Monday, December 24, 2012

Wisdom of Quran-

"And the servants of the Most Merciful are those who walk upon the earth easily, and when? the ignorant address them [harshly], they say [words of] peace, And those who spend [part of] the night to their Lord prostrating and standing [in prayer]." [25:63-64]

Quran in Surat 5:69 it says

Those who believe (in the Qur-ān),

Those who follow the Jewish (scriptures),

And the Sabians and the Christians,—

Any who believe in God

And the Last Day,

And work righteousness,—

On them shall be no fear,

Nor shall they grieve.

Friday, December 21, 2012

The Abdulaziz Mosque of Mogdisho was built by Ottaman Turks in1033

The Abdulaziz Mosque of Mogdisho was built by Ottaman Turks in1033 according to rusted metal door in a shattered wall, a faded plaque with white lettering on a black background dating to 1033 indicates Abdulaziz mosque was built by Ottamans. Manara Tower destroyed in the War Lido Beach South toward the old port. Imam Abdel Karin

Saturday, December 15, 2012

Protecting daughters from primitive rites

IT IS an image that for many in the Western world is deeply shocking. Girls held down in primitive conditions while a traditional midwife uses a knife, razor or scissors to cut their genitals, with nothing to dull the pain.

For some it is a rite of passage into womanhood and a way of ensuring virtue by controlling sexual desire. But for many who have undergone the procedure it is an unnecessary mutilation that can set the scene for a lifetime of health, social and emotional problems whose effects spill over into work and family life, complicating childbirth and sometimes destroying marriages.

''I had a woman in here the other day who had it done when she was six,'' Royal Women's Hospital midwife Maxine Reid said. ''She was taken out bush and held down while they did it with no anaesthetic and she could tell me graphically, it was imprinted in her mind, how the old woman who did the job picked up the bits and pieces that she had cut off and said to the mother, 'Is that enough?' And the mother said, 'No, take off more'.''

In Melbourne, female circumcision has its most obvious impact in the stream of women, many arriving as refugees from African nations such as war-torn Somalia, turning up at hospitals for care during pregnancy.

In the most severe cases, the labia minora (inner vaginal lips) and clitoris are cut and the raw edges stitched together to narrow the vaginal opening. In Melbourne, doctors and midwives reopen a woman's vagina so she can safely give birth. Without First World healthcare the baby may be unable to pass through the birth canal, causing a woman to lose her baby and her life.

Doctors can reopen the vagina while a woman is in labour, but it may be more comfortable for her to have the procedure earlier in pregnancy. Aside from the risks to a girl at the time, including severe bleeding and trauma, female genital mutilation can also cause long-term health problems such as infections, pain and nerve damage. Melbourne hospitals see women who complain of infertility, but it turns out they have never been able to have sex.

In response, the Royal Women's Hospital two years ago set up Australia's only clinic to reverse the vaginal narrowing, known as infibulation. They have since seen 83 women for consultations, and de-infibulated 25 women aged 18 to 57.

The hospital sees hundreds of women each year who have had some form of female genital mutilation, but the clinic only deals with the most severe cases. At the lesser end is a ''ritual nick'' or minor incision of a girl's clitoris. Reid said most of the women seen by the clinic had a ''type two'' circumcision in which part of the clitoris and labia minora was removed and the raw tissue fused together to narrow the vaginal opening.

In the worst cases, ''they've removed everything and sewn them up until there's only a little opening'', Reid said. ''Even consummating your marriage is difficult.

''The problem with some girls we are seeing in the clinic is that it is so tight, and so uncomfortable for them to have sex, they don't want their partner near them.''

Before the clinic was established, women would either present in labour or face long waits to have the procedure done by a gynaecologist. Other Melbourne hospitals also provide support services, including deinfibulation, but the Women's is unique in having a dedicated clinic run by midwives. At the Women's, a midwife now performs the procedure in a consulting room an hour after the woman has applied a local anaesthetic cream at home.

''We put a local anaesthetic up the suture line and we snip it open until it goes to just above the urethra, where a woman is normally open to,'' Reid said.

''We can't put back what's been removed but we can try and open them to a decent shape and then just oversew the edges so they don't come back together.''

Among the women who have attended the clinic is Samah*, 36, who came to Australia a decade ago after growing up in Sudan. When she was seven her grandmother arranged for a woman to circumcise her, along with younger siblings, at home in an event that stretched out for days and culminated in a feast.

Samah, who is studying and taking care of her young son, now has mixed feelings about the practice. At the time, she was caught up in the excitement of the ritual, but it has caused problems for her in adult relationships. ''I remember I was happy, I had a nice dress and they did henna [tattoo] for me,'' she said.

''I do remember the pain, but I was surrounded by loved ones, so I think I associate it with the people I care about rather than the procedure.

''Maybe other girls were forced, but I remember my grandma touching my hand and saying it's good for you, and I trusted her because of the connection we had.''

Samah said being circumcised helped her when she went overseas in her 20s, ''for me not to have that physical attraction to men, I think it protected me in protecting my family name''.

She said it was a barrier to intimacy, but ''some young males want girls who have had it done because for them it's about control. They know she is a virgin and doesn't need sex.''

For Samah it was a surprise when she became pregnant to a man she met after moving to Australia. ''We tried to have sex, but it was difficult so we stopped. The doctor said sometimes pregnancy can happen, even if you don't have proper sex, because there is a lot of sperm there.''

She attended the deinfibulation clinic after having a caesarean birth, in a bid to improve her relationship with her son's father. ''I had the procedure to be able to go back and be with him, but I haven't. It's complicated my life in a way because I have no excuse for not going back to the relationship. I'm still trying to work it out.''

The clinic can refer women to various specialists, including physiotherapists and sexual counsellors, to help them with some of the difficulties.

Midwife Marie Jones said women seen by the clinic are often accepting of what has happened to them but do not want others to suffer their fate.

''We see a lot of very educated women who have had relationship problems that have obviously stemmed from this practice. They've been married to a lovely man and because of sexual difficulties their relationship's broken up. One woman came to have it reversed because she had divorced her husband and she really wanted to get back with him.

''Then there are the young women in their late teens and early 20s who can't believe what their bodies look like. They've seen a supposedly normal vagina and vulva and then they look at themselves and they are so upset.

''These are women who are not sexually active yet, they are coming up to that, and I suppose they are thinking, 'Well, what's it going to be like?'''

Multicultural Centre for Women's Health executive director Adele Murdolo said it was important to provide good healthcare to women who were subjected to female genital mutilation as children, and work with them to prevent it from occurring in the next generation. ''The women I speak to say, 'We had it done to us and we didn't have a choice, but we're not going to do it to our daughters','' she said.

Laws were introduced in Victoria in 1996 making it an offence to perform female genital mutilation, or to help anyone else perform it. They prevent anyone from circumcising a girl or woman, including removing or stitching any part of her genitals for cultural reasons. It is also an offence to take someone outside Victoria for the purpose of female genital mutilation, with jail terms of up to 15 years, so parents or grandparents cannot have it performed on children during a visit to their country of origin.

It is estimated that about 140 million girls and women worldwide are living with the consequences of mutilation, but condemnation of the practice by groups such as the World Health Organisation and the United Nations Children's Fund appear to be making a difference. The WHO says there is growing political support to end the practice and laws against it have been introduced in 22 African countries, as well as 12 other countries with migrant populations from countries where it is practised.

There is little firm evidence that female genital mutilation is being performed in Australia, despite recent charges over the alleged mutilation of sisters aged six and seven in Sydney between 2010 and this year. A sheikh and retired nurse from an Islamic sect in Sydney's west have been charged, along with the girls' parents, and the case is due to return to court next year.

In a survey of 530 obstetricians, gynaecologists and community workers last year, seven said they had heard anecdotal reports of female genital mutilation taking place in Australia or New Zealand. Two said they had been asked to perform circumcisions and had declined. Seven said they had heard anecdotal reports of girls being taken overseas for genital mutilation.

Study co-author Sonia Grover, who is director of gynaecology at the Royal Children's Hospital, said her research had failed to uncover any direct evidence of mutilation being performed in Australia. In addition, she said, there were no reports of any girls presenting to hospitals with complications from recent female genital mutilation.

However, what is occurring in Australia is a dramatic rise in the number of women undergoing labiaplasty or vulvoplasty. Medicare figures show that women undergoing the surgeries, which reduce the size of their genitals, have more than doubled in Australia over the past decade from 640 women in 2001 to 1558 last year. The biggest increase has been among young women aged 15 to 24 years - from 99 women in 2001 to 359 last year. A total of 383 women aged 25 to 34 had the surgeries last year, accounting for the highest number by age group and up from 186 in 2001.

Royal Australian and New Zealand College of Obstetricians and Gynaecologists vice-president Ajay Rane says such surgery is ''the modern version of FGM [female genital mutilation]''.

He said labioplasties and vulvoplasties could be performed for legitimate medical reasons, including for excessively protruding labia minora that cause discomfort during exercise and sex. But doctors believe many are being done for cosmetic reasons, and women need better information about the range of sizes and shapes of female genitalia.

''We advise extreme caution to women seeking genital cosmetic surgery,'' Rane said. ''We believe it is culturally driven, and it's a culture of pornography and sexual liberation. It is cutting part of your genitals, the same as with FGM. We've got to tell women that there is no magical panacea. The so-called Barbie doll … appearance is not the norm for all genitals for all women of all ages.''

* Not her real name.

PROF. AXMED I. SAMATAR: "Soomaaliya waxaa u billaabatay Rajo cusub oo ay kaga baxayso Fowdada iyo Colaadaha"

Sabti, December 15, 2012 (HOL) — Prof. Axmed Ismaaciil Samatar oo ka mid ahaa murashaxiintii u tartamay xilka madaxnimo ee Soomaaliya, haatanna ah mudane ka tirsan baarlamaanka Soomaaliya ayaa sheegay in Soomaaliya uu u billowday xilli cusub oo ay kaga baxayso fowdada.

Mudane Samatar wuxuu sheegay in doorashada madaxweynaha cusub ee Somalia ay u horseedayso dalka inuu ka baxo muddo dheer oo uu colaado kusoo jiray uuna u gudbo in dib loo dhiso dalka, sidoo kalena lasoo celiyo dhaqaalihii oo muddo hore lumay.

"Isagu [Xasan Sheekh] waa nin daneynaya dalka," ayuu yiri Prof. Samatar oo ah guddoomiyaha dhinaca siyaasadda ee xisbiga Hiil-Qaran oo ka mid ah xisbiyadii ku tartamay doorashadii madaxnimo ee Muqdisho ka dhacay bishii Sepmeter ee lasoo dhaafay. "Hoggaamintiisa waxay Soomaaliya u horseedaysaa mustaqbal ifaya oo ah mid ay Soomaaliya dib ugu dhalanayso."

Soomaaliya waxay muddo sannado ah la daalaa-dhacaysay dagaallo sokeeye oo ay dad badan naftooda ku waayeen, waxaana doorashadii ka dhacday Muqdisho ay noqonaysaa tii labaad oo si xorriyad ah uga dhacda caasimadda muddo 42-sano laga joogo.

"Dalkeennu wuxuu noqonayaa halkii ugu horreysay oo ka tirsan Qaaradda Afrika, gaar ahaan dalalka ka hooseeya saxaaraha oo ay ka dhacdo doorasho xor ah oo murashaxiin laga guuleystay uu ku ogolaaday in looga adkaaday doorashada, isla markaana qira in in doorashadu ay ku dhacday si xor ah," ayuu yiri Prof. Samatar.

Sidoo kale, xildhibaanku wuxuu sheegay in Soomaaliya ay u tahay doorashadan oo kale markii labaad, iyadoo 1967-kii ay Soomaaliya noqotay dalkii ugu horreeyay ee ka hooseeya saxaaraha Afrika oo ay ka dhacday doorasho lagu adkaaday oo labadii murashax ee tartamayay ay ogolaadeen.

Dowladda cusub ee Soomaaliya ayaa noqonaysa tii afaraad oo dalka soo marta, iyadoo ay ka horreeyeen dowladdii uu hoggaaminayay marxuum Aadan Cabdulle Cismaan (Aadan Cadde), marxuum C/rashiid Cali Sharma'arke oo labaduba ahaa kuwo rayid ah iyo dowladdii uu hoggaaminaya marxuum Maxamed Siyaad Barre oo ku qabsaday xukunka awood milateri.

"Ma jiro dowlad Afrikaan ah oo xorriyadeeda qaadatay sannadkii 1960-kii oo ay ku dhacday mid la mid ah dhibaatada ku dhacday Soomaaliya," ayuu yiri Samatar oo intaas ku daray: "Soomaaliya waxaa u billaabatay rajo cusub oo ay kaga baxayso Fowdada."

Prof. Samatar wuxuu sheegay in 15 sano ka hor aan la qiyaasi karin mustaqbalka Soomaaliya, balse ay xaaladdu hadda si aad ah uga duwan tahay xilligaas, wuxuuna sheegay in Soomaaliya ay hadda ka muuqdaan rajooyin cad-cad oo muujinaya inay ka bixi karto colaadihii muddada soo socday.

Ugu dambeyn Prof. Samatar wuxuu sidoo kale sheegay in kooxaha Islaamiyiinta ah ay isku dayeen inay burburiyaan dhaqanka Soomaalida, sido kalena hoggaamiyeyaashii kooxaha ayuu ku eedeeyay inay afduubeen fursadihii Soomaaliya soo maray iyagoo eeganaya danahooda gaarka ah, balse labada dhinacba ay iyagu burbureen.

Maxamed Xaaji Xuseen, Hiiraan Online

Muqdisho, Soomaaliya

Thursday, December 13, 2012

Eastleigh Somalis paying over $23 million in taxes a month, according to official figures

NAIROBI, Kenya,Dec 13 – Bustling with business, the Kenyan capital’s Eastleigh district is dubbed “little Mogadishu” after the anarchic capital of Somalia, where so many here fled from for a new, more peaceful life.

But the largely ethnic Somali and vibrant economic hub faces tough times after a string of attacks blamed on Islamist militants, with the community battered by a harsh police crackdown to root out a hard core of insurgents.

“Ethnic Somalis, irrespective of which passport they carry, have become a target for armed thugs across Kenya,” said Abdi Aynte, an independent analyst, and himself a Somali who spends much time in Kenya.
Kenya has suffered a series of attacks — including grenade and bomb explosions — regularly pinned on members or sympathisers of Somalia’s Al-Qaeda-linked Al Shabaab.

But heavy handed crackdowns risk alienating both ethnic Somali Kenyans and refugees, many of whom fled war-torn Somalia to escape the extremist rule of the same militants they are now viewed as potential backers of.

“The people of Eastleigh are first attacked by bombs, and then mistreated by security forces, who round up people and arrest them indiscriminately,” said businessman Mohamed Hirsi, who imports perfume.
On dusty, bumpy streets hemmed in by high rise buildings, crowds haggle at street markets selling fried spicy snacks, heaps of bananas and piles of melons, with traders from across East Africa coming to Eastleigh to strike deals.

Last week two separate attacks — a roadside bomb and a grenade hurled into a mosque — killed six, while last month a bomb on a bus that killed nine people sparked violent anti-Somali demonstrations.

Kenya hosts over 516,000 Somali refugees, the vast majority in the world’s largest refugee camp complex of Dadaab in the remote northeast.

But more than 2.3 million Kenyans are ethnic Somalis, some six percent of the population. Their traditional homelands make up around a fifth of the country.
They also form a key part of the economy, with the estimated 500,000 people working in Eastleigh paying over $23 million in taxes a month, according to official figures, and acting as the hub for much of the commerce from Somalia.

Kenya invaded Somalia last year to attack Al Shabaab bases, prompting dire warnings of revenge. But while a wider military offensive has put the Shebab in Somalia on the backfoot, the community here are viewed with suspicion.

“Fear, guilt by association and a sense of ‘otherness’ have now enveloped the millions of Somalis living in the country, all of which is good news for Al-Shebab,” Aynte added.

Such issues are not contained to Eastleigh alone. Kenya’s northeastern Somali regions have also seen a wave of attacks against security forces, prompting crackdowns and reprisal raids, according to Human Rights Watch.

Kenyan officials have spoken openly about wanting to return Somali refugees back to their homeland.
“It is terrible… we left Somalia because of insecurity there, but now we face the same problems here in Kenya,” said one Somali refugee running a small business in Eastleigh, who asked not to be named.
After recent attacks, police have launched mass arrests of those without proper papers.

“I had to pay to get my son released, he had no involvement in any attack but they arrested him,” the refugee added.

Some have fled Eastleigh back to refugee camps near the Somali border, such as Halima Juma, whose husband was beaten by angry crowds in Nairobi.

“All our belongings were stolen, we are in a desperate situation” she said, now back living in the Dadaab camp.

No group have claimed responsibility for the attacks, while Shabaab spokesman Abdiaziz Abu Musab has condemned the killings, telling AFP they are “the acts of non-Muslims.”
Alienating Kenya’s Somali community brings with it multiple risks.
Tensions are already high across the country ahead of elections due in March, five years after deadly post-poll killings that shattered Kenya’s image as a beacon of regional stability.

“Al-Shabaab has in the past exploited the Somali people when they have felt most victimised,” Aynte added. “Already, the Shabaab’s effective propaganda machine is hard at work, trying to turn a largely unsuspecting community into a hostile unit.”

As elections approach, an angry Kenyan Somali population will be one more area of concern, adding to separate issues including a separatist movement on the coast, militant Islamists and tensions between ethnic groups.

“Kenya looks even more divided and susceptible to outbreaks of violence than it did in 2007,” David Throup wrote in a recent report for the US-based Center for Strategic and International Studies.

Wednesday, December 12, 2012

Qabaa’ilka Soomaalidu ma isbahaysi baa, Mise waa dhalasho? Maxamed Hirad
Runtii waa su’aal ay adag tahay in jawaab waafi ah laga bixiyo. Waxa taas daliil u ah, siina adkaynaya innaga oo aan illaa maanta hayn qoraallo ama dokumantiyo taariikhi ah oo arrintaas wax ka yidhi. Waxa keliya ee aynu cuskannaa inta badan waa qoraallo kooban oo dad ajnebi ahi ay qoreen, xilliyo mudada laga joogaa ay aad u yar tahay, marka la barbar dhigo inta ay qowmiyadda Soomaaliyeed soo jirtay. Waxa intaas dheer, kuwaas oo aan dhul badan oo Soomaaliyeed marin, sidaa awgeedna xogta ay ururiyeen ay ku salaysan tahay dad iyo degaanno kooban.

Mar haddii xaal sidaas yahay, qofka doonaya in uu baadhitaan ku sameeyo mawduucan oo kale waxa ku adkaanaya in uu helo qoraallo badan oo uu raadraaco. Marka maqaalkan kooban waxa uu xooggiisu ku salaysan yahay aqoonta duqay Soomaaliyeed oo degaanno door ah oo kala geddisan deggen ama ku barbaaray, aqoon fiicanna u leh qabaa’ilka iyo xogo kale oo aan ka soo ururiyay qoraallo kooban. Waxa intaas dheer oo aan qoraalkan yar iyana u adeegsanayaa suugaanta Soomaalida oo ay ku jiraan sheekooyinka iyo odhaahaha Soomaalida dhexdeeda caanka ka ah.

Aqoonayahanada dersa asalka Soomaalidu waxa ay sheegeen in magaca Soomaali oo qoran ay markii u horraysay ku arkeen hees Xabashi ahi oo ay ku tilmaamayaan qoladaasi sida ay uga guulaysteen dagaal dhex maray iyaga iyo Soomaalida. Marka waxa la dhihi karaa ama muuqata in aan magaca Soomaali laftiisa xog badan laga hayn wixii ka horreeyay dagaaladii Imaam Axmed Guray. Waxase jirta ama laysla garan karaa markii diinta islaamku soo gaadhay dalkan, in dad badani ku noolaayeen degaanka Soomaalida. Kuwaas oo magac, Diin, iyo dhaqan u gaar ah lahaa. Waxa illaa haddeer jira wax badan oo ka sii baaqi ah raadadkii iyo dhaqamadii dadkaas. Waxa tusaale inoogu filan, dab shidka, xabaalaha, sida taallo tiiryaadka, curraafaynta iyo samaanyaha oo dhammaan laga helo ama ka jira geyiga Soomaaliyeed.

Waxa ay aqoonyahanno badani iyana isku raacsan yihiin in dhulkii loo yaqaannay Punt uu hadda ka mid yahay degaanka Soomaalida, dadkii ku dhaqnaana ay Soomaalidu asal ku leedahay.

Daraasado lagu sameeyay hiddaha (genetics) Soomaalida ayaa iyana caddeeyay in dadka Soomaaliyeed ay asal la wadaagaan dadyowga kale ee ku dhaqan Itoobiya, Ereteriya iyo Waqooyiga Afrika sida qawmiyadaha Oromada, Canfarta, Berberka iyo xataa Carabta Waqooyiga Afrika. Waxa intaas dheer afafka qowmiyadahaasi ku hadlaan oo ay isku bah yihiin afka Soomaaliga. Daraasadaha hiddaha asalka Soomaalida lagu sameeyay waxa ay caddeeyeen in dadyowga ku dhaqan Geeska Afrika ee ay Soomaalidu ka mid tahay ay yihiin ummad gaar ah (Distinct Seperate Race) oo ka duwan ummadaha la jaarka ah sida Carabta iyo Afrikaanka kale. Waxa intaas dheer oo daraasadahaas koobani sheegayaan in qawmiyadda Soomaalidu ay jirtay muddo ka badan 4,000 oo sano.

Markii diinta Islaamku ka dhalatay Jasiiradda Carbeed oo sida aynu wada ognahay bad yari u dhaxayso iyada iyo Soomaaliya ayaa waxa markiiba ay si hawl yar ugu soo tallowday dhinaca degaanka Soomaalida. Diintaas oo dabcan muddo dheer qaadatay in Soomaali oo dhan ay wada gaadho. Hase yeeshee waxa xaqiiqo ah in ay raad weyn ku yeelatay dhaqanka Soomaalida oo xilligan la joogo dhammaantood wada Muslim ah. Waxase adag in la aamino ama waxa aynu odhan karnaa macquul ma aha dhawr wadaad baa qaran dhan sahal ku qabsaday muddo qaaban. Ama dhawrka Shiikh ee ay Soomaalidu sheegato iyo carruurtiisii baa ka adkaaday oo qaarna dadkii dalkan ka buuxay laayey, intii kalena bara kiciyey oo dhulkii ka qaaday. Midda kale waxa isweydiin mudan meeye dadkii diinta ay u laqimayeen ee dhexdooda diinta ka faafinayeen? Iyagii keliya iyo carruurtoodii baa dalkii oo dhan u hadhay, waa arrin aad cajiib u ah oo caqligu aanu qaadan karin!

Markaynu qodobkan ka hadalkiisa soo koobno, sida la garan karo Soomaalidu waxa ay ka soo jeeddaaa dadkii dalka joogay ee diinta la soo gaadhsiiyay muddo hadda kun sano ka badan laga joogo. Waxa ayse dhaqan badan la wadaagaan muslimiinta ku dhaqan Bariga Dhexe iyo dalalka kale ee caalamka Islaamkaba.

Hayb beddelashada Soomaalida:
Ugu horrayn marka aynu arrintan ka hadalaynno waxa mudan marka hore in aan isweydiinno Soomaalida ma dhacdaa in ay haybtoodii hore ka guuraan? Jawaabta su’aashaas oo koobani waxa ay tahay “Haa”. Waxa hubaal ah kollay in lixdankii sannadood ee aan anigu wax kala garanayey dad badani ay haybtoodii bedesheen oo qolo kale ku biireen. Si aynu arrintaa xaqiiqooyin cad ugu keenno waxa aan halkan ku soo bandhigayaa dhowr tusaale oo innoo iftiiminaya sida qabaa’ilka Soomaaliyeed u hayb bedeshaan.

Waxa haddaba jira qabaa’illo badan oo aan la isku diidanayn in ay yihiin bahwadaag ama isbahaysi. Waxa qolyahaas ka mid ah Digil iyo Mirifle, Jaarso, Ciise, Akisho, Bursuug, Garre, Maalin Guur, Muddulood iyo kuwo kale oo badan.

I970 kii ayaa waxa aan fasax damcay in aan ku tego magaalada Baydhabo. Xilligaas waxa waddanka ka dillaacay cudurka loo yaqaan Daacuun Calooleedka. Taas oo dhalisay in magaalooyinka iyo gobolada la kala xidho. Waxa aan ku xannibmay tuulo yar oo Baydhabo iyo Buur Hakaba u dhaxaysa. Dadkii deganaa ayaan qof keliyana ka af garan waayey. Akhirkii waxaan masaajid yar ka helay oday saagaashan jir ah oo caalim ah oo na tujinayey. Isagii baan isku af garanay luqadda carabiga oo fusxa ah. Laba habeen oo aan wadaadkaas meel la joogay waxyaabo badan baan ka faa’iiday oo ka qortay. Waxaan waydiiyey, dadka dhulkan degani waa ayo? Waxa uu iigu jawaabay waa Soomaali. Yay ka yihiin baan idhi? Waxa uu iigu jawaabay waa Soomaali oo idil. Waxaan weydiiyey Raxan Weyn waa ayo? Wuxuu igu yidhi waa dhulka oo waxa uu magacaasi tilmaamayaa, waa dhulkii raaxada badnaa. Waxa kale oo aan waydiiyey Digil iyo Mirifle waa ayo? Wuxuu iigu jawaabay dadkaa qaarna beeraha ayay ku dhaqmaan oo waa Digil, Miriflena waa xoolalay. Sida odaygaasi qirayo Raxan Weyn waa is bahaysi ka kooban qabaa’illo badano oo Soomaaliyeed.

Waxa sidoo kale iyana ah qabiilka Ciisaha oo waxa la yidhaa waxa ay u kala baxaan jilibadoodu Ciise iyo soo raac oo sida magacaasi tlimaamayo innoo iftiiminaysa in ay isbahaysi yihiin. Jilibada soo raaca ayaa waxa inta badan dhacda in qabaa’il badani yidhaahdaan annaga ayay asal ahaan naga soo jeedaan.

Qabaa’ilkan iyagu qirta in ay isbahaysi yihiin sida kuwa aan kor ku soo sheegnay, waa kuwa inta badan ay qabiilooyinka kale bililiqaystaan, gaar ahaan beryahan dambe ee qabyaaladdu siyaasadda aad u gashay ee ay xamaasadda badan yeelatay. Haddaan tusaale kooban kuwaas ka bixiyo jilibo dhowr ah oo Jaarso ah, gaar ahaan Warro Dhaqo ayaa intii ka dambaysay dagaalkii 1977 iyana u digarogtay reer Haaruun (reer, Isaaq, Ogaadeen) iyo Laylkase. Waxa sidoo kale iyana noqday xilliyadan dambe Jibriil Abokor (Sacad Muuse) Warro Oogo oo ahayd Jilib Akisho ah. Waxa iyana sheeko caan ah ka ah Hargeysa iyo inta galbeed ka xigta odhaahda ah Akishadii Cabbanowday. Sheekadaas oo tilmaamaysa qoysas Akisha ahaa oo u hayb bedeshay reer Cabbane (Sacad Muuse). Waxa maanta jira Qoys intooda Jigjiga deggenina yihiin Akisho, inta Hargeysa ku dhaqanina yihiin reer Cabbane.

Hayb bedelashadu kuma koobna beelahaas aan kor ku soo tilmaamay oo qudha. Qabaa’ilada kale sida Daaroodka, Isaaqa, Hawiyaha iyo kuwa kale ee faraha badanba waa arrin si weyn uga jirta. Aan ku bilaabo Shiikhaash (Shiikhaal) oo berigii hore la odhan jiray waxa ay ka soo jeedaan Abubakar Siddiiq, sida ku qoran kitaabka la yidhaahdo Nasrul Mu’miniin ee uu qoray Shiikh Cabdullahi Qudubi, awowgoodna ahaa shiikha ku aasan magaalada Sheekh looguna magacdaray iyo reer shiikh Xasan Kalweyn oo sheegan jiray in ay ka soo jeedaan Cusmaan bin Cafaan. Haddaba Shiikhaash (Loo Boge, Aw Qudub, iyo Gendershe) iyo reer Xasan Kalweyn maanta waa hal reer oo loo bixiyay Martiile Hiraab, ahna qabiil Hawiye ah. Waxa iyana jira qabaa’ilka Xawaadle, Saransoor (Digoodi iyo Gaal Jecel), Gugundhabe iyo Odaajeen oo maanta aynu u naqaan in ay Hawiye yihiin, horese u ahaa qabaa’il iskood u taagnaa.

Waxa sidoo kale isna ahaa qabiillo iskood u taagan oo sheegan jiray in ay Saado yihiin ama Carab, reerka Isaxaaqa la yidhaa ee maanta ka midka ah jilibada Habar Yoonis iyo reer Doodka oo Habar Jeclo ka mid ah. Qolada Isaxaaqu waxa ay haybtoodii hore ka guureen illaa 50 kii sano ee u dambeeyay oo aan aniga laftaydu soo gaadhay, halka ay reer Doodku iyagu beri dhaweyd uun toos u sheegteen Habar Jeclo. Waxa iyana intii xornimada ka dambaysay hayb bedeshay Fiqi Shinni oo ahaa Ajuuraan, haddase ah Ayaanle, Cayr, Habar Gidir. Waxa kale oo la sheegaa qolada la yidhaa Cumar dheer oo maanta ah Wagar Dhac oo Mareexaan ah, in ay asal ahaan ka soo jeedaan Cayr, Habar Gidir. Qolada kale ee hadda la yidhaa Damal Muuse ee dega Galkacayo ayaa iyana illaa 64 kii ka hayb bedeshay Dir oo noqday Muuse Carre oo Habar Yoonis ah.

Waxa halkan malaha mudan in aan ku xuso sheeko beri dhexdii ahayd lagu faafiyay qaar ka mid ah wargeysyada ka soo baxa magaalada Hargeysa. Kaas oo qoray sheeko ku saabsanayd laba reer oo haddeer kala ah Gadabuursi iyo Isaaq in ay wada siyaartaan hal oday oo ay wada sheegtaan in ay ka soo jeedaan. Labadaas reer ayaa qoraalku sheegay in ay istuseen in malaha ay isku asal yihiin, balse qolo weliba ku adkaysatay in ay halkeeda ku negaato.

Qolada Gadabuursiga oo marar qaar dadku ku tilmaamo isbahaysi waxa jira reero badan oo aan lagu murmin in ay qolyo kale yihiin. Waxa reerahaas ka mid ah Xeeb Jire oo la sheego in ay Shiikhaash yihiin, Muuse Fiin oo la yidhaa waa Ogaadeen iyo reer Nuurka oo dadka qaarkiis ku sheego in ay Ciidagale ahaayeen.
Dhinaca gobolada bariga oo dad badani ku tilmaamo meesha Soomaalidu ay asalkeedii ka soo fidday ayaa waxa la sheegaa reero badan oo ku dhaqnaan jiray, maantase aan cidi ka joogin. Waxa qabaa’ilkaas ka mid ahaa Reer Waa Rag, Leg dhufso, Odayo qoyan, Qabsan Dulle, Qayraanshe iyo qolyo kale oo badan. Kuwaas oo maanta dhammaantood ku dhex milmay reerka Majeeteerteen ee Hartiga ah. Reerka Dhulbahantaha ayaa iyana la sheegaa in qolyo badani ku dhex milmeen. Tusaale ahaan waxa Dhulabahantaha dhexdiisa caan ka ah magaca la yidhaa Ilma Halal Gob ah oo la sheego in ay ahaayeen qabiil jiray, balse maanta Dhulabahante uun ka mid ah. Waxa iyana dhowr iyo tobankii sano ee u dambeeyay soo baxay qolada Jambeel oo la yidhi waa Cabdi Koombe. Anigu intii aan wax kala gartay oo 60 sano kor u dhaafay waxa aan maqli jiray Koombe waa 4: Geri, Harti, Xarle iyo Jiiraan. Jambeel waxa aan marar maqlay waa reer Cabdi oo Geri ah. Si kastaba ha ahaatee Cabdi Koombe waa wax aan hore u jirin, qoladaasina waxa suuragal ah in ay ama Geri yihiin ama Harti.

Haddaan qaybtan soo duuduubo waxa aan jecelahay in aan xuso qola Madhibaan ah oo sannadkan horraaantiis qolyo ka mid ah iyaga iyo xubno ka tirsan beesha Habar Yoonis isku dayeen in ay haybtooda u bedelaan qolo ay u bixiyeen Kuul Carre. Sheekadaas oo muddo dhowr bilood ah socotay waxa ay akhirkii ku baaba’day ka dib markii xubno muhiim ah oo ka tirsan labada dhinac ay ka horyimaaddeen mashruucaas.

Runtii halkan kuma dhamma tusaaleyaasha laga bixin karo hayb bedelashada iyo qabaa’ilka Soomaalida. Waxase aan la dafiri Karin in hayb ka guurku uu yahay arrin aan ku cusbayn Soomaalida dhexdeeda, balse loo baahan yahay in si cilmiyaysan loo derso. Waxa xaqiiqo ah in aanu jirin Soomaalida dhexdeeda qabiil odhan kara waxa aannu nahay saafi oo iskuma dhex walaaqnin. Haddii malaha DNA dooda la baadhi lahaa wax badan baa malahayga soo bixi lahaa oo kala caddaan lahaa.

Sheekooyinka caanka ka ah Soomaalida dhexdeeda:
Soomaalidu wax badan taariikhdeeda qoraal laguma wada hayo. Ha yeeshee waxa in badan laga heli karaaa suugaanta oo tix iyo tiraabba leh. Waxa iyana aad u badan sheekooyin iyo odhaahyo si weyn innoogu iftiimin kara mawduucan maqaalku ku saabsan yahay ee ah hayb ka guurka.

Haddaan qaar kooban ka xusno sheekooyinkaas tilmaamaya in dadku isku dhafan yihiin waxa ka mid ah: Ogaadeen waa wiil tagoogo iyo wiil talo. Taas oo macanaheedu yahay dadka reerkaas wada sheegta qaybina waa dhalasho, inta kalena heshiis bay Ogaadeen ku noqdeen. Waxa odhaah taas la mid ah iyana laga sheegaa reerka Abgaal oo waxa la yidhaa: Abgaal waa Abgaal iyo muggiis oo laga wado inta dhalasho Abgaal ku ah iyo inta kale wey isle’eg yihiin. Dadka qaar baa magaca Abgaal ku fasira waa Gaalle oo dhan. Kuwa sidan dambe wax u tilmaamaa waa kuwa qaba in Soomaalidu ay Oromada asal ahaan ka soo jeeddo.

Waxa iyana Soomaalida dhexdeeda caan ka ah beyd gabay ku jiray oo la yidhaa “Sacad waa Ogaadeen haddii loo abtirinaayo” oo tibaaxaysa sheegashada ah in reerka Sacad la yidhaa aanu ahayn Habar Gidir oo uu yahay Makaahiil, Ogaadeen. Waxa sheekadaa barbartaal mid kale oo wax ka sheegta reerka kale ee Habar Gidir ee la yidhaa Saruurka. Waxa la yidhaa Odaygii Madar Kicis Hiraab ahaa ee Habar Gidirta dhalay oo wiilkiisii bahal ka cunay ayaa ku ducaystay in kan Eebbe uga dhigo inankiisii. Odayga oo la sheego in uu indha la’aa baa la yidhaa waxa uu ku ducaystay sidan: San weynaa oo sarara weynaa Ilaahow Saruur Madar Kicis iiga dhig. Waxa iyana dadku aad u yidhaahdaan Odaygii Daarood ahaa weli waa dhalaa. Taas oo looga jeedo in xilli walba aad arkayso qolo cusub oo Daarood ah.

Si kastaba ha ahaatee waxa aan shaki ku jirin in qabaa’ilka Soomaalidu yihiin dad isku dhafan, haybsooca ay isku samaysaana aanu sal iyo raad toona lahayn. Waxa kale oo iyana xaqiiqo ah sida lagu xusay daraasado kooban oo lagu sameeyay hiddaha Soomaaliyeed in ay Soomaalidu tahay qawmiyad ka da’ weyn odayada ay sheegato in ay ka soo jeedaan.

Ugu damabayn waxa dhab ah in aan maqaalkan yar ee kooban oo aan ka soo dheegay buug yar oon aan qoraalkiisa ku guda jiro, kana hadlaya Hayb Takoorka in aan lagu soo koobi karin arrinta ku saabsan hayb bedelashada. Runtii waa mawduuc weli dihan, una baahan in daraasdo badan lagu sameeyo. Waxase xaqiiqo ah oo aan la iska indho tiri karin in qabaa’ilka Soomaalidu aanay sal mug weyn leh ku fadhiyin, khaasatan dhinaca sheegashada isirka.

Sunday, December 9, 2012

Boqorka Beesha Magaadle- Xisbiga Mucaaradka ah ee UCID ayaa munaasibad u qaabilay Boqorka Beesha Magaadle.

Guddoomiyaha Xisbiga UCID oo ka hadlay halka xalka Soomaaliya ku jiro

Hargeysa (Somaliland.Org)- Xisbiga Mucaaradka ah ee UCID ayaa munaasibad u qaabilay Boqorka Beesha Magaadle.
Munaasibaddaas oo lagu qabtay Hotel Kaah ee bariga Hargeysa, ayaa waxa a hadlay masuuliyiin kala duwan, waxaanu Guddoomiyaha Xisbigaas Faysal Cali Waraabe ka hadlay xalka Soomaaliya iyo halka uu ku jiro.
Faahfaahinta Warkaa ka daawo halkan;

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