Ciidamo ka tirsan Dowladda Soomaaliya oo la wareegay deegaannka Jante-kuundisho ee Magaalada Beledweyne.

Isniin, 31, May, 2010 (HN) Waxaa saakay dagaal culus oo u dhaxeeya Ciidamada Dowladda Soomaaliya iyo kuwa Xisbul Islaam uu si kadis ah uga bilaawday duleedka Magaalada Beledweyne gaar ahaan inta u dhaxeysa Tuulada Ceel-gaal iyo deegaannka Jante-kuundisho.

Dagaalka oo leysku adeegsaday noocyada kala duwan ee hubka ayaa saacado kooban kadib waxaa u suurta gashay Ciidamada Dowladda Soomaaliya in ay la wareegaan dhamaan fariisimihii ay horay u joogeen Ciidamada Ururka Xisbul Islaam gaar ahaan deegaannka Jante-kuudisho ee Magaalada Beledweyne.

Sarkaal ka tirsan Ciidamada Dowladda Soomaaliya oo lagu magacaabo Axmed C/dalla Inji oo warbaahinta la hadlay ayaa sheegay in saakay Ciidamadoodu weerar ku soo qaadeen Magaalada Beledweyne waxaa uu intaa ku darray in hadda ay la wareegeen dhamaan goobihii fariisimaha u ahaa Ciidamada Ururka Xisbul Islaam islamarkaana saacadaha soo socda ay gudaha u gali doonaan Magaalada.

Laakiin Afhayeenka Xisbul Islaam Max'ed Weheliye Odawaa ayaa sheegay in wali dagaalku socdo isaga oo beeniyay in Ciidamada Dowladdu la wareegeen deegaanno markii hore ay ku sugnaayeen Ciidamada Ururka Xisbul Islaam, waxaana uu sheegay in ilaa hadda Ciidamadoodu ku sugan yihiin goobihii saakay dagaallku ka bilaawday.

Balse wararka Madaxa banaan ee laga hellayo dadka barakacayaasha ah ee ku sugan duleedka Magaalada Beledweyne oo saakay dagaallku ka dul dhacay ayaa waxaa ay sheegayaan in Ciidamada Dowladda oo ay weheliyaan kuwa Culima'udiinka Ahlu Sunna Waljameeca hadda ku sugan yihiin Jante-kuundisho, halka Ciiidamada Ururka Xisbul Islaam u dhaqaaqeen wadada Laamiga ah iyaga o fariisin ka sameystay deegaannka lagu magacaabo Xujuub.

Dagaalka saakay ka dhacay duleedka Beledweyne ayaa ku soo beegmaya xili daafaha magaalada ay Daadsan yihiin dadkii ka barakacay fatahaadii dhawaan uu Wabigu ka sameeyay Xaafado ka tirsan Magaalada, kuwasoo saakay la arkayay iyaga oo mar kale dib u soo barakacaya.
Wixii warar ah ee soo kordha Saacadaha soo socda kala soco halkan haddii uu Alle Idmo.


HN

Qabriyadii Daarood Iyo Doonbiro

Muuqaaladii Garbaharey: Caasimada Gobalka Gedo

Gedo Region Map

GOORTII DHULKAYAGII LA QAYBSADAY

Adeer ! dhacdadaas dabadeed, maamulkii boqortooyada Cumaan muddo ayuu ku sugnaa xasillooni siyaasadeed. Sanadkii 1804-tii ayaa khilaafkii ku soo cusboonaaday. Sababtu waxay ahayd amiir la oran jiray Sayid Siciid ayaa wuxuu dilay walaalkiis oo suldaan ahaa. Dabadeed wuxuu isu caleema saaray taajkii saldanadda. Suldaankan cusubi wuxuu dhisay dowlad adag. Tirada ciidanka saldanadda ayaa xilligiisii waxay gaareen 6.500 oo nin. Waxaa kale oo uu dhisay 15 doonyood oo kuwa dagaalka ah.

Markaas buu wuxuu ku fekeray in uu maamulkiisa ku baahiyo dhulkii uu xiriirka ganacsi la lahaa. Sanadkii 1806-dii, suldaanku wuxuu la wareegay jasiiradda Sensibaar iyo magaalooyin ku yaal bariga Afrika, kuwaas oo ahaa degmooyinka Laamo, Kilwa iyo inta u dhexaysa. Waxyaabaha saaciday waxaa kamid ahaa iyada oo dadka reer Cumaan ay raad xoog badan ku lahaayeen degaanka bariga Afrika iyo jasiiradaha u dhow. Guud ahaan bad-waynta Hindiya ayaa xilligaas lagu magacaabi jiray Arabian Lake (balligii Carabta). Adeerow ogow in Cumaaniyiintu ay goor hore bilaabeen in ay xiriir ganacsi la yeeshaan dadyowga degaankeena. Waxaa jirta in bad-mareenada reer Cumaan ay goor hore ogaadeen adeegsiga dabaylaha dul mara badwaynta Hindiya ee lagu magacaabo Monsoon.

Doonyaha shiraaca leh ee xamuulka qaada ee u kala goosha Cumaan iyo bariga Afrika ayaa waxay badda ku maaxi jireen dabaylahaas. Ganacsiga saldanaddu waxaa uu ka iman jiray bariga Afrika, kaas oo ganacsatada reer Cumaan ay u gudbin jireen qaaradaha Aasiya iyo Yurub. Adeerow waxyaabaha ay ka ganacsan jireen waxaa ugu waynaa dadka nool Addoomada oo laga keeni jiray illaa iyo bartamaha qaaradda Afrika. Waxaa jiray dallaalay afrikaan ahaa oo la shaqayn jiray ganacsatada carbeed, kuwaas oo dadka ka keeni jiray dhulka gudaha ah ee qaaradda. Dallaalaydu, dadka qaarna waa ay soo iibin jireen qaar kalena waa ay soo qa! ! faalan jireen. Waxaa kale oo Carabtu ay ka ganacsan jireen xubnaha duur-joogta sida haraga Shabeelka, foolasha Maroodiga, miciyaha iyo ciddiyaha Libaaxa, baalasha Gorayada, geesaha Biciidka, qolfaha Diinka iyo Qubada iwl.


Xilliga dhaqdhaqaaqa noocaas ahi uu ka socday xeebaha Soomaaliya, waxaa gudaha dalka ka jiray geedi-hayaan saameyn ku yeeshay deegaankii dadkeenii xoolo-dhaqatada ahaa. Aqoonyahanada u kuur gala culuumta taariikhda, waxay hayaankan ku magacaabaan The Great Waves of Somali Expansion Hirarkii waawaynaa oo ay Soomaalidu ku Dhul Ballaarsanayeen. Adeerow inkasta oo hayaankan ay soomaalidu goor hore bilaabeen misana si muuqata ayuu u kordhay dabayaaqadii qarnigii 18-aad iyo nuskii hore ee qarnigii 19-aad. Waxaa xusid mudan in soomaalidu eeyan xilligaas lahayn maamul urursan oo ka dhexeeyay. Sidaa darteed ayuu hayaankan ka turjumayay masaalixdii kala duwanaa oo ay beelaheenii reer-guuraaga ahaa lahaayeen iyo cimilooyinkii kala duwanaa ee la soo dersay noloshoodii. Cimiladaha sababay in soomaalidu qaxaan waxay isugu jireen kuwan hoos ku xusan :


1. Colaado iyo ismaan-dhaaf ka aloosmay beelihii xoolo-dhaqatada ahayd, kuwaas oo sababay dagaalo lagu kala guuro. Waxaa kamid ahaa qixii Biyamaal iyo qaar kamid ah beelaha Mareexaan iyo Ogaadeen.

2. Abaaro adag oo iska daba yimid, kuwaas oo dad iyo duunyoba ku le´deen. Waxaa kamid ah qixii qaar kamid ah beelaha Harti.

3. Kacdoon siyaasadeed oo ay ku fogeynayeen maamullo ku gabood falay beelihii la deriska ahaa. Sida kacdoonkii beelaha Bartire iyo kii Abgaal.

Adeer ! waxaad ogaataa in hayaankani uu wax wayn ka beddelay deegaan-siyaasadeedkii dadkeenii reer guuraaga ahaa. Wuxuu sababay isbeddel ah demographic changes, kaas oo ku yimid degaankii iyo tarankii bulshooyinkii ka qayb qaatay qaxan. Hayaankan ayaa sababay muuqaalka uu maanta leeyahay dhulka loo yaqaan Soomaaliya ee leynoo ogsoon yahay iyo dhulka inaga maqan oo ay dadkeenu degaan.

Beelaha Dir waxaa hayaankan uga qayb qaatay reerka Biyamaal oo sida sheekooyinka lagu hayo ka soo guuray gobollada waqooyi bartamihii qarnigii 18-aad. Waxaa la tilmaamaa in ay sababtu ahayd gar-colaadeed oo lagu heshiisiinayay iyaga iyo beesha Gadubiirsay oo uu dagaal xumi dhex maray. Gartaas oo ay galeen odeyaal u dhashay beelaha Isaaq iyo Ciise ayaa Biyamaalku waxay ka tirsadeen in laga eexday.

Markaas baa reerihii Biyamaal waxay guddoonsadeen talo uu xargihii reerku u dhamaa oo ahayd in ay degaanka isaga guuraan. Adeerow inkasta oo waddadii ay Biyamaalku soo raaceen aanan sheekooyinka lagu xusin, misana waxaa la hubaa in hayaankoodii ay ku soo fureen koonfurta webiga Shabeele, halkaas oo illaa maanta ay degan yihiin. Xilligaas waxaa ay degaanka ugu yimaadeen beesha Gelledi oo lahayd maamul siyaasadeed oo hanaqaad ahaa. Labada Beelood (Gelledi iyo Biyamaal) dagaalo badan ayaa dhex maray, kuwaas oo ay Biyamaalku ku dileen saddex suldaan oo Gelledi ahaa oo is dhalay (suldaa! ! n Maxamuud, suldaan Yuusuf iyo suldaan Axmad).

Socdaalkii Biyamaal intaas kuma hakan ee qaybo beesha kamid ah ayaa koonfur u sii kacay oo gobolka Jubada-Hoose ku hakaday. Qolyihii koonfurta aaday ayaa dhexdoodii colaadi ka aloosantay. Dabadeed jifi kamid ahayd baa waxay u tallaabeen bulshooyinka Baantuuga ah ee ku dhaqan gobolka waqooyi-bari iyo bariga dalka Keenya halkaas oo ay ku milmeen dadyowgii ay u tageen. Adeerow xus oo beelo kamid ah reeraha la yiraahdo Reendiille ee ku nool yuulada Mkunuumbi oo ka tirsan degmada Laamo waxaa la rumaysan yahay in ay yihiin dadyowgii kuushiitiga ahaa ee ku noolaa koonfurta Banaadir.

Sheeko-dhaqameedyada reeraha Biyamaal waxaa ku xusan in qayb kamid ah reeraha Reendiille ay yihiin dad iyaga ka tegey oo absaxankooda la garanayo. Dadkaasi waxay ku tageen dagaal ay jifiyadii Biyamaal isugu tageen. Magaca reerka tegey waa Kalafoow, absaxankooduna wuxuu gelayaa Sacad oo ah jifi Biyamaal kamid ah.
Dhaqdhaqaaqii ganacsatada reer Cumaan wuxuu raad ku yeeshay qaybo kamid ah gobollada Soomaaliya.

Saldanaddii beesha Gelledi ayaa xilligii ay is-beddelayeen labadii qarni, kii 18-aad iyo kii 19-aad, waxay yeelatay maamul hanaqaaday. Saldanaddaas oo xarunteedu ahayd degmada Afgooye ayaa waxay xiriir la lahayd maamulkii ka jiray magaalada Xamar. Xilligii suldaan Yuusuf oo qiyaastii ku beegan 1812-kii - 1845-kii ayaa saldanaddu xoogowday.

Waxaa ballaartay dhulka uu ku baahay ganacsigii saldanadda. Dekadda Xamar ayaa waxaa laga dhoofin jiray dalayga ka soo go´a beeraha reerka Gelledi iyo xubnaha dugaagga. Reerku waxay dekadda kala soo degi jireen waxyaabaha ay dibadda uga baahnaayeen oo dharku uu kamid ahaa. Waxaa kale oo ay soo dhoofsan jireen dadka addoomada ah, kuwaas oo beeraha ka shaqayn jiray. Adeerow waxaa xusan, sanadihii u dhexeeyay 1820-kii iyo 1840-kii, dekadaha Xamar iyo Marka in sanad walba lagala soo degi jiray dad gaaraya 10.000 oo addoomo ah.


Adeer ! wakhti ku dhow xilliga ay Biyamaalku hayaameen ayaa galbeedka Soomaaliya waxaa iyaguna ka soo kacay beelo kamid ah reeraha Kablalax (Ogaadeen). Beelahaas waxaa kamid ahaa , Maqaabil, Cawlyahan, jifiyo kamid ah reerka Maxamd Subayr iyo Caabud-waaq oo kamid ah jifiyada Talamuge. Geediga reerkan wuxuu soo maray gobolka Bay. Sida ay isku raaceen da´wayntii sheekooyinkan laga wariyay, muddo sanado ah ayay halkaas ku sugnaayeen.

Dabadeed waxay u soo tallaabeen degaanka Jilib, halkaas oo ay ka samaysteen saldhig ay ka sahan sadaan degaanka.
Waxaa jira sheekooyin tilmaamaya in beelaha soomaaliyeed ay si wadajir ah ula dirireen dadkii Baantuuga ahaa ee ku noolaa degaanka Juba, arrintaasi waxay xoojinaysaa aragtida oranaysa in beelaha soo hayaamay ay isugu yimaadeen degaanka Jilib oo markaas ahayd degaan Tunni.

Oday la yiraahdo Xasan Ribadle oo Ogaadeen ah, kana mid ah facihii dambe ee ka qayb qaatay hayaankii ay beeshu ku degtay dhulka Juba ayaa wuxuu tilmaamay sababta uu u qaxay in ay ahayd colaadaha reerka dhexdiisa ka socday. Xasna ayaa muddo laga joogo 150 sano wuxuu tiriyay tix gabay oo uu ku tilmaamayo sababta uu u qaxay, wuxuuna yiri :

Jiilaalkan ruuga ah waxaan Raari uga guuray
Oon ramashe doogoobay iyo roob la sugi waayay
Reer Caraale uun baan ka tegi ruun colowgiisa
Warankay ridahayaan ayuu ruuxda iga goyne
Ama towbaday iga raddiyi oo raq baan dhigiye
Bilowgii qarnigii 19-aad, Garaad Wiil-waal ayaa isaguna wuxuu ku guulaystay in uu ururiyo beelo kala duwan oo ku maamulo xeer-dhaqameedyo uu isagu dejiyay. Taasina waxaa ay ka dambaysay markii uu helay kalsoonidii beeshiisa (Bartire) oo ay caleemo saarteen, markaas oo adeerow uu u caddaalad falay.

Garaad Wiil-waal wuxuu ahaa nin geesinimo iyo af-tahannimo loo hibeeyay. Xeerarka uu ku dhaqmo wuxuu dadka ku bari jiray qaab suugaaneed. Tilmaamahaas uu Wiil-waal lahaa ayaa waxay kallifeen in degaankiisii ay ku soo qaxaan beelo dhowr ah oo ku qancay maamulkii uu dhisay. Waxaa kamid ahaa Abasguul, Geri iyo Ogaadeen. Wiil-waal wuxuu dhisay xulufo ciidameed iyo mid siyaasadeed oo ay ku bahoobeen beelahaas.

Adeerow kalsoonidii dhex martay Wiil-waal iyo odeyadii beelahaas ayaa waxay adkaysay maamulkii ay isku xulufaysteen. Tix uu Wiil-waal u tiriyay garaadkii beesha Geri oo la oran jiray Garaad Aadan, mar uu uga soo dacwooday beeshii oo ku gadoodday ayuu Wiil-waal ku tilmaamay xiriir! ! ka ka dhexeeya isaga iyo Garaad Aadan. Wiil-waal wuxuu yiri :
Haddaad dowladda waydo anna teydu weydowdey.
Haddii lowgu ku wiiqmo anna waan wakkinaayaa.
Haddaad weer isku jiiddo anna waan isku waabi.

Ciidamadii beelihii is-xulufaystay oo uu hor kacayo Wiil-waal ayaa waxay duulaan ku qaadeen ceelashii reerka Akishe (Dir), halkaas oo lagu dhibi jirey xoolaha ay lahaayeen beelaha aanu soo xusnay. Gulufyadii colaadeed ee uu Wiil-waal dumay waxay sabab u noqdeen in ay guud ahaan beelihii soomaaliyeed ay ku faafaan dhulka biyaha badan ee ku beegan agagaarka degmada Jigjiga, halkaas oo ay ka kacsadeen beelo Oromo ah.

Beelo kamid ah reerka Mareexaan ayaa iyaguna ku soo hayaamay degaanka Gedo, iyo koonfurta gobollada Baali iyo Siidaamo. Xilligaas, qiyaastii 50 sano ayuu ka dambeeyay markii uu bilowday hirarkii hayaanka. Waxaa jiray beelo Mareexaan ah oo safka hore kaga jiray qaxan, waxaana kamid ahaa Howraarsame, Habar-Yaaquub, reer Xasan iyo Talxe. Sheekooyinkii laga dhaxlay da´wayntii hore waxaa ku xusan in beelahaasi ay geel badan wateen. Beelahan waxay ka soo qaxeen meelo kamid ah bartamaha Soomaaliya, waxayna soo mareen gobollada Hiiraan iyo Bakool.

Sababta ay la qaxeen waxay ahayd colaado isugu jira kuwo ka aloosmay beesha gudaheeda iyo kuwo dhexmaray iyaga iyo beelihii ay la deriska ahaayeen. Adeerow inkasta oo eeyan isku degaan ka soo kicin misana waxaa la malaynayaa in hayaankii beesha Dagoodiye uu dhinac socday kaa beelaha Mareexaan, sidaasna ay dagaaladii lagu kiciyay reerka Booran ay ka wada qayb qaateen. Dagaaladaasi waxay ahaayeen kuwo lagu hilboobay, waana kuwa sababay in s! ! oomaalidu degaan ku yeelato halkaas. Mar ay Boorantu fadhi ku lahaayeen buurta u wayn degaanka ee la yiraahdo Humbaale ayay soomaalidii u soo tiriyeen tix iyaga oo leh :

Humbaale Humbaale
Humbaale af-wayne
Shuun oday waaye
Haddaad ood ka goyso
Aabaa iga dhaartay.

Soomaalidii waa ay ka soo jawaabeen iyaga oo leh :

Humbaale Humbaale
Humbaale af-wayne
Shuun oday waaye
Haddaad oon ku guurin
Aabaa iga dhaartay.

Adeerow waxaa kale oo xusid mudan Shiikha la yiraahdo Ibraahim Xasan Yabarow oo dhalashadiisu ahayd Wanla-wayn, kaas dalka ku soo laabtay sanadkii ugu dambeeyay qarnigii 18-aad. Shiikh Yabarow oo ahaa nin ka tirsan dariiqada Axmadiyada ayaa bilowgii qarnigii 19-aad wuxuu aasaasay xarumihii xertii Baardheere ee magaceedu ahaa Jamaacada.

Sanadkii 1797-kii ayuu Shiikhu magaalada xurmaysan ee Maka wuxuu kula kulmey Shiikh Axmad Bin Idiriis oo ahaa ninkii aasaasey dariiqada lagu magacaabo Axmadiya. Adeer ! goor dambe ayuu shiikhu wuxuu noqday nin asal raac ah. Wuxuu hoggaamiye ka noqday dhaqdhaqaaq lagu nooleynayo saldhigyada diinta Islaamka. Shiikhu wuxuu qaatay aragti lamid ah tii uu Shiikh Maxamad Cabdi-Wahaab ku baaqay oo ahayd diin aanan barax lahayn dariiqona aanan ku xirreyn.

Shiikh Yabarow wuxuu dadka kala diriri jiray tubaakada, heesaha, cayaaraha iyo is-dhex galka ragga iyo dumarka.! ! Wuxuu ka reebi jiray macsida. Wuxuu dadka fari jiray in laga reebtoomo ganacsiga xubnaha duur-joogta. Dumarka wuxuu fari jiray in oogadooda ay asturaan. Guud ahaanna wuxuu dadka u sheegi jiray in ay ku dhaqmaan shareecada Islaamka, cibaadadana ay ku dadaalaan. Shiikhu wuxuu yeeshay xarun u saldhig ah oo uu dadka wax ku baro. Waxaa halkaas ka abuurmay dugsiyo lagu barto noocyada culuumta diinta Islaamka. Sanadkii 1819-kii, tirada ragga ardayda halkaas wax ku baranaysay waxay dhaafsiisnaayeen 100 nin. Sanadkii 1840-kii, tirada xertii Shiikhu waxay kor u dhaaftay 20.000 oo nin, kuwaas oo badankoodu ahaa qolyihii Daaroodka ahaa ee degaanka ku soo hayaamay.


Qore : Saadiq Enow

The Darod (Somali language: Darood, or Daarood) is a Somali clan. The Arabic name of the Darod clan is Banu Dawud (بني داوود). In the Somali language, the word Daarood means "an enclosed compound," compounding the two words daar (compound) and ood (place enclosed by wall, trees, woods, fence, etc). The Darod population lives throughout northeastern, the Jubba River valley, and southwestern Somalia, northern Kenya, and Ethiopia's Somali Region (particularly the Ogaden area).



History
Some Darod clan members claim to be descendants of Muhammad ibn Aqil, the son of Aqeel ibn Abi Talib. Aqeel ibn Abu Talib was second of four sons of Abu Talib ibn ‘Abd al-Muttalib, who was the uncle and protector of the Islamic prophet, Muhammad who was head of the Banu Hashim. They have a strong tribal relationship with the other Hashemites. According to tradition, Muhammad ibn Aqil's descendant Abdirahman Isma'il Jabarti, a sheikh of the Qadiriyyah Order, arrived in northeastern Somalia in either the 10th or 11th centuries AD, where he took the daughter of a local Somali chief as his wife.[1] The Darod were supporters of Imam Ahmad ibn Ibrihim al-Ghazi during his 16th century conquest of Ethiopia, especially the Harti and Marehan sub-clans, who fought at the Battle of Shimbra Kure.[2]


Demographics
Some sources, including the Canadian Report of the Somalia Commission of Inquiry, indicate that the Darod is the largest Somali clan.[3][4] The CIA and Human Rights Watch, however, indicate that Hawiye is the largest Somali clan.[5][6] The CIA indicates that the Darod make up 40% of the Somalis in Ethiopia and Kenya.

Armed rebellion in Kismayo

The history of Somalia without its association with Islam and Arab influences is like European history without Greece and Rome. Somalia has transcendent historical and cultural ties with Arabia, and Persia, in large part due to geography and the spread of Islam. Although these ties are somewhat shaped differently in modern times, the most fundamental tie is the entrenched culture of clans.


With the influences of Arab and Persian merchants and subsequently European colonizers, Somalia was divided into regions ruled by clans with the most inhabitants. Land was distributed by way of clan settlement. Wherever the majority of clans inhabited became their property or settlement throughout time. This was pretty much intact up and until the Somali civil war in 1991.

The violent eruption of clan warfare in Mogadishu forced many Somali clans to flee back to the security of their "traditional homelands." This intensified the idea of grabbing and occupying territories inhabited by competing clans, or more directly, unarmed clans. In the 1990s, this example was evident in the USC militia occupation of Baidoa. More recently, a newer militia group borne during the civil war, the Jubba Valley Alliance (JVA), conquered and occupied the southern port of Kismayo for seven years.


This leads us to the modern-day power struggle between two prominent sub-clans of the Darod clan-family, the Marehan and the Majerteen, who have been vying for control of Kismayo for over a decade now. What remains to be closely examined is the relationship these two warring sub-clans have with the port city of Kismayo.

Early history

Early historical documentation on settlements along the Somali coast indicates that Arab and Persian merchants came to the area around 694 AD. Many towns, including Mogadishu and Kismayo, sprang to life around this time and were bustling in trade and culture. The original communities to inhabit these regions were the Hamari people, who settled in the area more than 1,000 years ago, according to authentic sources.

Nomadic people from the interior did not push towards the Indian Ocean coast until around the 16th century. Groups of nomadic families settled in the area around the port of Kismayo, with increased addition of large nomadic communities to the region arriving during the time of the Ajuran Sultanate, according to various texts. The integration of the coastal and nomadic communities over a period of time was relatively peaceful and amicable, united by their Islamic faith and fueled by aspirations of economic development and opportunity.

Today's quagmire

Today's troubles in Kismayo are related to the arrival of these nomadic clansmen, who traveled from distant semi-arid lands in search of grazing land and economic advantages. Without a doubt, the breakdown of central government in 1991 was catalyst for the emergence of armed clans who traditionally inhabit semi-desert terrain to forcefully conquer and occupy other clans' territories, for economic and strategic gains.

Thus, violent competition for scarce resources has been a process of never ending struggle in southern Somalia. And historically, the majority of Somalis are nomadic pastoralists where communities are always on the move seeking better grazing land. Kismayo, as such, has transformed over time into a multi-clan settlement. But instead of strength in diversity, the multitude of armed clans of the region fought among each other for dominance over the area's fertile land, port, and other resources.

In recent times, Kismayo and the Lower Jubba region was ruled by the JVA militia - a military-political alliance between Marehan (Darod) and Habar Gedir (Hawiye) sub-clans. These two sub-clans share a common region in central Somalia, Galgadud, where their militia pact was inked in the late 1990s to oppose the rule of Gen. Mohamed Hersi "Morgan," a Majerteen (Darod) warlord, in Kismayo. Gen. Morgan had proposed a "Jubbaland" regional administration, which was seriously opposed by the Marehan who felt excluded.

Both sub-clans are migrants to the Jubba valley region. However, the most notable recent migration began around 1998, peaking in 2004 with thousands fleeing drought in southwestern regions, such as Gedo. The Marehan-led JVA profited from the city's revenues during their seven-year rule, stimulating clan animosities that led to much unwanted violence between the Marehan clan and other clans of the region.

Violent antics aside, what historical legitimacy do either the Majerteen or the Marehan have in Kismayo, or the Jubba valley for that matter? Let's not forget that both communities are migrants to the region who arrived in different periods of time and under different circumstances. And although both clans support the Somali transitional federal government (TFG), the competition for resources continued amongst the government's military leaders until one clan militarily expelled another. This is to say that Kismayo today is like Kismayo under JVA yesterday, or under warlord Morgan's militia in the mid-1990s.

What needs to be noted is that these warring clan-military leaders fought on the same side as TFG troops against the Islamic Courts forces in January. And when the Ethiopian army withdrew to Mogadishu, the TFG commanders were left in charge to manage Kismayo. But soon enough these commanders reverted to their old tricks of clan domination, and before the TFG could react, Majerteen clan soldiers were routed out by their old Marehan rivals.

Settlement

The legitimacy of the TFG is in question as long as it is dependent on Ethiopian support. Both the Marehan and Majerteen warlords competing for Kismayo fully know that the TFG is struggling to control Mogadishu, and has other priorities including the reconciliation conference, disarmament and building government institutions. The timing has made it a perfect opportunity for any armed clan to rise in Kismayo and be recognized as the dominant clan, and the Marehan clan rose to the occasion.

The TFG cannot afford to keep the strategic port city of Kismayo in the hands of opposition groups (the Marehan clan militias chased the TFG-appointed administration from Kismayo in April). The Kismayo uprising could serve as an example to other rebellions against TFG rule in other regions, and gives strength to ongoing rebellions in places like Mogadishu. We have already seen one example in Lower Shabelle region where the TFG was forced to replace the governor.

Only TFG intervention will change the current circumstances, since both competing clans claim their allegiance to the government. First things first, the TFG-appointed Lower Jubba administration and supporting troops must be allowed to return and govern from Kismayo without any preconditions.


Secondly, to avoid similar catastrophe, the TFG must reshuffle its troops and redeploy TFG soldiers who are involved in the Kismayo fighting to other regions. Fresh TFG troops characterized by clan diversity would win public support and prevent violent clan competition from flourishing in the Jubba regions like in the recent past. This also ensures that there is no one or two clans dominating the region's military and resources. Third, the TFG must restructure the region's administration and distribution of resources, and give fair share to various unarmed clans who originally inhabited the Jubba valley. This step will ultimately build public confidence and ensure that Kismayo remains one of the most culturally diverse cities in Somalia

And last but not least, the TFG must correct its past mistake. How did they loose control of Kismayo so easily after bitter battles with the Islamic Courts? More importantly, why did they allow the Ethiopian army to leave before the TFG military was trained and integrated? Imagine, Kismayo is the third largest city in the country, and only second in importance to Mogadishu in the south. One would think that TFG leaders would recognize the value this port city has for the country, and that failure here would ultimately reflect failure elsewhere.

L. Bricchetti Robecchi’s journey through Himan (Ximan) in 1890
Who was Luigi Bricchetti Robecchi?

Luigi earned a footnote in the history of world exploration by becoming the first European traveller
to cross the Horn of Africa. Through his journeys, he became acquainted with many Somali locals,
both commoners and chiefs, young and old. As it was the norm and conduct of past famous
explorers, he documented the natives’ way of life, their cultural rules, and their interaction amongst
each other as well as potential outsiders.


Since I have presented a clearer picture and captured the basic core of his purpose in the land of the
Somali, I would like to focus on the main topic of this article, namely his journey through the region
of Himan (Somali: Ximan); a region he documented in his book (Somalia e Benadir. Viaggio di
esplorazione nell'Africa Orientale, 1899) through illustrations and descriptions. For those who are
reading this word for the first time, Himan, in the pre-1960 Somalia, this name was allocated to a
region that encompassed both the present-day Mudug and Galgadud regions in addition to certain
sections of the Somali Ethiopian Region. It was a region, dwelled by various Somali clans, where the
Marehan Somali clan formed the majority.


Map of Uarandi to Sinadogo - year 1890 (p.279)
His encounter with the local Marehan tribes
On the 2nd of July, 1890, Liugi and his hired guide embarked on this planned journey with one
purpose in mind, meeting the Somali Marehan tribes. He writes (p.278):
“Procedetti traverse le prime terre dei Marehan lungo una serie di pianure leggermente
onduleggiate, varie di arbusti spinosi e di acacia name a ventaglio, che danno a quella
localita il nome di Derdere; oltre la quale lascio a sinistra i monticoli di Bhado, massa
grigiastra che va man mano assottigliandosi sino a sfumare verso il pianoro di Egalej. Feci
sosta ai pozzi di Bhado ove trovai una quantita di gente, la maggior parte della cabila Bah-
Ogaden, una delle tante tribu Somali dei Marehan che abitano questo sito.


I dintorni di Badho sono occupati da Marehan della famiglie: Bah-Darandole, Rer Uarsama
Ugaz, Ba-Eli sparsi dal Nord al NE, e dai Rer Osman e Siyad Ugaz verso Ovest
Il Sultanato dei Marehan comincia con Sultan Mohamed Daud conosciuto sotto il nome di
Mahat il quale lascio quattro figli: Ahmed, Osman, Ali, Isaak. Il primo figlio Isse Ahmed
Mohamed genero Jusuf Matan padre di Hussein che fu il primo Ugaz.”
Translation (roughly):

“After proceeding to the land of Marehan, I came across a site full of thorny shrubs and
acacia named Derdere. Beyond these plains, I took left-turn to Bhado, where the ground
fades towards the plateau of Egalej. I halted at the wells of Bahdo where its home to a
section of the Marehan, the Bah-Ogaden.

The surrounding of Bahdo is occupied by several sections of the Marehan: the Bah-
Darandole, Rer Warsame Ugas, Eli who inhabit the North to North-East, Rer Osman and Rer
Siyad Ugas to the West.

The Sultanate of Marehan started with Sultan Mohamed Daud who had four sons, Ahmed,
Osman, Ali and Isaak...”
He further describes the landscape of the Bhado area until he departed
again the next morning to an area called Garad Badho. According to Luigi, it
was an area anciently inhabited by the Gallas (Oromos). Their ancient tombs
still marked the place and served as an indicator of their old presence. There
he met the chieftain of Bah-Ogaden (pictured left), a man he described as a
strong leader of a warlike tribe assuming responsibility for all his warriors. A
man he eagerly wanted to add to his array collection of portraits. After
much deliberation and initial reluctancy the chief himself, he finally
consented and approved the drawing of the sketch portrait.

Chief of Bah-Ogaden (name unknown) p.285
The time came to depart. After exchanging goodbyes, he set his sight on moving further inland
where they arrived at a place he referred to as Lamabulscio. It was home to the Rer Abdulle Siyad
section of Marehan. It was in vicinity to a place called Gubet Farah, named after the sub clan Rer
Farah Siyad.

He writes (p.280):
“Pernottai a Gubbet, altrimenti conosciuto per Gubbet Farah Siyad dal nome della cabila. Fu
in questa localita che incomincio il supplizio delle corse dei cavalla.”
He continued his journey and met with several local tribes. There he encountered the Fiqi Yusuf
branch of Eli tribe. A tribe observantly described as a clan of wadado (religious leaders).
He writes (p.281):

“La cabile dei Rer Eli, conosciuta comunemento col nome di Rer Figi Yusuf componesi di
numeroso famiglie, che vivone sparse fra le altre tribu menzionate, esercitando
esclusivamente per tradizione la professione di wadad (prete).”
Translation (roughly):
“The sub clan of Eli known as Figi Yusuf is composed amongst numerous of families. They
live scattered amongst the other tribes of Marehan and their main profession are wadado
(religious leaders).”

He was pleasantly surprised at the level of hospitality. He even
remarked that the level of hospitality was so overbearing that he was
forced to depart early. He headed to the West where he encountered
a vast forest and villages inhabited by Rer Siyad Ugas.
Preceding hisarrival, he encountered a corps of warriors belonging to the Rer Siyad
Ugas. Suspicion dawned on their leader after noticing the European
standing out his batch of bodyguards and guides.

Calm prevailed once
the hired guides worked their magic and explained the purpose of
Luigi’s visit. They asked whether he could stay and observe the tribe
and vicinity they populated to which the corps leader agreed. This
provided him with the opportunity to take notes of the flora and
fauna surrounding him.

A Corps of Warriors from the Rer Siyad Ugas
Branch of Marehan (p.284)

He continued further where he came across an area inhabited by the
Rer Ali Shirwa Ugas Sharmake. Up to 300 horse riders of the Bah
Dhulbahante branch of Rer Ugas Sharmake were getting geared up for
a horse-race contest with other sections of Marehan. Tribes gathered
and the skilled riders demonstrated their pride by galloping their
horses, watching warriors making guttural cries whilst lifting their
spears as a sign of support to their fellow tribesmen. Whilst these
races resembled the Arab variant of horse-racing, the only dissimilarity
that struck Luigi was the treatment of the horses.


The Somalis, unlike the Arab Bedouins, lack the compassionate
method of controlling their horses whilst trotting. An observation that
stood out and uncomfortably unbearable to watch for the average
horse lover.

After concluding the horse-racing, Luigi managed to have a sit-down with a powerful chief of the
Marehan, the chieftain of the Bah-Darandole, from him he obtained valuable information and insight
pertaining the Somali etiquette, how conflict is resolved, war is waged and ties are forged.

Upon noting the last bit of information, he headed back to Mogadishu until ultimately returning to Italy.


Horse-racing amongst the Marehan Somali
p.281
Euphorbia candelabrum in Himan Somalia A Marehan Somali with a Somali sheep (p.293)
(p.289)
Somali Chieftain (name unknown) (p.291)

The Marehan Emir of Harar His Royal Highness (Nur Ibnu Mujahid) By: Dr. Harvel Sebastian 14 Nov 2007
This piece of biography was written by the renowned anthropologist Harvel Sebastian in the acclaimed Dictionary of African historical biography (Vol. 1)


Nur ibnu Mujahid ibnu ‘Ali ibnu ‘Abdullah al Dhuhi Suha (literally ‘the morning star’), of the Ahl Suhawyan clan of the Somali tribe of Marehan, Darod group, was a notable Emir of Harar in the 16th century.

Marrying the Widow of Ahmad Ibn Ibrahim (q.v.), or Gran, he also succeeded him as leader of the Muslim forces of fighting Christian Ethiopia. Considered the patron saint of Harar, he was called the Sahib al-Fath at-Thani, or Master of the Second Conquest.

When Ahmed ibn Ibrahim, the leader of the Muslim expansion into Ethiopia which began in 1527, was killed in 1543, the Muslim forces fell back in confusion upon Harar. Nur, the dead leader’s sister’s son, married Gran’s firebrand widow, Bati del Wanbara (q.v.), and undertook to renew the fortunes of the Muslim city, which had been sacked in 1550.

Named Emir in about 1550-51, he spent the next two years reorganizing his forces, and construction the wall which still surrounds the city.

In 1554-55, Nur departed on a Jihad, or Holy War, in the eastern Ethiopian lowlands of Charchar, Arusi, and Hadeya. In 1559, he invaded Fatajar, where he fought against the Ethiopian emperor Galawdewos (q.v.) [reigned 1540-59], and killed him. Nur kept fighting for 12 years untill, according to legend, at Gibe he said “Kaffa!”, or “Enough!”, and returned to Harar. The province is called Kaffa to this day.

During Nur’s absence, Harar witnessed internal power struggles, and the unlucky city was disturbed by encroaching Galla tribes (i.e. Oromo tribes). By 1567, repeated Galla raids had brought famine to the city. Nur left the city in 1568 for a punitive raid against the Galla. On his return he found a plague raging in Harar, and he himself died of typhus.

Contemporaries described Nur as a man of noble conduct, who was just, strong, and highly principled. He was noted for the buildings he erected in Harar, and for protecting its inhabitants from invaders. His tomb stands on a hill surrounded by houses and courtyards, and is popular place of pilgrimage in Harar.

Bibliography:

1. R.Basset (editor, Histoire de la conquete de l’Abyssinie (“History of the Conquest of Abyssinia”), Paris, 1897-1901;

2. Dr. E. Cerulli, “Documenti arabi per la storia dell’Ethiopia,” Memoria della Accademia Nazionale dei Lincei, Vol. 4, No. 2, Rome, 1931

3. Dr. E. Cerulli, La lingua e la storia di Harar (“The Language and History of Harar”), Rome, 1936

4. Dr. E. Cerulli, “Gli Emiri di Harar dal secolo XVI alla conquista agiziana” (“The Mirs of Harar From the 16th Century to the Egyptian Conquest”),

5. Dr. E. Cerulli, Rassegna di Studi Ethiopici, Vol. 2, Rome, 1942

6. Hadj Yusuf AbdulRahman (editor), Kitab Rabi’a al-Qulub fi Dhikr Manaqib wa Fada’il Sayyidina as Sheikh Nur Hussein (“The Springtime of Hearts in Memory of the Virtues and Merits of Our Lord the Sheikh Nur Hussein”), Cairo, 1927

7. J. Spencer Trimingham, Islam in Ethiopia, London, 1952

8. K. Wndt, “Amharische Geschichte eines Emirs von Harar in XVI Jahrhundert,” (“An Ahmhari History of One of the Emirs of 16th Century of Harar”), Orientalia, Vol. 6, No. ¾, Rome, 1937



9. Cambridge History of Africa

Text size | | | Email this documentPrintable version
Title Somalia: The Marehan in the Gedo region and whether there are other regions with large concentrations of Marehan and whether it is safe for Marehan in those regions or areas; the likelihood of self-exiled Marehan returning to those areas including Gedo
Publisher Immigration and Refugee Board of Canada
Country SomaliaPublication Date 1 March 1999
Citation / Document Symbol SOM31306.E
Cite as Immigration and Refugee Board of Canada, Somalia: The Marehan in the Gedo region and whether there are other regions with large concentrations of Marehan and whether it is safe for Marehan in those regions or areas; the likelihood of self-exiled Marehan returning to those areas including Gedo, 1 March 1999, SOM31306.E, available at: http://www.unhcr.org/refworld/docid/3ae6ac0e37.html [accessed 8 May 2010]

Somalia: The Marehan in the Gedo region and whether there are other regions with large concentrations of Marehan and whether it is safe for Marehan in those regions or areas; the likelihood of self-exiled Marehan returning to those areas including Gedo




Gedo region is the main base of the late President Siad Barre's Marehan clan, a subclan of the Darod. The situation in the region is "complicated" (Danish Immigration Service May 1997, 65) by fighting between Darod factions, and lately, insecurity and starvation (AFP 3 Feb. 1999; AFP 23 July 1998; AC Apr.1998; AP 4 May 1998; AFP 8 Nov. 1998; ibid., 30 Sept. 1998; DPA 1 May 1998). The Danish Immigration Service also states that besides Gedo, "there is a sizeable Marehan population in the Abud Wak area of the Galgaduud region in central Somalia."

A 30 September 1998 AFP report states that the Lower Juba region, including Gedo region has been tense since the overthrow of the late President Mohamed Siad Barre in January 1991. Three groups have been fighting in the area: between Marehan-dominated Somali National Front (SNF) and the Islamist group, the Al Itihad; and lately between the SNF and the Marjeteen-dominated Somali Patriotic Movement led by General Morgan (SPM) (AFP 23 July 1998).

The Marehan and the Marjeteen are both sub-clans of the late President Siad Barre's Darod clan (AP 4 May 1998; DPA 1 May 1998). Morgan is also the son-in-law of the late Siad Barre (AP 4 May 1998). Both the SPM and the SNF accuse and counter accuse each other of causing tension in the region (AFP 30 Sept. 1998).

In 1996 and 1997, Gedo region experienced conflict between the Marehan-dominated Somali National Front (SNF) and an Islamist group, the Al Itihad. The Al Itihad, which includes some Marehan in its membership, was reportedly fighting for the autonomy of the ethnic-Somali region of Ogaden in Ethiopia, and for the formation of an Islamic government in Somalia (AFP 23 July 1998). In August 1996 and April 1997, the Ethiopian authorities allegedly forcibly crossed the border and attacked Al Itihad bases in Gedo in retaliation for the Al Itihad's alleged bomb attacks inside Ethiopia (AFP 20 Apr. 1998). The Ethiopian forces reportedly pulled out Gedo after the Somali faction leaders had signed an agreement in Cairo in 1997, which Ethiopia did not recognize (Xinhua News Agency 17 June 1998).

In April 1998, "fresh" fighting broke out in Kismayo between a faction of the "now" divided SNF and the Majerteen militia of General Mohamed Hirsi of the SPM (AC 17 Apr. 1998), for the port of Kismayo, which to serve as the main gateway for exports from Gedo region before the civil war broke out in 1990-1991 (Danish Immigration Service, May 1997, 65).

The fighting reportedly began in March 1998 "when an estimated 200 heavily armed fighters of the Marehan subclan stormed the town and overran defensive position of the outnumbered Majetern subclan" (AP 30 Mar. 1998). The SNF, allegedly, backed by forces of warlord Hussein Aidid, sent 300 more fighters from Garbaharey in the eastern Gedo region to boost its advance on the town (Apr. 8 Nov. 1998).

In addition to the fighting, the southern region of Somalia is reportedly threatened with starvation. The Somalia Aid Coordination Body (SACB) reportedly recommended the "immediate" suspension of the agencies activities in Gedo region and the neighbouring Sakow region following the murder of a Kenyan working for an Italian agency, Terra Nuova, on 26 January 1999 (Apr. 3 Feb. 1999).

No reports on whether it is safe for the Marehan to return to those areas including Gedo could be found among the sources consulted by the Research Directorate.

This Response was prepared after researching publicly accessible information currently available to the Research Directorate within time constraints. This Response is not, and does not purport to be, conclusive as to the merit of any particular claim to refugee status or asylum. Please see below the list of additional sources consulted in researching this Information Request.

References

Africa Confidential [London]. "Somalia: Fighting Over Peace: Faction Leaders are Getting More Weapons but Seem to be Losing Authority."

Agence France Presse (AFP). 3 February 1999. "Starvation Adding to Fighting Toll in Southern Somalia." (NEXIS)

_____. 8 November 1998. "Fresh Fighting Flares in Somalian Port." (NEXIS).

_____. 30 September 1998. "Southern Somali Warlord Vows to Destroy Close Enemy Fire Power." (NEXIS)

_____. 23 July 1998. "Ceasfire Announced in Gedo Region." (NEXIS)

_____. 20 April 1998. "Ethiopia Aiding Somali Militia as Battle Looms." (NEXIS)

Associated Press (AP). "30 Killed in Southern Somalia's Largest Town Battle." (NEXIS)

_____. 4 May 1998. "A Warring Factions Warns Relief Agencies of Danger in Southern Somalia." (NEXIS)

Danish Immigration Service. May 1997. Report on the Nordic Fact-Finding Mission to Central and Southern Somalia. 15 February-14 March 1997. Copenhagen: Danish Immigration Service.

Deutsch Presse-Agentur (DPA). 1 May 1998. "Fresh Fighting Reported in South Somalia." (NEXIS)

Xinhua News Agency. 17 June 1998. "Ceasefire Pact Reached by Somali Factions in Gedo Region." (NEXIS)

Additional Sources Consulted

Electronic sources: IRB Databases: Internet [http://www.reliefweb.int], LEXIS/NEXIS, World News Connection (WNC).

Three oral sources consulted did not provide information on the requested subject.


Topics: Exiles,


Copyright notice: This document is published with the permission of the copyright holder and producer Immigration and Refugee Board of Canada (IRB). The original version of this document may be found on the offical website of the IRB at http://www.irb-cisr.gc.ca/en/. Documents earlier than 2003 may be found only on Refworld.
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Yaa ka masuul ah soomaalida tahriibka lagu xasuuqayo saxaraha iyo badaha kala duwan ee caalamka. warbixin ku saabsan !( Daawo Sawirada )

Waxaa xabsiyada wadanka liibiya buux dhaafiyay boqolaal soomaali ah oo si sharci daro ah ugu soo gudbay wadamada dariska la ah soomaaliya islamar ahaanta kasoo tilaabsado xuduuda wadanka sudan.

Safarkaas dheer kadib tahriibayaalka soomaaliyeed waxa ay soo gaaran magaala madaxda wadanka sudan iyaga oo indhahoodu taganyihiin kuwa dumarka ah iyaga oo aad u jir go’san iyaga oo xiran hilfo jeex jeexan halka inta soo hartayna watan dhar muuqaal xun waayo waxa ay soo lugeeyan waqtiyo badan iyaga oo aanan quudaneynin waqtiyada qaarkood marna ay quudanayeen hal waqti oo kaliya .

Intaa kadib waxa ay u tafa xeytan tahriibayaalkaasi in ay ka talabaan xuduuda u dhaxeyso wadanka sudan iyo wadanka liibiya “saxaraha ” halkaasina uga dhamaadan biyo la’aan, cunto la’aan, inta soo hartayna ay gudaha saxaraha isku adeegsadaan Toorey taasoo kalliftay is qab-qabsiga qabyaaladeed ee ka taagan gudaha wadanka soomaaliya .

Waxa ay gaaran wadanka liibiya iyaga oo indhahoodu taganyihiin waxa halkaasi kusoo dhaweeyo soomaalida ku sugan wadankaasi si loo quudiyo dadka u tabaaleysan gaajada iyo daawo la’aanta.

Nasiib darro soomaalida tahriibayaalka ah uma dhega nuglo xasiloonida waxad arkeysa hooyo tahriibeyso wadato cunug 5shan bil jiri ah ,waxad arkeysa wiil 15sano jir ah oo tahriib , waxad arkeysa nin weyn oo 40 ilaa 50sano jir ah oo tahriib ah intaba waxaa lagu xasuuqaya bada weyn ee isku xirta wadanka liibiya iyo talyaniga . hadaba yaa k amasuul ah xasuuqaasi? .

Si waliba ha ahaate dadkasi waxa ay isugu jiraan Dumar caruur wata , Odayaal, dhalinyaro intaba kasoo bara kacay jahawareerka ka taagan wadanka soomaaliya gaar ahaan Isfahan la’aanta u dhaxeyso dowladda soomaaliya iyo waliba ururo diimeedka ee hubka darandooriga u dhaca u adeegsanaayo bulshada rayidka iyaga oo maamul waliba kashanaayo aragtidiisa islamar ahaantana bartilmaameed ka dhigto goobaha ay bulshada rayidka ku dhaqanyihiin .

Dhanka xiga xasuuqa tahriibayaalka waxaa ka qeyb qaato Muqalasiinta ka shaqeeyo Bada Boosaaso , Booliska xeebta ilaaliya ee wadanka Yaman, Ciidanka bada liibiya ilaaliyo , Booliska xeebta talyaaniga ilaaliyo intaba waxa ay si fool xumo badan ugu tumanaayan xuquuqda aadanaha isla markaasna aan ka xishooneynin in uu si toos ah iyo si dadban u laayo kuwa aan la fikirka ahayn waxa ayna isku dayeen in ay indha sarcaadiyaan ra’yulcaamka dunida…. “warbaahinta ”

Sawirrada Culuma'udiinka Ahlusunna Wal-jama'a iyo

Blast at mosque kills two in Somalia

A hand grenade explosion at a mosque in Somalia's southern city of Kismayo has killed at least two and injured more than 11 others, eyewitnesses and officials said.

The explosion took place in the al-Shabab controlled port city on Sunday night when worshippers were praying.

Eyewitnesses said that the explosion was caused by a hand grenade hurled at the mosque, a Press TV correspondent reported.

Al-Shabab officials said no one from their group has been injured in the attack.

Twin blasts in a mosque in the Somali capital on Saturday killed at least 50 people and injured over 120 others.

Somalia has been without an effective central government since 1991 and almost half of its population (3.8 million people) is in dire need of humanitarian food aid.

War-torn Mogadishu has been the scene of deadly civil strife since the collapse of the country's central government.

Summery of yesterday Explosions




Death: >45
Injuries: > 90
Place: Abdalla Shideye Mosque, Bakara market
Date: 01/05/2010
Time: 01 before noon prayer
Type: 2 mind explosions
Responsibility: None claimed, all denounced (ASWJ, TFG, 2 Insurgents)

Summery of yesterday Explosions




Death: >45
Injuries: > 90
Place: Abdalla Shideye Mosque, Bakara market
Date: 01/05/2010
Time: 01 before noon prayer
Type: 2 mind explosions
Responsibility: None claimed, all denounced (ASWJ, TFG, 2 Insurgents)

Khasaarihii ka dhashay Qaraxyadii ka dhacay Masaajid ku yaalla Muqdisho oo kordhay iyo dhinacyada siyaasadda oo ka hadlay (DAAWO SAWIRRO)

Axad, May 02, 2010 - Waxaa kordhay khasaarihii ka dhashay Qaraxyadii shalay oo ay taariikhdu ahayd 01/05/2010 ka dhacay Masaajidka C/lla Shideeye ee Suuqa Bakaaraha, waxayna tirada dhimashadu ay gaartay 45-qof, kuwaasoo qaarkood dhaawacyo lagu qaaday.
Sidoo kale dhaawacyadii ka dhashay qaraxyadan oo ahaa kuwo isxigay kana dhacay gudaha Masjidka ayaa waxay kor u dhaafayaan 90-qof, iyadoo qaarkood ay gubteen sida ay sheegeen dhaqaatiirta Isbitaaladii la dhigay dhaawacyadaas.

"Xubno badan oo dadkii ku dhintay iyo kuwii ku dhaawacay qaraxyada ka mid ah ayaa illaa xalay laga qaadayay gudaha iyo hareeraha Masaajidka C/lla Shideeye" sidaas waxaa u sheegay HN goobjooge ka badbaaday qaraxyadaas.

Dhaawacyada oo la kala dhigay Isbitaallada Madiina iyo Dayniile ayaa qaarkood la sheegay inay guban yihiin, halka kuwo kalena ay beeleen lixaadkooda, waxayna Qaraxyadan ahaayeen kuwo cusub oo aan horay uga dhicin Soomaaliya.

Kooxaha Siyaasadda dalka isku haya ayaa cambaareeyay qaraxyada iyadoo koox walba ay ku eedeysay mas'uuliyadda qaraxdan kooxda kale, waxaana sidoo kale ka hadlay qaraxyadan Odayaasha Dhaqanka iyo Culummada Soomaaliyeed oo ku tilmaamay dhibaato kusoo korortay Soomaaliya.

Dowaldda Soomaaliya ayaa iska fogeysay inay lug ku leedahay Qaraxyadaas kaddib markii ay Xarrakada Mujaahidiin Al-shabaab ku eedeysay inay mas'uul ka yihiin Qaraxyada, iyadoo wasiirka wafaafinta Soomaaliya uu sheegay in iyagu aysan lug ku lahayn qaraxyadan, balse ay yihiin kuwo laga soo minguuriyay dalka Ciraaaq.

Mas'uuliyiinta Ahusunna iyo Ururka Xisbul Islaam ayaa iyaguna ka hadlay qaraxyada iyadoo koox walba ay ku eedeysay kooxda kale inay gacan ka geysatay fulinta qaraxyadaas oo ay ku dhinteen dad badan oo shacab ah.