Friday, October 14, 2016

EARLY HISTORY: A BOOK REVIEW

Eternal Egypt by Pierre Montet-Translated from the French by Doreen Weightman
      I. The first chapter begins with a description of the Nile valley in prehistoric times and the
         sweeping changes it has gone through until the arrival of the first Europeans.
A.    The oldest flora known to ancient Egyptians was the barley (iot) and emmer-wheat (boti).
B.     The most prominent tree par excellence that grew in the villages, at cross-roads, and on the edges of the desert was the sycamore.
C.     Famous Egyptian fauna in Neolithic times included the elephant, the giraffe, and the python.
D.    Egypt has been synonymous with plagues, epidemics, floods, locust invasions, lice, frogs, mosquitoes, flies, and hail in historical times.
      II. Traces of tools found in Egypt by geologists Sandford and Arkell date from early
          Abbevillian period to the Mousterian period. [1]
A.    The four races that lived in Egypt in prehistoric times were the remtu who were the Egyptians themselves, the Amu who had Asiatic features, the Nehesiu who were black and lived south of Egypt, and lastly the Timihu who lived west of Egypt and were closely related to the Asiatic in profile.
B.     Egypt was a meeting-point for different races in prehistoric times as can be seen in surviving statues that display different characteristics of human types.
C.     Though Egypt had her own dwarfs, the Kings and the rich brought extra dwarfs from the distant land of Punt.
D.    In terms of population numbers and according to Herodotus, there were twenty-thousand highly populated towns during the reign of Amasis. [2]
      III. In chapter 3, the author defines Pharaoh as a literal translation of the Egyptian expression
            Per-aa which is in reference to the great house or in other words pertaining to the royal
            palace.
A.    Pharaonic kings were above ordinary mortals, mummification ceremonies took seventy days, and that coronation celebrations were signals for great rejoicing.
B.     Newly enthroned kings were crowned in the palace of the departed father until the new sovereign king constructed his own palace.
C.      Egyptian kings supervised the massive construction of the tombs that served as their final resting abodes.
D.    Egyptian dynasties experienced assassinations and plots.
      IV. Egyptian pharaohs considered themselves to be masters of two lands and that everything
            in Upper and Lower Egypt including people, livestock, buildings, lands, tools, and even
            furniture belonged to them.
A.    Kings of the Old Kingdom wielded considerable powers and oversaw powerful administrative systems.
B.     During the days when Egypt was divided into two parts, following the examples of the Greeks, the country experienced boundaries that came to be referred to as nomes each displaying a distinct emblem.
C.      As noted by Hesiod, Egyptians of his time made pictures and inscriptions of everyday work on their tombs symbolizing a kind of concrete encyclopedia of Egyptian life.[3]
D.    A distinct community who went about their work naked or wearing only a belt did most of the hunting and fishing in ancient Egypt.
      V. Besides the two lands-Upper and Lower Egypt, the Pharaoh was also the Sovereign of the
           Nine Bows-in reference to a confederation of peoples that fell under the domain of the
           Pharaoh.
A.    The military resources of the Egyptians during the New Kingdom comprised of mercenaries and prisoners of war while Akhenaton’s personal bodyguards included Nubians, Libyans, and Syrians.
B.     Byblos which was part of the eastern nations was the most noteworthy trading partner of Egypt from the time Khasekhemui, the last king of the Second Dynasty, until the Ptolemaic era.
C.     In search of incense, Queen Hatshepsut sailed to the Land of Punt and returned with plenty of the product.
D.    Amazingly, during the Fifth Dynasty, the Greeks and Cretans lived primitive lives.
      VI. Ancient Egyptians had a variety of gods often shared by the array of nomes that
            subdivided the kingdoms.
A.    The most notable of these gods were Neith, Thoth, Hathor, Seth, Horus, Osiris, Amun-Ra and Ibis.
B.     Every important Egyptian god had altars managed by priests who upon their deaths were succeeded by their sons.
C.     Egyptian gods were responsible for the protection of their devotees against illness, against their enemies, and other external forces.
D.    The kings’ duties to the gods included building temples, seeing to their upkeep, and providing the means whereby the offering tables could be constantly replenished.
      VII. Because Egyptians worshipped the dead; they gave them all the necessary attention as
               they did for their kings.
A.    The intensification of funerary construction took greater strides at the beginning of the Third Dynasty as stone took the place of brick.
B.     The construction of mammoth pyramids dotted the Egyptian landscape in the Fifth and Sixth Dynasties with special attention given to the Valley of the Dead and the Valley of the Living.
C.     The tombs of the queens, high-ranking officials, and courtiers were low, smaller buildings that were smaller in dimensions.
D.    Ancient Egyptians conceived the idea of the judging of the dead before they were allowed entry into the next world.
      VIII. With the absence of writing on the Neolithic or Amratian tombs, the respected
               Author is of the view that hieroglyphic signs were invented as early as the Chalcolothic
               Period.
A.    In ancient Egypt, the occupation of a scribe was the finest of all professions for scribes were employed in the temples, in the main administrative departments, in prisons, and in the offices of governors and magistrates.
B.     The first literary genre practiced by the Egyptians was the collections of ‘instructions’ first written by the professional writer Imhotep, now lost.
C.     According to the Greeks, ancient Egyptians were absolutely eloquent and remarkably versed in mathematics, astronomy, and medicine.
D.    Medical science was practiced at Memphis thus giving Egyptian doctors a high standing throughout the whole of the ancient world.
      IX. Ancient Egypt’s earliest known artist was Imhotep as architecture, sculpture, drawing,
            and design continued to evolve until his time.
A.    Enthusiastic patrons of the arts in the New Kingdom included Queen Hatshepsut, Amenophis III, Akhenaton, Seti I, and Ramses the Great.
B.     The names of the artists who meticulously did the dedicatory inscriptions on the temples remain anonymous.
C.     Egyptians started to build monuments entirely out of stone at the beginning of the Third Dynasty.
D.    Ancient Egyptian arts were influenced by the natural world as can be seen from the inscriptions on the tombs, monuments, and pyramids of ancient kings.
      X. The final chapter of the book is dedicated to those who had dealings with the Egyptians:
            The Hebrews, the Greeks, and the Romans.
A.    The greatest numbers of foreigners in ancient Egypt were represented by the Greeks who became more numerous during the Twenty-Sixth Dynasty.
B.     The best known pioneer to decipher the hieroglyphics was Kircher, a Jesuit, though Jean-Francois Champollion remains the greatest of all names associated with the study of Egypt.
C.     The First World War marked a new period in the history of Egyptology when Maspero, a French scientist was dispatched to Cairo by the French government to train Egyptologists and Arabic scholars after the death of Mariette who previously held the post of Service des Antiquetes.
D.    Having excelled in the art of pyramid construction and colossi or pectorals and pendants, Egyptians rival Greeks and outshine the other peoples of antiquity.
References

[1] P. Montet, La Geographie de l’Egypte ancienne, Paris, 1957-1961: I Tomehu, la Basse Egypte; II To-Chema, la Haute Egypte.
[2] Herodotus, II, 177. Diodorus, I, 31, and Theocritus, XVII, 82-4, give different figures.
[3] P. Montet, Les Scenes de la Vie privee dans les tombeaux de L’Ancien Empire, Paris 1925; Junker, Giza, 12 vols, and several articles by Keimer. P. Montet La vie quotidienne en Egypte au temps des Ramses, Paris, 1942; Posener, Sauneron, Yoyotte, Dictionnaire de la civilization égyptienne, Paris, 1959. 

Thursday, October 13, 2016

A LOOK AT SULTAN DEGHOW MUHUMED SAMBUL’S POLITICAL STRUGGLES

Upbringing and Surrounding Natural Habitat
Sultan Deghow was born around Wakaab Xaareey (Fecal Pond) in Garissa town that is currently nonexistent as the entire area has been transformed into a sprawling urban neighborhood. The result of human population explosion, town expansion, and drastic metropolitanization are some of the factors that brought about the unavoidable physical land feature transformations, ecological grafting or the unanticipated fissures visible to this day. At the time of his birth, the natural habitat was untouched having the semblance of an equatorial forest; it was purely an ecological environment free from deforestation or desertization­­­–unlike the current uncontrolled, human-enforced encroachment and fast-paced transhumance that has rendered the once natural picturesque denuded of the vital nutrients that could support the surrounding ecosystem.
The piece of land that he once called home during his childhood years is now a big farm producing mangos, bananas and other types of farm produce. The farm contains palatial houses owned by distant relatives while other portions have been turned into government offices. Gone are the varieties of tree species he would climb and play hide-and-seek with his age mates in the olden days. Tree species such as the Cordia sinensis that is known in Somali as Mareer and the shady Dobera glabra (Garas), the thorny Acacia Senegal (Cadaad), and the incredibly towering Hyphaene compressa (Baar), and Ziziphus mauritiana (Gob)—a tree with substantial horticultural importance, provided edible fruits and nuts while Acacia tortilis (Qurac)—also known as Gum Arabic—whose dark and reddish sap had been a remedy for eye diseases for centuries, grew in abundance where the Sultan-to-be resided from birth to adolescence. For a long time, pastoral Somalis harvested Gum Arabic, an acacia species whose ophthalmological benefits is mentioned in the famous book,  Ten Treatises on the Eye, by the celebrated Nestorian Christian and Arab physician Abu Zayd Hunayn ibn Ishaq al-Ibadi (809-877 A.D.).[i]
Commiphora myrrha or simply Myrrh—a tree native to the Horn of Africa and known to Somalis as Malmal or Dheddin, alleviated female Dysmenorrhea—a gynecological terminology pertaining to menstrual cramps or painful periods during menstruation.[ii] In Somali nomadic pharmacology, Myrrh has been used as an analgesic (pain killer) to treat abrasions, bruises, and to tranquilize toothaches, and contain sprains. To control or contain young bachelor males showing signs of Hyperspermia—an abnormally excessive sex drive or semen ejaculation[iii], conservative peripatetic parents consulted traditional herbalists to administer liquefied Myrrh to overcome the horrors of unanticipated rape and sexual molestation of innocent Somali girls and adult females.
Besides, Salvadora persica (Cadey), a natural toothbrush that has been in use since the time of the Babylonians as a preventive herbal medication against tooth decay and plaque—a species unique to the ecological environment of that time, has been replaced by the locally insignificant, little known Prosopis juliflora—an infuriating weed and a pernicious invader having dreadful economic and negative environmental influence in many parts of the world. Even to this present day where the majority of the urbanized global human population use toothbrushes that are made from nylon bristles and plastic and the varieties of irritating toothpastes that are readily available in every store, Sultan Deghow’s constant use of Salvadora persica before every salah (Islamic prayer) as admonished in the Hadith (Islamic tradition), has enabled him to keep sparkling white teeth and endearing, affectionate smile. Salvadora persica is a common toothbrush in regions where its use is widespread and customary. The historical significance of this natural toothbrush, has given it international recognition such that the World Health Organization has recommended its daily use for tooth cleaning.[iv]
Heavy livestock and wildlife concentration metamorphosed the once crystal clear manmade dam where young Deghow was born and raised by his loving parents in to a pulverulent, murky, and fecal-soiled water catchment devoid of human glance and praise. Thus, Somalis who are masters of nicknaming pejoratively gave it the peculiar, funny name that became a permanent, irreplaceable epithet or mark of distinction. In the olden days, Deghow’s birthplace teemed with friendly and ferocious wildlife and untouched natural botanical gardens that were a delight to the sightseer. Succulent roots and tubers that relieved the hunger pangs of the obstreperous kids on exploratory missions experimenting on the techniques of miniature wild game hunting, flourished in their natural habitat. Using bows and arrows crafted from wood, kids hunted the Dik-dik, Guinea fowl, and smaller antelopes. Beautiful sceneries and plenty of water and pasturage for the wild and domesticated animals created an environment akin to the equatorial African jungle.
The endangered, often mispronounced Hirola antelope or the Hunter’s Antelope whose scientific name is Beatragus hunter, burgeoned in their thousands around the Sultan’s neighborhood in his heydays. Carawle, as it should be rightly called in Somali, is now an endangered species secluded in a conservation resort far away from human encroachment.
Besides the Hirola Antelope, the white-stripped, irascible Somali skunk thrived along the Tana River which was a stone throw away from the young Sultan’s pastoral residence. Though primarily carnivorous, the Somali skunk—an animal that feeds on select fauna—has the tendency to supplement its diet with insects, birds’ chicks and even mice and cherries when beset by food scarcity. Polygamous in nature, the skunk, whose scientific name is Mephitis mephitis, is an animal despised by Somalis for its vociferous and ferocious attacks and braggadocious approaches when agitated. Somali myth has it that the Somali skunk applies explosively ballistic fart to blow up and fumigate the colonies of bees from their hives before embarking on the strenuous effort of sucking honey out of trees.
While the ecology of those days teemed with varying wildlife sharing identical or opposing phylogenic specifications, one exemplary animal that is worth mentioning for its gripping appearance and graceful look is the giraffe-necked Gerenuk or the Litocranius walleri. Undoubtedly, this animal is endemic to Somali inhabited regions and surprisingly, it is the intimate friend of the reticulated giraffe. Since the Gerenuk browses with the Somali Giraffa Camelopardalis reticulata and that its position to the giraffe makes an onlooker envision an act of feeding or suckling, the name Gerenuk should be replaced with Geri-Nuug—which simply means suckling a giraffe.
Less than a mile from the meandering Tana River that split the former NFD from the Tana River District, Deghow’s neighborhood teemed with mammals of varying colors, shapes, sizes and distinct taxonomies. The Tana River, Kenya’s largest and longest river that originates in the Aberdare Mountains, drains into the Indian Ocean near the town of Kipini. Somalis and the Orma or Oromo and other ethnic groups, call this river Webi Galana or Galana Maro. Overgrazing and deforestation were uncommon those days; domesticated and wild game, amphibians and reptiles and a plethora of bird species flourished in their thousands. The deadly spitting cobra and the venomous puff adder zigzagged through the forests and surrounding arid areas while the massive hippopotamus and the crocodile waded through the reddish waters of the nearby river.
The largest and the most beautiful flightless bird in the world—the Somali ostrich (Struthio molybdophanes)–a bird species phylogenetically portraying distinct heritable traits after mitochondrial DNA testing in 2014[v] separated it from other living and extinct species–danced in the wild while the gregarious Marabou Stork or Leptoptilos crumeniferus, either flew heavenwards or hideously perched on select acacia tree species to evade alien encounters. By hiding its eggs and newly-hatched chicks from human and animal infiltrations, the Marabou Stork has experienced exponential growth in numbers in recent years.  
Education and Mental Healing
As the Sultan reminisces, education in the former NFD collectively started in 1946 in all the six districts that included Garissa, Wajir, Mandera, Moyale, Marsabit, and Isiolo. However, according to Turton, Wajir, which falls to the north of Garissa where the Sultan was born, had its first primary school in 1948. [vi] The year 1946 corresponds to an era when Somalis in Kenya were marginalized by the British colonial administration–a year after the end of the Second World War–a period of pan-Somali upheaval that was rejuvenated after the recommendations of the British Foreign Secretary, Ernest Bevin, who proposed the creation of a ‘Greater Somalia’ state to seal undeterred Somali pastoralists’ movement across unguarded colonial borders.[vii]
Deghow recalls starting his formal education at an intermediate colonial government private school that same year. After eight years of hard work and dedication to his secular education, Deghow successfully completed his primary education. On the other hand, while pursuing his primary or intermediate education—a trend common among modern Somali school-goers, young Deghow attended an Islamic school that was run by his father who was a Maalim­–a term originating in Arabic that translates to a ‘teacher’. Besides specializing as a teacher, Deghow’s father was a man of scholarly repute and as well one who memorized the entire Qur’an at a tender age—a uniform tendency that was unique to Somalis practicing sedentarization—a term interchangeably used in this book to connote pastoralism, nomadism or mobility that is mainly practiced by people whose lives were dictated by changing weather patterns, rivalry, cattle rustling, territorial competition and transhumance.
Such living conditions consequently lead to the search for water and pasturage for the herds of livestock that sustained people falling under such social category. Even at this time and age, Deghow, who is a few years short of attaining the feeble octogenarian age, quotes specific Qur’anic verses when explaining major subjects under discussion—an indication he has a good grasp of Qur’anic exegesis, Islamic jurisprudence, empyreal or stratospheric knowledge and other divine thoughts and principles.
Life father like son, it is the ingrained spiritual limpidity inherited from his spiritual father that gave him unfathomable outspokenness and adeptness of vulnerary remediation between pastoral conflicting parties. His tenderness of heart and compassion for innocent humans besieged by the inflicting horrors of European colonialism gave him the human resolve to embark on a political path of self-determination through armed struggle that lasted almost half a century in later years.
Since the colonial administration practiced divide-and-rule tactics, majority of the teachers who taught in secular and religious schools in Garissa District were primarily Muslim teachers brought from as far as Zanzibar. Zanzibari pedagogues managed and operated the few Madrassas in the district using Arabic as the medium of instruction.
People of Bantu extraction—whether pedagogues or others espousing distinctive educational backgrounds—regardless of whether they were males or females, were not allowed in to the former NFD. On the other hand, Somalis and the Oromo were restricted from crossing the Tana River to other parts of Kenya for fear of exporting hostilities to peaceful southern regions that were haven for European settlers.
Ironically, rather than instituting novel administrative measures and injecting visionary leadership styles, the same stringent restrictive measures that were borrowed from the departing colonial master continued unabated even after Kenya’s attainment of independence in 1963 up to the Jomo Kenyatta and Arap Moi eras. Prior to taking office in the volatile, segregated NFD, British colonial administrative designates sent to the region to take over from their counterparts would exclusively be provided with Somali or Oromo cooks, drivers, and security guards, as the Sultan recalls.
Thus, the exclusive transfer of Zanzibari Muslim teachers to NFD was a way of enticing people belonging to the Hamito-Cushtic race to embrace British Colonial system of education while allowing Islamic education and Christian missionary activities to run side by side unrestrained.
While Christian education and missionary activities were inessential in areas heavily populated by people of Somali ethnic origin in the former NFD, traces of Christian evangelical activities remained visible among people practicing paganism and other African religious beliefs. The Somali disdain for other religious beliefs and their ardent desire to hold on to their Islamic beliefs, rendered Christian missionary proselytization efforts an impossible task.
After wrapping up his intermediate education, the youthful Deghow enrolled for secondary and university education through correspondence in Nairobi as it was the only way to enlighten his quest for higher education. While the Portuguese missionary activities were the first to inject formal schooling in Africa in the middle of the sixteenth century, the British and the French and later on the Americans laid down the foundations for some form of authoritative European system of education in the nineteenth century.[viii]
Adan Makina
WardheerNews
adan.makina@gmail.com


References

[i] Nagamia, Husain F., and Nasir Puyan. "Abū Zayd Ḥunayn ibn Isḥāq al-‘Ibādī: A Physician Translator Par Excellence." Journal of the Islamic Medical Association of North America 40.1 (2008).
[ii] Osayande, AS; Mehulic, S (1 March 2014). "Diagnosis and initial management of dysmenorrhea."  American family physician. 89 (5): 341–6. PMID 24695505.
[iii] Cooke, S., J. P. P. Tyler, and G. L. Driscoll. "Andrology: Hyperspermia: the forgotten condition?." Human Reproduction 10.2 (1995): 367-368.
[iv] Khatak, M. et al. “Salvadora Persica.” Pharmacognosy Reviews 4.8 (2010): 209–214. PMC. Web. 2 Oct. 2016.
[vi] Turton, Edmund Romilly. "The introduction and development of educational facilities for the Somali in Kenya." History of Education Quarterly 14.3 (1974): 347-365.
[vii] Whittaker, Hannah. "Pursuing pastoralists: The stigma of shifta during the 'shifta war ‘in Kenya, 1963-68." (2008).
[viii] White, Bob W. "Talk about School: education and the colonial project in French and British Africa (1860-1960)." Comparative Education 32.1 (1996): 9-26.

Monday, September 19, 2016

ROSARIES AND AMULETS

By Adan Makina

A myth is a religion in which no one any longer believes—James Feibleman

Rosaries and Amulets are two religious symbols whose historical significance has baffled researchers mainly those engaged in anthropology, sociology, and archeology. Mythological, religious or otherwise, the rosary is seen as a device that plays a great role in human contemplation of the unknowns as well as a revealer of unfathomable heavenly mystiques. An ordinary object of daily use for millions of committed adherents with differing religious, ideological, and cultural backgrounds, the rosary continues to dangle from the necks of Sheikhs, priests, Rabbis, knowledgeable hermits, spiritualists, and monks without losing its rightful role in society regardless of whether it is crafted from simple wood or made from precious gemstone.

The use of rosaries or prayer beads is widespread among the followers of Islam, Christianity, and Judaism. In Buddhism and Hinduism, the Japa Mala or simply Mala, is a rosary of 108 beads usually worn by priests exclusively for chants purposes. In esoteric Japanese and Tibetan Buddhism, rosaries are used for counting the Mantras and also serve as attributes for some deities most notably the Avalokiteshvara who is the Bodhisattva of compassion. In almost all religions, as usual, the right hand is the regulator of the rosary in every session with the finger nearest the thumb being the one that flicks and counts the preferred chant. In Chinese, the rosary is called Nianzhu; in Japanese it is Nenju; in Vietnamese it is known as Tranghat; while it is Rosarium in Latin.

There is a lot of debate regarding the origin of the rosary among users. [(1)] “In Islam, however, the performance of the rosary is an act of piety. The word for "rosary" in the Arabic language is sibha or masbaha, which is derived from Subhana Allah (God be praised). According to Ali Gom'a Mohamed, professor of fiqh (Jurisprudence in Islam) at Al-Azhar University, the number of beads in the Muslim rosary varies: there is a 33- bead rosary which requires three turns around the circle of beads. Each bead represents one of the names of God mentioned in the Qur'an, the total of which is 99. Another is divided into three parts, each made up of 33 beads which are used at the end of each of the five daily prayers. There is also a 100- bead rosary used in accordance with Sunnah. In his book, Manners and Customs of Modern Egyptians, Edward Lane mentioned a 1,000-bead rosary used for funerals.” To some Muslim scholars, the use of the fingers is more preferred than the rosary. They claim that the joints at the phalanges and metacarpals have been created to count prayer chants and that the rosary is an unnecessary innovation into Islam.

Abrahamic and philosophic religions, Pagan and animist practices display amulets of various makes, shapes, and colors worn around the neck with the promises of wealth, children, health, and other human allures or to ward off evil, magic, wicked spirits, and misfortunes. [(2)] “An amulet or charm is an apotropaic object or device, usually with writing on it, which provides prophylaxis against harm, whether of natural or supernatural origin. The use of amulets and charms is virtually universal across human cultures and across time, and Jews are no exception. Jewish amulets have been used to ward off a variety of ills: disease, mishap, sorcery, and/or malevolent spirits. They can also serve as love charms. They have been particularly used by Jews to protect women during pregnancy and to shield newborn infants.”

Amulets have been in existence since the days of the Canaanites, Phoenicians, Assyrians, and Ancient Egyptians. In Turkey, Nazar boncuk is a special type of amulet believed to protect one from evil eye. Amulets can be found all over Turkey; Turkish women use amulets as bracelets, earrings or necklaces. Turkish people hang them in their houses, offices and also inside cars while babies have specially designed amulets attached to their cloths. This leads us to the notion that the nation of Turkey is the leading producer of amulets in the world. Turkish amulets are mainly blue in color and look like an eye. Some Turkish amulets have magnetic fields making them easily stick to some select surfaces like the refrigerator door. There is a common belief among the Turkish people that even well-intentioned compliments have a conscious or unconscious measure of spite and resentment. For a Turkish amulet to guard a house, it should be hang at the entrance to the house.

An explanation of the origin of the amulet in Turkish superstition goes this way: once upon a time…there was a massive rock by the sea that could not be split asunder, cracked or broken into pieces despite the combined efforts of a hundred men and repeated dynamiting. After exhausting all energy and technical expertise, mention was made of a man who lived by the sea and who was known to carry the evil eye (nazar). Finally, a plan was hatched to bring the man to the rock venue so he could display his spectacular rock-splitting skills. Upon arriving at the scene and upon setting his sights on the rock, the man was heard to exclaim, “oh my God, what a gigantic rock!” The instant he finished his intonation, there was a crack and then a thunderous sound followed by violent convulsion that reduced the unbreakable huge rock into two pieces.

Moreover, in almost all superstitious communities, it is common for visiting neighbors and strangers alike to compliment on the health, shape, size, and color of newborn babies. For some reason, as fate would have it, the baby gets sick because the invisible evil eye penetrated the baby’s body and soul. At this point in time, parents and immediate relatives of the infant have no other choice but to contact a shaman or cleric to prepare an amulet to keep at bay all varieties of evil eyes as the baby undergoes various developmental stages of metamorphosis. In some communities, a crack on an amulet resulting from prolonged use denotes the wearer has received overwhelming protection and blessings for the duration the amulet was worn.

Egyptologists carrying out archeological excavations in the many burial sites scattered all over Egypt stumbled upon historical amulets made of papyrus finely encased in pharaonic sarcophagus. “Also, Coptic amulets dating back to the 3rd and 4th centuries A.D. have been unearthed in Egypt. Some of the amulets found in Egyptian pyramids are written in Mandaic (an Eastern Aramaic dialect) and have not been translated to this day. In some rare amulets, ancient Egyptians displayed images of the two-headed god (snake and Ibis); there are amulets depicting the cock-headed-snake-legged god, others display the eagle-headed god, crowned hawks, papyri boats, symbols of deities and the ram-headed god. Uterine amulets helped control contraception and childbirth, others were meant for regeneration and eternity and for hip pains (sciatica).” [(3) The discovery of Greco-Roman, Babylonian, and other varieties of amulets used by diverse ancient civilizations add flavor to the expanding infant archeological sciences.

In Somalia, amulet use is common among nomadic, urban and tribal communities. A well crafted amulet, depending on size and shape, typically is encased in leather while others are sheathed in fine threads. However, there is a type of amulet known locally as “Qardhaas” which is usually carved out of wood and worn around the neck.

Also, Qardhaas may be strapped round the neck of domesticated animals for protection against theft, disease, and the evil eye. The most remarkable trademark amulet known among Somalis is “Xirsi”- which is used for overcoming the whispers of the dreaded Jinni notorious for its mischievous use of supernatural powers. Whether one is seeking to expand a stagnated business enterprise, win the heart of a stubborn mademoiselle, embark on a treacherous journey, overcome the trauma of sterility or recover from a debilitating malady, owning an amulet that will dangle from one’s wrist, neck, leg, thigh, around the waist or other parts of the body, will, if determined by the amulet’s original designer or prescriber bring about abrupt changes and healing to the afflicted body and mind in the nick of time. In women, amulets may be worn to overcome gynecological ailments, vitamin deficiencies, urinary tract infections, migraines, infertility, schizophrenia, mental disorders and even to overcome jealousy.

Perhaps, humans used amulets to triumph over hardships at a time when modern medications other than herbal medicine were nonexistent. Natural hazards like Tsunamis, epidemics, flooding, volcanic eruptions, earthquakes, hurricanes, and other unavoidable predicaments that decimated populations may have contributed to the discovery of amulets by shamans whose livelihood depended on the knowledge and skills of prescribing medication and healing the sick. Despite their dependence on trial and error techniques and despite premeditated medical malpractices, healers and shamans continued to be a source of inspiration for millions in need of medical attention.

Religious and historical accounts of human sacrifices as a last resort evolved as a result of appeasing virulent gods and deities whose anger could only be contained by spilling blood and goring human flesh in pagan and animist ritual practices-secret procedures found in some communities. The wave of secret murders of Albinos for ritualistic purposes and the rape of infants by HIV/AIDS sufferers in some countries epitomizes the continuation of ancient practices and the total disregard for the sanctity of human life.

People living in modern western democracies do attach importance to the use of amulets. Rock band musicians, reggae ragamuffins, gangsters, heads of government institutions, and people from all walks of society wear amulets in daily life either as ornaments or for protection against the unknowns. In the African continent, reports of leaders seeking consultations with magicians, shamans, and soothsayers, palmists and astrologers during election times is no secret. Thus, mythological experts have the power to instill fear in the hearts of their clients’ opponents or even cause them to suffer diseases unbeknownst to modern doctors. In some Asian cultures, shamans have mastered the art of shedding light on natural phenomena say like how a perceived volcanic eruption will affect surrounding inhabitants.

Amulets are widely worn as aphrodisiacs in some communities even with the advancement of medical technology. In some diverse cultures, dangling a piece of rhino horn around the neck is a prescription for erectile dysfunction, premature ejaculation, and other aspects related to sexual genitalia malfunctioning. A man in need of instantaneous desirability from an unfriendly woman may resort to wearing a specially designed amulet meant to win her heart even when real love is not on her side. Likewise, women may influence men by wearing amulets of like kind and purpose. Wearing articulately designed amulets with religious inscriptions is a common occurrence across cultures.

However, amulets come in many shapes and designs depending on culture, religion, and intention. Primarily, women who are sterile may wear them around the waist right across where the uterus is located; it may dangle from the neck; it is worn on the wrist and it may also be worn around the thighs. It could be as tiny as a finger ring or it could even be a seed to be retained in the pocket. It is up to one’s preference and choosing how an amulet should be worn and how it should look like.

The emergence of religious fundamentalism has instilled terror among amulet wearers. Fear of retribution or the dread of being associated with certain cults has forced many to formulate assortment of amulets that dissuade the attention of religious fanatics. For example, the use of regular necklaces, finger rings, and even ear rings as amulets has made ancient amulet blueprints obsolete and replicated for modernity.

Thus, inscriptional amulets have been substituted with intentional amulets. This brings us to the idea that amulets need not be handwritten on a piece of paper by a cleric with verses from a divine scripture and then folded into shape anymore. Instead, reciting select verses on to a piece of jewelry is enough to hold the message as intention is superior to scribbling. In Africa, amulet use is widespread among cultures though its use among communities depends on the nature of religious practices and form of worship. Surprisingly, Tuareg amulets sell for up to $150 a piece on eBay. However civilized and transformed the world has become, amulet and rosary use will remain with humankind for a long time to come.

References

(1) http://weekly.ahram.org.eg/2003/627/fe2.htm

(2) http://www.pantheon.org/articles/a/amulet.html

(3) http://www.lib.umich.edu/pap/exhibits/magic/def1.display.html
This article previously appeared on www.wardheernews.com



Thursday, August 11, 2016

THE DECEPTIONS OF BAITE MURUME AND THE 'BIG G' MIRACLE

If the leading consumers of alcohol in the world are the Czechs, Austrians and Germans, in Africa, Nigeria stays on top, followed by Uganda and Kenya respectively. In Kenya, an ethnic group known as the Meru who produce most of the Miraa or Qaad or Khat consumed by Somalis on a wider scale, hold the record for alcohol consumption. The money milked from the Somali by the Meru on Miraa sales, goes to the guzzling of their famous or favorite alcoholic brands White Cap, Pilsner, and Tusker respectively.
When desperately selling their favorite brands-whether Kangeta, Kolombo, Aleele, or Makokha-a leafy low grade category that is the reserve for the economically deprived-Meru Miraa sellers are adept at deceiving Somali Miraa chewers by substituting their wholesale consumption of the drug that is scientifically known as Catha edulis with Big G, a brand name chewing gum.
At first approach, Merus are known to use the two enticing words: Baite or Murume-obviously friendly connotations meant to attract or win one's attention. Baites or Murumes don't consume too much of this herbal drug. To inject temptations into the consumer's faculty of thinking, the seller chews a few sticks of the herb and then stuffs several Big G's to create a gigantic Daaqsin (overloaded cheek). At the end of the transaction, Baite or Murume emerges victorious leaving the Somali beat the highway empty-pocketed and consequently filled with euphoria when the chewing session kicks off

Wednesday, July 13, 2016

WICITAANKA DHAGEYSTAYAASHA: AQOON YAHAN AADAN MAKIINA

Laanta Afka Soomaaliga ku hadasha ee VOA oo saldhigeedu yahay Washington, DC oo wareysatay Aqoon Yahan Aadan Makiina oo tifaftire ka ah degelka www.wardheernews.com. Wareysiga wuxuu ku saabsanyahay Booliska Mareykanka oo dilal u geysta ragga Madowga ah ee u dhashay dalkaasi. Waxaa wareysiga qaaday Jamaal Cusmaan oo daadihiya Barnaamijka Wicitaanka Dhageystayaasha. Dhageysi wacan!

http://www.wardheernews.com/wicitaanka-dhageystaha-voa-aadan-makina/

Wednesday, July 6, 2016

GARAACA ARDADA AFRIKAANKA DHIGTA ISKOOLADA

Guumeeystihii markuu soo cago dhigtay Afrika, wuxuu sammeeyay labo qeybood oo waxbarasho ama manaahij: Mid loo qoondeeyay ilmahii Caddaanka ahaa iyo mid loogu talo galay carruurta Madowga ah. Guumeeystayaashii waxay tabo bareen macallimiin Madow ah.
Ardadii Caddaanka ahaa lama garaaci jirin, laakiin kuwii Madowga ahaa waa la tumi jiray loomana ogoleen in ay ku hadlaan afkooda hooyo Garaacii waagaa billowday weli wuu socdaa oo guud ahaan Afrika, garaaca ciyaal iskoolka dhigta waxay iska noqotay wax iska caadi ah oo ilmaha lagu edbinayo.
Dherbaaxo dheg dillaacisa, shabiiq maqaarka ardeyga ku reebta nabarro, bakoora lafaha baduuqda, garruun ardeyga curyaamisa, toontooma feeraha riiqda, haraanti aan kala joogsi laheyn, ayaa ka dhaqan galay qeybo badanoo Afrika kamid ah.
Waxaa intaasi u sii dheer,gaajo baahsan iyo calool madhan, harraad ama oon, kaneeco ku reebta cudurka maleeriyada, nadaafad darro,,iyo gurigii oo aan laheyn nolol maalmeed aanan laysku halleyn karin. Waalidkii dhalay cannugan dhibban, wuxuu aamminsanyahay ilaa hadda, in haddii aan canuga la garaacin, uusan wax baraneyn.

GUURE XAAJI DUDE: NINKII DHERBAAXAY GUUMEEYSTE INGIRIIS AHAA

Sannadkii 1958 ayaa ciidankii Soomaaliyeed ee ku sugnaa magaalada Wajeer (Wajir) kana tirsanaa maamulkii guumeeystihii ingiriiska oo dhammantood ahaa ha qabiil ayaa waxaa loo beddelay magaalada Siyaloow (Isiolo) waxaana laga reebay hal nin qudha.
Kuwii Siyaloow joogey oo ayaguna ahaa qabiil kale oo Soomaaliyeed ayaa waxaa loo soo beddelay Wajeer oo uu xukumayey gaal Caddaan ah oo la odhan jiray Sutter. Ninkii Soomaaliyeed ee ku hadhay Wajeer ayaa u sheegay Soomaalidii laga keenay Siyaloow in Sutter uu askartiisa ku garaaco suunka dhexda ugu xidhan.
Gaalkii ayaa waxay is maandhaafen askeri la odhan jiray Guure Xaaji Dude oo ka tirsanaa askartii Siyaloow laga soo beddelay. Sutter intuu suunkii dhexda ugu xidhnaa la soo baxay ku garaacay Guure Xaaji. Guure intuu udul qaadan waayey garaaca, ayuu gaalkii labada indhood dherbaaxo kala dhacay, halkaasoo gaalkii dhulka isa shalalay sidii lax gowrac sugeysa.
sutter markuu soo miyirsaday ayuu ku soo baraarugay askartiisii oo dammasanaa in Guure ay xabsiga dhigaan. Sutter, wuxuu ammar ku bixiyey inaanan Guure la xidhin. Sutter wuxuu askartii weydiiyey ninka dherbaaxay magaciisa waxaana loo sheegay in la yidhaahdo Guure Xaaji Dude. Beddelkuu ciqaabi lahaa ayuu Sutter geesigii dhulka dhigay ubaxshey 'Guure Wazimu'-taaso la micne ah Guurihii waalnaa. Dhacdadaasi kadib, Sutter wuu joojiyey garaacii uu caadeeystay.
Waxaa soo tebiyey sheekadan Xasan Jire.

Saturday, July 2, 2016

GUUR, HALAQ GALEEN, IYO SADDEX GEERI

Nin baa wuxuu guursaday gabadh aad u qurux badan wuxuuna geeriyooday habeenkii koowaad ee ay aqal galeen. Ciddaddii markey ka baxday, ayaa waxaa dumaalay marxuumkii walaalihiisi mid ka mid ahaa asagana wuxuu dhintay habeenkii ugu horreeyay ee ay aqal galaan.
Soomaali dumaal waa u caado ee raggii noolaa waxay ka maarmi waayeen gabadha quruxdeeda iyo hab dhaqankeeda wanaagsanaa. Goortey ciddaddii ka baxdayna, waxaa dumaalay walaalkii labaad, asagiina isla habeenkii ay aqal galeen ayuu qudh baxay.
Deetana waxaa guursaday walaalkii saddexaad, asagiina wuxuu xijaabtay habeenkii ugu horreeyay.
Waa yaab iyo ammakaagee, gabadhii waxaa la aqal galay walaalkii afraad. Habeenkii ugu horreeyay ayuu diyaarsaday xarig iyo toorreey affeeysan. Intuu sasabay ayuu gurigii ka kaxeeyey wuxuuna geeyay meel guriga ka yara durugsan kadibna geed buu ku xiray.
Ayadoo geedkii ku xirxiran ayuu u cago jugleeyey. Intuu toorreeydii la soo baxay si uu u cabsi geliyo, ayuu ka codsaday iney u sheegto wixii walaalihiisi dilay Wuxuuna u sheegay haddii ay runta u bayaamiso oo xitaa ay qirato in ayada ay dishay, in uu cafinayo.
Runley bey aheyde, waxay ka codsatay in uusan waxba u geysan, maadaama ay run u sheegi doonto.Waxay tidhi, "mas baa caloosheyda ku jiraa wuxuuna soo baxaa markaan kaadinayo ama nin ii hawoodo ee ogoow walaalahaaga waxa dilay waa bahalkaasi igu dhex nool.." Ayadoo hadalkeedi sii wadata, ayaa waxay u sheegtay in bahalku horraan intaanan la guursan uu afka la soo bixi jiray marka ay kaadineyso oo uu leefleefi jiray kaadideeda.
Intuu gabadhii xarigga ka furay ayuu ka codsaday in ay u sheegto goor kastoo ay kaadi qabato, wuxuuna diyaarsaday surqin ka sammeysan xarig kaasoo uu ugu talo galay in bahalkaasi uu ku qabto. Wax yar kadib gabadhii kaadi ayaa qabatay weyna u sheegtay ninkeedi in uu diyaar garoobo.
Debedda ayey is la tageen weyna kada loobsatay oo billowday in ay kaadiso, isla markiina bahalkii ayaa madaxa la soo baxay oo xarriggii ayuu si fiican ula helay kana soo jiiday ferjigeeda. Mas weyn buu ahaayee, halkii ayuu ku dilay.
Wuxuu gabadhii ku wargeliyey in ay ogeysiiso mar kastoo ay kaadi qabato. Saddex jeer markey kaadisay habeenkaasi oo uu ninkii ka waayey wax ferjigeeda ka soo baxa, ayuu is dejiyey oo iska illaaway wixii tagoo hore. Gabadhii waxaay ninkeedii u dhashay 10 carruur ah weyna isku waareen.

GUUR, HALAQ GALEEN, IYO SADDEX GEERI

Nin baa wuxuu guursaday gabadh aad u qurux badan wuxuuna geeriyooday habeenkii koowaad ee ay aqal galeen. Ciddaddii markey ka baxday, ayaa waxaa dumaalay marxuumkii walaalihiisi mid ka mid ahaa asagana wuxuu dhintay habeenkii ugu horreeyay ee ay aqal galaan.
Soomaali dumaal waa u caado ee raggii noolaa waxay ka maarmi waayeen gabadha quruxdeeda iyo hab dhaqankeeda wanaagsanaa. Goortey ciddaddii ka baxdayna, waxaa dumaalay walaalkii labaad, asagiina isla habeenkii ay aqal galeen ayuu qudh baxay.
Deetana waxaa guursaday walaalkii saddexaad, asagiina wuxuu xijaabtay habeenkii ugu horreeyay.
Waa yaab iyo ammakaagee, gabadhii waxaa la aqal galay walaalkii afraad. Habeenkii ugu horreeyay ayuu diyaarsaday xarig iyo toorreey affeeysan. Intuu sasabay ayuu gurigii ka kaxeeyey wuxuuna geeyay meel guriga ka yara durugsan kadibna geed buu ku xiray.
Ayadoo geedkii ku xirxiran ayuu u cago jugleeyey. Intuu toorreeydii la soo baxay si uu u cabsi geliyo, ayuu ka codsaday iney u sheegto wixii walaalihiisi dilay Wuxuuna u sheegay haddii ay runta u bayaamiso oo xitaa ay qirato in ayada ay dishay, in uu cafinayo.
Runley bey aheyde, waxay ka codsatay in uusan waxba u geysan, maadaama ay run u sheegi doonto.Waxay tidhi, "mas baa caloosheyda ku jiraa wuxuuna soo baxaa markaan kaadinayo ama nin ii hawoodo ee ogoow walaalahaaga waxa dilay waa bahalkaasi igu dhex nool.." Ayadoo hadalkeedi sii wadata, ayaa waxay u sheegtay in bahalku horraan intaanan la guursan uu afka la soo bixi jiray marka ay kaadineyso oo uu leefleefi jiray kaadideeda.
Intuu gabadhii xarigga ka furay ayuu ka codsaday in ay u sheegto goor kastoo ay kaadi qabato, wuxuuna diyaarsaday surqin ka sammeysan xarig kaasoo uu ugu talo galay in bahalkaasi uu ku qabto. Wax yar kadib gabadhii kaadi ayaa qabatay weyna u sheegtay ninkeedi in uu diyaar garoobo.
Debedda ayey is la tageen weyna kada loobsatay oo billowday in ay kaadiso, isla markiina bahalkii ayaa madaxa la soo baxay oo xarriggii ayuu si fiican ula helay kana soo jiiday ferjigeeda. Mas weyn buu ahaayee, halkii ayuu ku dilay.
Wuxuu gabadhii ku wargeliyey in ay ogeysiiso mar kastoo ay kaadi qabato. Saddex jeer markey kaadisay habeenkaasi oo uu ninkii ka waayey wax ferjigeeda ka soo baxa, ayuu is dejiyey oo iska illaaway wixii tagoo hore. Gabadhii waxaay ninkeedii u dhashay 10 carruur ah weyna isku waareen.

Thursday, June 30, 2016

JINNI IYO INSI IYO SHEEKO JACEYL

Nin Insi ahaa ayaa wuxuu qabay labo haween ah oo mid ay aheyd Insi, ta kalena, Jinni. Haweeneeyda Inisiga ah waxay u dhashay saddex wiil, halka ta Jinniga aheydna, hal wiil. Odeygii labadan qoys maamuli jiray ayaa waxaa soo riday geeri maadaama uu gaboobay.

Wiilkii Jinniga iyo Insiga iska dhalka ahaa ayaa wuxuu jeclaaday gabadh aad u qurux badneyd oo aheyd Jinni. Hooyadii dhashay ayuu wiilkii u soo bandhigay jaceylka hayo iyo gabadha u eg sida dayax shan iyo toban ah, indho deero leh, dahabna lagu mitaali karo. Hooyo waa lama huraanee, waxay kula talisay in arrinkaasi ay u soo bandhigto walaalahiisa Insiga ahaa, sidii ayuuna yeelay.

Saddexdii walaal ee Insiga ahaa ayaa waxay walaalkoodi Jinka ahaa ee jaceylka soo riday ku war geliyeen in dhammaantood ay arrinkaasi kala xaajoodaan adeerkood oo la odhan jiray Mataan Qoolleey oo asaguna Insi ahaa. Kadib markey adeerkood uga sheekeeyeen xaalku siduu yahay, ayey dhammaantood safar galeen oo abbaareen dhankii gabadhii Jinniyadda aheyd ay ku nooleeyd ayagoo u siday eheladeedii iyo qaraabadeedii , haddiyad qiimi badan.

Geel Xanuunsan iyo Mid Fayoow

Waxey cagta, cagta saaraan ba, waxay soo galeen dhul Jinka ka taliyo oo wax Insi ah aan laguba arag. Waxay arkeen labo kooxood oo geel ah oo qaarkood gaboobeen oo innaba wax shanqadh ah ayan ka muuqan gabow awgeed iyo koox kale oo burraaqoonaya da' yaraan awgeed. Saddexdii wiil ee Insiga ahaa mid kamid ahaa ayaa arrinkii la yaabay oo cudur daartay, wuxuuna codsaday in la fasaxo oo uu ku laabto halkii ay ka soo hayaameen kal hore, waana laga aqbalay.

Saddexdii Ceel ee Cajiibka Badnaa

Safar kale ayey galeen oo hore u sii dhaqaajiyeen. Waxa xilligan wada socda waa wiilkii Jinka ahaa, labadii wiil ee Insiga ahaa iyo adeerkood. Cabbaar waxay socdaan ba, waxay arkeen saddex ceel. Labada ceel ee dhinacyada jira biyo ayey isku tuurtuuraayeen, halka ka dhexena uu madhnaa ama ingegnaa. Wiilkii Insiga ahaa ee labaad ayaa khalkhal galay wuxuuna codsaday in laga raalli ahaado oo uu dib ugu laabto degmadii ay ka soo kicitimeen billowgii safarkooda, waana laga yeelay. Waxaa isku soo hadhay hal wiil oo Insi ah, wiilkii Jinka ahaa iyo adeerkood

Jinnigii Tunka Weynaa

Xoogaa markey socdeen, ayey arkeen nin Jin ah oo gooynaya ama dumminaya geed baaxad weyn, deetana qaadi kari waayeey. Wax yar kadibna, Jinkii intuu sagaal geed oo kale wada jaray ama dumiyey, hal mar wada xambaaray. Halkii wiil ee Insiga ahaa ee soo hadhay ayaa wuxuu codsaday in loo sabro oo halkii uu horraan ka imi ku laabto, waana laga ogolaaday. Waxaa soo hadhay adeerkii iyo wiilkii Jinka ahaa.

Isbedel Jawi Deegaan

Wiilkii Jinka ahaa iyo adeerkii ayaa hal mar dareemay isbedel jawi oo waxay ku soo baxeen qaryad leh geedo aysan hore u arag, bilic cusub, cadeceed iyo ileys cajabiyey, shimbiro leh muuqaal iyo midab noocyo badan, iyo ugaadh iyo xoolo kaga yaabshey. Waxay muuqaal walba milicsadaanba, ugu danbeyn waxay u tageen aabbihii dhalay gabadhii loo dan lahaa. Salaan kadib, odeygii gabadha dhalay ayaa wuxuu u yeedhay gabadhii oo wuxuu faray in martida ay u keento gogol ay ku fadhiistaan. Wax yar kadibna gabadhii weey keentay wixii la faray.

Wax Weydiin Ogaal

Adeerkii wiilka la socday, ayaa wuxuu weydiiyey duqii Jinka ahaa ee gabadha dhalay, bal inuu wax uga sheego waxyaabihii layaabka badnaa ee ay la soo kulmeen intey safarka ku soo jireen. Wuxuu weeydiiyey geelii xanuunsanaa iyo kii fayoobaa, saddexdii ceel, iyo Jinkii tunka weynaa.

Waayeelkii Jinka ahaa ayaa mid mid u kala saaray waxay ahaayeen waxay soo arkeen:

  1. Geeli xanuunsanaa waxay muujinayeen odayaasha oo aan la dhageysan doonin hadalkooda loona diidi doono wax xukun ah ayadoo kuwii caafimaadka qabay ahaayeen dhallinyaro kuwaasoo la wareegi doono xukun walba, waana calaamadaha muujinaya in Qiyaamaha soo dhowyahay.
  2. Saddexdii ceel ee labo biyo isku tuurtuurayeen kii dhexda ku jireyna ingegnaa ama madhnaa waa taajiriinta oo wax isa siinaya, is caawinaya, is gargaaraya; halka ceelkii dhexda ku jiray ee madhnaa ahaa dadka danyarta ama masaakiinta oo la illoobi doono oo aan waxba la siin doonin. Maal qabeennada dheg uma dhigi doonaan kuwa aan waxba haysan umana gargaari doonaan goortey Qiyaamaha soo dhowdahay.
  3. Jinkii tunka weynaa ee qaadi waayey hal geed, deetana qaaday 10 geed waa qof dukaan ama bank deyn ka daldalanaya. Dukaanka ama bankiga ugu horreeya ayaa u diidi doonaa ama ka joojin doonaa deynta markey ku badato oo uu iska bixin waayo. Kolbo dukaan ama bank siduu deyn uga qaadanayo ayuu waayi doonaa meel uu deyn ka qaato. Waana calaamadaha Qiyaamaha mid kamid ah.

Guntii iyo Gebagebadii


Odeygii Jinka ahaa markuu tarjummaaddii bogay, ayuu u sheegay wiilkii iyo adeerkiisi in aysan odhan ‘Bismillaahi’ maadaama uu Jinku ka xijaabanyahay. Kadib gabadhii ayuu wacay si ay uga qaaddo gogosha. Wey timid oo qaadday gogoshii. Intey sii socotay ayaa labadii martida aheyd arkeen gabadhii sii socotay oo lugo qoobab leh, markaasey hal mar wada yidhaahdeen, ‘Bismillaahi’. Dabadeed, wax ilbidhiqsi ka yar ayaa waxay is arkeen ayagoo taagan degmadii ay ka soo kicitimeen. 

Battles of the Past

Introduction First and foremost, I would like to inform our ardent reader that I started writing this book on the 23rd of August, 2024. The...