Waxa gorfayn kooban ku sameeyay: Axmed Ibraahin Cawaale
Muhammad: A Prophet for Our Time
Waxa qortay: Karen Armstrong
Waxa uu soo baxay: 2006
Muxammad: Nebi ku Habboon Joogtadeenna
Waxa aynu ka wada dheregsannahay fahanka qalloocan iyo muuqaalka weecsan ee tiro badan oo ka mid ah bulshooyinka Reer Galbeedku ka qabaan Islaamka iyo Nebi Maxammed (NNKA).  Nacaybkaas iyo maro-ku-dhegga aragtiyeed ee  bulshooyinkaas ka jafmi la’ waxa loo celin karaa xilliyadii dagaalladii Macatab-ku-dirika ee qarniyadii  11-13aad.
Aragtiyahaas oo ay bilow ahaan fidiyeen madaxdii mikinisaduhu, isla markaana la dhex rooreen bulshooyinkoodii, waxa ay ilaa maanta yihiin qaar ka horjoogsada in ay doco kale ka eegaan isla markaana ballaadhiyaan aqoonta ay u leeyihiin Islaamka iyo waxa uu xambaarsanyahay.  Haddana sidaas oo ay tahay, waxa jiray ilaa haatanna jira dhawaaqyo  iyo qoraallo ku aaddan burinta aragtiyahaas. Qaar ka mid ah kuwaasi waa: Louis Massignon, Henri Corbin, Annemarie Schimmel, Wilfred Cantwell Smith, iqk.
Karen Armstrong oo ah qoraaga buuggani waxa ay u dhalatay dalka Biritayn (ama sida ay Soomaalidu u taqaan Ingiriiska). Hore waxa ay u ahaan jirtay raahibad ka tirsan mikinisadda Roman Kaatoligga, waxa ay se aad wax uga qortay isbarbardhigga diimaha. Tirada buugaagta ay qortayna waxa ay gaadhayaan soddon, ku dhowaadna shan iyo afartan af ayaa loo tarjumay.
Buuggani waxa uu u dhiganyahay taariikhnololeedkii Nebi Maxamed (NNKHA) oo ay weliba si cilmiyeysan u faaqidayso. Karen waxa ay qabatay daraasad qoto dheer, iyada oo aan keliya ku kaaftoomin kaydka qoraal ee Reer Galbeed balse kansho u heshay qoraalladii taariikhyahanno Muslimiin ah sida Ibn Isxaaq, Al-Waaqidi, Ibn Sacad, Ibn Jariir Ad-Dabari, iqk. Waxa kale oo buuggeeda laga dhex heli karaa in ay aqoon qoto dheer u leedahay diinta Islaamka, aadna u daraasaysay Qur’aanka Kariimka ah, isla markaana si xooggan u tixraacday.
Karen Armstrong oo tilmaan ka bixisay darta ay u qortay buuggan, waxa ay tidhi:
Waxa aan goostay inaan qoro taariikhnololeed ku saabsan Nebiga si aan isugu quturo aragtiyahaas tarajaysan (dhufayska lala soo jiifo) ee ay adagtahay in si fudud loo beddelo. Waxa aynnu leenahay taariikh dheer oo aynu Islaamka  ka qabno cabsi una qabno nacayb (Islamophobia) – arrimahaas oo soo bilaabmay xilliyadii dagaaladii Macatab-ku-dirirka…… hadda ka dib se, innooma cuntanto sii-haysadka nacaybkaasi, maxaa yeelay, waxa uun bey sii shidaalinaysaa nacaybka iyo gacan-ka-hahdalka innaga soo noqonaya dhinacooda  oo ay isla jeerkaas ka faa’iideysan doonaan kuwooda xagjirka ahi.   Nebi Maxamed ma ahayn nin qas iyo qalalaase u saaxiib ahaa; waana in aynu taariikhnololeedkiisa u eegno si dheelli-tirnaani ku jirto, si aynu u mahadinno ugana faa’iideysanno waxyaabaha uu xaqiijiyay oo wax badan laga baran karo.
Karen waxa ay qabtaa in Nebi Maxamed (NNKHA) in le’eg inta uu ahaa hage iyo  hoggaamiye ruuxi ah, in uu aha isbeddel-dhaliye u adeega soornaan (caddaalad) bulsho, waxana uu sidoo kale ahaa siyaasi maskax badan iyo dagaalyahan xeelado badan.   Intaas uun kuma eka e, taariikhnololeedkiisa waxa laga dheehan karaa raxmaddiisa, dulqaadkiisa, dadnimo-wanaaggiisa.
Karen dhawaaqeedu iyo farriinta uu buuggu xambaarsanyahay waxa uu ugu horreeyn u dhacayaa akhristeyaasha Reer Galbeedka. Sida aan filayona waa yaryahay qof si miyir iyo dhugasho ku jirto u akhriya oo aan ugu yaraan wax iska doorin aragtiyooyinka weecsan ee Reer Galbeedku ka qabaan Islaamka.
Buug kasta oo la qoro dhalliil lagama waayo, se isu celcelin falcelinta uu buuggan ka dhex helay aqoonyahannada iyo culimo badan oo Muslimiin ahi waad mid togan.
Ugu dambayn, haddii uu jiro qof aan Muslim ahayn oo weliba Reer Galbeed ah oo aad jeceshahay in aad u soo ban dhigto Islaamka, buuggani waxa uu awood u leeyahay in uu ka biyeeyo aragtiyo weecan oo hore loogu disay, waxana uu u furi doonaa hamuun uu ku raadsado buugaag kale oo ka gacan siisa inuu naftiisa la heshiisiiyo qaadashada Islaamka.

Hiigsi rumoobey iyo gebagebo noleed oo murugo leh

W/Q Axmed Ibraahin Cawaale

aiawaleh@gmail.com

10 May 2019, waxa aan gudo galay in aan kala bixiyo xaashiyaha kitaab Qur’aan ah oo Af Ingiriisi ku tarjuman, oo uu dejiyay Sheekh Cabdullah Yuusuf Cali (AHUN), oo dad badani u aqoonsan yihiin tarjumadda Af Ingiriisiga ah ee ugu fiican ee Qur’aanka Kariimka abid laga sameeyay.  Kolkii aan rogay dahaadhkii, waxa ishaydu qabatay qoraal yar oo aan ku xarxarriiqay maalintii uu kitaabkaas gacantayda soo galay oo 29 gu' maanta ku beegan. Sidan ayaa ay u dhignayd:

Ahmed Ibrahim Awale,

10 May 1990,

Kam Abokor Refugee Camp (Eastern Ethiopia).

Sagaal iyo labaatan (29) gu’ oo gow ah ayaa laga joogaa maalintii kitaabkani hadyad ahaan gacantayda ku soo galay oo ahayd xilli aan ku sugnaa xero qaxooti ku tiil Kaam Abokor oo ka tirsan degaanka Awaare ee Bariga Itoobiya. Amminta dheer oo waayo kala duwani  i soo mareen, waxa uu kitaabkani ii ahaa wehel, sahay iyo dhimbiil qaadasho ruuxeed.  Sidaas daraaddeed, inaan wax ka xuso sooyaalka  tarjumaha kitaabkan, dadaalkiisii iyo ka-go’naanshihiisii uu ku dhammaystiray howshan culus waa arrin aan howlyari igu dhaafi doonin.

Sh. Cabdullah Yusuf Cali waxa uu ku dhashay dalka Hindiya 1872kii. Yaraantiisiiba waxa uu korka ka qaybay Qur’aanka Kariimka, waxana uu aabbihii kula dadaalay waxbarasho Islaami ah. Waxbarashadiisii dhexe iyo tii sareba waxa uu ku qaatay dugsiyadii ugu filka roonaa ee Ingiriisku ka sameeyay Hindiya,  waxana uu 1891  waxbarasho bilaash ah oo jaamacadeed ka helay Jaamacadda Cambridge, isaga oo ku mutaystay dhibcihii sare ee uu kaga gudbay beejiskii (imtixaankii) dugsida sare.  Waxa uu helay shahaadad garyaqaannimo, waxana uu ku  laabtay dalka Hindiya, kana howl galay halkaas.  Ha yeeshee waxa uu ka fadhiistay shaqadaas 1914kii si uu ugu gacan baxo baadhista iyo wax-ka-qorista waxyaabo ama arrimo aad ugu dhow ama ugu weynaa laabtiisa, waxana uu bilaabay in uu waqtigiisa u kala qaybiyo daraasayn, iyo socdaallo uu ku gaalaa bixiyo meel badan oo adduunka ka mid ah sida Bariga Dhexe, Yurub iyo waqooyiga Ameerika. Ha yeeshee intii ugu badnayd waxa uu ku qaatay dalka Ingiriiska, oo uu ku guursaday laba dumar oo caddaan oo u kala dambeeyay.

Wax-soo-saarkiisii  qoraal iyo baadhitaan ma ah mid halkan lagu soo koobi karo: Waxa uu qoray 32 buug iyo buugyare, iyo in ka badan 200 oo qoraallo kala duwan  oo qaadaa dhigaya saansaankii Muslimiintu ku sugnaayeen xilliyadaas,  arrimaha dhaqandhaqaale ee Hindiya, dib-u-soo-noolaynta Islaamka iyo la-jaan-qaadidda horumarka aqooneed ee reer Galbeedbka.  Ha yeeshee waxqababdka ugu qaayaha badan uguna qotada dheeri waa tarujumaadda Qur’aanka Kariimka.

Sh. Cabdullah oo hordhaca Kitaabka Qur'aanka ee uu tarjumay kaga hadlaya sidii uu isugu diyaariyay, iyo dhibaatooyinkii uu u maray in uu howshaas qaayaha leh dhammeeyo ayaa sidan qoray:

[….I have explored Western lands, Western manners, and the depths of Western thought and Western learning, to an extent which has rarely fallen to the lot of an Eastern mortal. But I have never lost touch with my Eastern heritage. Through all my successes and failures I have learned to rely more and more upon the one true thing in all life—the voice that speaks in a tongue above that of mortal man. For me the embodiment of that voice has been in the noble words of the Arabic Qur-ān, which I have tried to translate for myself and apply to my experience again and again. The service of the Qur-ān has been the pride and the privilege of many Muslims. I felt that with such life-experience as has fallen to my lot, my service to the Qur-ān should be to present it in a fitting garb in English. That ambition I have cherished in my mind for more than forty years. I have collected books and materials for it. I have visited places, undertaken journeys, taken notes, sought the society of men, and tried to explore their thoughts and hearts, in order to equip myself for the task. Sometimes I have considered it too stupendous for me,—the double task of understanding the original, and reproducing its nobility, its beauty, its poetry, its grandeur, and its sweet practical reasonable application to everyday experience. Then I have blamed myself for lack of courage,— the spiritual courage of men who dared all in the Cause which was so dear to them…]

Waa tan haltebintii garoocashadan sare:

[…Waxa aan sahamiyay oo wax badan ka ogaaday carriga Reer Galbeedka, Habdhaqannada Reer Galbeedka, iyo gunta (dhaadhaca) qaab fikirka iyo aqoonta Reer Galbeedka, in ka badan inta uu nasiib u heli lahaa ama ka ogaan lahaa qof kale oo Reer Bari ahi. Ha yeeshee maan noqon mid marnaba ka xidhiidh furma xididdadayda Reer Bari. Guulahaygii iyo guuldarrooyinkaygii nololeed, waxa aan ka bartay in aan cuskado shey keliya – kaas oo ah cod ka soo baxaya “carrab” ka duwan kana sarreeya kan aadanahan aan waarayn. Aniga, codkaasi waxa uu ku qofoobay erayada sharafta leh ee Qur’aanka Af Carabiga ku qoran, kaas oo ah midkan aan isku deyay in aan naftayda u tarjumo, ka dibna ku dabbaqo waayo’aragnimooyinkayga – si celcelis ahaan, maalin iyo habeen. U adeegidda Qur’aanka (tafsiirkiisa, tarjumaddiisa iyo bayaamintiisu) waxa ay dad badan oo Muslimiin ah u ahayd sharaf iyo mid ay ku faanaan. Sidaas si la mid ah ayaan dareemay, aniga oo rabay in aan Qur’aanka ku soo ban dhigo Af Ingiriisi aan is lahaa le’ekaysii ama ku dhereri asalkiisa Af Carabiga ah. Kaasina waxa uu ahaa rabitaan aan ku beerraqsanaa, laabtayduna ku xasilloonayd ammin ku siman 40 gu’.  Waan u hub iyo qalab (buugaag) urursaday howshaas. Waxaan booqday meelo, u kooraystay una xadhko xidhay socdaallo, qoraallaan sameeyay, waxaan raadsaday weheshiga dad aanaan si kale isugu isaga soo hor baxneen, iskuna deyay in aan sahamiyo, una dhaco aragtiyahooda iyo laabahooda, si aan isugu hubeeyo howshaas weyn.  Mararka qaar, waxa ay naftu i odhonaysay in howshu iga qaro weyn tahay oo igu culus tahay, - maxaa yeelay, labada shaqo ee ah in marka hore ay ii dhaco (fahmo) ulajeeddada asalka, iyo in aan guuriyo, kana digtoonaado marka aan tarjumayo, inaanay lumin quruxdoodu, dhadhankooda suugaaneed, weynaantooda, macaanka ereyada, iyo howlgelintooda maalinle.  Markaas baan haddana isku canaantaa dhiirrasho la’aantayda – dhiirranaanta ruuxiga ah ee looga baahan yahay qof kasta oo raba in uu xaqiijiyo wax qiimo weyn ugu fadhiya…]

Waa kan mar kale:

Two sets of apparently accidental circumstances at last decided me. A man’s life is subject to inner storms far more devastating than those in the physical world around him. In such a storm, in the bitter anguish of a personal sorrow which nearly unseated my reason and made life seem meaningless, a new hope was born out of a systematic pursuit of my long-cherished project. Watered by tears, my manuscript began to grow in depth and earnestness if not in bulk. I guarded it like a secret treasure. Wanderer that I am, I carried it about, thousands of miles, to all sorts of countries and among all sorts of people. At length, in the city of Lahore, I happened to mention the matter to some young people who held me in respect and affection. They showed an enthusiasm and an eagerness which surprised me. They almost took the matter out of my hands. They asked for immediate publication. I had various bits ready, but not even one complete Sīpāra. They made me promise to complete at least one Sīpāra before I left Lahore. As if by magic, a publisher, a kātib (calligraphist to write the Arabic Text), an engraver of blocks for such text, and a printer were found, all equally anxious to push forward the scheme. Blessed be youth, for its energy and determination. “Where others flinch, rash youth will dare!”

[….Laba dhacdo oo iskood u yimid ayaa igu dhiirri geliyay in aan ku go’aan qaato.  Naftu waxa ay u ban dhigan tahay  maayado (mawjado) gudeed oo ka burburin iyo dhaawac badan kuwa adduunkan innagu xeeran ka jira. Maayaddan oo kale oo iga dhex kacday, waxa ay hurisay murugo xoog badan oo igu dhaweysay in irbadda maskaxdaydu dhaqaaqdo, nololshaydana ka yeelsiisay mid macno-la’aana, se waxa ka soo dhex boodday abdo (rajo) cusub oo ku aaddan rabitaankaygii aan doonayay in aan ku rumeeyo howshaas aadka iigu weynayd. Ilmadaydii ayaa waraabisay mashruucii tarjumaadda, waxana uu qoraalkii u koray (sidii geed) dherer, dhumuc, iyo gunba. Waxaan wareegaba, iyo meel aan maroba, xagashayda ayaan ku sitay qabyoqoraalkii, kumannaan mayl ayaan la socdaalay, dalal badan iyo la kulanka dadyow jaad walba leh.  Ugu dambayn, magaalada Lahoor, waxa dhacday in aan arrinkaygii la socodsiiyo dhallinyaro ii heysay maamuus iyo kalgacal. Waxay muujiyeen danayn xoog leh iyo xiise iga yaabiyay.  Culayskii iyo xilkii ayay gacmahayga kala wareegeen. Waxana ay codsadeen in aan si degdeg ah u daabaco. ….. Waxa ay ahaayeen dhallinyaro barakaysan, dhiirran oo ku ceeryoonsan firfircooni iyo ka-go’naansho…]

Aqoonta Sh. Cabdullah uu u lahaa diinta Islaamka iyo sida uu u dhex muquurtay aqoonta, fikirka Reer Galbeedka, suugaan dhaadhinimadiisa, sida uu hoggaanka ugu qabtay Af Ingiriisida, iyo ugu mudnaan jacaylka uu u qabay howshan guntiga ugu jirtay, ayaa ka dhigtay in tarjumaddiisu noqoto ta loogu akhris badan yahay dhulka Reer Galbeedka.  Si la mid ahna, waxa ay noqotay mid sabab u noqota in ay Islaamka ku soo hanuunaan dad tiro badani.

Dadaalkani waxa uu Sh. Cabdullah u ahaa hiigsi si fiican u rumoobay oo uu haleel, hanti, iyo aqoonba u huray, ugu dambaynna dhaliyay in noloshiisii guur burbur ku dhamaato.

Gebagebo nololeed oo murugo leh

Dhinaca murugada leh ee arrinka Sh. Cabdullah waxa ay tahay in noloshiisu ku soo gebagebowday xaalad aad looga tiiraanyoodo. Hanti ahaan, jeebkiisu muu madhnayn, maxaa yeelay bisil (pension) ayuu qaadan jiray, meelo kalena wax waa ka soo geli jireen. Ha yeeshee, gu’yaashii ugu dambeeyay noloshiisa, waxa la soo dersay xanuun xagga dhimirka ah, mararka qaarna waxa la arki jiray isaga oo gaafwareegayaya suuqyada London isaga oo xidhan dhar calal ah, meel loogu soo hagaagana aan lahayn.  Waxa xusuus mudan in labadiisii guur ay guuldarro ku gebageboobeen, carruurtii uu ka dhalay labada dumar ee caddaanka ahina ay wax dananayn ah u muujin waayeen.

Sida uu qoray M. A. Sherif, qoraaga buugga sooyaalnololeedka Sh. Cabdullah, “waxa ay ahayd xilli jiilaal aad u qabow, 9 Diisambar, 1953, in Cabdullah Yuusuf Cali, oo jirran, nin booliis ahi helay isaga oo fadhiya irridda aqal ku yaal Westminister. Ninkii ayaa u yeedhay dhoolli, waxana loo qaaday Cisbitaalka Westminister. Maalintii ku xigtay ayaa laga fasaxay cisbitaalkii, lana geeyay guri dadka aan guryaha lahayn lagu daryeelo. Ha yeeshee, 10 Diisambar ayaa uu haleelay wadne xanuun (heart attack), ka dib waxa loola carary cisbitaal uu ku geeriyooday dhowr saacadood ka dib. Ma ay jirin cid sokeeye ah oo sheegata una diyaarisa aasitaan. Ha yeeshee, markii laga ogaaday Safaaraddii Baakistaan, ayaa loo qabanqaabiyay aas ku habboon qof Muslim ah."

Haddaba sidaas murugada leh ayaa ay ku gebagebowday noloshii Sheekhaas yaabka lahaa, isaga oo 81 jir ah.

Sida aan kor ku soo sheegay, tarjumaddiisu waxa ay noqotay ta Af Ingiriisiga ugu caansan, uguna raadayn badan.  Sidaas daraaddeed, dawladda Sucuudiga ayaa xilliyadii ay xoogga saari jirtay fidinta Islaamka tarjumaddaas udub-dhexaad uga dhigatay faafinta diinta.  Se waxa dhacday in ay farafareeyaan oo wax ka beddelaan si ay u waafajiyaan fikirka Wahaabiga.  Arrinkaasi waxa uu ahaa mid weecsan, gefna waxay ku tahay marxuumka, iyaga oo awoodi karayay in ay tarjumad madax bannaan sameeyaan. Nasiibwanaag, nuqulka gacanta iigu jiraa waa kii asalka ahaa ee aan la farafarayn.

Wax badan ayaa laga qoray marxuunka, se ciddii danaynaysa sooyaal-nololeedkiisii waxa ay ka heli karaan buugga “Searching For Solace: A Biography Of Abdullah Yusuf Ali (Interpreter Of The Qur'an) by M.A. Sherif

Eebbe (sarree oo korreeye) naxariistiisa ha ka waraabiyo. Aamiin.

Ma weerar fikir, mise hoobasho han

W/Q Axmed Ibraahin Cawaale

aiawaleh@gmail.com

Ilbaxnimooyinka adduunku waa isla falgalaan, ishodmiyaan (haddii ay tahay dhaqaale, aqoon, iyo dhaqan), isxaalufiyaan (oo bulshooyin dhan mid kale liqdaa dhaqankoodii iyo kheyraadkoodii), isgerbiyaan oo tartamaan. Marbana tii isu dhigta horyaalnimo ayaa shiikhisa kuwa kale, isla markaana falaggeeda lagu meeraa.

Haddaba nusqarnigii ugu dambeeyay, waxa soo noqnoqonayay raadeynta aadka u ballaadhan ee ilbaxnimada reer Galbeedku ku yeelatay Caalamka Islaamka. Haddii marar badan oo ah xilliyadii Islaamku bandiiradda u siday ilbaxnimooyinka caalamka ka jiray ay reer Yurub ogsoonaayeen sarraynta xadaaraddaas soo shaqaynaysay ammin ku dhow shan boqol oo gu’, maanta ‘durkii ama xaggii kale ayaa la innoogu rogay!’ Sababaha dhaliyay hoos-u-dhaca ilbaxnimadii caalamka Islaamka waa badan yihiin, halkanna kagama boqan karno. Se mid ka mid ah raadadkii ka dhashay hoobadkaas ilbaxnimo ayaa ah in loo sibir saaro waxa la yidhaahdo Weeraka Fikriga (Intellectual Invasion). Waxana lagu qeexaa isku-deyga ay dawladii ku rabto in ay mid kale ku qabsato ama ku saamayso si ay ugu jeediso jiho gaar ah. Waxana la sheegaa in Weerarka Fikir uu ka halis badan yahay ka millateri, maxaa yeelay kan hore waxa uu abbaarayaa wadnaha iyo maanka ummadda.

Waxa se jira marar ay hoosaynta han, dhagaxowgu, iyo dib-u-dhacu ummad ku keeno in ay iskood ‘u jabaan col hortii!’ Taas waxa aan uga jeedaa, inta uu Caalamka Muslimiintu yeelay Weerarkaas Fikir, waxa jira in le’eg oo uu yeelay dareenka hoosayntaas han iyo wax-soo-saar la’aanta maan iyo muruq (tiknoolaji).

Buug aan hadda akhrintiisa gacanta ku hayo oo magaciisa la yidhaahdo White Mughals, oo uu qoray William Dalrymple, ayaa waxa iiga soo dhex baxay in aan bulsho u dhiman keliya weerar fikir oo dibedda kaga yimaadda uun, bal se ogaanshaha dareenka hoosayneed in uu jabka ummaddaas ka qayb qaato.

Buuggu waxa uu ka sheekaynayaa ammintii u dhexaysay qarniyadii 18aad ilaa 19aad, dalka Hindiya oo ay u shaqo tagtay Shirkadda la yidhaahdo British East India Company oo ka wakiil ahayd Dawladda Ingiriiska, isla markaana aanay ka madhnayn gumaysasho, kootona ku haysatay ama xidhatay ganacsigii Hindiya iyo dhulal kale oo ka sii bariyeysan. Shirkaddaas waxa ay u shaqaynaysay qaab dawlad oo kale waxana ay lahayd ciidankeedii. Xilligaas se waxa dalka Hindiya ka talinayay dawladdii Islaamka ahayd ee Maquuliyiinta. Bilowgii xilliyadaas dawladdaasi waxa uu heerkeeda ilbaxnimo marayay meeshiisii ugu sarreeyay.

Ingiriiskii meesha tegay waxa ay markiiba indhaha ku kala qaadeen sarraynta ilbaxnimo ee Muslimiintii dalkaas xukumaysay. Si tartiibtartiib ah waxa u dhacday in ay ku ashqaraaraan ilbaxnimadaas oo ugu horrayn ay isu dhiibaan, qaataanna arrimo badan oo dhaqandhaqaale iyo diineed.

Waxa dhacday in ay qaarkood la baxeen magacyo Muslim ah, xidheen dharkii Muslimiinta, qaarkood Islaameen oo weliba u badheedheen in da’weyni buuryada lagaga jaro! Qaar kale shiishaddii cabbaan, qaarna midhihii geedka betalka la yidhaahdo ee marka la calaashado afka caseeya ay cunaan. Iyo.. iyo..

Ha yeeshee, hoos-u-dhacii ilbaxnimadii Muslimiinta, iyo kor-u-soo-kacii tartiibtartiibta ahaa ee tii Ingiriis ayaa maalinba ta ka dambaysa u soo shaacbaxaysay, isbeddelna ku samaynaysay kaalmihii ay bulsho ku ahaanaysay ‘bixiye’, ta kale ahaanaysay ‘qaate’.

Dhammaadkii qarnigii 19aad, waxa ay noqotay in Muslimiintii ay iyana maraan tubtii uu Ingiriisku soo maray markii ay tageen Hindiya: Dharkii reer galbeedka xidhaan, cunnadii iyo cabbitaankii reer Galbeedka qabatimaan, waxbarashadoodii doorbidaan, fikirkoodii maanka u siidaayaan, … ha kaba qaban…!

Haddii 200 oo gu' sarreeye noqday hooseeye, ma suurayn karnaa saansaanka dalalka Islaamka, sannadka 2123 (ama laba boqol oo gu' oo kasoo bilaabma markii la riday Khilaafadii Islaamka?)

Tasawufka iyo Deegaanka

W/Q: Axmed Ibraahin Cawaale

aiawaleh@gmail.com

Hordhac

Laba arrin ayaa go’aamiyay ama igu dhiirri geliyay in xiise ii galo hoos-u-dhugashada iyo wax-ka-ogaanshaha tasawufka.

Mid waxa uu ahaa buugga magaciisa la yidhaahdo The Forty Rules of Love oo ay qortay qoraaga u dhalatay dalka Turkiga ee Elli Shafak ka igu dhaliyay in aan raadraac ku sameeyo Tasawufka. Buuggaas waxa uu guud-ahaan u dhigan yahay, qaab male’awaal (iyo qaybo run ah), waxana uu isugu tidcayaa laba sheeko oo is-barbar socda, oo midkood dib innoogu celinaysa qarnigii 13aad iyo noloshii Jalaal-uddiin Ruumi iyo Shams Tabriizi, oo kan dambe loo aqoonsan yahay in uu ahaa hagihii ruuxiga ahaa ee Ruumi, sheekada kalena ay tahay mid lagu saameelay in ay dhacday xilliyadan dambe iyo weliba dhaqan ka geddisan kii dhulalka Bariga Dhexe, ama, si kale haddii aan u dhigo, carriga reer Galbeedka.

Arrinka labaad waxa uu ahaa diyaarin aan ku sameeyay kooras aan bilaabay dhigistiisa 2016^kii oo ku suntanaa “Islaamka iyo Deegaanka” (Islam and Ecology) oo aan ka bixin jiray Jaamacadda Hargeysa.

In aan derso taariikhnololeedkii Ruumi, oo markii dambena igu riixday in aan culimo kale oo lagu hal qabsado tasawufka, ayna ka mid yihiin Fariid-uddiin Caddaar, Ibn Al Arabi, Nuur-uddiin Cabdaraxmaan Jaami, Junayd Al-Baqdaadi, iyo qaar kale, waxa iiga soo dhex baxay in ku-xidhnaanshaha iyo jacaylka dabiicaddu uu astaan u yahay dadka ku raadaysma tasawufka – kuwaas oo intooda badani noloshooda u habeeyaan ama raacaan qaabnololeed fudud, sidaas daraaddeedna ay noqon karaan qaar deegaanka la jaal ah, marka la barbar dhigo kuwa caydhsigooda adduunyo uu dar (sabab) u noqday dhaawacgaadhsiinta arlada iyo kheyraadkeeda dabiiciga ah.

Eebbe waa Wanaagsane, wanaaggana waa jecelyahay

Eebbe (Sarree oo korreeye) aadamaha waxa uu u abuuray “muuqaal iyo dheellitiran ka ugu fiican”[1] isla markaana Eebbe (SoK) waxa uu ka yeelay mid karaamo ama sharaf huwan[2], ammintii abuuristiisana waxa uu faray Malaa’iigta in ay u sujuudaan. Sidaas daraaddeed, in uu takrifal aan wanaagsanayn kula kaco noolaha intooda kale iyo kheyraadka dabiiciga ahba waxa ay u dhigan tahay xil-kasnimo-darro weyn. Dhinaca kalena, “Eebbe waa wanaagsane, wixii wanaagsanna waa Uu jecel yahay”[3], abuurta Eebbena, noole iyo ma-noole, waxa ay isu raacsan yihiin si ka madhan kala-dhantaalnaan, waana qurux badan yihiin.

Sida uu qabo Ibn Al-Carabi, oo lagu hal qabsado hilaadinta aragtiyaha la xidhiidha dabiicadda iyo jiraalka, quruxda ilaahiga ah (devine beauty) ee Eebbe (SoK) loogu yeedho “Wanaagsane” [Jamiil], sidoo kalena ah inuu “wanaagga/quruxda” jecel yahay, ayaa ka dhex muuqata wax kasta oo uu Eebbe (SoK) kawnka ku dhex abuuray. Abuur kastaana run-ahaan ay markhaati ka tahay sifooyinka qurxoon ee Eebbe.

Dabiicaddu dhammaanteed waa Muslim

Runta ah in dabiicadda iyo kawnka guud-ahaan ay yihiin abuurta Eebbe (SoK), isla markaana u hoggaansan yihiin rabitaankiisa (iraadadiisa) ayaa innagu hoggaaminaysa aragtida ah in dabiicaddu dhammaanteed ay tahay Muslin. Sidoo kale waxa ay dabiicaddu tahay ‘buug’ kale oo dhammays tiraya ‘Kitaabka qoran’ ama Qur’aanka Kariimka ah.

Khalaaweynta mararka qaarkood kuu saarta bannaannada, buuraha iyo dhirooka dhexdooda, waxa ay kansho (fursad) kuu siisaa in aad fool-ka-fool dabiicadda isu abbaartaan, akhridona kitaabkaas kawniga ah.

Cabdu-Raxmaan Jaami (1414-1492 CKD)[4], oo ahaa suufi iyo gabayaa reer Faaris ah, mar uu ka gabyay ku-keliyaysiga, dhex-muquurashada dabiicadda iyo samayskeeda, ahna ayaa uu sidan wax u cabbiray:

“Buugga dabiicadda ee aan daraasaynayay tan iyo yaraantaydii, oo aan bog walba si dhab ah ugu kuur gelayay, kama aanan heli wax ka duwan ‘RUNTA’, iyo astaamaheeda tooska ula xidhiidh ‘Runta’. Maxay ku kala qaybsamaan Baaxad/Qaro, Wax la taaban karo, iyo Noole? keliya in ay ku kala sugan yihiin saansaan kala duwan sida Macdan, Dhir, ama Noole? Maxaa yeelay, ‘Runtu’ waa mid uun…”

---o---

“Creation’s book I studied from my youth,

And every page examined but in sooth

I never found therein aught save the ‘Truth’,

And Attributes that appertain to ‘Truth’.

What mean Dimension, Body, Species,

In Mineral, Plant, Animal degree?

The ‘Truth’ is single, but His modes beget

All these imaginary entities.”[5]

(Cabdu-Rahman Jami)

Tusaaleyaal ka mid ah deegaanjirenimadii Suufiyiintii hore

Isna Jalaal-uDiin Ruumi gabaygiisan hoos ku qoran waxa uu ku muujinayaa waxa cilmisayniska looga yaqaanno ‘wareegga macdanta’ [nutrient cycle], oo ah meertada adduunkan korkiisa uu nooluhu iyo ma-nooluhu galaan. Waxana uu gabaygan soo socdaa xoojin u yahay runta ah in qof kasta oo dhashaa uu dhiman doono, ku noqon doono dhoobadii Nebi Aadan (NKHA) laga abuuray, ciidda nafaqayn doono, nafaqadaas qayb ka mid ahi geed nafaqayn doonto, qayb ka mid ah nafaqadii asal-ahaan ka soo jeedday qofka (ee badhkeed laga yaabo in ay geed dux u noqotay) ay sii nafaqayn doonto xawayaan (tusaale-ahaan in uu neef xoolaad daaqo), caleen daaqihiina uu cuni doono hilib cune (dad iyo dugaagba). Ha yeeshee, si ka geddisan Dahriyiinta (sida ku xusan Qur’anka)[6] aan rumaysnayn in la isa soo saari doono iyo nolol aakhiro toona, waxa uu Ruumi halkan kaga hadlayaa jidhka dadka iyo sida uu burburkiisu ula fal gelayo nooleyaasha kale (organic matter). Waxa uu u jeedaa in jidhkiisu qof-ahaan dhiman doono, se wax-taransigiisu aanu halkaas ku hadhin ama idlaalnayn, kol haddii uu gelayo meertadaas nololeed ee aynnu kor ku soo sheegnay – ilaa ammin uu Eebbe ogyahay. Ha yeeshee naftiisu samaawaadka u bixi, markaasna haddii ay tahay mid ka saxar la’ saaruqda (xaafoodka) adduunyo, ka ag dhawaan doonto ‘Shirka Sare’ ee barakaysan (mala’ ul-Aclaa/ Malaa’igta). Weliba ay naftu awoodi karto in ay xawaare ku dhaafto malaa’igta (oo looga jeedo in uu aadanuhu ka wanaagsanaan karo), dhinaca kalena kuwa ugu hooseeya ka hoosayn karo.[7] Waa taas oo marka uu aadanuhu ruuxdiisa u dhiibo, isuna sadqeeyo Eebbe, waxa ay ruuxdaasi u digo rogan doontaa mid xasilloon (nafs-al-mutma’innah). Markaansa, ay degdegsanayso u laabashada Eebbe.

“I died as mineral and became a plant,

I died as plant and rose to animal,

I died as animal and I was Man.

Why should I fear? When was I less by dying?

Yet once more I shall die as Man, to soar

With angels blest; but even from angelhood

I must pass on; all except God doth perish.

When I have sacrificed my angel-soul,

I shall become what no mind e’er conceived.

Oh, let me not exist! for Non-existence

Proclaims in organ tones: ‘To Him we shall return’ “[8]

---oo---

“Anoo macdan ah ayaa aan dhintay, una doorsoomay geed,

Anoo geed ah ayaa aan dhintay, una oogsaday xayawaan ahaan,

Anoo xayawaan ah ayaa aan dhintay, una doorsoomay qof.

Maxay baan u baygagi (baqan)? Goorma ayaa aan dhimasho ku yaraan (ku nuqsaami)?

Ha yeeshee mar kale ayaa aan qof-ahaan dhiman, samaawaadkana ugu bixi la-jirka malaa’ig barakaysan;

Welibana aan malaa’igta xawaare ku dhaafi doono;

Eebbe mooyee, dhammaan cid jiraysa oo joogaysaa ma jiraan.

Marka aan huro (sadqeeyo) ruuxdiidii saxarka la’ayd,

Waxa aan u digo rogan saansaan (xaalad) aan cidna maankooda ku soo dhicin,

Haaheey, ii banneeya aan ahaado mid aan jirin!

Maxaa wacay! jiraal la’aantu waxa ay isku cabbirtaa mashdhacyo: ‘Isaga uun (Eebbe) beynnu u noqonaynaa’.

Sida aan kor ku soo sheegay, jacaylka dabiicadda iyo deegaanjirenimadu waxa ay ahaayeen laba wax oo isu barkan Suufiyaashii hore.

Meeriskan waxa aan ka soo dhex qabtay mid ka mid ah gabayadii suufigii Fariid-uddiin-Caddaar (noolaa qarnigii 13^aad miilaadi) oo aan qaab tiraab ah u dhigay:

“A perfumed wood was burning and its scent

Made someone sigh with somnolent ecstasy.

One said to him: “Your sigh is ecstasy;

Think of the wood, whose sigh is misery!”

---o---

“Qoricuud ayaa gubanayay, kaddibna qiiqii carfigiisii ayaa qof ka yeelsiiyay in uu sanka ula raaco si ay ku jirto raalli-ahaansho iyo raynrayni.

Kolkaas ayaa uu qof kale ku yidhi: ‘Neefsashaaadu waxa ay u dhigan tahay beerraqid (raynrayn), bal se ka warran qoriga ay neefsashadiisu tahay murugo, taah iyo eedaad!”

Bal u fiirso meeriskan sare sida uu suufigani ugu cabbiray dareenkiisa. Haddii uu ma-noole sidaas ka yeelayo, geed qoyanna dareen jaadkee ah ayaa uu ka qabi lahaa goyntiisa ama gubiddiisa. Waxa aan muran ku jirin in uusan si dheeldheel ah u gooyeen, baahi oo u geysa mooyaane.

Dabiicaddu ma aha keliya in ay nooshahay; se si aftahannimo ku jirto ayaa ay u hadashaa. Bal mar kale u dhug yeelo sida uu Ruumi u qofaynayo dabiicadda:

“The speech of water, the speech of earth, and the speech of mud,

Are apprehended by the sense of them that have hearts”

Jalaluddin Rumi: Mathnawi 1:3279

---o---

“Tiraabta biyaha, tiraabta arlada, iyo tiraabta dhoobada, waxa ay u dhacaan (fahma) ama qabsada dareenka kuwa leh wadneyaal (nool).“

Tusaale kale waxa uu ku bixinayaa in wada sheekaysi iyo xanshashaq dhex maro abuurta kala duwan ee kawnka – ha ahaadaan noole ama ma-noole. Waxa aynnu soo qaadan karnaa xidhiidhka ka dhexeeya dhirta iyo ciidda. Dhirtu waxa ay ciidda ku sii daayaan walaxo loo yaqaan “exudates” oo sidii dheecaan ah, kuwaas oo nooleyaasha ili-ma-aragtayda ah (microbes) u sheega goorta ay howl gelinayaan qaar ka mid ah qaababka kimiko ee ay u shaqeeyaan. Macdanaha saddexda ah ee ay dhirtu u baahan yihiin si ay u koraan waa kaarboon, nitaroojiin iyo fosfor. Kaarboonku hawada ayuu ka yimaaddaa, se labada kale waxa ay ku jiraan ciidda. Intaas waxa raaca kaalinta ay caddeeda iyo biyuhu ka ciyaaraan isla falgalkaas yaabka leh:

“You yourself [the reader] know [instinctively] what words the sun, in the sign of Aries, speaks to the plants and the date palms.

You yourself, too, know what the limpid water is saying to the sweet herbs and the sapling.”

The doing of God towards all the particles of the world is like the words (spells) breathed by enchanters.

---o---

“Adiga, laftarkaaga [akhristahoow] ayaa [hoosta] ka og ereyada ay cadceeddu, markay soo gaadho Burjiga Naariya,[9] kula xanshashaqayso dhiroonka iyo sidoo kale geedtimireedka;

Laftarkaaga ayaa, sidaas oo kale, og ereyada ay biyahaha saxarka la’i ku odhanayaan geedaha qurxoon iyo kuwa soo biqla.” (6. 1068-69)

Haa! Cadceeddu marka ay soo gaadho burijiga Wanka, oo inta badan ku beegan bisha Seermaweydo, waxa ay diirisaa dhiroonka oo markaas ka fal celiya oo kora (haddii ay isla helaan roob).

Burburka iyo tayodhaca deegaanka soo gaadhaa waxa uu saamayn taban ku yeeshaa noolaha kala duwan oo ay ku jiraan dadku. Halkan waxa uu Ruumi ku xusayaa sida loo waayi doono codkii shimbirka magaciisa la yidhaahdo Suubaan Garawo (Candaliibka ama (nightingale) marka ay dhirtu ubxin weydo, ayna engegaan. Waxa uu tusaalahni inna xasuusin karaa cinwaankii ay Racheal Carson u bixisay buuggeedii Silent Spring (Gu’gii Aamusnaa).

When the roses are faded and the garden is withered,

The song of the nightingale is no longer to be heard

(Rumi: Masnavi, Book 1, page 5)

Weliba gabayga Ruumi waxa uu u muuqdaa in uu ka sii xeel dheer yahay ulajeeddada Racheal Carson. Waxa uu leeyahay waxa aynnu maqlaynaa ma aha keliya heesaha macaan ee shimbirka Suubaan Garawadu u jeedinayo ubaxyada, balse mashdhacyada ay cod dheer ubxaantu adigu laftarkaaga kuugu soo celinayaan.

Offer not your nightingale songs to these roses,

For they themselves saying to you in loud tones,

(Rumi: Masnavi, Book 6, page 438)

Tasawufka iyo caleenquudashada (vegetarianism)

Waayadan dambe, marka la eego xawliga uu ku socdo tayodhaca deegaanku iyo hoos-u-dhaca kala-duwanaanshaha noole, waxa soo xoogaysanaya habdhaqanka cunno ee loo yaqaanno ‘vegetarianism’ ama ‘caleenquudashada’ oo ah in hilibka ama kalluunka looga dheeraado sababo la xidhiidha caafimaadka, rumayn (diin) ama akhlaaqeedba. Marka arrinkan loo ban dhigo raadaynta hilibcunnimadu ku leedahay tayodhaca deegaan, waxa inta badan la soo qaataa tusaalahan soo socda:

Si loo helo ama loo soo saaro hilaaddii hal kiilo badhkii oo borotiin xoolaad ah (marka la barbar dhigo hal kiilo badhkii oo borotiinta midhaha ay digirtu ka mid tahay), waxa ay qaadanaysaa 12 jibbaar dhul ah (oo xoolo ku foofaan), 13 jibbaar tamar ah oo ka soo jeedda dhir, iyo 15 jibbaar biyo ah (oo neefka xoolaha ahi cabbo). Taas ulajeeddadeedu waxa weeye in caleenquudashadu ay arlada uga dhowraarin badan tahay marka la barbar dhigo hilibcunista.

Haddaba, taariikh-ahaan, suufiyiintii hore, waxa ay ahaan jirtay dhif in ay hilib cunaan. Sheekadan soo socotaa waxa ay dhex martay Raabica al-Cadawiya oo ahayd suufiyad reer Basra ah oo noolayd qarnigii 8aad (Miilaadi ka dib), iyo Imaan Xasan al-Basri.

Raabica ayaa u baxday dhul buuralay ah. Ka dib waxa ku soo xoomay deerooyin, ri’yo, iyo dameero duurjoog ah. In yar ka dib ayaa Xasan al-Basri ku soo baxay Raabica, ha yeeshee mar Alle markii ay ugaadhi aragtay Xasan ayaa ay kala yaaceen. Xasan ayaa ay arrintani ka yaabisay.

“Maxaa ay iiga yaacayaan aniga, adigana si degganaansho leh kuula joogeen? Xasan ayaa weyddiiyay Rabiica.

Kute: “Maxaa aad maad cuntay?”

Kuye: ‘”Hilib yar oo basal lagu shiilay.”

Kute: “Baruurtoodii ayaa aad cuntay. Sideebaanay markaas kaaga yaacin?”

[1] Qur’aanka Kariimka ah: At-Tiin - 04

[2] Qur’aanka Kariimka ah: Israa’ - 70

[3] Xadiith uu weriyay Muslim # 131

[4] CKD = Tirsiga taariikhda miilaadiga ah (Ciise ka dib)

[5] Lawa'ih, a treatise on Sufism, by Nur ad-Dīn Abd ar-Rahmān Jāmī, with a translation by E.H. Whinfield, and Mirza Muhammad Kazvini, and pref. on the influence of Greek philosophy upon Sufism", Royal Asiatic Society (1906)

[6] 'Waxa ay dheheen gaaladii wax kale ma jiro ee waa uun noloshannada dhaw (adduunyo), waana dhimanaynaa qaarna noolaan, waxaan waqtiga ahaynna nama dilo..' Surah: Aljaathiyah: 24.

[7] Suurah Tiin: Ayaadda 5aad.

[8] (Rumi), cited after Nicholson, Rumi, Poet and Mystic, London, 1950, p.103).

[9] Burjiga Naariya: Xilligani waxa uu inta badan galaa bisha Seermaweydo, inta ay cadceeddu ka gudbayso Burjiga (Maarj 21keeda ilaa 19ka Abriil gu’ kasta.