *** kiisu aanu dhisneyn. Tan waxaan uleeyahay, wararka ka imaanaya dhankaan taariikheed ayaa waxay noo sheegayaan inaanu Sheekh Aweys nin Sheekh ah oo gaal diid ah aanu aheyn, laakiin uu runtii ugarab dhiibin jirey cadawkii gumeystaha ahaa. Sayidkii Naxariistii Janno Allaha ka waraabiyee (ilaahey wuxuu sabab uga dhigey isaga, haadu noo imaan laheyn, haatan qaar waxaa la dhihi lahaa James Smith Qowdhan ama Toni Tobias Xaayoow- adiga dooro kii kuu sahlan) wuxuu ergooyin u direy axadkaan Sheekh aweys ah. Sheekh aways wuxuu ka diidey Jihaadka laga soo horjeedey Gaalada dabacayuunta ah in uu kaqeyb qaato. Balse, wuxuu isku dayey kahor imaadka Jihaadkaas (waxaa laga yaabaa inaaney gaal jaceel aanay ka aheyn ee dariiqo ahaan uu udiidayay Sayidka-- Sayidku Ahlu Suna Wal Jamaaca ayuu ahaa ninkaa nina Qaadiriya Suufiya ayuu ahaa). Si kastaba arinku ha ahaadee, Daraawiishi mideydey ka asashey markey firaaqo u heshey ninkaan gaal raaca noqdey.

 

War heedhaha yaan ku dheeraan hadalakee, habeen wanaagsan.

 

Salamu Alaikum

 

Sophist

[Sophist]

MMA @ LOL hooyadeey aa Sheekh Madar Dhigan jirtey! waraa haye waa la isyareenaa miyaa! tookadaan waraa keentey. Iskoolkaa markii dagaalkii xamar aas ka bilowdey waa shaqeynaayey, see camalkaa adi nooh? Waraada walaahi waraa imaadey, meeshaan duqeytida ciyaal maamo lee iska wada dhigooyiin yaah!

 

Just playing mate!. How is Ramadan Treating you! are you breaking your Iftar at Hamdi Res?

 

Sophist

[miles-militis]

Was not Sheikh Yusuf Al Kawnayn buried at Aw Barkhadle on the outskirts of Hargeysa where people from Hargeysa, Burco and Berbera visit his burial grounds once every year on Fridays? Was he not the same Sheikh that had encounters with the evil Bucur Bacayr? I recall as a kind visiting his entombment, doing the circle as though in the Kacbah, watching spinster women seated on heavy rocks and throwing stones.

[Coloow]

sophist, akhi afeef horta, sheekadaasi sheikh aweys ku saabsan aniga ma aan qorine, ee waan soo xigtey (eeg hoos).

 

Markaan faalada u kaco, oo aan qoondeeyo taariikhda sheikh aweeys, anigu waxaay ila tahay inuu yahay nin wanaagsan oo muddan amaan. Laga bilaabo konfuurta soomaliya ilaa iyo xeebaha mozambique waxaa igu maqal ah inuu sheeqa ugu wacnaa fidinta diinta islaamka.

 

Somaliddu waxaay ku maahmaahdaa "gaal dil gartiisina si". Haddaba beryahaan dambe waxaad moodaa in somalidda uu ku yimid cudur aan daawo lahayn. aniga qof aan markaan maskaxdeeyda la tashtay waxaa ii caadatay:

 

Markii aan baaritaan kooban oo aan cilmiyeeyneen ku sameeyey wadaadkani, waxaa ii muuqatay in xilligaasi aay jirtey fariiqo (ilaa iyo haddaba waay jirtaa)- dad badan baa wadaada been ka abuura.

 

Samurai- saaxib waa dhici kartaa inaay jirto arrintaasi, hase yeeshe malaha sheequ ma xumeene, ee waxaa buunbuuniyey dadkii ka dambeeyey!!