Collection Poems Of Maimuna Biyow (Woman Poet 19th -20th Century)

(Woman Poet 19^th -20^th Century)

CHAPTER ONE:

PERSONAL PREVIEW OF MAYMUNA

 

Her life Story^([1])

Poet Maymuna’s full name is Maymuna Hassan Biyow Yerow Haghi Mahadow Osman Omar. She was  poetess of Shidle woman specially Sagale sub-clan. She was born in the end of nineteenth century 1880.  Poet Maymuna Hassan Biyow was born in a town called Raqayle Omar Gudle and it is one of the villages of Jowhar district. Raqayle village is a high land and its sides lie one heavy farm which it’s green attracts the eyes and in the west passes Shabelle river.

Raqayle which the poet was born is located south east capital town Jowhar of middle shabelle region. At the same time it is far away from the town 7kms only distance. It is a village which is suitable for tourism and visiting because it has a large farm land which was  good for growing crops of all sorts that planted.

Poet Maymun was from a family who all were poetries and there she bred among them. Her father was composer and poet man. He was famous in some of Somali regions. He used to participate the year of folklore dance which is held in Somali districts. Also her uncles were poets such as her uncle Mohamed Biyow, surname “ Umulow”. Every year her brother and sisters took part where the big poets meetings. There exchanged both poetries and songs. There every poet used to show his talent of the poem he can produce.

In that time her father was rich man and was also generous and used to welcome the tramps, even  their house was welcomed all the poets who came from some of the other districts near or far away from Raqayle settlement.  The poet bred in a home that comes out prosperity and Somali literature. There she inherited literature and generosity from her family.

Poet Maymuna’s structure was a tall, thin person, black and white mixed. She used to wear the clothes of folklore and tradition ofSomalia. Mostly clothes known as Maro Shidle or Maro Alindi that wear most of the people and was the most expensive clothes in that time which were made by

hand craft which is known “ weaving”. She was appeared from the society when she was  coming and though her physical shape as a man because she used to wear long knife or dagger in the waist and hold in the hand spear and shield that made her as the form of a man because of she was a person who traveled to far villages.  even sometimes she spent the night in the way so as to defend from the beasts going in the darkness place.

Poet Maymuna had learned the Koran by memory in her early age. Also she knew something the curriculum of Imamu Shafici that sometimes took as a slogan in her literary word, some of verses of Koran and chapters. Maymuna was a girl who has a large explained great faith that Allah has endowed her understanding and intelligent female.

The mother of Somali literature was a great poetess, intelligent, hero, social interaction, and attracted people and mingled the clans when there is a problem of conflicts that she mediated them with peace poems. The poet was generous and  helped the vulnerable people. She never misered what she had in her hands.  She used to like to get guests and  host the people who came from long trips, even if it is a night time because that she had  inherited from her father, they had that in ancestors to welcome the guest walk in night and daylight.

She used to take part the folklore dance held in the districts in Middle Shabelle region and Lower shabelle region in every year. There come together more poet those exchange poetries and wisdoms. The poetess was not an angry person when she was thrown with joke verses. She was more tolerated person. She defended the other singers as cleverness.

She used to hate aggressive and disgracing always. She gave hand the ones who were opposed. She supported in her literature better than sword so as to arouse those who are being aggressed.

At the same time to revenge their rights that robbed or people killed from them as intention, even the poet used to take an important role with  reconciliations and the peaceful means the people lived in the districts so as to live as a brotherhood and lovely.

Side of work, the poet was farmer who farmed the land but she did not take hoe to plough the farm. She was given hand and supported by her relatives who cultivated plants and harvest her crops. Likewise the poet was respected with her poetry wherever she went was welcomed her as soon as possible way.

The poet took part to the weddings, occasions and there she suggested, praising poems that praised the groom and the bridegroom. She used to travel to the area of the middle shabelle region, north such as Hargesa, Laascaanood and the south regions. She was not sitting at the same place. Most of her going picnic to Magey town there also lived  part of her life at that time.

The poetess Maymuna was more intelligent maiden and singer and she used to competed many people who were in need with wedding youth and old together. Those most were rich, among them there was a man called Farah Alkaf who lived with them in the same environment but in a good luck Allah had made her lot a poor man to marry with penniless, other she loved so much who was a man named Aden Yarow and lived in the same place with her.

Poet Maymuna was22 inage when she was marrying. At the same she was impregnated and gave birth a daughter called Cambarey Aden Yarow that she became her first elder child.

The poet gave birth entirely or generally four girls and two boys those who died in their infant except her daughter Cambarey Aden Yarow who also herself became poetess.

Cambarey when married Allah made her elder child a boy named Hagi khalif Aliyow in ( 1920 -2009 )  that her son Allah elected him to hold administration post in the middle shabelle region and became the first mayor in the central of middle shabelle  region Jowhar district.

 

Poet Maymuna’s last time of her life

Her illness was visited her relatives and the entire people knew her who came from the regions of the country. Them it happened that the cottage she was in had big tree, then a bird called owl settled. One of the people in the yard said to the poet “there is an owl on the tree; so at that time and now day some of Somali society believed if a tree near them perched an owl someone will die around there. After that the poet recited this poetry and she said:

Guumbeysoo geerideyda

                                      Maxaa kaa soo galaayo

                                      Gambar qaada meysidee

                                      Oo gabriir ruugi meysid. . ^([2])  

After she told this poem the people who visited her got back to their houses that they thought she was recovering from her sickness. After few days the poet missed someone, visit her then she narrated this verse she pronounced:

Maymunee wax lee yiraahdo

                             Oo meel ka maanso sheego

                             Aniga iyo malaku meedka

                             Maa la isku kaynu miiray ( ³)

When her death approached she called the people in the village that she was leaving behind a testimony verse and she articulated.

Aniga Ayaantaan ayaanteed

                             Iftiin aalimaayo

                             Ee iriddii alaab taalo

                             Ibliis yaan la siinin (⁴).

This poetry and its explanation you can find on the coming chapters.

There died the mother of Somali literature on Monday 1940. She was buried the village she was born in Raqayle, Allah be kind her with his merciful and compassionate in the doomsday and also to make larger her grave ^([3])

CHAPTER TWO:

(SOME COLLECTED POEMS OF MAYMUNA)

 

Poet Maymuna has many poems which talk about all different sides of society’s life. So that her poems were various from the rhymes of other versifier of Somali from these coming issues:

1. The verses of her poems, the idea that carry were not omit from the situation on the environment that her family liked.
2. The lines of her poetries were not more than three of four verses.
3. Always she composed the circumstance of that time so as to bear her summary thoughts.
4. The poetries of the poet are directly translated the life history and changing time of the life condition.
5. the poet was not like other poets of Somali which they measure their common feeling with long poesies that they compose when they want.

But she was one of those poetries that recited the events of the environment which went on at that time or the special predicament moveed on that time.

Therefore in this chapter we will mark this opposed sides that poet poetries and also reciting every poetry such as her verses. The reason, events or feelings which made her composing.

Because her understanding, her short verses that was narrated the dialect of environment helped us to tell the reason it came the composing of that poetry.

In that time come after short meanings which we follow the stanzas. The lyricist so as to show the gist those verses carry.

 A) FARM

Although poet Maymun came from habitation their community lives on farming. It is unnecessary that her poetries are the back home of cultivation. So now what does the bard said about her view related the activity of peasant. Let’s take these verses:

                             Sagaarey sirtaadii

                             Sirtaanaa ka roon

                             Ninkii  saan ku yeelay

                             Si kalaa u kaysan^([4]).

The reason brought that she composed these lines are: in the cultivating time as ordinary the poet put seeds in her farm but her crops were dug in by Dikdik.

The poet became sorrow about that so as to overcome from the problem and she put a trap to the Dikdik in the slipknot because she was saved from the hardship that the dikdik caused in the farm of hers. So what is under the essence which conveys these verses.

The poet made us feeling that tantalize of the dik-dik is better than her aspiration that also hide another better tantalizing.

Because the goal of the dik-dik is to live her alone that it does not care the other creatures that waits the seeds it digs but the ambition of the poet is to grow the farm in order to live human being and animals.

In order to reach that it must come front the objective of the dik-dik and that she succeeded even if the dik-dik well done that she may make another way to catch it.

The poet also used in her songs. Let’s say in her poetries encouragement or directing the farmers of the families she belonged to as she was speaking on that side said:

                                      Ficil Cismaan Cumar

                                      Fallow waa yaqaan

                                      Laakiin far maal gashay waaye

                                      La fadhiisa mayo^([5])

As it appears in those lines, the poet praising and claiming or blaming together says to be a tribe of the tribes of the kindred that she belonged to. She says Osman Omar knew farming and many crops can produce but it is unlucky as a soup finger’s man not sitting screaming and pain for its sake. Osman Omar could not make them sit manufactured a base because their exertion finalized nothing or useless.

It is some of the more poems which the rhymes talked about these coming verses:

                                      Garoomeey garaar xeratay  (Maro)

                                      Iyo galeey guudo keentay

                                      Gargaarkood ma dheera([6])

The poet compares metaphors here for us two cause that you think the same and they are:

Garoomey garaar xeratay iyo galey guudo keentay

Garoomey garaar xeratay = her marriage is approached

Galey guudo keentay  = her escapes is nearly.

So that, she said their help is not far away.

 

B) PEACE AND RECONCILIATION

The poet Maymun at her things that she very much focued on which her verses were:

A side of peace and reconciliation, her poetries built with short lines based on wisdom that she was looking the whole society who interest her poetries. The things she said about these are:

          Manaa reer masaa’ib

                                      Maslaxaey iraa

                                      Ninkii moodka fuulyaa

                                      Maara loo heleynin([7])

Every one tried to sooth everybody but failed after the people who liked peace staying almost with dispose lyricist Maymuun came to them and they requested to participate with her poetry feeling to the family’s killing themselves.

The poet articulated at the spot with those verses we told. The gist in these lines carry are: that every conflict can be solved but if it is Allah’s will many selves died in the war and can not afford to stop except these who must die. That always made it delay the peace and reconciliation the society needed.

The other poetries that Maymuna performed in search of peace are these verses:

Kan wixiis kasoow haayo

Kaasna waa kasaa

Kas iyo ismaan dhaaf lee

Lees ku keeni waayey([8])

The reason brought these lines are these variances that came among two pastoralists relatives and the clash prolonged, then it spread to hold  a peace meetings in a village called ( Tuugaarey ) which is  under the control of Jowhar town of middle shabelle region.

The poet was one of those who were invited to that relaxation seat that was fully attended by the deputation and warlords of the two communities between the combat. Unfortunately when it is dragged out the explaining of the dispute, then it concluded with disagreement among the two groups with the warfare.

At the same period poet Maymuna stood up and she glanced the delegation of the two sides of the discord. When she made sure that their two participants are present in the conference, pronounced those verses which were marked that became the cause that the deputies hold and shake hands and to forgive each other from there to go home with reconciled means.

So now what is the idea and substance transport these verses caused quick reconciliation. The commission of both sides each knew the fact, no one is omitted anything while you know the reality and nothing is left out from you to finish the meeting with disagreement. It is not acceptable thing.  The community that you are responsible won’t accept this that forced to the delegation to run the side of peace otherwise it will be wounded their reputation.

Four poets, one of them was Maymun and they came as a guest to  people who were pastoralists. After hosting the four of them were escorted with one sheep; when they were in the middle of the road every one hoped to take this goat with him. Disagree and claiming, the poet saw that each one wanted to take the sheep with him that everybody was not satisfied to get some. The poet Maymuna mediated a verse with wisdom then they agreed with her  the concept came from the lyricist and she produced this verse:

I sii iyo I isii ku  suuroobi meysee

Subeentaan bireeya

Ee sinnaan noogu qaybsha([9])

One of the seasons which conflicts between pastoralists and farmers took place, the livestock herding captured a man from the agriculturist and they refused to every kinsmen’s wisdom whom the pastoralists know to  get that Somalis have a culture. the one who was seized said to one he  knows there in order to give him refugee or to let him free. After that the man who was the crafters that was captured said that he had neither relation of a man called Nor Haakooy who was one of the livestock herding.

When they understood if they get this man to Noor find safety for his sake of this man of peasant. While they were in the center of the street they killed. After that the poet was told that man who asked political asylum from Noor Haakooy was killed.  She measured to this coming verse to give protection for the one who seek refugee not to strees-pass for the good culture ofSomaliaand Islam  religion.

 She said this:

Nuur Haakooy halee geeyo

Nabadiis ku waayay

Naftiis Nuurka minoow la jiraay

Manoo laan la heyn([10])

 C) ADVISING VERSE

Advising are ones of the largest to mark the poems of rhymester Maymuna, mostly people take this slogan used to the existed mood, such as proverbs because of the one who counsels sometimes he  takes some of the verses of Maymuna rhyming so as to stop what is being advised.

No if we peek the side of what she said about them they are here:

                             Walaalow makaa waaniyow

Wabi weyso qaadkiis

Wadaay-nimo ciddaan       

Iyo waago hoos ka nool^([11])

The poet in this lines she was advising her brother boy who wanted to visit a friend of his who resided a place where the conflict was going on among two pastoralist persons. She was calling not to get risk. so she helped him to postpone his trip. Now the poet within her counsel used the marking of two danger things often comes out with more problems that you don’t expect.

These two items were:

River, rivers are used because it is connected the life of the societies and also lives among them a crocodile that is the crisis to the life both people and animal. It is always must be careful about it. Also the poet marked “ waaga “ under lives is also unexpected danger because when the burning litter died and became ash it is thought the fire switched off but it may  inside active  that can be inflict wound the ones who put their foot on.

Maymun alerted her brother the risk that may come from the friendship of these people who surrounded by conflict that they are not less difficulty than the two things which we pointed. The is real gist transports these verses but unfortunately her brother did not take anything from her advising but goes on with his schedule of trip. After he fulfilled his aim from his friend came back to the road that he had gone to  the town of his sister which he already came from.

So that the street was entered men who were the same tribe of this chum these hit him at the leg and arrow with poison. As he tiptoed, he came the settlement. There he was reinforced and  he was got to his sister’s house. When he was entered from the door,  the poet knew he had fallen the peril she alerted him and she recited these mourn verses:

Gamuun geesi looma noqdo

Gadaaley ogoow

Good cad qaada maayi

Waase kuu gabyaa^([12])

As we told before, all the family of Maymun were the ones who composed the poetry. At the same time her brother answered these lamentation verses and he said:

 Raaliyeey walaasheey

Raali ii ahaaw

Rag ka roone dhaaxaan

Raad biyood la saaray^([13])

The poetries of poet Maymun related to the side of advising and examples of goodness and testimony. It was not ones that can be  summarize in this short message so that if we look the advices and informing that she left of freed. The people or society she lived with such as these lines:

                   Intii dulunleey la daahaysid

Daash-kaada yey dooro faagfaagin

Danayso oo daartaada aad^([14])

The hard within these verses she guided to the wives of the neighbour these left from their hoses and find conversation nonsense the other homes of the neighbour.

The theme of advice of these verses carry is these:

Since an aggressive women gave you an advice which was hazard to the building of your kinsmen heaving a discussion don’t let your home be lonely. Always be with your relative and know your interests. There were also some of poet Maymun’s poems that she gave example to her people the goodness and the right path. One she spoke a woman worked to the infidels those who took aside from culture and religion. After, when she directly reactioned to the infidels whom they worked with, she said:

Makiinadiinaa mallaxowday

Matooro waa keesan kartiin

 Macsigiinaan muslinka dhaafay

Reeroo mushaanaa ku maqlaayey^([15])

The essences of these lines convey were like these although you have contaminated your body for the reaction of the infidels. You can get wealth or livestock but you don’t have  long lasting consequences. I heard it from the Mushana society.  At last I will finalize the advising poetries of Myamuna within these testimonial verses which poet Maymuna composed after when she became heavy and felt that she will not live any longer she said:

Aniga ayaantaan ayaanteed

iftiin aali maayo

ee iridii alaab taalo

ibliis yaan la siinin^([16])

If we summarize the gist they bear these lines are:

I felt that I will not live any longer ( no more days ) therefore I would testimony to you to keep the resources of your country and don’t let it free for the colonial etc.

D) POLITICAL

As we told before the poetries of Myamuna directly reactioned with the existence real situation. So that we can say the poems of the poet Maymuna have an effect all different parts of public affairs.

It is one of the political parts the things that  marked with the poetries of the Myamun Hassan Biyow; that  she spoke publicly various verses which became a slogan in the society that she lived with .

So now it is some of the lives that the poet Myamuna composed which related to the political parts are the following:

Walamooy iyo Waaqbiyo

Warkeey ha loo geeyo

Webigii waa la xirrtay

Wayaako gaal waaye^([17])

The poet  composed these verses and forced this coming issue.

The Italian colony who controlled the south ofSomaliaattempted to build in Jowhar district a sugar factory (Industry). So the colony prepared to make a dam on the river so as to get temporary enough water for the industry and farms.

The poet saw for this issues as a menace to small peasants who cultivated near the river whole the year, although the colonizer was planning to close mostly the water of the river Shabelle passing in Jowhar.

So what is the theme and meaning of the verses we mentioned; that was clear without darks that the poet Maymuna sent a message to the public within these lived in order to prepare.

What was to do for the problem facing to their life experience, she said:

The river which your life depends is being closed and it became a round house belongs to the infidel and opens the time he wants and hindered anytime he wanted.

The Walamooy and Waaqbiyo families keep know something bad is coming to us. And there were also some of the poems the poet delivered this side, one she composed when she was reported that Jowhar was come white people. These were the first entering of Italian colonizer. These came in the country. The lyricist liked to see with her eyes these white folk whom were told. Then she went to Jowhar when she saw. At the same time same period she understood that they were Italian colony whom led by some Somali people those facilitated to capture the country.

 

For that reason the poet became very sorry but she came back to her environment waiting all the society in the village in order to get information about the entering white people to Jowhar as was expressed the poet as she was giving the message to the community in the village said:

Masaar geed ma goyso

Geed kalaa ku daaban

Gaal manuu Islaam wadin

Mana soo galeen^([18])

The rhyme passes for the people who are waiting her reality that she had seen with her eyes as summation she said.  It is true the country was occupied by white person especially European but I am telling you that an unbelievable can not occupied alone Muslim country. If some of the ones of Islam tellers won’t help because only the axe can not cut a tree if thread is not round part of the tree. That is the poetry main points carry the verses.

Season of the season some of the people who live in the surrounds of the river hunted one of the animal was in the water of the river which comes out for grazing mostly at nights that called hippotamous is a big, fat animal with four short legs and big mouth with short ears, large lip

(Snous). They killed and shared its meat.

Poet Maymun created about that these verses:

Sacii waxaas u dhintay

Saalax iyo Baaarbe

Reer Suleymaan iyo sodegtooda

Sinta ley ka qaateen^([19])

These verses that the composer talked about can take this day the world we live on the situation it is, its control is in the hand of two governments which have power in the world. These need to make as they like the other nations who live together in this world.

As your mind may occur how the authority conditions our country Somali is after when it collapsed the central government in the year. 1991.

In the time the poet lived a life of young men were coming out and being the side of the Italian colonizer those want to change something from the life of the society. The poet produced about this case and what they can bear to the community, she itemized this verse and she said:

Foofoolihii hore,                             

Fiidaay ka laayeen.                         

Facaan haddan soo baxay                                                                                                             

faduulis lee waaye^([20])

A man who was relative of Maymuma was sick for a long time  at the leg, then she saw that this leg is not going to be well unless to cut this leg. So she recited this verse:

Lix iyo labaatan sano

Lugtaan samaan waaysay

Laf-guri yaa ku jirtaa

La gooyo lee roon^([21])

E) AROUSING VERSES

Maymuna was a person who was being in the center of every situation which faced to the family. Maymuna made unforgettable point for her lovely poetries among the relative so that the exhortation were some sorts of poetry which Maymuna said something about that comes when her folks toward a case forcing to resist it although the relations of poet Maymuna are farmers that is the basement of their life.

The peace and the living together was rare the resisting situation that makes to be less the incitement poems that was quoted from the lyricist Maymuna. So now we will mark some of the arousing poems of bard Maymuna Hassan Biyow such as these lines:

Markaad naaska hayseenba

Nabad waan iska diidee

Hadda aad nimowdeen

Miyaan naaqusaa^([22])

 

Maymun within these verses she was exhorting the young of her family so as to turn in their mind to resist because peace doesn’t come with talent and reconciling only so that she said; when you were children that you were sucking the breast of your mothers. I refused peace that I am being despised, now that you are young sufficient people may be relent for the oppression that is impossible so it must resisted that is theme of the poetry which those verses carry.

 

There are also the arousing poems of Maymun these coming lines:

Dad nool lee ku dilyaa

Ama dool yaxaas ku qaadyaa

Dilaaygii dilaay dilow

Dilaa kuu dambeeyo^([23])

The Maymun within these verses exhortation to the brave young of her people. Those she is arousing to protest something and not be lazy from the war although there is no one lives forever that the death is a right so that she said:

Every war that the death gets you, it may stand on you at once. Let be killed by people or eaten by a crocodile keep known that death will be your last. Therefore don’t run from death.

The poet Maymuna when she is composing for the arousing poetries she acted for us (behaves) for the family unit, spokes woman (man) because her poetries directly passes a message to the kin rivals to her relatives.

The competition between within those communiqués included threatening brave of the community young; the commenting of the loss happened her enemy.

For example, such as the incitement poems of which is save that kind that we have told such as these coming lines:

Sidii muun billey ahaan

Mugdi guurka dhaaf

Maxamuud malaaq Muudeeyow

Maalin weyn imaaw^([24])

The poet will in these verses directly speaks to the family of her rival those the conflict is among them:

Darbanaaw Alkahaf  Dahar

Dig aas kuu dambeeynin

Diiqyeerkii Abkaa la dilay

Diiqyeerkiisii waaye^([25])

                   Be ready Alkahaf Dahar

                   Alert don’t let it be lost

                   In the cock crow your grandfather was killed

It is in the cock crow

 

F) VERSES ON DROUGHTS

Maimon said:

                   Illaahey ishoo duuge

                   Ishoo feede waaye

                   Ilmihii abaar dhasho

                   Aaran waa arkaan^([26])

Its meanings :

If Allah buried or shuts one eye.

He opens another one.

The children give birth in the drought, they will see in period of good rainfall and high productivity and prosperity.

Maimon said on the drought:

Shiidlo shiidladii maa

Balka shaaw ma gaarin

Shaki iyo yaqiinkaas

Aan wax ii sheego waay^([27])

It explaining:

Shiidlo was Shiiladii

Hays wet are not reached the gourd’s long

That suspicions and reality

I could not get any one gel me

 

G) JOKING

Kan maagey iima gaaro

Adna maro kuuma meyro

Ee maqalkaan maregtiisa

Yeysan kaa marnaanin^([28])

This can’t reach me to magey

You have no repuration

The skin of this little goat

Don’t let it omit from you

Makuu cuntamaayi

Caddiina makuu leehi

Cadowtanimaad

Cawda iiga gooysay^([29])

She was talking with a crocodile in the river:

-         it is not lost you

-         no meat is for you

-         with a rope why you cut me

Maymun when asked her level of poetry. She said :

 

Fansurnaa anaa joogo

Faaraxna  fakayfa

Facaan haddaan soo baxayna

Faataxo iyo fiisuduurinaas

Ay fadhiyaan^([30])

 

The explanation

I am staying at the last verse of Koran in Al Baqra

And Farah at the Fakayfa verse in Anisa

Whereas this generation are sitting down in fataha and

fii suduuri naas

 

H) VERSES OF PRAISE     

Aabaaydey oo iyaar dhashay

Eeboowgeyna joogo

Erigana oodan yahay

Ilaahaa I keenay^([31])

 

Explaining

My elder sister gave a birth a boy

My elder brothers stay at home

And goats are fenced

Allah brought me Maimun had given a goat said:

Waa ii garooman tahay

Garna waa ku yalaay

Gumbo gaabo waa godlatay

Ganuun yaa I siiyo^([32])

Explaining

It is matured to me

And it has beard

Gumbo gaabo got milk

Who give me a full churn

 

I) VERSES ON TRUST

She was talking on safety:

Naag dibmeer taqaaniyo

Duurba aamin ma aha

Daabaan saakay soo arkaa

Dhuhurkaan la goostee^([33])

 

Its meanings

A woman and forest are not trust, because there may be a monster in the forest and woman has ability to hide from her husband and her boyfriend.

The poetess means this poem that there was no one who can control a woman except Allah but you should trust whether she is bad or good.

Another on like this Maimun said

Duur maa illaalmo galo

Iyo naag dibmeer taqaano

Anigaba daab aan subxigii daymooday

Aan duhurkii leega goostay^([34])

 

Its meaning

May a forest is took after

And a woman know running after

Also fire I foreseen in the morning

Was cut in the noon from me

 

J) ECONOMICS

Maal addunnyo waa mac yahay

Maanyaa loo dhax qaaday

Magacaada yoo dhumin

Aa madar looga dhiibaay^([35])

 

Its explaining

World wealth is sweet

It went through the sea

Not let lose your name

The head is given

Adiga iyo taanadnimo

Taakaa nii dhaxeyso

To’ ha kuugu taalo

To’na fiiqow ku haay^([36])

 

Explaining

You and richness

Is an inch between you?

Keep known a thing

Keep on year cob peeling

CHAPTER THREE

A) PUZZLING

The poetries of Maimun about Perplexing, Romance and Hosting

The other things that are interested for the Maimun’s poems, some of them are the perplexing that she was answering easily any puzzles which Maimuna is asked.

Maqrib aa tagaayo Iyo

Meed banaanka kuu yaalo

Mareegaagoo muxtaad kuu eh

Midked hor marin laheyd ^([37])

Some of puzzles that she replied are the following:

The poet Maumina was asked were:  an evening leaving you  and a dead body lying out for you and your husband in  need for you which are do you, which are do you make first?

The Maimun who asked three reasons need a work to do at the moment, those are: prayer needs to be prayed, a dead body needs to be buried and a woman is needed by her husband.. Those three purposes which one has priority to be first as she was not to make problem to herself. The poet Maimun answered like how it seems to her and she said like this:

Maqrib tagaayo

Mar kalaan magaa

Meyd banaan yaalana

Muslimow uyaal

Maymuunaa maqan

La dhihi mayo

Ee marayga muxtaad ahaan

Mootinaa waa maxan dumaayee

Moogis maad u qabtaan

In maqrib la joogo

Meydna aasid rabo^([38])

A passing evening, I pay it back later

A deady body lying out has all Moslem. It is not saying Maimun is absent

I serve first the husband in need it is a house demolishing. Don’t you aware of that it is an evening and a died body needs burying.

If we visualize the answer that  poet paid from this puzzle that is appeared on it seen to her to give the first priority to the woman, who has bathed from menses, who her husband needs. Instead the other  she made justification  which is possible their delaying such as the dead body’s burying which is not duty on her alone  and the prayer of evening that she told she may pay it later or back but to me if  I am asked this question, I may do first the present prayer then do others .

Maymuna was asked you finished N and repeated it a woman that her husband is alive a wedlock is wanted for her, may she wed locked?. The meaning of this puzzle is to know for the level of knowledge which Maimun was asked. You are educated is there reason that woman her husband is alive and not divorced to be wed locked with another man?

The poet answered like this:

Waa nikaaxsamee

Minaas u kacaynin

Oo ka soo noqonaayo

Nashuusana aan ahayn^([39])

It is do wedlock

One who is not deserve

That is coming back from you

And she does not Nashuusa

 

The poet said:

That woman whose husband staying can be wed locked if the

husband is missed from mainly and the woman is not Nashuusa.

Maimun was also asked that you finish N Qur’aan whom prophet

Mohamed hated?

Mainin also answered:

Namiimo iyo beentiyoo

Naxliguu necbaa^([40])

Columnating  and lying

he hated

She was also asked:

Shiid wax shiido

Xaniintana soo shubeynin

Iyo shimbir shubankeeda

Shaambaay buuxinaayo

Manoo sheegi kartaa^([41])

The poet was asked two uneasy reasons. The stone grinds the grain grinds something and what is being ground is not pouring  and a stool of bird makes fall in big pot.

Poet answered like this:

Shiid wax shiido oo xaniinta soo shubeuynin:

Waa labada shuunleey oo wada shaqeeya

Shimbir  shubankeeda  shaambaay buuxineysana,

waa shini iyo malabkeeda^([42])

A stone grind something and not pouring the powder

It is the two shuunleey (hairy ones pupic ones) working together

Diarrhea of a bird which makes fall in a big pot, is a bee and its honey.

 

The poet explained the two things she was asked that the first one was the sexuality between husband and his wife. The other one she explained the bee which does the honey that fills the big pot and something else.

Those were the puzzles that the poet was perplexing that she with the help of her knowledge and experience well replied  if we pass there for the puzzles, we get  through the poetries of Maimun.

 

B) THE ROMANCE

The love is one of the different occasion which carry the poems of Maimun while she was pointing to us that the feel affection for is existed and cannot be despised, at the same time pointing us that by herself tasked it, she said this

Aniga afmaal  nimedeydaa

Awro geel ku keestay

Aadan yarowaan

Or la’aan aroosay

Caanshaqow indhoole eh

Aan ka aali waayay^([43])

Maker Maimun explained for us within these sonnets  that she had an ability for her talkativeness  whatever she needs and then got married Aadan Yarow that she didn’t take any money even  though she didn’t get any cloth to wear. The bard said that forced me about adore, which I can’t keep myself from him.

The poet Maimuna marry that man with in love, proves us for the refusing that she rejected other ones, who were more wealth than Adan Yarow that clear to us.]

 

Before that time Mainmuna was asked a man whose residence was north ofSomaliaand he told her if she accepted him he will move her to his environment.

Maimuna that she was making for that man from her answered like this.

Webi oo waramaynin

Aa waqooyi iska diidi

Anna maxaa ii wadaayo^([44])

Another person who requested Maimuna for marriage is she agreed him will giver her bank notes reaches two sharuq. It is large money which compared at tht period.

So that Maimun answered him this verse

Lex shaaruq iyo laaddo

Aa  laabteyga taalo

Labo shaaruq loowoow

Lax maa gadanee^([45])

The poet said if I am looking for  money I have more wealth than what you have for me, as you are buying a sheep you are telling me so  as we have seen be devoted to from Maimun, the first verse of her care for poetries that was someone who appreciated with the one she shares the love and the love itself.

So that she used to treat carefully to the young who attacks the building family that she was not doing unfrankly stops their bad goals   kinds of those poems of  her defends those young whom we mentioned are some of  these coming lines:

Ballantii qaaday

Beentey cad waye

Beer ninkeed joogana

Bal ka dhiibi maayo^([46])

As it appears she talked within these verses one of the young who were knave that she already passed them we shall meet  or see but don’t dispensed that she was giving the last truth, she said:

The first promise which have taken from you was clear lie that I was passing you but the truth now is I am married women ( wife ) and to make to misconduct to my husband  is not possible. That gist of the poetry carries within those lines above:

The other poems which can be counted to the love and confidence of which quoted from Maimun were some of these sonnets:

Geel minaad i soo siisay

Oo anna giireey lo’aad ku siiyey

Isma geeda dhaanee

Ma is guursaniyoo^([47])

Maimun was talking within these verses for a person they shared with confidence that once she was being quest to him hosted her well, then he was being guest to her and hosted him turn as she was hosted.

Now she in  this line said:

The hosting that we hosted each other is not being enough the love and admiration among us so that can we marry. So as to grow the love and confidence among us that theme and wisdom these verses carried

A man who loved Maimun came to her to have conversation with her and sat beside the thatched yard, then a wind came and scattered the thatch, them he run away from the seat and she said these verses:

Ba’yee Alla anaa ba’ay

Aa biiq wadaay ka yeeshtay

Nin bal gu’eed ka rooray

Maa bir u joogsanaayo^([48])

And other poem of the love she said:

Qufeyn iyo khamiis waa la qataa

Qofka waa qofkiisii

Qof kelleynte maahinee^([49])

Socks and robe will is taken

The person is its person

Is not another person

If we leave there for the love poetries of poet Maymun Biyow, it is better for us to move the other sides of the poetries of hers. Really as we marked before, the poetries of Maimun were the ones which have no boundary that touches every side can be used poetry related the life of society.

 

C) HOSTING

So now what did the composer Maimun said the side of hospitality?

As it is aware of , invitation was one of which most  raised of Somali culture because of the culture ofSomaliawas shame on it to simplify the guests. Therefore bard Maimun has many verses which she talked about this situation although the events the occasion are different for the poetries.

If we take some of verses for the poems faced to this reason, are those coming.

Biliseey billaal xabasho

Aa ka baxsiimo roon

bes intii ka tiraahdiin

Aan bireysnee haayi^([50])

The poet tells us within these lines that her relatives are better for hospitality than the other families who are telling they are nobles who live together with them that she was making the reason she was slaughtering poultry or chickens. Once they said stop for the people who are being guests to her from the other relations.

There also her poetries about hosting these stanzas:

Yaaq iyo yumaaruk

Yabaalkood hal maahin

Sii ii yeesheen mayeeli kari

Ee iska yaabiseesta^([51])

That the versifier needed to add an excuse to the visitors to whom is hosting and said:

Have an apologize how you had invited us.  we can’t host you because you have more animals than we do.

So that we will host you with our capacity. please have a patient and that the Somalis have a cultural that the hosting of the guests added within an excuse because you are not aware of weather hesitates something or not and doesn’t  tell you because it is shame on it to talk on the food for the Somali culture.

The poet what she has prepared for folk who she was hosting requested something out of her preparing that the defamed or blamed at the same moment telling them that manner was not Somali culture. She said:

Minaan foor ku siiyay

Oo fuud I weydinaysid

Falkaada waaye

Waa lagaa filaayay^([52])

The bard said: if I have hosted you with thick milk and you ordered me soup it is the behavior of other but it is not our culture to ask something else and it was suspected from you and it is not surprise thing.

The rhyme Maimun was one of the people who care for the welcoming of the guests and their excused. She used to be worry so much when visitors came to her while she was an empty finger that forced to her to find donors or barrows.

That we can feel from these coming verses:

Marti rooreysaa timid

Raaf weyn halaad maqabno

Riyo nooma oodna

Raabley sacaadna mahayno

Ruxo nooma yaalo^([53])

The poet made us feel within these lines how she carry for the penniless which faced her that obstcled her to beautify her guest so as to host then  as she wanted

That things to her to whispen by herself for the arrived visitors whom are nothing is kept

CONCLUSION

 

Again and again all that belongs to Allah who soul and life concluded my book which will help us to give summary information about poet Maimun and her poetries. At the same time lightens us how she grew up with poems, what else my short thesis we put on for the special things for the poet. Automatically you can understand the poetry. She composed without asking other person. Maymuna was the great composer and used to live in the country side especially in a town called Raqeyle Omar Gudle near Jowhar town.

She was a farmer, since she resided near at theShabelleRiver(farmer land) and also living like the societies who lived at that time near Jowhar and here are of her farm poems:

                             Garoomeey Garaar xeratay

                             Iyo galey guudo keenty

                             Gargaarkood ma dheera

                                                                             (See Page 8)

 

For what else teaches this book is that the poet took a big role for the training of the society specially the condition of the destruction and how the society to give or bring peace and reconciliation such as this poem:

                             Kan waxiis kasoowhaayo

                             Kaasna waa kasaa

                             Kas iyo ismaan dhaaflee

                             Lees ku keeni waayey

                                                                             (See Page 9)

All of her poems reflect her ideals, ways of living with consideration of political, advice, joking, peace and socio-economical background of that time.

Maimun Hassan Biyow is believed to be one of the first female composers in middle shabelle region in 19^th – 20^th century.

Firstly there are no more written references. Secondly the ideas are quoted from different poets and others.

Therefore I do apologize if any of such variation is seen in this thesis work.

So that what is omitted what our ability rejected us if Allah says we shall add later

 

 

BIBLIOGRAPHY AND REFERENCE

 

1. Mohamed Omar Muhumed ( Diyaale ) – Interview atGedaBarkanTownnear Jowhar- 04/02/2011
2. Haji Afrah Hamud-Interview at Raqayle town,02/02/2011
3. Poetess Hajiyo Raliya Haji Omar Habib – interview
4. Hassan Goomeey Alasow – interview face to face in Jowhar district on05/02/2011
5. Haji Ahmed Boore – interview in Raqyale town on03/02/2011
6. Aweys Khalif Alio – interview through cell phone in Beletweyne district on20/02/2011
7. Hubi Haji Abdulle – interview in Jowhar district on05/02/2011
8. Mr. Osman Haji Abdulle Aqil, former maryor of Jowhar district – interview face to face inMogadishuon22/01/2011
9. Adan Afrah Hamud – interview in Jowhar on07/08/2010
10. Reference from Somali Pre-orhtographical literature with a special focus on Maimun Biyoi’s Shirib Shidle

 

Author

Ibrahim Yusuf Hassan

June 2006

GLOSSARY

Gabriir                 = Daango, salool, qaloon ( popcorn )

Miiray                  = isku dhaafid ( abandon for )

Alaab                             = Dhulka ( country )

Ibliis                     = Gumeystaha ( colonialists )

Garoomeey           = Gabar Qaanqaar ah ( matured girl)

Garaar                  = Maro ay gabdhaha xirtaan ( girls cloth)

Waago                  = Dabka hoos ka nool ( fire under distinguish )

Ciddaan                = cid xoolo dhaqato ka tirsan ( livestock keepers )

Raar Biyood                  = Sariirta meydka lagu dhaqo ( death bed )

Makiinadiinana    = Ilma galeenka ( Womb )

Matooro               = Nima waa guursan kartiin ( you can marry men)

Mushaani             = waa tuulo looga taliya degmada Marko ( village

under Marka control )

Wayaako              = mundul ( Cottage or hut )

Sacii                     = Jeer ( hippotamus )

Foofoole               = geed ka baxa webiga hareerihiisa ( tree growing

around the river )

Shaaw                  = Qulo, Ubo ( Gourd )

Billeey                  = Kashiito ( Porcupine )

Maqal                            = Ari yar ( Little goat )

Mareeg                 = Xarig ( Rope )

Garooman            = Irmaan ( secreting milk )

Ganuun                = Weel ( Pitcher )

Shaaruuq              = lacag waa hore la isticmaali jiray ( money used

in ancient times )

Laaddo                 = Shaash ( women’s head cover )

Laabteyda            = Xabadkeyga ( Chest )

Geeda dhaan        = iskumid ( equality )

Yaaq                    = Geed weyn oo laama badan ( big tree with many

branches )

Yumaaruk            = Geed yar ( small tree

Foor                     = Caano Fadhi ah ( Yoghurt )

Fuud                     = Maraq cad ( White Soup )

Raaf                     = lugaha geelka ( camel’s leg )

Raableey              = Dhegaha lo’da ( cattle’s ears )

Ruxo                     = Waa qori dhiisa la dul saaro marka caanaha la

ruxayo ( device for shaking milk)