Life and literary works of Sheikh Ahmed Gabyowalmarifasom.com/.../07/Life-and-Literary-works-of-Sheikh-Ahmed-Gab… · Life and literary works of Sheikh Ahmed Gabyow Mogadishu University

Mogadishu UNIVERSITY

Faculty of Arts and humanities

Department of English literature

Graduation Thesis

Title: life and literary works of Sheikh Ahmed Gabyow

Student Supervisor

Mr Ibrahim muhudin Abukar

Deeqa Hassan Mohamed Mahmud

Academic Year

2016-2017

Mogadishu Somalia

Life and literary works of Sheikh Ahmed Gabyow

Mogadishu University Faculty of Arts and Humanities Page I

Approval

This thesis is submitted in partial fulfillment of the requirement for degree of BA

In English literature.

Supervisor: Ibrahim Mohidin Mo‟allim Abukar

Signature:…………..

Date……./……2016

Dean faculty of Arts and humanities /English literature

Dr Said Abu-Bakar Sheikh Ahmed

Signature…………………….

Date:…………./………./2016


Mogadishu University Faculty of Arts and Humanities Page II

Dedication

I dedicate this thesis to my two beloved parents‟ my dear Mother Maymun Mah‟ud Mohamed

and my dear father Hasan Mah‟ed Mah‟ud for their tireless encouragement and their

supporting to me during 'my learning period and preparing this thesis in term of moral

supporting and material supporting.

I dedicate to the dean of faculty of Arts and humanities

Dr Said Abu-Bakar Sheikh Ahmed

For his contribution and more importantly, sharing his thoughts.

I dedicate to my all brothers

Abdi wali Hassan Mahamed

Abdirahman Hassan Mahamed

Abdi Mudalib Hassan Mahamed

Abdi Fitaax Hassan Mahamed

Abdi Mahad Hasssan Mahamed

Mustaf Hassan Mahamed

And I am also dedicate to my two beloved children


Mogadishu University Faculty of Arts and Humanities Page III

Acknowledgments

In the name of Allah, the most compassionate and the most merciful

First all praise is due to Allah who made me it possible for this expanded and completely this

research

All my thanks and love goes to Allah who touches by the pen. Touch the man what he did not

know.

Second I would like to thank my honor honest supervisor who give me more supporting in

my searching research , Mr. Ibrahim Muhudin Macalin AbukarWhose constant help was

very useful every side and give me the best way During my research.

Third my thanks go to Abdullah Omar Mohamed who give me more helped about this

research and also I am very thank to my uncle Hussein Mohamud Mohamed who is like my

friend at side of consulting learning and give me open hand during my learning period.

Forth I would like to thank Bahsan Abdullah Mohamud who is my dear sister friend and

helped during my learning university period

Fifth my thanks go to all my teachers of English literature

Sixth my particular thanks go to

Yusuf Mahamud Hassan

Abdirahman Ahmed Hassan

Abdi Nassir yusuf macalin

Nasra mahamed Hassan

Ilyaas Mahmud Ahmed cadow

Seventh my thanks go to my classmates not limited for individual but all of them

Finally I owe a debt of my gratitude to all those who supported, in one way or another, the

production of this


Mogadishu University Faculty of Arts and Humanities Page IV

Table of contents

I. Approval

II. Dedication

III. Acknowledgment

IV. Table of contents

CHAPTER ONE: HISTORY OF THE POET

Introduction________________________________________________________________1

Problem Statement __________________________________________________________1

Importance of Research ______________________________________________________2

General objectives __________________________________________________________2

Specific objective___________________________________________________________2

Terms ___________________________________________________________________2

Methodology _____________________________________________________________ 2

Life and works of the poet ____________________________________________________5

CHAPTER TWO: PATRIOTISM

Dariiq (THE RIGHT PATH) _________________________________________________12

Rafaad (suffering)__________________________________________________________13

The goodness of the society__________________________________________________14

CHAPTER THREE: GENERAL ORIENTATION

Orientation about worship ___________________________________________________17

Orientation about prayer ____________________________________________________19

Warning about adultery_____________________________________________________20

Illegal fornication _________________________________________________________21

Encouragement about charity ________________________________________________23


Mogadishu University Faculty of Arts and Humanities Page V

The weakness of the world___________________________________________________24

The death and the tomb _____________________________________________________26

CHAPTER FOUR: ENCOURAGMENT

Religious Activities________________________________________________________28

The month of fasting_______________________________________________________28

The metrical form of Masafo ________________________________________________33

CHAPTER FIVE: CONCLUSION AND RECOMMENDATION

Conclusion______________________________________________________________40

Recommendation_________________________________________________________41

Reference…………………………………………………………………….42


Mogadishu University Faculty of Arts and Humanities Page 1

Chapter One

HISTORY OF THE POET

Introduction

Most of nations around the world have poets, who devoted themselves to develop and

promote their culture and tradition of their people therefore, in this research is going to find

about one of Somali greatest poet within Somali community specially Banadir region that

was named Sheikh Ahmed Gabyow.

Sheikh Ahmed Gabyow was famous man because his poems spread to all Somali residence

from Raas caseer to Raas Kamboone especially the people who reside in south and central

regions. So it is good for to remember the people who made more efforts so as fight the

clones not to lose their history records.

There were only two men who become famous for the Masafo poems among the people who

were living from 19th

to 20th century, those two men were Sheikh Ahmed Gabyow and Sayid

Mohamed Abdulle Hassan although Sheikh Ahmed Gabyow was the first one who become

famous for the Masafo.

One of the Sheikh Ahmed‟s of his forecasting that became true is

Somali shall be divided in three;

One will live in palace surrounded by his guards.

One will continue living in the bush.

Drawing sustence form the sale of milk.

Which he wiil carrying to town in his tunji.

One will died in the dusty street carrying „‟somalia‟‟.

Problem statement

This poet is one of greatest famous in Banadir region and devoted to develop Somali

literature. According to the other poets in Somalia I would like to write his literary works to

find more benefits Although Sheikh Ahmed Gabyow is suitable to write all his poems, but the



time and cost is not allowing me to get all his poems, so I will take some of best benefit

poems.

Importance of Research

When we want to know the importance of research we have to make a research to find more

information and we have to go anywhere we can find importance of a research so as to find

suitable research to understand the personality of Sheikh Ahmed Gabyow

A. To get more information about his poems.

B. To comprehend the meaning of poem

C. To encourage the people to collect the poems

D. To search more writers who wrote some poets

General objectives

To explain generally the history of Sheikh Ahmed Gabyow and some of his Masafo poems

and even his best Masafo poems in Somali literature in order to study people who interests

his literary works and others also who did not know his personality and even the young

generation who did not know anything about Somali literature

Specific objective

To identify the history of Sheikh Ahmed Gabyow

To mention more about his literary works

To highlights some of his best Masafo poems and his short story

Terms

I want to write the life and literary works of Sheikh Ahmed Gabyow When we want to write

about his life and literary works it means to understand what his life has been and what his

works is so has been and to mention to the community the meaning of poets And to

understand this poet what was recited so as to learn the new generation who did not know this

poet and other people who did not know anything about him.

Methodology

My methodology is a descriptive because when you want to write something about the writer

you have to use descriptive mythology



Sheikh Ahmed Abiikar [„‟Gabyow‟‟] [1844-1933]

Poet sheikh was born in Middle Shebelle especially in Haruur iyo Haji Ali, north of Adele

which is about 180 Kilo meters from Mogadishu.

Sheikh Ahmed‟s family is religious family because his farther was Sheikh Abiikar, so his full

name is Sheikh Ahmed Sheikh Abiikar Hassan, so he was well as known Sheikh Ahmed

Wacdiyow.

The family members of Sheikh Ahmed were five children, and he was the youngest child of

his family.

His mother was named Aisha Sheikh Osman, his father was named Sheik Abiikar Hassan and

his first wife was Fatima Mohamed Hussein

He learnt the holy Qur‟an when he was seven years old then he started to study religious

books.

He became a religious man and he kept the Quran by heart during his childhood and also he

used to spread Islamic religion to the people and he started calling the people to the religion.

Sheikh Ahmed had ten children and they were five daughters and five sons.

The literary figure was a famous farmer and traveled to War –sheikh which is a coastal town

in lower Shebelle region.

He leant further Islamic studies in Mogadishu then returned to his home village to teach and

preach the people in the settlement about the Islamic religion and he succeeded his goal of

teaching the religion to his neighbors and relatives warning them from the hellfire if they

disobey the order of Allah and his prophet Moh‟ed peace and blessing of Allah be upon him.

He was gifted in the religious poetry known as‟ Masaffo‟. He composed many Masaffo.

Ranging from hanuunin (to warn the people wrong way and call them into right way).

One day, he followed to his family‟s camels, so he lost some of them because he didn‟t know

how to keep the camels and he was young, so his age was seven years old. Some hours later,

he got all the lost camels and he became happy because he was fearing to his family, so when

he reached his house, his mother asked him saying “Why are you so late loudly?” then he



replied reciting his first poem and his mother surprised at her child how so well he was

reciting the poem. The composer started his poem saying :

Haddaan ka goobay xabaalo nuur gacal

Asaan kugeeyay xawaalo gaafow

Gololiyow iyo guunyanan tagay

Gabalkinow dhacayona raad garan

Aradiiney gudubtiina geel tahay

Gudub intaan qabay geedo laayeen

Ontarkii gaarar madow khud loogalin

Gagab an waa kaqabaaya gaanwiif

Guulaa meel iiga korgeyay maahee.

The literary man told in his poem what he experienced when he lost the camels and how he

finally got them. He told in his poem that he looked for the camels from anywhere even in the

graveyards. He told that Allah simplified him to get all the camels.

His mother surprised how her young son recited the poem and thanked to Allah the oratory of

her son and encouraged him to do so.

After his first poem he continued the poems especially „Masafo‟ The literary figure had two

friends named Sheikh Mohamed Osman and Sheikh Yusuf Moalim Ali whom were the

closest friends by the side of the da‟wa (calling for the religion ) when those two friends

suggested lecture to people about Islam and the composer translated their lectures into

Masafo.

Sheikh Ahmed Wacdiyow was well known the conscious poems and other poems against the

colonies and how they were behaving.

Those were recited to revolutionist emotion of the people against the colonies, although his

friend Sheikh Yusuf were one of the 80 persons whom were killed by the Italian troops when

they captured Adele district in Middle Shabelle region.



This literary man was familiar with the Somali poetry by the side of Masafo which most of

the Somali people interest it in very much .

Some of the people said that Sheikh Ahmed Gabyow was the pioneer of the Masafo although

Sayid Mohamed Abdulla Hassan was the second one.

1. Life and Works of the Poet

Sheikh Ahmed «Gabyow» was a famous Somali poet from the northern coastal town of

Adale , in Middle Shabelle region .

He lived between the second half of the XIX and the first decades of the X century.

During the last part of the 19.th and the first decades of the twentieth century, he was one of

the major religious leaders of the Abgaal clan, and founded several jameeco‟s, i.e., religious

communities of the kind described by.

Sheik Ahmad‟s career as poet was divided into three phases as:

Early activity that the Sheikh began to recite first poem

He took some of his life in Galmadow,

That was the first place being bred in his childhood.

Where his family had lived

Middle activity was: Hamboohile that is the place where he immigrated from the adultery the

composer stayed in that place in his middle life so the Sheikh saw the youth or the young

generation of that settlement making dance music he said to the generation ovoid the bad

deeds and fear of Allah .When the young generation rejected to stop evil deeds and tried to

increase the evils he went away from the settlement or immigrated there and also he recited

a poem about youth .in his middle works and also he recited many poems like these:

Ilaahi haadiyo oona hoosiya

Oo nasiiyay haleelo caanaa

Mandarkaan haawiye noo hagajiye



Hugiyey geedo horoon hogoonaay

Hamiin gashow hurdi haaya nooyiri

Maalina howl qabad noogu aadiye

Ilaahaas haadiyahaad hilmaamteen

Ama hidaayo la‟aan halaagtiin

Kuhoobatiin holan weyn naareed

Inya hiraab hablo soo hereysiin

Hu‟iyo heeleey hadalkiinunow yahay

Huwa Allaahna idaan hameynina

Ama hidaayo la‟aan halaagtiin

Axmed hamboohile waa kahaajira

Kuwa caweyska ufool ahaajiray

Habluhunay ayufaala sooreen

Fiidadkiiney dhabuhuu fidyaan

Fariid ilaah berigii la‟fool tagay

Fircoonkey meel la‟fadhiisan doonaan

Fircoona naar kama faaracootiyo

He told in the poem that the people reside in Hamboohile used to do unethical actions. The

theme of this poem is that anyone should try to stop if he sees bad deeds in his own

settlement.

If it is stopped, he may stay there but if the evil deeds continue, he must immigrate from that

place because the inhabitants may face tragedy for the sake of that bad deed so anyone who

stays there may also experience the plight which come out of that evil deeds . If you have

power, stops the bad deeds by force if you are not stop it by speech, if you are not able hate in

the mind and immigrate from that settlement.



Also Sheikh Ahmed pointed to us that he left from when the community refused him to stop

the bad deeds and he finally went from Hamboohile (the resident that Sheikh Ahmed resided)

also pointed to us Allah‟s capacity. Also he commented about the community affairs and his

advising to them.

The last activity that Sheikh Ahmed did was when he immigrated from Hambohile and

came the coastal area named Adele and it was also the place he ended in his age when he

stayed that land recited many poems which are religious poems or other mixed poems ,so it

was remembered when he came east of Adele he recited this poem

From Hambohile to Bari

Inya bariisa horaan bun ley dubo

Barteydiyo aan kusoofin buurbuur

Bacadkiyoon igu soo bitaaneen

Biyihiyoonan barquu arooreen

Baxarkiyoo barigey ka yoomeen

Bakadsharey iyo buurtinaan jiro

Shimaan adduunyo bishaaradeed helay

The theme of this poem is when Sheikh Ahmed came from Hamboohile and came to Adele

area, so he compared two areas.

Lastly, Sheikh Ahmed Gabyow was abused by a man named Gacal reciting this poem the

literary man said:

Sheeh Axmed waa kalab waana kaafiri

Kitaabadiisana wuu kukaadshaa

Riyaha toomana waa tilaabaa

Dhabartiyaa talalkiisu yeeraa

The meaning of this short poem is: the man pointed Sheikh Ahmed to awful actions against

Islam religion, culture and tradition.



Sheikh Ahmed replied to Gacal reciting more poems including puzzle and curse. The

composer, who was responding Gacal said:

Wirif waneeyada kii kusoo dega

Waraabihi cuna weyl lo‟aad iyo

Wadaan ku wiiftay wayeerka ceel dheer

Ya weer xumoo layiraah wadaadkii

Wirdi aqraayo hiraabya waaberi

Afar walxaadba wadaa kusoo duga

Ee Gacal ama wabku kaa gubtaahoo

Wayeerka ceelu kudeeqi waayaa

Webiga weelal laguugu keenaa

Adaa wadaadki ka aali waaye

The theme of this poem described Sheikh Ahmed cursed Gacal in his poem because Gacal

pointed to the Sheikh that he is one of Christians.

Diba bireed nabigii kudaaliyay

Dunta sameeyay dadnow kajoogaa

Dabka minoo gacantii udeeyana

Diirka holcaayo asaan mug daareen

Ibliisna duufiyayoo danuub galay

Dibkeedna loo dimbi deeyay iisheeg?

Nabiga doonta qoroo ku daaliyey

Dadya dugaagna dibkeed kabuuxiyey

Dacawadiisa kuwii iska diidoo



Daadsugay meel u dambeysay ii sheeg?

Nabigaan duunya laheyn difnaan qabin

Marashadow ku dukaaye maahee

Dilina doona dajaalki weynaa

Duqiyow haatan dalkaan majoogyee

Melagu soo degan doono iisheeg?

Nabigi duudku usoo dareersaday

Bushigu daa‟imayo duleysnaay

Daawo wuxuu ku gayooday ii sheeg?

Nabigi duulki dhamaay uduuleen

Dabki lasoo shidaney ku deeyeen

Kuna dengiigsadayonan diir adag

Dabow hataabanin daa‟imaa yiri

Nabigaas dooran asaan dab taabanin

Duriyadii kadambeysay ii sheeg?

Nabiga kii ambiyuu dambeeyoo

Daabadow fuulo ayaan duqoobeen

Dayax ahaay dagabnow uqeeliyey

Dameerkina isugu tuuray ceel duur

Dariiqadiisa ninki iska diidana

Lagu dajaayo daboolki naareed

Duqiyow meel lagu duugay ii sheeg?

Qaabiiloo daalumaha walaal dilay



Haabiilna kii dulmihaayo maahen

Dadna inyuuga daydeey is dooxeen

Dadka ninki dulmi loo dilaahuna

Qaabiilkulee dimbiyoo kadaartaa

Ilaa hortii den dadow madaadane

Qaabiil hadow dilay sow uduugaya

Maha dagaal kabilowday ii sheeg?

Adoogaan daaf qabinoo duleysneen

Dadkoodi joogay u deyma roonaay

Aniga doorki ahaay ninki yiri

Nabina waa iga sii dambeeyaa

Hadow kudaare candhuufti daa‟ badan

Dhaayihiinay ayu soo dilaaceen

Duulkoo sidaas u duleeyey ii sheeg?

Dabaradaas kace hoor bal soo gooy

Dalka kana ad ku dalaalacootide

Sidi dubeyradi daaqma loo furay

Amba kacee binjigaaga deebsee

Dariiqiiya laaxib dadkaan u daardaar

Adigaa diinti Ilaah dib gooyee

This poem was a puzzle poem, so the literary man is asking the man named “Gacal” some

questions about religion so Sheikh Ahmed meant



Who are better you and me by the side of religion if you know about the Islamic religion

answer the following questions clearly. The literary figure asked the above mentioned

questions to the man named „ Gacal” who transgressed upon his dignity and also his Muslim-

hood .

The literary man presented his ability about the Islamic religion to Gacal and showed him

that he is nothing by the side of the Islamic religion and that Gacal doesn‟t know about

religion.



Chapter Two:

Patriotism

1 Dariiq (THE RIGHT PATH)

Sheekh Axmad «Gabyow» actively opposed the Italian invasion of the Somali territory

especially Lower Shabelle region. Sheikh Ahmed Wacdiyow urged his people and led them

to fight against the Italian troops who entered Somali.

The battle came about in 1892 and they fought at Adele against Italian troops. Some of his

most famous poems are about his struggle against the European infidel intruders, e.g.

Soomaaliyaan u dagaallamaynaa “We are fighting for Somalia”

Published in Soomaali - . Qasqas carmaa “The bitter soup of wild vines” and Waa

rafaadaa “It is really Suffering” published by Xuseen Sh. Axmad Kaddare in 1983.

Respectively, p. 24). He died in 1933 in Cadale, and his tomb still is a

Revered place of pilgrimage in that town.

«Gabyow»‟s poems are also interestful because they are in a

Northern Benderi literary variety from Adele, whereas most

Published examples of Somali poetry are in the literary language that

Developed in northern Somali speaking areas.

Sheikh-Gabyow[poet Sheikh] composed many masaffo. Ranging from hanuunin

[Inspirational] to digniin [admonitory].in the early days of Italian colonial rule.

Sheikh Ahmed Gabyow composed patriotic poems defending the country against antagonists

and the Faith; „‟Dariiq‟‟[the right path] and „‟Rafaad‟‟ [suffering]. „‟dariiq‟‟ declares;

Soomaaliyaan u dagaalamaynaa,

Dalkeena balaaran u daafacaynaa,

Kufriga soo dagay diida leenahay.



Kuwa dulmaaya la dood galaynaa,

Dantiina duul kale dhowrimaayee

Hadaalinoo u dulqaata leenahay

Dabeysha mowdku intuu I daadihin,

Hilibka duud cunin oonan deebna uu noqon,

Dadka tus danahiisa aan leeyahay

Duruyadaada dab looma aasee,

Kuwa dambaan u dariiq falaynaa,

Fight against the enemy of Somali

Rejected the infidel colonial settlements

Does something before you die?

Soon you will turn in to ashes and will eat your flesh

Set model for later generations]

This poem may have inspired the people of Warsheikh.1890 to resist and forced the

Withdrawal of Italian troops. The uprising resulted in the killing of Italian officers.

Zavaglio and Bertorello whom were later killed as „heroes whose deaths must be avenged‟‟

As they were indeed. In 1891. Italy sent punitive expedition led Vincenza Filonrd. Head of

the Italian sent colonial administration of Bandar ports. Which destroyed both?

War Sheikh and nearby Adele and killed more than 80 people

2. Rafaad [Suffering]

Sheikh Ahmed Gabyow. Suggested at a conference ( clan meeting ) or [clan council].

Including with masaffo

Entiled Rafaad ( suffering )

.Rajulka kaafur ah ee rugtaan yimid



Sidii rasuul rabi nooma soo dirin.

Mana rabnoo naga reed bax waa niri

Hadaad ruux la dagaasho kaa roon

Reerkaad u kaashan laheydne raagaan

Ragoow hadoo qalbi waa la rafaadaa.

[Our manhood is wounded by these aliens

They are not prophets sent by God

We rejected them. But they did not heed us

Woe to those who came late

When we were fighting against such powerful forces

Our manhood is wounded by these aliens]

3. THE GOODNESS O F THE SOCIETY

Qosolkaan badani yow kuqaaltirin,

Qabrridhaxdiina yaanlaguuqaban,

qiyaamahaaga yookuqaameyn,

qabiiladaaduna yeyqadiimhugan,

Igaartu manta qareeycuneenoo,

Inteyna qoysanineyqubaayaan

The theme of this poem about the social affairs.

So Sheikh Ahmed warned Somali girls not lose their dignity, appearance (beauty) because

there is Somali slogan says you have honor and dignity while you behave your religion. The

composer continued urging the people and giving them examples so as to comprehend the

aim simply he said: Everyone who seeks dignity beside the religion will fail whatever he is



seeking for and will be punished in the hereafter because the Islamic religion is enough as a

dignity for you.

Nothing is absent from our religion, it is also update for everyone and every time so the

whole world have to apprehend that the total calculate on the afraid of Allah that will lead us

to find the mercy of Allah and his paradise .

The theme of this poem about the goodness of society

Sheikh Ahmed pointed in his poem to Somali girls to ovoid fornication and practice on their

religion that they will get dignity and honor.

Dhoollaha geelhalki dhooma qaado,

Dabbaha kaala dhaxroogsanaw roon,

Dhawaqa halkii dhegeysiu suubanaayo

Qalbiga aan kaa dhibinaa dheguu roon,

Dhaayaha kuwaan dhaydhay ka aaheyno,

Dhabbar madaw ad ku dheelmatow roon,

Dhabbi halkii dhulkaan jiirihaayo, ,

Dhabbarti aan kaa dhumeyninow roon,

Geber middaan dhoqdhoqlee yaheeynoo,

Dhabbartiina aan kaa dhuumaheynoo,

Dhoodaalka duu raan la dheelinaw ron,

Haddey la dheeshana dhawrimaayee,

Inya dhallaan dhax dhigo ka dhuuntaa,

Iyadoo dhabaq iyo dhareer kuyaalloo,

Qaanso dhabarkeed dhaxdeeda loo qabo,

Mugga haddey bilaheed dhammaadaan,



Waxay dhigtaa dhadi dhuuga dhuugaa,

Dhadi dilyaa iyo dhurwaaba qaataa,

Weyska dhintaa ninna dhaay ma siistee,

Dhoodaalki dhalay illeen waa ka dhuuntee.

Iska qub qoonahaniiska soo xoor

Quruxu kuugu siyaadi meysee

Qaajo ku heyso qabooji meysee

Qandho kuheysane qaadimeysee

Ibliis qayaamo shirdheer kaquustaa

Adna hadaan kugu qaari haaye

The Theme of this fantastic poems are described some of the

Drugs called [tubako] that druge used some of the people

And if they know the impact of their health are not used.



Chapter Three:

GENERAL ORIENTATION

1. Orientation about Worship

The composer said “I would like to speak about the good deeds which are leading us to get

Allah‟s forgiveness, so orientation to worship Allah because it is an important issue. and need

to be known by reason of that we were created if we take one verse of Holy Koran that

clarifies why we were created “ Allah said I created human being to worship me ,so it is

compulsory for us to follow the right path and keep out the wrong path ,so a good

orientation distinguishes to get the right way and wrong way . Orientation can transmit

many ways, so one of that ways is as poetry or verse about religion and we will see for this

issue many religious poems. So if we are Muslim people, we must take Allah‟s orders

because Allah made paradise to reward of those who obeyed his orders and made the hell to

punish of those who rejected his commands.

Hadii aad ruux la‟tagaasho kaa roon

Ragi aad kasha laheedna raagaan

Hadow ragow qalbi waa rafaada

Rijaashi kuutimidoo ri‟loo qalin

Ambasaan raabsi buneeta loohilin

Hadow Ragow qalbi waa rafaadaa

Roobaad fileesay asii kureed maray

Raxankiinow islaroogsi waayahay

Muga ruq jooga nafkii uroonaay

Hadoow Ragoow qalbi waa rafaadaa

Ruux dhicidiiday raqtaalna soo galay

Rixin kinow isla reeda joogaan

Hadow Ragow qalbi waa rafaadaa



Tacabka saat uku raafiheysiin

Raxankanaad uku ruun bexeesiin

Rakcoodhin kuuguma rooksatiino

Afkiina ruugma josw looma uuminee

Rakcoodhinkiinina waad rabuusteen

Raxmada Eebana raacimeysiin

Runtina waa iska reeda qaadeen

Rukti qiyaamo hadii laroogsado

Rasuulka suuban hadoo kureedmaro

Minaadka raaractani iskakaarido

Risaalihiisi horaadd rumeynine

Rabiga weenuna raali kuunoqon

Rifata naarana raaf kasoo go‟o

Kuwii rogaayana reebiwaayaan

Hadow ragow qalbi waa rafaadaa

Raran kuleela ninkii ku roogsada

Ma‟arkteen inuu soo rabeeyaa

Ninkii into yahay lesla‟ruubiyo

Reen iyo raaxadi muu fileysiin

Idinkiiyaa ra‟li gaaban maahane

Sheikh Ahmed spoke the doomsday (it is the day of Judgment) so that day the people who

made good deeds while they stayed in the world, they will be rewarded For paradise (janno)

and the others who accustomed to do bad deeds while they were in this world will be in the

hellfire (Naar) that is what they chose for themselves. Everyone should be aware of what he



is doing for himself whether it is good deed or bad deed. He who does good deeds has done

for only himself and he who does bad deeds has done only himself. It was well said before

“Look before you leap”that is a logic statement.

2. Orientation about Prayer

The prayer is the one of the five pillars of Islam so it is one of the five important pillars for

your Muslim-hood that needs to be spoken or to make orientation about. Because it is

compulsory on every Muslim person to keep the prayers so as to do good deeds and it is the

second pillar of Islam after the believing in the existence of Allah and his prophet Moh‟ed

(Towhid ) .so every Muslin person must pray five times in the day and the night the literary

man ( Sheik Ahmed Wacdiyow ) who is accounting for keeping the prayers said:

Intaan dajaal aradaan jig soo dhihin

Jidadka towbo intaan lasoo jarin

Oraxdaneey jahadaan kasoo noqon

Jinaha weeso ku jiidi haayo

Jaahiina fool qibladaan u jeediya

Jiljilcanaa jinihiina taabdhee

Jusmigu naar ma u joogsan doonyaa

The theme of this poem about the prayers is that Sheikh Ahmed tried his best all what is good

for the society and also urged the people their goodness so as to save themselves from the

hell.

Sheikh Ahmed pointed in his poem to the Somali girls to ovoid fornication and practice on

their religion that they will get dignity and honor.

He also tried them keeping Allah‟s prayer because prayer is the first thing that would be

accounted in the after day if your prayer is good you will be a successful person. So every

person is good for to pray so as to pass Allah‟s examination .The composer (Sheikh Ahmed

Gabyow) advised us to follow the orders so as to pass the final examination that will be taken

in the Day of Judgment in front of the Almighty Allah. Nobody can deny what he did.



Riyo qoob leh iyo hala qoora dhaadheer,

Saca qadiimahoo qaarkood irmaan yahay,

Aqal qurxoon iyo qaafa naageed,

Waa wax ilaaha qaadira qorsheeyee,

Hadbase qiyaame uqaadan meysaan,

Ee salaadda qurxoonya qur‟an u soo quma

Sheikh Ahmed exemplified many things that like the human being specially for the people

in the countryside and then he told all things .then he pointed that no one can take anything

from the world and it is good for one and all to pray honestly so as save himself what will

happen in the hereafter because every person would get what he did in the world so this

poem about the prayer

3. Warning about Adultery (Macaasida)

The people who obeyed their Allah are warned not to make the bad things which their

religion rejected them and ordered to be away of that and swat doing the good deeds. One of

the Hadiths reported from our Prophet Mohamed (peace be open him) says <<Every person

is compulsory to eliminate the bad things if he cannot that to talk to people who are doing the

bad things if he cannot do that he must hate them in the heart.>>

This issue about warning adultery is fantastic topic need to be given more attention. So the

adultery makes you a person who is hated by Allah .and who is also hated among the

society .Adultery is one of the large sins among the Islam if the community don‟t stop the

evil actions, they will be bad people who have not any dignity in this world and the hereafter.

Kuwii aan soon iyo salad laheyno

Sino kuwaan kasariiga heynow

Lamadiyo saantirad meel ujogtaay

Lamadiyo samo sahniheenaay

Seddexu waa Rabigey sub xanahu



Inta kalaana kasaan tireysiin

Sidqi inuu yahay sowda keeyaa

Siraad haddii latagoo sugnaaha

Haddaanse waa iska key sahleysiin

Kuwiina soofka latoo ahaayow

This poem which is about the Warning of the adultery is one of the poems that the poet

intended to preach the people about .The poet recited a poem to stop the evil things that the

Islam prohibited us to make because everything which our religion prohibited us is not good

to make because if we make we get the rage of Allah. So Sheikh Ahmed reminded the people

who accustomed making the adultery that it will lead them plight in this world and Allah‟s

punishment in the hereafter and if they refused to stop the bad things, they will know the

consequence of their evil deeds. The literary man (Sheik Ahmed Gabyow ) insisted keeping

out the bad deeds.

The theme of this poem about stopping the adultery and far from it because the sins are the

things that may lead you to enter the hell fire .so he told us to far away

4. Illegal Fornication (Gogol-dhaaf)

The literary figure (Sheik Ahmed Gabyow) is commenting this poem about the bad

consequence of the illegal fornication and that it will lead destruction of the houses , property

, health and every prosperity and prosperous that Allah gave the mankind and punishment

in the doomsday the poet reciting the poem said :

Sowjadi saaalixe samaan badan

Ninkey useexato sarirta tiisaa

Sino hiraabna kusoo suxursada

Saciiradaa lagu saafi doonaa

Sabaryaye iyo sowgareye



Sawaa‟un waa sidey lahaayeen

Suuratu waduur kuwii noo sifeyeen

Balcanoo diin badan loo ogaayaa

Diinti dhameed inya baabahowdaa

Shimbir baalal madoow kasoo baxay

Waxow bilaaway bayaadka faal iyo

Baabka idaa Aratoon banaanen

Binji ninkii cunayee bayaad dhigay

Naftu hadey ka baxdow buddii galo

Lama dhulkaan isla soo burreysoo

Birtasidoo warankood banduuq yahay

Dhaayuhunay isla soo birqaayaan

Baroosiyey kulasoo barriiqdaan

Baarigaa yoo yahay ku boobaan

Weyska balwaa nin bogsaayo mahine

Birtaa mugaas boga looga deeyaa

Todobadaan Arlo ow buraayaa

Cadaabkiya badangii lageeyaa

The theme of this poem about the people who make illegal fornication and what they will

face in the hereafter because illegal fornication is one of the sins that may lead the mankind

to the hell. So Sheikh Ahmed may Allah give his mercy to him spoke verily how they will be

and what they will meet if they don‟t stop that way before they die. The literary figure is

exhorting the society to swat what is good for them here in this world and the hereafter so

one and all should do his / her best what will lead him / her finding the apology of Allah



5. Encouragement about Charity

The literary figure (Sheikh Ahmed Gabyow ) who is accounting for the benefit of charity

and encouraging the charity said ; helping of the poor people is one of the good deeds which

reaches you to be in the paradise of Allah and it saves you from all evil things including the

hell. So it is good for every muslin person to help the poor people. As we know our Islam

orders us to keep the five pillars and one of them emphasizes helping the poor people once a

year and that is called alms. In this poem the literary man is urging to pay both the alms and

the charity so as to help the poor people constantly.

Siddaqada taan siraadka kaa korin,

Soofkii la raacsho salaama soo hoyn,

Waxaan la siinin agoon saqiirraa,

Ama masaafir lugtu siiga leedahay,

Ama sokeeye siyaadadaa jecel.

Dhooblaha geel inya dhooman saartiin

Dhuroobe ceel ugu dhiiba meysiin

Aqal dhex weyn dhabanaan laweyheen

Dhadi herred uga dhuuma meysiin

Naag dhinahoon dhawaqaaga diideen

Dhabar dhexdeed kula dheeli meysiin

Lama dhahaayo dhulkaan anays keleh

Dhiriindhirtaan anigaa abkey dhigay

Wax dhiibo dheef ninkii eebe siiyow

Aakhiro loo kala dhuuman maayee

Adduunyo waa haram waana heerey

Wixi aad heysana waa halaabaan



Waxaadnan heynin waa heleysaa

Intaad hubtaa horo dheer lageystaa

Beri Qiyaamo adaa helaayee

Amba iskahaay ninkalow heraaye

Hadhowno kuu hadiyey ma doonyee

Sheikh Ahmed spoke this poem the goodness of the charity and that it is not good to pay the

charity as wrong way as ostentation or show off.

The theme of this short poem is that the payee of the charity will find replacement of what he

paid Allah give him much goodness including long-life, good healthy, property will increase.

The theme of this poem are mostly about the Charity because everyone will get what he has

already paid .So he told us help to the poor people, as to be in our account in the here-after

because every person will get only what he did if it is good or bad so the poet is advising us

to pay the money as to be rich in the hereafter Because if you refuse to pay the money ,it is

sure that you will die and your money will not follow you. So help the poor and that will be

beneficial for you in the doomsday.

6. The Weakness of the World

The poet is expressing in this poem about the weakness of the world and the powerfulness of

the Almighty Allah. The literary figure reciting the poem said:

Samadaan waaban asaan wab soo dhihin

Webiga kii warwareegsanaa iyo

Walenga rooba middii waraabka leh

Baxarkaan waalan asii lawaabiyey

Waagaan baryaaya asaan laweyheenin

Kuwa waduur iyo waleyl aqraayoo

Waluxahaaaya asii wadaadaa



Kuwaas waa iskula waana qaataan

Wax dheef yaraada lawaalan maayaan

Waxoora waa la wadaagi haayaa

Waaga hortiis watarey dukaayaan

Waqti galaana wareerin maayaan

Watar dibkiis wirdiyey aqroodaan

Waaxide weelal janaad katuugaan

Waalidkey weero qaboow yiraahiin

Kuwaas waa waliyayaalo eebow

Aakhiro waadi janey waraabaan

ilaahi jaliilahaa waxoow yiri,

Adduunyadaan jeelkaaad u heysaan,

Miney akteyda Jamaal ku leedahay,

Jinaax dhilmaanyo ku gaarto jeensamo,

Kuwaa adduunyada jaaxiddiintaa,

Intey muggo jadiinkaan marsiiyaan,

Jurca biya jundhuq buuma siiyeen,

Idinkeyska jeclaaday maahine

Ma aragteen inaan geesi waareen

Geerida loo xiraheynin gaashaan

Gacaladiini hadaad god geyseen

Mahaad kasoo galiseena goyseen

Ganuunya dhiilna wax loogu geyheen



Gaashadiney qurayga uga oodneen

Gargaar waxay qabtana la goobeen

Magaftadaas wax mageysatiinoo

Adduunyadaan laga geedi waaye

Inya gumaadka dhigiis lagooyaan

geysa laheyn gurigaas naloo wado

waana unaan garaheynin maahine

Sheikh Ahmed told in this poem about the power of Allah and how Allah made the sky, the

earth, the rivers rain, etc.

The theme of this poem about the weakness of the world Sheikh Ahmed pointed us that this

world is so weak but the people like it and do not know what it is because if they were

familiar with it, they would not run after it and they would only prepare in the hereafter .

7. The Death and the Tomb ( Dhimasho iyo qabri )

The literary figure ( Gabyow) told in this poem that all things in the world will die and go to

hereafter .He said the man will either lucky or unlucky . If the person is lucky, he will be in

the paradise if not, he will be in the hellfire and that will begin in the tomb. The poet said

every Muslim person must be ready for the death. The composer started his poem as follows:

Dhinmiliha cadaab kuwii loo dhigaaliyay,

Qalbigoodu waa dhagax aan dhalaaleyn,

Dhegahoodu wax dhugsa nmaayaan,

Dhaayuhu meel kaley ku sii dhangaagaan,

Dhawaaqeygu waa la baxarkii dhanaanaay,

Waxaan dhahayana waa dhibsaayaan,

Dheeftii jannaad kuwii loo dhigaaliyay,

Qalbigu weyska dhabaan dhabaayaan,



Dhaayahoodu weysla soo dhibcaayaan,

Sidii dhallaan dharbaaxya loo duday,

Waxaan dhahaayana wey dhug

Sheikh Ahmed told us in this poem comparing two points which are Muslims and infidels so

he pointed how Muslim people take their Islamic religion and how they tell the reality on the

other hand the unbelievers whom he pointed them that they are like stone who have not ears

and eyes because they don‟t hear the truth with their ears and don‟t see the truth with their

eyes .

Everyone should try to follow the right path so as to save himself from the hellfire



Chapter Four:

Encouragement about Religious Activities and

The metrical form of Masafo

Witness of his activity as a religious preacher. A good example is poem

I below, Shaharkii soon “The month of fasting”, where he rebukes

Those who neglect the basic duties of Islam and indulge in sinful deeds,.

However, not all of his known poems are religious admonitions

Or exhortations to oppose the Italian occupation. For instance, Waa

meel “It is one kind of man”, i.e., poem II below, contrasts different

Kinds of activities in which people engage, e.g., teaching the Koran vs.

roaming around, tilling the land vs. Most of Sheekh Axmad «Gabyow»‟s poems are

composed in a special metre, that is called masafo

Sheekh Axmad «Gabyow»‟s masafo is mostly isosyllabic and

consist of ten positions of which only the last one allows a long vowel

to be replaced by two short syllables. Of the other nine positions, the

First two ones are each realised as either a long or a short vowel, The lines of Sheekh Axmad

«Gabyow»‟s masafo‟s are alliterated as most genres of Somali poetry. This means that words

beginning with a designated sound must occur through all the lines of a poem. This sound is

sh in poem I below, and m in poemII.

From a strictly linguistic point of view Sheekh Axmad «Gabyow»‟s poems

1. SHAHARKII SOON (The Month of Fasting)

Shaharkii soon iyo shaatadii dago

Haddii la sheelay shantii salaadood

Shahaadateynkina sheybya shaabkiin



Shafawi looga ekeystay sheegmada

5. Shubhana aan laga dhawrsan shay galay

Shiribkiyoon sharcigeynu sheegeyn

Shabashaboo shabyo huuhda haysiin

Iminkii shuushkii idiin yimaadoo

Sheeggu dhumoo shuqo laysku soo tolo

10. Labada shuulana laysku soo shiro

Shanshoodhinkiinnana laysku shiil jiro

Sharqi xaggii shacrigeyn la aaddiyo

Shillal ka hoos shacshac laysku shaaqalo

Kuwaad shinseysayna kaa shareermaan

15. Shaydaankinow qabrigiin ku soo shiro

Shiddo dhacdaa la shallaayi doonaa

Shirmadii diintase waa sharaaxdeen

Wacdigaan sheegayna waa shakeysiin

Shaq uma siin dhegihiinna shaaqalan

20. Aw Sheekhda beenana waa shubeysiin.

The Meaning of the Poem

If the month of fasting, the sheep of alms

And the five prayers are not observed,

And the two creeds by your old and young

Have been reduced to hollow words,

5 And religiously wrong actions are not abstained from,



Such as the shirib dance that is not prescribed by our Law

And the shabashabo dance, during which you clap your

Hands and utter huuh,

When disease strikes you,

You lose your voice, your shroud is sewn together

10. Your ankles are laid down close to each other,

Your shins are stretched out Pointing towards east as our Law prescribes, and

Are covered with branches under the wooden planks,

And the people you trusted part from you

15. While devils gather in your grave,

You shall grieve about the misfortune that shall be

Happening to you.

But you didn‟t heed what our religion forbids,

You doubt the warnings I gave you,

Your closed ears didn‟t listen to them

20 While you repeated your false expressions of devotion. Lines 1-2. A) The two phrases

shaharkii soon “the month of

Fasting” and shaatadii dago “the sheep of the zakāh” have the

Dependent elements in the genitive case and without their articles. This

Type is very restricted in northern Somali that usually requires the article to appear also on

the dependent noun as in the genitive phrases I17 shirma-dii diin-ta “the prohibition(s) of

religion” and II9 Minhaaj-ka diin-ta “the Minhaaj (book) of religion”, but it is the dominant

one in related languages such as Rendille and



Bayso Shaharkii soon, shaatadii dago and shantii salaadood are three of the five pillars

(‟arkān) of Islam, the other two being the doctrinal formula (šahādah,

Mentioned in and the pilgrimage. Notice that the conjunction

iyo occurs only between the first two, but not before the third phrase.

C) Haddii “if” is linked to the dependent verbs I2 la sheelay, I4 looga

ekeystay, and I5 aan laga dhawrsan. It is the partly grammaticalised

Definite form of the f. noun had “time”, and is thus syntactically the

Head noun of the three above relative verbs, even though it is preceded

By two direct complements of the first relative verb, i.e., shaharkii

Soon and shaatadii dago. A similar construction with the complement

Of the dependent verb preceding the head noun of the relative claus Gender polarity like the

plurals of this class of nouns. The remote definite article is here metrically short, and

followed by the enclitic conjunction -na. The two shahaado‟s are the two parts of the Islamic

doctrinal formula also known in Arabic as aš-

šahādatān, i.e., (a.) lā ‟ilā ha ‟illā llāh “there is no god beyond God”

)

Sheyb-ya shaab-kiin “your old and (-ya allomorph of iyo) young men”

is an alliterative couplet of a kind much used in Somali poetry and

Formal discourse. The two words agree also in their final -b and are

Metrically equivalent because a diphthong in a closed syllable scans as

a long vowel: Other alliterative couplets in these two poems are

Mako iyo Maddiina , muraad-yo maseyr , whereas non-alliterative couplets are shab-yo huuh-

da maad-ya dheel masaar-ya yaamba mood-yo nool II20, and may iyo haa . Notice that the

possessive determiner -kiin is in its shorter form and is



Added only to the second word, as if the couplet were a single compound word. C Looga is

the generic subject clitic la + u “to, as” +

ka “from, by”; u governs shafawi ... sheegmada, ka instead sheybya

shaabkiin. Notice that the grammatically generic subject construction is

treated here as a sort of passive, whose agent is expressed by a

complement phrase governed by ka. D) Shafawi ... sheegmada has this

order because of the meter, but in normal speech it would be

sheegmada shafawi with the Arabic nisbah-adjective treated as a

genitive noun in the same sort of phrase as shaharkii soon and

shaatadii dago in I1. Line 5. A) Shubha(-na) ... shay galay is a discontinuous phrase because

of scansion. Its head noun is shay, itself the complement of

haddii ... aan laga dhawrsan “if ... people don‟t abstain from”,

whereas shubho is the direct complement of the relative verb galay, 9 i.e., the complement

embedded in the relative clause precedes the clause‟s head noun, as in I1-2 above, as well as

in II1, II3, II16, II22, and II28 below. B) Notice that the verb gal “enter” in the construction

shubho ... galay “incurred religious suspicion” has much the same

value it has in khalad buu galay “he made a mistake”. C) The negative

Particle aan co-occurs with the negative dependent verb form laga 555555

dhawrsan. Notice that Sheekh Axmad «Gabyow» never omits this

Negative particle with dependent negative verbal forms, even though

This frequently occurs in other Benaadir varieties, e.g., tuug intow ku

qaadin aa la qaada “a thief has to be caught before he catches you”3

.Cf. I6 -n ... sheegeyn, II12 -aan ... lahayn-, II14-15 -n ... ahayn-, and

II31 -aan ... ahayn-



Lines 6-7. A) Shiribkiyoon is best construed as shirib-kii + oo +

the allomorph -n of the negative particle aan, where the conjunction oo

introduces an appositive negative relative clause. The same conjunction

oo introduces an appositive relative clause also in line 7. B)

Sharcigeynu has the nominative form in -u of the long 1 pl. possessive

-geyn-a, a Benaadiri form whose more northern counterparts are

exclusive -gaya-ga and inclusive -geenn-a. Within the wider Somali

area (Heine‟s Sam languages) distinctive 1 pl. exclusive vs. inclusive

forms only occur in some northern varieties and in Rendille. C) Notice

that definitives have segmentally marked nominative forms in the

language of these two poems. One instance is the above sharci-geyn-u,

another one is I9 sheeg-gu. Muqni at II8 is a m. noun that occurs as the

subject of a non-subjectal relative clause, i.e., a relative clauses whose

antecedent is not the subject of the relative verb, and should

accordingly be in the nominative case, but its segmental form does not

differ from its absolutive form. As for nominative case marking in

2. The Metrical Form of Masafo

Miinka Quraan nin kutaab u mershoo

Macallimow la yiraaho waa meel.

Mako iyo nin Maddiina aadee

Mino iyo dhagaxii madoobaa

5. Makaanu khayrkii dhammaaba soo maray

Maqaam Ibraahimna saaray mooyaha



Maqfuur sidaa ku naqdaana waa meel.

Muqni ninkow minankiisa yaalloo

Minhaajka diinta dadkuu macneeyoo

10. Masaajid buuxa muskuu fadhiistee

Mas‟alo loogu tagaana waa meel.

Nimaan muraadyo maseyr lahaynoo

Maalin intow cuno doonta waa meel.

Nin maadya dheel hadba meel u joogoon

15. Mashquul ahayne socdaala waa meel.

Masaarya yaamba ninkii isku qaatee

14 Malab dhulkaan ka daydaana waa meel.

Nin miraaya habeen madooboo

Muslin hurdaaya dhacaana waa meel.

20. Nin moodyo nool midba meel ku iibshoo

Mushtarkiyow la yiraana waa meel.

Megen Allaay ninkii maal ku doontee

May iyo haa mid sugaana waa meel.

Macyuub af gaabane loo maciinoo

25. Miskiinkiyow la yiraana waa meel.

Nin maanyadaan ku mushaaxay doomoo

Mallaay ka soo dabahaaya waa meel.

Masallihiisa nin soo megdaystee

Maryoodhinkiisana soo caddeystee



30. Gogol ka maarmi karaana waa meel.

Ninkaan intaasba middoor ahaynoo

Mubadarow la yiraahna waa meel.

Who teaches the letters of the Koran to the students, and

Is called a teacher is one kind of man.

Who has gone to Mecca and Medina, and

Has been to the valley of Mina, the Black Stone

5. And every holy place,

And has stopped at the site of Abraham,

And has thus been pardoned for his sins is one kind of Man.

15: Who has religious books in his house and

Expounds the Law to people, and

10. Sits at the back of a full mosque

While people come to ask him questions is one kind of man.

Who has no ambition nor jealousy but

Looks just for what he needs to eat every day is one kind of man.

Who remains in a place only for joking and jesting

15. And wanders without a job is one kind of man.

Who takes his axe and his hoe and

Looks for the fruits of this earth is one kind of man.

Who attacks during a dark night, and

Robs people while they are asleep is one kind of man.

20. Who deals in all sorts of goods, and



Is called a trader is one kind of man.

Who scraps a living by begging, and

Depends upon other people‟s stinginess or generosity is

One kind of man.

A pitiful man who cannot speak well and needs to be

Helped, and

25. Is called a miserable is one kind of man.

Who roams this sea with a boat, and

Catches fish from it is one kind of man.

16 Who has properly tanned his leather praying-mat and,

Having cleaned by himself also his garments,

30 Doesn‟t need to ask for his host‟s mat is one kind of man.

Who is not any of the above and

Is called a fool is one kind of man.

Lines 1-2. A) Miin-ka Quraan lit. “the letter m of the Koran”,

here representing by metonymy all the letters of the Holy Book. The

[N-Art N]NP genitive construction has already discussed for line I1

above. B) Nin is the antecedent of the two relative clauses Miinka

Quraan ... kutaab u meersh-oo macallimow la yiraaho, but it follows

the direct object of the first dependent verb,

U meersh-oo has the verbal adposition u “to, for”

governing kutaab “Koranic school”, here used by extension for the

students who learn how to read and write Arabic. The verbal form has



the conjunction -oo appended to the 3 sg. m. subjectal dependent

present meersha with the -sh- variant of the causative (C2) verbal

extension -iy-. It corresponds to northern meersha or meeriya. Notice

that in Sheekh Axmad «Gabyow»‟s poems subjectal relative clauses

have the restrictive paradigm as shown by, e.g., kuwa dulmaaya la

dood geleynaa “we fight against those who do evil deeds” (l. 3 of the

poem Soomaaliyaa) and by kuwii rogaayey-na reebi waayaan “and

those who were keeping it fail to stop it” (l. 3 of the poem Rugtii

where the pl. determiners kuwa “those” and kuwii “id.” govern respectively the3pl. subjectal

relative present progressive dulmaaya, and the 3 pl. subjectal relative past rogaayey (= 3 sg.

m.) vs. the 3 pl. main-clause present waayaan.

Other instances of subjectal relative present 3 sg. m. forms have -a in II13 (nominative case

position), II15 (nominative case position), II18 (absolutive case position), II19 (absolutive

case position) and II27 (nominative case position). These contrast with the non-subjectal

17 relative present 3 sg. m. forms with final -o both at the end of the line

in absolutive case position in I9, I10, I11, I15, and line-internally in II2

(nominative case position), II13 (absolutive case position), and with

final Ø before -na in II32 yiraah-na (nominative case position; cf. its

variant form yiraa-na with final long -aa- in II21 and II25). It appears

however that both subjectal and non-subjectal relative present forms in

nominative case positions have final long -aa- when they are followed

by the conjunction -na: subjectal II7, II17, II19, II23, II30, and non-

subjectal II11, II21, II25. There are no instances of corresponding

forms in absolutive case positions for one to understand whether the



long -aa- of, e.g., subjectal naqdaa-na II7 or non-subjectal loogu

tagaa-na II11 is a nominative case marking (as in the northern Somali

subjectal relative form keenayaa in nimanka keenayaa waa tuugo “the

men who are bringing it are thieves”) or just an allomorph of final -a

and -o before the enclitic conjunction -na. D) Macallim-ow preserves

the Arabic final -m before the m. vocative suffix -ow. Notice that here

la yiraaho “he is said, people address him as” governs the vocative NP

macallimow as a quotative complement, i.e., as a complement

consisting of a self-standing direct-speech utterance. The same

construction occurs in mushtarkiyow la yiraa-na II21, in miskiinkiyow

la yiraa-na II25 and in mubadarow la yiraah-na II32. For a different

kind of quotative argument see the discussion of megen Allaay II22.

Lines 3-5. A) II3 and II4 scan properly only if the conjunction

iyo counts as | g h |, a feature that has been observed till now only in

poetry from the northern Benaadir, cf. Banti and Giannattasio (1996, p.

87.). Notice however that in the language of this poet iyo also scans as

| g g | like in I1 or just as | g | (i.e., -yo ~ -ya) like I3 and I7. B) The

phrase Mako iyo Maddiina is divided into Mako iyo and Maddiina by

nin “person”, the head noun of the subsequent four relative clauses: (i.)

... aad-ee, (ii.) ... soo maray, (iii.) ..-na ... saaray, and (iv.) ... ku

naqdaa-na. C) Aad-ee is the 3 sg. m. dependent past aaday + -ee, an

enclitic conjunction indicating that the following sentence or clause is a

consequence of what precedes. D) The two C4 verbs madoobaa and



18 dhammaa- are in the past tense because they depend from two head-

nouns defined by the remote article -kii. E) The enclitic particle -ba

here intensifies the meaning of dhammaa “every, all”.

Lines 6-7. A) Maqaam Ibraahim “Abraham‟s site” is a stone

within the great mosque in Mecca. It is said to have traces of the

footprints of Abraham, who stood on it when the Kaaba was being

built. According to several traditions it is a particularly holy place for

praying, cf. Koran II, 125 wa-

“and make a prayer place out of the site of Abraham”. Supplications

made by its side are believed to be fulfilled, and sins are forgiven (cf.



Chapter Five:

CONCLUSION AND RECOMMENDATION

This chapter focuses on summarizing of the research findings, major challenges met during

the study and as well as the biography of Sheikh Ahmed Gabyow and how the information

has been found during of the research gathering data. In other words this chapter covers the

conclusion of the research and its recommendations. The study aims to explore the biography

of Sheikh Ahmed Gabyow, Mogadishu-Somalia

The main objective of this study was to examine the biography of Sheikh Ahmed Gabyow in

Mogadishu-Somalia

5.1 CONCLUSIONS

The main objective of this study was the biography of Sheikh Ahmed Gabyow, so there are

many reasons that the researcher chose that topic as following.

Sheikh Ahmed Gabyow was a religious man who was famous in the Somali Society

especially the people who reside in south and central regions. He was also literary man who

become famous at religious poems especially Masafo. He was also patriotic poet who used to

make orientation to the people as well he fought with the colonists.

There are no research centers in Somalia. There is no Libraries which you can get fiction and

non-fiction books and the universities in Somalia did make any collaboration about research

centers so I determined to collect the information and find the biography of Sheikh Ahmed

Gabyow from the poet‟s relatives who live in Mogadishu and Middle Shebelle region.

I met many obstacles about how I could get the real data and the biography of Sheikh

Ahmed Gabyow, so I decided to search his family members so as to find the exact

information about him, so I used interviews most my writings.



5.2 RECOMMENDATIONS

Based on the findings and the conclusions of the study, the research team offered the

following recommendations:-

I would like to recommend to the students of English literature to utilize their opportunity

about this study.

I would also like to recommend to the whole world of making further research about the

biography of Sheikh Ahmed Gabyow and develop his literature though most of it is about

religion.



Reference

1. Mohhamed Haji Mukhtar, Historical Dictionary of Somalia, 2013 Page 204-205

2. Mohamed Hirsi Guled and Abdibashir, AAN OOYEE ALBAABKA II XIDHA, first

edition , Sweden, Stockholm 2012, p.30-31

3. Abdulkadir Nur Husein [Maax], DIIWAANKA, XIDIGAHA MAANSADA, 150

MAANSO, third edition, April 2014 P,[263]

4. Andrzejewski, B.W., 1975. The rôle of indicator particles in Somali. Afroasiatic

Linguistics 1 (6): 123-191.

5. Fatima Sheikh Ali Ahmed Moalim, interview 27/11/2015

6. Omar Abukar Mohamed, interview 30/12/2015

7. Mohmamed ElmiTohow, interview 29/12/2015

Documents

Life and literary works of Sheikh Ahmed Gabyowalmarifasom.com/.../07/Life-and-Literary-works-of-Sheikh-Ahmed-Gab… · Life and literary works of Sheikh Ahmed Gabyow Mogadishu University