Disclaimer: The structure of this post is still in its infancy, so bear with me for the lack of a solid structure. It is an unfortunate fact that little to no research has been dedicated to the pre-Islaamic beliefs of ancient Somalis. Whilst lack of empirical evidence contributes to that fact, it is still a fascinating topic that should not be shunned at all. This piece of blog post is a starting point that requires constant refinement. Anyone who is willing to contribute to this neglected topic; your contributions are widely welcome!
Prior to the advent of Islaam, Somalis alongside the Oromos and Afars worshipped a monotheistic Supreme deity that had several names, the oft-used name being Waaq (cf. Oromo: Waaqa). Thus it can be rightfully claimed that Waaq was the Cushitic archaic word for God.
The Sufi thinker Ibn Arabi (d. 1240) writes:
In respect of the fact that the Truth (Al-Haqq) is the Speaker. He mentions Himself by names … These names themselves have names with us in the language of every speaker. In the Arabic language, the name by which He named Himself in respect of being the speaker is “Allaah”, in persian “Khuday,” in Habashi “Waaq” in the tongue of the Franks “Creator” and so on in every language…. (al-Futuhat al-Makiyya II 683.29)
وتركيب حروفها بحسب اللسان والمعنى الموجب للإسم معقول عند المخلوقين فيقول العربي يا الله للذي يقول له الفارسي أي خداي
ويقول له الرومي أيشا ويقول له الأرمني أي أصفاج ويناديه التركي أي تنكري ويناديه الأفرنجي أي كريطور ويقول له الحبشي واق (al-Futuhat al-Makiyya II 683.29)
Other names used are: Ebbe (often in the pronominal suffix Ebbahay ‘my God’) and Baall. Ebbe stands for Father, Master or Lord whilst in the Oromo language (part of Cushitic language branch) it means grace; bless divine favour. The original root meaning is ebis or eba meaning to bless. Conversely , the Somali world magan, which stands for grace; favour bears a different meaning in the Sidamo and Kambaata languages (both Cushitic languages): namely God. Baall, although used as one of the names of God, does not have a meaning attached to it.
The etymological word of Waaq is ambiguous; it has its roots in the ancient Cushitic religion as well as Semitic languages. Waaq is mentioned in the Qur’aan on one occasion (13:37). When we break it down, it is derived from the Arabic root word W(a)-Q(a)-Y(a) which means to ‘guard against’. Waqin in this context therefore means a guardian or a protector. When Allaah (Exalted is He) says in the Qur’aan: ” … ma laka mina Allaahi min waliyyin wala waqin” (Ar-Rad 13:37), it denotes that one will neither have a protector or a guardian/defender (Waqin) against Allaah. Allaah is al-Waqin (the Guardian).
Ancient Somalis believed that mankind were Waaq’s creatures subject to His Will and must live in constant fear of Him and praise Him always. They believed that Waaq stands at the centre of His universe as its Supreme Powers and Creator.
Several remote communities uninfluenced by Abrahamic religions have been documented where they follow a monotheistic religion akin to the Abrahamic religions save the obvious dissimilar names. There is a famous hadith (albeit classified as weak in terms of the number of prophets mentioned but the gist is solid as it is corroborated by (Surah an-Nahl 16:36)):
From Aadam to me, Allaah sent a hundred and twenty-four thousand Prophets ,of whom three hundred and fifteen were messengers. (Musnad Ahmed, 21257)
It is therefore a major possibility that Somalis – in the pre-Islaamic epoch – followed a monotheistic belief that they inherited from one of the many callers sent by Allaah to each community. Albeit the principal message has been perverted in due course as with every pre-Islaamic community, several aspects of the traditional monotheism has been unadulterated.
This general monotheistic attitude that the pre-Islaamic Somalis practiced facilitated the easy transfer from discarding their previous religion and adopting the Islaamic faith without any hurdles; as many of their perceptions of a Supreme deity; afterlife; good-and-bad spirits, etc, seemed to go hand-in-hand with the true religion (i.e. Islaam).
For instance, the ancient Somalis use to believe in jinns such as the Saar which by means of special rites is incarnated in some persons or, vice versa, and is obliged to leave the body of one possessed.
Another jinns, indicated as ‘good spirits’ were Ayaan and Guul which in the pre-Islaamic Somali society were seen as minor protectors. Another interpretation given is that they were angels that acted as mediators between God and mankind. Ancient Somalis held the belief that the serpent was one of the main animals the spirits (jinns) might be incarnated. This is similar to the Islaamic belief that one particular type of the Jinn comes in the forms of serpents and dogs (Mushkil al-Athaar, 4/95).
Regarding the word Baall; Somalis until this day still seem to sing a formula to evoke Baall.
Eeho Heebaallow haaya waaye
Hoobaallayey Hoobaallayey
Hoobaallayey Hoobe
Ey hoobaallaayow HooBaall
Ey hoobaallaayow HooBaall
Hoo Baalley.
Unfortunately, no one seems to actually know the meaning of these formulas, many tried to make sense of it or either suggest its origin. However, what is known is that some parts seem to be calling out to Baall as in Hey Baall (Oh God) or Hoo Baall (Take it Baall) perhaps suggesting an offering gesture though it is not precise known what is being offered. The ancient Hebrews (Bani Isreal) used Baall interchangeably with God until it was hijacked by the Canaanites (Phoenicians) so they distanced themselves from calling God using that name. It is not known if it is the same Baall as mentioned in the Glorious Qur’aan which is ‘Ba’al (with ‘ayn) (As-Saaffat 37:125): the pre-Islaamic idol worshipped during Prophet Ilyas’ (Peace be upon him) period.
Several theophorous anthroponyms have been used in clan-names and are found amongst a selection of northern and southern Somali clans. They are: Yabaal, Yabaalle, Baalle, Baallow, Baall-Yiri and HoomBaalle (See Table 1). Similiarly for Waaq (see Table2 2).
Table 1. Baall in Somali clan-names
| Name | Meaning | Clan |
|---|---|---|
| Baalle | With Baall | Ciise Muuse Habar Awal, Isaaq Reer Axmed Xuseen Mareexaan, Daarood |
| Baall-yeri | Word of Baall | Awesame Mareexaan, Daarood |
| Ya-Baall | Honouring Baall | Reer Maxamed Ogaadeen, Daarood Baahale Ogaadeen,, Daarood Reer Siyaad Xuseen Mareexaan, Daarood Ciise Muuse Habar Awal, Isaaq Agoon-dige Xawaadle, Hawiye Xasanley Mucle Habargidir, Hawiye |
| Hoom-Baalle | Shadow (silhouette) of Baall | Maqdaan Tanade, Daarood |
Table 2. Waaq in Somali clan-names
| Somali Name | Meaning | Clan |
|---|---|---|
| Aar-Waaq | Lion of God | Abgaal, Hawiye |
| Amarti-Waaq | God’s order | Majeerteen, Daarood |
| At-Waaq | Close to God | Abgaal, Hawiye |
| Bar-Waaq | Blessed by God | Abgaal Hawiye, Dhulbahante Daarood and Ogaadeen Daarood |
| Bidde-Waaq | Servant of God | Jidle, Hawiye |
| Caabud-Waaq | Worship God | Ogaadeen, Daaroood |
| Ciq-Waaq | Saint of God | Abgaal, Hawiye |
| Dal-Waaq | God’s Country | Geledi, Raxanweyn |
| Diinti-Waaq | Belief in God | Xawaadle, Hawiye |
| Guddoon-Waaq | Judgement of God | Majeerteen, Daarood |
| Gumar-Waaq | Plants of God | Mareexaan, Daarood |
| Guud-Waaq | Supreme God | Ogaadeen Daarood and Xawaadle Hawiye |
| Ibraahim-Waaq | ? | Mareexaan, Daarood |
| Jid-Waaq | The path of God | Jid-Waaq Daarood |
| Lixda-Waaqle | The Six of God | Hadama, Raxanweyn |
| Magan-Waaq | Protected by God | Jid-Waaq, Daarood |
| Miyir-Waaq | Serenity of God | Mudulood, Hawiye |
| Naxariis-Waaq | God’s forgiveness | Murusade, Hawiye |
| Siin-Waaq | Gift from God | Ogaadeen, Daarood |
| Si-Waaq-Roon | The True Gift of God | Majeerteen, Daarood |
| Tagaal-Waaq | Follow of God | Ogaadeen, Daarood |
| Tala-Waaq | Consult God | Mudulood, Hawiye |
| Waaq-bari | God of the East | Dabarre, Raxanweyn |
| Waaq-Biyo | Water of God | Garwaale Raxanweyn and Shiidle |
| Waaq-Dhaacin | Sacrifice offered to God | Abgaal and Murusade, Hawiye |
| Waaq-Dheew | Supplication addressed to God | Dabarre, Raxanweyn |
| Waaq-Doorre | The Choice of God | Hadama, Eelay and Geledi, Raxanweyn |
| Waaq-Jire | Protected by God | Sacad Habar-Gidir, Hawiye |
| Waaq-Le | Which God | Ajuuraan and Shiidle |
| Waaq-Maade | Invisible God | Dabarre, Raxanweyn |
| Waaq-Mahadle | Gratitude to God | Jidle, Hawiye |
| Waaq-Mahadshe | Rewarded by God | Mareexaan, Daarood |
| Waaq-NuurQabe | Light of God | Majeerteen, Daarood |
| Waaq-Roone | Good of God | Tanade, Daarood |
| Waaq-Sheen | Given by God | Tunni, Raxanweyn |
| War-Waaq | Word of God | Habar-Gidir, Hawiye |
| War-Waaq-Jecle | Loves the Word of God | Mareexaan, Daarood |
| War-Waaq-Same | Good Word of God | Majeerteen, Daarood |
| Yuusuf-Waaq | ? | Mareexaan, Daarood |
Ahmed Osman on 
mahammad weheliye on 
Said maax on 
mohammed on 
Enlightening read, much appreciated.
Thanks so much
Mahadsanid.
Dadaalkaa wad
waan ku salama, dabadeed soomaalidii hore waxay u qaybsanayd afar iyo adeer
sida afar samatalis iyo adeerkood hawiye
afar absame iyo adeerkood daarood
afar habargidir iyo adeerkood hawiye
afar amaan reer iyo adeerkood daarood
afar ilma cusmaan iyo adeerkood hawiye
shanta caleemood digil
shan gamaas
shan koofi
shan ganber iyo wixii la mid ah ma ii sheegi karta marka xeerkaasu samaysmay
mahadsanid mar wababa
Waa soojireenkii Soomaaliyeed ee Carabtu beddeshay markii ay timid dhulka Soomaaliyeed. Afrika waxaa u yimid Caddaan iyo Carab oo ka yeelay sidii ay doonaan. Ayaandarrada Soomaaliya ku habsatay waxaa weeyaan in Carab inta u timid maskaxda ka beddeleen oo teer iyo maanta u addoonsan yihiin.
Anigu diin run uma ama muhiim uma arko. Haddii se ay noqoto in aan mid rumeeyo waxay noqonaysaa in aan rumeeyo Waaq ugu horrayn inta aanan rumay eebbeyaasha dad kale.
Waad mahadsan tihiin.
Dear Author;
My name is Hussein i am Somali ethnic sociologist and community health expert with 15 years experience, first of all i have to acknowledge that you have done recommendable job with great analytical research, coming back to tribal name you mentioned in your work Jid-Waaq are Bartire, Abiskuul and Yabare from Absame Darood clan NOT a Warsengeli, such minor mistakes will undermine credibility of your research and authenticity. Should you need any support and references on point i have corrected i will be able to provide,
Thanks
Hussein
Waad ku mahadsantay,
Shaqada cilmi baarista oo aad sameysay.
Waxaan doonayaa in aan kugu biirsho, in ereyga WAAQ uusan aheyn mid u gaar qolo ama qabiil ama laf Somaliya dagta. Ereyadaan aad taxday Kuli Somaalidu
waa isticmaali jirtay, ilaa haddana badi iyagoon is ogeyn ayaa isticmaalaan.
in kastoo ey sax tahay in ey magac ahaan ey u leeyihiin qabaalika iyo lafahooda.
Hadaan ku siiyo , misaal dhoor orahood oo ka mid af Somaliga asliga ah:
Dadku marka ey wax ka dhibsadaan qof kale ama qol kale yeeshay, oo ey doonayaan in ey habaaraan, waxa ey yiraahaan;
WAQOW HABELOW, ama WAQOW REER HABELOW SAA IYO SAAS IDINKU DHACAAN.
Marka Waaqa ey cuskanayaan, waa maxay? waa kii ey caabudi jireen oo wali afkooda ku danbeya.
erayada kale oo samaanta ah waxaa ka mid ; GAR WAAQSO, oo macneheedu yahay: garo garta xaqa ah.
WALIGAA IYO WAAQAA. oo macnaheedu yahay, waligaa inta aand nooshahay
iyo Ilaahey kula jooga. ama afka Ingliiska noqoneysa; Your enternity.
aad baad u mahadsantahay sxb! Waxaan ku faraxsanahay in aad soo bandhigtay diintii awooweyasheen haysteen oo nala ka badalay, taasna aad baan uga xumahay
aad baanuga xumahay sxb aniguna diintii awowyaasheen eenu iskalahayn inlainaga badalay ax ax eebow nooosoo celi
if the Arabs didn’t came in our land we would be animals coz as we can see here we used to live with out religion.
Guubaabiye Barre,
Arragtida aad soo jeedise odeyaal iyo dhalinyaro badan oo Somali ah kuu guu raacsan.
Sida aniga qof ahaan rumeesnahay in Ceel-Waaq iyo Cabduu waaq dhawaan loo xajio waa suurto gal.
Waaq qur’aanka waa ku qaran yahay laakiin luqada carabiga kumajiro waaq markay hadlayaan
Hi
First I would like to congratulate the researcher on his efforts of unveiling the past religious practices among ancient somalis.Second i would like to contribute some empirical evidence of waaq religion that we still use in Islam: The priest or Sheek was called AW and the mosque was mawlac which is still used as equivalent to mosque in rural areas.good conduct was Gar-waaqsi and plessing was Barwaaqo.There were good spirits or angels. Shimbir Malayko and ayaan were names of some angels.I hope that if we dig a little bit about etymology of somali words and saying we can extract a lot from the long lost universal religion of Waaq. In fact, it originates from Cushitic people but Waaq religion has became widespread in middle east, India where you can find the religious lyrics braising waaq and even the aboriginal people in Australia believed the same Waaq to be the supreme God.For that reason we are among the first race who adhered to monotheism and forefathers of semitic religions.In conclusion, we should be proud to be the first monolithic believers and also followers of the last messenger of monotheism(islam).
Hi
I just wanted to contribute the fact finding mission of ancient somali religion of Waaq. The other empirical evidence that can be traced back to the long lost monotheistic religion are as following:
(Wadad) the Ancient somali doctor and the Priest:
The ancient somalis had a very modified religious systems call (Dhaqan Eebe-Waaq), for example with reference to the social significance of Bari (pray) and Bar-waaqo ( a gift from God ) . Bar-waaqo was considered a gift from God to the founders and heads of the ancient Wadaads of somalia orders. It is likewise associated with major Gods Tole and Tin-cire and their clan genealogies.
The ancient somali Wadaad has power to bless, but his Bari may have potentially dangerous side effects. His curse(yua’sho) is greatly feared, and his power may harm others. When a wadaad leader visits the leader of another clan, the host’s relative receives him first to draw off some of the visitor’s power so that his own chief may not be injured.
the Wadaad and the Ancient Somali Astronomy:
The traditional learning of a wadaad includes a form of folk astronomy based on stellar movements and related to seasonal changes. Its primary objective is to signal the times for migration, but it may also be used to set the dates of rituals that are specifically for the ancient Somali. This folk knowledge is also used in ritual methods of healing and averting misfortune, as well as for divination.
Wadaddo – help avert misfortune by making protective amulets and charms that transmit some of their Baryo (blessings) to others, or by adding the some kind of ancient writings to the amulet (Xirsi-xir) through a written passage. The Baryo or the Yu’asho of a wadaad may be obtained in the form of an object that has touched or been placed near his tomb (taalo)
Although wadaddo may use their power to curse as a sanction, misfortune generally is not attributed to curses or witchcraft. the ancient Somalis have accepted the most of these views that a man’s conduct will be judged in an afterlife by Eebe However, a person who commits an antisocial act, such as patricide, is thought possessed of supernatural evil powers (Nidir)
Wadaad the Doctor .
Certain kinds of illness, including tuberculosis and pneumonia, or symptoms such as sneezing, coughing, vomiting, and loss of consciousness, are believed to result from spirit possession call the (Nidir), namely, the wadaddo of the spirit (Ayaanlayaal ) world. The condition is treated by a human wadad, preferably one who has himself recovered from the sickness. He used to read a portions of the Faal (this was the ancient somali Book of spirits) over the patient and bathes him with perfume, which in Somalia is associated with religious celebrations.(Istunka and Bar-waaqoda )
In the case of possession by the zar, a spirit, the ceremony of exorcism used to treat it is sometimes referred to as the “zar cult.” (Mingis) The victims are women with grievances against their husbands. The symptoms are extreme forms of hysteria and fainting fits. The zar exorcism ritual is conducted by a woman who has had the affliction and thus supposedly has some authority over the spirit. The ritual consists of a special dance in which the victim tends to reproduce the symptoms and fall into a trance. The “illness” enables a disgruntled wife to express her hostility without actually quarreling with her husband.
A third kind of spirit possession is known as Mingis (entering), in which the spirit of an injured person troubles the offender. A jilted girl, for example, cannot openly complain if a promise of marriage arranged by the respective families has been broken. Her spirit, however, entering the young man who was supposed to marry her and stating the grievance, causes him to fall ill. The exorcism consists of readings from the Faal and commands from a wadad that the spirit leave the afflicted person.
Gelid-mingis is also thought to be caused by the curse or evil power of a helpless person who has been injured. The underlying notion is that those who are weak in worldly matters are mystically endowed. Such persons are supposed to be under the special protection from Eebe, and kind acts toward them bring religious merit, whereas unkind acts bring punishment. The evil eye, too, is associated with unfortunates, especially women. Thus, members of the Yibir and the Yixir tribes the numerically smallest and weakest of the special occupation groups and traditionally the lowliest socially, are the most feared for their supernatural powers.
Ancient Somalis also used in rituals that derive from in some cases resemble those of other Eastern Cushitic-speaking peoples. Perhaps the most important of these rituals are the annual celebrations of the clan ancestor among northern Somalis – an expression of their solidarity – and the collective rainmaking ritual (roobdoon) performed by sedentary groups in the south.
Nabad ku waara dhamaantiin
Sheekadu ma aha in ereyda hadalkeenu uu ka Kooban yahay yihiin qaar kasoo jeeja Afka bulshooyinka aynu degaan-wadaagta nahay iyo inkale ee waa muxuu yahay warka toosan ee garaadka fayawbi qaadan karaa marka la faaleeyo nolosha guriga Kan aynu gudihiisa ku jirno , kuma dhisay, muxuu uga gol leeyhay.
Cida warkiisu iyo faaladiisu haqab tirayaan baahiyda garaadka toosan ayaa kolkaa u qalanta in loo hogaansamo tii oo aan loo eegeyen jaad iyo qolo toona.
U bandhiga Fariinta iyo faallada
maxamed ina cabdillahi garaad(maskax) aan tashuush iyo eexasho ku dhex jirin Idinka oo ku eegaaya afka qofkastab aad ugu fiican yahay kasmadiisa.
Ujeedo: waxaan uga gol leeyhay qoraalkan in aanuu midkeen ku riyaaqin wax awowyaashiisii hore qabeen isga oo aan ka baaraan degin qumaatiga iyo qalooca ku jira hab nololeedkoodii
Qudhna qudh kale wax uma taridoonto
Waaga Oodaha cirka iyo dhulka gashigiisa dadka Kala baxayo
Mudane waa Allaah
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We have to preserve our history and our origin believes as much as we can. I’m intrigued of our old systems, believes, ways of living, and we cannot move forward as nation without knowing where we came from. Thank you Mohamed, I truly appreciate this and well written.