Geedkii Berdaha ahaa ee Wadaamago
Aniga saaka dabbaaldeggaygii 18 May waxa hadheeyay dhicitaanka geedkii caanka ahaa, misane guunka ahaa ee Wadaamago. Geedkan da’ahaan, astaan ahaan iyo dhaqan ahaanba waxa uu ahaa mid u qalma magacbixinta lagu maamuuso dhirta la jaadka ah ee ah “heritage trees” oo ah in uu yahay dhaxal soojireen ah.
Haddaba maxaad ka taqaannaa geeka berdaha?
Geedkani waxa uu ka mid yahay bah-dhireedka la isku yidhaahdo “fig trees” oo ah tiinka uu Eebbe ku dhex xusay Qur’aanka kariimka. Bah-dhireedkaas inta kuwa dhulkeenna ka baxa waxa ka mid ah Berdaha (Ficus vasta) oo dhowr jaad ah, Darayga (Ficus sycamorus) iqk. Bah-dhireedkani, qaar badan oo ka mid ah bulshooyinka adduunka waxa looga aqoonsanyahay in ay yihiin dhir barako la la xidhiidhiyo.
Masiixiyiintu, sida ku qoran Baybalka waxa ay rumaysanyihiin in uu ahaa geedkii ay Nebi Aadan iyo Xaawi caleentiisa dhar ka samaysteen si ay ugu qariyaan ‘xumaantoodii’ ka dib markii ay cuneen midhihii geedkii looga digay.
Si la mid ah diimaha reer Bariga, sida ta Hinduuska iyo Buudiisamka waxa looga yaqaan in uu yahay berdahoodu (Ficus religosa) geed amran. Tusaale ahaan, qolooyinka rumaysan diinta Buudiisamku, waxa ay qabaan in aasaasihii diintaasi, Gautama Buddha, in wax loo nuuriyay (enlightment) xilli uu ku hoos khalaaweynayay geedkaas.
Haddii aynu u nimaadno diimihii hore ee ka jiray Geeska Afrika, waxa la isla qirsanyahay in bah-dhireedka Berduhu, siiba (Berdaha iyo Daraygu) ay iyana ahaayeen qaar amran oo dadyowga rumaysnaa diintii Waaq ay barako la beegsan jiray taas oo la rumaysnaa in rooxaanta “Ayaan ama Ayaana” ay ku soo degi jirtay.
Kal hore, bishii Noofambar, waxa dalka Kiiniya ka dhacday in Nayroobi gudaheeda loo baahday in la gooyo geed guun ah oo Berde ah – maxaa yeelay waxa ku soo hagaagtay jidweyne isku xidhayay qayb ka mid ah caasimadda iyo gegada Dayuuraduhu ka haadaan ee Joomo Kiniyaata. Arrintaa waxa baajiyay olole ay qaadeen duqey ka soo jeedda qabiilka Kuukuuyaha oo rumaysnaa in geedkani yahay mid amran, goyntiisuna soo dedejin doonto dhibaato iyo hoog. Arrinta se ka darani waxa ay ahayd rumayn ay qabeen Kuukuuyada oo ahayd in haddii uu dhaco ama qallalo geed Berde ahi in ay taasi tilmaan u tahay in hoggaan jiray gabbalku u dhacayo, mid kalena beddelayo. Warkani oo ku soo baxay BBC News 30 Noofembar 2020, waxa uu dareen geliyay madaxweynihii dalka Kiiniya oo isaguba ka soo jeeday Kuukuuyada. Sidaas ayuuna ku baajiyay in geedkii la gooyo!
Adduunyada, dhirtan oo kale waxa hareeraha lagaga dhisaa wax ka ilaaliya in ay dabayli riddo, sida kan hoos ka muuqda oo jaadkiisu yahay (Brazil Nut Tree) oo aan ku dhex arkay beerta nasashada Berdana Botanical Garden oo ku taal Kuala Lumpur, dalka Maleesiya.
Waxa la is weyddiin doonaa: Toloow geedku dib ma uga soo fiili doono gunta. Runtii weli ma hayo muuqaallo muujinaya dhibta gaadhay inta ay le’eg tahay, se waxa la samayn karaa inta si fiican loo gammuuro ayaa dhoobo madaxa laga marin karaa, waxana aan ku abdo weynahay in uu dib u soo fiili doono. Haddii se rabitaan jiray, waxaan suurtogal ahayni ma jiro: Laamihii oo la gaagaabiyo, lana taago waxa lagu abuuri karaa 1000 geed in ka badan.
Waa ka xumahay in reer Wadaamago iyo inta geedkaas taqaannay magaciisa, jeclaydna muuqaalkiisu ay arkaan dhaawaca halista ah ee soo gaadhay. Waxaan se is-weyddiinayaa saaka 18 May, Reer Wadaamago miyey dabbaal degayaan mise murugo iyo gurmad ayay ku jiraan?
Takhay - Showro - 'Mangrove'
W/Q: Axmed Ibraahin Cawaale E-mail: aiawaleh@gmail.com
Takhayga ama Showro waa geed yaab badan. Waa geed qaayibay ku noolaanshaha biyaha badda ee xeebaha dhulal badan. Waxana suurto geliyay xididdadiisa biyaha badda oogada kor uga soo baxa ee uu hawada ka qaato iyo sidoo kale awoodda uu u leeyahay in uu biyaha badda sifaysto, jaadadka qaarkoodna ay leeyihiin wax sida qanjaha oo kale oo ay milixda ka xooraan.
Muuqaal Jasiiradda Sacaada-Diin iyo dhirta Takhayga.
Muuqaalka: Ahmed Awale
Waxtarkiisa kala duwan, inta ilaa hadda la ogyahay, waxa ka mid ah kuwan hoos ku qoran:
Xididdadiisa cufan ee ku qotoma ciidda badda, waxa ay nooleyaal badan oo uu ka mid yahay kalluunka cayddiga ahi u noqdaan qaadh ay ku koraan, kagana badbaadaan ugaadhsiga noole kale inta ay ka korayaan – ugu yaraan guga ugu horreeya ee noloshooda. Marka ay gaadhaan heer ay isku hubi karaan in ay yeeshaan tabo ku filan inay si madaxbannaan ugu dhiirradaan dhex-mushaaxidda badda ayay u baxaan goobaha durugsan ee ay wax ka quutaan, kuna qaataan noloshooda inteeda badan.
Waxa uu Takhaygu kaalin mudnaanteeda leh ka ciyaaraa saxar tirka hawada. Sida ku xusan daraasadaha qaar, halkii hektaar ee geedka Takhayga ahi, waxa uu hawada ka nuugaa, isla markaana xeraystaa in ka badan toban-jibbaar inta ay xereeyaan keymaleyda dhulalka kulaaleyaasha ku yaal. Sidaas daraaddeed, kaalin wax-ku-ool ah ayuu ku leeyahay yaraynta saamaynta doorsoonka cimilada.
Waxa uu geedkani dhulxeebeedka ka ilaaliyaa dhirbaaxooyinka halista badan ee duufaannada – kuwaas oo gadaashood kaga taga burbur iyo dhimasho. Tusaale nool oo arrintan ku saabsan waxa la arkay xilligii Sunaamidii (2004). Waxa la ogaaday in degsiimo-xeebeedyadii dugsanayay Takahygu ay ka waxyeello yaraayeen kuwii dhiggooda ahaa ee xeebahoodu ka madhnaayeen geedkan.
Takhaygu waxa uu xeebaha ka ilaaliyaa carroguurka, siiba meelaha ay iskaga darsamaan biyaha macaan (dooxyada iyo webiyada) iyo kuwa baddu. Goobahaas oo loo yaqaan (estuaries) waxa ay yihiin qaar mudnaantooda leh marka la eego dhinaca wax-soo-saarka iyo in ay yihiin meelo ay ku nastaan shimbiraha hayaama, ugana sii sahay qaataan duullimaadyadooda dhaadheer. Meelahaas ilaashan ee dugsoon waxa kale oo ku tiirsan oo ugxaantooda dhigta nooleyaal ay ka mid yihiin kalluunka, qolfooley badeedda kala duwan iqk. Geedkan xididdadiisa biyaha ka sarreeyaa waxa ay dhimaan xawaaraha biyaha, waxana ay suurto geliyaan fadhiisinta ciidda, goobahaasna waxay ka ilaaliyaan carroguurka.
Waxa intaas dheer, xiisaha dalxiis ee ay suurtogeliyaan keymaleyda Takhaygu oo ah mid bulshooyinka la deriska ah u soo jiidi karta dhaqaale.
Jasiiradda Sacaada-Diin ee ka ag dhow Saylac ayaa ka mid ah goobaha ugu caansan uguna dhowrsan xeebaha Gacanka Berbera (Cadmeed), Badda Cas iyo guud ahaan kuwa Soomaalida inteeda kale. Waxa ka baxa laba geed oo mid yahay Takhay (Avicennia marini), ka kalena yahay Qandal (Rhizophora mucronata). Labada jaadba waxa ay ka tirsanyihiin dhirta Af Ingiriisiga loo yaqaan “mangroves”. Waxa xusid mudan in badda Saylac ahaan jirtay meel lagala soo baxi jiray luulka. Farsamada quusidda badda ee lagula soo baxo dhambalaha isku daboolan ee ay ku xeraysanyihiin luulku waxa ay soo gaadhay 1920. Sidaas waxa qoray qoraaga buugga “Sun, Sand and Somals” ee uu qoray Major Rayne, oo ahaan jiray Badhasaabkii Saylac. Dhirta takhaygu waxa ay abuuraan sabooyin ay ku tarmaan qolfooleyda dhambalaha leh (Oysters) ee lagala soo baxo luulka.
Saylac iyo meelo kale oo xeebaheenna ah, geela ayaa daaq u raadsada geedka, xaabo ayaa laga dhigtaa qoryahiisa, jirridihiisa iyo laamihiisana waxbaa lagu dhistaa.
Waqfidda dhirta
W/Q Axmed Ibraahin Cawaale
aiawaleh@gmail.com
Beerista dhirtu qofka Muslinka ah waxa ay u tahay waxqabad uu inta uu nool yahay midhihiisa goosan karo, ama waxtarkoodu bulshada iyo noolaha kale u noqon karaan, ama kayd Aakhiro iyo abaalmarin u noqon doono qofka beera.
Dhinaca kale, waxa aan la dhayalsan karin kaalinta ay dhirtu kaga jirto bedqabka arlada siiba nuugitaanka naqaska kaarboon-2-ogsaydh oo ugu mudan waxyaabaha dhaliya doorsoonka cimilada.
Haddaba maxaa ka fiican in labadaas danood (if iyo aakhiro la kulmiyo) la is-waafajiyo? Arrin door-roonaantiisa leh oo u taagan qodobkan waxa uu yahay in aad geed ama dhir u joojiso waqaf-ahaan qof aad jeceshay oo geeriyooday ama aad hor Ilaahay u beerto si ay bulshadu wax uga taransato.
Tusaale nool oo aan si xooggan ii saameeyay, isla markaana aan markhaati ka ahay waa kan hoos ku qoran:
Gu’gii 2001, maalin maalmaha ka mid ah aniga oo rabay inaan dhir u gado beertayda waxa aan u tegay in magaciisa la odhan jiray Axmed Weris oo dhirta ku tarmin jiray gudaha deyrka Wasaaradda Waxbarashada ee Jamhuuriyadda Somaliland, xarunteeda Hargeysa. Axmed waxa uu ahaa ilaaliye, se xilliga uu fakaagga leeyahay ayuu dhirta beeri jiray. Xilligaas magaalada kama ay jirin xarumo dhirta laga tarmiyaa. Maalin kasta gelinka hore ayuu suuqa u dhaadhici jiray oo hudheellada kasoo urursan jiray bacaha baastada, marka uu soo laabtana waxa uu ku guri jir ciid, niis iyo digo. Sidaas buu dhirta ku beeri jiray, dadkuna ugu iman jireen oo ka iibsan jireen.
Axmed Weris waxa aan ka iibsaday 30 geed oo liin-qarboosh ah. Markii aan lacagtii siiyay ayuu igu yidhi “saddexdaasna ku darso, hase yeeshee waxa aan kaa codsanayaa inaad gurigaaga iigu beerto haddii uu daarad leeyahay.” Sidii baan u yeelay. Waxa uu rabay in ay “Waqaf” u noqoto. Axmed Weris waxa uu geeriyooday dhowr gu’ ka dib. Maanta saddexdii geed midhaha ay bixiyaan qoyskayga iyo deriskuba waa ka haqab-beeleen. Mar kasta oo aan midho ka goosanayona waan xasuustaa, una duceeyaa Axmed Weris. Reerihii aannu deriska ahayn qaar baa midhihii ay cuneen iniinyahoodii ku sii beeray daaradahoodii, sidiina u guranaaya goosigoodii.
Qaabkan bal barbar dhig, hannaan kale oo ka jira dunida Reer Galbeedka. Waxa ay leeyihiin dhaqan dhirbeeriseed oo loogu yeedho “Memorial Trees” ama “Dhir-xasuuseed”, oo sida magacbixintu sheegayso lagu xasuusto qof ama cid la jecelyahay oo geeriyootay, oo lagu cabbirayo baroordhiiqo iyo la-qaybsi muruqo. Weliba xasuustaasi kuma koobna aadane oo keliya, bal se xitaa marar badan waxa dhacda in ay tan oo kale u sameeyaan noole la rabbaystay ama dadku wehel ka dhigtaan (pet animals).
Qaabkan ka jira dunida Reer Galbeedka, ma aha mid dhaafsiisan dunida korkeeda, marka la barbar dhigo tan hore ee ay Muslimiintu rumaysan yihiin.
Noloshayda intii aan soo jiray dhir badan ayaan beeray, shalay se laga bilaabo waxa aan qotomiyay geedkii ugu horreeyay ee aan hooyo oo geeriyootay 4tii Diisambar u waqfo, haddii Eebbe i karsiiyona waan sii wadi doonaa tirada aan qabsaday. Haddii aan gaadhi waayo dhammaystirkooda waxa aan u sii gudbin doonaa ubadkayga. Geed walibana waxaa uu soo cusboonaysiin doonaa xasuusteeda iyo u-ducaynta marxuumadda.
Ha samaato oo ha la helo.
Tasawufka iyo Deegaanka
W/Q: Axmed Ibraahin Cawaale
aiawaleh@gmail.com
Hordhac
Laba arrin ayaa go’aamiyay ama igu dhiirri geliyay in xiise ii galo hoos-u-dhugashada iyo wax-ka-ogaanshaha tasawufka.
Mid waxa uu ahaa buugga magaciisa la yidhaahdo The Forty Rules of Love oo ay qortay qoraaga u dhalatay dalka Turkiga ee Elli Shafak ka igu dhaliyay in aan raadraac ku sameeyo Tasawufka. Buuggaas waxa uu guud-ahaan u dhigan yahay, qaab male’awaal (iyo qaybo run ah), waxana uu isugu tidcayaa laba sheeko oo is-barbar socda, oo midkood dib innoogu celinaysa qarnigii 13aad iyo noloshii Jalaal-uddiin Ruumi iyo Shams Tabriizi, oo kan dambe loo aqoonsan yahay in uu ahaa hagihii ruuxiga ahaa ee Ruumi, sheekada kalena ay tahay mid lagu saameelay in ay dhacday xilliyadan dambe iyo weliba dhaqan ka geddisan kii dhulalka Bariga Dhexe, ama, si kale haddii aan u dhigo, carriga reer Galbeedka.
Arrinka labaad waxa uu ahaa diyaarin aan ku sameeyay kooras aan bilaabay dhigistiisa 2016kii oo ku suntanaa “Islaamka iyo Deegaanka” (Islam and Ecology) oo aan ka bixin jiray Jaamacadda Hargeysa.
In aan derso taariikhnololeedkii Ruumi, oo markii dambena igu riixday in aan culimo kale oo lagu hal qabsado tasawufka, ayna ka mid yihiin Fariid-uddiin Caddaar, Ibn Al Arabi, Nuur-uddiin Cabdaraxmaan Jaami, Junayd Al-Baqdaadi, iyo qaar kale, waxa iiga soo dhex baxay in ku-xidhnaanshaha iyo jacaylka dabiicaddu uu astaan u yahay dadka ku raadaysma tasawufka – kuwaas oo intooda badani noloshooda u habeeyaan ama raacaan qaabnololeed fudud, sidaas daraaddeedna ay noqon karaan qaar deegaanka la jaal ah, marka la barbar dhigo kuwa caydhsigooda adduunyo uu dar (sabab) u noqday dhaawacgaadhsiinta arlada iyo kheyraadkeeda dabiiciga ah.
Eebbe waa Wanaagsane, wanaaggana waa jecelyahay
Eebbe (Sarree oo korreeye) aadamaha waxa uu u abuuray “muuqaal iyo dheellitiran ka ugu fiican”[1] isla markaana Eebbe (SoK) waxa uu ka yeelay mid karaamo ama sharaf huwan[2], ammintii abuuristiisana waxa uu faray Malaa’iigta in ay u sujuudaan. Sidaas daraaddeed, in uu takrifal aan wanaagsanayn kula kaco noolaha intooda kale iyo kheyraadka dabiiciga ahba waxa ay u dhigan tahay xil-kasnimo-darro weyn. Dhinaca kalena, “Eebbe waa wanaagsane, wixii wanaagsanna waa Uu jecel yahay”[3], abuurta Eebbena, noole iyo ma-noole, waxa ay isu raacsan yihiin si ka madhan kala-dhantaalnaan, waana qurux badan yihiin.
Sida uu qabo Ibn Al-Carabi, oo lagu hal qabsado hilaadinta aragtiyaha la xidhiidha dabiicadda iyo jiraalka, quruxda ilaahiga ah (devine beauty) ee Eebbe (SoK) loogu yeedho “Wanaagsane” [Jamiil], sidoo kalena ah inuu “wanaagga/quruxda” jecel yahay, ayaa ka dhex muuqata wax kasta oo uu Eebbe (SoK) kawnka ku dhex abuuray. Abuur kastaana run-ahaan ay markhaati ka tahay sifooyinka qurxoon ee Eebbe.
Dabiicaddu dhammaanteed waa Muslim
Runta ah in dabiicadda iyo kawnka guud-ahaan ay yihiin abuurta Eebbe (SoK), isla markaana u hoggaansan yihiin rabitaankiisa (iraadadiisa) ayaa innagu hoggaaminaysa aragtida ah in dabiicaddu dhammaanteed ay tahay Muslin. Sidoo kale waxa ay dabiicaddu tahay ‘buug’ kale oo dhammays tiraya ‘Kitaabka qoran’ ama Qur’aanka Kariimka ah.
Khalaaweynta mararka qaarkood kuu saarta bannaannada, buuraha iyo dhirooka dhexdooda, waxa ay kansho (fursad) kuu siisaa in aad fool-ka-fool dabiicadda isu abbaartaan, akhridona kitaabkaas kawniga ah.
Cabdu-Raxmaan Jaami (1414-1492 CKD)[4], oo ahaa suufi iyo gabayaa reer Faaris ah, mar uu ka gabyay ku-keliyaysiga, dhex-muquurashada dabiicadda iyo samayskeeda, ahna ayaa uu sidan wax u cabbiray:
“Buugga dabiicadda ee aan daraasaynayay tan iyo yaraantaydii, oo aan bog walba si dhab ah ugu kuur gelayay, kama aanan heli wax ka duwan ‘RUNTA’, iyo astaamaheeda tooska ula xidhiidh ‘Runta’. Maxay ku kala qaybsamaan Baaxad/Qaro, Wax la taaban karo, iyo Noole? keliya in ay ku kala sugan yihiin saansaan kala duwan sida Macdan, Dhir, ama Noole? Maxaa yeelay, ‘Runtu’ waa mid uun…”
---o---
“Creation’s book I studied from my youth,
And every page examined but in sooth
I never found therein aught save the ‘Truth’,
And Attributes that appertain to ‘Truth’.
What mean Dimension, Body, Species,
In Mineral, Plant, Animal degree?
The ‘Truth’ is single, but His modes beget
All these imaginary entities.”[5]
(Cabdu-Rahman Jami)
Tusaaleyaal ka mid ah deegaanjirenimadii Suufiyiintii hore
Isna Jalaal-uDiin Ruumi gabaygiisan hoos ku qoran waxa uu ku muujinayaa waxa cilmisayniska looga yaqaanno ‘wareegga macdanta’ [nutrient cycle], oo ah meertada adduunkan korkiisa uu nooluhu iyo ma-nooluhu galaan. Waxana uu gabaygan soo socdaa xoojin u yahay runta ah in qof kasta oo dhashaa uu dhiman doono, ku noqon doono dhoobadii Nebi Aadan (NKHA) laga abuuray, ciidda nafaqayn doono, nafaqadaas qayb ka mid ahi geed nafaqayn doonto, qayb ka mid ah nafaqadii asal-ahaan ka soo jeedday qofka (ee badhkeed laga yaabo in ay geed dux u noqotay) ay sii nafaqayn doonto xawayaan (tusaale-ahaan in uu neef xoolaad daaqo), caleen daaqihiina uu cuni doono hilib cune (dad iyo dugaagba). Ha yeeshee, si ka geddisan Dahriyiinta (sida ku xusan Qur’anka)[6] aan rumaysnayn in la isa soo saari doono iyo nolol aakhiro toona, waxa uu Ruumi halkan kaga hadlayaa jidhka dadka iyo sida uu burburkiisu ula fal gelayo nooleyaasha kale (organic matter). Waxa uu u jeedaa in jidhkiisu qof-ahaan dhiman doono, se wax-taransigiisu aanu halkaas ku hadhin ama idlaalnayn, kol haddii uu gelayo meertadaas nololeed ee aynnu kor ku soo sheegnay – ilaa ammin uu Eebbe ogyahay. Ha yeeshee naftiisu samaawaadka u bixi, markaasna haddii ay tahay mid ka saxar la’ saaruqda (xaafoodka) adduunyo, ka ag dhawaan doonto ‘Shirka Sare’ ee barakaysan (mala’ ul-Aclaa/ Malaa’igta). Weliba ay naftu awoodi karto in ay xawaare ku dhaafto malaa’igta (oo looga jeedo in uu aadanuhu ka wanaagsanaan karo), dhinaca kalena kuwa ugu hooseeya ka hoosayn karo.[7] Waa taas oo marka uu aadanuhu ruuxdiisa u dhiibo, isuna sadqeeyo Eebbe, waxa ay ruuxdaasi u digo rogan doontaa mid xasilloon (nafs-al-mutma’innah). Markaansa, ay degdegsanayso u laabashada Eebbe.
“I died as mineral and became a plant,
I died as plant and rose to animal,
I died as animal and I was Man.
Why should I fear? When was I less by dying?
Yet once more I shall die as Man, to soar
With angels blest; but even from angelhood
I must pass on; all except God doth perish.
When I have sacrificed my angel-soul,
I shall become what no mind e’er conceived.
Oh, let me not exist! for Non-existence
Proclaims in organ tones: ‘To Him we shall return’ “[8]
---oo---
“Anoo macdan ah ayaa aan dhintay, una doorsoomay geed,
Anoo geed ah ayaa aan dhintay, una oogsaday xayawaan ahaan,
Anoo xayawaan ah ayaa aan dhintay, una doorsoomay qof.
Maxay baan u baygagi (baqan)? Goorma ayaa aan dhimasho ku yaraan (ku nuqsaami)?
Ha yeeshee mar kale ayaa aan qof-ahaan dhiman, samaawaadkana ugu bixi la-jirka malaa’ig barakaysan;
Welibana aan malaa’igta xawaare ku dhaafi doono;
Eebbe mooyee, dhammaan cid jiraysa oo joogaysaa ma jiraan.
Marka aan huro (sadqeeyo) ruuxdiidii saxarka la’ayd,
Waxa aan u digo rogan saansaan (xaalad) aan cidna maankooda ku soo dhicin,
Haaheey, ii banneeya aan ahaado mid aan jirin!
Maxaa wacay! jiraal la’aantu waxa ay isku cabbirtaa mashdhacyo: ‘Isaga uun (Eebbe) beynnu u noqonaynaa’.
Sida aan kor ku soo sheegay, jacaylka dabiicadda iyo deegaanjirenimadu waxa ay ahaayeen laba wax oo isu barkan Suufiyaashii hore.
Meeriskan waxa aan ka soo dhex qabtay mid ka mid ah gabayadii suufigii Fariid-uddiin-Caddaar (noolaa qarnigii 13aad miilaadi) oo aan qaab tiraab ah u dhigay:
“A perfumed wood was burning and its scent
Made someone sigh with somnolent ecstasy.
Made someone sigh with somnolent ecstasy.
One said to him: “Your sigh is ecstasy;
Think of the wood, whose sigh is misery!”
Think of the wood, whose sigh is misery!”
---o---
“Qoricuud ayaa gubanayay, kaddibna qiiqii carfigiisii ayaa qof ka yeelsiiyay in uu sanka ula raaco si ay ku jirto raalli-ahaansho iyo raynrayni.
Kolkaas ayaa uu qof kale ku yidhi: ‘Neefsashaaadu waxa ay u dhigan tahay beerraqid (raynrayn), bal se ka warran qoriga ay neefsashadiisu tahay murugo, taah iyo eedaad!”
Bal u fiirso meeriskan sare sida uu suufigani ugu cabbiray dareenkiisa. Haddii uu ma-noole sidaas ka yeelayo, geed qoyanna dareen jaadkee ah ayaa uu ka qabi lahaa goyntiisa ama gubiddiisa. Waxa aan muran ku jirin in uusan si dheeldheel ah u gooyeen, baahi oo u geysa mooyaane.
Dabiicaddu ma aha keliya in ay nooshahay; se si aftahannimo ku jirto ayaa ay u hadashaa. Bal mar kale u dhug yeelo sida uu Ruumi u qofaynayo dabiicadda:
“The speech of water, the speech of earth, and the speech of mud,
Are apprehended by the sense of them that have hearts”
Jalaluddin Rumi: Mathnawi 1:3279
Are apprehended by the sense of them that have hearts”
Jalaluddin Rumi: Mathnawi 1:3279
---o---
“Tiraabta biyaha, tiraabta arlada, iyo tiraabta dhoobada, waxa ay u dhacaan (fahma) ama qabsada dareenka kuwa leh wadneyaal (nool).“
Tusaale kale waxa uu ku bixinayaa in wada sheekaysi iyo xanshashaq dhex maro abuurta kala duwan ee kawnka – ha ahaadaan noole ama ma-noole. Waxa aynnu soo qaadan karnaa xidhiidhka ka dhexeeya dhirta iyo ciidda. Dhirtu waxa ay ciidda ku sii daayaan walaxo loo yaqaan “exudates” oo sidii dheecaan ah, kuwaas oo nooleyaasha ili-ma-aragtayda ah (microbes) u sheega goorta ay howl gelinayaan qaar ka mid ah qaababka kimiko ee ay u shaqeeyaan. Macdanaha saddexda ah ee ay dhirtu u baahan yihiin si ay u koraan waa kaarboon, nitaroojiin iyo fosfor. Kaarboonku hawada ayuu ka yimaaddaa, se labada kale waxa ay ku jiraan ciidda. Intaas waxa raaca kaalinta ay caddeeda iyo biyuhu ka ciyaaraan isla falgalkaas yaabka leh:
“You yourself [the reader] know [instinctively] what words the sun, in the sign of Aries, speaks to the plants and the date palms.
You yourself, too, know what the limpid water is saying to the sweet herbs and the sapling.”
The doing of God towards all the particles of the world is like the words (spells) breathed by enchanters.
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“Adiga, laftarkaaga [akhristahoow] ayaa [hoosta] ka og ereyada ay cadceeddu, markay soo gaadho Burjiga Naariya,[9] kula xanshashaqayso dhiroonka iyo sidoo kale geedtimireedka;
Laftarkaaga ayaa, sidaas oo kale, og ereyada ay biyahaha saxarka la’i ku odhanayaan geedaha qurxoon iyo kuwa soo biqla.” (6. 1068-69)
Haa! Cadceeddu marka ay soo gaadho burijiga Wanka, oo inta badan ku beegan bisha Seermaweydo, waxa ay diirisaa dhiroonka oo markaas ka fal celiya oo kora (haddii ay isla helaan roob).
Burburka iyo tayodhaca deegaanka soo gaadhaa waxa uu saamayn taban ku yeeshaa noolaha kala duwan oo ay ku jiraan dadku. Halkan waxa uu Ruumi ku xusayaa sida loo waayi doono codkii shimbirka magaciisa la yidhaahdo Suubaan Garawo (Candaliibka ama (nightingale) marka ay dhirtu ubxin weydo, ayna engegaan. Waxa uu tusaalahni inna xasuusin karaa cinwaankii ay Racheal Carson u bixisay buuggeedii Silent Spring (Gu’gii Aamusnaa).
When the roses are faded and the garden is withered,
The song of the nightingale is no longer to be heard
(Rumi: Masnavi, Book 1, page 5)
Weliba gabayga Ruumi waxa uu u muuqdaa in uu ka sii xeel dheer yahay ulajeeddada Racheal Carson. Waxa uu leeyahay waxa aynnu maqlaynaa ma aha keliya heesaha macaan ee shimbirka Suubaan Garawadu u jeedinayo ubaxyada, balse mashdhacyada ay cod dheer ubxaantu adigu laftarkaaga kuugu soo celinayaan.
Offer not your nightingale songs to these roses,
For they themselves saying to you in loud tones,
(Rumi: Masnavi, Book 6, page 438)
Tasawufka iyo caleenquudashada (vegetarianism)
Waayadan dambe, marka la eego xawliga uu ku socdo tayodhaca deegaanku iyo hoos-u-dhaca kala-duwanaanshaha noole, waxa soo xoogaysanaya habdhaqanka cunno ee loo yaqaanno ‘vegetarianism’ ama ‘caleenquudashada’ oo ah in hilibka ama kalluunka looga dheeraado sababo la xidhiidha caafimaadka, rumayn (diin) ama akhlaaqeedba. Marka arrinkan loo ban dhigo raadaynta hilibcunnimadu ku leedahay tayodhaca deegaan, waxa inta badan la soo qaataa tusaalahan soo socda:
Si loo helo ama loo soo saaro hilaaddii hal kiilo badhkii oo borotiin xoolaad ah (marka la barbar dhigo hal kiilo badhkii oo borotiinta midhaha ay digirtu ka mid tahay), waxa ay qaadanaysaa 12 jibbaar dhul ah (oo xoolo ku foofaan), 13 jibbaar tamar ah oo ka soo jeedda dhir, iyo 15 jibbaar biyo ah (oo neefka xoolaha ahi cabbo). Taas ulajeeddadeedu waxa weeye in caleenquudashadu ay arlada uga dhowraarin badan tahay marka la barbar dhigo hilibcunista.
Haddaba, taariikh-ahaan, suufiyiintii hore, waxa ay ahaan jirtay dhif in ay hilib cunaan. Sheekadan soo socotaa waxa ay dhex martay Raabica al-Cadawiya oo ahayd suufiyad reer Basra ah oo noolayd qarnigii 8aad (Miilaadi ka dib), iyo Imaan Xasan al-Basri.
Raabica ayaa u baxday dhul buuralay ah. Ka dib waxa ku soo xoomay deerooyin, ri’yo, iyo dameero duurjoog ah. In yar ka dib ayaa Xasan al-Basri ku soo baxay Raabica, ha yeeshee mar Alle markii ay ugaadhi aragtay Xasan ayaa ay kala yaaceen. Xasan ayaa ay arrintani ka yaabisay.
“Maxaa ay iiga yaacayaan aniga, adigana si degganaansho leh kuula joogeen? Xasan ayaa weyddiiyay Rabiica.
Kute: “Maxaa aad maad cuntay?”
Kuye: ‘”Hilib yar oo basal lagu shiilay.”
Kute: “Baruurtoodii ayaa aad cuntay. Sideebaanay markaas kaaga yaacin?”
[5] Lawa'ih, a treatise on Sufism, by Nur ad-Dīn Abd ar-Rahmān Jāmī, with a translation by E.H. Whinfield, and Mirza Muhammad Kazvini, and pref. on the influence of Greek philosophy upon Sufism", Royal Asiatic Society (1906)
[6] 'Waxa ay dheheen gaaladii wax kale ma jiro ee waa uun noloshannada dhaw (adduunyo), waana dhimanaynaa qaarna noolaan, waxaan waqtiga ahaynna nama dilo..' Surah: Aljaathiyah: 24.
[9] Burjiga Naariya: Xilligani waxa uu inta badan galaa bisha Seermaweydo, inta ay cadceeddu ka gudbayso Burjiga (Maarj 21keeda ilaa 19ka Abriil gu’ kasta.
Cashar ku saaban joogtaynta
W/Q: Axmed Ibraahin Cawaale
aiawaleh@gmail.com
Baadigoobkaygii midho xerodhalad ah (indigenous) oo saliid laga tuujiyo waxa ay i dul joojisay midhaha geedka Quudka. Geedkani waxa uu la bah yahay Kidiga iyo Kulanka, waxana inta badan laga helaa Gubanka xiga dhinaca buuraleyda Golis, iyo Oogadaba. Aniga oo hore u tijaabiyay labada geed ee hore, saliidna ka tuujiyay, waxa aan, sidan oo kale, ku abdo weynaa (rajo weynaa) in kanna laga heli karo. Hase yeeshee, waxa iiga soo dhex baxay laba astaamood oo u gaar ah geedkan: Marka hore dahaadhka ama lafta midhaha geedku in ay aad u adag tahay, ta labaadna, beerka midhuhu (oo ah inta saliidda laga heli karaa) aad u jimidh yar yahay (marka la barbar dhigo labada geed ee hore), saas daraddeedna aanan haleel iskaga lumin, kol haddii aan laga heli karaynin saliid door ah.
Kaddib, waxa aan ogaaday in ay iiga habboon tahay in aan ka sameeyo tusbax. Haaheey! Mid aan gacmahayga ku sameeyo! Fikraddaas iyada ah ayaa dhimbiil u qaabaysan xiise xooggan iyo tamar dheeraad ah gudahayga ka shidday; waxana ay igu xambaartay in aan sameeyo tusbaxaygii ugu horreeyay oo ka kooban 33 midh, watana labadiisii qaybiye oo aan 11kii midhba hal ku xigsiiyay, iyo dhowrkii midh ee caaradoodu ku dhammaanaysay bulka ka samaysan dunta. Waxa ay igu qaadatay saacado tiro badan in aan ku dhammaystiro – taas oo aan suurtogal ahaateen haddii aaney jiri lahayn u janjeedhsigayga tasawufka ee dhowaalahan (beryahan dambe).
Lidkeeda e, ka-shaqaynta midh kasta oo ka mid ah midhahaasi waxa ay i gelisay dareen hoose oo taban, oo ah in aanay laabtaydu ku degganayn falaaddaas. Maxaa yeelay, in aan abuurkaas ama midhaahaas oo mid kastaaba iskii geed taabbogal ah noqon lahaa ka dhigo qaar ka aayo tirmay in uu sii tarmo, isla markaana ay noqdaan uun walaxo ay rogrogaan faraha cidda ku werdiyeysaa, ayaa laabtayda ku samaynaysay xadanto uu weheliyo dareen gabboodfal. Hase yeeshee, waxa aan ku tirtiray dareenkaas taban beeritaan aan ku bilaabay qaar ka mid ah midhihii guntiga iigu jiray. Geedkan oo kale, marka uu taabbogal noqdo, waxa uu bixin karaa, xilli kasta oo bixitaankiisa ah, in ka badan boqol iniinyood.
Kanina waxa uu yahay cashar yar oo la xidhiidha joogtaynta – kaas oo lagu dabbaqi karo waxyaabe iyo saansaanno kala geddisan. Waxa kale oo halkan innooga muuqan karta sida go’aan-qaadasho kastaa – haddii ay tahay mid kelikeli ah ama qofeed, iyo haddii ay tahay mid wadareed, ama labadoodaba, ay yeelan karaan saamayntooda deegaan ee togan ama taban.
A Lesson on Sustainability
My quest for indigenous oil seeds led me to ponder over the fruits of Quut tree. This tree is related to the kidi and Kulan, and generally found in the subcostal and the Golis Mountain range areas. Having already experimented on the latter two as a reliable source of oil, I had high hopes to extract the same from those seeds. However, I found the Quut seed has two peculiarities – a very strong testa (seed cover) and a tiny endosperm – which made them not cost-effective and seemingly unpractical to press oil from it.
Instead, I found it very suitable for making prayer beads (tusbax). Yeah! Prayer beads of my own making! That idea sparked great enthusiasm and tremendous energy in me, urging me to fabricate my first thirty-three bead tusbax, with two dividers placed after every 11 pieces, as well as its dangling end pieces. It took me more than two dozen hours to accomplish this task which would not have materialized in the absence of my recent exposure to tasawuf (Sufism).
Paradoxically, working on every piece was not without some feeling of displeasure. I felt some guilt in making those seeds, which would have grown into full trees, redundant to propagate and only to roll indefinitely in the fingers of worshippers. However, I neutralized such negative feeling when I started germinating some of the seeds in my possession. A mature tree can produce over one hundred seeds in a single growing season. This is a simple example of sustainability that can be replicated on and/or applied to different things and circumstances. This also shows how decisions, be they individual or collective, can have either a negative or positive bearing or both on the environment.
Islaamka iyo deegaanka
W/Q Axmed Ibraahin Cawaale
aiawaleh@gmail.com
Qoraalkan kooban waxa aan wax yar ka iftiimin doonaa Islaamka halka uu dhigay dhowrista deegaanka. Sidoo kalena, waxa uu taaban doonaa saansaanka dadyowga Muslimiinta ah iyo halka ay ka taagan yihiin dhawaaqyada dhiillada xambaarsan ee isa-soo taraya ee ku saabsan taya-dhaca deegaanka arlada iyo sida loogu baahan yahay in ay kaalin mug leh ka qaataan ka-samatabbaxa halisaha ka dhasha burburka deegaanka.
Arlo Xuurtoon ah
Arladan aynu ku noolnahay waxa lagu hilaadiyaa da’deeda 4.5 bilyan oo gu’. Da’daasina waxa loo kooxeeyaa geeddi-socodyo (marxalado), taas oo xilli waliba saansaan gaar ah ku suntan tahay. Haddaba marxaladdan ugu dambaysa oo ku suntan xilligii uu aadanuhu raadayntiisii ugu badnaa ku yeeshay arlada, waxa lagu magacaabaa ‘Anthropocene.’ Xilligaas waxa laga soo bilaabaa ama uu la bilaabmay Kacaankii Wershadaha (Industrial Revolution) oo lagu taariikheeyo in uu bilaabmay qarnigii 18aad. Halka geeddi-socodyadaas hore qaarkood ay ammintoodu dherer le’ekayd in ka badan hal Bilyan oo gu’, tan ugu dambeysay, ilaa maantadan kama badana 200 gu’ oo keliya. Saas oo ay tahay, marka la is-barbar dhigo dhaawaca iyo tayo dhaca arlada soo gaadhay 200 ee gu’ ee u dambeeyay iyo intii ay soo jirtay, waxa darnaan badan inta soo gaadhay ammintan dambe.
Raadadka taban ee arlada ka muuqata ee ay ka mid yihiin dabar go’a nooleyaal iyo dhiroon kala duwan, dhir-xaalufin ba’an iyo lama-degaannimo (saxarow), doorsoon cimilo, dikhow (pollution), iyo qaar kale (iqk) waxa ay ka dhigeen arladii carro-edeg mid xuurtoon ah. Waxa kale oo ay raadayn tabani ku socotaa hababkii laf-dhabarku u ahaa deegaanka (ecological processes), ee ay ka mid ahaayeen wareeggii macdanta (nutrient cycle), wareeggii tamarta (energy cycle), wareeggii biyaha (water cycle) iyo falgalkii bulshooyinku deegaanka la lahaa (human dynamics).
Si la mid ah, tayo-dhaca kheyraadka dabiiciga ah iyo weliba kaabayaasha nololeed ee lagama-maarmaarka u ah nolosha aadanaha iyo noolaha kaleba, waxa aynu kala soo dhex bixi karnaa timaaddo cabsi badan huwan iyo mugdi ku soo fool leh nolol-samidii arlada.
Muslimiinta iyo Arrimaha Deegaanka
Maanta adduunweynaha, arrimaha dhowrista deegaanku, dalal badan, siiba kuwa reer Galbeedka, waxa ay ajandayaashooda kaga jiraan meel sare. Waase run in dhaqdhaqaaqooda dhaqaale, tiknoolajiyadeed, warshadeed iyo is-gaadhsiineed ay kaalin mug leh ku leeyihiin dikhowga arlada iyo doorsoonka cimilada. Haddana waxa dhinaca kale barbar socda in ay u badan yihiin bulsho wacyigooda dhinaca deegaanku ka korsan yahay marka la barbar dhigo ka Muslimiinta.
Bulshada arlada ku nool waxa lagu hilaadiyaa 7 bilyan oo qof. 4tii qofna 1 ayaa Muslim ah. Sidoo kale, inta badan, dhulka ay Muslimiintu ku noolyihiin waa dhulka ugu nuglaanshiiyo badan tayo-dhaca deegaanka ku yimaadda iyo raadaynta doorsoonka cimilada, waana dhulalka ay had iyo goor ka dhacaan xaaladaha degdegga ah ee la xidhiidhka cimilada adag – oo ay ugu mudantahay abaaruhu. Sidaas oo ay tahay, haddana, waxa muuqata in aanay wax muuqda ku darsan dhaqdhaqaaqyada caalamiga ah iyo baaqyada ku aaddan dhowrista deegaanka.
Arrintani waxa ay kaaf-iyo-kala-dheeri ku tahay aragtida Islaamka ee dhowrista deegaanka. Waxana diinta Islaamka lagala soo dhex bixi karaa tilmaamo cadcad oo majaraha u jeexi kara deegaan dhowrsoon iyo horumar joogtaysan. Maanta oo kalena ma jirto xilli looga baahi badan yahay in la horumariyo, la fidyo, lana dhaqan geliyo aragtiyaha dhowrista deegaanka ee ku dhex jira Qu’raanka Kariimka ah, Sunnaha Suubbanaheenna, iyo culuunta Fiqhiga.
Islaamka iyo Deegaanka
Xaqiiqada ah in koonka iyo waxa ku guda jira Eebbe abuuray, isla markaana ay u hoggaansan yihiin qawaaniintiisa dabiiciga ah ayaa iyagana dhammaantood ka dhigaya in ay Muslim yihiin. Eebbe (Sarree oo Korreeye) waxa uu leeyahay:
“Miyaadan arkayn inay Eebbe u sujuudi waxa (ku sugan) samooyinka iyo dhulka iyo qorraxda iyo dayaxa iyo xiddigaha iyo buuraha iyo geedaha iyo xaywaanka iyo waxbadan oo dadka ahi……” (Qur’aan: Al-Xaj: 18)
Dhinaca kalena, Eebbe (SoK) aadanaha waxa uu xil saaray in uu arlada si xilkasnimo leh u maamulo una cammiro, xumaha (fasaad) ka dhowro, ku-takri-fal habboon iyo tashiilid sameeyo marka uu adeegsanayo kheyraadkeeda dabiiciga ah. Mas’uuliyaddaasi waxa ay ka dhex muuqataa aayaddan:
“Xus markuu ku yidhi Eebbahaa Malaa’igta waxaan yeeli Dhulka cid u hadha, oyna dheheen ma waxaad yeeli dhexdeeda cid fasaadisa oo ku daadisa dhiig annagoo ku nasahayna mahaddaada darteed oo ku wayneynayna, markaasuu yidhi Anigu waxaan ogahay waxaydaan ogayn.” (Qur’aan Al-Baqarah: 30)
Dhinaca kale, xidhiidhka ka dhexeeya aadanaha iyo arlada waxa lagu soo ururin karaa qodobbadan:
a) Xidhiidh cibro-qaadasho oo u dhaweyn kara garashada (macrifada) Eebbe (Sok).
b) Xidhiidh looga baahanyahay in uu kheyraadka dabiiciga ah si joogtaysan u adeegsado, horumariyo, si uu danihiisa uga qumisto, se uu ku lammaaneeyo tudhid iyo tashiilid, si facyowga ka dambeeyaa si la mid ah u dheefsadaan.
c) Xidhiidh looga baahanyahay in uu daryeel iyo dayac-tir ula dhaqmo arlada, isla markaana ogsoonaado xaqa ay nooleyaasha kalena u leeyihiin dheefsi la mid ah.
Noole kasta oo arlada korkeeda ku nooli waxa uu innoogu jiraa laba kaalmood oo dan u ah aadanaha: Ta hore waa mid ruuxi ah, sida aynu kor ku soo sheegnay, oo looga baahan yahay in aynu Eebbe ku garanno, rumayntiisuna innoogu korodho, iyo midda labaad oo ah mid bulsho-dhaqaale oo dheef dhow iyo mid dheerba laga heli karo.
Eebbe (SoK) waxa uu nooleyaasha kale (dhir iyo xayawaan) ku tilmaamay in ay iyaguba yihiin “bulshooyin innala mid ah!”
““Ma uu jiro xayawaan arlada korkeeda ku nool, ama noole ku haada (duula) baalalshiisa, oo aan qayb ka ahayn bulshooyin sidiinna oo kale ah” (Qur’aan: Al-Ancaam: 38)
Sidoo kale, aayaddan hoose ayaa tilmaamaysa in aan aadamuhu keligii isku koobin kheyraadka dabiiciga ah; sidaas awgeedna ay nafleyda kalena xaq u leeyihiin in ay noolaadaan, si la mid ahna u dheefsadaan. Eebbe waxa uu leeyahay:
“Dhulkana Eebbe waxa u dejiyay abuurta (kala-duwan).” (Qur’aan: Ar-Raxmaan:10)
Sidaas daraaddeed, nooleyaashaas kale (xayawaan iyo dhiroonba), tirtiriddoodu, iyo si-xun-u-adeegsidooduba waa xadgudub ku aaddan qorshihii rabbaaniga ahaa.
Taariikhda Islaamka xilligii lagu magacaabi jiray “Casrigii Dahabiga ahaa) oo ahaa ammintii u dhexaysay qarniyadii 9aad-12aad ee Miilaadiga, waxa si fiican uga dhex muuqday sida la isu dhex geliyay arkitekjarka (handasadda dhismaha) iyo arrimaha deegaanka. Dhaqankaasi waxa uu aad uga hir galay magaalooyinka. Raadadka badan ee ka markhaati kacayana waxa ay ka muuqdaan meelaha ay ka mid yihiin dhismaha Taaj Maxal, dhismeyaashii Andalus, Shaam iyo meelo kale. Waa la garan karaa raadaynta ay sifada Jannadu ku lahayd farsamo’abuurka dadka – taas oo bustaaanno ay weheliyeen biyo-burqatooyin (fountains) iyo durdurro lagu lammaanaysiiyay dhismeyaasha.
Haddaba, waa ay mudan tahay in ay innagu weynaadaan weyddiimaha ay ka mid yihiin: Halkee ayeynu maanta ka taagannahay mabaadi’da hodonka ah ee uu Islaamku u dhigay dhowrista deegaanka? Maxay se dawladaha Muslimiintu, iyo xitaa culimadooda, intooda badani, aanay mudnaan u siinin aragtida Islaamka ee Kawnka iyo tilmaamaha cadcad ee waxqabadka aadanaha u noqon kara jiheeye marka laga hadlayo arrimaha deegaanka?
Culimo Deegaanjireyaal ah
Haddii aynu dalkeenna u soo noqonno, dhibaatooyin badan oo nololeed iyo cimilo oo inna barriinsaday waxa ay salka ku hayaan daryeel la’aanta deegaan. Waxana ka mid dhibaatooyinkaas tan abaaraha oo xilliba ka kasii dambeeya ay sii kordhayaan darnaantoodu iyo soo-noqnoqodkoodu. Ilaa hadda istaraatiijiyadda ugu mudan ee loo cararaa waa roobdoon. Waa sidaas e, in Eebbe la baryaa waa waajib, iyada oo laga shidaal qaadanayna sida Qur’aanka Kariimka ah iyo Sunnaha Suubbanaheennana (NNKHA) ku soo aroortay, se dhinaca kalena, ka-hawl-galka waxyaabaha ka dhasha dhaqdhaqaaqa taban ee aadanaha ee uu kula kaco deegaanka in loo fiiro yeesho, inta awooddu tahayna wax laga qabto ayaa ah lama-huraan ah - tusaale’ahaan, xidhiidhka ka dhexeeya dhir-xaalufinta iyo abaaraha, iyo qaar kale oo badan.
Waxa la taagan yahay xilligii culimadeennu wacyigelinta deegaanka ay masaajidda iyo baraha waxbarasho geyn lahaayeen, iyaga oo ka shidaal qaadanaya nusuusta aadka u tirada badan ee ka hadlaya dhowrista deegaanka. Culimadu waxa ay bulshadeenna ku leeyihiin raadayn ballaadhan, markaasna maalinta aynu aragno in ay farriimaha dhowrista deegaanka ula baxaan minbarka, ayaa ah bilowga is-beddelka aynu u baahannahay.
Waxa xusid mudan in aqoonyahanno Muslimiin ahi ay bilaabeen bilowgii 80’aadkii qarnigii la soo dhaafay in ay Islaameeyaan dhaqaalaha iyaga oo ka shidaal qaadanaya nusuusta Islaamka. Bilowgii waxa loo arkayay mid aan shaqaynayn. Se maanta guulaha laga gaadhay waxa ay yihiin qaar lagu yididiiloodo isla markaana aan la iska idho tiri karin. Haddaba, sidaas si le’eg, miyaanay habboonayn in culimadeennu noqdaan firfircooneyaal deegaan.
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Raadraac
1. Qur’aanka kariimka ah iyo Tarjumadda Macnihiisa ee AFka Soomaaliga ah, (Tarjumadda waxa dejiyay culimo Soomaaliyeed oo afar ah, oo uu guddoominayay Sheekh Nuraddiin Cali As-Salafi). Daabacaddii 1405 H. Saudi Arabia.
2. Dr. Maxamad Jabr Al-Alfi, Al-Bii’ah wal-Muxaafadatu Calayhaa min-Manduur Islaami http://fiqh.islammessage.com/NewsDetails.aspx?id=4115
3. Islam and Ecology, edited by Richard C. Foltz, Frederick M. Denny, iyo Azizan Baharuddin. 2003. Cambridge, Massachusetts
Qofka geed beeraa, rajo ayuu beeraa
W/q Ahmed Ibraahin Cawaale
(Waa qoraal ku soo baxay buugga Qaylo dhaan Deegaan - 2010)
Haddii Saacaddu (Maalinta Qiyaame) ay timaaddo, oo mid idinka mid ahi ku hayo gacantiisa geed-abqaal; oo uu ogsoon yahay in uu beeri karo inta aanay dhicin ama iman Saacadda Qiyaamuhu, ha beero, waayo sidaas abaal-marinbaa ugu jirta.”
______ Xadhiith Nabawi ah
Waxa laga hayaa Lucy Larcom oo ahayd gabayaa, macallimad iyo tafatirad Maraykan ah oo nooleyd qarnigii 1800aad maahmaahdan: “Qofka Geed Beeraa, Rajo ayuu Beeraa”. Maahmaahdan ayaan is-dul-taagay, waxanaan garwaaqsaday murtida weyn ee ay xambaarsan tahay. Geed-beeristu qofka waxa ay si maldahan ugu xidhaa mustaqbal dhow iyo mid dheerba waxaanay tahay wax-qabad abaal-marin weyn oo la hubo leh.
Xadiith laga soo weriyey Nebigeenna Suubban (naxariis iyo nabadgelyo korkiisa ha ahaatee - NNKHA) ayaa sidan u dhigan: Ma jiro mid ka mid ah Rumeeyeyaasha (Mu’miniinta) oo geed beera, ama iniin beera, oo ay ka dibna (wixii kasoo baxay) cunaan shimbir, ama qof, ama xayawaan, oo aan falkaas loo aqoonsanaanayn bixin same-fal (oo abaal-marin weyni ku jirto). {Al-Bukhari, III:513}.
Qofka geed beeraya waxa uu sidoo kale naftiisa ku beeraa kaad-kaadshiiyo (samir) iyada oo xilli dheeri u dhexayn karo beeristiisa iyo taabba-galnimadiisa. Marka uu qof go’aansado inuu geed beero, wuxuu ogsoonaan doonaa inuu wax-sii-dhigasho (keyd) samaysanaayo, taasoo la barbar dhigi karo adoogyadu (waalidiintu) danta ay ka leeyihiin caruurtooda yaryar: Dantaas oo ah inay tabantaabo iyo daryeel ubadkooda ka helaan marka ay duqoobaan. Adoogyadu, markaa, waxay hubiyaan ama sugitaan ku sameeyaan in ay daboolaan (ku fillaadaan) baahiyaha jidheed, nafeed iyo tan ruuxeed ee ubadkooda.
Sidii ilme (wiil ama gabadh) wanaagsan oo kale, geedkuna marnaba ma noqdo abaal-ka-dare (abaal-laawe). Tani waxay i xasuusinaysaa hadal uu igu yidhi oday bar-laawe ah oo kasoo bara-kacay dhulka webiyada koonfurta Soomaaliya – kaas oo aan Hargeysa kula kulmay. Waxa soo bara-kiciyey oo beertiisii ka soo eryey dagaallada sokeeye. Wuxuu yidhi: “Geed cambe ah oo 50 gu’ jiray ayaan anigu cid walba kaga kalsoonaa ka hor intaan la iga soo mijo-xaabin meeshaas. Haddii aad ilmo koriso, laga yaabaa inuu kaa dhaqaajiyo (kaa tago), balse geedka cambe lafka ah ee aad beertaa wuu kula joogi. Waan hoos jiifsan jiray, oo sugi jiri ama dhowri jiray midhihiisa igu soo dul dhaca oon tiigsan jiray, cunina jiray”.
Waa sidaas e ! beerista geed waxay u dhigantaa yidhidiido la beeraayo oo kale. Xilligii 1991-kii, aniga oo kasoo laabtay xero-qaxooti ku taal bariga Itoobiya, magaalada Hargeysa oo ahayd meel dagaalkii si xun u burburiyey, waxaad moodaysay inay quruumo aan la arkayni degganaayeen. Marka aad eegto guryaha burbursan, ee daaqada, irridaha iyo dedka la’ waxaad moodaysay sidii gashaanti la qaawiyey, la bah-dilay lana kufsaday. Waxaan dhex socon jiray dhismeyaasha burbursan anigoo xambaarsan wadne tiiraaneysan. Deeto maalin maalmaha ka mid ah, sidii aan u socday, ayuun baan isha ku dhuftay geed-ubaxeedka loo yaqaanno boungavillea oo si qab-weyni ku jirto ka dhex muuqda guri burbursan. Ubaxiisii guduudka ahaa wuxuu iila muuqday inuu la jaan-qaadsan yahay dilkii iyo dhiig-baxii ballaadhnaa ee magaalada ka dhacay. Farriinta uu geed-ubaxeedkaasi gudbinaayay waxay ahayd mid cad oo la garan ogyahay. Wuxuu ahaa muuqaal maanka ii dejiyey oo baroor diiq xambaarsan, maalintaas oo dhanna waxa i gashay firfircooni iyo yididiilo hore leh. Waayaha adag waxa daba cidhbin doona fudeyd. “ Inna macal cusri yusran”[1]. Hargeysa iyo dadkeeduba wey guuleysan! Laga bilaabo maalintaas aniga iyo geed-ubaxeedka boungavillea xidhiidh soke ama hoose, oo aanan erayo ku sharraxi karin, ayaa na dhex maray.
Gebogebo: Waxaan ammaan u hayaa bulshada magaalada Gebilay oo dhir-beerista micne kale u sameeyey. Waxa la sheegaa in lammaanihii kasta ee Gebilay isku guursadaaba ay iskood isu diraan in ay geed ku beeraan jidka u dhexeeya Gebilay iyo Arabsiyo. Sidaas daraadeedna waxa ay sugeen (xaqiijiyeen) xidhiidhka ka dhexeeya dhir-beerista iyo ubad-beerista.
Qashinka Hargeysa xaggee buu ku dambeeyaa?
Hilaaddii meel 40 km waqooyi ka xigta Hargeysa, gudaha dooxa waxa yaallaa qashin aad u badan oo ka kooban caagado, kabo, guraarado, siriijyo, gadhfeedho, furar, quraarado cadar, daasado biif-baaf, jarikaanno, sanaaduuqda barafka, caagagga kiriimada jidhka lagu caddeeyo, baco, iyo boqolaal jaad oo qaarkood ku suntan yihiin astaanta shirkado caalami ah. Walax wal oo aad meesha ku aragtaaba waxa kaaga baxay sheeko gaar ah.
Ma malayn kartaa meeshu uu dooxani geyn doono rarkan foosha xun? Waa badda oo 80 km goobtan waqooyi ka xigta.
Ma se malayn kartaa meesha uu ka yimid qashinkani? Ma aha meel kale oo aan ahayn Hargeysa, caasimadda Somaliland. Wadhi! Wadhi! Wadhi!
Qof kasta oo aan la soconin arrinkan waxa laga yaabaa in uu canaanta dusha ka saaro bulshada reer Hargeysa. Maya! Sinaba maya! Waxa keenay (sababay) barnaamajkii qashin ururinta oo lagu guul darraystay. Soomaalidu waa ay jeceshay nadaafadda guryahooda iyo agagaarkooda, ayaan darro se waxa si xun u liita ururintii iyo basrintii qashinka. Sidaas awgeed, marka ay roobabku da’aan, ayaa qashinkii magaalada suuqyadeeda buux dhaafiyay dooxa galaa.
Cidhib xumada arrinkan ka dhalataa waxa weeye in qashinkaasi ku darsamo badda isla markaana si xun u saameeyo noolaha badda.
Xilli loo diyaar garoobayo doorashooyinkii Goleyaasha Deegaanka, waxa habboon in si xooggan looga doodo oo la is-waydiiyo waxyaabaha aynnu ka rabno xil-wadeennada la dooran doono.
http://www.facebook.com/pages/Save-the-Somali-Environment/312338766567?ref=hl
The Garbage of Hargeisa: Where Does it End?
Roughly 40 km north of Hargeisa, in the bed of Jaleelo water course, there lies large quantities of garbage of all sorts (plastic bottles, sandals, grass bottles, disposable syringes, insecticide canisters, old plastic combs, plastic lids, scent containers, jerry cans, plastic buckets, cold boxes, empty (skin bleaching) cream tubes, plastic bags, and hundreds of different materials some with international brands. Every piece has a story to tell. Can anyone guess where this seasonal water course empties its water and its ugly load? Into our sea, eighty kilometers further downstream.
Can you also imagine where this garbage originated? It is no other place than the Hargeisa, the capital of Somaliland. Shame! Shame! Shame!
Anyone who does know not the situation may throw the blame upon the residents of Hargeisa. No. by all means no! This is the product of a failed municipal garbage management system. Somalis like to keep their houses and surroundings clean, unfortunately the collection system is pitifully inferior. Therefore, when the rain comes, it washes the garbage downstream into the river bed.
The consequence: Pollution of catastrophic proportion at the estuary affecting the marine life.
At a time we are bracing ourselves for the municipal elections, it is high time for everybody to ask him/her self what we should expect from the incoming officials.
http://www.facebook.com/pages/Save-the-Somali-Environment/312338766567?ref=hl
Good example on recycling
The toy is made from the garbage which can be seen in all the urban areas of the country. The tires are made from worn out rubber sandals (dacas) and then fixed to the body with plastic soft drink caps. The chassis is made from a combination of sticks and iron wires. The carriage is made from plastic container cut from top. Finally he decorated the ‘car’ with artificial (plastic) flowers. There is a great lesson for all of us to learn from this kid that could lead to cleaner environment through recycling and creation of employment opportunities for many people. Despite the fact that he had spent many days in fabricating and assembling this ‘car’, he was so generous to give it to me. But I could not resist rewarding him for his creativity.
Maxaynnu ka baran karnaa wiilkan yar?
Inankan yar magaciisu waa Cabdicasiis. Waxa aan kula kulmay jidka anigoo ka soo laabtay Burco una socda Hargeysa. Isaga iyo jaleyaashiisa kale oo saddex ahaa waxa ay ugu yaraan xilligaas ku
jireen raynrayn, waqti wanaagsanna waa ay qaadanayeen (haba adkaato xaaladda nololeed ee ka muuqatay e). Gaadhigan yar ee samayska ah waxa uu Cabdicasiis ka sameeyay qashinka buux dhaafiyay mid ka mid ah magaalooyinkeenna. Shaaggaga waxa uu ka diyaariyay dacas gaboobay oo
la tuuray, waxana uu buudhiga ugu xejiyay furar caag ah oo ah kuwa sharaabka. Waxa kale oo uu shaasiga iyo caqaayadaha ka sameeyay taar iyo qoryo. Buudhigana waxa uu ka sameeyay caagad ay ka madhatay saliidda baabuurtu. Ugu dambayn waxa uu ku qurxiyay baabuurkii ubax
samays ah oo ka samaysan caag.
Ilmahan yar waxa aynnu ka baran karnaa in aynnu maarayn u helno qashinka buux dhaaiyay magaalooyinkeenna isla markaana shaqo abuur loo sameeyo dad badan.
Ilamahan yari, in kasta oo uu ku foogganaa ama ku howllanaa in uu sameeyo baabuurkan dhowr cisho, haddana waxa uu jeclaystay in uu i siiyo. Ha yeeshee, waa ay ila noqon weyday in aan bilaash ku qaato.
Wq: Axmed Ibraahin Cawaale
Perennial Plant Mortality in the Guban Area of Somaliland Authors
Ahmed Ibrahim Awale & Ahmed Jama Sugulle
http://www.ke.boell.org/downloads/Perinneal_Plant_Mortality_in_the_Guban_Area_of_Somaliland.pdf
The Impact of Climate Change on Pastoralism in Salahley and Bali-gubadle Districts, Somaliland
Authors:
Ingrid Hartmann, Ahmed J. Sugulle, Ahmed I. Awale
http://www.ke.boell.org/downloads/The_Impact_of_Climate_change_on_Pastoralism_in_Salahley_and_Bali-gubadle_Districts_-_Somaliland.pdf
Buug-yarahani waa tarjumaddii cilmi-baadhis lagu diyaariyay AfIngiriisi oo ku suntan “The impact of climate change and adoption of strategic coping mechanisms by agro-pastoralists in Gabiley region, Somaliland”. Waana mid ka mid ah saddex (3) daraasadood oo labada kalena kala yihiin:
• Perennial Plants Mortality in the Guban Areas of Somaliland
• “the Impact of Climate Change on Pastoral Communities in Balli-Gubadle and Salahley Districts, in Somaliland”.
Saddexdan daraasadood waxa ka dhaxeeya xidhiidh toos marka la eego mawduuca lagaga faallooday – kaas oo ah doorsoonka cimilada iyo saamayntiisa. Ha yeeshee waxa 3-da daraasadood lagu bar-tilmaansaday saddex aag-deegaan oo ka tirsan Somaliland oo ay kala duwan yihiin qaabka dhaqan-dhaqaale ee bulshooyinka ku nooli iyo cimiladuba. Mid ka mid ahi waxa uu xoogga saaray saamaynta uu doorsoonka cimiladu ku yeeshay xoolo-dhaqatada; halka ka labaad uu baadhitaan ku sameeyey dhulka xeebaha u dhexeeya Berbera ilaa Lughaya oo sannaddadan dambe la arkay qaar ka mid ah dhirta qodaxlayda ah oo si xoog leh ugu dhimanaysa.
Daraasadda saddexaad waxa ay xoogga saaraysaa raadaynta doorsoonka cimilo ku yeelatay dhulka lagaga dhaqmo isku-dhafka beeraha iyo xoolaha ee Gobolka Gabiley. In kasta oo ay daraasad waliba iskeed u taagan tahay, haddana 3-da daraasadood oo la isla akhriyaa waxa ka soo bixi kara muuqaal ama sawir dhammays-tiran oo ku saabsan saamaynta doorsoonka cimilo iyo dadaallada ay bulshooyinka kala geddisani ku tallaabsanayaan si ay ula jaan-qaadayaan saamaynta doorsoonka cimilo.
Halkan kala deg:
http://www.ke.boell.org/downloads/Cimilo-Awaal-_Daraasado_ku_Saabsan_Doorsoonka_Cimilada.pdf 
I need this book so how i can get it plz
ReplyDeleteHalkan kala deg:
ReplyDeletehttp://www.candlelightsomal.org/wp-content/uploads/2015/04/cimilo-awaal-_daraasado_ku_saabsan_doorsoonka_cimilada.pdf