They also pray to Waaq five times a day at similar times to Muslim prayers:
The Harrla site in Eastern Ethiopia shows signs of non Muslim and Muslims living in close proximity. I think some areas of the interior in the horn from 12th century onwards were characterised by:
1. Deeply observant Muslims.
2. Nomadic Muslims still synchronising their old beliefs with Islam.
3. People still practicing Waaqist religion but coming into close contact with those other 2 groups due to trade and tribal links. They would have adopted some elements of Islamic culture.
The Aw Barlhadle vs. the so-calied Yibir magician story would indicate some Ulema of the Shafite madhab started to challenge some of the Waaqist customs which were still prevalent. Perhaps the Madhibaan story also refers to a religious debate as to what animals meats were halal etc.
Somalis exaggerated the binary discourse of βGaalo Madowβ vs. βSomali Muslimsβ to the colonialists to enhance their Muslim/Arab heritage. In realty, the relationships they had with non Muslims east Cushitics/Somalis were most likely more nuanced than that, especially at the intersections of nomads/Hunter gatherers/trade routes.
As for the linguistic element, Rendille broke off from an early Somali community but they were never completely isolated from Southern Somali dialects. They would have been in close contact with other Somali herders. The Rendille also hosted Somalis who fled from living under Borana advance.
The Rendilles supposedly diverged from us and other Somaliod groups around 2000 years ago, give or take another 200 years.
"
