No Grave for Rev. Abdi Welli Here!

“I love Jesus more than anything and I suffered in persecution because of believing in Him, obeying Him and serving Him. I will not be living forever in this world and I want to leave a living legacy for others when I am not in this world.”

Abdiweli wrote these words last years, little did we know that his martyrdom was imminent! On 7th february 2013, a suspected Al Shabaab Islamists opened fire on two Christian leaders in Garissa, killing Ahmed Abdiweli . Apparently the news of his death stirred the town. By Word of mouth , sms and internet the news flooded the town and opinions as well as feelings were divided about his death!

“Weli gaal …is killed!”
A somali blog reported this event less than an hour after its occurrence;
War Deg Deg Ah:Abdiwali (Wali Gaal ) iyo Qofkale oo Rayid ah oo Goordhow Garissa Lagu Dilay February 7, 2013
[Urgent News: Abdi weli (Weli “the Christian/pagan”) and Another Person, an ordinary citizen , Killed Recently in Garissa February 7, 2013 ] :

“Two people, ordinary citizens (non-military), were shot in the middle of Garissa Town just a few minutes ago, and one of them was Abdi Weli, well known as Weli “the Christian/pagan”, known broadly in the town of Garissa and generally in the North-eastern region of Kenya.

Some armed gunmen shot Weli “the Christian/ pagan” and another Kenyan man who was accompanying him not far from the KCB Bank, Main Branch of the Town of Garissa, country of Kenya.

Weli “the Christian/pagan” who is a Somali man, is among the handful of people who are counted as Christians living in the town of Garissa for a long time and he was one who was encouraging (lit. fanning the flames) actively the spread of the Christian Religion. …”

Aden Hassan chatting on Facebook asked : “How will he be buried ?”
Where would he be in Garissa ? His brother and some of his family came out seeking to bury him, and this was to be in accordance to Somalis Islamic rites. Some of our brethren ceded to this until issues emerged making this proposition impossible. Since it was a serious police case no burial would have taken place before postmortem. The clan elders rejected this that he is an apostate. With no Christian graves in Garissa, we toyed with the thought to of burying on his plot and home. This was not to be. being a lease hold area and being in a municipal town the law would not allow for this. He had to be flow to Nairobi to preserve his already decaying body as options were sought on where to lay his remains.

For many years, Abdiweli had faced threats against his life with determination not to be prevented from his commitment to bless the Somali people. After a long time hunt, Abdi was fatally shot in Garissa, Kenya, while driving down the street.

Abdiweli converted to Christianity in 1990. There was great protest among his Somali people being the first bold follower of Christ. Soon after he was baptized in 1995, Ahmed came under threat from Muslims and fled the town. He joined YWAM to where he trained in discipleship and missions. He took up assignment as a missionary to Niger in 1996. During this time he married Helen, a native of Nigeria, who has faithfully and bravely served alongside him, since their marriage. In 2000 he returned to Kenya , to face even intense threats for his life. On several occasions he was forced to leave Garissa for months waiting for tensions to cool. During these crises Abdiweli, joined Harbinger missions school where he trained in theology and missions. He was ordained in 2004 as a pastor of East Africa Pentecostal Church. His opinion on missions was sought after and he made huge contribution towards the establishment of the Somali church.

His passion to play a role in establishing a Somali church lead him to make a trip to Somalia in 2009 where he sought to encourage Somali Christians, an invisibly tiny minority, in the religiously intolerant region of Somaliland.

He traveled to Addis Ababa, Ethiopia, then used road to Somaliland. At the border crossing of Wajaale on Feb. 19, he was denied entry despite having all proper travel documents. Apparently his Bible and other Christian literature he carried, landed him in unexpected trouble with Somaliland immigration officials.

“I was beaten up for being in possession of Christian materials,” Abdi said “They threatened to kill me if I did not renounce my faith, but I refused to their face. They were inhuman.”
The chief border official in Wajaale, whom he could identify only as Jama, was his tormentor in-chief. Abdi said that their threats were heart-numbing as they struggled to subdue him. Jama and his colleagues claimed that they had killed two Somali Christians and would do the same to him. His pleas that he was a Kenyan whose faith was respected in his home country, fell on deaf ears.

“I was abused, and they also abused my faith as the religion for pagans, which they said is unacceptable in their region,” he said. “I told them that I am Kenyan-born and brought up in Kenya, and my Christian faith is respected and recognized in Garissa.” Jama ordered Abdi’s incarceration, and he was locked up in an immigration cell for nine hours. The officials took from his bag three CDs containing his personal credentials and Christian educational literature. They also took his English Bible, two Christian books and US$400, he said. 

Abdiweli said he was released with the aid of an unnamed Ethiopian friend. “They warned me to never dare step into or think of going to Somaliland again,” said Abdi.

He wasn’t yet done with them and would not take such I justice laying down. He audaciously wrote a protest letter to Ethiopian, Kenyan and Somaliland authorities; ‘none has shown any signs of pursuing justice…’ he said.

A Somali church leader in Mogadishu, Somalia, said in a telephone interview, “with the martyrdom of Rev. Abdiweli, the Somali church has lost its only eye.” He described Rev. Abdiweli as a “fearless evangelist, pastor and gifted missionary.”

The Somali Christian community will miss Rev. Abdiweli dearly. The Somali church has shown in the past to be very resilient.

A house church pastor in Baidawa, Somalia, described Rev. AbdiWelli as “one of the finest ministers the Somali church has ever produced.” She continued and said “the Somali church is the Lord’s and he will protect it from the evil one. No degree of Muslim persecution will destroy the Somali church.”

AbdiWeli had a wit and courage that would not be silenced. With a stammer he stunned a somali elder who tried to shut him down. Responding to questioning Somali Muslim leader, who wanted him to stop speaking about Jesus, he retorted:
“I have a mouth – I need to speak! “

As a Muslim-born follower of Christ and a Kenyan of Somali origin living in among his community, Abdi was often confronted by people who did not want to hear his story. That never stopped him from telling it.

Even though an extremist bullet silenced him, his life, passion, courage and conviction continues to speak loudly, encouraging those who knew him to redouble their efforts to take the message of Jesus to those who have not heard. A colleague describes Abdi as, “A man who was so passionate for Jesus and for his own people and longed to see them know Christ. Despite numerous death threats over the years, beatings and persecution he did not relent.”
Hostility to conversion often ejected and displaced christians of muslim background from their community. Abdiweli persisted on building bridges with his people. I was touched when a taxi driver lamented his death…

“This was our only Christian ….did he have to die?” He he was a Muhammed Zuber the same clan with Abdi’s father whose mother is from Aauliiyan of the Ogaden clan. 

Unwelcome among his people because of his faith, Abdiweli strived to live a love life for and among them. In crisis like famine we had last year or any disaster he often sought aid and distributed food generously to the most vulnerable among his people. Through his efforts several farmers got water pumps for irrigation this aided many to come out of poverty. He was responding to the Lord’s call to good neighbourliness; that the person who shows an act of mercy is the real and true neighbour. ” One of the Somali elders has told me that he knows that I am a Christian who loves them in spite of our religious differences.” Abdiweli narrated a response to his initiatives.

Now in death he had no place for his remains. He was forced to find burial grounds further a filed in Athi river at the YWAM base a group with whom he served. Rev. Ahmed Abdiweli, is survived by his wife, Hellen, and three sons.


Rev. Canon Omondi

Prominent Somali Christian Martyred in Northeast Kenya

SFJ. 07 February 2013
Hargeisa, Somaliland 


Updated 14 February at 17:00 local time

Suspected Al Shabab Islamists opened fire on  two somali Christian leaders in Garissa, Kenya, killing one immediately and wounding the other.

Rev. Abdi Welli Ahmed, a longtime missionary in West Africa and East Africa, was shot and killed this morning around 11:00 AM local time. Pastor Ibrahim M. Makunyi who was with Rev. Abdi Welli at the time of the attack sustained gun wounds.

The two Somali church leaders were ambushed in Garissa's main market.

Rev. Abdi Welli, a Somali Kenyan, is survived by his Nigerian born wife, Hellen, and three children.

According to eye witnesses, Rev. Abdi Welli's last words were: "it's good to be in the hands of  Al Shaddai."

The Lord found Rev. Abdi Welli in 1990 and was baptized in 1995 , Rev. Abdi Welli returned to Kenya in 2000 after serving in Niger as a missionary. He was ordained in 2004.

A Somali church leader in Mogadishu, Somalia, said in a telephone interview, "with the martyrdom of Rev. Abdi Welli, the Somali church has lost its only eye." He described Rev. Abdi Welli as a "fearless evangelist, pastor and gifted missionary."

The Somali Christian community will miss Rev. Abdi Welli dearly. The Somali church has shown in the past to be very resilient.

A house church pastor in Baidawa, Somalia, described Rev. Abdi Welli as "one of the finest ministers the Somali church has ever produced." She continued and said "the Somali church is the Lord's and he will protect it from the evil one. No degree of Muslim persecution will destroy the Somali church."

Rev. Abdi Welli's widow, with the help of the Christian community in Garissa, is prepared to bury her husband but Rev. Abdi Welli's Muslim relatives are demanding to bury him based on a clannish tradition. 

Some Christian leaders in Garissa expressed concern that Muslim relatives want to burry Abdi Welli because they want to humiliate and desecrate his body to send a message to the Muslim background Somali Christians in the town.

Our thoughts and prayers are with the families of the two leaders. 

Somalis For Jesus condemns in the strongest terms possible the cowardly attack on peace loving individuals who positively contribute to their communities.

February 14 update:
Rev. Abdi Welli was buried today by his family with the help of the community of faith.

The funeral was attended by hundreds of mourners including Muslim friends and family members.

May the legacy of Rev. Abdi Welli last forever. He was indeed a true example of a follower of the Messiah who refused to run away when threatened by Muslims. A family member told SFJ that Rev. Abdi Welli once said "how can flee from the ones who need the gospel the most? Who will stay behind to disciple when I run away for my life?"

Rev. Abdi Welli never ran away. He stayed until he was shot multiple times by Somali Muslims. May his killers confess, repent and accept to follow the Messiah, the Prince of Peace.

TAARIIKHDII HORE EE KANIISADDA SOOMAALIDA

HORDHAC

Taariikhda Masiixiyadda ee Soomaaliya waxa si kooban loogu sheegaa oo keliya buugaagta ku saabsan Kaniisadda Afrika. Dad badan ayaa haddaba waxay moodaan in taariikhdani ay bilaabantay 130 sano ka hor, oo ah markii ay yimaaddeen diin-fidiyaashii ka socday Galbeedku. Si kastaba ha ahaatee, saddex cadaymood ayaa tusinaya saamayntii hore ee ay diinta Yuhuudda iyo Masiixiyaddu ku lahaayeen imaatinkii Islaamka hortiis, waxayna kala yihiin:

Cadaymo qoran
Xogta cilmiga diraasaynta waxyaalihii qadiimiga ah
Raadadka ilaa hadda sii jira ee tusinaya dhaqamada Yuhuudda iyo Masiixiyiinta ee ka muuqanaya dhaqanka Soomaalida iyo sidoo kale kuwa iyaguna la xidhiidha cirqiyada kale (Rendille, Oromo, Canfar, iyo Hadiya) ee Soomalida aadka isugu dhaqanka dhow yihiin.
Isagoo soo bandhigaya maqaalkiisa uu ugu magac daray ‘Nubian Christianity”,  ayaa Bowers (1985:3-4) waxa uu dhaleecaynayaa fikirka khaldan  ee ah in Masiixiyaddu ay hadda uun soo gaadhay Afrika iyadoo ay keeneen reer Galbeedku. Wuxuu hadalkiisa kusoo gabaggabaynayaa: “…joogitaanka Masiixiyadda ee Afrika dhexdeedu waxa uu qadiimi u yahay sida ay Masiixiyadda lafteedu qadiimiga u tahay…Masiixiyaddu waxay qayb muhiima ka ahayd nolosha qaaradda ku dhowaad labo kun oo sanadood.” 

Haddaba, dadka Soomaalida, oo ay ku jiraan dadyowga kale ee ku dhaqan Geeska Afrika, waxay aad u daneeyaan taariikhdooda (Braukämper 1973:29 ). Iyadoo sidaas ah, haddana Muslimiinta aan Carabta ahayni sida Soomaalida oo kale, waxa ay badanaa taariikhdooda iyo dhaqankooda ka horreeyay Islaamka u arkaan si la mida aragtida ay ka dhaxleen Carabta Muslimiinta ah. Carabtuna waxa ay hadiyo goor ku faanaan oo mahadiyaan taariikhdooda Islaamka dabadiis iyagoo markaasna dhinac iska dhigaya ama yasaya wakhtigii jaahiliyaddooda الجاهلية . Haddaba, dhaqan ahaan Soomaalidu badanaa taariikhdooda wakhti xaadirkan ayay ka doorbidaan taariikhdoodii hore ee Islaamka hortiis.

V.S. Naipul (1998:xi) wuxuu si cad u sheegay dhibaatadan iyada ah: “Islaamku asal ahaan waxa weeye diin Carbeed. Qof kasta oon Carab ahayn oo Muslim ahina waa mid ku soo biiray Islaamnimada… Goobaha karaamaysan ee uu leeyahay waxay ku yaallaan dhulka Carabta; luqadiisa ama afkiisa muqaddaska ahina waa af-Carabi. Fikirka uu taariikhda ka haystaa wuu is beddelayaa waanu is dafirayaa; haddii uu jecelyahay iyo haddii kaleba, waxa uu noqonayaa qayb ka mida taariikhda Carabta. Qofka ku soo biira diinta Islaamku waa inuu ka jeesto oo iska dhaafo wax kastoo uu leeyahay. Carqaladayntani waa mid bulshooyinka dhexdooda ku weyn…Dadku waxa ay horumariyaan waxyaabo khiyaali ah oo ku saabsan cidda iyo waxa ay yihiin.”

CADDAYMO QORAN
Ali Abdirahman  [Cali Cabdiraxmaan Xirsi] (1975:43-74) ayaa  daraasaddiisa muhiimka ah ee “The Arab Factor in Somali History” waxa uu ku bilaabayaa isagoo tilmaamaya caddaymaha uugu horreeyay ee ku saabsan markii xadaaradihii qadiimiga ahaa ee Bariga Dhexe ay xidhiidh la yeeshaan xeebaha Soomaaliya. Waxa ugu horreeya ee qoraal Soomaaliya lagaga tilmaamayaana waxa uu kasoo jeedaa Masar ka hor 2000 BC waana iyadoo lagu tilmaamayo dhulka Udugga oo ah “Punt”. Mar danbena, Soomaaliya waxa lagu xusay buugga qadiimiga ah ee “Periplus of the Erythreaean Sea” (oo taariikhdiisu u noqonayso 50 AD), waxaanu mar kale tilmaamayaa iyadoo badmaaxiyayaal ah Giriig iyo Masaari iyo ganacsato ay xidhiidh la sameeyeen xeebaha Badda Cas iyo Khaliijka Cadan ee Geeska Afrika. 

Ali Abdirahman (b. 117) waxa uu soo xiganaya ilo Carabi ah oo dhowra isla markaasna u noqonaya qarniyadii 10aad (al-Mascuudi), 11 aad (al-Biruni) iyo 12 aad (al-Idrisi) oo Seylac ku sheegaya inay ahayd Masiixiyiini ay lahaayeen, sidoo kalena waxa deganaa tiro yar oo ahayd ganacsato Muslimiin ah oo kasoo jeeda Yemen. Muslimiintani waxa ay si nabad gelyo leh uula noolaayeen dadka tirada badan cashuur ama jisiyo siin jireen boqorkii Aksum. Trimingham ayaa waxa uu soo xiganayaa Ibn Hawqal oo arrintan wax ku saabsan qoraya sanadku markuu ahaa 978 AD (1952, p. 51 ). Wakhti danbena, waxa magaalooyin xeebedyada gacanta ku dhigay Carab Yemeni ah. Sanadkii 1415 boqorkii Xabashiga ahaa ee Negus Yakuno Amlak waxa uu dib u qabsaday Seylac. Waxa uu laayay Muslimiin badan isagoo intii hadhayna ku khasbay inay Masiixiyiin noqdaan, sidoo kalena masaajidadii wuxuu u beddelay kaniisado. Si kastaba ha noqotee, muddo yar oo tobanaan sano ah, Masiixiyaddu waxay mar kale ka dabar go’day magaaladan.

Inta ay Masiixiyaddu ka jirtay Khaliijka Cadan ee xeebaha woqooyiga Soomaaliya ma aha mid la garanayo. Waxa jira qoraal ka ahaaday St. Francis Xavier booqashadiisii uu ku tegay jasiiradda Soqotra sadku markuu ahaa 1542 (Freeman-Grenville 1966:135-137).  Warqad u noqonaysa 20 September 1542, wuxuu u qoray xaruntii dariiqa Kaniisadda Kaatooligga ee Jesuit-ka ee Rooma isaga oo ka warramaya kulankiisa uu la yeeshay dadka deggan jasiiraddaas. Waxa ay sheegteen in iyaga uu Masiixiyiin ka dhigay St. Thomas [Toomas waxa uu ka mid ahaa 12 xerta Ciise Masiix ahaa (Injiilka sida Matayos u qoray 10:1-4). Waxaanu dhaqan kaniisadeed sheegayaa rasuul Toomas inuu u socdaalay dalka reer Faaris [Persia] dabeetana koonfurta Hindiya, halkaasna waxa uu ka asaasay kaniisad qadiimi ah. 

St. Xavier waxa uu tilmaamay in dadka reer Soqotra ay ku faraxsanaayeen inay yihiin Masiixiyiin. Si kastaba ha ahaatee, wakhtigaas isaga ah waxa ay ahaayeen dad aan wax qorin waxna akhriyin, manay haysanin Kitaabka Quduuska ah, laakiinse waxa ay awood u lahaayeen inay waxyaalaha ay maalin kasta ku tukanayaan dusha ka xafidaan. Dadka reer Soqotra waxa ay gebi ahaanba illaaween baabtiiska, laakiinse bisha ay soomaan ee ka horreysa Iidda Sarakiciddu waxa uu la mid ahaa ka Kaniisadda Ortodogis [Orthodox] ka Itoobiyaanka. Woqooyi-bari Soomaaliya, waxa jira qabiil (Carab Maxamed Saalax) oo abtirsiimadooda u celiya Soqotra [iyo Degmadda Qayda ee Gobolka Mahra ee Yemen], laakiin wakhti xaadirkan, kuwooda dega Soqorta iyo iyo kuwa Soomaaliya degaaba waxa weeye Muslimiin.

XOGTA CILMIGA DIRAASAYNTA WAXYAALAHA QADIIMIGA AH 
Sanadkii 1854, sahamiyihii reer Yurub ee ugu horrayn booqda Soomaaliya waxa uu sheegay burburka wax ay qabiilka Warsangeligu ku sheegeen inuu ahaa kaniisad oo ku taalla Gobolka Sanaag  (Burton 1987: 127-129).  Reer baadiyihii Warsangeligu waxa ay isaga u sheegeen in waxyaalahan burburay ay lahaayeen Nasraani. Waxa kaloo uu sheegay in qabiilka ku dhow ee Dhulbahantaha oo ku nool koonfurta Warsangeligu (Gobolka Sool) ay xabaalohooda u adeegsanayeen inay xagga lugaha iyo madaxa qabriga kaga sameeyaan iskutallaab ka samaysan dhagax ama loox. Sidoo kale xabaalaha qadiimiga ah ee gobolka waxa la arkay iyadoo lagu calaamadiyay iskutallaabo.

RAADADKA CAADOOYINKA YUHUUDDA AMA MASIIXIYIINTA EE LAGA HELAYO DHAQANKA SOOMAALIDA
Sida Muslimiinta aan Carabta ahayn oo kale, Soomaaliduna waxa ay ku xidhiidhaan asaasayaal gaara oo qabiilku ku abtirsadaan (Isxaaq, Daarood) kuwaas oo ah sheekhyo Carab ah oo caan ah isla markaasna ka yimid dhulka Carabta qarniyo badan hortood, iyaga oo dabeetana guursaday gabadh ay meeshaas uugu yimaaddeen, kadibna waxa ay sidaas ku asaaseen qabiil. Gaar ahaan, qabiillo badan ayaa abtirsiinyadoodu waxa la sheegaa in ay kasoo jeeddo qabiilka Quraysh. Abdalla Omar [Cabdalla Cumar] (1995:117-134) waxa uu diraasad xiiso leh ku sameeyey sheegashooyinkan waxaanu qabiillo badan xilliga ay diinta Islaamka qaateen dib uugu celinayaa lagasoo bilaabo markii taariikhdu ahayd 1400.

Waxa jira ugu yaraan ilaa afar qabiil oo Soomaali ah isla markaasna la sheego inay asal ahaan kasoo jeedaan Yuhuud. Meelo badan oo ka mid ah koonfurta Itoobiya, koonfurta Soomaaliya iyo woqooyiga Kenya, waxa laga helaa ceelal gacmaha lagu qoday oo qoto dheer, hadhaa dhismayaal qadiimi ah iyo dhagxaan rasaysan waxaanay Oromada iyo Soomaalida maanta halkaas ku nooli sheegaan in waxyaalahan ay sameeyeen dadka Madanluhu. Schlee (1994: 96, 226-228) ayaa waxa uu hubinayaa warbixinta ku saabsan waxyaalaha ay dadkaasi ka sameeyeen woqooyiga Kenya ee Wajeer. 

Waxa uu soo xiganayaa taariikhda afka laga sheego ee Soomaalida meeshaas ku dhaqan oo sheegaya in Madanluhu ay yihiin “reer bani-Israa’iil” iyo in la tirtiray oo lagu daray qabiillada Digil, Reewin [Raxanweyn] iyo Hawiye qarniyadii 16-aad ama 17-aad. Schlee waxa uu soo bandhigayaa caddaynta iyadoo ay suurtaggal tahay inay ku  daba taxman qabiilka Soomaalida ah ee Ajuuraan oo hadda ku nool galbeedka Wajeer. Lewis (1969:47) waxa uu isna sidoo kale sheegayaa in Madanluhu ay deganaayeen in badan oo ka mida koonfurta Soomaaliya ka hor markii taariikhdu ahayd 1500. Cassanelli (1982:92-96)  ayaa isna waxa uu bixinayaa warbixin dheeraad ah oo ku saabsan qabiilkan aan la garanaynin, waxaanay warbixintaasi ku salaysan tahay ilo asal ah oo k a ahaaday koonfurta Soomaaliya. Waxa uu Madanlaha ka dhigayaa inay yihiin qayb ka mid ah boqortooyadii Ajuuraanka ee ka talinaysay koonfurta Soomaaliya qarnigii 16-aad. Brown (1989:29-36) waxa uu diraasad ku sameeyay taariikhda aan qornayn ee qabiillada Soomaalida iyo Boorana ee woqooyibari Kenya taasoo ku saabsan ceelasha iyo dhagxaanta rasaysan ee la sheegayo inay sameeyeen Madanluhu. Si kastaba ha ahaatee, waxa uu soo xiganayaa maamule hore oo ka tirsanaa gumaystihii Ingiriiska, Lord Delamere, oo sheegaya in Madanluhu ay ahaayeen Muslimiin.

Saddexda qabiil ee soo hadhay waa kuwo ilaa maanta jira. Qabiilka la yidhaahdo Yibraha waxa badanaa laga helaa bariga Itoobiya, Somaliland, iyo woqooyiga Soomaaliya. Ilaha qaarkood waxa ay magacooda “Yibir” kasoo qaadaan inuu ka yimid ereyga Soomaaliga ah ee “Cibraani” [Hebrew]. Xilligii dagaalka sokeeye, qoxoontiyada Yibiruha ee Kenya ku sugnaa waxa ay sheegeen in ay la xidhiidhaan Falaashaha woqooyiga Itoobiya. Arrintanna waxa lala xidhiidhiyay iyaga oo rabay in ay dib u dejin ka helaan Israa’iil sidii Falaashuhu ay yeeleen sanadkii 1980-aadkii oo kale. Kuwo ka mid ah Yibruhu waxa ay sheegaan in boqorkoodii Bucul/Bucur Bacayr (Maxamed Xaniif) uu ahaa Yuhuudi uu ka adkaaday diin-fidiyihii Muslimka ahaa ee Aw Barkhadle, waxaanu kaga kaga adkaaday tartan xagga sixirka ah oo ka dhacay woqooyiga Soomaaliya.

Qabiillo badan oo dega magaalooyinka qadiimiga ah ee xeebaha Benaadir ee Muqdisho, Merka, iyo Baraawe waxa ay leeyihiin asal ka soo jeeda Carabta iyo Iiraan [Persia]. Lewis (1969: 42) waxa uu tilmaamayaa inay asal ahaan kasoo jeedaan Yuhuuddii ahayd Yementa oo deganaa magaalooyinka xeebaha laakiinse faahfaahin kama bixinayo. Waxa jira sheekooyin odhanaya in Begedi (ka soo jeeda gudaha Merka iyo Shalanbood) iyo Xaatim (Baraawe) ay asal ahaan kasoo jeedaan Yuhuud.

Arrin muhiimad yar laakiinse xiiso badan ayaa waxa ay tahay, iyadoo magacyo gaara oo Kitaabi ah oo aanay isticmaalin Muslimiinta Carabta ah ee Bariga Dhexe laga dhex helo Soomaalida. Waxa magacyadan ka mid ah Isxaaq, Eliyaas, Makaahiil, iyo Daa’uud.  Guud ahaan, Carabta Masiixiyiinta ah ama Carabta Yuhuudda ah ayaa adeegsada magacyadan. Xaqiiqada ah in magacyada Isxaaq, Makaahiil, iyo Daa’uud laga dhex helayo abtirsiinyada qabiillo dhowra ayaa waxa laga yaabaa in ay tusinayso adeegsigii hore ee magacyadan oo ahaa saamaynta Masiixiiyiinta ama Yuhuudda ee Islaamka hortiis.

Sabtida ama Axadda oo shaqada laga nasto
Magaalada Homboy ee Degmada Jilib, kuwo badan oo degani waxa ay u hoggaansameen sharciyada hoggaamiyaha diinta oo ah in aanay wax beerin amba falin maalamaha Sabtiyada. Dadkani waxa ay ahaayeen xerta Sheekh Ibraahim oo ka soo jeeda qabiilka Garraha oo aabbihiis uu asaasay magaaladan markii taariikhdu ahayd 1920-kii. Wuxuu u sheegay in haddii beerta laga shaqeeyo maalmaha Sabtida ay arrintaas ka dhalanayso calaamooyin ama aafo waxyeello u geysata midhaha beerta. Dadka degan Homboy ee nasanayay maalinta Sabtida iyo kuwa kale ee deegaankooda ahi waxa ay caabudaaddooda masaajidka ku samayn jireen maalinta Jimcaha. Sidoo kalena kuwo ka mida qabiilka Baadacadaha ee ku sugan Buulo Burte ee badhtamaha Soomaaliya, waxa iyaguna ay qadariyeen sharciyo ku waajahan shaqada maalinta Sabtida. Dhinaca qadarinta Axadda, Schlee ayaa waxa uu sheegayaa in Soomalida ah qabiilka Garruha ee Degmada Mandheera ee woqooyiga Kenya aanay guuritaanka ama hayaanka bilaabin maalmaha Axadda, sidoo kalena layliga ama tababarka awrta yaryar ee qaalimadda ah ma bilaabaan maalmaha Axadda  (Schlee 1994:55).  Waxa la yaab ku noqotay in la arko Muslimiin maalina Axadda u qadariya si ka daran qadarinta Jimcaha.

Adeegsiyada iskutallaabta
Burton  ayaa in ka badan qarni iyo badh ka hor, waxa uu u fiirsaday calaamadda iskutallaabta oo ilaa hadda lagu dhex adeegsado dhaqanka Soomaalida. Qaar ayaa calaamadda iskutallaabta u adeegsada ujeedooyin kala duwan oo xagga sixirka la xidhiidhka. Mararka ay jirto khatarta aadka u darani, iskutallaab ayaa lagu sawiraa ciidda korkeeda iyadoo loo malaynayo inuu leeyahay awood balaayo xijaab ah. Iyadoo dhuxusha la adeegsanayo ayaa mararka qaar carruurta wajahaddooda lagu sawiraa calaamadda iskutallaabta iyadoo markaasna waalidiintu ay u malaynayaan inuu carruurta ka dhowrayo isha. Xaaladaha qaarna, marka dhaarta la samaynayo waxa mararka qaar la sameeyaa calaamadda iskutallaabta. Calaamadan iskutallaabtana waxa mararka qaar lagu tilmaamaa fallaadh. Waxaana dhici karta in asal ahaan ay la xidhiidho ereyga “fal” oo macnihiisu ka dhigan yahay sixir.

Kuwo ka mid ah qaybaha qabiilka Sheekhaasha ee bariga Itoobiya ayaa iskutallaabta calaamad ahaan uugu adeegsada geelooda. Sidoo kalena waxa ay iskutallaabta ku qoraan dhagxaanta lagu calaamadiyo xabaalaha. Calaamaddan waxa loogu yeedhaa “summaddii awliyada”. Sheekhaashu waa qabiil diimeed yar oo caan ku ah aqoonta ay u leeyihiin diinta Islaamka. Qaybo ama kooxo ka mida qabiilka Karanlaha (Murursade) ayaa sidoo kale iyaguna geelooda ku calaamadiya iskutallaab. Waxaanay taasi ka dhigantahay in diraasad dheeraad ahi ay tusin karto iyadoo qabiillo kale ay xoolohooda ku calaamadiyaan iskutallaab. 

Dadka siyaaranaya xabaasha diin-faafiyihiin Muslimka ahaa ee Aw Barkhadle ayaa waxa ay calaamadda iskutallaabta ka sameeyaan ciidda cad ee xabaashiisa. Waxa ay calaamaddan ku samaystaan wajahaddooda iyagoo ku daaya ilaa inta ay kaga laabanayaan guryohooda. Saddex ka mida meelahan la siyaartana waxa lagala mid dhigaa iyadoo ka dhigan in Maka la siyaartay ama loo xashay. Haddaba calaamadda iskutallaabta ee hadda joogtaa qiimo dhab ah kuma laha xagga iimaanka, laakiinse waxa ay taageeraysaa caddaymaha cilmiga diraasaynta waxyaalaha qadiimiga ah. Tani waxa ay la mid tahay xaaladda dadka loo yaqaanno Dawaariqda [Tuareg] ee ku nool Saxaraha Nayjar, Maali, Aljeeriya iyo Liibiya. Geel-dhaqatadan reer baadiyaha ahi waxa ay Muslimiin ahaayeen boqolaal sanadood, laakiinse ilaa hadda calaamadda iskutallaabtu waxa ay u tahay farshaxan dhaqameed.

Ducooyinka  iyo xoolaha allabari ahaanta loo qalo
Ahmed Ali Haile  [Axmed Cali Xayle] (2011:26) ayaa waxa uu sheegayaa duco uu ku dhex maqlay Buulo Burte oo ah “Waaq iyo Madi” oo macneheedu ka dhigan yahay “Magaca Ilaah iyo Wiilkiisa Kelida ah”, taasoo tusinaysa saamayn Masiixi oo wakhti hore ah. Waxa kale oo uu tilmaamayaa caado ah in dhiigga wanka la qalo Iidda Adxada dhiiggiisa la mariyo albaabada waana caado ka tarjumaysa Kormaristii asalka ahayd ee wakhtigii Muuse [Baxniintii 12].

TAARIIKHDA DHAQDHAQAAQYADA DIIMEED EE GEESKA AFRIKA 
Si loo fahmo muhiimadda ku jirta warbixintan, waxaan u baahannay inaan garano xidhiidhka ka dhexeeya Soomaalida iyo dadyowga ay isku dhow yihiin ee Geeska Afrika  (Levine 1974:40-84). Levine waa dhaqan diraaseeye raacay sahankii baadhitaanka ahaa ee uu waday caalimkii Talyaaniga ahaa ee la odhan jiray Enrico Cerulli (1959). Baadhitaankoodu waxa uu muujinayaa xidhiidh weyn oo kumaankun sano ka hor u dhexeeyay cirqiyo kala duwan oo ku hadla luqadaha Semetiga, Kushitiga, iyo Omotiga. Levine waxa uu liis garaynayaa waxyaabo la xidhiidha diinta oo guud ahaan dadka dhexdooda laga helayo:

Rumaysashada ilaah samada jira oo la yidhaahdo Waaqa (Oromo), Waakh (Rendille), Waaq (Daasanaj [Daasanach]), Waac (Canfar).

Wadaaddo shaqadoodu tahay inay dhexdhexaadiyaan Waaq iyo dadka.
Caadooyin diimeed oo badanaa koobsanaya xoolo allabari ahaan loo qalo, gaar ahaan iyadoo lagu qalo meel taag ah korkeed ama dhinacyada webiyada.
Adeegsiga jadwal taariikheed oo lagu saleeyo caadooyinkaas; maalmo gaara ayaa loo arkay inay yihiin kuwo ku habboon waxqabadyada qaarkood, kuwo kalana waxa loo arkay inaanay ku wanaagsanayn.

Adeegsiga dabshid calaamad u ah bilowga sanadka cusub; waa caado ay raacaan Kaniisadda Ortodogiska Itoobiyaanka (Mesqel), Muslimiinta (Dabshid, Neyruus) iyo kuwa raaca diin dhaqameedyadu.

Rumaysashada rooxaanta dadka waxyeellaysa ama derderta (zaar/saar).
Masaska noocyo gaara oo ka mida oo calaamad u ah qabiilooyin ama awliyo.
Rumaysashada in rooxaantu ay ku dul nooshahay dhirta waaweyn sida bardaha/mukoy ama yaaq.

Xaaraantimaynta in la cuno hilibyada ay ka midka yihiin doofaarka, kalluunka, iyo xayawaanka dhintay.

Dabeecadda ah in la beddelo meesha ay kasoo bilaabanto abtirsiinyadu si loogu xidhiidhiyo dad muhiim ku ahaa taariikhdii hore (tusaale ahaan, Boqor Sulaymaan oo ku xidhiidhaan xubnaha Kaniisadda Ortodogiska Itoobiyaanka) ama qabiilka Qureysh oo ay isla xidhiidhiyaan Soomaalida iyo dadyowga kale ee Muslimiinta ahi.

Levine (1974:64-66) waxa uu sheegayaa sida ugu horreyna diinta Yuhuudda, kaddibna Masiixiyadda, iyo ugu danbayn Islaamku, loogaga dhaqmay cirqiyo kala duwan oo ku sugan Geeska Afrika. Axmed Cali Xayle ayaa buuggiisa waxa uu xoogaa faahfaahin ah ku bixinayaa wax ku saabsan diintii hore haysan jireen Soomaalidu (2011: 25, 89-90).

Diin dhaqameedka Soomaalida 
Maadaama oo asal ahaan Soomalida oo dhami ay Muslimiin ahaayeen 500 sano ee ugu danbaysay, suurtaggal ma tahay in la tilmaamo waxyaabihii ay dhaqan ahaan rumaysnaayeen Islaamka hortiis? Mid ka mida sida lagu ogaan karo ayaa waxa ay tahay in la barbar-dhigo diin dhaqameedka dadyowga ay isugu dhow yihiin ee iyagu aan Muslimiinta noqonin.  Schlee (1994) waxa uu diraasad ku sameeyay Rendillaha, Gabbraha iyo Sakuuyaha woqooyiga Kenya. Aragtidiisu waxa ay qiimeynaysaa in saddexdan qabiil ee geel-dhaqatada ahi ay yihiin laamo ama qaybo ka mid ah Soomaalida. Wakhtiyadii ugu horreeyay ee Muslimiinta la noqonayayna waxa iyaga gooni ka dhigay oo Soomaalida kale ka soocay duullimaadkii Oromada ku dhowaad markii taariikhdu ahayd 1540-kii. Maadaama oo Oromada Boorana ay iyaga ka sooceen Soomaalida kale markii ay taariikhdu ahayd 1550 ilaa 1860-kii, saddexdan qabiil ma ayna wada noqonin Muslimiin rasmi ah. 

Schlee waxa uu tilmaamayaa in Rendillaha (oo ku hadla luqad af-Soomaaliga u dhow) waxa ay ahaayeen kuwii uugu horreeyay ka soocma qabiillada kale ee Soomaalida. Dhaqanka Rendillaha Islaamnimadu waa ay ku yar tahay marka loo eego Gabbraha iyo Sakuuyaha (oo qabatimay lahjadda Oromada Booranaha). Si kastaba ha ahaatee, Rendilluhu waxa ay magacyo Carabi ah u adeegsadeen kuwo ka mida maalmaha toddobaadka, kuwo ka mida bilahooda iyo ereyo diimi ah sida “alal” iyo “dikir”, Schlee (1994:3) waxa uu arkay iyada oo Rendillaha iyo Gabbruhu ay diin dhaqameedkooda ku caabudaan hal ilaah (Waakh) oo keliya. Marka la eego jadwal taariikhoodkooda iyo qaabka allabarigooda waxa jirta dhinacyo ay isaga eeg yihiin ka dadka Yuhuudda ee Axdigii Hore  (Andersen 1983). 

Caadooyinkanina waxa ay aqoonyahannada uuga baahan yihiin diraasad dheeraad ah. Schlee (1994:55) waxa uu tilmaamayaa iyada oo Rendillaha, Gabbraha iyo Sakuyuhu (oo ay ku jiraan Garraha Muslimiinta ah ee kor ku xusan) ay maalinta Axadda ah u qadariyaan maalin gaar ah oo la nasiyo geela. Waxa kale oo uu sheegayaa iyada oo caado ahaan Rendilluhu ay dhiigga u isticmaalaan barakaynta xoolaha iyo dadka (1994:65). Schlee (1994:255) waxa uu tilmaamayaa in Gabbruhu ay leeyihiin sheeko la mid ah xukunka Sulaymaan ee ku sugan 1 Boqorradii 3:16-27.  Waxa kale oo Schlee uu tilmaamayaa in kuwo ka mida Gabbruhu ay geelooda ku suntaan calaamadda iskutallaabta (1994:193).

Koonfurta Itoobiya, Braukämper (1997: 321) ayaa waxa uu sheegay in diin dhaqameedka Hadiya iyo Kambaata ay lahaayeen caadooyin (gaar ahaan sharfitaanka Maryan iyo Saint George) kasoo hadhay whakhtiyadii hore markii ay xidhiidhka la lahaayeen Kaniisadda Ortodogiska Itoobiyaanka.

Asalka caadooyinka Yuhuudda ee laga dhex helayo dhaqanka Soomaalida
Caadooyinka diinta Yuhuudda kuwo ka mid ahi waxa ay ugu horreyntii Soomaaliya kaga yimaaddeen dhinaca woqooyiga (Itoobiya--Falaashaha), kaddibna xagga woqooyi-bari (Yemen). Waxa arrintani ay soo bilaabantay xilliyadii Islaamka hortiis waxaanay sii socotay qarniyada qaarkood. Sheekada Boqorad Gudit, oo ahayd cadawgii ugu weynaa ee boqortooyadii Aksum waxa ay tusinaysaa sida ay diinta Yuhuuddu laga ayaabo inay uugu faaftay oo ugu fogaatay xagga koonfurta Itoobiya. Sida uu sheegayo Sergew (1972) isagoo soo xiganaya qoraal-gacmeed qadiimi ah oo ku qoran luqada Ge’ez-ka, Boqorad Gudit waxa ay ahayd Yuhuudiyad. Boqortooyadeeda Damotna waxa fariisin u ahaa koonfurta galbeed ee Boqortooyadii Aksum. Waxa ay ka dhigantahay iyada oo kasoo jeedday mid ka mida qabiilladdii Agawga ee qaatay diinta Yuhuudda qarniyadii hore. 

Taddesse (1972: 40-43) waxa uu bixinayaa faahfaahin dheeraad ah oo ku saabsan markii Gudit ay baabi’isay Aksum sanadkii 979; si kastaba ha noqotee, waxa uu ‘Damoti’ ku magacaabayaa inay xagga koonfureed ka xigtay gobolka Sidamo, waxaanu Gudit kasoo qaadayaa cawaan oonay ahayn Yuhuud. Balisky (2009: 8-9 ) waxa uu bixinayaa aragti waafi ah oo ku saabsan meelaha suurtaggalka ah ee ay noqon karto Damot;  waxaanu asaasi ahaan waafaqsan yahay Sergew isagoo markaasna ku soo gunaanadaya inay u dhoweyd dooxada Webiga Gibe, waana meel hadda ay degaan dadka Guraagada iyo Oromadu.

Braukämper (1973: 34-35) waxa uu soo koobayaa xidhiidhada taariikhiga ah ee u dhexeeya qabiilka Hadiya ee Kushitiga  Bariga Dhulka-sare iyo qabiilka Agawga ah Kushitiga Badhtamaha. Hadiya waxa ay waxa ay ku noolaadeen agagaarka Soomaalida (1973: 42-45), waxaanay ku noolaayeen meel hadda ay degaan Oromada Arsigu. Waxa suurtaggal ah in qabiilka Yibraha ee Soomaalida ahi ay yeelan karaan kuwo kasoo jeeda Falaashaha Yuhuudda ah oo kasoo farcamay kuwa dega Agaw ee ka midka ah Hadiya. Waxaanay u badan tahay in arrintani ay ka dhacday agagaarka Harar. Braukämper (1973: 35, 47-48 ) waxa uu tijaabinayaa caddaynta in Hadiya iyo Sidama dhinaca bariga fog ee Harar wakhtiyadii qarnigii 16-aad ee qabsigii Oromada. 

Tani waxa ay ka dhigan tahay in Sidaama iyo Hadiya ay arrintani ka dhigtay inay jaar la noqdaan qabiillada Soomaalida. Lewis  (1969: 54-55) waxa uu xusayaa sheekada ku saabsan Bucur Bacayr (Maxamed Xaniif) naagtiisii la odhan jiray Xantaale in lagu aasay Harar (kuwo kalena waxay rumaysan yihiin in lagu aasay Jigjiga) iyo in Yibruhu ilaa hadda ay booqdaan xabaasheeda.

Rendillaha waxa ka mid ah, koox isugu jirta wadaaddo iyo sixirroolayaal oo loo yaqaanno Iibire (waxa lagasoo dheegtay oo ay isku asal yihiin meesha luqada Soomaaliga laga soo dheegtay ereyga Yibir) mana aha dad laga tiro badan yahay oo la yaso, in kasta oo lagu yaqaanno iyagoo awood u leh inay sameeyaan inkaar xooggan (Schlee 1994: 10-11, 241-242). Tani waxa ay tusinaysaa iyadoo laga yaabo in Yibruhu ay door hoggaamin ah ku dhex lahaayeen Soomaalida ka hor wakhtigii Islaamka.

Dhaq-dhaqaaqa xagga koonfureed ee Masiixiyadda
Sida diinta Yuhuudda oo kale, Masiixiyaddu waxa ay Soomaaliya kasoo gashay dhinaca dhulka-sare ee Itoobiya xagga woqooyi iyo sidoo kale koofurta Carabta. Ganacsatadii koofurta Hindiya (ka socda Kaniisaddii hore ee Mar Thoma ee gobolka Kerala) ayaa sidoo kale laga yaabaa inay ku lug lahaayeen Soqorta iyo qaybaha ku dhow ee Soomaaliya. 

Faafitaanka Masiixiyaddu waxa uu bilaabmay Islaamka hortiis waxaanu sii socday laga yaabaa ilaa dabayaaqadii 1500-kii. Levine (1974: 71 ) waxa uu qoray in Seylac ay ka mid ahayd Boqortooyadii Aksum sanadihii 900-kii, kaddibna waxa ay gacanta u gashay Carabta, dabeetana waxa mar danbe dib loo qabsaday horraatemeeyadii qarnigii 15-aad. Fiditaanka Masiixiyadda ee dhinaca koonfureed  ee dadyowga ah Kushitiga Bariga Dhulka-sare (Hadiya, Kambaata, Sidama) iyo Omotiga (Wolayta, Kafa) waxa uu qarnigii 13-aad la bilaabmay adeegitaanka diin-faafiyihii caanka ahaa ee la odhan jiray Takle Haymanot (Balisky 2009: 36-42, 67-79).  Dhaq-dhaqaatiaankan xagga koonfureed ee Masiixiyaddu waxa uu sii socday qarniyadii 14-aad iyo 15-aad (Levine 1974: 73; Getachew Haile 1984: 113). 

Sida uu tilmaamay Braukämper (1997: 319), dhaq-dhaqaaqa xagga koonfureed ee Masiixiyaddu waxa uu istaagay markii Imaam Axmed Gurey uu qabsaday Itoobiya isagoo ka yimid Boqortooyo xeebeedkii Awdal intii u dhexaysay 1530-40-kii. Kaddib markii Axmed Guray ay jebiyeen is-bahaysigii Itoobiyaanka iyo Boortaqiisku, dadka Oromada ah ee kasoo jeeda taagga Liibaan ee koonfurta Itoobiya waxa ay u hayaameen xagga koonfur, bari, woqooyi iyo galbeed waxaanay si weyn u saameeyeen deegaannada dadyow kala duwan.

Trimingham (1952:109-110) waxa uu sheegayaa sheekooyin dhowra oo ka ahaaday socdaalayaashii hore ee reer Yurub kuwaas oo maray koonfurta Itoobiya isla markaasna arkay hadhaayada Kaniisadda Orthodogiska Itoobiyaanka. Tusaale ahaan, meesha la yidhaahdo Enarya (hadda waxa ay ka mid tahay deegaanka Guraagada ama waxa dega Oromada reer Jimma), d’ Abbadie waxa uu qoray sanadkii 1843, inay jirtay tiro yar oo Masiixiyiin ah oo in ka badan hal qarni aan lahayn wadaad isla markaasna ku dhex nool boqortooyadaas Muslimka ah. Meelaha kale ee sii fogna, hadhaaga Masiixiyiintu may lahayn wadaaddo waxaanay iyagoo is daba socda ku wareegi jireen kaniisadohooda maalmaha Axadaha iyaga oo kaalmo ka dalbanaya Maryan.

Masiixiyadda oo la arko inay qarniyo badan ka jirtay gobollada dhulka-sare ee woqooyi-galbeedka dhulka ay degaan Soomaalidu, waxa suurtaggal ah iyadoo kuwo ka mida caadooyinka Masiixigu (sida isticmaalka iskutallaabta, Axadda oo ah maalinta nasashada) ay u gudbeen dhinaca koonfureed oo ay gaadheen gudaha dhulka Soomaalida horreetameeyadii 1300-kii, gaar ahaan meelaha la siman dooxada Webiga Shabeelle. Qabiilooyinka Soomaalida ee ku nool koonfurta buuraha Baale iyo taagga Liibaan waxa ay ahaayeen kuwii ugu danbeeyay ee noqda Muslimiin.

Xeebta Khaliijka Cadan, waxa laga yaabaa in Masiixiyaddu ay aad uugu faaftay qarniyadii hore, sida iyada oo la xusay Seylac oo ahayd meel ay badi dadka ku nooli Masiixiyiin ahaayeen ugu yaraan lagasoo gaadho qarnigii 11-aad. Waxa suurtaggal ah in kuwo ka mida qabiilooyinka Soomaalidu ay Masiixiyiin noqdeen ka hor intii aanu Islaamku imanin.

Fiditaankii Islaamka 
Ali Abdirahman (1975: 109-141) waxa uu si faahfaahsan u sheegayaa Islaamayntii Soomaaliya. Waxa uu soo bandhigayaa caddayn loo fiirsan karo oo ah in Soomaalidu ay gebi ahaanba Muslimiin ahaayeen bilowgii qarnigii 16-aad (1975:141). Waxa ay middani qaadatay ku dhowaad 800 sanadood, maadaama oo Seylac ay horeba u deganaayeen Muslimiin tobanaankii sano ee ugu horreeyay taariikhda Islaamka. Ali Abdirahman  (1975:135-138) waxa uu sheegayaa in Axmed Guray iyo boqortooyada Ajuuraanku ay ka danbeeyeen Islaam ka dhigista qabiilooyinka Soomaalida ee hadda ah koonfurbari Itoobiya iyo koonfurta Soomaaliya wakhtiyadii qarniyadii 15-aad iyo 16-aad. Cassanelli (1982:98-99 ) waxa uu taageersan yahay in lagasoo bilaabo 1400-1500-kii ay qabiilooyinka Soomaalidu gebi ahaanba si buuxda u qaateen diinta Islaamka, waxaana taas la socday imaatinka macallimiin diimeed oo Muslimiin ah kana socda Yemen. Waxa ay dadka dhowaanta diinta qaatayna ka caawiyiin in ay xoojiyaan diintooda cusub. 

GUNAANAD
Soomaali badan oo isugu jira Masiixiyiin iyo Muslimiin, waxa ay rabaan inay wax dheeraad ah ka bartaan dhaqankoodii hore – dhaqan laga yaabo inuu koobsanayo wakhti kooban oo Masiixi ah. Marka halkan la joogona waxa xigmadi ku jirtaa in la xasuusto talada Unseth  (1999: 157-158) digniintiisa uu siinayo Masiixiyiinta Suudaanta iyo Itoobiyaanka isagoo uuga digaya faan kasta oo ruuxi ah isla markaasna ku salaysan dhaqan taariikhi ah. Waxa aan u baahanahay inaan xasuusanno rasuul Bawlos digniintiisa uu ku bixinayo Warqaddiisa uu u qoray Filiboy 3:4-9, waana in abtirsiinyo ama qabiil aanay inaga dhigin kuwo kibra.  Si kastaba ha ahaatee, caddaymaha halkan lagu soo jeediyay waxa ay tusinayaan in Masiixiyadda aan lagu tilmaami karin diin hadda uun timid Soomaaliya, taas oo ay keeneen guumaystayaashii reer Yurub.

Waxa hadhsan su’aal keliya: Maxay Masiixiyaddu uugu xididaysan weyday Soomaalida haddii ay timid kun sano ka hor? Taddesse (1972: 43) waxa uu tilmaamayaa in reer baadiyaha dega dhulka-hoose ay lahaayeen dhaqan aad uuga duwan kuwa beeralayda ah ee dega dhulka-sare ka hor intii aanay imanin Masiixiyadda iyo Islaamku midkoodna. Braukämper (1988: 772; 1997:323 ) wuxuu u fiirsanayaa in sharciga Kaniisadda Orthodogiska Itoobiyaanka ee ah in sanad kasta la soomo in ka badan 150 cisho iyadoon la cunaynin manaafacaadka ka soo baxa xoolaha, waxa ay dadka xoolo-dhaqatada ah u suurtaggelin weyday inay ka mid noqdaan Kaniisadda. Waxa kaloo intaas dheer, iyagoo xaaraan ka dhigay cunitaanka hilibka geela. Tani waxa ay ahayd fahan-darro ku saabsan waxbarista caddaanka ah ee Ciise Masiix ee ku saabsan cuntooyinka  [eeg Injiilka siduu u qoray Markos 7:14-23].  Waxa aan wada ogsoonahay in geelu uu yahay hadiyadda ugu weyn ee Ilaah ku mannaystay dadka Soomaalida, geelaas la’aantiisna aan suurtaggal ahayn in la badbaado.

Wareerka ku saabsan waxyaabaha asaasiga u ah farriinta Injiilka oo lagu daro qaynuuno aan suurtaggal ahayn oo ku saabsan soomitaan iyo cunno, waxa uu dhibaato weyn ku abuuray Masiixiyaddii ugu horreysay ee Soomaalida. Si kastaba ha ahaatee, waxa aan ku faraxsanahay iyadoo Masiixiyiin badan oo Itoobiyaan ahi ay hadda dib u heleen farriinta Injiilka (gaar ahaan kuwo loo yaqaano Evangelical-ka ama Beentega) iyagoo hadda dabadeedna aan raacin caadooyinkan  adaygga badan.

Ugu danbayntii, waxa aan ku rayraynaynaa inaan garanno iyadoo doonista Ilaah la rabo Kaniisadda Ciise Masiix ay tahay in laga dhex asaaso qabiil kasta, quruun iyo dad kasta, waana sida aan ka arkayno Muujinta uu Ciise Masiix u muujiyay rasuul Yooxanaa 5:9. Waxa suurtaggal ah iyadoo Soomaali la yahay in sidoo kalena Masiixi la ahaado…xaqiiqdii, waxa aan arkaynaa in taariikhda Masiixiyadda ee Soomaalida dhexdeedu ay leedahay xididdo qadiimi ah.

QORAALLADA LASOO XIGTAY
Abdalla Omar Mansur.  1995.   The nature of the Somali clan system. . Pp. 117-134 in:  The Invention of Somalia.  Ed. by Ali Jimale Ahmed.  Lawrenceville, NJ: The Red Sea Press.

Ahmed Ali Haile [as told to David W. Shenk]. 2011. Teatime in Mogadishu: My Journey as a Peace Ambassador in the World of Islam. Herald Press, Harrisonburg, VA. 140 p.  

Ali Abdirahman Hersi.  1977.  The Arab Factor in Somali History: The Origins and the Development of Arab Enterprise and Cultural Influence in the Somali Peninsula.  University of California, Los Angeles: Ph.D. Dissertation.  334 pp.

Andersen, Earl.  1983. Personal communication. Nairobi: Africa Inland Mission.

Aram, Ben I.  2003. Somalia's Judeao-Christian Heritage: A Preliminary Survey. African Journal of Evangelical Theology Vol. 22 (2): 3-28.

Balisky, E. Paul.  2009. Wolaitta Evangelists: A Study of Religious Innovations in Southern Ethiopia, 1937—1975.  American Missiological Society Monograph Series 6.  Pickwick Publications, Wipf & Stock, Eugene, OR 390 p.

Bowers, Paul. 1985.  Nubian Christianity: The Neglected Heritage.   Africa Journal of Evangelical Theology 4 (1): 3-23. 
Ama halkan eeg: http://earlyafricanchristianity.com/blog/post.php?s=2012-03-05-the-deep-roots-of-nubian-christianity

Braukämper, Ulrich. 1973. The Correlation of Oral Traditions and Historical Records in Southern Ethiopia: A Case study of the Hadiya/Sidamo Past.  J. of Ethiopian Studies 11 (2): 29-55.

Braukämper, Ulrich. 1988. The Islamization of the Arssi-Oromo.  Pp. 767-777 in Proceedings of the 8th International Conference of Ethiopian Studies, Ed. by Tadesse Beyenne.  Addis Abeba: Institute of Ethiopian Studies/Frobenius Institute, Johann Wolgang, Goëthe Universitat.

Braukämper, Ulrich. 1992. The Sanctuary of Shaykh Husayn and the Oromo-Somali connections in Bale.  Pp. 145-166 in The Proceedings of the First International Congress of Somali Studies.   Ed. by Hussein M. Adam & Charles L. Geshekter.  Atlanta: Scholars Press. 923 p.

Braukämper, Ulrich. 1997. A Vanishing Socio-Religious System: Fandano of the Hadiya.  Pp. 314-326 in: Vol. II of Proceedings of the XIIIth International Conference of Ethiopian Studies, ed. by Katsuyosi Fukui, Eisei Kurimoto, & Masayoshi Shigeta. Kyoto, Japan.

Brown, Monty.  1989.  Where giants trod. The saga of Kenya’s desert lake.  London, Quiller Press.
431 p.

Burton, Richard F.  1987. First Footsteps in East Africa, or, An Exploration of Harar.   Originally published in 1894, London: Tylston & Edwards. Reprinted: Mineola, NY, USA:  Dover Publications.  276 p.

Cassanelli, Lee V.  1982.  The Shaping of Somali Society. Reconstructing the History of a Pastoral People, 1600-1900.  Philadelphia: U. of Pennsylvania Press.  311 p.

Cerulli, E. 1923-25. Observations of the Muslim movement in Somaliland. Translation from Italian. by P.A. Mankin,. 1959. Rivistia Degli Studi Orientali. Vol. 10.  Human Relation Area Files.

Freeman-Grenville, G.S.P.  1966.  The East African Coast.  Select Documents from the first to the early nineteenth century.  Oxford: Clarendon Press. Pp. 135-137.

Getachew Haile. 1984. Ethiopian Christian Captives in the Territory of the Arämi. Pp. 113-119 in: Proceedings of the 7th International Conference of Ethiopian Studies, 1982, Ed. by Sven Rubensen. Uppsala Sweden. Scandinavian Institute of African Studies.

Levine, Donald N.  1974. Greater Ethiopia.  Chicago: University of Chicago Press. 231 p.

Lewis, I. M. 1969. Peoples of the Horn of Africa. Somali, Afar, and Saho. Ethnographic Survey of Africa, North Eastern Africa. Part I. ed. D. Ford. London: International African Institute. 177 p.

Naipul, V.S.  1998.  Beyond Belief. Islamic Excursions among the Converted Peoples.  Vintage International., NYC.  408 p.

Sergew Hable Selassie. 1972.  Ancient and Medieval Ethiopian History to 1270.  Addis Abeba: Haile Selassie I University.  Pp. 225-232.

Schlee, G. 1994. Identities on the move. Clanship and pastoralism in northern Kenya. Nairobi, Kenya: Gideon S. Were Press, 278 p.

Taddesse Tamrat.  172. Church and State in Ethiopia.  Oxford: Clarendon Press. Oxford Studies in African Affairs., General Editors John D. Hargreaves and George Sherperson. 327 p.

Trimingham, J. Spencer. 1952.  Islam in Ethiopia.  London: Oxford University Press.

Unseth, Peter. 1999.  Hebrew Kush: Sudan, Ethiopia or Where?  Africa Journal of Evangelical Theology 18 (2): 143-159.

Source: Nolosha Cusub

Marxuum Cabdulqaadir Warsame Cumar

Marxuum Cabdulqaadir Warsame Cumar,1938—2011

Cabdulqaadir Warsame Cumar asal ahaan tolkiisa waxa uu kasoo jeeday jasiiradda Soqotra, intaas dabadeedna waxay u guureen agagaarka Boosaaso, Puntland. Mid ka mida awowyaashiis oo xirfad u lahaa dhagax qorista ayaa waxa uu gacan ka geystay dhisitaankii qalcadihii Sayid Maxamed Cabille Xasan ee Taleex, gobolka Sool, muddo haatan laga joogo 90 sanno. Cabdulqaadir waalidiintiisu waxay u guureen Muqdisho, waxaanay ahayd meeshii uu ku barbaaray badanaana uu noloshiisa ku qaatay.

Markuu wiilka yar ahaa, Cabdulqaadir waxa uu u fiirsaday naxariista ka muuqatay  soorooyin ka shaqaynayay Cusbitalka Martini. Arrintanina waxa ay ku sababtay inuu wax iska weyddiiyo waxyaalaha ku saabsan Masiixiyiinta ee dacaayadda ah isla markaasna uu maqli jiray. Sanadkii 1990, Cabdulqaadir wuxuu ku biiray dugsi ay lahaayeen adeegayaal Masiixiyiin ah oo ku yaallay magaalada Muqdisho, halkaasna wuxuu ku bilaabay akhrinta Kitaabka Quduuska ah isagoo wax ka maqlay farriinta Injiilka. Muddo dabadeed, waxa uu rumaystay Ciise Masiix naftiisuna waxay u go’day raacintaakiisa. 
Cabdulqaadir waxa uu xubin firfircoon ka ahaa kiniisad yar oo ku taallay magaalada Muqdisho xitaa wakhtigii cadaadiska ee hantiwadaagta ee 1969-1977. Aakhirkii 1980 waxa ka guuray Muqdisho isagoo u wareegay Mombasa si uu ugu biiro dugsiga lagu barto Kitaabka Quduuska ah. Labatankii sanadood ee ugu danbeeyay noloshiisana waxa uu ku dhammaystay magaalada Nayrobi gaar ahaan xaafadda Iislii. Waxa uu si joogto ah ugu markhaati furi jiray Masiixa ilaa intii uu ka dhimanayay. Cabdulqaadir waxa uu hadiyad ahaan u lahaa cod wanaagsan oo fasiix ah, marka uu dadka wacdinaya waxa uu kula hadli jiray luqad waadix ah oo dhegaystayaashu si fiican u fahmayaan.

Cabdulqaadir intii aanu dhimanin wax yar kahor, waxa Cusbitaalka Kijabe oo u dhow Nairobi ku soo booqday koox Masiixiyiin Soomaaliyeed ah, kaddibna way u duceeyeen iyagoo sidoo kalena u qaaday qasiidooyin. Cabdulqaadir hadalladiisii ugu danbeeyay ee dardaaranka ahaa waxa ka mid ahaa: “Is jeclaada, midaysnaada oo dadkeennana gaadhsiiya Injiilka!” Ugu dambayntii Cabdulqaadir wuu dhintay isaga oo  haleelay Rabbigeenna iyo Badbaadiyeheenna Ciise Masiix, markii taariikhdu ahayd Axad, 6 March 2011.

Source: Nolosha Cusub

Somali-American man guilty in Oregon Christmas bomb plot

By Teresa Carson

PORTLAND, Oregon | Fri Feb 1, 2013 12:16am EST

 

(Reuters) - A Somali-American man was found guilty on Thursday of trying to blow up a Christmas-tree lighting ceremony in Oregon using a fake bomb supplied to him by undercover agents posing as Islamist militants, the public defender's office said.

Mohamed Osman Mohamud, a naturalized U.S. citizen and former Oregon State University student, faces a possible life prison term on his conviction on a single charge of attempting to use a weapon of mass destruction. Sentencing is set for May 14.

Mohamud was arrested shortly after attempting to use his cell phone to remotely detonate an artificial car bomb planted near a Portland square crowded with thousands of people attending the ceremony the day after Thanksgiving in 2010.

No one was hurt, and authorities say the public was never in real danger.

During a three-week trial in U.S. District Court in Portland, defense attorneys argued that overzealous law enforcement officers posing as al Qaeda militants invented a crime and entrapped their client.

But the jury agreed with the prosecution's argument that Mohamud, 19 years old at the time of the crime, was already radicalized and could have backed out of the bomb plot at any point.

On the morning of the planned bombing, Mohamud reportedly told a friend that it was "the greatest morning of my life." Hours later, he dialed a cell phone that he thought would trigger the bomb and kill thousands of people.

"Mr. Mohamud made a series of choices over a period of several years - choices that were leading him down a path that would have ended in violence," Greg Fowler, the FBI's special agent in charge of the Portland division, said in a statement.

"His actions showed little regard for the rights and responsibilities that come with being an American or respect for the lives that he was prepared to take," he added.

LONELY WITH LITTLE MONEY

The case, closely watched by many in the nation's Muslim American community, was one of several sting operations in recent years in which individuals were tracked by undercover FBI agents and later tried to detonate fake bombs in various locations.

"We are disappointed with the verdict," federal public defender Steven Wax said, adding that he planned to appeal. "There are a number of issues that will be raised."

Defense lawyers had tried to paint a picture of Mohamud, who spent months with the undercover agents, as a young man who was particularly vulnerable to entrapment, which legal experts had earlier said was always a tough case to prove.

At trial, one of the undercover agents testified that he and a fellow agent were aware that Mohamud was lonely, had little money and that his family was in distress. He said Mohamud wept during their first meeting and that he heard his partner tell Mohamud on many occasions, "I love you."

The agent also acknowledged that he and his partner had coached Mohamud on what he should say in a videotaped "goodbye" message they filmed of him weeks before the planned attack.

In the video, shown to the jury by prosecutors, Mohamud is seen solemnly saying to the camera: "A dark day is coming your way ... your people will not remain safe."

Ibrahim Hooper, communications director for The Council on American-Islamic Relations, said the case could alienate the Muslim community, but was quick to say that "nobody wants to see any possibility of any sort of violence by a lone wolf."

"I think convictions in these kinds of cases are almost forgone conclusions based on the government's actions. They are the same in each case," he said.

(Reporting By Teresa Carson; Writing by Cynthia Johnston; Editing by Leslie Adler and Eric Walsh)

Christian Convert from Islam Beheaded in Somalia

Saturday, November 17, 2012

Islamic extremists accuse young man of being spy, embracing ‘foreign religion’
By Dan Wooding
Founder of ASSIST Ministries
BARAWA, SOMALIA (ANS) -- Islamic extremists from Somalia’s rebel Al-Shabaab militants on Friday (Nov. 16, 2012) brutally murdered a Christian in Somalia’s coastal city of Barawa, accusing him of being a spy and leaving Islam, Christian and Muslim witnesses said.

Another shocking murder; this time of Zakaria Hussein Omar, 26, on Jan. 2 in Cee-carfiid village, nine miles outside of the Somali capital. Omar had worked for a Christian humanitarian organization that al Shabaab banned last year

According to the East Africa Correspondent for Morning Star News (http://morningstarnews.org), the extremists beheaded 25-year-old Farhan Haji Mose after monitoring his movements for six months, Christian sources said. Mose drew suspicion when he returned to Barawa, in Somalia’s Lower Shebelle Region, in December 2011 after spending time in Kenya, underground Christians in Somalia told Morning Star News.
Kenya’s population is nearly 83 percent Christian, according to Operation World, while Somalia’s is close to 100 percent Muslim.
A crowd assembled in the coastal city on Friday morning to watch the slaughter of Mose, the sources said.

“His body was split into two, then carried away, only to be dumped near the beach of Barawa city,” a Christian source who witnessed the murder told Morning Star News.

Other witnesses, Muslims, independently described the same scene. They and the Christian witness told Morning Star News that the Islamic extremists accused Mose of being a spy for foreigners and of embracing the “foreign religion of Christianity.”

Loved ones of the deceased did not risk immediately recovering the body, fearing that the militants would consider them guilty by association and kill them as well. A source said a Muslim fisherman who came upon Mose’s body this morning (Nov. 17) lamented, “What a brutal murder – why did the Al Shabaab kill this man? Did he deserve such a brutal death because he associated with the Christian people in Kenya?”

An al Shabaab rebel

The story went on to say that Mose, who had studied in Kenya, had a small cosmetics shop in in Barawa and had traveled to Kenya on business last year. He converted to Christianity in 2010 while in Kenya, sources said.

“I am saddened by the death of my friend Mose,” said an underground Christian who had encouraged Mose in his faith after the young man had returned from Kenya.
A leader of the underground church in Somalia also confirmed the murder.

“Barawa, also called Brava, has come under control of the Al Shabaab rebels fighting the government. With a population of 545,000, the city is an international port in the Lower Shebelle Region, 113 miles (181 kilometers) southwest of the capital city of Mogadishu,” the Morning Star correspondent said.

“Al Shabaab rebels have killed dozens of Christian converts from Islam since embarking on a campaign to rid Somalia of Christianity. The insurgents, variously estimated at 3,000 to 7,000, seek to impose a stricter version of sharia (Islamic law) on Somalia.

“The transitional government in Mogadishu proclaims itself moderate, but it too has embraced a version of sharia that mandates the death penalty for those who leave Islam.”
Designated a terrorist organization by several Western governments, Al Shabaab was one of several splinter groups that arose after Ethiopian forces toppled the Islamic Courts Union from power in Somalia in 2006.

Bishop Tawadros new pope of Egypt's Coptic Christians

BBC: 4 November 2012 Last updated at 10:09 GMT


Bishop Tawadros has been chosen as the new pope of Egypt's Coptic Christians, becoming leader of the largest Christian minority in the Middle East.

His name was selected from a glass bowl by a blindfolded boy at a ceremony in Cairo's St Mark's Cathedral. Three candidates had been shortlisted.

The 60-year-old succeeds Pope Shenouda III, who died in March aged 88.
He succeeds as attacks on Copts are on the increase, and many say they fear the country's new Islamist leaders.

The other two candidates were Bishop Raphael and Father Raphael Ava Mina. They were chosen in a ballot by a council of some 2,400 Church and community officials in October.
'In God's hands'

Their names were written on pieces of paper and put in crystal balls sealed with wax on the church altar.

A blindfolded boy - one of 12 shortlisted children - then drew out the name of Bishop Tawadros, who until now was an aide to the acting leader, Bishop Pachomius.

Bishop Pachomius then took the ballot from the boy's hand and showed it to all those gathered in the cathedral.

Strict measures were in place to make sure there was no foul play during the televised ceremony: the three pieces of paper with candidates' names were all the same size and tied the same way.
Copts say this process ensures the selection is in God's hands.

Bishop Tawadros will be enthroned in a ceremony on 18 November.
The new pope has studied in Britain, and has also run a medicine factory, the BBC's Jon Leyne in Cairo reports.

He is a man of broad experience and with managerial skills, our correspondent says, adding that he will need all those talents to lead the Copts as they face an uncertain future in a country now debating the role of Islam following last year's revolution.

Our correspondent says no-one in Egypt expects the new pope to introduce radical changes to the deeply conservative church.

Pope Shenouda died in March. Under his leadership, the Coptic Church expanded significantly, including outside its traditional Egyptian base.

He was a passionate advocate of unity among the Christian churches, and also clashed with then President Anwar Sadat, particularly over their conflicting views on the future of Egypt's relationship with Israel.

Coptic Christians have long complained of discrimination by the Egyptian state and the country's Muslim majority.

But when President Hosni Mubarak was ousted last year and succeeded by the Muslim Brotherhood, their fears grew.

In October 2011, 25 people died in clashes with the security forces after a protest march in Cairo over the burning of a church.

Bantu woman shot after wife of militant confirmed she had Bibles.

NAIROBI, Kenya, October 1 (CDN) — Islamic militants in Somalia this week killed a woman who led an underground Christian movement in the war-torn country.

Sources told Compass that a leader of Islamic extremist al Shabaab militia in Lower Juba identified only as Sheikh Arbow shot to death 46-year-old Mariam Muhina Hussein at 2 p.m. on Monday (Sept. 28) in Marerey village after discovering she had six Bibles. Marerey is eight kilometers (five miles) from Jilib, part of the neighboring Middle Juba region.

Local sources said that on Sunday (Sept. 27) Arbow sent his wife to the house of Hussein, a Somali Bantu, to confirm the presence of the Bibles. Pretending to be interested in Christianity, the militia leader’s wife confirmed the existence of the Bibles.

The sources said Hussein readily agreed to discuss Christianity with Arbow’s wife and read parts of the Bible with her. When Arbow’s wife requested one of the Bibles, however, Hussein demurred.

“She told her that it might not be safe for her, preferring instead that she could visit her regularly for discussions,” said one source. “She then left and promised to visit again soon.”

The next day, Arbow arrived at Hussein’s house with other men and, in a friendly manner, claimed that he wanted to check something in the Bible. Knowing only that Arbow was a fellow ethnic Somali Bantu and having met his wife the previous day, Hussein innocently gave one to him, sources said.

“Immediately, Arbow told her that their mission was to look for Christians who have defiled the Islamic religion,” a source said. “There and then she lacked words to say. She was ordered to get the other Bibles out, and she did.”

Upon receiving the Bibles, sources said, Arbow fired three bullets at Hussein, who died instantly.

The Bibles were published in Swahili; besides this East African lingua franca, Bantus in Lower Juba also speak Kiswahili.

Compass has confirmed the killing with various sources in Nairobi and Somalia who cannot be identified for security reasons.

Hussein’s death comes a few weeks after the rebel militants killed another one of the leaders of Somalia’s Christian movement for distributing Bibles. Al shabaab militants shot 69-year-old Omar Khalafe on Sept. 15 at a checkpoint they controlled 10 kilometers (6 miles) from Merca, a Christian source told Compass.


Al Shabaab, said to have links with al Qaeda terrorists, controls much of southern parts of Somalia, as well as other areas of the nation. Besides striving to topple President Sheikh Sharif Sheikh Ahmed’s Transitional Federal Government in Mogadishu, the militants also seek to impose sharia (Islamic law).

In August al Shabaab extremists seeking evidence that a Somali man had converted from Islam to Christianity shot him dead near the Somali border with Kenya, sources said. The rebels killed 41-year-old Ahmed Matan in Bulahawa, Somalia on Aug. 18.

In Mahadday Weyne, 100 kilometers (62 miles) north of the Somali capital of Mogadishu, al Shabaab Islamists on July 20 shot to death another convert from Islam, Mohammed Sheikh Abdiraman, at 7 a.m., eyewitnesses told Compass. The militants also reportedly beheaded seven Christians on July 10. Reuters reported that they were killed in Baidoa for being Christians and “spies.”

On Feb. 21 al shabaab militants beheaded two young boys in Somalia because their Christian father refused to divulge information about a church leader, according to Musa Mohammed Yusuf, the 55-year-old father who was living in a Kenya refugee camp when he spoke with Compass. 

Source: Compass Direct News