By Abdullahi A. Nor

In a remarkable display of moral integrity, several figures in Somali society have taken it upon themselves to return public assets that were once looted or seized during the chaos following the collapse of the Somali central government in 1991. Their actions serve as powerful examples of accountability, contrasting sharply with the alleged behavior of the current leadership under President Hassan Sheikh Mohamud.

Sheikh Abdirashid Haji Samatar

Sheikh Abdirashid Haji Samatar, a respected elder and leader, made an impactful gesture of restitution by returning a substantial water catchment and surrounding lands to the local government of Buuhoodle, Khatumo Administration in Dec 2024. This land was originally owned by the Somali central government before the collapse in 1991. Sheikh Abdirashid’s actions are a powerful symbol of ethical leadership and respect for public resources. This return of land highlights a profound sense of responsibility toward the community and a commitment to restoring public assets for the benefit of future generations.

Mr. Omer Abdirahman

Similarly, Mr. Omer Abdirahman, in a voluntary and selfless act, returned in Dec 2024, a government guest house that had been seized following the fall of the Somali government. This guest house was once part of the public assets under the control of the government in 1991. By returning it to the Khatumo Administration, Mr. Omer Abdirahman not only corrected a historical wrong but also set an example of how those in possession of public property—especially assets taken during a time of turmoil—can restore them to their rightful owners.

Mr. Muumin Fiidow Rooble

Perhaps the most poignant of these acts of restitution comes from Muumin Fiidow Rooble, an elderly man now in his late seventies, who has returned 50 liters of fuel that he had looted from Mogadishu 33 years ago. Muumin, currently residing in the Maxaas district of the Hiiraan region, made this symbolic gesture by handing over the fuel to the local government administration in Oct 2024. The fuel was originally taken from the Afisyooni Military camp in 1991, a period marked by widespread lawlessness and looting. His decision to return the fuel is more than just a material act—it is a powerful statement of moral commitment to right past wrongs, regardless of how much time has passed.

This gesture speaks volumes about Muumin’s sense of accountability and his deep-rooted faith in doing what is right. It reflects not only a personal commitment to restore what was once unlawfully taken but also an acknowledgment of the broader societal impact that such actions have on community trust and social cohesion.

The Importance of Accountability in Leadership: A Reflection on Islamic Values

The actions of Sheikh Abdirashid Haji Samatar, Omer Abdirahman, and Muumin Fiidow Rooble resonate with core Islamic values, particularly the notions of trust (amanah), justice, and accountability. In Islam, the principle of restitution is deeply embedded, as the Prophet Muhammad (peace be upon him) emphasized the importance of returning that which was unlawfully taken.

• Return of the Rights of Others:
  The Prophet Muhammad (peace be upon him) said:
  “Whoever has wronged another person regarding his honor or anything else, let him seek his forgiveness today, before there will be no dinar or dirham (on the Day of Judgment).”
  (Sahih al-Bukhari, Hadith 2449)

This hadith underscores the importance of making amends for past wrongs, especially when the harm has affected others. The actions of these individuals to return stolen or looted assets embody this Islamic teaching.

• Leaders as Custodians of Public Trust:
  Islam views leaders as stewards of public assets, entrusted with their care for the well-being of the people. The Prophet (peace be upon him) warned:
  “Each of you is a shepherd and each of you is responsible for his flock.”
  (Sahih al-Bukhari, Hadith 893)

The act of land grabbing or misappropriating public resources by leaders, such as the actions of President Hassan Sheikh Mohamud, stands in stark contrast to these principles. Leaders who exploit public land for personal gain are failing in their role as custodians of trust.

An Unadulterated Contrast to the Actions of the Current Government

While these individuals have chosen the path of restitution and accountability, the actions of President Hassan Sheikh Mohamud—regarding the land grabbing and privatization of public resources reflect a significant disregard for both Islamic teachings and the Somali Constitution.

Islamic Perspective on Land Grabbing and Justice

• The Prophet Muhammad (peace be upon him) cautioned against unjustly seizing land, stating that:
  “Whoever takes a handspan of land unjustly, Allah will encircle him with it on the Day of Judgment down seven earths.”
  (Sahih al-Bukhari, Hadith 2454)
• Allegations that President Hassan Sheikh Mohamud is involved in the sale or redistribution of public lands for political or personal benefit directly contravene these teachings. The public land is meant for communal benefit, not private gain.

• The Quran emphasizes the critical responsibility of leaders to act justly:

“O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So do not follow personal inclination, lest you not be just.”
(Surah An-Nisa, 4:135)

Leadership is a trust from Allah, and those who misuse it will be held accountable both in this world and the Hereafter. The Prophet Muhammad (peace be upon him) said:

• “When a man is made a ruler over the people and he dies while he cheats them, Allah will forbid Paradise for him.”
  (Sahih al-Bukhari, Hadith 893)
• “But whoever repents after his wrongdoing and reforms, indeed, Allah will turn to him in forgiveness. Indeed, Allah is Forgiving and Merciful.”
  (Surah Al-Ma’idah, 5:39)

Constitutional Violations:

The Somali Provisional Constitution, adopted in 2012, provides a framework for the management of public resources, including land. It emphasizes equitable access, transparency, and the protection of public assets. Here are the relevant articles concerning public land and its management:

Article 43: Land

1. Public Land Management:
   • Article 43(1): The land of Somalia is public property and must be managed in a manner that ensures the interests of the people.
   • Article 43(3): The Federal Government shall develop a land policy that ensures equitable access to land, security of tenure, and sustainable land use.
2. Protection Against Unlawful Privatization:
   • Article 43(4): Land allocation, use, and management must be based on equitable, transparent, and fair practices. Privatization of public land must follow legal procedures that safeguard the interests of the Somali people.
3. Accountability in Land Use:
   • Article 43(5): The government is obligated to ensure that decisions concerning land are made transparently and with public consultation.

Article 44: Natural Resources

1. Ownership and Benefit:
   • Article 44(1): Natural resources, including public lands, are owned collectively by the people of Somalia and are held in trust by the government for the benefit of present and future generations.
   • Article 44(2): The use and management of natural resources must prioritize the collective welfare of the Somali people.
2. Equity and Sustainability:
   • Article 44(3): The government shall ensure that resources are distributed equitably and used sustainably.

Legal Implications

Any action that involves the sale, privatization, or redistribution of public land without following the constitutional provisions is a direct violation of Articles 43 and 44. Such actions undermine:

• Transparency: The lack of public consultation or legal processes breaches constitutional requirements for fair and transparent governance.
• Equity: Unequal or unlawful allocation of public lands contradicts the principle of equitable access enshrined in the Constitution.

The Somali Provisional Constitution clearly defines public land as a collective asset that must be managed transparently and equitably for the benefit of all Somali citizens. Unlawful privatization of public land violates these constitutional principles and erodes public trust in governance. The leadership has a duty to uphold these constitutional values to ensure justice, fairness, and accountability.

  Upholding Ethical Leadership

The acts of Sheikh Abdirashid Haji Samatar, Omer Abdirahman, and Muumin Fiidow Rooble serve as a shining example of how Somali leaders can act with integrity and accountability. Their actions reflect a deep commitment to justice, the rule of law, and the ethical values that Islam and the Somali Constitution demand of their leaders.

In contrast, the actions of President Hassan Sheikh Mohamud, which is substantiated, not only fail to meet these ethical and constitutional standards but also risk eat away at public trust in the government. True leadership, both in Islam and in any governance system, is about serving the people, restoring what is rightfully theirs, and acting as stewards of public resources for the common good. The Somali nation deserves leaders who embody these principles, not those who exploit the system for personal gain.

Allegations have been raised against President Hassan Sheikh Mohamud regarding the sale of public lands in Somalia to private entities, leading to significant public concern. However, specific names of individuals or businesses involved in these transactions have been publicly disclosed not by the official government media but by the independent media outlets. Opposition leaders, including former President Sharif Sheikh Ahmed, former Prime Minister Hassan Ali Khaire, and Wadajir Party leader Abdirahman Abdishakur, have criticized the administration for these actions, emphasizing the lack of transparency and potential corruption involved. The absence of detailed information about the recipients of these public lands underscores the need for greater transparency and accountability in governmental transactions. Official Public disclosure of such information is essential to ensure that public assets are managed in the best interests of the citizens and to maintain trust in public institutions.

It appears that President Hassan Sheikh Mohamud is leveraging the platform of the presidential mosque to deliver politically charged speeches targeting his opponents, which could be seen as contrary to the principles of Islam that emphasize fairness, truthfulness, and the sanctity of places of worship. Using a mosque—a revered and neutral space for spiritual reflection—as a staging ground for political rhetoric risks undermining its religious significance.

If his statements also contradict positions he held while in opposition, it could lead to perceptions of hypocrisy, damaging his credibility among the public and further polarizing the political landscape. Such actions might provoke criticism from religious leaders except Sh. Ali Wajis, political opponents, and the broader Somali public, who may see it as an inappropriate use of a sacred space for political agendas.

President Hassan Sheikh Mohamud’s administration has been accused of deliberately downgrading the qualifications and standards required for high-ranking positions, including Director Generals, ambassadors, ministers, and army officers. These critical roles, which demand expertise, experience, and integrity, are all being filled based on clan loyalty and political favoritism rather than merit.

This degradation of institutional leadership has far-reaching consequences, including undermining the credibility of government institutions, diminishing public trust, and eroding the professionalism required to tackle Somalia’s complex challenges. By prioritizing personal and political alliances over competence, this approach threatens to compromise the nation’s development, security, and international reputation.

My observation highlights the dissonance between outward religious appearance and actual ethical behavior, especially when it comes to critical matters like public land. This behavior is a blunt contradiction to Islamic teachings and moral principles, which emphasize justice, honesty, and accountability. In Islam, the Prophet Muhammad (peace be upon him) warned against hypocrisy, stating:

“When a man behaves hypocritically, he has four characteristics: when he speaks, he lies; when he makes a promise, he breaks it; when he is trusted, he betrays; and when he argues, he is wicked.”
(Sahih al-Bukhari and Muslim)

Justice and Accountability in Leadership

The illegal appropriation of public land is not only a betrayal of public trust but also an act of grave injustice that disproportionately impacts vulnerable groups, such as internally displaced persons (IDPs). In a functioning society, public land is a shared resource meant to benefit the community, not private individuals seeking personal enrichment.

The responsibility to reclaim public lands and hold perpetrators accountable lies with future administrations. These lands were entrusted to the state for the benefit of all citizens, and illegitimate transactions must be annulled. As I rightly pointed out, those who have knowingly participated in this land grab should not expect compensation, as their actions were carried out in violation of the law and ethical standards.

Lessons for the Future

1. Renationalization of Public Lands: The incoming administration must prioritize the re-nationalization of public lands that were illegitimately sold to unethical businesspeople without any compensation, returning these lands to the people and restoring rightful ownership to the public.
2. Enforceable Land Policies: The next administration must establish clear and enforceable land policies to prevent further exploitation.
3. Transparency: Public access to records of government land sales and leases can discourage illegal transactions.
4. Restitution for the Displaced: Programs to support and resettle displaced communities should be prioritized to undo the harm caused by these actions.
5. Independent Oversight: The establishment of independent oversight bodies can ensure that public resources are safeguarded from misuse.

This situation serves as a reminder of the Quranic principle of upholding justice:
“Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing.”
(Surah An-Nisa, 4:58)

Reclaiming public land and instituting justice is not just a legal or administrative necessity—it is a moral imperative to restore trust in leadership and governance.

Abdullahi A. Nor
Email: abdulahinor231@gmail.com