Monday, December 28, 2009

khaliif sheekh maxamuud jawaabtii darbadaaley

Maansadan aad ayay intatan uga badan tahay. Sidii hadba tuducyo u lumayeen ayaa intaasi ka soo hartay, waana arrin aan la yaab lahayn. Waayo qoraal iyo cajalad midna gabaygakani ma gelinnin muddo qarni iyo badh ah oo afka ayaa laysugu tebin jirey. Waxay Soomaalidu weligood isu sheegi jireen in markii uu Aw-Muuse Ismaaciil tixdaan mariyey uu raaciyey in aan Darbadaaley nin qarnigaas nooli ka jawaabi karin; haddiise uu nin qarni dambe iman doonaayi ka jawaabo in uu horay ka geeriyoon doono, waayo waa gabay sun halis ahi ku qarsoon tahay oo ay in laga gabbadaa habboon tahay. Doogkiciye 1979kii ayaa waxaa maalin harkii jiq Walwaal u dhow ka soo baxay gaari gaashaaman oo uu rinjiga marsanaa u ekaa dharka ay xirtaan ciidamada difaacu oo tuutaha lagu magacaabo. Cirka waxaa ku hilnaa daruuro gibillo waaweyn ah oo xagga koofureed haddaayay ka soo gurmay, laakiin markaas la moodey in aysan soconayn oo ayaga oo heego ah isku gudbey afarta goonyood idilkood. Dhulka waxaa ka muuqatey abaar ku raagtey oo toontii uu gaarigu ka soo baxay geedeheeda iyo meeshii dhirta gaagaaban lahayd oo uu asaga oo weli guuxaya taaganaaba waxaa saarnaa tilmaamo jiilaal. Caleen kutaal ah mooyee mid doog waayadaas aagga laguma arag, waxaana abaarta ka darnaa colaaddii kharaarayd oo ay xudduudda dheer oo Itoobiya iyo Soomaaliya noqotay goobo dhiillo oo ay meydka iyo fuuqyadu dhagxantii ka bateen, dad iyo duunyana laga kala qaxay oo ay habeen iyo maalin isku hardinayeen guutooyin uu galowgu ooyey. Haddana wuxuu baaruurkii u sii dhaqaaqay dhanka koofureed oo geedo waaweyn oo teelteel ahi ka muuqdeen, waxaana ka soo daba baxay dhawr gaarii oo kale. Xoogaa yar ka dib wuxuu soo dhex maray ciidan qoryo yaryar ku hubaysnaa oo ay badankoodu kadalloobeen. Hareeraha oo dhanna waxaa ka soo funaanay ciidan, waxaana jihadii uu gaariga gaashaamani ka yimid isi soo daba joogey baabuurro kala jaad ah. Geed weyn hoostiis buu gaarigii istaagey waxaana ka soo degey saddex nin oo ay mid ka mid ah sii gaar ah ciidanku u eegayeen. Wuxuu ahaa wiil dheer oo aad caato u ah, oo indho godgodan leh, kaas oo filkiisu soddonka galay. Timihiisii adkaa way ku baxeen garkana intuu maalmo ka hor xiiray ayuu xoogaa foodda keenay oo curtiisii dheerayd baa toos loogu jeedey. Wuxuu dhexda hayey oo laalaadsanayey qori faalgurey ah kabo madmadow iyo tuutana wuu qabey. Waxaa meel dhow ka hoortay hogol, ciidankiina waxay degdeg u taagteen teendhooyinkoodii. Isla markiiba waxaa isu ekaaday cirkii iyo dhulkii oo kabihii ciidanku waxay quusayeen daad xaafood dul sabbaynayey. Dhibcihii darbaallada darandoorriga ugu dhacayey iyo ufadii dhirta iyo dhismayaasha liiliijinaysey waxaa lala maqli waayey onkodkii badnaa oo ay ragga qaarkood dhegaha faraha geliyeen, waxaana xareeddii dhulka dulundulcaynaysey if qurxoon ku bixinayey biriqdii aan hakasha lahayn oo indhaha lagala gabbanayey. Sagaal iyo labaatan jirkii timuhu ku baxeen bulaankii ciidanka kama uu qayb gelin ee aamus buu teendhadii ku jirsanayey, wuxuuna mar danbe kor daadkii uga qaaday faalgurayga kursigiisii si aysan birta biyuhu u gaarin. Kolkaas ayaa nin garabkiisa fadhiyey intuu jalleecay wuxuu ku yiri: - Khaliif maxaad la fekereysaa? Baxaalli ahaan Khaliif Shiikh-Maxamuud wuxuu ahaa nin aamus badan oo go’aan adag. Wuxuu ka fakaday ciidamadii booliska Soomaaliya oo uu asaga oo yar ku biiray, wuxuuna dhuumasho ku galay dalka Yemen oo uu ka dib ka sii aadey waddanka Sacuudi Carabiya, halkaas oo uu ka helay shaqo fiican. Asaga oo galab casarkii shaqo ka soo rawaxay buu wuxuu soo maray niman soomaali ah oo ku maadaysanayey saraakiil maalintaas Soomaaliya lagu toogtey oo afgenbi ay dawladdii ku samayn lahaayeen lagu qabqabtay, wuxuuna galabtaas goostay in uu u kicitimo dalka Itoobiya si uu ugu biiro mucaarad waayadaas la abuuray. Galabtaas habeenkeedii wuxuu cajalad ku duubay gabay isla markiiba gaarey dhulal badan oo markii hore ay xukuumaddii Soomaaliya in uu tiriyey u maleeyeen nin la oran jirey Cali-Afyare Aw-Cilmi, kaas oo markii uu labo toddobaad xirnaa la siidaayey, maxaa yeelay idaacaddii mucaaradka ayaa markiiba oodda ka soo qaadday gabayo kale oo codkii Khaliif ah; waxaana markii Cali xabsigii laga soo daayey lagu khasbay in uu ka jawaabo gabaygii Hurgumo oo ahaa tixdii ugu horraysey oo Khaliif. Maalintaas roobabawda ahayd, markii jirkii qaaday oo daadkii qaarna guray qaarna gudbey waxay ciidan sayax farfadhiyaa habsami u dhegaysteen luuqdii Khaliif Shiikh Maxamuud oo uu ku mariyey Doogkiciye oo uu kaga jawaabayey Darbadaaley. Markii uu sheegay in uu gabaygii sunta ahaa faragelin ku samaynayo ayaa raggii qaar u digeen, wuxuuna ku jawaabey:

[Wax ka bedel] Geeri iyo nololba Eebbe ayaa ii haya
Aw-Muuse Deelleyda gabay, adi laguu daaye
Adigaa dabuubtiyo [37] tixaha, soo dabaal baraye,
Deelqaaf la’aan waadigii, daaddahayn jiraye.
Doorroone mawdkii hadduu, dunida kaa dheelmay
Malag Eebbe soo diray hadduu, maradii kaa diiray
Gegi ay dillaacsheen haddii, lagugu hoos duugey.
Rabbi kuu dallaayadi qabriga, labada daamoode
Oo derejo dheer iyo ku saar, dadab sariireede,
Ku dangiigso meel roon adaan, diinta caasiyine!
Denbidhaaf lagaa yeel wadaad, daahiraad tahaye
Durdurkii firdowsiyo ku waar, daar naciimo ahe,
Duddadii Rasuulkiyo la shawr, duul malaa’ig ahe.
Dulinkii cadaabeed Ilaah, kaaga derejeeye,
Jahannamo ka durug waadigii, daacadda ahaaye,
Dahrigaaga naartii Allow, aanay ku doobbayne!
Dulmi nimaan aqoon Aakhiraa, dabaq la seexshaaye
Nin dallacay ahaw oo waxaad, doontaba ha waayin,
Dunji xuuralcayn ihi Jannada, kuu dabbaaldega’e!
Afartaas midaan kuu dalboo, kuu durraansaday dheh!
Kalgacayl dun weyn oo qalbiga, igu dahaarraa dheh!
Ducadayda aammiin in uu, Daayin kuu qoro’e!
Hayeeshee dantaan uga socdaan, kuugu daadegine;
Sidii ruux intuu daqar ku yaal, daqantay laandeyre,
Darbadaaley goortaan maqlaan, wada dubaaxshaaye!
Waan wada deddoodaa sidaan, duumo baas qabo’e
Dubka un baan dhaqaajaa sidaan, diilalyaysnahaye
Markaad dakhalka jabay sheegto baan, dan u ilmeeyaaye.
Sidii neef dibboodoo kalaan, dulugle rooraaye
Duhur iyo allayl oohin baan, dhabanka duugaaye
Duufaan xagaa baan anoo, dagan ka yuusaaye.
Derrinkaan fariistaba dhulkaan, tahan [38] dalooshaaye
Daardaarka ereygaagu waa, iiga darayaaye
Dardhashaan ka qaadaa sidii, ubadka dayreede.
Raggayagii la wada duudsiyaan, dib u xasuustaaye
Dhiiggooda diixanahayaan, caro diryaamaaye,
Dacalllada intaan fiiriyaan, diricna waayaaye.
Awgay dan li’i bay ahayd, diriradaadiiye
Diigdiigashay kaa ahayd, weerar dumiddiiye
Nin xarrago dalbaayaad ahayd, laguma daafayne.
Hadba laba da’ood tii dambaa, belo dufaysaaye
Darxumada na haysaa ka daran, sebenki Daacuune
Dacay baannu wada qaayibniyo, oho ma-diidaane!
Nabsigaa dawaaraynayaa, noo dulmeersadaye,
La dullowyey waagaas haddaad, dad u sarrayseene,
Halka dabadu geelu uga taal, noqoy dirkaagiiye.
Waxaad adigu diidaysay baan, samo ka doonnaaye
Dastuurkii aad ku noolayd haddii, nalagu deynaayo
Deeq baannu wada siin lahayn, duudki Hoysama’e.
Nin durriyad xun weligiisba waa, laga daduucdaaye
Sidii ceel dardhaabeen ah baa, laga durduurtaaye
Allaylehe la dowdabi tolkeen, laguna daanshooye.
Dabqaxa Dhirindhireed dooyadii, dalaggu kuu keenay
Doob-Cadale iyo kii kaloo, laga dambaysiiyey
Warsangeli hashuu kaa didsaday, tani ka diif weyne!
Waakaas duggaagii ka fuley, daribti reeraaye
Wax tukuhu daloobinahayaa, doobabkii kacaye
Durqe iyo dorgay hilibkayaga, loo dayaafadiye.
Saaddii dabuurihi dibbay, kula dillaantaaye
Dibnahaaga hadalkii aad ka tiri, doog [39] xun nagu reebye
Wuxuu noo dednaadaba hadduu, soo daleel baxaye.
Wuxuu galow ka sii dananayaa, dirirka cawleede
Weligana wax loo daalacshaa, walaxyo diimoone
Malahayga daafkaad ogayd, haatan soo degaye.
Riyuhuba shabeel dalax hurday, lugo ku doontaane
Marti fiid u dumey buu mar un, yabaq u deexdaaye
Jinnigii dayoobaba nin baa, loo dalqamiyaaye.
Ilaahay diiwaankiisu waa, kaa da’ weyn yahaye
Inkastoo dubbuhu noo dhignaa, nalagu daaduunshey
Adeer dayradaadii horoo, daahday baa timide.
Majeerteen daciifow sidii, doonni caaridaye
Inkastuu dadaal kaa ahaa, doqon ku sheeggaagu
Dannigaad awaaleysey baa, loogu dawgalaye.
Run baa lagu dawoobaa illeyn, beeni duug ma lehe;
Dacas inuu na fuuliyo inaan, debecney mooyaane,
Waakaas doofaarkii Gedood, daalash noo helaye!
Waakaas sidii tuug dibjir ah, duurka noo galaye
Waakaas sidii dabatadii, deero noo qalaye
Waataas duryaad hooyadood, kala dalaabeene.
Waataas islaan duub xidhiyo, boqorro dawrweene
Waataas duqow iyo ugaas, loo dawarayaaye
Waataas nin ay diran jireen, diiraddow sida’e.
Waataas dabkii nalagu shiday, degelku qiiqaaye
Waataas guryihii deyranaa, wada damaagmeene
Waakaas nin dahab beecin jirey, darayga xaabaaye.
Dhallinyaradii waataas dillaan, doolba meel degaye
Goortii wixii duxi lahaa, daayac lagu laystay,
Waataas la deydeyahayaa, daaddufkii haraye.
Waataas dekanaday qabeen, Sede ku daaqaaye
Waataas aan lagu doonanayn, col iyo duullaane
Waataas siday noo dibreen, duudka loo dhacaye.
Waataas dariiqyada hablaha, lagu dubaaqayne
Waataas ilmada dililiq lihi, dulundulcaysaaye
Waataas aan loo diir naxayn, tima-daliigleeye.
Uurdigiso dalanbaabiday, dalan kacaayaane
Haddeerey intay wada dahdeen, silic la duukhaane
Dafir iyo waxaa loogu daray, jeel ku daa’imise.
Dingaraaro booraa ku taal, duudda Maxamuude
Meydkooda daadxoor la mood, dooxu soo rogaye
Duufkay cuneen wiilashii, damaca waallaaye;
Ciisihii darrowshaha nebcaa, daabbad laga yeelye
Kuwuu ficilku daardaari jirey, harag ma doorshaane,
Alla kama diqoodaan gabdhaha, daacayoo sida’e!
Dagaal uma habaystaan intay, danan afuufaane
Hubka kiisa darandoorriga ah, kama dinnaahshaane
Nafta uma diyaarshaan mid uun, labada daaroode.
Abshir [40] deyrkii lagu meeriyaan, cidi ka siiddayne
Damashkiyo rafaadkuu qabuu, dacayda ruugaaye
Dugsi waxaan lahayn bay noqdeen, doobi dhamayaale.
Dabar laguma xoodeen hadduu, duubi leeyahaye
Hoggaan laguma doodeen sidii, dooha awrka ahe
Hohey lama durbaansheen, intay labaddibleeyaane!
Nin dumaashidiin ciilay oo, Diiniyaa jira’e
Hindiya gabadhii laga doonay baan, qaranku daabnayne
Waxaan loogu soo daqaqamayn, waa damiir xumo’e.
Haween aan dalaaqnayn haddana, dulay cidlaa taagan
Oo aan duryaad kuu dhalayn, lana daryeelaynnin
Oo aqalka darintii u tiil, lagu dabayleeyey.
Allaaba waa dareen iyo in ay, dib uga yaabaane,
Haddii loo damaaciyo sidaa, Maxamed [41] daaskiisa
Dar ilaahay qoon kale waxaas, uma dulqaateene.
Inkasteey darmaan quruxsaneey, dihintohoo joogto
Oo ay dubaabkii Siyaad, dalaw ka tuuryaysay,
Iyadays difaacdaye ninnimo, kuma dumaashaane.
Danbar bay noqdeen shalay hadday, dacar ahaayeene
Haddii ay Daawad [42] gubanayso, oo Celi dawaafaayo
Dabcigiyo aqoontoodu waa, giiro-dabataage [43] .
Reer Cismaan digtii gaadhay bay, wada diryaameene
Sidii loo derderey bay dhammaan, doc ula jiifaane
Waxaa loo dudumiyaa sidii, dooro idifleeye.
Dulalkii Qardhood iyo Kobnaa, lagu dullaalaaye
Bah Dirtii dalaaniga ahayd, Dalalku weydeede,
Garabsare wadaan kama daraan, lawliskii Kuba’e.
Deris iyo xigaal kama dhigteen, Xaashi Dalabeeye [44]
Marreexaanka Doolow ammaan, kama dareersheene
Rabbaw deyey damaashaad inay, ugu danaystaane.
Adoogii nimuu duunyo dhaqay, dibse u cayroobey
Kaftan laysku daadsaday hadduu, doodda kaga faano,
Anigaa dameerlaa ka roon, taajir doorsamaye.
Waxse aad kaga daliil qaadataan, dulucda maahmaahda
Dayaxaan madoobaaday iyo, dogobka nuuraaya,
Dabcigiyo aqoontoodu waa, dawlad baan nahaye.
Cumar soo digiigixi hadday, degin xirnaayeene
Inkastoo la deeddamahayoo, diiqalyo is dhaaftay
Dululaatiyaal baa warmuhu, uga dusaayaane.
Libaaxuba hadduu miid darsado, daacuftiyo foolka
Kolkuu shaarubbada daylo, buu lulo dakaamaaye
Haddaan Eebbahay dabanbasayn, dago ma reebeene.
Iyaguna barqay duban karaan, ururka Duujaale
Taliskaa dukhuunka ahna waa, dumin lahaayeene,
Wuxuu dakhalku uga fooraraa, waa damiinnimo’e;
Shayddaan dakhawlamahayaa, soo dakhaakhula’e
Intuu debin u qooluu haddana, uga dul boodaaye
Iyagoon dareen qabinna waa, dalaq yiraahdaane;
Diradire qabiil waa wixii, diifta noo waraye
Dawgooduu suu yahay haddaan, daayin solansiinnin
Xanta loo degdegayiyo haddaan, beenta laga doorsan;
Sokeeye isu daran daallin wuu, ugu duggaalaaye
Haddaan taladu way daabataye, odayo daaweynnin
Mindhaa ceebta idin daakhishaan, darab idiin mayrin;
Badownimada kugu doogataa, way ku dalaftaaye
Dooc uma hayaan sida warmuhu, ugu darrooraane,
Dabcigiyo aqoontoodu waa, Doollo Cigallayne.
Docda Cali Saleemaan haddaan, yarehe daymoodo
Inkastoon u digey oo gunnimo, kala digtoonaaday,
Dubaaqooda uun baw u bartoo, lagala soo daalye.
Ratigii dawaadlaba hadduu, dumarku heeryeeyo
Inkasta oo rar dooriyo culays, lagu dandaansiiyo
Hayin kaama kala daadiyee, qaalin baa dida’e.
Ninna hadduu darbaysnaan jiroo, ducuf ku weynaado
Inkastaad xornimo darartay iyo, daalash ugu yeedho,
Dagaag kama hagaagiyo inuu, dib u gurguurtaaye.
Cusri baa daboolaye haddii, Saxal dul gawriiro
Dhaaxaan durqumiyaye haddii, “diira!” laga waayay,
Maxaan ficil ku doocdoociyaa, beer ma soo duxa’e!
Daxal bay intay la uskageen, deri la yeesheene
“Deexey dadkaygii i sii!”, duul horaa yiriye,
Dabcigiyo aqoontoodu waa, cananno [45] soo diiqe.
Ibraahiinno daahay rogteen, dan iyo xeeshoode
Inkastay dinnaahyaynayaan, sooma daalicine
Hadba daraf u guurguurku waa, xaal dahsoon weliye.
Dacda Teendhabelo maalintii, lagu duqaynaayay
Hadday hiil u soo dugukumeen, loose diri waayay,
Duudyaabe gaarkood sidii, doon abaajidaye.
Darbaddaas in ay ku hakadeen, hagari waa deyne
Iyo in ay docdooda u hareen, durayga ma aqaane,
Labadaas midday ugu dudeen, looma duurxuline.
Diraac kulul walaalkaa hadduu, Dalawo maalaayo
Adoo diiqsan xoolaha hadduu, kaa dallali waayo,
Asaad doorka kale dhaanto waa, laga ducaystaaye.
Ninkii ina adeerkaa dilaa, daafad kuuma lehe
Waxba kama duwanid maalintuu, kuu dallaashado’e,
Hanna dayrinnina waa adduun, dabamarkiisiiye!
Maxamuudba diririhii iloow, soona dugukuubye
Matukade [46] dartiis uma galeen, dab iyo baaruude,
Dirrankoodii hore baan u baran, deeq rakuubsiga’e.
Wakhtigaa ku diray in ay bahdood, dar isku raacaane
Iskuduubna waw wada qabteen, dawdi Dhulugdheere,
Biciidyahanka naga sii durkow, roobku waa di’ine!
Reer Ugaarka dooxada Rakood, wada dekaynaaya
Dashiishliyo Siwaaqroon haddaan, moodey niman door ah.
Nin duddumo ammaantaan ahaa, damal la’aaneede.
Dadow Cali Jibraahiil haddaad, damac ka dhawreysey
Waakaa duskii Meeladeen, lagu dabaaxaaye,
Abtiyaalladay oo dug yiri, daaway aadmiguye!
Cabdalle iyo Daanweyne iyo, doosha Gumasoor ah
Durba Hamartiwaaq waa kuwaa, soo dulbaaxsadaye
Danabbada Ammaanlaa mar dhaw, soo danbaaburine.
Derdertii Wabeeneeye iyo, Idigfaclaa doojey
Daraawiish Cabdirixiin ah baan, duurka ku ogaaye
Tabaliyo dawaantiis mar bay, daafta soo marine.
Inkastoon diqoonnoo sidii, digo naloo xaaqay
Wallee daguug nalaga yeel, dirindir leelleel ah,
Ama diillintaan maagannahay, dunidu ciiryaantay.
Intaas oo dunuub baan qabnaa, duug iyo cusaybe
Agoon daa’imo ah baa ku badan, dooshashkii Xamare,
Waxa ooryo diriglaa qalbigu, ii dawanayaaye.
Dacluustii ku haysiyo waxaad, dininig noo sheegtay,
Shiikhow haddaan wax isu deyey, taayadaa darane,
Noo soo ducee waxaad ahayd, sharaf ku doondoone!

[Wax ka bedel] ERAY BIXINTA
[1] Daris =ris, caws adag oo gaagaaban oo dulka bannaan daboola. [2] Dahar = daar, sar [3] Daar =feero, saab [4] Dacas =dhib, dandarro [5] Diilalyo = qarqaryo, gabayoox, dhaxan [6] Deddo = qabow badan [7] Dugid = ebyoomid, dhammaansho [8] Diiraabid = diirin, kululayn [9] Qaw = tuulo bariga fog ee Soomaaliya ku taal [10] Dabarow = ceel caan ah oo Mudug ku yaal, wuxuu u dhexeeyaa xeebta Iidaan iyo Xingod [11] Dhudub = magaalo Gallaadi iyo Goldogob u dhexaysa, waxay ku taal Kiilka 5aad [12] Dalleensi = sahlasho [13] Dellegan = meel la’, wax u dhimman yihiin. Wuxuu tilmaamayaa boqorka. [14] Diigdiigsi = qaab ay xayawaanka geesaha dheerdheer lihi u socdaan. [15] Digriiryaan = dhaqdhaqaaq lala soo boodo [16] Duunyoseeg = qof aan musqtaqbal lahayn [17] Nin = madax [18] Dubbo iyo Xiito = macagyo geela loo bixiyo [19] Dooyo = col isku duuban [20] Darmaan = fardaha dhallinta yar [21] Dabdacalle = qori dhanka hoose dab ku leh korna caadi ka ah oo kolkii la qaado lagu gubto [22] Adan = raxan libaaxyo ah [23] Dhowre = maroodi weyn oo lab ah [24] Qalanjo = Maroodiga yaryar ama kuwa dhaddig [25] Daalac = caw cusub oo markaas baxday [26] Nakhli = caw duug ah [27] Dahasho = dhalid [28] Dog =bog [29] Doh = dhulka dixda ah oo biyuhu maraan [30] Khayli = maro midabbo badan leh oo la huwan jirey [31] Duuddi = dhammaan [32] Doy = Kismaanyo [33] Saaxil = Berbera [34] Suuqad = siyaakhad, alaabada dumarku isku qurxiyaan sida dahabka [35] Hangal = asay [36] Weer = hangal, asay [37] Dabuub = hadal, dood [38] Tahan = in badan, in door ah [39] Doog = nabar biskoodey oo soo labakacleeyey. Waa mirka uu gabayga khaliif ugu magac daray. [40] Abshir-Haamaan Muuse [41] Sarreeye Gaas Maxamed Abshir-Hamaan Muuse oo uu Sarreeye Gaas Maxamed Siyaad Barre inta xabsi ku ilaawey haddana ku taliyey in gabadhii uu qabay oo dalka Hindiya u dhalatay rag kale loo yeelo, ka dibna ay rag xukuumaddii ka mid ahi gurigeedii ku ordeen si ay fursadda uga faa’iidaystaan. Markaas xaaskii wadaadka maxbuuska ahi, iyadoo naxsan safaaraddii dalkeeda Soomaaliya u fadhidey magan gashay. Waxaa la tuhunsan yahay in ay arrintaasi ugu weyneyd sababaha keenay in uu Khaliif Darbadaaley ka jawaabo. [42] Daawad = sar dheer oo dabaq ah oo ay Daraawiishtii Eyl ka dhiseen [43] Giiro-dabataag = riyaha [44] Barasaabkii Gobolka Bari ee xilligaas. [45] Cananno = beeyo [46] Sarreeye Guuto Cabdullaahi Shiikh Maxamuud Xasan, Taliyihii Ciidanka Booliska Soomaaliya (1974-78). Ereyfuryada iyo hordhacyada waxaa habeeyey Shaafici Xasan oo isla markaasna qoray labada gabay.

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Taariikhda Gabayada
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[Wax ka bedel] Taarhiikhda Gabayada
Gabayada afsoomaliga lama yaqaan sida uu u bilawday sida afka soomaliga oo kale laakiin waxa macruuf ah in gabayga soomaliga ahi soo maray marxalado fara oo loo aanayan karo abwaanadii hore. tusaale ahaan raage ugaas oo ku soo kordhiyay habka laba dhaca qaafiyada, ugaas nuur oo soo kordhiyay habka maansada iyo gabayada gaagaabn iyo sdioo kale isticmaalaka ereyo badan oo soomali ah. Darbadaaley. sheeko beena ayaan idinku dul sameynayaaye eega bal kkkkkk. iga raseeya idinku taariikhdii isaaqaan tirtirayaaye nimankii garxajis siiba ciidagalee gabeyga balada ku qabey iyo habar jeclo waa waxba kama jiraan gabayga daarood ayaa iskalhaa aleylee nin la oran jirey xuseen xasan ayaa ereyga suugaan oo afsoomaaliga macne kale ku lahaa u adeygsadey waxa hada loo yaqaan suugaan waxa uu ahaa nin isaaq ah oo rer guuleed suldaan ahaa waa ciidagle , nin kaas mooyaane kaas oo sida taariikhda lagu hayo tirshey gabay la oran jirey suugaan gabey . marar kaloo uu tirinaayey gabayna uu ku hal qabsadey suugaan gabey hadaan siinka ka hingaadhso, runtii waxa jiri jirey rag gabeyga wax yayaqiin oo isaaq ah se taariikhdoodii waa ay luntey . sida ragii noolaa 1700 dii sida Madar-gariirood, xandule nuur, nuur dhago-cun, waran kalyaale ,xaye galeydh,xuseen gadiid,aw ibraahin,.laakiin ragii ragaa ka danbeeyey ee jirey dabayaaqadii 1800dii ilaa 1900dii bilowgiisii ayaa lahayaa ragii ina cabdula xasan la xili ahaa iyo kuwii waxoogaaga kayara horeeyey. sida Salaan carabey ,xuseen aflow ,qowdhan ducaale,birdhiirle,cabdi gaheyr,gamuute,cali jaamac haabiil,muxumed xaashi,cumar ustareeliya,cabaade,afqalooc,ilma fadal,godane,cayuun,yawle, xasan tarabi,timacade,iyo qaar kaloo aad u badan . waxase oo jira nin wakhtigii uu jirey kacaankii barakeysnaa ay noqdeen qolyihii ay ragaasi ka soo jeedeen kacaan diid sidaa awgeed waa laga tirtirey taariikhda soomaaliyeed . waxaa mudnaan iyo xusid mudan in rerka daarood siiba rerka harti siiba rerka dhulbahante ama siciid harti ay mudnaanta koobaad leeyihiin maxaa yeeley iyagu sayidkii waa ay la socdeen , waa ku wii daraawiishta ahaa Kacaankii barakeysnaana waa kuwii la socdey ,markaa rerkaas iyo rerka la dhaho ogaadeen ayaa taariikhda suugaanta soomaalida laga qoray iyaga oo quraa matali kara ,maxaayeeley waligood mucaarad ma aysan noqon . kacaankiina waa ragii difaaca ugu jirey ee ku idlaadey markaa waxa ay muteesteen in lagu xuso buugaaga taariikhda soomaaliyeed siiba suugaanta soomaalidu wax taariikh oo kale ma qoraan se wax la qoraa waa suugaan , hadey Gabay ahaan lahey hadey Maanso ahaan lahey waxa se muc jiso noqotey dadku waa is badalayaa oo kolba wax kale ayaa ku soo biiraaya markii guumeys tuhu ka kacey dalkii soomaalida waxaa waagaas hore ugu sareeyey ama waxa xaga dhaqan ka ahaa waxa ugu horeeya gabayga , se markii soomaalidii dal yeelatey ee aduunkii dhex gashey waxa badalay gayadii HEESO. Heesahaas oo galey xagii uu gabaygu ku jiri jirey waa gii hore, oo Heeso wax leykugu sheego laysku dhiiriyo layskugu faano lagu gartamo,oo layskuna guubaabiyo , hadaan tusaale usoo qaato waagii soomaalidu la dirireysey itoobiyaanka waxaa dhiirigalinta ugu weyn ahaa heeso dacaayada ugu weyna ahaa heeso markaa waxaa halkaa ka muuqaneysa in heesihii badeleen gabaygii , oo noqdeen waxyaabaha laysku wacyi galiyo bulshadana wax loogu sheegaa iney noqdeen hees taas oo aheyn heesihii hawlaha lagu qaban jiree soomaalidu dhaqan u lahaayeen sida tii geela lagu waraabin jirey tii dumarku cowska ku sameyn jireen ilaa tii caruurta ama dhalaan ka lagu barbaarin jirey ama maqasha lagu raaci jirey amaba tii lagu cayaari jirey ee lagu cadalooli jirey ahayn ee ah mid dhaqanka soomaaliga ku cusub oo heestii inta la xikmadeeyey laga dhigey mid sarbeeb ah ama mid jaceyl ah oo inta lagu ladhey LAXAN iyo MUUSIG si luuq heer sare ah looqaadaa taas oo markaas heestii ka dhigtey mid bedasha qiimigii uu gabeygu ku lahaa bulshada soomaalida maxaa yeeley heestii muusigan aan soomaalidu hore u aqoon ayaa lagu ladhey taas oo u suurta galisey in loo hanqal taago heestii loogana dhageysi nuglaadey gabay gii oo uu gabaygii noqdey sidii wax duug ah halkii fariin ama kaftan ama dhiiri galin ,ama baaraarujin ama wacyi galin ama wax isku sheeg gabayga loogu adeegsan jirey in heestii loo adeeg sado intii gabeygu lahaan jirey oodhan waxeyna sababtey in gabeygii soomaalidu ku faani jireen uu mudo kooban kaga baxey goobihii soomaalidu ku kulmi jireen oo uu noqdey wax odayaasha da'da ahi iska dhag dhageystaan mudo aad u koobana gabaygii marka ruux marinaayo loo wada hanqal taagi jirey dhagaha laga fureysto oo marka muusik lamaqlo loowada hanqal taago oo si xiiso iyo xaladi ku jirto loo dhuuxo mirihii heesta muusigu ku ladhan yey . Sidda taariikhda soomaalida ku cad waxa uu ahaa ninkii bedeley gabeyga soomaalida ahaana aabihii horseedka ka ahaa heesaha cusub uu ahaa CILMI BOODHARI maxaa yeeley isbedelka dunida iyo waayaha iyo waxtiyadan la galay nolol ka duwan tii soomaalidu ku dhaqmi jirtey ee aheyd rer guuraaga laga soo jeestey lana bilaabey wakhtiyadaa wax yar kasii horuun in magaalooyin la sameeyo dadkuna noloshii ay ku jireen ee rer guuraanimada ku bedelaan mid magaalo oo leh qaab nololeed ka duwan kii rerbaadiyaha mam rer guuraaga markaa waxa dhacdey isbedelkaa dhacay inuu sababo oo noqdo mid wax weyn ka badala dhaqankii oo wixii ama qaabki loonoolaan jirey lagu badelo qaab cusub oo wata wacyi gelin qaabkale leh wax isku sheeg qaab kale leh maxaa yeeley rerguuraadgu marka wax isku sheegayaan waxey wax iskugu sheegi jireen hadba waxa ku xiran nolol maalmoodkooda iyo bay'ada ay ku nool yihiin ,hadaba magaaladii waxa aynoqotey mid ka duwan tii rer guuraaga oo wax isku sheegii waxa uu noqdey mid ka qaab duwan kii hore iyaga oo hada dadku dadkii uu ah ,hadaba waa nin iyo waayihii da' iyo xiligeed e mudo kooban ayaa gabaygii soomaali ku dheeraa ey bedeshey heestu .ninkii la odhan jirey CILMI BOODHARI ayuu ahaa ninkii cabir nololeedka waayahan cusub ififaalada ka bixiyey , maxaa yeeley is bedelkii noloshu waxa ay keentey isbedel dhaqan kaas oo wax caadiyan soo ahaa oo adoonku istaa wuu isbadalayaa noloshuna ama habnoleleedkuna wuu is badalayaa waa mar duur aadan waxba ka qaban karey timaado ayaa noqoneysa mid aad ku qasbantey isbedelkaa inaad isla badasho . aduunyoy xaalkaa be ayuu abwaan yidhee, markaa is bedel nololeed kaa iyo bi'iyadaa is bedeshey ayaa waxa kaliftey in dadku sidii uu u fikiri jirey aanu u fikirin uu u fikiro halka markaa uu joogo sidey tey inuu la socdo qasabna ku noqotey inuu ka tago wax soo jireen ahaa oo isbedel aad u weyni dhay siiba dhaqan ka soomaalida , sidda aynu wada ogney aduunkii ama jinsiyadihii aduun yadu waa kuwan ku socda iney noqdaan xaafad ama maagaalo la moodo iney iskasoo dhawaadiin intii markii hore isku jireen iyadoo la sameeyey xuduudo iyo wadamo , hadan qaaraduhu indootii ay weligood isku jireen aye isku jiraan hadana waxaad moodaa iney jeef ama beel meel wada yaala yihiin , maxaa yeeley inka afrika jooga iyo ninka aduunka geeska kale ku nool ayaa halkaa kawada hadlaaya oo halkaa iska arkaaya , meel aad sanad waayadii hore ku gaadheen ayaad hada saacad ku gaadheysaa oo waadigan mirtan rooreysa iyo tan duuleysa iyo tan bada dul sabeyneysa raacaaya iydoo taar tilifoon meel dheer ka jooga iyo meel dhow ka jooga si aad u wada maqleyso waxa ka dhaca soomaaliya ayaad adigoo qaarad kale jooga halkaa kala soconeysaa ,waxaan uga socdaa marka aad is barbar dhigto qaab nololeed kii soomaalidaa horee rer guuraaga ahaa iyo kan rer magaalka noqdey iney kala duwanaadeen oo waxii waa gii hore qofku qarsan jirey haka noqoto jaahil nimo ama aqoon yaraan ama dhaqanbee markii danbe qasab ay qofkii ku noqotey inuu waayihiisa iyo waxa la soo gudboonaadey iyo noloshan isbedelku ku kuyimi inuu ka doodo , markaa CILMI BOODHERI waxa uu ahaa ruuxii soomaaliga ahaa ee dhaqankii iyo caadadii soomaalida isbedelka diidan ee ku sii adag dhaqankii hore ee diidey dunidan is bedelku ku yimi iney la jaan qaado waakii dhaleeceynaayey maxaa yeeley aduunka guudkiisu waa is badalayaa oo cilmi ayaa la bartey dadku sidii waa gii hore uu ufikiri jirey ee koobneyd u fikirimaayo dadkale oo kala wada ceyn ah ayaa la bartey in maalaayiin quruumood dunida kuwada nool yihiin ayaa la ogaadey oo waatii soomaalidaba shanta quruumood eekala dhaqanka ee kala afka ah ey kala qaateen markaa waa nin iyo waayihiise waxaa qasab noqotey in ay dadku la qabsadaan isbedelkan la soo gudboonaadey eeay ku qasban yihiin haday iney sii jiraan oon la jidhin rabaan dhagax baan isbedelin baa la odhan jirey kiibaa xitaa kun nooc loo badeley markaa CILMI BOODHARI markii waaxyihii iyo waxii dareenka ahaa ee la soo gudboonaadey markuu ka sheekeeyey inuu waalanyey ayaa looqaatey se waxa uu ku sheegtey gabay iyo hees waxii lasoo gudboonaadey sidaa isbadalka laysku diid siinaayana laysku diidsiin jirey wax yaabo kaloo nolol maalmeedka quseysana waakii lahaa DADKA WAXAA CAYNBA CAYN ILAAH UGA DHIGEY HEYS CAJEBIYEENE, SE SOOMAALIDAA CAADA XUNE IGUMA CEYDEENE , maaha soomaalidu dad caado xun se way madax adag yihiin mana ogola isbedelka inay siduu ugu yimi u darsaan oo wey ka caga jiidaan caqligoodana lama kaashadaan fikir iyo falan qeyn ku wajahan is bedelka dunida , markaa BOODHERI gabay intuu ku dooday ayuu hees aan hore soomaalidu wax ugu cabiri jirin ama wax iskugu sheegi jirin uu wax dadka inuu kaga dhaadhiciyo sameeyey isagoo leh waa wax dhici kara horana u dhacey dhicina doonee heyla yaabinee is adkeynta iyo dhabta dhego ka furaynta joojiyoo garowshiyo wixii u baahan garowsada hana is giijinina e la socda bal ahada eeg soomaalidu iyagoo ku maahmaaha..WAXAAD QARSATAABA WEY KU QARSADAAN, NIMAAN HADLIN HABARI MAY DHALI,NIN AFLEHBAA ABAAR KABAXA ,intuba waxa ay sheegayaan qofku inuu cabiro waxa uu doonaayo oo uu sheegto hadana dadkii u garaabi lahaa ma u garaabayaan oo wey iska dhego marayaan iyagoo waxa ay diidayaan ama iska marmarayaan markiiba dhaqan ku qaadaaya iyo caado oo odhanaaya waxaas caado uma lihin waxaasi dhaqankayaga maaha ,hada waa wax caqliyan macquul ah ayey hadana soomaalidu ka caga jiidaan ama ka madax adkaadaan ama aana qirin . markaa ninakaa Boodhari ayuu ahaa ninkii soomaalida waxay caqligooda la kaanshan karaan ama ka fikiri karaan oo suurta gal ah ay sidiidsiinayaan ayuu CILMI boodheri ku cadeeyey gabaygiina uu isagu ahaa ninkii ugu horeeyey ee hees luuq leh oo si cusub loo qaado uu qaadey kuna cabirey dareen la soo darsay isaga iyo dadbadan oo soomaali ah se aan doonayn inay ku dhiiradaan ama dareenkooda cabiraan caado ka cabsoodey caado ma jirto wax layidhaahdaa maxaa yeeley nolosho iyo waayihu waa is bedelaa si ay noloshuna u socoto waa in aad wakhtiga la jaan qaadaa hadii kale dunidan xawaaraha ku socotaa cidley kaaga tegeysaa sidaa hadaba soomaalida cidlada looga tegey oo ay iyagu is dhigeen iyo caqli iyo caado xumidoodii . markaa aan ku soonoqdo gabaygii ye waxa badeley hees uu hormood u ahaa Cilmi Boodhari iyo rag kaloo ka danbeeye sida CABDI SINIMOO, ismaaciil CAGAF, iyo ragii kalee ka sii danbeeyey, sida HADRAAWI, HURYO, INA SALEEBAAN BIDE, CALI SUGULE,CABDI QAYS, GANAY, iyo rag kaloo badan markaa heestii waxa ay noqotey wakhtigan xaadirka ah dhaqanka soomaalida waxa ugu sareeya oo xagii waagii hore ninka gabya laga tixgelin jirey ee uu bulshada ka mudnaa maamuuska ayaa hada ninka heesaa kaga jiraa heestuna noqotey waxa suugaanta soomaalida jagada ugu sareysa ee wax layskugu sheego laysku guubaabiyo ee laysku wacyi geliyo , MARKAA GUNTII IYO GABAGABADII waxaan uga socdey sheekadaa iyo sharaxaa dheer hadii kacaankii barakeysnaa uu reero siiyey gabaygii soomaali ka dhexda ahaa eewelibaa reerihii ugu badnaa laga maroorsadey ileen aduunku waa isbedelayaaye murtidii iyo afkiiba waakiiye dadkuna waa dadkiiye kuwii gabayga sheeganaayey ileen waakuwan leh murtida kuwii bilaabey baanu nahee heesihii iyo isbedelkii suugaanta ee gabaygii la casiley heestiina la dalacsiiyey ee la jaan qaadey qeybaha kala duwan ee dunida ninamkii daarood xagey ku hadheen! abABWAANBAA YIDHI (HADUU GABEY HIDIYO DHAXAL GALIYO EREYGA LAGU DHAARTO DHAWAAQIISA DHEER WAANIGII DHAADI JIREY WAAYE DHAMAANA MAAYO WIIL NAGA DHASHOO GOOLKA DHALIYAAYE DHAWAAQII GAHAYR IYO SALAAN HALKEY ODAYADII HORE DHIGEEN ANA DHAAFIN MAAYEE AAN SII DHEX GALO WEEDHA ) waxaan uga socdaa ninkii suugaanleh waa nin suugaan leh ninkii awowgii gabyi jireyna qudhiisu kama qatanaadeen ninka aabihii maal qabeen ahaa markuu dhinto isaguunbaa dhexlaayee ninamka taariikhda gacan kacaan kurimiska ah dhig dhigaayow naftiina been ha u sheegine runta ku rafta ileen iniinbaad sidaa aad gabayaa usheeganeyseen ayaad heesayaal u lahaan laheydeene.MISE KACAAN KALOO AAD HEESAHANA IDIIN XARAAN QORAAD LA SUGEYSAAN WALEE SOOMAALI IS BARATEY INTAAD TAARIIKH IYO DAD SOOMAALI AH OO SOO JIREENA OO TAARIIKHDA IYO HIDAHA IYO DHAQANKA QEEYB LAXAALLEH KAGA JIRA OO KARTI IYO SOOMAALINIMO DAD DHEER LA LEEYEY U XAASIDA WALEE MEEL LAM GAADHO , XADIISBAA ODHANAAYA ,, WAXAAD NAFTAADA LA JECESHEY KA WALAALKAANA LA JECLOW . guntii iyo gunaadakii taariikhda lama qoree iyadaa is qorta ogow indho adkaanta iyo marsiina iney tahey cawaanimo iyo jahliayad cawaaqib xun isbedelkii qarnigan baa bilaabmee midkeebuu kacaanka imandoonaa soo boobi ma heesahan hadeer laga sii baxaaxo mise waxa hadeer badeli rabee lasii rakaabinaayo , ilaah ahin soo hadeeyo soomaali waxa ka dhexeeyana yaan lakala sheegan se sidii loo kala howl iyo hadal sanaa ee suugaanta iyo xuriyada iyo cadaalada iyo soomaalinimada waa in laysku qiraa .

qoramadan beentana aan kuyara madadaaloonee la socda waatan soo socotee Qorraxdu cirka kalabarkiis ayay xoogaa dhaaftay, waxaana dhabanaysay layr fudud oo dhanka deexeed markaas ka soo bilaabatay, oo uu qabowgeedu dejiyey kulaylkii gabbalka maalintaas ka soo haadayay, kaas oo ay Maxamed iyo tuldaha uu la joogaba tan iyo barqadii la dhididayeen. Waxay naacawdaasi ruxaysay kob leh geedo waaweyn oo cumur ah, halkaas oo ay daaqayeen neefaf ka badbaadey dhacii ugu dambeeyey oo lagu qaaday geelashii dhawaan la weydaariyey, inta raggii dhaqay badankoodii hilibkoodii haadda loo waray. Dabaysha duhur kolkii ay dhacdo wuxuu geelu qabatimay in uu dhirta waaweyn uu isagoo habeedinaya harsado oo hoosteeda ka daqaqamo, caws ama dhaayin afka la raadiyo. Waxaa, hase ahaatee, intaysan halihii cadceedsi u dareerin orday Maxamed oo u sii jeestey gurigii adeerkiis Aw-Muuse Ismaaciil oo ay da’diisu kolkaas toddobaatan sano ka badan tahay. Wuxuu labaatan jirkaas halaha barqa maalay duhurkii xaafadda ugu rooray waa jacayl uu u qabay in uu maqlo gabay uu ka malaynayay in uu wadaadka adeerkiis ahi ka tiriyo geeridii iyo cayrayntii loo geystey xoolohooda iyo xigtadooda. Geed weyn oo aqalka hortiisa ah ayaa waxaa falag ku hawlanayd bahdii ugu yarayd ooriyaha odayga oo aan madaxa kor u qaadin ilaa uu Maxamed oo matoobbo sitaa soo dul istaagey oo yiri: ”Maxaa lagu harsaday?” Araggiisa ugama ay nixin in aysan jeclayn ee waxay mooddey in uu dhiillo hor leh la dhalandhoolayay oo geelii yaraa oo haray uu col kale ulaha isugu dhuftay. Markii uu argagaxa wajigeeda saaqay dareemay buu inta qoslay wuxuu yiri: ”Odaygii ma joogaa?” Waxayna ayada oo naxdintii ka yaraatay, hase yeeshee weli yaabban tiri: „Hadda ayuu baxay“. Maxamed xoogaa ayuu dul taagnaa duqdii oo falagteedii duubashida ahayd ku maqan, wuxuuna ka calool xumaaday in uusan wax gabay ah meeshaas ka helin. Ugu dambayntiina wuxuu asaga oo qalbi jaban yiri: ”Ma gabyay maanta?” Markaas ayay toos u garatay sababta uu duhurkii u soo wirwiray waxayna ayada oo hawshii ay haysay u kaadisay oo dhoollocaddaynaysa tiri: ”Maandhow, kani damiinowye haddii aad gabyeysid gabay!” Duhurkaas midkii ku xigey ayuu Aw-Muuse tix dheer oo gabay ah wuxuu ka mariyey fagaare ay beeshu isugu yeerteen si ay abaabul ay Darbadaaley udubdhexaad u tahay uga tashadaan, wuxuuna odaygu tixda ugu luuqiyey qaab xallad leh oo aan laga filayn in uu nin da’daas joogaa maansada uga dananiyo. Inkasta oo uu ahaa ninkii ugu horreeyey oo gabay dheer afka Soomaaliga ku tiriyey, haddana waxaa tixda ka muuqata in ay lid ku tahay qaar ka mid ah tiirarka ugu waaweyn dhaqanka Soomaalida. Waxaa maansooyinka iyo maahmaahaha ku badan in aysan dumarka iyo dhallintu garasho fiican lahayn; hase yeeshee wuxuu gabyaagaani ku nuuxnuuxsaday in ay dhallinyaradu hayaan maskaxdii iyo muruqii bulshada lagu horumarin lahaa iyo in hawl kasta ayaga loo daayo, halka ay dadka filoobey nasniin iyo taakulayn u baahan yihiin oo aan waxba laga sugayn, waxaana tusaale buuxa ah meeriskakan: Daalicii markaa baxay nakhliga, boqol ka doorroone. Wuxuu kale oo darbad dhan ku guubaabiyey dumarka oo uu hab qurux badan u dhiirrigeliyey, isla markaas wuxuu kaga dabeecad duwan yahay maansooleydii hore in madaxda la canaanto oo aan hadalka lagala gabban.

Darbane Maxamedow gabay aduu, kuu daliil yahaye
Aduu kula degoo kula dersoo, daacad kuu yahaye
Durdurkiisii adigaa ahiyo, daristii [1] weyneyde.
Ducaqabe adaan waxaan lahaa, xaal walba u daaye
Da’daadaan lahaa waxay furfurin, daharradii [2] baase
Duq baad tahaye joog baan lahaa, waa la soo didine.
Duullaanka hore waxaan lahaa, wiilasha u daaye
Haddii laga danbaxay xaajadaan, idinla doonaayay
Dirqi buu igu qabsaday hadalka inaan, anigu dooxaaye
Wuxuu mudanahay iga dalbado, diiday ma awoode
Kol haddaan dariiqiisa furo, wayga soo degine,
Waxeer labada daar [3] ii fadhiya, aan idin deeqsiiyo:
Madfacaan diyaarsaday miyuu, derejku ii fuulay
Dabkiyo liifaddiisii miyaan, mar is dareensiiyey
Danbaaburo rash iyo qiiq miyaa, uunkii wada daadhay;
Awal maanso waataanan dumin, toban diraacoode
Dibnahayga waataan ka jaray, tan iyo Dayrwaaye
Dannigayga waataan is iri, Aakhiraa darane.
Dariiqayga waataan ka dhigay, diinta Nebi raace,
Doqontiyo haweenkaa is yiri, kani damiinnowye.
Dig dhehoo dannaagooyin dhoo, dininig roobaad dheh!
Durdurkii Garoowiyo cirkiyo, danabyadiisii dheh!
Dawladaha is waafaqay habeen, dacawigoodii dheh!
Dirirtii Miskoo iyo rash iyo, dab iyo baaruud dheh!
Dayaxiyo shamsada soo baxdiyo, waaga daalacay dheh!
Murtidaan dambaysiin jiriyo, doogsin galabeed dheh!
Xarafyada ma kala dooriyee, Do’ iyo Daalkeed dheh!
Dadow xalay hurdana maan damcinoo, doob isugu waayay
Degtii aan barkiga saaray baa, madaxii loo diidey
Daas gogol la ii dhigay miyaa, igu dabayloobey!
Dacas [4] iyo rafaad bay heliyo, diilalyo [5] i saaqday
Waan wada deddadey [6] sida laxmiga, la iga diifaayey
Dubaaqayga oo idil miyuu, dab iga qiiqaabay.
Dayax dhacay intuu waa ka galay, waysla diriraayey
Sidii aar damqaday oo cartaan, doobbaha u giijey
Dibnihii aan ilkaha ku qabsaday baan, daa’im ku abaabshey
Galow sidii markii wax aan damcaba, wayska dananaayay!
Degganaansho iyo nabad miyaa, xarigga loo duushey
Ma waxaan diidayaa uumiyuhu, dib uga rayn waayay,
Dacartaan hortii xiray miyaa, la iga soo daayay?
Ciil iyo hammi aan dugin [7] miyaa, la igu daardaaray
In aan diir qadhaadhnahay miyaa, uunka laga daahay
Dagaalka inaynnu qoob dhigin miyaan, dad ina moodaynnin?
Darbad waxaan u naqay mudanahay, hal aan ku diiraabay [8] ,
Darbabna waxaan u naqay reer tolkayoo, doorkii ka idlaaday,
Darbadna waxaan u naqay ooryeheer, nagu dan seegaaya,
Darbad kalena waa aniga iyo, dan iska sheeggayga,
Darbad kalena waa Guullahay, Daayin midaan tuugo;
Darbad waxaan u naqay mudanahay, hal aan ku diiraabay
Tan iyo Qaw [9] adaa daadsan iyo, ceelkii Dabarowe [10]
Ogaadeen cabsi buu uga dan baqay, dooggii Himirowe
Dangudban iyo Dhudhubo-Hawd hartigu, kaaga soo durugye
Dacal kale Kax iyo buu degaa, dooxadii Dhudube [11] .
Dadka yaroo cadad ah damac lahayn, lagugu sii daaye [12]
Kolse haddaydin dirirtaan khalqigu, amarka waa dayne
Nuur Maxamed geeluu dalbaday, tuludna loo diidye
Ergo daran kacaysoo dulli ah, dooxadii timide,
Laye wuxuu la soo duday bahdiis, inay daweysaaye
Darbane Nuur Cismaan keli ahaan, dooc ku tari waaye
Ogaalkaan dareen qabo mindhaa, uma dadaashaane.
Dayacanow delleganow [13] sidii, doog Alle cid siiyey
Diigdiigsadow [14] sida biciid, cid uma daardaare
Shisheeyuhu wuxuu damacsan yahay, waana kama diide
Duqowdiyo ikhyaartii la diley, kama digriiryaade [15]
Duunyada haddii lagala tago, dib uma raacdeeye.
Iyagaa isku duullane cid kale, deyiba maayaane
Haddaa duulba duulkaan u guran, dab iyo baaruude
Koo kale dantiye keenna dega, deexda bariyaysa
Dayn iyo dukaan baad gashiyo, damac magaalaade
Dadaalkaagu wuxuu saaran yahay, diiro saraciiye
Darxumaad u wada liidataan, duunyaseegyahowe [16]
Candho-diiranley duul nin [17] lihi, cid uma daayeene
Dudiyo Xiito [18] nimaan loo lisayn, duni ku leeleelye.
Diihaalku geel inuu ku ba’o, idinka diimoonee
Duhurkii haruubkii ahaa, kibis ka doorroone,
Kolse haddaad dariiq wada madhaan, waysu soo dumine,
Inshaa Allaahu duulkaad gashaan, waa dulliyayaane.
Waxsaan lagu dambaabayn dad Bari, haatan boqor diidye
Iskaga daalid mooyee guddoon, haatan damashowye
Waxsaad kaga daliil qaadataan, beeni duug ma lehe
Haddii dooyadaad [19] shalay dhigteen, Udan ku daaduumay
Kolkuu soo dunmoo soo durkoo, dirir la dhawraayay,
Inuu soo dabbaaldego hadday, dani geyaysiisey.
Ammaantii beryahaa nalaga diray, dahab hadduu keenay
In aan boqorka laga dayn haddii, dhaartii lagu duugey
Markaad socodkii diideen haddii, duco laguu oofshey
Darmaanihii [20] dilkii Hagar haddii, duudsi laga yeelay
Doolliyo hadduu Irir warkii, haatan wada doojey
Iiddoorka Dix jira hadduu, diririgtii sheegey.
Dalal iyo Ugaas iyo Wacays, duulka bah Xawaadle
Duud Magan Warfaa reerahaan, damac walaalowney
Libintuu ku diirsaday ninkii, wax ila doonaayey
Nin mowdkiisa laga daahayoo, dilayo mooyaane,
Dib baan wacad Allee geelayaga, cidi u daardaarin.
Darbadna waxaan u naqay reer tolkayoo, doorkii ka idlaaday
Dabdacallaad [21] ahayd waaxidaan, dabo u noolayne
Dilkaagii la doon laguna farax, sida dad gaalaade
Debinkaas lugaha kuugu jira, lagugu sii daaye
Naftaada u dadaal wacad Allaan, duulna kuu rabine.
Adamihii [22] maroodiga damcoo, waayo daba joogey
Hadduu dagantidii rabay hadduu, boqonta doonaayey
Uu diday daleeshana u baxay, damacna dhiilloobey
Intaan dhowrihii [23] dirirba holin, duruga mooyaane
Durba qalanjaa [24] soo dadbee, da’a dambaan waayay.
Duflihii libaax dhalay hadduu, duqu mar weynaado
Digta iyo dagaalkiyo hingada, duulistiyo xoogga
Dariiq baa Ilaah wada marshaa, doqon ma yeeshaane.
Daalicii [25] markaa baxay nakhligu [26] , boqol ka doorroone
Qabiilana duryaadka u kacay, door ku noqotaaye
Ayaxuba hadduu meel ku dego, doogga ka idleeye
Dawacaduba ari bay gashaa, labo ka dooxdaaye
Waraabuhuu ma daahiro waqiis, duhurka maalmeede
Wuxuu duud habeenimo u gelin, daganti un dhawre.
Naagiba nin ay dahatey [27] baa, lagu dangiigaaye
Rabbi amarki waa duqe maxaa, doorshey faraceenna
Kun nin oo aan dab hurin karin maxaa, duul ka wada beeray
Maxaa dog [28] iyo beer idinka dhigay, dux iyo jiir waayey
Hohe nimaan ku diirsado maxaa, duge idiin diidey!
Nin guubaabadiinna isku deyey, wow dan li’i uune
Wax wacdigu dubaaqa u galaa, duulka khayrka lehe
Damiin dhega la’ lama waaniyee, waa isaga daale.
Nindoor iyo dilaa iyo tolkay, deeqsi ka idlaaye
Raggii ficilku daardaari jirey, duug la wada geeye
Damiir waxaan lahayn baa ku haray, dohatan [29] xeebeede.
Ilma Yuusuf qaar wax u dilaa, kama danbeeyaane
Dacar boowayaashiis shalay, sarac ka doorteene
Kuwii Faarax diley eebbahay, deeq isaga siiye
Alla reer Xirsoo wada dug yiri, damashi weeyaane.
Danab kulule goortuu is dhayo, dab iska nooleeye
Darxuma weyne weligiis hurdada, daa’in kama toose
Ninkii ina adeerkiis dulmiya, dib u xanaayeeye
Diradiriyo muran iyo xisdi baa, dilay naftaadiiye
Sidii dumar nin wada qabo xan baan, la iska daynayne
Dakanaduu dadkeedii kan yahay, duug wallee ma lehe.
Dad haddaad tihiin toban sanaad, laguna daaqeene
Dabqaxa Dhirindhireed madaxyadaan, abidan duugoobin
Doob-Cadale iyo tii kaloo, laga danbaysiiyey
Alla dakhalka jabay baan, waqiis laga dawoobayne
Dakanadiinna maqan oo rag qabo, deyiba maysaane
Haddaan diin la dhigan oo ninnimo, daabka la adkaysan
Dulli baa lagu socdaa wacad Allee, labada daaroode.
Darbadna waxaan u naqay ooryeheer, nagu dan seegaaya
Korkiinnoo dallaayada raggii, daahirka u shuufey
Laabtiinna ninmankii ku daxay, shayga dananaaya
Gacmihiinna nimankii u dumay, lacagta duuduuban
Daclihiinna nimankii ka lulay, dahabka laalaada
Durrihimida khayliga [30] raggii, duuddiin [31] idin saaray.
Nimankii degdeg u keeni jirey, xidid wuxuu doono
Durdur sidi raggii caano geel, idin dabaalsiiyey
Dacaamkiinna nimankii ka dhigay malab la soo diiqay
Diggooniyo ikhyaartii kaloo, deyrka idin keentay
Intaan duugta lagu aasin baa, daahyo rogateene.
Dad wada cajab oo waxaa la yiri, naago door ma lehe
Shalay waxay ka dalangaynayeen, danaf cayaareede
Durbaan bay layeen tumanayeen, damac la’aaneede
Inaan dumar kalgacalkiis wax gelin, diirka ka caddayde.
Orda doomahaas raaca oo, Doy [32] isaga dhoofa
Ama kaca Hartigu waa duddee dawlad kale aada
Ama kaca raggaa Saaxil [33] dega, suuqadda [34] u danansha
Balse inaad na diir dhawrataan, waaba doqonniimo.
Darbad kalena waa aniga iyo, dan iska sheeggayga
Duhur iyo habeen iyo dharaar, oohinta aan duugin
Daaraha cidla ah iyo guryaha, igu dabayloobey
Dalanbaabigaygiyo lugaha, diifka socodkayga.
Derbiyada magaalada agoon, diiqsan baa tubane
Alla dumar hangaalan [35] baa ku badan, dawyadaan marine,
Wallee ama dan li’i nooga baxe, labada duubduubni
Ama dumar rag kale qabo annana, weer [36] ku daa’imminey.
Darbad kalena waa Guullahay, Daayin midaan tuugay;
Eebbow dambaabaye maqfiro, adigu hay diidin,
Eebbow cisyaankaan daldalay, derejo ii dhaafi,
Eebbow waxaan hor u dulmiyey, ha igu daymaynnin,
Dabka belelka naaraha Allow, derekadaa hoose
Ebbow Ibliis ha igu darin, duulka lagu biirsho,
Eebbow kuwii lagu derbiyey, hayga dacal yeelin,
Ebbow dakano naguma gelin, nimankii deexeede,
Eebbow nin weliyoo la diley, waad ka dirirtaaye,
Eebbow ma duudsidid xaqa oo, Daayin baad tahaye,
Eebbow rucbiga nagu dul furan, duul kale u meeri!

Friday, December 18, 2009

Sunday, December 13, 2009

Thursday, October 8, 2009

Tuesday, October 6, 2009

Sunday, September 6, 2009

Saturday, September 5, 2009

Friday, September 4, 2009

THE NEW PUNTLAND FLAG


THE CRECEN MOON : ISLAM
STAR : SOMALIWEYN
THE GREEN COLO : BARWAAQADA
THE BLUE COLOR : INDIAN OCEAN OR SKY
THIS THE BEST FLAG PUNTLAND CAN HAVE

THE NEW PUNTLAND FLAG

THE CRECEN MOON : ISLAM OR DHALASHADII PUNTLAND
STAR : SOMALIWEYN
THE GREEN COLO : BARWAAQADA
THE BLUE COLOR : INDIAN OCEAN OR SKY
THIS THE BEST FLAG PUNTLAND CAN HAVE

THE NEW PUNTLAND FLAG

Saturday, February 14, 2009

the countries that steal Somali Marine resources

Since, the collapse of Somali government in 1991 Somali people have faced many calamities such as genocide , displacement and environmental disasters and theft of their natural resource by many countries and companies who took advantage of Somalis’ misfortunes.
When the Somali government was overthrown almost 20 years ago Somalia plunged in to Chaos and became the world’s first failed state.
When the Somali people was suffering many countries were getting rich by stealing Somali marine resources such as fish , lobes tock , tuna and whales.
But the important question is who are these countries who looted Somali fish resource shamelessly, These countries are Spain, France, Thailand, Japan, India and many others we know them and the world knows and we will prosecute them in international courts of law and I am sure they will pay a heavy price. We have enough evidence and enough prove to put trial to these criminal who stolen our resources and destroyed our marine life by using unlawful ways of fishing.

A Somaliland Political Analyst and a Classmate of the New Somali PM Omer praises President Sherif for the appointment


“The right choice for the right job at the right time”.
Hargeisa, 13 Feb 2009 (Somalilandpress) — A Somaliland Political Analyst and a Classmate of the New Somali PM Omar praises President Sherif for the appointment:
“The right choice for the right job at the right time,” that is how Professor Abdihakim Yusuf Kheire has described the appointment of the New Somali PM Mr. Omar A/Rashid Ali Sharmarke in an exclusive interview SomalilandPress Today in Hargeisa.
“I have met Mr. Omar A/Rashid Ali Sharmarke at Carleton University, Ottawa, Canada in 1995 were we have both studied as undergraduates in Political Science and subsequently obtained Masters Degrees”.

Prof. Abdihakim Y. Khaire
“Mr. Omar is the son of the beloved late Somali President A/Rashid Ali Sharmarke and is an expert in political reconciliation and peacemaking were he gained experiences while working for the UN in troubled countries such as Sri Lanka and Darfur” Professor Khaire has noted. When SomalilandPress has asked a link between the new PM and Somaliland Professor Abdihakim Yusuf Khaire answered: “Mr. Omar is a native of neighboring Somali autonomous region of PUNTLAND and has a close familial and political ties with the late Somaliland President Mohamed Haji Ibrahim Egal who served as the Somali Prime Minister between 1967-69 under President A/Rashid Ali Sharmarke”. While continuing the professor added, “the new PM’s elder brother has visited Somaliland while President Egal was in office and is a federalist”.
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what is somalinimo, waa maxay somaalinimo

This is topic Somalinimo, maxaad tahay? in forum Camel Milk Debate at Camel Milk Threads.To visit this topic, use this URL:http://www.somaliaonline.com/ubb/ultimatebb.php?/topic/8/844
Posted by Zenobia (Member: 150) on
document.write(timestamp(new Date(2007,7,27,19,43,0), dfrm, tfrm, 0, 0, 0, 0));
August 27, 2007 10:43 PMAugust 27, 2007 07:43 PM: This has been playing on my mind for sometime now, I feel that there is an unnoticed confusion surrounding this concept. Is Somalinimo merely Somaliweyn [the unity of the former Somali Republic] or a wider concept similar to the Pan-Arab, Pan African movement? Some of you might have noticed me asking a few nomads in the politics section and I’ve only got what you get in that jungle [which is why this thread is here]. I’ve just googled the word to see if there was an agreed upon version. Bah. I know I am rather ambitious for our Somalis at times, but I wasn’t prepared for what was thrown at me; links to other Somali sites where this very concept is largely getting tossed about as either nonexistent or a social construct that is played up in qabiil politics. Hmmmmm! I’m not entirely sure. What does Somalinimo mean to you? Can Somalinimo exist if politics wasn’t involved, how? How does the clan system relate to Somalinimo? ... and Islam? I'm not looking for a discussion on the Somali unity in the political sense alone, although I'd welcome it if it was used to backup your ideas about Somalinimo. If you really want to get into the Somaliweyn debate, I recommend the topic next door by Warmoog. I only want to get at the very core of the concept of Somalinimo and see if we're at all talking about the something when this word is used in dialogue. Thanks.
Posted by rudy (Member: 3047) on
document.write(timestamp(new Date(2007,7,28,1,51,0), dfrm, tfrm, 0, 0, 0, 0));
August 28, 2007 04:51 AMAugust 28, 2007 01:51 AM: somalinimo, is something that been forgotten for a while now. Actually, this concept involved from the badiya or reer miyi nomads.and basically, the rule was somalinimo which folks depended on famines, cadow invasion and inter clan conflicts. so its was system dadko ayee ku daqmigreen.there were no courts or legal systems so in a waydagan somalinimo was their law of the land. i am sure that u might find some written stuff in libararies. go and check ucla library online. i found one there about 4 yrs ago.oh by the ucla has a large somali books and written. ucla use to sponsor students from lafoole university before the civil war.
Posted by Jacaylbaro (Member: 4964) on
document.write(timestamp(new Date(2007,7,28,9,11,0), dfrm, tfrm, 0, 0, 0, 0));
August 28, 2007 12:11 PMAugust 28, 2007 09:11 AM: As you've already said SOMALINIMO is similar to Pan Africanism, Pan Arabism and so on. It means you have to think and work for your Somali people. It seems most of us use the world SOOMAALINIMO as meaning the unity of Somalia forgetting that Djibouti is included when we're talking about Soomaalinimo.
Posted by Baashi (Member: 1371) on
document.write(timestamp(new Date(2007,7,28,14,49,0), dfrm, tfrm, 0, 0, 0, 0));
August 28, 2007 05:49 PMAugust 28, 2007 02:49 PM: Somalinimo maxay tahay is the question. And how does it relate to politics is another offshoot question. Waan gartay. Good topic btw.My take of Somalinimo is simple and straightforward. Marwo Aaminaay Somalinimo encompasses several concepts chief among them fraternity, identity (both cultural and political), and nationality as well.Take fraternity for instance ok. Somalis, the nation or the ethnic group, are said to be composed of several (about five) clan families (and they see themselves that way too, clans from noble origin) associated by ties of brotherhood (inter marriage) enforced by common faith in Islam.That is how the term was understood by majority of Somalis prior the current civil war (civil war that went through different stages – '78 to current). Oral literature from Qarshe’s Somaliyeey Toosooy to Maryan Musrsal’s Soomaali u Diida Ceeb is a testimony to that fact.Waa tahay. Next -- identity. Cultural identity basically refers to (at least to my understanding) how social groups see/define themselves. Majority of the people feel themselves as being belonging to nation or ethnic group (for instance white first, then American, then Jew). Somalinimo refers to being part of Somali nation. I’m positive that all Somalis regardless where he or she is born or bred identify him/herself with other Somalis through family ties, language, nationality, religion, and what not. Same is true with identity in political sense. Belonging to a group means one is a member of social and dynamic ethnically defined group of people. Groups have interests. Good or bad, one’s destiny, aspirations, is tied to the group he/she is part of. Qallanjo ila soco. This explains why some1 who lives and calls London home might want to advance the interest of his group. Hadaan la sarifin oo qofku qadiyadiisu meel sare gaarsiisan tahay then one, the active ones who care, might advocate and advance, forcefully, the interest of say his/her nation, for the sake of common good. Naturally, by logical extension, being a Somali myself, I get saddened when I see someone who's oppressed or denied his/her rights just because he/she is a Somali (my Somalinimo kicks in here). In this context Somalinimo shares elements of nationalistic streak with other oppressed nations (Kurds, Arabs, Jews, or Blacks in the states, for instance). Nationality therefore is an integral part of identity politics. It is often said that Somalis are nation without unified state. Now, I for one don’t let my schooling interfere with my education to paraphrase Twain for I don't let the concept of nation-state define which oppressed ethnic group should or should not get the right to decide what its future would be. Regardless of how current world order, or for that matter the old world order, operates, one can't help but fully concur with the Somali founding father’s understanding that, by virtue of Somalinimo (with all its positive connotations), the borders of future Somali state ought to be congruent to the border of the nation.Now I understand that the current world order, built on the previous world order in which victorious allies struck a deal between them as to how they intend to share the spoils of then crumpling imperial powers, defines nation-state in a way that’s inline of their interests. Because of energy security or domestic (Christian right) interest group's considerations, the current world order allows a room to wiggle - bend the UN rules – so East Timor can be freed from an oppressive state in the name of self-determination but not Palestine, Chechnya, or Ogadnia. Pretty convenient soo ma aha.Waxay ahaan lahaydba today Somalis are fighting for a different kind of Somalinimo -- a one that’s three notches below of nationalism – negative tolnimo (ahem copyright is in place).Haye hadde.[ August 28, 2007, 06:33 PM: Message edited by: Baashi ]
Posted by Legend of Zu (Member: 954) on
document.write(timestamp(new Date(2007,7,29,6,10,0), dfrm, tfrm, 0, 0, 0, 0));
August 29, 2007 09:10 AMAugust 29, 2007 06:10 AM: ^^^I think you have prolly summed it up but perhaps I can even summarise it to just Somali as in ethnicity or nationality. whereby you have culture and religion coming under ethnicity, the political aspects of it can be attributed to its definition within nationalistic context.It would be good to see how the definition of Somaliweyn varies amongst those who were born and bred in Somalia to those who were born overseas.Zenobia Somali as in terms of Pan Somali is defined within the context of ethnicity, whilst the unity of the former Somali Republic Somaliesque is on the path of nationalistic definition.The confusion is a result of lack of differentiation between the ethnic Somali and the Somali citizen. well who can blame them since we have been in the past a society where ethnicaly dominated by Somalis.Baashe, Qarshe and Magool's Somali is the nationalistic definition.Cheers
Posted by Odey (Member: 3216) on
document.write(timestamp(new Date(2007,11,9,23,33,0), dfrm, tfrm, 0, 0, 0, 0));
December 10, 2007 02:33 AMDecember 09, 2007 11:33 PM: Ma waxay ahayd beri samaadkii mise maanta? Waayihii hore soomalinimo waxaay ahayd mid ku saleeysan dadka iyo dhulka aay soomaliddu degto; astaan ku qotonta luqada, diinta iyo dhaqanka.Laakin soomalinimada maanta jirto waa mid qabyaalad (baahida ayaakeentay), awood iyo dawarsi ku xiran.Waxaa la yaableh in dadka dilay soomalinimo markii carqaladi ku timaado ayaa la soo baxaan buuga soomalinimo.Anigu waxaan ahaa nin aaminsanaan jirey soomalinimo laakin markii aan arkay wax ummadda soomaliyeed aay maanta mareeyso (gaar ahaan kuwa degan xamar) waxaa ii caadatay in aaysan jirin wax la yiraahdo soomalinimo- soomaliweyn iskaba daa!Dad badan oo aan saaxibo ahayn oo ku digrin jirey soomaliweyn iyo soomalinimo ayaa isbedeley. Xataa mashaaiqda waa kuwo wata kitaabka qabyaalada.Bal eega dawlad ku sheega (TFG). Waxaa ka buuxa dadkii diley soomalinimo. !
Posted by xiinfaniin (Member: 5219) on
document.write(timestamp(new Date(2007,11,10,0,15,0), dfrm, tfrm, 0, 0, 0, 0));
December 10, 2007 03:15 AMDecember 10, 2007 12:15 AM: ^^Miisaanka aad wax ka cabirrayso hadduu yahay tfg iyo siday wax u fashay, isma ogide ma dhaantid kuwa miisanka ka dhigtay USC iyo waxay fashay ama Barre iyo wuxuu ka falay Hargeysa iyo Burco. Adeer, soomaliweyn (in its contemporary meaning) iyo soomalinimaduba waa baahi siyaasadeed oo aan la'aanteed qawmiyadda soomaalidu aysan bad-baadeyn kuna baraareyn gobolkan Geeska Africa. In taccadiyada dagaalada sokkeeyo la daliishado laguna buriyo soomaalinimadda runtii waa dood quus ah oo aan geedkaa gaari karin! Haddii miqyaas laga dhigto tacadiyyada noocaas ah, oo qolodii la xummeeyyaaba ama lagu xadgudbaaba somalinimadda xoorto, horta maxaa soo hari waa su'aale? Aniga siday ila tahay soomalidu dunuub badan bay kale galeen, waa is laayeen, oo isdileen. Waxay maanta soomaalidu ku jirtaa marxalad adag oo aakhirka labo maxsuul midkood uun dhali doonta. In soomaali qiimeyso soomaalinamadda iyo islaanimadda ooy so ceshadaan karaamadoodii iyo dawladnimadoodii. Iyo inay lummaan oo ay noqdaan qabaa il harsada hooska Ethiopia oo mar marka qaarkoodna iyagu islaaya...waddo sadexaad iima muuqatto adeer!
Posted by Odey (Member: 3216) on
document.write(timestamp(new Date(2007,11,11,13,49,0), dfrm, tfrm, 0, 0, 0, 0));
December 11, 2007 04:49 PMDecember 11, 2007 01:49 PM: ^^^Adeer adiga maxaa ku cabiri lahayd? Haddaay tahay academic concept waad saxantahay- laakin waxaan ka hadleeynaa xaqiiqda maanta taagan.Warkaaga waxaa ku cad inaay kula tahay in soomalinimadu aay "comma" ku jirto. Aniguse waxaan leeyahay waay xijaabatay (oo Allaha ha u naxriisto).Dawladdii Afweyne, USCdi, sannadooyinka moryaanta iyo TFG-baas ee maanta HADADAANĂ€N KU CABIRIN MAXAA lagu cabiraa?Eeg boggaga Internetka ee bal ii sheeg meel aay soomaalinimo ku nooshahay.
Posted by xiinfaniin (Member: 5219) on
document.write(timestamp(new Date(2007,11,11,14,34,0), dfrm, tfrm, 0, 0, 0, 0));
December 11, 2007 05:34 PMDecember 11, 2007 02:34 PM: ^^Waxa nagu dhacay wax cusub maaha saaxiib! Dadyow ay ore ugu dhaceen oo ka badbaaday baa badan. Waxaa ii muuqda ififaalo ah inaan ka badbaadno…dhowr sano danbe in laysii laayyo bay u badantahay laakiin waa laga baxayyaa shiddadan maanta taagan IA.Aniga waxaan base line ii ah in dhibka soomaali haystaa uu yahay hoggaan xumo. Unless aad ii sheegtid inaan hoggaan fiican la heli doonin, I have a good reason to be optimistic about the futute…
Posted by Odey (Member: 3216) on
document.write(timestamp(new Date(2007,11,11,23,16,0), dfrm, tfrm, 0, 0, 0, 0));
December 12, 2007 02:16 AMDecember 11, 2007 11:16 PM: ^^^^ Jawaabta ah "dadka dhan waa soo wada mareen" waa mid laciif ah; Ma ummaddaha kale ayaan ka dambeeynaa xagga caqliga? Aniga dhowr sanno ayaan rajo ku noolaa. Dhibaatada gumeeysiga madoow inoo geeystay waa mid soo jireen ah. Soomaalinimana iskaba daa oo waxay ahayd mid igu lamaan ah; waan ku seexan jirey, ku riyoon jirey, cuni jirey, ku hamin jirey.Laakin maanta waxaan ahay pessimistic; Laakin Ilaah naxriistiisa lama dhararo.Waxaan aad ugu xumaaday markii aan arkay soomaalidda isticmaayo aalada internetka (gaar ahaan SOL oo aan u haaystay inaay tahay malka ka duwan kuwa kale). Markii aan arkay inaay qabiil qaranka ka hor marinayaan dad badan (oo aan markii hore ku bahooney soomaalinimo, bansiinkii ayaa iga dhamaaday).Si kastaba arrintu ha ahaate weli mabdaeeyga ahaa inaan ahay nin soomali ah, oo aan qabiil lahayn (waan dafirey) waan sitaa.
Posted by Dhul-Qarnayn (Member: 668) on
document.write(timestamp(new Date(2007,11,16,10,17,0), dfrm, tfrm, 0, 0, 0, 0));
December 16, 2007 01:17 PMDecember 16, 2007 10:17 AM: Somaalinimo is DEAD! There is Haw1ye, Dar0od, I-saaq e.t.c actually I take that back...Haw1ye, Dar0od, I-saaq is DEAD! There is Ab-gaal, Habar gidir, Duduble, Ab-same, Lelkaseh, Hart1, Mare'han, Habar Habushed, Habar Tojale, Habar Awal,Habar Yunis e.t.cMy bad! I take that back....Ab-gaal, Habar gidir,Duduble, Ab-same , Lelkaseh, Hart1,Mare'han, Habar Habushed, Habar Tojale, Habar Awal,Habar Yunis is DEAD!There is Sheikhal, Sac'ad , Suleymaan, Warculus, O-gaden, Gherri, Warsan-geli, Dhul-bahante, M0jeerteen, Cisse Muse, Saad Muse e.t.c and they all DEAD! you get the picture,we all know that they breakdown even further. Somalinimo, Somalis and everything about Somalia is DEAD!Now I wanna argue that this DEATH need not be a negative thing for Somalis....we can use it .We can use this "Live Free or Die" mentality we have collectively perfected for a very long time.In Somalia, no one is going to listen to a government which is gonna wanna claim ownership and control over an individual rights. They're also not going to pay taxes to a government that does not protect them - Remember the saying "My brother and I against my half-brother, My brother and me against my father, my father's household against my uncle's household, our two households (my uncle's and mine) against the rest of my immediate kin, my immediate kin against non-immediate members of my clan, my clan against other clans, and finally, my nation and me against the world" ... thus in Somalia no one has a permanent enemy but on the flip side, no one has a permanent friend either, only a permanent context. So if we were to view Somaalinimo in the context of an institutionalized instability as the only standard of human relationships in Somalia, it cannot exist. You have to look at what people think of the government. I mean,we haven't had one since 1991!! Don't you think that people have found a way to exist without it? Besides a succesful government in Somalia will have to curtail the activities a whole class of opportunists — from squatter landlords to teenage gunmen for hire to vendors of out-of-date baby formula who have long been feeding off the anarchy in Somalia for so long that they refuse to let go.They do not pay taxes, their businesses are totally unregulated, and they have skills that are not necessarily geared toward a peaceful society and ontop of that Somalis being the legendary "dimwit" individualists that they are , do not see the purpose of a government. Bottom line: if you want a new government to work in Somalia and unify Somalia under the banner of Somaalinimo, it has to accommodate existing infrastructure. This rule should be applied to any failed state where a centralized government does not function. If not, then you can call Somalia's current condition a "libertarian utopia". No government, no property records and titles, no official dispute resolution, no contracts...it all means that Somalia is a long way off from connecting to the global economy, which is the people's best chance at prosperity. In the meantime, lets keep kicking each others asses!p.sdear moderator, why in the name of all that is holy, are Somali clan names censored? Do you think by us not mentioning the names of tribes our problems will all go away?
Posted by Aduun iyo aakhiro (Member: 9548) on
document.write(timestamp(new Date(2008,1,23,11,57,0), dfrm, tfrm, 0, 0, 0, 0));
February 23, 2008 02:57 PMFebruary 23, 2008 11:57 AM: Somalinimo MY VIEWWho can be said to be Somali and why ?As far as I know there are three ways in which one can be classified to be Somali or not.LINEAGEWe Somalis trace our lineage down and up our men. This is called patrilineal decent system. This means that up the line, we are or we know ourselves by who our fathers are or were and we also give our children a group identify accordingly down the same line.So a Somali is then he/she whose father is or was a Somali. What happens to children born of Somali women then ? Well if they happen to be of Somali men at the same time then there is no quarrel but if they happen to be of a foreign father we are then forced to find a different qualification.SPATIAL ORIGINWe also have a designated space or land in the form of country and so anybody who can trace their origins to this land is also a Somali.The criteria then shifts to the next deciding factor -namely where they were born. As regards culture or the norms ,anybody who can trace their origins back to Somalia should then be seen and accepted as Somali. However ,we also have conflicting interests and legal procedures so in order for one to legally be able to claim his/her somalinimo more qualifications are necessary. OUR COMMON LANGUAGESomali language is another deciding factor as concerns culture in deciding whether one can be said to be Somali or not regardless of land but in part dependant of lineage, I think. So those that speak Somali and find themselves on the other side of our boundary line can claim to be Somalis and that those boundaries set by the colonialists can deny them not of this claim. This argument is highly dependant on the fact that we were one and that those lands were unjustly given away and kept away from us by the colonialists.So what if another were to learn Somali from a far away country with no shared culture and/or diin ? It seems that however good or fluent they become in Somali if they do not supplement that with, say a common culture with us or can trace their lineage back to us, we will not grant them somalinimo and accept them as one of us. So the somali language is one of the deciding factors but a supplementary one and cannot be the sole criteria on which one can base their claim and win . In short, language will help but it wont make you a Somali by itself. THROUGH LEGAL PROCEDURESSince a nation entails the land and those that populate it , it can then be said to be alive and kicking . In other words ever changing . The people replace each other all the time. Some die others are born to replace them. Generations, which can be said to be roughly a period of 30 years each, also replace each other thereby bringing new ideas and new ways of doing things which in turn change culture over time. The land boundaries can also change ,some parts may seek autonomy and part to form a new nation. Others may be brought together by necessity or choice to form a larger nation and so on.The nation must then have procedure whereby people may either join our nation or depart from it if they should wish so. The laws that will enable this process must then be agreed upon and set before hand in order that it may be clear to all as to what they will either gain or lose by their choice.We know that all human beings are born somewhere and in most cases that is also where they grow up and call home. This is even more so(home) when ones parents were also born and bred there and no one can then refute as to their just legal claim in identifying themselves to be from that land. In our case ethnicity and the land or country happen to carry the same name I.e. Somali for the people and Somalia for the land so anybody who was born and bred in Somalia reserves the right to call themselves Somali, even when their lineage or roots have not been firmly grounded in our soil.However we shall still try and trace the proper boundaries for the sake of justice and harmony among ourselves and for our beloved nation.THROUGH BIRTHThose that were or will be born in Somalia and are of foreign parents but removed and grew up elsewhere can naturally not lay any legitimate claim to Somalia. However, those that were born and bred in Somalia and are of foreign parents but intend to live in Somalia for the foreseeable future, reserve the right to call themselves Somalis should they choose to do so and must then be accepted and granted equal access and say.Those who were born in Somalia and one of their parents is Somali -regardless of which one -but grew up abroad can obtain their nationality upon request without further ado. If they hold a different nationality ,they must however check if that nation allows dual nationality in case they should also need to keep their former nationality.If the parent through which he/she claims linkage is the father then the claim is also in harmony with culture and our diin is also appeased (assuming that he did not leave Islam)If the link is through the mother ,I’ll have to reminder you here that matrilineal decent disqualifies one from any claims of belonging as far as culture is concerned and maybe diin as well, if her husband is not a muslim. However when it comes to legality its different and many a times the law and culture or diin divert in order that all may be accommodated.Those that have no known links to Somalia ( be it spatial ,cultural or through lineage) and still wish to be part of us should also be allowed to do so. The processes and procedures which must be followed to this end are for the government of Somalia to decide but be assured that it is of every Somalis responsibility to read ,understand and either voice their objections or affirm their consent.Please correct me or point out any omissions. Anyone can also add anything they deem necessary. MAHADSANIDIN KULIGIIN.
The U.N says Somali legislators have overwhelmingly approved the son of a former leader as the country's new prime minister.
The U.N. political office on Somalia says 414 legislators approved the presidential appointment of Omar Abdirashid Ali Sharmarke with nine opposed during a meeting Saturday in neighboring Djibouti. Sharmarke's father was a popular elected president who was assassinated in 1969.
Somalia's Western-backed government wields little control. An Islamic insurgent group called al-Shabab has taken over most of Somalia and forced parliament to meet outside the country. Al-Shabab does not recognize the government.
Officials hope Sharmarke can end months of government infighting that broke out as al-Shabab extended its control over the country

congratulation to the new somali pm sharmarke

congratulation, your excellence sharmarke, I am sure that your choice to be our pm is huge success.
the electon of mr Sharmarke to be the nations prime ministerof somalia is the first step taken towards the right direction by presedent Sharif.
Mr Sharmake is fully qualified to this defficult job he is assigned and Ihope he will be the first successful prime minister since the in 1991 when the country plunged in to a chaos.
the new prime minister is well educated, patriotic and highly respected person among the somali people. he is some one who is new to the politcal scene of somalia , he did not involve somali civil war therefore he can be a brigde between warying factions of somalia becouse he some one who is not contrevertial .
I hope the new pm all the best