Qubane

Suubaangarawadii iyo Ubaxii  

(The Nightingale and the Rose)

Oscar Wilde

Waa tarjumaddii iyo hordhacii

Axmed Ibraahin Cawaale

 

Shimbirta Suubaangarawada

Suubaangarawadu waxa ay ka mid tahay shimbiraha yaryar ee quuta cayayaanka sida qudhaanjada, dirxiga, iwm. Waxa ay ku caan tahay codkeeda halalaasiga ah ee labkeedu ku soo jiito dheddiga xilliga taranraadintooda. Suubaangarawadu waxa ay ka mid tahay shimbiraha hayaama. Jiilaalkii waxay ay ammin ku qaadataa Afrika, xagaagiina waxa ay u laabataa qaaradda Yurub. Magaca shimbirtan oo Af Ingiriisi ahi  waa ‘nightingale’ oo tilmaamaya in shimbirtani inta badaan heesto habeenkii, in kasta oo maalintiiba la maqlo. Shimbirtani Afafka Iraaniga iyo Hindiga waxa ay ku tahay ‘Bulbul’, Af Carabidana ‘عَندَليب’. Carabtu mararka qaar heesaaga codka macaan magacan ayay naanays ahaan ugu ladhaan.

2015kii waxa jirtay daraasad ku saabsan shimbirta Suubaangarawada oo ku soo baxday wargeyska caalamiga ah ee Independent. Daraasaddu waxa ay isku deyaysay in ay daaha ka rogto sirta ka dambaysa heesidda aadka u quruxda badan ee shimbirtan oo labkeedu yahay midka heesa iyo sida uu tuur iyo tirbiico isugu yeelayo in uu codkiisa macaan ugu gudbiyo iskana dhaadhiciyo dheddiga uu rabo in uu ‘xiloodiyo’ in uu u qalmo ‘sey’ wanaagan, aabbo fiicanna u noqon doono dhashooda.  Saynisyahannada cilmibaadhista sameeyay waxa ay sheegayaan in shimbirku heestiisa ku gudbiyo, kuna xayaysiiyo qiyamka wanaagsan ee qoysnimo, markaasna shimbirba midka kale ee uu ka cod wanaagsanyahay uu ka kale uga roonyahay xagga xannaanaynta qoyskiisa, quudintooda iyo ka difaacidda cadowgooda.

Shimbirtani waxa ay caan ka dhex noqotay sheekoxariirada, dhaqannada iyo suugaanta dadyow badan oo ku nool dacallada dunida sida Giriigga, Carabta, Beershiyaanka, Hindida, Shiinaha, iqk.

Dhinaca astaamaynta (symbolism), shimbirtan waxa la la xidhiidhiyaa hal’abuurnimo, saxartirnaanta dabiicadda, iyo asluubwanaag. Waxa kale oo ay astaan u tahay murugo iyo kala qaarnaan. Hase yeeshee gabayaagii Ingiriis, Samuel Coleridge Taylor, oo quruxda iyo dhammaystirnaanta dabiicadda ku cabbiri jiray suugaantiisa, gabayadiisana dabiicadda udubdhexaad uga dhigi jiray ayaa tixdiisii ‘The Nightingale: A Conversation Poem’ (1798) ku cabbiray in ay shinbirtu u taagan tahay riyaaqa, quruxda isku tiirsanaanta noolaha iyo mannoolaha iyo midnimadooda – maxaa yeelay, sida uu ku xusay gabaygiisa ‘ma jiro jiro dabiicadda gudaheeda wax baalku ka qoyan yahay ama murugaysani!  [In nature there is nothing melancholy.] Coleridge dareenkiisa togan ee ku aaddan xidhiidhka ka dhexeeya aadanaha iyo dabiicadda waxa si fiican looga dheehan karaan gabaygiisii kale The Rime of the Ancient mariner.

Haaheey! La yaab ma laha in Coleridge shimbirta Suubaangarawadu ugu muuqato midnimada dabiicadda, marka la eego in shimbirtu u taagan tahay noolehii kale ee aan aadanuhu ku jirin, ubaxuna u taagan yahay caalamkii dhiroonka arlada, aadanuhuna ku saddexan yahay.

Si ka geddisan tan sare, suugaanta ruuxiga ah ee ehlu-tasawufka, oo magaca shimbirtani aad ugu soo noqnoqato, waxa ay tilmaan uga dhigtaan “ruuxda” halka ubaxuna ugu astaysan yahay quruxda iyo dhammaystirnanta Eebbe. Sidaas dareeddeedna, sida ay shimbirtu hilow ugu qabto ka ag dhawaanshaha ubaxa, si joogto ahna ugu heesto, ayaa ruuxduna u bartilmaameedsataa Eebbe.

Si la mid ah dhaqanka Soomaalida, “Ruuxda” iyo “shimbirta” waxa ay yihiin laba xidhiidh laga dhexaysiiyo: Marka ay qof naftu ka baxdo, mararka qaar waxa la yidhaahdaa “wey ka haadday,” sidii oo ay naftu shimbir tahay. Qodobkanina waxa weeye mid ay Soomaalida iyo Masaaridii hore ka sinnaayeen.

Si kastaba ha ahaatee, astaamaynta (symbolism) ay ehlu-Tasawufka shimbirtan Suubaangarawoda ku astaysteen “ruuxda” iyo u socodkeeda/duulisteeda meel-u-hoyadkeeda dhabta ah, waxa si heersare oo xariifnimo ah u dhigay Suufigii Fariid-ud-Diin Caddaar.   Diiwaankiisa “Mantiq-u-Deyr” (Shirweynihii Shimbiraha) waxa uu ku saabsan yahay go’aan ay shimbiraha adduunku qaateen in ay socdaal dheer oo dhib badan ugu xadhko-xidhaan si ay u gaadhaan boqorkoodii Simorgh. Waxana ay iska dhex doorteen Hud’hud in uu hoggaamiyahooda noqdo. Sidii hoggaamiye wanaagsan lagu yiqiin, waxa uu la barbar joogay dhiirrigelin iyo niyad’dhis isaga oo tusaaleyaal ka dhigayay qisooyin iyo dhacdooyin ay u soo joogeen suufiyaal hore sida Raabica-al-Cadawiyah, Abu Saciid ibn abi’i-kheyr,  Abu Bakr al-Shibli iqk. Shimbiraha kala duwan iyo cudurdaarrada ay la imanayeen, waxa uu Caddaar u dhigay in ay u taaganyihiin shakhsiyadaha kala duwan ee aadane iyo dabeecadahooga.

In Caddaar ruuxda ku mitaalo shimbir, waxay tilmaan u tahay aragtida ehlu-Tasawufka ee u dhigan  in aynnu, dad ahaan, ku dhalannay ‘baalal’, hase yeeshee tiro yar oo innaga mid ahi ay dareensanyihiin, isla markaana tiro ka sii yari adeegsan doonto si ay ugu ‘duulaan’, uguna laabtaan ‘hoygoodii’.[1]  Waa kii Ruumi lahaa:

Waxa aad dhalatay adiga oo baalal leh,

Maxaa ku baday  in aad gurguurato.

Mar kale, waa kan Jalaal ud-Diin Ruumi oo  shimbirka Suubaangarawada iyo la kulankeeda ubaxa ku mitaalaya sidii qof uu Eebbe jeclaaday oo goor kasta Rabbigiisa weyneynaya:

When the heart has seen the sweetheart,
how can it remain bitter?
When a nightingale has seen the rose,
how can it keep from singing?

Marka wadnuhu arko kii uu jeclaa,

Sidee ayuu qadhaadh u sii ahaan doonaa?

Marka Suubaangarawadu aragto ubaxa,

Sidee ayay uga joogsataa heesidda?

Guudmar

Sheekadan gaaban ee aynnu hoos ugu tegi doonno waxa qoray gabayaa Ayrish ah oo noolaa qarnigii 19aad oo la odhan jiray Oscar Wilde. Sheekadan samaynteeda waxa uu Oskar ka shidaal qaatay qoraalladii Suufigii gabayaaga ahaa ee reer Beershiya, Xaafiz (Hafez-e Shirazi)  ee noolaa qarnigii afar-iyo-tobnaad, oo uu ku dhex akhriyay jeel ku yaal dalka Ingiriiska oo uu ku xidhnaa. Oskar waxa uu ka dhex helay suugaantii Haafiz meelo dhowr ah oo lagu xusay Suubaangarawada iyo Ubaxa jaadkiisu yahay “Rose” ee ay ku waaliftay.  Gabay caashaq ah oo ku jiray diiwaanka Xaafiz ayaa ku bilaabmaya Suubaangarawadii oo dhiiggeeda ku habaysa, kuna nafaqaynaysa ubaxa. Waana halkaas meesha u Oskar uga dhimbiil qaatay curinta sheekadiisan. 

Sheekadan dhexdeeda waxa uu Oskar ka warramayaa wiil arday ah oo dhigta falsafadda oo rabay in  gabadh uu jeclaa oo Borofasoor dhalay u fidiyo ubaxa jaadkiisa loo yaqaan ‘Rose’ oo midabkiisuna casaan yahay,  hase yeeshee beertiisa kuma uu oollin geedubaxeed bixiyay ubaxaas. Shimbirta Suubaangarawada oo maqashay catowga ardayga, una damqatay ayaa u tagtay geedubaxeed kana codsatay ubax ay u geyso wiilka. Geedkii ayaa u sheegaya Suubaangarawadii in sida keliya ee uu ubax casi laamihiisa uga bixin karaa ay tahay in shimbirtu u heesto, laabteedana ku dhejiso qodax ku taal laan geedka ka mid ah si dhiiggeedu u waraabiyo geedka.  Hase yeeshee, nafhurkaasi waxa uu noqon doonaa hal bacaad lagu lisay. Inantii uu wiilku jeclaa ayaa ku diidaysa ubaxii. Ardaygii oo aan marnaba noqon jeclaade dhab ah, ayaa ubaxii ku tuuraya jidkii. Jeclaadaha keliya ee sheekada ku jiraa waa Suubaangarawada oo nafhurkaas ku dhiman doonta.

Sheekada Oskar, lagama dhex garan karo Suubaangarawada jeclaadeheeda, keliya waxa la arkaa in ay jacayl uun ka heesaysay. Waxa ay ismoodsiisay in ardaygu leeyahay mug jacayl oo la mid ah heerka uu keedu gaadhsiisan yahay. Maxaa yeelay, iyada jacaylku waa uga qaayo roon yahay nolosha gebi ahaanteed, sidaas daraadeedna nafteedii wey huraysaa si uu u dhammaystirmo jacaylka ardaygu.[2]

Waa tan soo socota sheekadii oo dhammaystirani oo aan Af Soomaali u haltebiyay:

The Nightingale and the Rose

(Suubaangarawadii iyo Ubaxii)

Oscar Wilde

"She said that she would dance with me if I brought her red roses," cried the young Student; "but in all my garden there is no red rose."

From her nest in the holm-oak tree the Nightingale heard him, and she looked out through the leaves, and wondered.

"No red rose in all my garden!" he cried, and his beautiful eyes filled with tears. "Ah, fon what little things does happiness depend! I have read all that the wise men have written, and all the secrets of philosophy are mine, yet for want of a red rose is my life made wretched."

"Here at last is a true lover," said the Nightingale. "Night after night have I sung of him, though I knew him not: night after night have I told his story to the stars, and now I see him. His hair is dark as the hyacinth-blossom, and his lips are red as the rose of his desire; but passion has made his face like pale ivory, and sorrow has set her seal upon his brow."


"The Prince gives a ball to-morrow night," murmured the young Student, "and my love will be of the company. If I bring her a red rose she will dance with me till dawn. If I bring her a red rose, I shall hold her in my arms, and she will lean her head upon my shoulder, and her hand will be clasped in mine. But there is no red rose in my garden, so I shall sit lonely, and she will pass me by. She will have no heed of me, and my heart will break."

"Here indeed is the true lover," said the Nightingale. "What I sing of, he suffers - what is joy to me, to him is pain. Surely Love is a wonderful thing. It is more precious than emeralds, and dearer than fine opals. Pearls and pomegranates cannot buy it, nor is it set forth in the marketplace. It may not be purchased of the merchants, nor can it be weighed out in the balance for gold."

"The musicians will sit in their gallery," said the young Student, "and play upon their stringed instruments, and my love will dance to the sound of the harp and the violin. She will dance so lightly that her feet will not touch the floor, and the courtiers in their gay dresses will throng round her. But with me she will not dance, for I have no red rose to give her"; and he flung himself down on the grass, and buried his face in his hands, and wept.


"Why is he weeping?" asked a little Green Lizard, as he ran past him with his tail in the air.


"Why, indeed?" said a Butterfly, who was fluttering about after a sunbeam.

"Why, indeed?" whispered a Daisy to his neighbour, in a soft, low voice.

"He is weeping for a red rose," said the Nightingale.


"For a red rose?" they cried; "how very ridiculous!" and the little Lizard, who was something of a cynic, laughed outright.


But the Nightingale understood the secret of the Student's sorrow, and she sat silent in the oak-tree, and thought about the mystery of Love.

Suddenly she spread her brown wings for flight, and soared into the air. She passed through the grove like a shadow, and like a shadow she sailed across the garden.

In the centre of the grass-plot was standing a beautiful Rose-tree, and when she saw it she flew over to it, and lit upon a spray.

"Give me a red rose," she cried, "and I will sing you my sweetest song."
But the Tree shook its head.
"My roses are white," it answered; "as white as the foam of the sea, and whiter than the snow upon the mountain. But go to my brother who grows round the old sun-dial, and perhaps he will give you what you want."
So the Nightingale flew over to the Rose-tree that was growing round the old sun-dial.

"Give me a red rose," she cried, "and I will sing you my sweetest song."
But the Tree shook its head.
"My roses are yellow," it answered; "as yellow as the hair of the mermaiden who sits upon an amber throne, and yellower than the daffodil that blooms in the meadow before the mower comes with his scythe. But go to my brother who grows beneath the Student's window, and perhaps he will give you what you want."

So the Nightingale flew over to the Rose-tree that was growing beneath the Student's window.

"Give me a red rose," she cried, "and I will sing you my sweetest song."
But the Tree shook its head.
"My roses are red," it answered, "as red as the feet of the dove, and redder than the great fans of coral that wave and wave in the ocean-cavern. But the winter has chilled my veins, and the frost has nipped my buds, and the storm has broken my branches, and I shall have no roses at all this year."

"One red rose is all I want," cried the Nightingale, "only one red rose! Is there no way by which I can get it?"
"There is a way," answered the Tree; "but it is so terrible that I dare not tell it to you."

"Tell it to me," said the Nightingale, "I am not afraid."

"If you want a red rose," said the Tree, "you must build it out of music by moonlight, and stain it with your own heart's-blood. You must sing to me with your breast against a thorn. All night long you must sing to me, and the thorn must pierce your heart, and your life-blood must flow into my veins, and become mine."

"Death is a great price to pay for a red rose," cried the Nightingale, "and Life is very dear to all. It is pleasant to sit in the green wood, and to watch the Sun in his chariot of gold, and the Moon in her chariot of pearl. Sweet is the scent of the hawthorn, and sweet are the bluebells that hide in the valley, and the heather that blows on the hill. Yet Love is better than Life, and what is the heart of a bird compared to the heart of a man?"

So she spread her brown wings for flight, and soared into the air. She swept over the garden like a shadow, and like a shadow she sailed through the grove.

The young Student was still lying on the grass, where she had left him, and the tears were not yet dry in his beautiful eyes.

"Be happy," cried the Nightingale, "be happy; you shall have your red rose. I will build it out of music by moonlight, and stain it with my own heart's-blood. All that I ask of you in return is that you will be a true lover, for Love is wiser than Philosophy, though she is wise, and mightier than Power, though he is mighty. Flame- coloured are his wings, and coloured like flame is his body. His lips are sweet as honey, and his breath is like frankincense."

The Student looked up from the grass, and listened, but he could not understand what the Nightingale was saying to him, for he only knew the things that are written down in books.
But the Oak-tree understood, and felt sad, for he was very fond of the little Nightingale who had built her nest in his branches.

"Sing me one last song," he whispered; "I shall feel very lonely when you are gone."

So the Nightingale sang to the Oak-tree, and her voice was like water bubbling from a silver jar.

When she had finished her song the Student got up, and pulled a note-book and a lead-pencil out of his pocket.
"She has form," he said to himself, as he walked away through the grove - "that cannot be denied to her; but has she got feeling? I am afraid not. In fact, she is like most artists; she is all style, without any sincerity. She would not sacrifice herself for others. She thinks merely of music, and everybody knows that the arts are selfish. Still, it must be admitted that she has some beautiful notes in her voice. What a pity it is that they do not mean anything, or do any practical good." And he went into his room, and lay down on his little pallet-bed, and began to think of his love; and, after a time, he fell asleep.

And when the Moon shone in the heavens the Nightingale flew to the Rose-tree, and set her breast against the thorn. All night long she sang with her breast against the thorn, and the cold crystal Moon leaned down and listened. All night long she sang, and the thorn went deeper and deeper into her breast, and her life-blood ebbed away from her.

She sang first of the birth of love in the heart of a boy and a girl. And on the top-most spray of the Rose-tree there blossomed a marvellous rose, petal following petal, as song followed song. Pale was it, at first, as the mist that hangs over the river - pale as the feet of the morning, and silver as the wings of the dawn. As the shadow of a rose in a mirror of silver, as the shadow of a rose in a water-pool, so was the rose that blossomed on the topmost spray of the Tree.

But the Tree cried to the Nightingale to press closer against the thorn. "Press closer, little Nightingale," cried the Tree, "or the Day will come before the rose is finished."

So the Nightingale pressed closer against the thorn, and louder and louder grew her song, for she sang of the birth of passion in the soul of a man and a maid.

And a delicate flush of pink came into the leaves of the rose, like the flush in the face of the bridegroom when he kisses the lips of the bride. But the thorn had not yet reached her heart, so the rose's heart remained white, for only a Nightingale's heart's-blood can crimson the heart of a rose.
And the Tree cried to the Nightingale to press closer against the thorn. "Press closer, little Nightingale," cried the Tree, "or the Day will come before the rose is finished."

So the Nightingale pressed closer against the thorn, and the thorn touched her heart, and a fierce pang of pain shot through her. Bitter, bitter was the pain, and wilder and wilder grew her song, for she sang of the Love that is perfected by Death, of the Love that dies not in the tomb.
And the marvellous rose became crimson, like the rose of the eastern sky. Crimson was the girdle of petals, and crimson as a ruby was the heart.
But the Nightingale's voice grew fainter, and her little wings began to beat, and a film came over her eyes. Fainter and fainter grew her song, and she felt something choking her in her throat.
Then she gave one last burst of music. The white Moon heard it, and she forgot the dawn, and lingered on in the sky. The red rose heard it, and it trembled all over with ecstasy, and opened its petals to the cold morning air. Echo bore it to her purple cavern in the hills, and woke the sleeping shepherds from their dreams. It floated through the reeds of the river, and they carried its message to the sea.

"Look, look!" cried the Tree, "the rose is finished now"; but the Nightingale made no answer, for she was lying dead in the long grass, with the thorn in her heart.


And at noon the Student opened his window and looked out.

"Why, what a wonderful piece of luck!" he cried; "here is a red rose! I have never seen any rose like it in all my life. It is so beautiful that I am sure it has a long Latin name"; and he leaned down and plucked it.
Then he put on his hat, and ran up to the Professor's house with the rose in his hand.

The daughter of the Professor was sitting in the doorway winding blue silk on a reel, and her little dog was lying at her feet.


"You said that you would dance with me if I brought you a red rose," cried the Student. "Here is the reddest rose in all the world. You will wear it to-night next your heart, and as we dance together it will tell you how I love you."

But the girl frowned.

"I am afraid it will not go with my dress," she answered; "and, besides, the Chamberlain's nephew has sent me some real jewels, and everybody knows that jewels cost far more than flowers."

"Well, upon my word, you are very ungrateful," said the Student angrily; and he threw the rose into the street, where it fell into the gutter, and a cart-wheel went over it.

"Ungrateful!" said the girl. "I tell you what, you are very rude; and, after all, who are you? Only a Student. Why, I don't believe you have even got silver buckles to your shoes as the Chamberlain's nephew has"; and she got up from her chair and went into the house.

"What a silly thing Love is," said the Student as he walked away. "It is not half as useful as Logic, for it does not prove anything, and it is always telling one of things that are not going to happen, and making one believe things that are not true. In fact, it is quite unpractical, and, as in this age to be practical is everything, I shall go back to Philosophy and study Metaphysics."

So he returned to his room and pulled out a great dusty book, and began to read.

Ardaygii dhallinyarada ahaa ayaa ku cataabay sidan:'Waxa ay sheegtay in ay qoob-ka-ciyaar ila maroojin doonto haddii aan u keeno ubaxyo guduudan, bal se beertayda kuma yaallo hal keliya oo ubax casaan ahi’.

Waxa maqashay catowga ardayga Suubaangarawo buulkeedu ku dhex yaallay laamaha geed Oog ah[3], waaney jeedaalisay iyada oo araggeeda laamaha geedka sii dhex marinaysa si ay u ogaato sida ay wax u jiraan.

Wuxuu yidhi isaga oo ilmo buuxisay indhihiisii: ‘Ubax guduud ahi kuma yaallo beertayda!  Aheey ah! Wax aanay sakaaro ka biirsan ayay farxaddu mararka qaarkood ku xidhantahay! Waan akhriyay oo bartay wax kasta oo ay xirribyahannadu qoreen, sidoo kalena sir kasta oo falsafadeed waxa ay tahay mid aan koobay, ha yeeshee baahi aan u qabo ubax keliya oo guduudan ayaa baaba’ ka yeelay noloshaydii.’

Suubaangarowadii ayaa tidhi: ‘Alleylehe kan ayaa ah jeclaade dhab ah. Habeen ka habeen, isaga oonan aqoon, baan u heesayay: Habeen ka habeen ayaan warkiisa xiddigaha u tebiyay, hadda uun baan se arkaa kaan u heesayay. Timihiisu waxa ay u madow yihiin sida geedubaxeedka yaaquudka (hyacinth)[4] oo ubxiyay, debnihiisuna u cas yihiin sida ubaxa uu (wiilku) doonistiisa ku jiro; hase yeeshee kalgacayl ayaa foolkiisa (wejigiisa) madoobeeyay sida foolmaroodi dheeh doorsoomay, murugaduna sumad ayay ku reebtay wejigiisa.’

Wiilkii oo isla hadlaya ayaa yidhi: ‘Amiirkii ayaa habeen dambe dhigaya xaflad uu qoob-ka-ciyaar weheliyo, tii aan jeclaana waxay ka mid noqon doontaa dadka iman doona xafladda. Haddii aan u keeno ubax guduudan wey ila ciyaari ilaa kaaha waaberi. Haddii aan u keeno ubax guduudan, gacmahayga ayaan iyada ku qaban, madaxeedana waxa ay ku janjeedhin garabkayga, gacmaheeda iyo kuweyguna sida kelbadda ayay isu heysan. Hase yeeshee, beertayda kuma heysto ubax guduudan, markaasna keli ahaan baan cidlo yumbudhi,[5] iyana wey I garab mari, iyada oo aan dan iga lahaan doonin; markaasna waan qalbi jabi.’

Suubaangarawadii ayaa odhonaysa: ‘Kanaa runtii ah jeclaadihii dhabta ahaa. Maxay iigu taallaa inaan heesho isaga oo eedaadaya: Waxa aniga raynrayn ii ahi isaga waa u xanuun. Shaki la’aan, jacaylku waa wax la yaab leh. Waa ka qaalisan yahay emaroolka, waana ka qiime badanyahay yaaquudka kiisa uga fiican. Luul iyo rumaan[6] laguma iibsan karo, suuqyadana ganacsi ahaan lagagama soo gato, dahabna laguma miisaami karo.’ 

Wiilki isaga oo weli isla hadlayay ayuu yidhi: Kooxda muusigga tumi doontaa waxa ay ku kor fadhiisan tarbuunka, waxana ay kaga yeedhin qalabkoodii xadhkaha lahaa, tii aan jeclaana wey ku ciyaari dananka shareerada/kamanka iyo dhexyarta.  Waxa ay u ciyaari si fudayd ku jiro oo (aad moodi in) aaney cagaheedu dhulka taabanayn, la-taliyeyaasha Amiirkuna iyaga oo ku labbisan dharkoodii ashqaraarka badnaa ayey hareeraha kaga soo xoomi. Hase yeeshee iyadu ma aha mid aniga ila qoob-ka-ciyaari doonta, maxaa yeelay gacanta iiguma jiro ubax guduud ah oo aan siiyaa.’ Kolkaas buu dhulkii doogga ahaa ka soo go’ay, isaga oo wejiga gacmihiisii ku qariyay, waanuu ooyay.

Siilaanyo yar oo cagaaran inta ay dhinaciisa carartay, iyada oo dubkeeda taagaysa, ayaa weyddiin oogtay: ‘Maxaa ka oohiyay?’

 

Balanbaalis ku dul wareegaysa jiitin iftiin cadceedeed ayaa ka daba tidhi: “Waa runtaa e, waayo?’

Ubax jaadkiisu yahay ‘Daisy’ ayaa deriskiisii kula xanshashaqay oo weyddiiyay:’Waa runtaa e, waayo?’

Suubaangarawadii ayaa tidhi: ‘Wuxuu u ooyayaa ubax cas.’

 

Kolkaas ayay wada qayliyeen: ‘Ubax cas awgii! Weli nacasnimo intaa ka weyn!’ kolkaas bey siilaanyadii cagaarnayd, oo ahayd mid dhinaca taban uun wax ka eegta, qosol jeesjeesid ah jaanta wadhay.

Hase yeeshee, suubaangarawada waxa u dhacsanaa sirta murugada Ardayga, iyada oo aamusan waxa ay ku negaatay geedkii Oogga ahaa, waxana ay gudo gashay in ay rogrogto mahadhooyinka jacayl.

Mar uun bey kala fidisay baalasheedii bunniga ahaa si ay u haaddo, waxana ay ku cirbaxday hawada. Waxana ay sidii hadh oo kale uga kor gudubtay beertii.

 

Beerta dhexdeeda, meel dooggan, waxa ku yaallay geed ubax ah oo qurux badan; markii ay Suubaangarawadi aragtayna wey ku soo jiiraysay.

 

Waxay tidhi: ‘Ubax I sii, hees macaan baan kuugu luuqayn doonaaye.’

Ha yeeshee geed-ubaxeedki madaxiisii ayuu lulay.

Waxa uu yidhi: ‘Ubaxaygu waa caddaan; ubax u cad sida xumbada badda, kana caddaan badan barafka buuraha korkooda saaran. Hase ahaatee u tag jaalkayga ku ag yaal saacad-cadceedeedka[7], laga yaabee in uu kuu fidiyo waxa aad u baahantahay.’ 

Kolkaas ayay suubaangarawadi u duushay geedubaxeedkii ku ag oollaa saacad-cadceedeedkii. 

Waxay ku dhawaaqday: ‘I sii ubax cas, hees macaan baan kuugu luuqayn doonaaye.’

Hase yeeshee geed-ubaxeedki madaxiisii ayuu lulay.

Waxa uu yidhi: ‘Ubaxaygu waa hurdi, hurdi la mid ah timaha gabarmaanyo[8]  ku kor fadhida carshi camber ka samaysan; kana hurdi badan ubaxa narjiska ee ku dhex ubxiya ugbaadka xilli ka hor inta aan goostuhu majada la dhex gelin. Hase yeeshee u tag jaalkay oo ku yaal daaqadda Ardayga, laga yaabee in uu kuu fidiyo waxa aad u baahantahay. 

Markaas bey suubaangarawadi kor duushay geedubaxeedkii ku hoos yaallay daaqaddii Ardayga.

 

Waxay tidhi: ‘I sii ubax guduudan, hees macaan baan kuugu luuqayn doonaaye.’

Ha yeeshee geed-ubaxeedki madaxiisii ayuu lulay.

Wuxuu ugu war celiyay:’Ubaxaygu waa casaan, casaan sida cagaha qoolleyda oo kale, kana sii casaan badan laamaha geed-shacaabiga ku dhex lulma gudaha huluulaha badda. Ha yeeshee jiilaalkii ayaa  qadhqadhyo geliyay xididdadaydii, barafkii dhacayna waxa uu gaagaabiyay  ruqurradaydii, calaydhkii roobkuna waxa ay jebisay laamahaygii, markaa gugan oo dhan ma yeelan doono wax ubax ah.’

Subaangarawadii ayaa ku dhawaaqday, “Keliya hal ubax ah oo cas uun baan rabaa. Ma jirtaa si aan u heli karaa?”

Waxa uu yidhi geedki:’Si baa la yeeli karaa, ha yeeshee waa arrin daran oo aanan ku dhacaynin in aan kuu sheego.’  Waxay tidhi: ‘ii sheeg, kama cabsi qabo e. 

Waxa uu yidhi: ‘Haddii aad rabto ubax guduudan, waa in aad ka habaysa muusig aad ku dhex qaadday ilayska dayaxa, waana in aad ku midabaysaa dhiigga wadnahaaga. Waa in aad ii heestaa iyada oo laabtaadu ku dheggan tahay qodax. Habeenka oo idil waa in aad ii heestaa, qodaxduna waa in ay muddaa wadnahaaga, dhiiggaagii ku noolaynayayna waa in uu ku dareeraa xididdadayda, ahaadaana kaygii.' 

Waxa ay tidhi Suubaangarawadi: ‘Dhimasho waa qiime culus oo lagu bixiyo ubax cas, noloshuna waa ku qaali cid kasta. Waa iska qurux badantahay in la iska dhex fadhiyo keymaha cagaaran, daawadona cadceedda iyo gaadhi-faraskeedii dahabka ahaa, iyo dayaxa iyo gaadhi-faraskiisii luulka ahaa. Waxa aad u carfi san udgoonka (ubaxa) sacroorka, waxana qurux badan ubaxa dawan-buluukiga ku dhuunta godannada, iyo geedgaabka ‘heather’ ee midabbada kala duwan leh ee ay dabayso ka babiso buuraha korkooda. Sidaas oo ay tahay, Jacaylku waa ka mudan yahay Nolosha, haddaba muxuu sheegayaa wadne shimbireed marka la barbar dhigo wadne aadane?’

Kolkaas ayay kala bixisay baalasheedii iyada oo isu diyaarisay duulitaan, waaney cirbaxday. Waxa ay  dul haadday beertii, waaney ka dhex dustay sidii ay tahay hadh hoosiis ah oo kale.

 

 Ardaygi waxa uu weli wadhnaa sagaradii doogganayd – bartii ay kaga tagtay, oo aaney weli ilmadi ka engegin indhihiisii qurxoonaa. 

Waxay tidhi: ‘Muuji farax, muuji raynrayn; waad helaysaa ubaxaagii casaa. Waxa aan ka yagleeli doonaa muusig aan ku dhex qaado ilayska dayaxa, waxana aan ku midabayn doonaa dhiigga wadnahayga.  Waxa keliya ee aan ku weyddiisanayaa abaalgud ahaan inaad ahaato jeclaade dhab ah, maxaa wacey, Jacaylku wuu ka xirrib (xigmad) badanyahay Falsafadda, iyada oo sideedaba ay xigmadaysan tahay, kana muruq weynyahay Awoodda, iyada sideedaba (awooddu) daran tahay. (Jacaylka) baalashiisa iyo jidhkiisuba waxa ay leeyihiin midabka ololka ama dahabka oo kale. Debnihiisu waa macaan sida malabka oo kale, neeftiisuna waa sida fooxa oo kale.’

Ardaygi dooggii uu wadhnaa ayuu kor uga eegay, waanuu dhegaystay, hase yeeshee wey u dhici weyday waxa ay suubaangarawadu u sheegayso, maxaa yeelay, waxa keliya ee uu yaqaannay waxa ay ahaayeen wixii buugaagta ku dhex qornaa.

Hase yeeshee geedkii Oogga ahaa wuu fahmay, waxana haleelay murugo, maxaa wacey, waxa uu ahaa mid ku xidhan oo ka hela Suubaangarawada yar ee buulka ka dhisatay laamihiisa dhexdooda.

Geedkii Oogga ahaa ayaa yidhi: ‘Ii hees heestii ugu dambaysay; waxaan dareemi doono cidlo marka aad iga tagto e.’

Kolkaas bey Suubaangarawadi u heestay Ooggii, codkeedana waxa lagu mitaalayay sida biyo ka shubmaya weel lacag ka samaysan.

Markii ay dhammaysay heesteedii ayaa Ardaygi kacey, waxana uu jeebkiisii kala soo baxay xasuusqor iyo qalinbeensil. 

Waxana uu naftiisii ku yidhi, isaga oo dhex socda beertii: ‘Suubaangarawadu waxa ay leedahay habdhaqan asluubaysan, taasina ma ah mid la diidi karo, hase yeeshee miyey leedahay dareen? Ma filayo sidaas. Runtii, waxa ay la mid tahay sida ay u badanyihiin fannaanniintu; waxa ay leedahay usluub, aanse ka run sheegi doonin (ballankeeda); Ma aha mid cid kale nafteeda u huri doonta.  Waxa keliya ee ay ka fikiraysaa waa muusigga, cid walibana wey taqaan in fanku wato nafjeclaysi.   Sidaas oo ay jirto, haddana waa in la qiraa in ay leedahay cod aad u macaan. Hase ahaatee, waa nasiibdarro in aaney intaasi waxa ahayn, waxna ku filleyn.’  Kolkaas ayuu u dhaqaaqay qolkiisii, iskuna dul tuuray sariirtiisii, gudo galayna in uu ka fikiro jacaylkiisii; goor ka dibna, wuu dhanqalmey oo seexday.    

Markii dayaxu samada ka dhex iftiimay ayay Suubaangarawadi u duushay dhankii Geed-ubaxeedkii, laabteediina ku tiirisay qodaxdii. Habeenkii oo idil waa ay heesaysay iyada oo laabteeda ku cadaadinaysa qodaxdii, dayaxii qaboobaa ee midabka maarta lahaana waa uu u soo janjeedhsaday isaga oo dhegaysanaya. Habeenkii oo idil wey heesaysay, qodaxduna wey ku sii fogaanaysay laabteedaa, iyada oo uu ka gororayo dhiiggii nolosheedu. 

Bilow ahaan waxa ay ka heestay bilowgii jacaylka ku beermay qalbiga wiilka iyo inanta. Laantii ugu sarraysay Geed-ubaxeedka ayaa soo bixiysay ubax aad u qurux badan, halkii laace ee baxaba mid kale ayaa ka daba baxa, sida ay heesiba hees u daba cidhbinaysay. Bilow ahaan waxa uu ahaaday ubax aan indhoqabatin iyo raandhiis lahayn, sida ceeryaan ku dul fadhida webi, ama midabka samada arooryo; midab maar ahna leh sida baalasha/fallaadhaha arooryaad. Sida muuqaalka ubax ku dhex jira muraayad lacag ka samaysan, sida hummag ubax berkad biyo ah ku dhex jira.  Saas oo kale ayuu ahaa ubaxaas ka baxay laanta ugu sarraysa ee Geed-ubaxeedka. 

Ha yeeshee Geed-ubaxeedkii ayaa kor ugu dhawaaqay Suubaangarawadii si ay laabteeda ugu cadaadiso qodaxda. ‘Dhowaansho riix, Suubaangarawadii yaraydee, haddii kale maalinta ayaa iman ka hor intaan ubaxu dhammaystirmin.’

Markaas ayaa ay Suubaangarawadi laabteedii ku cadaadisay qodaxdii, codkeedii ay ku heesaysayna kor u sii qaadday, maxaa yeelay waxa ay u heesaysaa dhalashada jacayl ku dhashay laabaha wiil iyo gabadh. 

Dhiig aad u cas ayaa ku dareeray caleentii Geed-ubaxeedka – mid la mid ah dhiigroorka wejiga caruus debnaha ka dhunkanaya caruusaddiisii. Ha yeeshee qodaxdi weli mey gaadhin wadnihii, markaana ubaxa wadnihiisa waxa uu weli ahaa caddaan, waxa keliya ee casayn karaana waa Suubaangarawada dhiiggeeda. 

 

Geed-ubaxeedkii ayaa u qayliyay Suubaangarawadii inay xoog isugu cadaadiso qodaxda. ‘Dhowaansho riix, Suubaangarowadii yaraydee, haddii kale maalinta ayaa iman doonta ka hor intaan ubaxu dhammaystirmin.’

 

Markaas ayaa Suubaangarawadi laabteedii ku xejisay qodaxdii, qodaxdina taabatay wadnaheedii, darnaanta xanuunkiina uu iyadii dhex saaqay. Xanuunku mid aad u daran ayuu ahaa, waxana si la mid ah darnaaday qaabkii ay u heesaysay, maxaa wacey waxa ay u heesaysay Jacayl ku dhammaystirmaya Dhimasho, Jacayl waara oo aan dhiman doonin. 

 Ubaxii yaabka lahaa ayaa casaaday, sida ubax u eeg cirka bari. Waxa guduudnaa laaceyaashiisa, waxa casaa wadahiisi sida macdanta rubiga. 

Hase yeeshee codkii Suubaangarawada ayaa kolba sii shiikhayay, waxana ay bilowday inay baalasheedii yaryaraa babiso, ka diba caad baa indhaheedii daboolay. Codkeeda ayaa kolba sii shiikhayay, waxana  ay dareentay sidii ay wax cunaha kaga dhegganyihiin oo neefqabataynayaan.

Ka dib waxa ay Suubaangarawadi  ridatay wareeggii muusig ee ugu dambeeyay. Dayaxina wuu dhegaystay isaga oo hilmaamsan kana cagajiidaya  dhowaanshiiyaha waaberiga. Ubaxii ayaa maqlay, waxana uu la ruxmay raynrayn, ka dibna waxa uu laaceyaashiisii u furtay neecawdii arooryo ee qaboobeyd.  Dhawaaqnoqodkii heesta ayaa u gudbay godadka buuraleyda fogfog, waxana uu xooloraacatadii ku qarqoonsanayd riyooyinkoodii ka kiciyay hurdadii. Waxa uu dhawaaqnoqodkii heestu dhex sabbeeyay alaalihii[9] webiga, waxana ay farriintii u sii gudbiyeen baddii.

Geed-ubaxeedkii ayaa ku dhawaaqay: ‘Bal eeg, bal dhugo!, ubaxi hadda wuu dhammaystirmay;’ hase yeeshee Suubaan-garawadi mey ka fal celin, maxaa yeelay iyada oo bakhti ah oo qodaxdi wadnaha kaga mudan tahay ayay dooggii dul taallaa.

 Markii duhur gaadhay, ayaa Ardaygi furay daaqaddiisii, bannaankiina jalleecay.

Wuxuu ku qayliyay: ‘Waa sidee! Nasiib yaab leh!, waa kan ubaxii guduudnaa! Maan arag weligay intii aan noolaa ubax la mid ah.  Aad buu u qurux badanyahay, waanaan hubaa in uu leeyahay magac dheer oo Laatiini ah;’ markaas buu ku foororsaday, soona gooyay. 

Ka dib waxa uu madaxa gashaday koofiyaddiisii, waxana uu u carary xaggii gurigii Borofeesarka isaga oo ubaxii gacanta ku sita.

Inanta uu dhalay Borofeesaraku waxa ay fadhiday irridda, waxana ay gacanta ku tolaysay maro xariir ah oo buluuki ah, iyada oo dunta ku laabaysay giraan, eygeedii yaraana waxa uu fadhiyay cagaheeda barbarkooda.

Wuxuu yidhi Ardaygi: Waxaad tidhi qoob-ka-ciyaarka ayaad ila maroojin haddii aan kuu keeno ubax cas.  Waa kan ubaxii adduunka ugu casaa. Caawa ayaad wadnahaaga dhinaciisa ku xidhan doontaa, marka aynnu dhaanishka ciyaaraynona, waxa uu kuu sheegi doonaa xaddiga uu le’egyahay Jacaylka aan kuu qabaa.’

Hase yeeshee inanti wejigeedii ayay ururisay.

Waxay tidhi: ‘Waxa aan u maleynayaa in ubaxu la jaanqaadsanayn dharkayga, intaas waxa dheer, in wiil adeegtada Amiirku eddo u tahay ii soo diray jawharado asal ah, markaa cid waliba waa ogtahay in jawharaduhu aad uga qiime badanyihiin ubaxa.’

Si cadho leh ayuu Ardayga ugu jawaabay: ‘Hagaag, waxaan ku dhaaranayaa inaad tahay mid abaal daran;’ markaas buu ubaxii jidka ku tuuray, waxana korka ka maray gaadhi-faras. 

Waxay tidhi: ‘Anaa abaal daran! Mid aan kuu sheego, waxa aad tahay mid edeb daran; wax kasta ka dib, horta maxaad is moodday? Arday uun (miyaanad ahayn). Maxaa yeelay, xitaa ma rumaysni in ay kabahaagu leeyihiin qadhabi lacag ka samaysan, sida wiilka ay eddada u tahay Adeegtada Amiirku.’ Kolkaas bey sarajoogsatay, oo aqalkii gashay.

Waxa uu Ardaygi naftiisa ku yidhi isaga oo sii socda: ‘Doqonoow Jacayloow! Kalabadh waxa laga faa’iidayaa ma gaadho Maangalnimada, maxaa yeelay, waxna ma xaqiijiyo, waxana uu had iyo jeer oddorosaa waxyaabe aan dhicin, isaga oo qofka ka dhiga mid rumaysta waxyaabe aan run ahayn. Run ahaan, Jacaylku ma ah wax camali ah, sidaas daraaddeedna, casrigan lagu jiro inaad camali noqoto ayaa wax walba ah. Waxa aan ku laabanayaa Falsafaddii, waxana aan baranayaa cilmiga metafiisiyaa.’ 

 

Kolkaas ayuu ku laabtay qolkiisii isaga oo la soo kala baxay buug weyn oo boodh fuushan yahay, ka dibna gudogalay akhrintiisa.

 

Dhammaad

 

Maxaa xigmad laga dheefi karaa sheekada

Xigmadda ku jirta sheekada Suubaan-garawada iyo Ubaxii” waxa weeye in jacaylka dhabta ahi u baahan yahay nafhur. Waana tusaalaha Suubaangarawada nafteedii u hurtay si uu guulaysto jacaylka ardaygu.

Waxa kale oo laga taransan karaa in jacaylku nuglayn ku gelin karo, ayna mudan tahay in aad aad uga fiirsato cidda aan jacaylkaaga u fidin doonto.

Dadku isku aragti ma aha, qaar baa kuu garaabi kara oo gacan kuu fidin doona, qaar kalena wey kaa maadsan doonaan. Halkan waxa ku jira Siilaanyadii, balanbaalistii iyo ubaxii noociisu ahaa ‘daisy’. Hase yeeshee maadaysigaasi mararka qaar waxa uu qofka ku xambaaraa in uu dib u xisaabtamo, arrimihiisana si maangalnimo ku jirto u rogrogo.


[1] Si ka faahfaahsan, qodobkan ku saabsan diiwaanka Fariid-ud-Diin Caddaar, waxa aad ugu dhex tegi doontaa buuggayga Tigaadda Tasawufka.

[2] Sugaanta ruuxiga ah Beershiya, Suubaangarawadu cayn ahaan waxa ay goor walba ku tilmaamantahay lab; si la mid ah, tarjumadaha Af Ruushka iyo Af Talyaaniga ee sheekada The Nightingale and the Rose’.

[3] Oak: Waa geed ka baxa qaarka waqooyi ee arlada. Jaadad fara badan ayuuna leeyahay.

[4] Magaca Hyacinth waxa uu ka soo jeedaa sheekobaraleydii (usduuriyaad) Giriigga. Hyacinthus waxa uu ahaa wiil qurux badan oo markii la dilay dhiiggiisii uu ka soo baxay ubaxa isla magaca (hyacinth) sita.

[5] Yumbudhi: Yuurursanaan

[6] Rumaan:  Xilliga uu gabayaaga joogay dhulalka Yururb, midhaha Rumaanka aad ayuu u qaali sanaa.

[7] Saacad-cadceedeed (sun-dial): Waa jaad ka mid ah goor-sheegtooyinka kuwii ugu horreeyay. Qaabka ay u shaqaysaana waa wareegga hadhka maalintii oo lambarro dul joogsanaya. In kasta oo ay gooraha si qumman u sheegi jirtay, haddana dhibtu waxa ay ahayd in ay maalintii oo keliya wax-tar lahayd. Ilaa qarnigii 19aad, goorsheegto-cadceedeedku waxa ay ahayd qalabka ugu mudan ee muraadkaas loo adeegsado.

[8] Gabarmaanyo (mermaid): Waa abuur sheekoxariro ku dhisan oo abuurkeedu u qaabaysan yahay gabadh qaarka hore gabadh ka ah, qaarka dambena kalluun ka ah.

[9] Alaaale ama aale = waa geed sida gobayska u baxa oo xubno leh sida gallayda oo kale.





Meel ka mid ah Maakhir Koos 

Sheekadan waxa ii mariyay 1987dii nin odey ahaa oo la odhan jiray Xasan Nuur Maxamed (Xasan Cirroweyne), Eebbe ha u naxariisto e, oo ahaan jiray raggii wax bartay, lana soo shaqeeyey Ingiriiska, xilal madaxtinimona ka hayay Somaliland ilaa badhtamihii 1960aadkii.

Markii uu dhallinyarada ahaa, waxa uu gacanyare u ahaa ninkii Ingiriiska ahaa ee la odhan jiray John A. Hunt, Soomaaliduna ku naanaysi jirtay “Gadhle”. Gadhle waxa uu Somaliland joogay 28 gu’ (1936-1958), waxana uu ku xeel dheeraa macdanbaadhista. Somaliland waxa uu ka sameeyay sahamin kala duwan oo xagga macdanta ah, iyo warbixintiisa ugu qotada dheer, uguna caansan qoraalladiisa ee cinwaankeedu yahay Report on General Survey of British Somaliland (1944-1950).

 Xasan Cirroweyne waxa uu la socon jiray ninkaas caddaanka ah. Haddaba, xilli ku beegan 1948 waxa dhacay in taar ku socda Gadhle laga soo diray Cadan. Nuxurka farriintuna waxa ay ahayd in jawaan beeyo ku jirtay oo Cadan Ingiriiska looga sii dhoofiyay markii la furay laga helay dahab ciid ah oo ku dhegdheggan fooxii. Sidaas awgeed waxa la farayay Gadhle in uu raadiyo meesha uu ka yimid jawaankaasi! Farriinta waxa tilmaamaysay “Somewhere in Maakhir Coast” oo loola jeeday in kiishkaasi uu baadi u yahay meel ka mid ah dhulka ballaadhan ee Maakhir Koos.

Waxa dhici jirtay beeyada marka la guro in la dhigi jiray (ilaa haddana la dhigo) godad ku yaal dhadhaabo hadoodilan, laguna keydin jiray inta ay baddu furmayso, ama la helayo doon lagu raro.

Show godadka Maakhir Koos mid ka mid ah ayaa beeyadaas la dhigay ka hor intii aan jawaanno lagu cabbayn, waxana loo badinayay in dahabkaasi ka soo jeeday god kuwaas tirada badan ee aan la garanayn meesha uu ku yaal mid ka mid ah.

Xasan Cirroweyne waxa uu sheegay in ninkii Gadhle isaga oo farriintii taarka ku qornayd u guntan tahay in ku dhow lix bilood isaga dab qaadayay buuraleyda Sanaag – dacal ilaa dacal - isaga oo god kasta oo loo sheegoba baadhayay. Walley ka tahay! Ugu dambayntii waxa la faray in uu faraha kala laabto howlgalkaas, faylkiina la laabo kol haddii la waayay dahabka raadkiisii.

Dahabkaas Eebbe ka indhosaabay Ingiriiskii, waa kaas haatan laga dhuranayo Cirshiida oo Maakhir Koos ku taal

 

Qirasho

W/Q Axmed Ibraahin Cawaale
aiawaleh@gmail.com

Qirashadii Maxamed Jaamac Abgaal ee ahayd in uu  hadda la tacaalayo caafimaad-darro  iyo dareen werwer ka dhashay xoolo ummaddeed oo wax kasoo gaadheen intii uu wasiirka ahaa, iyo cafis-weyddiisashadiisa bulsho waxa ay tilmaan u yihiin in ninkaas damiirkiisu nool yahay.  Haddii markii uu howlahaas faraha kula jiray damiirkaas nooli la legdamayay hunguri-weynaan, se laga reeyay, in uu weerar-celis sameeyo, isaga oo damiirkaas/ iimaankaasi dhinacyo kala duwan (oo ay ugu mudan tahay fayoobida caafimaad) ka rifayay miskiinkan, kana soo dhiciyo cadawgaas sitay,  keliya ma aha guul qof-ahaaneed, bal se waxa bulshada ugu jira casharro wax lagu qaadan karo.  Soomalida dhexdooda, in uu qofku bannaanka soo dhigo gefafkiisa ama nuglaanshahiisa, waxa in badan looga fal celiyaa wiirsi.  Taasina waxa ay dhalisaa in  huursiga musuqmaasuqa, laaluush-qaadashada iyo xatooyadu ay noqdaan qaar hadheeya nolol-maalmeedka bulsho.


Meelo ka mid ah dunida waa la dhiirri-geliyaa “qirashooyinka” jaadkan oo kale ah, bal se sida ay dadka qiranayaa daacad uga yihiin qirashooyinkaas waa lagu tartansiiyaa, laguna abaal mariyaa!  Dalka Shiinaha waxa ka jira barnaamaj TV oo taxane ah, lana yidhaahdo “Always on the Road” – kaas oo lagu waraystay 77 mas’uul. Dadkaasi iyaga oo xukuman ayaa ay sidoo kale bulshada la wadaagayeen xumaanta ku-takri-falkoodii mas’uuliyadeed iyo laaluush-qaadashadoodii.

Maxamed Jaamac Abgaal, waxa ay aniga ila tahay in uu jid cusub inoo jeexi doono, waxana aan anigu u qirayaa in uu yahay shakhsiyaddii sannadka 2019ka. Qof-ahaanna anigu waa cafiyay.  In qirashadiisaa looga faa’iideysto shaac-bixinta xumaanta ku-takri-falka mas’uuliyadeed iyo xatooyada hantida dadweynaha waa arrin mudnaanteeda leh.  Waxa kale oo ay ila tahay in qirashadiisaasi  xalay hurdadii  ka xumaysay dad badan (oo ay ku jiri karaan mas’uuliyiin hadda joogta iyo kuwo hore soo marayba).

Aanu ku soo ururiyay qoraalkan kooban kaalinta uu damiirku iyo rumayntu ku leedahay xalaalmiirashada qofka.  Waa qoraal aan ka soo dhex qaatay buuggayga Tigaadda Tasawufka.
[…] Abu Yazid al-Bestami waxa uu ahaa Suufi noolaa qarnigii 9aad MKD.  Isaga oo wax ka qoray xalaalmiirashada, waxa uu sheegay in hooyadii ku tidhi:
“Mar Allaaliyo kolka aan rudhmo aanan hubin xalaalnimadeeda aan afkayga geliyo, uurkayga ayaad ku dhex dhaqdhaqaaqi jirtay, manaad joojin jirin ilaa aan afkayga ka fogeeyo.”  (Ilwareed: Tadkiirat –ul-Awliyaa)  […]

Gorfayn Buug:  The Tree on the Moon  {Geedkii Dayaxa}


Gorfayntii: Axmed Ibraahin Cawaale
aiawaleh@gmail.com

Buuggan, THE TREE ON THE MOON, oo uu qoray Mohamed Urdoh (Maxamed Uurdoox), oo aan dhowaan ku arkay baraha wada-xidhiidhka bulsho, judhiiba aniga oo aan gacanta ku dhigin ayaan hawada ka jeclaaday.   Magaca buuggan, oo lagu xasuusan karo  sheeko xariiradii Soomaaliyeed ee “Geedkii Dayaxa ku Yiil” ama “Geedkii Nolosha” waxa magaciisa iiga dhex muuqday male-awaal sare, falsafad iyo aqoon dhaqameed.   Markii se uu gacantayda soo galay waxa aan ka dhex helay wixii aan rabay iyo in ka badanba.
Qoraaga waxa uu ka soo jeedaa qoyskii suxufigii iyo qoraagii caanka ahaa ee Maxamuud Jaamac Uurdoox oo ahaa aasaasihii, tifatirihii iyo soosaarihii jariidaddii “Sowt-al-Soomaal”, oo ahayd tii ugu horraysay ee ka hadhasha arrimaha Soomaalida, ee soo baxday bilowgii 1950eeyadii.  Waxa kale oo Maxamuud Jaamac Uurdoox soo saari jiray toddobaadle la odhon jiray “Maanta”, ha yeeshee, sida uu xusay qoraaga buuggani, 1975kii ayaa uu jeelka Hargeysa ku geeriyooday – duruufo aan la garanayn awgood. 


Quruxda buuggani ugu horrayn waa isaga oo aan ka madhnayn arrimahaas aan ka filanayay oo haddana, si farshaxannimo ku jirto uu sidii dun daabac ugu dhex rooriyay nuxurka buugga iyo arrimaha culculus ee uu ka warramayo.   Waxyaabaha aadka ii soo jiitay ee  buuggan ku guda jira waxa ka mid ah in ugu horrayn qoraagu ka hadlayo dhacdooyin badan oo uu u soo joogay iyo arrimo uu aqoon dheer u leeyahay oo uu ku tebinayo hibadiisa qoraannimo. 


Sida aan kala soo dhex baxay buugga, waa saxafi ruug-caddaa ah, waaya-arag ah oo si xooggan uga dhex muuqday saxaafaddii  Soomaaliya ka hor Kacaankii 1969kii iyo ka dibba, ilaa ay isaga ku noqotay ka-fursan-waa in uu dalka ka baxo  – ka dib markii uu u adkaysan waayay cabudhintii lagu hayay saxaafadda xorta ah -  isla markaana uu cabbiri kari waayay cabqariyaddiisii, laguna eedeeyay in “qoraalladiisu  ka madh yihiin ruuxdii kacaanka”. 
Sida uu qoraagu sheegay, saansaankii ku xeernaa saxaafadda xorta ahi, waxa uu ahaa mid qofka suxufiga ah ku xambaaraya afar  doorasho midkood:
1.      In mooraalkiisa iyo dun wanaaggiisa inta lagu tunto, laga reeyo, markaasna uu is dhiibo, cod baahiyena u noqdo cid kale, been la soo dhoobdhoobay bulshada u gudbiyo, siyaasiyiinta iyo askarta uu dabinka ugu jirana  libaaxyo iyo hoggaamiyeyaal wacan uga dhigo – in kasta oo aysan laabtiisu haddana ku niyad samayn.
2.      In uu xejisto toosnaantiisa iyo madax bannaanidiisa fikir iyo cod/qoraal dhiibasho, se uu fisho xadhig, maxkamadayn iyo dilba.
3.      In uu dalka iskaga qaxo.
4.      In uu saxaafadda faraha ka qaado, oo shaqo kale nolol ka raadsado.
Qoraagu waxa uu qaatay qodobka saddexaad.
Ha yeeshee, waxa ka muuqata tebintiisa dhacdooyinka, go’aannadii uu ka qaatay, iyo qoraalladiisaba in uu yahay qoraa isku darsaday geesinnimo, hal-adayg iyo la safashada dadka xaqdoonka ah.  Waa habdhaqan lagu xasuusan karo qoreyaal qalinka ku halgamay, sida Alexander Solzhenitsyn, Mikhail Shlokhov, Augusto Bastos iyo qaar kale – kuwaas oo fikirkoodii iyo meel-joogsiyadoodii ay liicin kari waayeen kelitaliyeyaal aad dunida uga caan baxay.   Waxa uu ka shidaal qaadanayay odhaaha ay ka mid yihiin: ‘The writer cannot put himself today in the service of those who make history; (but rather) of those who suffer it’  {Qoraagu waa in aanu  isu dhigin mid u adeega kuwa taariikhda sameeya, se waa in uu u adeegaa kuwa dacdarraysan]. (waa mid ka mid ah odhaahihii Albert Camus, oo ahaa qoraa, faylasuuf iyo suxufi Faransiis ah, oo ku guulaystay abaalgudka Noobel.)
Fursaddii uu dalka kaga fakan lahaa waxa ay soo martay mar tababbar loogu diray Nayroobi, halkaasna uu dal saddexaad uga sii gudbay. Waxa uu saxafi ka noqday  Imaaraadka Carabta halkaas oo ay haddana Sirdoonkii Taliskii Maxamed Siyaad Barre ku qanjiidhiyeen sirdoonkii  Imaaraadka, lana afduubay, la xidhay lana  takooray, ka dibna uu arrinkaasi ku xambaaray in uu carri kale uga sii gudbo.  Mar kale oo uu Sacuudi Carabiya tegay  waxa uu saxafi ka noqday jariiddada The Saudi Gazette.  Waxa uu qoraagu sidoo kale soo ban dhigayaa dabagalkii aan kala go’a lahayn ee uu kala kulmay ciidamada nabadsugidda iyo ciddii dawladda Soomaaliyeed u metelaysay dalka Kenya.  Ayaankiisa ayaa wanaagsanaa e, mastaafurintiisii dalka Kenya ma ay noqonnin mid ku celisa Muqdisho, bal se waxa uu si sharci darro ah ugu gudbay Tanzania.  Ka dibna waxa ay ku kalliftay in xagga dalka Zambia uga sii tahriibo isaga oo raacay booyad shidaal oo nin Soomaali ahi waday.   Mar kale  waxa uu Abu Dhabi BBC-da qaybteeda Barnaamajyada Africa war-tebiye uga noqday Dhulka Khaliijka Carabta.  Ugu dambayn qoraagu waxa uu u socdaalay dalka Kanada oo uu ilaa hadda ku noolyahay.
Buuggu waxa uu soo baxay 2013kii,  waxana uu ku qoran yahay af Ingiriisi, waana 244 bog. Waxa ku gudo jira  38 curis oo qaadaa dhigaya taariikhda dalkii la isku odhan jiray Soomaaliya – laga soo bilaabo 1960-kii.  Waxa uu ka hadlayaa gobannimadii iyo filashooyinkii bulshada iyo hoos u dhicii yididiilooyinkii iyo hiigsigii ummadda, musuqmaasuqii baahay ee dawladihii rayidka ahaa, kala hororsigii iyo loollankii siyaasadeed ee Bariga (Ruushka) iyo Galbeedka (Maraykanka iyo inta ay isku bahda yihiin),  iyo sida uu nidaamkii keli-taliska ahaa uu dhabarka uga wareemay taageeradii, niyadwanaaggii bulshadu ku soo dhaweysay, dalkiina uu hoos ugu daadejiyay (falaaddii ka dhalatay habmaamulkaas awgii) jahawareer siyaasadeed, fadqalallooyin, xadgudubyo xorriyadeed, ugu dambaynna  dalku noqdo fagaareyaal la isku gumaado, oo reerba reer kale qoonsado.
Si gaar ah, arrimaha uu qoraagu  bitijoorka (tooshka) ku ifinayo waa arrimhii waqooyiga ka socday ee gogol xaadhka u noqday in ay bulshooyinka dhexe  kacdoon sameeyaan.  Dhacdooyinka badan ee aan qoraalkan lagu soo koobi karin waxa si xoog leh ugu dhex muuqda, Xasuuqii Jasiira, Kacdoonkii ardayda Hargeysa iyo Dhagax-tuurkii,  qaababkii argagaxa lahaa ee NSS-ta/Dhabar kebinta iyo  “Qabtoodii”  iyo “Godadkii” ay cidda u gacan gasha ku bah dili jireen, kuna jidh dili jireen, marar badanna ku naf dili jireen.   Waxa aan meesha ka madhnayn faahfaahin ku saabsan falalkii aadka u darnaa ee Taliskaasi kula kacay bulshada degmadii Gebiilay iyo meelo kale oo dalka ah.
Qoraaga intii uu joogay waqooyiga Maraykanka, siiba Canada, waxa uu soosaare ka noqday TV-ga CBC (Canadian Broadcasting Corporation), waxana ay jagadaasi qoraaga door (fursad0 u siisay in uu wax ka qoro, baahiyona gabbood falladii xadgudbka ku ahaa aadamaha ee dalkii Soomaaliya ka dhacay xilliyadaas.  Waxana muuqata in uu kaalin mug leh ku lahaa in caddaaladda la hor keeno dembiileyaal dagaal oo hore ugu qaxay dalalkaas.
Bal in yar oo ka mid ah dareenkiisa falsafadeed aynnu halkan ku soo qaadanno.  Kol booyaddii shidaalka sidday ee u tahriibinaysay Zambia ay kala gudbaysay dhul barwaaqo ah oo biyuhu iliilad walba rogmanayaan ayaa  dareenkani ku soo dhacay, markaasna uu naftiisa kula xanshashaqay sidan:
“Halkan waxa ah kumannaan iliiladood oo yaryar oo keli keli ah, oo loo malayn karo inayan waxba ahayn (waxba ku fillayn) - lagana yaabo in qaarkood, yaraan inta ay ka qabaan, si dhib yar looga tallaabsan karo.  Ka dib waxa ay ku biiraan iliilado ka sii waaweyn, oo markaasna sii noqdo webiyo. Haddana webiyadii ayaa is biirsada oo noqda Webigii Weynaa ee Ruaha,…….. Sidaas daraaddeed, wixii ku bilaabmay iliiladaha yaryar ayaa noqda harooyin – kuwaas oo noolaha kala geddisan nooleeya oo koriya.  Waana sida ay tahay e, sidaas ayaa ay debeecaddu isu daryeeshaa.
Isaga oo sii wada waxa uu yidhi:
“Fikirkaas waxa uu i xasuusiyay saansaanka aadamuhu ku noolyahay.  Waxa aan arkay in aadaminimadu dhammaanteed ka dhigantahay haradaas weyn.  Qof kasta, waxa aan ku masaynayaa, iliiladdii yarayd – taas oo u kobocda bulshooyin, bulshooyinkina dalal iyo dadkoodii, dalalkiina u sii kobca oo noqda bulshoweyntii arlada (aadamihii oo idil).
Ha yeeshee, sifo lagu arki karo biyahaas aynnu soo sheegnay, ayaa laga la’yahay aadamaha: UJEEDDO MIDAYSAN IYO RUUX/DAREEN MIDAYSAN!   Waana sababta aynnu u soo marnay Ganacsigaa Addoomaha,  Qolalkii Naqaska (ee dagaalkii labaad ee adduunka Yuhuudda lagu xasuuqay) iyo Xasuuqii Muslimiintii Undulus, iyo is gumaysi, iyo isku dul noolaansho dhaqaalo.  Sidoo kale, waa sababta ay weli u jiraan xeryo dadka sidii xoolaha lagu ururiyo, badhadh la is joogjiyo (oo dadka lagu xabbadeeyo), iyo kumannaan qofood oo jeelasha ku silcaya, iyo in ka badan oo qaxooti ah.  Si la mid ah, waa sababta aynnu u heysanno qunbula durriyado, una jiraan dagaallo, saboolnimo iyo midab kala sooc.”
Buuggani akhriskiisu waxa uu lama huraan u hayay qof kasta oo doonaya in uu taariikhda iyo siyaasadda dhinacyada badan ee Soomaalida wax ka ogaado, siiba intii u dhexaysay 1960kii ilaa 2000. Waxa kale oo si aqooni ku dheehantahay wax uga sheegayaa siyaasad-goboleedka Geeska Afrika, guudahaan dalalka soo koraya, Bariga dhexe, iyo adduunweynahaba.   Sidoo kale, waxa uu buuggu si gaar ah ugu sii habboon yahay ardada barata saxaafadda, siyaasadda iyo xidhiidhada caalamiga ah.
Ciddii rabta buugga waxa ay ka heli kartaa:

http://www.amazon.com/The-Tree-On-Moon/dp/1483640493


Jasiiraddii Juudaanka

Waxa Afsoomaali u rogay:  Axmed Ibraahin Cawaale
aiawaleh@gmail.com

Hordhac
Waa sheeko dareenka qofka taabanaysa oo xambaarsan geesinimo, naf-hur iyo yididiilo, kuna soo gebageboobeysa tiiraanyo.  Sheekadan soo socota oo aan Afsoomaali  u rogay waxa ay ku dhex jirtay buug magaciisa la yidhaahdo The Horn of Africa oo uu qoray 1959kii nin u dhashay dalka Denmark oo la odhon jiray John Buchholzer.  Sheekadu waxa ay ku saabsan tahay xarun uu aasaasay dhakhtar Talyaani ahaa hilaaddii 1925kii oo uu adeeg, daryeel iyo daaweynba ugu fidin jiray dadka juudaanka qabay  meel jasiirad ah oo  la yidhahdo  Labada, Talyaaniguna u bixiyay Alexandra, oo ku taalla webiga Jubba ee koonfurta Soomaaliya, meel u dhow magaalada Jilib.   Guudahaan, waxa laga baran karaa cudurka juudaanka oo ay Soomaalidu cabsi badan ka qabto faafitaankiisa iyo saamayntiiisa, halhaysna u lahaan jireen in meesha lagu arko cudurkan faras uun lagaga baxsan karo; iyo sidoo kale in ay carruurta dilaan oo beerkooda cunaan, si ay bogsiin uga dayaan.  Sidoo kale waxa aynnu ogaan doonnaa  takoorka iyo deyrinta ay u ban dhigmaan dadka uu haleelo xanuunkani.  Waxa se xusid mudan in  hadda uu yahay cudur laga bogsan karo.   Ammintii ka dambaysay madax-bannaanidii Soomaaliya waxa daryeelka iyo daaweynta dadka juudaanka qaba ee jasiiradda ku noolaa  gacanta ku sii hayn jiray dawladihii kala dambeeyay, se waxa dadaalkaas kala daadiyay dagaalladii sokeeye ee gobolkaas ka qarxay 1991kii.

Sidan ayaa uu qoraalku u bilaabmay:

Goobtu waa dhulyaraha (jasiiradda) Alexandra, oo ku dhex taal webiga Jubba, ahna meesha  dadka cudurka juudaanka qaba la iskaga karantiimeeyo.  Halkaas waxa ka dhisan taallo dhagax ka samaysan oo uu dhinac kaga xardhan yahay magaca VITTORIO BIANCHI, dhinaca kalena isla magacaas oo ku qoran Afcarabeed.
Ninkii juudaanka qabay ee dhinacayga taagnaa ayaa araggayga ku jeediyay taalladii, afkiisiina wax kaga dhawaaqay, ha yeeshee Xasan (oo ii hal tebin lahaa hadalkiisa) muu ka helin wax hadal ah oo ulajeeddo samayn kara oo ka soo baxa afkii ninka uu cudurku sida daran u doorsoomiyay.  Bushimihiisi (debnihi) waa ay madheen, waxana ay ilkihiisi u muuqdeen sidii qalfoof uu ka dhammaaday hilibki iyo seedihiba.  Markii uu isku deyay in uu hadlo, waxa ay indhahaygu ku dhegeen carrabkiisii oo gaabtay oo cunahiisa ka dhex dhaqdhaqaaqaya, iskuna deyaya in uu sameeyo dhawaaqyo la garan karo (fahmi karo).  Sankiisii waa idlaaday, waxana keliya ee muuqdaa waa dulal lagu masayn karo sidii god fulcaano  beri hore ka qarxay oo dhagaxii milmay ee uu soo tufay  ku  engegay hareerihiisa.  Dhegahiisiina badhbaa cunmay; wixii ka hadhayna kor ayay u urureen sidii oo ay rabaan in aysan doonaynin in ay isu dhiibaan cidhib tirnaan dhammaystirin.   Inta ka soo hadhay foolkiisa  - haddiiba lagu sheegi karo weji – waxa uu ahaa burooyin iyo turunbuuqooyin (meel taagan iyo meel godan).  Addimadiisa iyo qaybaha kale ee jidhkiisa ee aan ku qarsoomin maryaha calalka ah ee uu gashanaa, waxa daboolay boogo midabkoodu furan yahay.  Labadii suul waa maqan yihiin, labada cagoodna mid ayaa gaabtay, inteeda hore oo dhammina waa cunmatay, waxa keli ah ee ka soo hadhayna waxa qummudkii lugta ee ay cidhibtu ku taagnayd.   Farihii gacmuhu iyana waa gaagaabteen, waxana ay u ekaadeen burooyin.  Markii ay suutogal noqon weyday in uu wax na dhacsiiyo (fahansiiyo), ayuu dhinac kale u sii hoonbiyay isaga oo cuskanaya ul uu ku tukubayay.  Isaga oo ku sii libdhaya mid ka mid mutulleyaashii ka dhisnaa meesha, ayaa waxa aan xasuustay sharcigii dadka juudaanka qaba lagula dhaqmi jiray ee kitaabka Axdigii Hore ku dhigan:
“And the leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean.”
“Sidoo kale juudaan qabaha uu haleelay alhuumadani, waa in uu dharkiisu jeexjeexnaado, madaxiisuna uu muldhisnaado, bushimihiisuna daboolnaadaan, goor walbana ku qayliyo (inuu yahay)  Sadho, sadho!”

Xasan ayaa iga codsaday in aannu meesha si dhaqso ah uga tagno.   Waxyaabo badan buu u soo adkaystay oo uu ila soo maray aawaday, ha yeeshee tani waa meel-joogsigii ugu darnaa ee aan geliyo isaga.  “Waa aynnu cudurka ku sadhoobi karnaa” ayuu i yidhi.  Ha yeeshee ma uu garwaaqsanayn isagu halista aan u badheedhay, isagu se ma uu rabin in uu noqdo juudaan-qabe.

Waxa aan isku deyay in aan u laab qaboojiyo oo u sheego in fursadda aan ku sadhoobi karnaa ay yar tahay kol haddii ama inta aanaan taabanin qof cudurka qaba.  Intii aannu wada soconnay carriga Soomaalida waa aannu soo aragnay dad qaba cudurka.  Waxa aan xasuusiyay mid nin ahaa oo jid barbarkii wadhnaa, goob tuulo bannaanka uga baxsan, isla markaana tuugsanayay.  Waxa uu heystay xeedho yar oo barbarkiisa taalla oo dadka jidka marayaa gambooyin lacag ah ugu tuuraan.  Meel durugsan marka laga jeedaaliyo, lama kala garanaynin in uu nool yahay iyo in uu fiddigay (dhintay).   Se marka uu jabaq ama jaanta  maqlo, waxa uu kor u yara qaadayay madaxiisii, si uu farriin sheegaysa in uu nool yahay u gudbiyo, oo uu isla markaana qabo baahi la mid ah midda ay dadka kale lee yihiin.  Waa uu maqli karayay marka uu qof soo ag maro, se muu wax arki karayn, maxaa yeelay juudaankii ayaa indha beel qaadsiiyay.  Keliya waxa ka hadhay ninkaasi ama lagu masayn karayay waxa uu ahaa sidii nabar weyn oo bannafaya (uraya), oo malaxi dhaamisay, finanna ka kor taagan yihiin sidii jasiirado badweyn ku yaal, duqsi iyo dirxina si hunguri weynaani ku jirto u haanfiirayaan ‘hilbihiisa’.  Wax kale iyo kuma garatid e, waxa uu ahaa hilbo aan noolayn, haddana neefsanaya.

Xasan waa uu xasuustay ninkaas, ha yeeshee meeshan ay  haatan joogaan iyo goobtii uu ninkaas ku arkay waxa ay isu ahaayeen kala haab.   Waa kala duwan tahay nin keliya oo meel cidla’ yaalla iyo degaan dhan oo juudaan-qabeyaal ah.   Ka hore, waa aad hareer mari kartaa, ha yeeshee halkan, meesha ay jaanta dhigaanba waxa uu Xasan u maleeyay in uu ahaa dhul sadhaysan, waxana uu is dareensiiyay in jaamihiisu jeermiska soo qaadanayaan.

Waxa aan Xasan u sheegay in uu u dhaqmayo sida dumarka; taasina waxa ay ahayd  is-barbardhig aysan ragga Soomaaliyeed aaney qaadanin ama ka dhiidhiyaan, maxaa yeelay, Soomaalida dhexdeeda dumarka hoos baa loo dhigaa.  Ka dib (markii uu wax iga garawsanwaayay) waxa aan ku idhi: “Dareygaaga iska xul!”  (Qoraagu waxa uu adeegsaday: Go to hell), waxana aan u sheegay in aan arrimahayga iskay u maamulan karo (la’aantii).   Se waa iga tegi waayay, oo waa i daba galay   isaga oo aanu ka madhnayn werwerkii uu cudurka ka qabay, isla markaana si anfariisan u fiirfiirinayay degaankan lagu go’doomiyay juudaan qabeyaasha.

Dhul yar oo ka mid ah jasiiradda ayaa beernaa.  Juudaan-qabeyaashuna waxa ay ahaayeen qaar wax la soo baxa (in kasta oo ay ku tiirsanaayeen gacan dibadeed).   Waxa la siin jiray meseggo/hadhuudh lacag la’aan ah oo ay dumarku tumi jireen, oo inta bur (daqiiq) lagu daro, sida boorashka loo diyaarin jiray.  Baahidooda kale ee cunno waxa ay kala soo bixi jireen beeraha.   Kuwooda caafimaad ahaan ka roon kuwa kale ayaa daryeel u fidiya kuwa liita.  Waa is guursadaan oo waxa ay isu dhalaan ubad caafimaad qabta.  Ha yeeshee ma dheera marka ay carruurtuna cudurka ku sadhoobaan.   Tuulada waxa gacanta ku hayna nin Wadaad ah oo isaguna xilliyo hore cudurka qaaday, se iminka ka bogsaday.  Wuu se diiday in uu ka tago meesha, waxana uu ugu negaaday si uu u taakuleeyo bulshada juudaan-qabeyaasha ah oo isaga aad u weyneeya, ugana dambeeya sidii boqorkoodii oo kale.

Carruurta, qaar ka mid ah oo uu cudurku si daran u hayay, ayaa markii ay na arkeen naga cararay cabsi aawadeed.  Waaweynkina waa is qarinayeen – iyaga oo digniino isu gudbinaya.  Dumarkina waa ay daadiyeen wixii ay sideen, ama faraha ayay ka qaadeen wixii ay qabanayeen iyaga oo ku socda qummudyadii cagahooda, una sii heetinaya dhankii buulashooda.    Mar labaad waxa aan u dhaqaaqay dhinacii taalladu ka dhisnayd.  Nin wejigiisu u ekaaday sida ka libaaxa (waa astaan lagu yaqaan dadka juudaanka qaba e) ayaa ii soo dhawaaday oo i hor galay.
“Waan aqaannay Vittorio Bianchi” ayuu yidhi.  “Waxa aan ahaa wiil yar markii aan halkan nimid aniga iyo hooyaday.  Waxa aannu ka gacan siinnay in aannu dhisno buulashii ugu horreeyay.  Xilligaasi waxa uu ahaa afartan gu’ ka hor, sida aan filayo.  Dakhatar Bianchi ayaa naga soo ururiyay meel walba:  Tuugsadeyaal baannu ahayn isaga dab qaada tuulo ilaa tuulo, oo hoygoodu yahay uun jaakada iyo duurka cidla’da ah; jasiiraddan baanu ku soo hirannay.  Halkan waxa aannu ka helnay cunto, cid naga caydhsataana ma jirto – sidii aabbahay aniga iyo hooyaday nooga caydhiyay tuuladayadii.  Waxaannu soconnaba halkan baa qof noogu sheegay in aannu ku noolaan karno.  Bianchi ayaa nabarradayadii saxar tiray (nadiifiyay) oo dhayay.  Ma ay jirin cid kale oo isaga gacan siisaa.   Waxa ay ahayd uun xilli  dambe, iyo si tartiib tartiib ah in intayadii faraha qabtay barannay dhayitaanka nabarrada.  In kasta oo aan anigu  xilligaa wiil yar ahaa, haddana waxa aan bilowgiiba bartay sida nabarrada loo saxar tiro, loona dhayo.  Maxaa yeelay xilligaas faraha ayaan qabay, dareenna waa lahaayeen.   Waa dareenka waxa marka ugu horraysa aad waayeysaa, ka dibna faraha.   Kuweygina beri hore ayay galbadeen.”  Gacantiisiibuu i tusay.  Ma ayna lahayn wax faro ah.
Dhakhtarka Talyaaniga ahi waxa uu ka iman jiray cisbitaal yar oo ku yaal webiga dhinaciisa.  Arooryo kastana, isaga iyo laba kalkaaliye caafimaad oo rag Soomaali ah ayaa soo raaci jiray si ay jasiiraddu ugu soo tallaabaan, dhaymo iyo duritaan (irbado) u fidiyaan bukaanka juudaan-qabeyaasha ah. 

Ninki isaga oo dhakhtarkii Talyaaniga ahaa ka  sheekaynaya waxa uu yidhi:
“Vittorio Bianchi waxa uu sameeyay wax kasta oo loo qaban karo dad juudaan qaba waayadaas hore - in kasta oo ayba iska yaraayeen.  Ha yeeshee waxa uu garwaaqsanaa in ay tahay lagama maarmaan in dadkan la dar yeelo, haddii se uu ku guulaysan waayo in ay bogsadaan, in uu ugu yaraan u fidiyo hoy iyo meel ay ku nabad galaan oo ah jasiiraddan.  Halkan gaajo kama ay baqanayn, waxana uu dhayi jiray nabarradooda, waxa kale oo uu ku abdo weynaa (rajo weynaa) in ay maalin uun bogsoomi doonaan.  Waxa uu tijaabiyay farsamo iyo daaweyn kasta.  Ha yeeshee ajashiisa ayaan sidaas u sii dheeraan – afar gu’ oo keliya ayuu sii noolaa.   Xitaa umuu sii joogin in uu arko  tallaabooyinkii yaryaraa ee uu qaaday guulihii ka dhashay – siiba horumarka laga sameeyay adeegsiga saliidda  hydrocarbus (hydrocarbus oil).   Saliiddan, oo dhakhaatiirta la tacaasha cudurka juudaanka oo dhammi ay kalsoonidooda geliyeen, ma ay ahayn mid keenta bogsiin dhammaystiran, ha yeeshee waxa ay yaraysaa kaarka, waxana ay engejisaa nabarrada.  Waxana ay ku fillayd in ay sii noolayso ama joogtayso abdada (rajada) ah in mar uun daaweyn dhammaystiran loo heli karo cudurka juudaanka.  Ha yeeshee waxa ay ahayd uun markii la soo saaray isku-dhis dawooyinka Sulfooyinka (Sulpha compounds) in la helo hub wax ku ool ah oo lagula dagaallamo cudurka. 
“Cabdiga halkan taagan ayaa si ka fiican sidayda wax uga sheegi kara sidii  nololshii Dhakhtar Bianchi ku soo gebagebowday.  Cabdi, ilaa yaraantiisii, waxa uu ahaa gacanyarihiisii aadka daacadda ugu ahaa uguna dhadhawaa.   Cabdi waxa uu  bukaanka dhayi jiray ilaa ay farihiisi gaagaabteen oo gamuurmeen.  Ha yeeshee waxa aan ogahay in Cabdi uusan jeclayn in uu ka hadlo dhimashadii Bianchi.  Waxa uu weli u arkaa in ay ahayd dhacdo xanuun badan.  Bianchi waxa uu isaga u ahaa wax ka badan aabbe oo kale..

“Runti, sheeko dheer ma aha.   Dhakhtar Bianchi waxa uu ku sadhoobay cudurkii; waxa uu noqday juudaan-qabe, xasuusqorkiisuna waxa uu wax ka taabanayaa niyadjabkii la soo dersay ka dib markii uu baag ku arkay lugtiisii.  Waxa uu sii joogteeyay shaqadii ammin ku siman hal gu’ oo ay nabarradii ku sii fideen lugtiisii oo dhan.  Markaas, isaga oo soddon gu’ oo keliya jiray, waxa uu arkay isaga oo ku sii siqaya hooggiisii.   In aad aragto qof jidhkiisii caafimaadka qabay oo si tartiib tartiib ah u luminaya dareenkii, qaabkiisina doorsoonmayo; in aad arki karto nabarradii oo fidaya oo burburinaya jidhkii; arrimahaas dhammaan waa wax abuuri  karta cabsi lala miyir doorsoomi karo.  Juudaanku dadka kuma dilo hal gu’ ama laba.  Waxa ay qaadataa dhowr gu’ in juudaan-qabuhu si qunyar qunyar ah u dhinto.  Dhakhtar Bianchi toogasho ayuu isku dilay, waxana uu ahaa Cabdi ninka markii ugu horraysay helay isaga oo naftiisii halleeyay.”


Dayaxan iyo Cadceeddan is-Qooraansanaya

W/Q: Axmed Ibraahin Cawaale
aiawaleh@gmail.com

Bal duul Alloow ila jeedaaliya dayaxan iyo arladan is-qooraansanaya, isku sidkan sidii hal iyo nirigteed, aan kala fogaanayn,  haddana is gaadhaynin, majareyaasha ay kala  marayaanna aanay mar qudha is laanqayraynaynin, , jeeroo dhulka sidii dermo loo laablaabo, kaddib  marka Saacadda Qiyaame timaaddo,  kala dhantaalnaanina ku dhacdo isu dheellitirankii iyo habsami-u-shaqayntii Kawnka.

Dahabo iyo Deyr waa laba isbidhaansada, isqooraansada, isuna qaba kalgacayl oo goor walba isu soo hilooba sidii laba qof oo laabahoodu isku xidhan yihiin, marka uu midba ka kale isha ka qaadona wadneyaashooda ay ka gedmadaan habdhacii isku sar jarnaa ee dhiigtuurka halboowleyaashoodu.  Dahabo iyo Deyr ammin dheer ayay isu qalbi furnaayeen, isu qushuucsanaayeen, isna quuddarraynayeen. 

Sida aanay dayaxa iyo arladu isu gaadhin, una sii kala fogaanin, isa saamayntooduna tahay mid joogto ah, ayay si la mid ah Dahabo iyo Deyr, goor iyo ayaan,  isku yeeshaan saamayn wax-ku-ool ah.   Raadaynta dayaxu ku lee yahay arlada waxa ka mid ah awoodda cufjiidashada ee badda ka kicisa  maayadaha meelo fog ka hira, dhalisana buuxsanka iyo caarriga badda – taas oo u dhigmi kara sidii neefsasho noolaha laabtiisa  si xilliyaysan kor iyo hoos u dhaqdhaqaajin karta.  Maxaa se u diidaya sidaas, miyaanay iyaduba ahayn  arlo nool!   

Isku wareegga Dayaxa iyo Arlada  iyo hooyadooda ka sii weyn ee Cadceedda, waxa ka dhasha   dayaxmadoobaadka iyo cadceedmadoobaadka. Dhacdooyinka dayax/cadceed madoobaadka oo  jira ama la arki karo gooro kooban, waxa xilliyo hore loo aqoonsanaa qaar aadamaha ku abuuri jiray filashooyin aan la mahadin oo laga bilkeedsho dhiillooyin,  muruqo, cabsi iyo hoog. 

Si la mid ah sida uu Dayaxa innoogu soo baxo ama innoogu bidhaamo  bil cusub,  ugu sii caddaado afar-iyo-tobnaad, ugu shiikho bil sii libdhaysa, daahana ugu sii rogto gudcur, waxa ay Dahabo ugu soo baxdaa isaga (Deyr) muuqaallo iyo saansaanno kala duwan: Sida bilnaan, baashaashnimo,  iyo  kaaheeda oo  isa sii baahiya goorba goorta ka dambaysa, soona dabra wadnihiisa, jeer oo la arki karo  in uu jiro ku-dhowaanshiiyo xaggeeda ah oo maragfur u noqon kara tabashooyinka wadnihiisa.

Ayaan darro se, sida Dayaxa iyo Arladu ay u kala weyn yihiin, isla markaana ay ugu kala socdaan jidad kala duwan oo aan weligood kulmaynin, ayaa si la mid ah isaga iyo iyadu aanay marnaba majareyaashoodu isu laanqayraynin.

Isagu waa waayeel sii gaabinaya oo gabow sii  gerbiyayo, waayuhuna si tartiib-tartiib ah u soo dabrayaan.  Dahabo se (sida dayaxa oo kale) jiiro kasta oo ay soo samayso, waxa ay isaga (Deyr) ku dhaaftaa jeeraaro.  Sidaas daraaddeed, waxa uu  naftiisa hoos ugula xanshashaqaa in ay is-oggolaysiiso saansaanka dhabta ah ee ku sheeggan odhaahda caanka ah “hadhkaaga ama dantaada lagama boodo”.  Waa sidaas e, waxa uu waayadan dambe laabta ka jeclaystaa  in  xawaaraha ay Dahabo isaga ku dhaafayso sii kordhiso, siina labalaabto; maxaa yeelay, kol haddii aanay labadoodu is gaadhaynin, inta ay kolba u sii muuqatoba, waxa ay u tahay boholyow iyo damqasho.  Sidaas daraaddeed, waxa uu  go’aansaday in uu ku sagootiyo ‘noolow oo nolosha cusub soo dhawee!’   Waxana ay, ugu dambayn, isku isla meel dhigeen in ay jacaylkoodii ku soo dabbaalaan mid ruuxi ah, sidii walaalo dar Eebbe isu xidhiidhiya, ama dhinaca kale lagu hal qabsan karo xidhiidhkooda waxa loo yaqaan Jacaylkii Aflaadoon (Platonic Love), iyo in ay ka  midaysnaadaan maan-hagga (fikirka) iyo aragtida nololeed, noqdana qaar isku maamuusa midhaha ka dhasha ama ka baxa maan-hadalkoodu iyo male’awaalkoodu.  

Fayr iyo Fayraskii HIV-ga

W/Q: Axmed Ibraahin Cawaale

Fayr waxa weeye nin da’diisa aan ku hilaadiyey 40 gu’ oo tan iyo  yaraantiisii ku naalloonayay fayoqab, Eebbena (sarree oo korreeye) ku galladsystay  dad, duunyo iyo aqoonba.  Sidoo kale waxa  weeye nin toosnaan iyo dhowrsoonaan dadku ku yaqaanaan oo aan badiba shaqadiisa iyo guriga aanay wax uga dhexaynin. Waxa intaas u dheer oori wanaagsan iyo ubad fiican oo dadka inta aan quudhin inay yidhaahdaan “Maasha’ Laah” ay masayr gelin jireen.
Haddaba waxa dhacday goor arooryo ah  in uu Fayr la soo toosay yalaalugo badan iyo daal culus.  Fayr isagoo ahaa qof u dhashay nin-adeyg, ayuu wixii hawl ahayd ee maalintaas u tiillay u maareeyay si istiillidi  ku jirto. Waxa se toddobaad kadib intaas u raacay madax wareer la  mooddo in basada laba loo kala dhambalayo. Fayr waxa u talo caafimaad ka raadsaday dhakhtarkiisii Faahiye oo uu uga cawday cabashadiisa jidheed. Fayr, da’da uu joogo iyo inta uu jirayba, hore ugamuu caban xanuun cabsi geliya, siiba kuwa tartiibtartiib u soo solleysta da’diisa oo kale iyo wixii ka weyn oo ay ka mid yihiin macaan iyo dhiigkar. Sidaasna waxa u marag furay dhakhtarkii oo markaas cadaadiska dhiigga ka qaaday, wadnihiisana dhegaystay, isla markaana u diray shaybaad – kaasoo aan wax jirro ah muujinin. Ha yeeshee waxoogaa kiniin kaarjebin ah ayuu Faahiye xaashi yar ugu xarxarriiqay. Dhakhtarku waxa uu nabdigiisa ka rumaysnaa in Fayr “waraabe ka fayoqab roon yahay”. Waraysigiisii kaddib, dhakhtar Faahiye, waxa uu u arkaayey in xanuunka Fayr aanu ka fogayn culeys shaqo oo raadeeyay maanka Fayr ka dibna saamayn ku keenay jidhkiisa (psycho-somatic).

Fayr, maalmo kaddib, waxa uu waxoogaa xanuun ah ka dareemay qanjidh dhegta bidix gadaasheed ku yaal – kaasoo  markii dambe ku faafay qanjidhsarceedka lugaha iyo kuwa kilinkillooyinka, in kastoo aanay wax barar iyo buurnaan ah samayn.  Halkaas marka uu arrin marayo ayuu kombiyuutarkiisii dhab-ku-qabadka ahaa (laptop) la kala baxay, isagoo ku googaalaynaya (googling) ijiinnada baadigoonka (search engines)  erayadan oo la isku daray nafsaddarro + Madaxwareer + qanjoxanuun + daal + seedoxanuun…    Waxa meeshii uga soo booday dhowr xanuun oo uu ku jiro  HIV/AIDS!  Hayaay! Waxa uu bilaabay inuu miciinsado boggaga internet-ka ee u adeega dadka sidiisa oo kale shakigu galo ama kuwa uu xanuunkani haleelo. Waxa kale oo uu ogaaday in xanuunnada qaar (qaar jidheed iyo qaar maanba) ay abuuraan astaamaha  fayraska HIV-ga oo kale ah.
Laga bilaabo ammintaas ayuu Fayr werwer hor leh bilaabay.  Werwerkaasi waxa uu ku xambaaray in isu qaato (ama isu qabo) inuu ku sadhoobay fayraska HIV ee dhaliya cudurka AIDS-ka.  Boqolaal bog ayuu isha mariyay muddo ku siman 45 cisho oo uu ku tilmaamay inay cadaab oo kale ku ahaayeen. Waxa uu arkay bogag  naftiisa yididiilo ama abdo geliya iyo qaar ku xambaara inuu noloshiisa halleeyo intaba.
Xaggeebuu kaaga yimid xanuunkani! Ayay ahayd waydiinta ku ligani. Haddaba mar uu xasuustiisa dib u celiyay toddobaadadii la soo daafay, waxa keliya ee uu qoonsaday waxay ahayd, habeen uu qoordiid (taaloog) ka samaysanaayey timojare (rayiisle) oo makiinaddi qadaadka ka sartay, dhiigna ka keentay. Shakigan keenay xaaladabuurkan sirgacan waxa uu ka  qaaday dhacdadaas. Ha yeeshee, markii uu u kuur galay sida uu u fido xanuunka HIV/AIDS-ku waxa uu ogaaday, in fayrasku aanu wax aan ka badnayn 30 ilbidhiqsi hawada ku noolaan karin, haddii se ay makiinaddu wadatay dhiig qoyan (sida xinjir) oo ku sadheysan fayraska, in loo malayn karo in uu fayrasku u gudbi karo qof kale.
Fayr muddo ayuu male ama (shaki) awgii ku noolaa saansaan (xaalad) la mid ah ta ay ku nool yihiin dadka xambaarsan fayraska dhaliya cudurkaas. 48 maalmood ka dib dhacdadii rayiislaha ayuu inta uu dhiirraday u socdaalay goob caafimaad si uu isu baadho. Cawadiisa e, warcelinti waxay noqotay: “non-reactive” oo looga jeedo “dhiiggu ma samayn falcelin muujin karta inuu sido fayras”.  Waxoogaa yididiilo ah bay Fayr u ahayd, ha yeeshee astaamihii weli waa ay ka muuqdaan jidhkiisa, qaar kalena waa ay ugu darsameen sida debnoqalleyl iyo afdholow.  Waxaanuu mar kale isu aqoonsaday inuu qabo cudurkii uu ka baqo qabay, bal se weli uu  ku jiro amminta loo yaqaan “window period” oo ku siman ilaa 3 bilood (laga bilaabo marka fayraska HIV-gu galo dhiigga) oo ay dhici karto inaan dhiigga laga heli karin astaamaha fayraska.
Fayrasku marka uu jidhka galo, badiba inta u dhexaysa 2 toddobaad ilaa bil ayaa ay astaamahiisu ka muuqdaan qofka waxaana ka mid ah: xummad, daal, qaash/finan, madax-wareer, cunexanuun iyo qanjo-barar. Kolkaas ayuu difaaca jidhku bilaabaa iskacaabbi, run ahaantiina iskacaabbiga jidhku bilow-ahaan wuu muquuniyaa fayraska, hase yeeshee fayraska oo xeelad iyo dhabbacasho badan ayaa si tartiibtartiib ah u tarma, ilaa uu ka awood roonaado habka iskacaabbiga jidhka, kaddibna waxa uu qofku u ban dhigmo xanuuno kala duwan oo ka faa’iidaysta nuglaanshaha iskacaabbiga jidhka (opportunistic diseases), ilaa uu ugu dambayn xanuunku isu rogo mid baalasha la kala baxay (full blown AIDS) – waana saansaan  aan wax-ka-qabasho lahayn oo ku gebgebowda geeri.
Fayr cabsidiisa ugu weyni waxay ahaan jirtay booqashada dhakhtarka iyo inuu isa soo baadho. Wuxuu Fayr xasuustaa inta sheeko ee uu maqlay ee ku saabsan dad u xanuunkani haleelay – waxa ay ku dambeeyeen iyo sida loola dhaqmay. 
Intaas kaddib, waxa uu bilaabay inuu is dareensiiyo inay  noloshiisu soo gebageboobeyso. Maxaa yidhidiilooyin so afjarmaya! Maxaa qabyo u taal! Maxaa qorsheyaal uu muddooyin soo abaabulayay uu laanqeyr cas saaray! ilaa uu ka gaadhay inuu si hoos-hoos ah u dardaarmo, isagoo xasuusqor ku xarxariiqay wixii ka kala daadsanaa iyo wixii qaan ah ee lagu lahaa. Xaaskiisii waxa uu u sheegay inuu xanuunsanaayo, si uu uga badbaadiyo jirradan halista ahi si aanay ugu gudbin. Waxa uu suuraystay caruurtiisii la majiiran jiray oo ay jaarka iyo ardaydu  xamanayaan ama toos ugu xanaakadinayaan jirrada aabbahood. Waxa uu yaraystay la kulankii jaleyaashiisa. Waxa se ugu darnaa fikradaha waallida ah ee maankiisa ugu soo butaacayay sida maayadaha badweynta oo ay ka mid ahayd: in uu gudha iska jaro! Dhowr jeer buu malaystay inuu baabuurkiisa ka shalwiyo dawga buurta loo yaqaanno Gebi-dheer.
Sidii uu fikradahaas waallida lagu tilmaami karo u dhex mushaaxayay waxa Fayr u baxay dhawaaq cirsan-ka-yeedh oo bandiirad (calan) bushaaro iyo badbaado u babbinaaya: “Waar joog!  Naftaada iyo Eebbeba ma siri kartid. Waar nin yahow Eebbe u noqo, isaga ayaa cudurka keena, waana Bogsiiye (al-Shaafi), waana Dile (al-Mumiit), waana ka wax nooleeye (al-Muxi)”.
Dhowr toddobaad kaddib ayuu Fayr mar labaad u kicitimay inuu dhiigiisa ka soo shay baadho meel ka duwan meeshii hore, goortaas oo ay kasoo wareegtay 78 maalmood maalintii uu timojaraha ka samaystay qoordiidka. Mar kale iyo cawadiisa e, waxa uu shaybaadki sheegay “non-reactive”.   War-bixintii ayuu haddana la dul tegay internetkii, waxa durba u muuqday yididiilo, waxa se uu si kaadsiiyo la’aan ah u dhowrayay inay buuxsamaan 90 cisho.  Mar saddexaad ayaa maalintii ay 90 cisho u buuxsantay uu ku noqday shaybaadhkii.  Wiilkii shaybaadhka samaynayay oo u diyaargaroobay inuu gacantiisa bidix siriij (irbad) kaga qaado dhiig, ayuu Fayr weydiiyay jaadka shaybaad ee uu u adeegsanaayo, isagoo ka shaki qaba runsheegnimada kuwii hore.  Hadalkanbaana la is weydaarsaday:
Fayr: “Jaadka shaybaadh ee aad adeegsanaysaa magacii?
Shay-baadhe:“Waa kan oo waa ka ugu fiican saxnimadiisa iyo degdeggiisa. Afar iyo toban cisho
marka laga bilaabo goorta uu qof ka shakiyo in fayras dhiiggsa galay ayuu kusoo saari karaa cad”, “oo meel kale miyaad iska baadhay?”
Fayr: “Haa, waxaanuu ahaa NEGATIF”
Shay-baadhe, “Waar ninyahow, shakigu waa dilaa e, orod oo Quraan isa-saar” ayuu ugu eray celiyay isaga oo la yaabban oo madaxa ruxaya.
Warbixintii shaybaadkii saddexaad waxa uu Fayr qaatay aroornimadii dambe, galkii ay warbixintu ku jirtayna ma uu furin ilaa uu gurigii gaadhay, isagoo ka cabsi qaba haddii ay warcelintu noqoto BOOSATIF inuu naxdin awgeed  miyir doorsoon suuqa ku dhex dhaco. Mar saddexaadkiina waxa ay warbixinti sheegtay NEGATIF.  Alxamdullilaah iyo neef weyn ayaa kasoo baxday. Maalintaasbaana fayoqab ugu horraysay muddo 75 cisho ah, laga bilaabo maalintii uu yalaalugada iyo daalka la soo toosay.
Fayr casharrada uu ka bartay dhacdadan uu soo maray waxa ka mid ahaa:
·         Kol haddii uu gartay waayaha dadka qaba jirradan, inuu si  xeel dheer ugu debecsanaado dadka la nool xanuunka oo lagu tilmaamo inay yihiin ama lagu tiriyo dadka nugul. Waxa ay dadkaasi u baahan yihiin in loo muujiyo taageero (mid niyaddhis ah iyo gacansiin kaleba) iyo samafal;
·         Aragtida gurracan ee laga qabo in xanuunkani ku yimaaddo galmo xaaraan ah oo keliya, ama uu yahay ciqaab Eebbe waxa barbar taalla, kumannaanka iyo kaakaca qof ee ku qaadaya siyaabo kaa duwan (sida dhiig lagu shubo, irbad sadhaysan oo mudda, adeegsi qalab sadhaysan oo loo isticmaalo hilibdalqe, gudniin, iwm..)
·         In shakigu yahay dilaa, oo loo baahan yahay inu qofku sida ugu dhaqsaha badan ula xidhiidho goob caafimaad.  Haddii qofka dhiiggiisa laga helo fayraska, oo uu bilaabo inuu qaato dawada lagu maareeyo taranka fayraska, waxa sidoo kale weynaanaysa fursadda uu nolol caadi ah kula noolaan karo cudurka.
·         Caafimaadku waa deeq Eebbe inna siiyey oo u baahan inaynnu ku dadaalno ilaalintiisa.

Bal u fiirso mucjisada Eebbe (sarree oo korreeye) ee laga dhex arki karo habka iskacaabbiga jidhkeenna. Waxa innagu dhex nool kumanyaal iyo kaakac unugyo  heegan u ah inay jidhkeenna ka ilaaliyaan jeermiska iyo fayrasyada dibedda kaga imanaaya. Ma dareemi karno, mana suurayn karno baaxadda dagaallada isugu jira weerar iyo weerarcelin iyo tabaha la isu adeegsanaayo ee xeeldheeridu ku dheehan tahay. Waa weerarro ku sal leh nolol iyo geeri. Waa goobo guullo iyo guuldarrooyin iyo wadhi is-daba cidhbinayaan, waa weerarro aan ka hallayn (khasaare) yarayn kuwa ay adduunkan korkiisa ka dhaliyaan adeegsiga awoodda nuukileerku. Nooleyaashaas ili-ma-qabatayda ah, ee Eebbe (SOK) inoo sandulleeyay ee huritaanka intaas le’eg aawadeen u bixinaya, miyaanay habboonayn inaynnu kaabno, kana ilaalinno wixii u nuglaynaya nacabkooda iyo nacabkeenna oo ah fayraska iyo jeermiska?


Warqaaddii Jacaylka

W.Q: Axmed Ibraahin Cawaale

Waxa ay ahayd 1970kii. Gu’gii koowaad ee dugsiga sare ayaan ku jiray oo aan gelinka dambe ka dhigan jiray Dugsiga Faarax Oomaar oo aannu beryahaas u niqiinnay “Xabbadi Keentay”.  Waxa uu dugsigaasi ahaa mid ka dhasahy fooshii kacdoon ay ardayda dhammaysatay dugsiyada dhexe ku kaceen.  Maxaa wacey, waxa xilligaas kala batay tiradii ardayda iyo dugsiyadii sare ee dhinaca Waqooyi ka jiray. Bal malee magaalo-labaaddii dalka oo aan lahayn hal dugsi sare!  Sidaas oo ay tahay, bannaan-baxaas ay ardaydu sameeyeen ma uu ahayn mid ka madhan dhiillo iyo dhiig  daata. 
Dugsigii dhexe waxaan ku soo dhammaystay tuulo, waxana aan Hargeysa u imid in aan sii wato waxbarashadii dugsiga sare.  Cid xigaal ahi iima joogin Hargeysa, se nin aannu qaraabo-qansax nahay, oo aan adeer ugu yeedhi jiray  ayaa guri uu seexan jiray oo ku yaallay “Sekatu-Liire”  igu marti geliyay.  Sekatu-Liire waxa  ay ahayd dhismeyaal yaryar oo xidhiidhsan oo dhinaca galbeed ka xigay dhismaha Dawladda Hoose iyo Masjid Jaamaca, waxana la sheegaa in xooggagii Talyaanigu dhiseen ammintii koobnayd ee ay gacanta ku hayeen Somaliland bilowgii 1940aadkii.  Dhuuniga aan quuto waxa aan ka doonan jiray xarumaha soor-bisleeyeyaasha ee ay danyartu wax ka cuni jireen oo ku dhex yiillay suuqa Waaheen, waxana loo yiqiinnay “Dooro-lebenleyaal”, se waxa ay ahaayeen “miskiin-koris”.  Dhaqaalaha yar ee aan biishado waxa laga keeni jiray xoolaha nool ee qoyskagayga.  Aniga oo yaraan ku agoomoobey, hooyo-macaan ayaa xilli-xilli dhowr neef oo ahmin ah qoorta isugu soo xidhi jirtay.  Berri-samaad baa lagu jiray, xoolodhaqataduna tirooyin adhi ah iyo meesiyada kale ayay xawadamin jireen, deegaankuna  waa bed qabay, nolosha reer magaalkuna si xooggan ayay ugu  tiirsanayd ta reer guuraaga.  Is-barbardhig haddii lala sameeyo beryahan dambena waxa si fudud kuugu soo baxaya in tayadii nololeed ee bulshada reer guuraanimo ay si aad ah hoos ugu dhacday, isla markaana ay noqotay mid  mar kasta  ay ku xeeran tahay  saansaan nololeed oo aad u adagi.

Gurigan yar ee aan ninkan la wadaago waxa ugu doorka roon leh ee nagu weheliyay waxa ay ahaayeen dhowr abxadood (sanduuq) oo buugaagi ku jirtay una badan sheeko-faneedyo (novels).  Oggolaansho aan ka helay “adeerkay” ayaan akhris ku meyracan jiray. Waxa ay ahaayeen badidoodu buugaag waayadaas adduunka aad looga akhrisan jiray. Waxana ugu mudnaa kuwii James Bond ee ay ka mid ahaayeen  From Russia with Love,  The Spy Who Loved Me, Casino Royale, For Your Eyes Only, iyo qaar kale oo badan.  Hore waxa loo yidhi “nimaan dhul marini dhaayo la’”, se arrinku waxa uu xaggayga ka ahaa “nimaan akhris badan helini dhaayo la’”.  Akhriska buugaagtaas waxa ay iiga dhignaayeen dalxiis aan kala go’ lahayn oo aan ku galaa-bixin jiray arlada dacalladeeda.
Haddaba maalin maalmaha ka mid, oo aan buug kale la soo baxay, waxa dhexda ugu jirtay warqaad laalaaban oo sida mastaradda u dhiibsan. Midabkeedu waxa uu ahaa cir-u-eke furan  (buluuki furan), waxana aan judhiiba hoos isugu sheegay in ninkii buugaagtan lahaa u warqaaddan u adeegsan jiray “kala-qaybis” u fududaysa kolba meesha uu akhriska marinayo.  Dafdafnimo (faduulinimo) awgeed, waxa aan guda galay in aan kala bixiyo warqaaddii, misane waaba qoraal dhex maray laba is-jecel. Waxa isku key qabsaday laba dareen oo midna igu riixayay inaan akhristo, ka kalena ii diidayay, se kii hore ayaa gacan sarreeyay, in kasta oo aanay maankayga ka maqnayn u-haysaho beryahaas dadka dhexdooda caan ku ahayd, oo ah in “akhriska dhambaallada dadka kale, oggolaansho la’aan, iyo qoraallada gees-xawaallada ku qoran qalbi-can ama fahmo-guur laga qaado”.  Ninkaas buugaagta lahaa ee dhinacayga lama-aqoonka ka ahaa, murwaadda (ixtiraamka iyo qiimaynta) uu u hayay qoftii uu jeclaa awgeed waa ta keentay in uu warqaadda ka dhigto “kala-qaybiye” aan gacantiisa iyo araggiisa ka fogaanin mar kasta  oo uu buug akhriyayo.
 Waxa ay ka koobnayd toban bog oo farqoraal midabkiisu yahay cir-u-eke rib ah, si fiicanna looga dhex arki karo warqaadda ay isku midabka yihiin. Dheeldheelna uma ay dooranin midabkaas; maxaa yeelay, waxa lagu yaqaan in uu yahay mid la jaal ah jacaylka, dhaliyana (sida la yidhi) nabdoonaan iyo xasillooni, kuna habboon in uu qarqarsiyo kacdoonnada nafsiga ah ee ka dhasha jacaylka.  Waxa ay ku taariikheysnayd 1967kii, meesha laga soo dirayna waxa ay ahayd Nikoosiya, caasimadda dalka Qubrus, waxana ay ku socotay nin Faarax la yidhaahdo oo Cadan degganaa.  Waxa markiiba maankayga ku soo degay in warqaaddan filanwaaga ahi u baahan tahay furfurid.  Waxaan keloo iska dhaadhiciyay in ninkan Faarax ee warqaaddu ku socotay, isla markaana aan filayo in uu buugaagta guriga taalla lahaa uu ka mid ahaa Soomaalidii loogu yeedhi jiray “Xabbadi-keentay”.   Dagaalkii xorrnimo-doonka ee dadka reer Koofur Yaman waxa uu ahaa mid dhiig badani ku daatay, maxaa yeelay Ingiriisku ma rabin in uu si howl yar Cadani farihiisa uga baxdo – istaraatijinimadeeda awgeed iyo sidii uu wax u gashaday, laga soo bilaabo 1839kii oo uu kala wareegay Suldaankii Laxaj.  Tanina waa ka duwanayd howlyaridii uu kaga baxay British Somaliland oo isaga iyo beelaha waqooyigu ay hore heshiisyo saaxiibtinnimo, ganacsi iyo kor-ka-ilaalineed u dhex mareen.  Sidaas awgeed, colaaddii ayaa mid dhinac u qaxisay.
Markii aan aqoonsaday in ninka warqaaddu ku socotay yahay Soomaali, isla jeerkaasba waxa aan indhaha kula rooray gebagebadeeda – laga yaabee  in aan wax ka ogaan karo cidda soo qortay.  Waxana ay ku soo gunaanadantay  tuduc ka mid ah gabaygii jacaylka ahaa ee caanka ahaa ee Annabel Lee, ee uu qoray Edgar Allan Poe 1849kii, oo ay u qaabaysay waayaha jacaylkooda:

For the Moon never beams, without bringing me dreams of my dearest Farah,
And the Stars never rise, but I see the bright eyes of my dearest Farah.
(Dayaxba miyuu ii soo baxaa, isagoon ii keenin (xasuusin) riyooyinkii Faaraxayga igu dheer,
Xiddiguhuna miyay ii soo baxaan, iyagoon i tusinin indhihii qurxoonaa ee Faaraxayga igu dheer)

U gartay in gabadh “Anne” la yidhaahdaa soo qortay oo aan looga dhoweyn in ay u dhalatay dalka Ingiriiska.  Waxa kale oo iiga baxay  warqaadda in jacayl xooggani ka dhexeeyay labadan qof se aanay weli is hananin.  Waxana aan ka dhex akhriyay sadarrada dhexdooda in aabbaheed iyo hooyadeed aanay ka raalli ahayn in  iyada iyo  Faarax is guursadaan.  Waxa dareenkaas ii si xoojiyay iyada oo buugaagtii guriga ku xeraysanaa uu ku jiray buugga Blame Me On History (1962) ee uu lahaa qoraagii reer Koonfur Afrika, Bloke Modisane,  si faahfaahsanna ugu dhex xusay jacayl isaga iyo gabadh caddaan ah  dhex maray, xilli  uu dalkaas ka jiray nidaamka kala-qoqobka isirrada, kaas oo uga dhignaa dembi weyn in laba qof oo iyaga oo kale ahi is-guursadaan.
Warqaaddaasi waxa ay ahaatay mid ammintii gurigaas aan ku degganaa oo dhan iga ad dhow.  Mararka qaar aan xasuusan jiray jacayl beryahaas i saf-mareeyay (i yar taabtay), se aan taabbo gelin,  waxaaba aan weyddiin jiray in jacaylkaas anigii iyo qof aan ogahay naga barriiqday bal in uu sidan kan warqaaddan ku dhex qofaysan oo kale u kobci lahaa jeer lagu sifayn lahaa “jacayl dhiirran oo kulul…”  sida ku jirta heestii ay ku luuqayn jirtay Maryan Mursal.  Waan ku noqnoqon jiray, ereyda iyo howraaraha qaarna waan is-dul taagi jiray, dhadhamin jiray, dhuuxi jiray, maankayga ayay la fal geli jireen, farriimo iyo dareeno ku dhex abuuri jireen.  Se gacan keli ahi sacab ma tumi karto e, waxa aan muuqaal-maskaxeed ku suuraysan jiray falcelintii Faarax ay dhammaystir u ahaan lahayd farriintan dhinaca keli u socota.    Si kastaba arrimuhu ha ahaadaane, waxa aan ahaa  qof la jira  labadaas qof “Faarax iyo Anne” oo hiil iyo hooba la garab taagnaan lahaa haddii aan in uun garanaayo, ama ay in uun suurogal ahaan lahayd inaan ku kaalmeeyo!
Maanta oo laga joogo afartan gu’ in ka badan markii aan warqaaddaas isha mariyay weli maankayga kama ay fuqin xasuusteedu, waxana aan mararka qaar is-moodi jiray in aan akhriyayo sheekooyinka jacaylka kuwa loogu jecelyahay ee qarna iyo baruuda (weligood) buug  la qoray  sida  Lorna Doone, marka la eego sida ay uga fogyihiin iska-yeelyeel, mukur,  iyo ka-badbadin, waxana aan mararka qaar is-weyddiiyaa meeshii ay isla mareen Faarax iyo Anne.
Waa mudan tahay in is-barbar-dhig lagu sameeyo qaab-farriimeedkii ka horreeyay xilligan tiknoolajigu wax walba fududeeyo iyo waayahaas hore.
Xilli ay  yaraayeen dadka wax akhriyi karaa, waxana qori karaa, bal xasuuso sheekadii ku qornayd buuggii “Aqoondarro Waa u Nacab Jacayl” ee uu qoray Faarax Maxamed Jaamac Cawl.  Maanta waa yaryahay in la arko qof mid kale uga baahan gacansiin qoridda warqaad.  Haddiise uu jiro, se jecelyahay in sirtiisa kula keliyeysto qofka kale ee uu jecelyahay, tilifoonkii ayaa u buuxinaya kaalintaas.
Farriimahaas hore ee qoran, qofka dirayaa xil weyn buu iska saari jiray quruxinta farta iyo in uu qoraalka ku kaabo muuqaallo sida wadne leeb laga dhex taagay, oo dhiiggu ka tifiqleeyay, ama raadka dibno xamuurad la mariyay, kaddibna lagu aslay warqaadda,  mararka qaarna indho ooyaya.  Qofka waxa ay ku xambaari jirtay in uu raadsado qalimmo (qalmaan) midabbo kala gaar ah leh.  Sidoo kale, is-gaadhsiinta iyo amminta dhur-sugga falcelineed ayaa culays ku ahaan jiray labada is-jecel.
Maanta se xawaare aan ka yarayn ka iftiinka ayaa dhamballada la isugu gudbiyaa. Agabka tiknoolajiyaduna waxa ay fududeysay qoraalkii iyo qurxintiisii.  Halkii ay saacado kugu qaadan lahayd qurxinta dhambaalka iyo muuqaal u samaynta, waxa aad kombiyuutarka kasoo dhufsanaysaa uun muuqaallo kuugu xeraysan (emmoticum) oo kun erey wax ka iftiimin og.

Haddaba, tiknoolajigu  keliya waxa uu soo ururshay ama koobay ammintii, is-dhaafsigiina (transactions) wuu badiyay, se geddii (dabeecaddii) aadamaha ee dhinaca jacaylka iyo nacaybka waxba kama doorin. 
Qaamuuskii Af Soomaaliga ahaa ee ugu Horreeyay


 Waxa diyaariyay: Axmed Ibraahin Cawaale

Soo koobid
Qoraalkani waxa uu soo ban dhigayaa qaamuuskii ugu horreeyay ee Afsoomaali ku soo baxa oo uu qoray wadaad Masiixi ahaa oo la odhan jiray Evangeliste de Larajasse.  Waxa uu qoraalku faahfaahin kooban ka bixin doonaa qoraaga iyo weliba howlihii ama waxqabadkii uu ku foogganaa intii uu degganaa Berbera – xilligaas oo ahaa dhammaadkii qarnigii 19aad.     Marka laga tago qiimayn guud oo ku saabsan waxtarka qaamuuskan, waxa kale oo uu  qoraalkani lafagur kooban ku samayn doonaa xarfaha uu adeegsaday qoraagu si uu, intii tamartiisu gaadhsiisnayd, uga haqab tiro baahidii jirtay xilligaas in af hodon ah, ha yeeshee aan qoraal lahayn, loo helo ama loo dejiyo  far ku habboon.  Sidoo kale, waxa  uu qaamuuskani jid cusub ugu xaadhay qoreyaal iyo afaqoonno (linquists) ka daba qaatay oo sii kobciyay qoraalka Afsoomaaliga. Ugu dambayn, iyada oo laga jooga ammin  ku siman boqol iyo labaatan gu’, tan iyo intii la qoray qaamuuskan, waxa laga dhex heli karaa ereyo aan hadda la adeegsan oo qaar kale halkoodii galeen iyo weliba qaar la lumay waayitaanka ama adeegsi la’aantii wixii ay u taagnaan jireen.


Evangeliste Larajasse kumuu ahaa?
Waxa uu ahaa nin Faransiis  ah oo noolaa 1845-1935, kana mid ahaa wadaaddo Masiixiyiin ah oo ka tirsnaa Mikinisadda Roman Kaatoligga oo soo gaadhay Berbera 11 Maarj 1891kii, una socday howl diin fidineed.  Wadaaddadaasi waxa ay oggolaanshiiyo ka heleen maamulkii Ingiriiska ee ka talinayay British Somaliland si ay xarun  agoomeed iyo bar cibaadaysi uga dhisaan Berbera.   Markiiba isaga iyo wadaad kale  oo oo la odhon jiray Brother Cyprian de Sampoint ayaa bilaabay inay Afsoomaaliga bartaan.  Sidoo kale, isla xaruntaas waxa ay ka bilaabeen barnaamaj waxbarasho, iyo daaweynta dadka jirraysan.  Ammin aan sidaas u sii dheerayn, waxa dugsigii soo buuxiyay carruur u badan Carab iyo Hindi.
Aragtiyo uu Larajasse ka bixiyay Soomaalida iyo Afsoomaaliga waxa ka mid ahaa in  uu sheegay in mugdi ku daahan tahay meesha ay ka soo jeedaan dadkaasi.  Waxana uu isagu u arkayay in Soomaalida iyo afka ay ku hadlaanba lala xidhiidhin karo dad ku nool koonfurta galbeed ee Hindiya siiba qolooyinka la yidhaahdo Dravidians-ka.[1]
Larajasse, Afsoomaaliga oo uu shubay (si fiican u bartay) awgeed, waxa loo soo ban dhigay (ka dib markii uu howlgalkiisii Berbera dhammaystay) howlo kale oo tarjumaadeed siiba kitaabka Baybalka.  Waxa la xusaa in Robert Needham Cust oo ahaa qoraaga  buugga Linguistic and Oriental Essays written from 1840-1901, u soo ban dhigay Larajasse siin dhaqaale  si uu Afsoomaali ugu rogo  Injiilka Maarkoos (Mark), waanuu ka oggolaaday arrintaas.  Waxana uu sheegay in  kharashkii ku baxay tarjumaddaas iyo daabacadda Iniiilkaasba uu bixiyay  Lord Delamere.[2]  Ninkan dambe oo ay Soomaalidu u tiqiinnay “Loodh Dhalamiya”, waxa uu ahaa maal qabeen xiiseeya ugaadhsiga, yimidna Somaliland, siiba Hargeysa, 1891kii,  kalkaas oo uu duurjoogta ka ugaadhsan jiray  - isaga oo u soo noqnoqon jiray si sannadle ah, se markii dambe waxa uu u guuray Kiiniya (1897kii).

Qaamuuska
Waxa la isku raacsan yahay in Evangeliste de Larajasse (1846-1935) uu qoray qaamuuskii ugu horreeyay ee Afsoomaali ku soo baxa.  Waxa uu sidoo kale qoray buug ku saabsan  naxwaha Afka Soomaliga (Practical Grammer of the Somali Language with a Manual of Sentences) 1897kii.
Hawl fudud ma ay ahayn in uu meel eber ah iyo raadraac la’aan waxa ka bilaabo -  marka laga tago, sida uu ku qoray hordhacii buuggiisa Naxwaha “ducooyin laga soo minguuriyay Afcarabi (oo ay u dhowdahay in ay xuruufta Afcarabiga ku qornaayeen), sheekoxariirooyin iyo gabayo afka la isugu gudbiyo.”  Ha yeeshee, waxa u fududeeyay howshaas isla markaana isagu gacanta ugu weyn ka helay dhallinyaro Soomaali ah oo kasoo baxday xaruntii diinfidinta Masiixiyadda ee Cadmeed.  Wax  la sheegi karo oo qoraallo ah oo ka horreeyay kiisa oo ku saabsan Afsoomaaliga waxa ay ahaayeen waxqabadkii nimankan hoos ku qoran:
·         Major Hunter, oo ahaa kaaliyihii Ingiriis  ee degganaa Cadan, isla markaana ahaa qunsulkii Ingiriis ee Xeebta Soomaalida,, oo qoraal aan dhammaystirnayn ka qoray  naxwaha Afsoomaaliga (1882kii)[3], iyo
·         Dr. Schleicher A. W. oo u dhashay dalka Jarmalka oo sameeyay is barbardhig aqoonbaadhiseed oo ku saabsan Afsoomaaliga iyo afafka kale ee Geeska/Bariga Afrika.
·         Lieut. Rigby oo wax ka qoray Afsoomaaliga.  Qoraalkiisu “On the Somauli Language”, waxa uu ku soo baxay Transactions of the Bombay Geographical Society, Vol. ix, 1849.
Qaamuusku waa  mid labada dhinacba lagaga iman karo (Somali-English / English-Somali).   Waxa uu ka kooban yahay 324 bog.   Marka la barbar dhigo xarfaha hadda la adeegsado, waxa uu Larajasse adeegsaday 19 shibbane, halka iminka ay ka yihiin 21.  Dhanka shaqallada (kuwooda gaagaaban iyo kuwa dhaadheerna waa iskaga mid, oo ah shan iyo shan).
Labada shibbane ee ka maqan ama aanu adeegsan waxa ay kala yihiin “C” oo uu meesheedii geliyay “ai”, iyo “Q” oo uu meesheedii u adeegsaday ‘h’ hoosta ku leh xarriiq oo u dhiganta “kh” ama “Q”.   Xarafka “Y” badiba xagga hore ee erayga ayuun buu ku muujisan yahay.  Haddii uu gadaal  galana  waxa uu u qoran yahay “ai”.
Dhanka kale, waxa uu  qaamuusku u taagan yahay in uu ka dhashay dadaal aan la dhayalsan karin  oo uu ku qumay qoraagaasi iyada oo aanay hortii jirin mid la dhinac dhigi karo.  Waxana aan meesha laga saari karin in dadaalkaasi uu ka shidaal qaadanayay himilo aad u fog oo ku aaddan sidii isagu, jaleyaashiisi iyo ciddii ka dambaysayba ay Soomaalida ugu dhex fidin lahaayeen Masiixiyadda.
Waxa uu qaamuusku koobsanayaa aqoondhaqameed  jirtay xilli laga joogo ammin   ku siman 120 gu’ – taas oo ay ka mid yihiin agab kala duwan oo loo adeegsan jiray nolosha dhaqan dhaqaale  ee bulshada Soomaaliyeed, dhir badan magacyadood iyo noole kale oo badan, qaarkoodna gayiga Soomaaliyeed ka dabar go’een.
Kol haddii uu qoraagu ahaa diin-fidiye, waxa ay isaga iyo ciddii howsha la wadday ku dadaaleen in ay Masiixiyadda degaameeyaan, waxana laga dhex heli karaa qaamuuskan eraybixin arrinkaas la xidhiidha, ayna ka mid yihiin “litany” oo ah shallaadka masiixiyiinta ee lagaga luuqeeyo gudaha mikinisadaha, “purgatory” oo loola jeedo “cadaabtii yarayd”[4] iyo habcibaadaysi la yidhaahdo “Mass” oo uu erey bixin uga dhigay “Qudduus”.
Qaamuuskani waxa uu dhiirri geliyay in aqoonyahanno kale ay xiiseeyaan baadhitaanka iyo wax-ka-qoridda Afsoomaaliga.  Tayada qaamuuska iyo in wax laga taransan karo (faa’iideysan karo) waxa ay tahay mid ay ka marag kaceen aqoonyahanno ka dambeeyay.  Tusaale ahaan, ninka magaciisa la odhon jiray Kirk, J. W. C.,  waxa uu hordhaca buuggiisa A Grammer of the Somali Language ku xusay in  ammaan iyo bogaadin weyn mudan yihiin kuwii isku howlay in ay Afsoomaaliga u sameeyaan farqoraal, ayna ka mid ahaayeen Larajasse, Hunter, iyo Rigby.[5]   Waxa kale oo uu sheegay Kirk xagga higgaadda in uu raacay tii uu dejiyay Larajasse, oo uu ku tilmaamay “in  fakaag yari uun uga bannaan yahay in la sii wanaajiyo ama wax lagu daro”[6].  Sidaas waxa uu uga jeeday wax la mid ah waxqabad ku dhow dhammaystiran ayuu qabtay Larajasse.
Dhinaca kale, qaamuusku kama madhna dhalliilo. Waxana ka mid ah iyada oo aanay ka dhex muuqan adeegsiga shanta shaqal ee dhaadheer – in kasta oo uu haddana sugay (xaqiijiyay) in ay jiraan.  Arrintaasina waxa aan u arkay  in ay tahay mid akhristaha ugu filan in uu dhibaato kala kulmo kala-saaridda dhawaaqa ereyo badan oo ay ka mid yihiin “dhar” iyo “dhaar”, “sin” iyo “siin”, “qad” iyo “qaad” iyo qaar kaleba.

Tusaalooyin ku guda jira qaamuuska
Halkkan waxa aan tusaale kaga bixin doonaa erayo haatan gabaabsi noqday adeegsigoodu, ama si kale loo adeegsan jiray, amaba qaar kale meeshoodii galeen:
Singal:   (sin + gal). Waxa loo adeegsan jiray nin cid kale (qof ama reer aan kiisii ahayn) ku hoos jira si uu badbaadin u helo.  Ereygan waxa lidka ‘Abbaan’.
Dhukh:  Ciyaar.  Tusaale ahaan: Dhukh baan kaa badiyay ama  dhukh baan kugu lee yahay.  Waxa uu eraygani inna xasuusinayaa maahmaahdii ahayd “dhukhdhukh hore, dhabanna heys dambe ayay lee dahay”.
Fallaadh:  Marka laga tago fallaadha lagu gano qaansada, waxa loola jeedaa “xummad”.  Tusaale-ahaan ‘hebel fallaadh baa heysa amaba laga gubay.’
Cudaal:  Waxa uu eraygani u dhigmaa “rahan ama rahmaad” oo Afingiriisiga ku ah (security, pledge).  Tusaale-ahaan, waxa la odhon karaa,  “cudaal i sii” ama “waxaas cudaal baan u heysanayaa.”
Beeji, beejis: Eraygani waxa uu u dhigmaa ama  innoo geli karaa meeshaa erayga Afcarabiga ah ee aad loo adeegsado ahna “imtixaan” (examine, try  or experiment/trial).
Xirrib (wisdom) = xigmad   nin xirrib leh.  Qaamuuska ay wada diyaarsheen  Annarita Puglielli iyo Cabdalla Cumar Mansuur, waxa uu eraygani ku micnaysanyahay : tab, dhagar, xeelad, siyaasad.
Wehel:  Waxa loo adeegsan jiray ‘saaxiib’.  Sidoo kale qofka ‘qaariga ah’ ee Qur’aanka korka ka haya ayaa la odhon jiray.
Fiic = Xariif iyo fariid
Qajeelo ahaan:   Eraygan waxa uu loo adeegsan jiray micne la mid ah erayga afcarabiga ah ee aadka ugu soo noqnoqda hadalka “caadiyan ama caadi ahaan”
Qoor-xidh:  Waa niigtayn
Ganac adag iyo ganac jaban:  Qaali iyo rakhiis
Bog, u bog (approve) waxa loo adeegsan jiray micne la mid ah “ansixi”.  
Qaar ka mid ah midabbada: Iyada oo la ogyahay in ereyada loo adeegsado midabbada ee Afsoomaaliga ku jiraa ay yar yihiin, waxa aan ka dhex helay qaamuuskan laba midab magacyadood oo kala ah Cawlaleed = (neutral tint).  Waa ka duwan yahay cawlaan.  Waana midab ka dhex samaysma casaan furan  oo lagu daray midab ‘buluuki’ ah iyo in yar oo hurdi ah.   Waxa kale oo uu qoraagu midabka ‘buluukiga’ ah u adeegsaday  ‘Madow caddaan’.  Qofahaan, waxa aan midabkan dambe ku tilmaamaa ‘cir u eke’.

Qodob kale oo aan ka dhex helay qaamuuska, waxa uu yahay mid ka mid ah dhaqanno hore oo dumarka ummulaha ahi samayn jireen. Tusaale-ahaan: Erayga “Haaro” waxa uu qoraaga ku sheegay (isku samee astaanta ummusha). Waxa jirtaa ilaa iminka in “haaraha” la yidhaahdo madow ku samaysma daamamka dumarka ummula badidood, oo iskii (si dabeeci) ah u samaysma.  Isla ereyga waxa uu u qormi karaa: “Haarta” oo ah astaanta dhalashada, ama “Haarasho” oo ah falka ay qof ummul ahi isku sunti jirtay astaanta dhalashda. Sidoo kale, ummusha ayaa odhon karta   “waan Haaran” oo ay uga jeeddo ‘waxa aan isku dhigi astaanta ummusha’.   Haddaba qoraaga qaamuusku waxa uu qoray sheekadan oo uu kaga hadlayo ‘Haarashada’:

“When a woman has given birth, to a child, the seventh day after, coals are ground and mixed with water.  This mixture is given to the mother, who traces on her forehead a sign in  form of a cross, commencing with a horizontal line; the vertical line is afterwards drawn down to the extremity of the nose; (then) they all say “wai haratai” (way haaratay), she gave (has given) birth.”[7]
Waa tan tarumadda tebintan sare:
“Ka dib marka ay gabadhi ummusho ilme, maalinta toddobaad, waxa la budliyaa dhuxul, biyana waa lagu laaqaa (qasaa).  Ka dib, walaaqii ayay hooyadu farteeda murdisada ah dartaa oo  fooddeeda ku samaysataa isku tallaab, iyada oo ku bilaabaysa ama u dhigaysa si gudub ah, ka dibna jiitin kale ayay ka soo dejinaysa fooddeeda sare, soona gaadhsiinaysa caarada sanka.   Kolkaas ayay dumarkii la joogay wada yidhaahdaan “wey haaratay heblaayo” (Wey ummusha oo waa taas isku dhigtay astaantii ummulaha).”
Arrintan la xidhiidha isku tallaabta ma aha markii ugu horreeysay ee lagu sheego bulshada Soomaaliyeed dhexdeeda.  Marka laga tago  in astaantaasi ahayd sumad caan ah oo adhiga dhegaha lagaga jiido, waxa jirtay in ay soo dhowaatay caado ah in dadka booqan jiray qudbiga Aw Barkhadle ay foodda foolashooda (wejiyadooda) ku jiidi jireen dhoobo cas oo ay ugu dhigi jireen sidii isku tallaab oo kale.  Lamana hubo in labadan arrimood in ay xidhiidh hore la lee yihiin rumayn ka geddisan Islaamka oo ka jiri jirtay dhulka Soomaaliyeed iyo in ay tahay uun astaan dadku dhaqan u lahaayeen. Arrinkanina waxa uu u baahnaan karaa aqoonbaadhis gaar ah.

Halkan waxa aan ku soo gudbinayaa qoraal ka sheekaynaya sida ay Soomaalidu u dhisi jirtay aqalsoomaaliga, waxana uu ku qoran yahay oo ku guda jiraa buug naxwe ah oo uu qoray Evangeliste Larajasse 1897dii.  Iyada oo si fudud loo akhriyi karo qoraalkii asalka ahaa, haddana tifatir yar oo higgaadeed baan ku sameeyay. Waana kan:

Manner of building the Somali Hut (Sida Aqal Soomaali loo dhiso)
Gortay Soomaalidu meel uun degto; meesha naaguhu xaadhaan heensaraarka ayay aasaan; dabadeedna yacayga ayay dusha ka saaraan oo udubka ayay taagaan oo dhigdhexada ayay ku xidhaan oo udubka ayay ku xidhaan oo dhigaha kalena ayey mid mid u saaraan; oo dhigaha loolkana dusha ka saaraan oo ku xidhxidhaan.  Dabadeetana hararrada ayay dusha ka saaraan oo aqalka lagu qariyaa.
Marmar bey Soomaalidu aqalkeeda ku wareejisaa camuud si aanay biyuhu u soo gelin - goorta roobku aad u da’ayo. Iyaguna wey moosaan si aan daadku u soo gelin.  Amase haddii daadku ku jiro aqalka, laba daloolood (ayay) sameeyaan si biyuhu uga baxo.  Haddaanay sidaas samaynin biyo ayaa aqalka ka buuxsami oo meel ay fadhiistaan heli maayaan. Goortaasay laamo soo googooyaan oo laamo aqalka gudihiisa dhigaan, waxay yidhaahdaan daragad oo way goglaan in ay dushiisa ku seexdaan.
Xaas Soomaaliyeed keligii miyi kuma aha, laakiin (wey) is u yimaaddaan oo reer bay noqdaan, oo guriga mar ayay ka wada guuraan.
Iminka xaasaskii waxay kaga qabtaan (kaga bilaabaan) shuqulkooda oo labada xero ayay sameeyaan, mid waa yartahay oo waa dhexda oo adhigaa leh, tan kalena waa ballaadhantahay oo bahal soo geli kari maayo oo lo’da iyo geela ayaa fadhiista.  Geedad la googooyay ayaa xero lagu oodaa, waxay yidhaahdaan ood amase oodo.  Goortaanay ood heli maayaan (waayaan) booran bey reerka ku wareejiyaan.
Goortaanay libaax ka baqaynin, aqal waliba illin bu leeyahay.  Haddii ay libaax ka baqayaan se illin keli ah yaa reerkoo dhammi leeyahay; duleedka xero (ayay) fardaha uga oodaan oo geedo ayay ku siiyaan.
Marmar bey mir geeyaan ilamaa habeen badhka. Haddii reerka agtiisa bahal joogo, fardaha xeradooda ayaa lagu xidhaa.
Dadka oo dhammi xeraduu seexdaa, marmarna aqalka gudihiisa, marmarna aqalka hortiisa.
Raggu xoolahooda yey daajiyaan, hawl kale ma laha, hawsha oo dhan naagahaa qabta.“
Ilwareed: Evangeliste Larajasse, iyo Cyprien de Sompont, Practical Grammer of the Somali Language with a Manual of Sentences, Kegan Paul Trench, Trubner & Co. Ltd, London (1897), bogga: 40-44


Gebagebo
Qaamuuskani waxa uu yahay dhigaal taariikhi ah oo qaayo gaar ah iska leh, marka la eego facweynidiisa iyo in laga dhex heli karo erayo qaarkood laga guuray ama adeegsigoodu aad u yaraaday.  Waxa kale oo sadarada qaamuuska lagala soo dhex bixi karaa dhaqanno hore oo Soomaaliyeed oo iyo magacyada qalab ama aqab ammintaas hore la adeegsan jiray.
Sidaas daraaddeed, waxa aan rumaysnahay in qaamuuskani mudnaan gaar ah u lee yahay dadka  daneeya taariikhda iyo geeddi-socodka Afsoomaaliga.

Fiiro gaar ah:
Qoraalkani waxa uu dhowaan ku soo baxay warsidaha Dhaxalreeb ee ka soo baxa Xarunta Dhaqanka ee Hargeysa.

Mahadcelin:  Waxa aan halkan uga mahad celinayaa qoraaga Cali Cabdigiir (Caliganey) oo iigu deeqay qaamuskan guunka ah. 

Raadraac
Journal of the Royal Asiatic Society of Great Britain & Ireland (New Series) / Volume 30 / Issue 04 / October 1898, pp 863-864
Kirk, J.W.C.,  A Grammar of the Somali Language with Examples in Prose and Verse, Cambridge University Press (1905)
Cabdalla C. Mansuur iyo Annarita Puglielli. Barashada Naxwaha Af Soomaaliga, HAAN Associates, London, 1999, x, 304pp
Evangeliste Larajasse, Somali-English and English-Somali Dictionary, Kegan Paul Trench, Trubner & Co. Ltd, London (1897)
Evangeliste Larajasse, iyo Cyprien de Sompont, Practical Grammer of the Somali Language with a Manual of Sentences, Kegan Paul Trench, Trubner & Co. Ltd, London (1897)
Leo Reinisch, (1902), De Somali – Sprache, Somali texts with translation in German, (1900)



[1] Journal of the Royal Asiatic Society of Great Britain & Ireland (New Series) / Volume 30 / Issue 04 / October 1898, pp 863-864
[2] The Journal of the Royal Asiatic Society and of Great Britain & Ireland, p. 96
[3] Hunter, Lieut. C. P., “On the Somauli Language”; Transcations of the Bombay Geographical Society, Vol. ix, 1849.
[4]  Masiixiyiinta mad’habta Kaatoliggu waxa ay rumaysan yihiin in ay jirto meel ama saansaan (xaalad) silic maryaal oo ay ku sugnaan doonaan ruuxda dadka dembi-faleyaasha ahi, oo lagaga sabata bixiyo gabbood-falladoodii, ka hor inta aaney Jannada gelin.  Waxa diinta Islaamka u dhigma “Barzakh”.
[5] Lieut. Rigby wax ka qoray Afsoomaaliga, kuna soo baxay qoraal la yidhaahdo “On the Somauli Language”, oo ku soo baxday Transactions of the Bombay Geographical Society, Vol. ix, 1849.
[6]  Sidan ayuu Kirk u dhigay hadalkiisa: ‘In spelling, I have in most cases (subject to the orthographical variations) followed that used by Larajasse in his Dictionary, which leaves little room for improvement or addition’. Kirk. J. W. C.
[7] Evangeliste Larajasse, Somali-English and English-Somali Dictionary, Kegan Paul Trench, Trubner & Co. Ltd, London (1897), Bogga 65-66.



Contentment: An important aspect of happiness


By: Ahmed Ibrahim Awale

Ravaged by a civil war, the situation in Hargeisa, the capital of Somaliland, in 1991 was very precarious. It seemed like a ghost town. That was the time I returned with my family from one of the refugee camps in eastern Ethiopia. The civil war has left its deep scars on the city. The houses were roofless, windowless and everything around me expressed desolation. In an open space near the destroyed building of Radio Hargeisa – now the bustling Gobannimo market, hundreds of returnees originally displaced by the war pitched temporary shelters made from sticks, burnt roofing sheets etc.

Then as a head of a local non-governmental organization (NGO), one day I received a Canadian researcher who was on a mission to report on the situation of Somali returnees. I took him to that very location, and shortly after, dozens of women with children crowded all around us. They had the mixed feeling of expectation and inquisitiveness. They were expecting if we came with any kind of material assistance. Children were particularly sneaking their looks at us (strangers), with occasional gaze on the hairy arms of the white man.

As much as our eyes could tell, the group was in a state of destitution and abject poverty. However, if some of them could manage to get a meal that day, but at the same time were convinced that there would be nothing for breakfast, still they would not fail to say “Al-hamdullilaah!” (Thank to Allah).

Our short discourse with them started with the usual Somali salutation “Iska warrama?’ {literally: What is the news/how are you?” to which they all replied “ Kheyr!” {an Arabic word for blessing). They were proud people humbled by difficult circumstances. The character of the Somalis has been conditioned by centuries of harsh environment. Therefore, the following Somali proverb vividly illustrates their resilient nature: Haddii aad dhimanayso, dhareerkaa la iska duwaa (even if you are on the verge of death, do not let the spittle spoil your body and clothes).

My Canadian companion could not easily grasp the reason why such beautiful smiles were waxed on the faces of those women and children. He admitted that he found in them something that he has been missing for a long time. Some people who seem to have ‘nothing’ can wear such big smiles, while, on the contrary, others who seem to have ‘everything’ are not happy.
Personally I experienced this kind of feeling many years earlier while working in Saudi Arabia. The workplace was a multi-ethnic environment and many of my workmates hailed from the Indian subcontinent. There was this man in his late fifties who was drawing far less salary than mine whom still in certain occasions I regarded him in an envious way… I wished I had been in his place! His face was beaming with spirituality and expressed contentment in contrast to the inner turbulence that has been raging within me which carved its physical marks on my face.

Contentment is an important aspect of the many definitions of happiness. It is a source of strength amid adversity. It has its origins in spirituality. This aspect of happiness is beautifully illustrated by a Somali poet, Ismail Mire, who lived during the early part of the twentieth century:

“Kulligood adoomaha rabboow qaybsha kibistiiye
Qof kastoo kabtiya ama kallaha ama kur dheer fuula
Bad kalluun ku jira kolay ku tahay ama se koob shaah ah
Nin ba kadabkii loo qoray Ilaah wuu la kulansiine
Inaan ruuxna soo korodhsanayn kaana ha la ogaado”

Literal translation:

“Among all His servants, God shares out the bread,
Whether it is the fish in the sea or a cup of tea,
Every person shall receive what is allotted to him,
Even though he sets out in the morning, or runs or climbs a high hill
That no man will gain more (than his share), let that be known”

Having said this, contentment emanating from spirituality has to be balanced by material contentment. Again a question with no clear answer will be: What does someone need to be satisfied materially?

Personally, for over two decades, I have been finding joy in trying to put a smile on the faces of the vulnerable segments of my community, mainly focusing on assisting them to attain a degree of material contentment. Because it was so important that material contentment can be compared to a stabilizing peg. This is again illustrated in another Somali supplication which is popular in the pastoral area: “Eebbow na astur, iimaanku waa aragga xoolaha e”. In this saying, the state of being poor (meaning of livestock) is compared to nakedness.

One important lesson I learned during my long years in development work is: The greater the trait of spiritual contentment within a community, the more that project inputs are impactful. Resource based conflicts are also less common to occur as contentment creates discipline. Finally, spiritual contentment facilitates better targeting of beneficiaries as well as reaching the most vulnerable.


Haddii Aad Wax Gudbinweydo, Waa Laguu Gudbin

Bulshada dhinaca curnita iyo farsamo abuurka gaabiska ka ah amaba ka arradan, waxa ay sugtaa wax-soo-saarka maskaxeed ee cid kale, haddii ay yihiin fikir iyo farsamooyinba, waxana uu u soo gala si tartiib tartiib ah, sidii daadkii Xaabaale. Fikradaha cusubi waxa ay badhxaan, wiiqaan, marar kalena xididdada u siibaa wixii hore u yaallay. Waa lagu bushaaraystaa, la bahaystaa, waana la sii baahiyaa. Haddana, sida waayaha nolosha looga bartay, ee xoog kastaaba si tartiib tartiib ah u lumiyo tamartiisii, ayaa raadaynta fikirkaasi yaraadaa ama sii shiikhdaa. Waxana abuurma saansaan cusub oo oo lagu soo dhaweeyo baaq cusub oo mar kale mijoxaabiya, tii ooney bulshadiba kasoo kabanin miyirdoorsoonkii hore, wixii ay yabyabayeenna faraha ka qaadaan. Waxa aan la dhayalsan karin raadka ay meegaarayntu (globalization) iyo baraha bulsho ku lee yihiin gudbinta fikiradahaas. Soomaalidu hore ayay ugu maahmaahday “nin aan warankaagu gelin, warkaagu ma galo”. Saamaynta dhinaca keliya badiba u socoto (unilaterial influence) ee ku aaddan dawladaha loo yaqaan ‘kuwa soo koraya’ ama hore loo odhon jiray ‘Dunida Saddexaad’ waxa inta badan door ku leh awood cududeed iyo midda farsamo (tiknoloojiyadeed) oo aanay cidda xilli xillyada ka mid ah ay gacanta ugu jirtaa sinaba u rabin in ay hoos uga daaddegaan heerkoodaas. Weliba sidaas ayaanbaan la oggolayn in bulshooyinkaas qaarkood marnaba madaxa la soo kacaan. Se kuwan dambe inta ay iyagu is minjo-xaabinayaan ayaa ka badan inta nacabkoodu u xadhig maleegayo.
Dareenkan waxa igu dhaliyay ilmihii yaraa ee 14 jirka ahaa ee farsamo-abuurka da’diisa ku weyn la yimid. Weyddiimaha ka dhalan karaana waxa ka mid ah: Haba jiro in uu ilmahaasi lahaa hibo Eebbe oo ku duugan maankiisa, se intee in le’eg ayay sabada (bii’adda) ku hareeraysani ka qaadan kartaa qarxinta awoodaha ku duugan? Qaabka wax dhigideed muxuu kaaga duwan yahay keenna? Is-garab-taag intee le’eg ayuu Axmed yare (waa wiilkii Saacadda e) ka helay adooggiis iyo hooyadiis, marka loo fiirsado shaybaadhka iyo agabka ay gurigooda uga dhex diyaariyeen ee u suurto geliyay in uu rumeeyo rabitaankiisa?
Dhinaca kale, soo shaacbaxa ilmahaas yari, iyo sheegsheegidda warkiisa iyo musdambeedkiisa Islaamnimo, waxa laga yaabaa in uu saamayn ku yeelan karo dad badan oo aan Islaam ahayn, in ka badan boqollaal muxaadaro oo ay jeediyaan culimo caan ahi. Muuqaalka ilmaha yar ee la waraysanayo, oo ay afkiisa ka soo baxayso “Asalaamu calaykum” isaga oo og in dhegaysteyaashiisu u badan yihiin Maraykan, iyo hooyadii oo xidhan dhar ay ka muuqato dhowrsoonaantii dhar-xidhashada Islaamka, waxa ay gudbinaysaa farriin aan malaayiin eray lagu sheegi karin oo xadantayn kara laabaha dad badan kuna xambaari doonto in ay wax ka ogaadaan Islaamka.

Ugu dambayn, innaga oon kaalinta culimadeenna yaraysanayn, haddana waxa xusid mudan in ilbaxnimadii Islaamka ee aynnu ilaa maanta reer Galbeedka ugu faannaa cidda laga xusaa ahaayeen  culimo xeeldheeri ku sameeyay qaybaha kala duwan ee aqoonta, cilmi-felegga, daaweynta, xisaabta, fisigiska, iwm.


Taargadee Ayuu Baabuurkaagu Wataa


W/Q Axmed Ibraahin Cawaale
aiawaleh@gmail.com

Waa ganacsade.  Waxa ay ahayd bisha Rabadaantii dhoweyd ka horreysay.  Laba kontaynar oo basal ah oo uu Yaman kasoo rartay baa dekadda Berbera u yaal.  Xilligaasna waxa uu ugu soo beegay iyada oo saambuusaha si aad ah loo daanbuuso bisha Rabadaan, basashuna tahay mid ka mid ah khudaarta lagu diyaariyo.  Waxa uu ku talo jiray in uu gaadhiisyo safarkiisa inta ka  dhexeeya Berbera ilaa Raas Kaambooni.  Istaankii oo  kontoneeyo baabuur kire-sugeyaal ahi dhooban yihiin ayuu dhex istaagay.
Kuye: “Waar nimanyahow baabuur taargo leh baan rabaa  in aan alaabtayda ku raro e ma la idinka dhex helayaa?”
“Waar ulajeeddadaada maanaan garanin,  ma baabuur aan taargo lahayn ayaa istaanka kaaga muuqda?” ayay ugu war celiyeen qaar ka mid ah wadayaashii baabuurtu.
Kuye: “Waar waxaas iska dhaafa oo ii keena baabuur taargo leh oo aan xoolahayga saaro”.
“Weger iyo ka waaweyn!  Waar noo saaf warkaaga”. Sidaas ayay yidhaahdeen  iyaga oo faahfaahin ka raba.
Deeto waxa uu u sheegay in uu xoolihiisa la rabo in uu gaadhsiiyo laga bilaabo Berbera ilaa Raas Kaambooni.  Gaadiidka ugu habboon ee uu alaabtiisa ku gaadhsiin karaana yihiin kuwa  taargadoodu tahay Itoobiyaan!
Markaas ka dib  uun bey maankii wadeyaasha u soo degtay runnimada hadalkiisa – iyaga oo og  saansaanka ka jira carriga Soomaaliyeed.  Waxa ay xasuusteen sida ay baanaddoodu goor kasta oo ay soohdinta Somaliland iyo Puntland isaga gudbayaan uga ag dhowdahay, iyo sida boolashii taargada ku hayayna baabuurka ‘khalli-duur’ u noqdeen, ka dib markii ay ilka beeleen sidii loogu rogayay baanadaha. Maxaa yeelay, marka ay dhinac u gudbayaanba waa in ay ku xidhaan taargada ‘dalka’ ay gelayaan.   Intaas waxa dheer weyddiimo ay ku ladhan yihiin huruuf,  hakin  iyo mararka qaarkood hanjabaad aan loo baahnayn oo ciidamada ammaanku la beegsadaan  wadeyaasha baabuurta.
Ganacsaduhu waxa uu ogaa in haddii baabuurku wato taargo Itoobiyaan ah, aan kadeed la marin marka ay isaga gudbayaan baraha kantaroollada ee u dhexeeya Puntland iyo Somaliland, ama kuwa maamul-goboleedyada koonfurta Soomaalia.  Ganacsadahaasi weliba waxa uu ii sheegay in xitaa nimanka Shabaabku aanay dan ka gelin baabuurta Soomaaliyeed ee wadata taargada Itoobiyaanka.  Haddaba isaga oo is-barbar-dhig ku samaynayana waxa uu yidhi “Taargada Itoobiyaanka ah ee ay wataan baabuurtu, marka la barbar dhigo kuwa wata taargooyinka Soomaaliga ah, waxa ay isku yihiin sida baasaboorka caadiga ah iyo ka dibloomaasiga!” 

Haddaba miyaanay meesha ka muuqan  ‘sokeeyenimada’ Itoobiyaanka, iyo sida ay Soomaali u kala fogaatay.  


Mooya-Sixaha aynnu cabnaa, intee in le'eg ayay saxar la'yihiin


W/Q:  Axmed Ibraahin Cawaale
aiawaleh@gmail.com
Waxa la sheegayaa in ay hadda dalka soo galeen biyo-sixe laga keenay Itoobiya.  Dadka daneeya koboca dhaqaalaha iyo wax-soo-saarka gudaha ayaa qaarkood diidmo ka muujiyeen.  Waa arrin fiican in dhiirri-gelin la siiyo wershadaha gudaha, maxaa wacay, lacag adag oo bixi lahayd ayay baajinayaan, dadna shaqo-abuur bey u tahay.   Se, anigu  qof-ahaan,  wax badan baan is-weyddiiyaa, intee in le’eg ayay yihiin mooye-sixaha aynnu cabnaa qaar la jaan qaadsan heerka tayo ama caafimaad ee adduunweynuhu u dejiyay?  Miyaanay se dhibaato ahayn in qofkii u iibsanayay mooye-sixo ahaan in ay noqon karaan qaar halis caafimaad ku keeni kara?

Adduunweynaha, si xilliyeysan ayaa loo baadhaa tayada mooye-sixaha.   Si ay dhiirrigelin ugu noqoto cidda ugu wax-soo-saar wanaagsan waa la abaaliyaa.   Cidda soo saarta biyo tayadoodu ka hooseyso heerkii loogu talo galayna waxa la siiyaa tilmaamo iyo digniino; qaarkooda ganaax baa la saaraa ama mararka qaar albaabada ayaa loo xidhaa wershadahooda.  Maxaa yeelay CAAFIMAADKA BULSHADA AYAA MACAASHKA KA HORREEYA.
Innagu ma lihin agaasin ku saabsan dhawrista tayada biyaha oo inta badan  la hoos geeyo  ‘komishanka ilaalinta badbaadada cunnada iyo dawooyinka’ (food safety and drugs commission) – kaas oo ku qalabaysan qalab iyo farsamoyaqaanno.   Waxana uu agaasinkaas oo kale si kedis ah u baadhaa warshadaha mooye-sixaha soo saara.   Muunado ayaa laga soo qaadaa, waxana la geeyaa shaybaadh.  Waxana lagu kala asteeyaa dhowr jaranjaro:  Biyo saxar la’, biyo aan ku habboonayn in la cabbo iyo  biyo ka hooseeya heerkii loo dhigay (se aan dhibaato weyn lahayn).     Waxyaabaha loo fiiro yeesho waxa ka mid ah “heerka pH”  (pH level) oo ah hilaadinta naqaska Haydroogiin ee ku jira biyaha oo loo baahan yahay in aanu ka yaraanin 6.5-8.5 pH.
Dalkeenna ugu yaraan 15kii gu’ ee u dambeeyay waxa ka hana-qaaday tobaneeyo shirkadood oo mooye-sixaha soo saara.   Hase yeeshee, ayaan-darrada jirtaa waxa ay tahay inaanay jirin cid uba aragta in dhibaato halkaas ka iman karto.   Sidaas daraaddeed, waxa habboon in la dhiso agaasinkii tayada biyaha lagu iibiyo magaca mooye-sixe – kaas oo la hoos gayn karo Wakaaladda Biyaha ama Agaasinka Tayo-dhawrka.
Inta aan la gaadhin yoolkaas,  goor walba waa jiraya dareen cabsiyeed oo uu qofka macmiilka  ahi ka qabi karo biyaha uu ku cabbayo magaca mooye-sixe.  Waxana ay arrintaasi gacan siin kartaa in uu macmiilku u iisho in uu iibsado mooye-sixe meel kale laga keenay.


Maxamed Axmed Kuluc  iyo quruxda deegaanka
Saaka ayuun baan is arkay aniga oo laabta  ka heesaya oo hoosta ka guuxaya.  Si baraad la’aan ah waxa igu soo noqnoqonaayay baydad heeseed oo sidan u dhigan: “hannaankaaga wanaagsan marka aad i hor joogto, sida heego daruuroo oo kaliishi hillaacday, hawd caleenliyo doog lee  hogoshoo ku da'aysa….”

Marxuum Maxamed Axmed Kuluc, waa fannaan weyn oo innaga baxay. Iyada oo ay jiraan waxyaabo badan oo lagu xasuusan karo isaga sida codkiisii toolmoonaa, jilaannimadiisii, iyo dad la-socod wanaaggiisii, ayaa dhinaca heesahiisa dadka qaar ku xasuustaan in uu ahaa ‘heesaagii xorriyadda’, qaraamiga, waddaniyada iyo jacaylka.  Haddaba in kasta oo ay arrimahaas aan kor ku soo sheegayba wada jiraan, haddana  qofnimadiisa iiga soo dhex maaxday heesihiisa tirada badan waxa ay i tusinayaan in uu ahaa qof ‘dabeecadda iyo bilicda dhulka iyo abuurta kale ee Eebbe  jecel” waana sifo Afingiriisiga lagu yidhaahdo ‘nature lover’.

Waayadii aan yaraa, dhegaysiga heesihiisu waxa ay dhaayahayga ku jeediyeen danaynta quruxda iyo dabeecadda dhulka.  Waxana aan dareemayaa in uu raad weyn ku lahaa in xiise badani ii galo arrimaha deegaanka iyo dhowristooda.  Marxuumka  qaar ka mid ah heesihiisu waxa ay ii dalxiis geyn jireen, ina taxtaxaashin jireen dhulal aanan weligay arag, waxana ay iga siiyeen muuqaal ku xardhamay laabtayda oo uu ku lammaanaa u hilow iyo daltabyo.  Magacyada goobaha iiga dhex muuqda heesihiisii waxa ka mid ah: Marsin, Haro Garduur, Meedhaadhaale, Gubatooyin, bannaanada Xalxalis iyo qaar kale.   Haa, waxa uu ahaa ‘Wiil Hawd’, oo badi ku hal qabsada muuqaalladii qurxoonaa ee dhulka Hawdka.  Waa Hawdku waayadii uu HAWD ahaa.  Kaaga sii daran e, waxa ay heesihiisu isku  tidceen  quruxda dabeecadda dhulka iyo jacaylka.  Taasina kama madhna in meertada xilliyeed ee Soomaalidu ay mideeyaan barwaaqada iyo jacaylka, maxaa yeelay jacayl jiilaal galay waxa uu ka dhignaa jibbo madhan ama waalli oo kale.  
Heesaha isugu tidcan deegaan wanaagga, quruxda dabeecadda dhulka iyo jacaylka waxa ka mid ah:
Madheedhaaliyo hawd baad mushmushaaxi lahaydoo;
Mersin geel ka cabbaa yaad wax ka maali lahaydee;
Miyi baan aqalwayn kaaga muusi lahaa;
Innagoon kala maarmin kolla hayga maqnaanin

Mid kale oo mid ah figta heesaha sida fiican ay isugu lammaan yihiin quruxda deegaanka iyo jacaylku waxa ka mid ah “Sida geed Caleenloo:

Sida geed caleenloo
Ubax guud ka qariyee
ooy goonni laamahu
ay midiba geesteed
hoobaan is gaadhiyo
guntin midha ah lee dahay
oo soo gandoodoo
galka faraqa soo daray
oo godon barwaaqao ah
durdur aan go’ayniyo
gacan webi ku yaalla
oon gu iyo jiilaal
midab guurin baad tahay.
Gabadhyahay kalgaclbaad
goortaan ku eegoba
qalbigayga gelisaa
waxse aanan garanayn
ii gunudday caashaqe
halka aad i gaadhsiin.
Sidaad tahay gamaan faras
senge geesi daaqsaday
oo uu Garduur miray
soddon bil iyo gawdeed
uu goobay farowgii
sararta iyo gaaddada
oo galangalcooboo
cududuhu gamuurmeen
oo galabba loo raro
sida ramad gu'yaal dhalay
hadba kaynta geeda leh
oon guluf colaadiyo
weli socoto dheer gelin
Gabadhyahay kalgaclbaad
goortaan ku eegoba
qalbigayga gelisaa
waxse aanan garanayn
ii gunudday caashaqe
halka aad i gaadhsiin.
Sida gubanka qaarkii
dhul gargoorku siman yahay
ama maadh galdhiidhoo
gubatiyo ku taal hawd
oo laba gardhooboo
badhba gees u seexdeen
Oo dharabka iyo geedaha
quruxdooda gaarka ah
ama haro gingimanoo
guud ka xarfanaysoo
shinbiruhu ka giigeen
oon gu' iyo jiilaal
midab guurin baad tahay
Gabadhyahay kalgaclbaad
goortaan ku eegoba
qalbigayga gelisaa
waxse aanan garanayn
ii gunuday caashaqe
halka aad i gaadhsiin.


Gu’ga iyo barwaaqadu waxa ay u dhigan yihiin isa soo cusboonaysiinta nolosha.  Dhankiisana  jacaylkuna waxa uu gundhig u yahay dib u cusboonaysiin kale oo ah ta nolosha aadamaha iyo joogtaynta is daba cidhbinta facyowga kale duwan.  La yaabna ma laha in midabka cagaarka ahi noqdo  ka  ugu caansan midabbada ay dadkeennu adeegsadaan.  Haddaba waa suurtogal in tayo-dhaca uu deegaanka dhulkeennu ku sii siqayo, uu dakhar xun ku noqon karo jacaylkii.  Maxaa yeelay, tayo wanaagga nolosha iyo deegaanka dhowrsoon waxa ka dhexeeya xidhiidh adag.  Maahmaah Afingiriisi ah baa sidan u dhigan: “A hungary man is an angry man”. {Qof gaajaysani waa qof cadhaysan}.  Haddii cadho timaaddona, jacaylku irridda ayuu ka baxayaa. 

Allow kuu naxariiso  Marxuum Maxamed Axmed Kuluc.  



1 comment:

  1. Unknown22 February 2020 at 23:11

    Aad naad inahadsantahy Ustaad Ahmed. Waxbadan ayaan la korosaday woraallada afka, dhaqanka, murtida, iyo aqoonta iyo fikirka xamaarsan. Kuwait baden bataan Kan shayna. Lahaye UK share walaal

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