Life and literary works of Sheikh Ahmed...
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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
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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
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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
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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
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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
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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
Life and literary works of Sheikh Ahmed Gabyow
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
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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
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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
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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.
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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
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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.
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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.
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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
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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
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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
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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.
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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.
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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
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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
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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,
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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.
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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
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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
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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.
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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
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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
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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
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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
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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
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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
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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,
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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
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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
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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,
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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
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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
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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-
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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
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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
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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
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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
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Mogadishu University Faculty of Arts and Humanities Page 37
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
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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
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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.
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Mogadishu University Faculty of Arts and Humanities Page 40
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.
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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.
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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