Naxariista Eebbe waxaa ka mid ah in uu dal ama qaran ugu deeqo ciidan cudud leh oo ilaaliya  danaha guud ee qaranku leeyahay. Ciidamadaas waxay ka dhigan yihiin awood uu Eebbe u igmaday in ay ilaaliyaan kala danbeeynta aan nolosha looga maarmin. Dalal badan ayaa ka qaday ciidamada ilaahey ka dib markii ay garan waayeen muhiimadda ay nolosha casriga ah u leedahay in  la helo ciidan cudud leh oo qaranka ka yureeya cadowga gudaha iyo  kan  dibadda. Dalalka nasiibsadsay in ay helaan ciidamada ilaahey waxaa ka mid ah dalka hadda qalalaasaha ka taagan yahay ee Masar. Dad badan oo aan fahmi karin sida ay u shaqeyso naxariista Eebbe weyne ayaa waxay dacaayad raqiis ah ka faafiyeen ciidamada ilaahey ee har iyo habeen u taagan ilaalinta iyo badbaadinta hooyadii aduunka “Masar”.

Maqaalkan kooban wuxuu isku dayi doonaa in uu ka difaaco ciidamada ilaahey dacaayadaha ay faafiyaan kooxaha geerida ku raadiya awoodda siyaasadda. Dacaayadaha raqiiska ah ee ciidamada ilaahey laga faafiyay waxaan ku soo koobi karnaa saddex dacaayadood oo kala ah: Dimuqoraadiyaddii oo la afganbiyay ka dib markii ciidamada Masar ay talada la wareegeen. In Ciidamada Masar yihiin dabo-dhilifyo ay ku shaqeeystaan Mareeykanka iyo yuhuudda iyo in ciidanka Masar si bareer ah u xasuuqeen shacab mudaaharaadaya. Sidoo kale waxaan qoraalkan kaga jawaabi doonnaa su’aasha ah “Haddii aan Soomaali nahay waa maxay danta noogu jirta in aan ogaanno jihaadka  ay ku jiraan ciidamada ilaahey ee Masar

Hanaanka barakeeysan ee dimuqoraadiyadda waa mid ka qoto dheer in sanaadiiq lagu shubo waraaqo ka dibna lagu dhawaaqo koox ama nin ku guuleeystay codadkii la tiriyay. Nuxurka dimoqoraadiyadda waxaa lagu soo koobi karaa ilaalinta iyo meelmarinta rabitaanka guud ee shacabka. Rabitaanka shacabka waxaa lagu qeexaa mid hadba is-badala oo la jaan qaada waayo aragnimada nolosha iyo baahida markaas taagan. Kacdoonkii barakeesnaa ee shacabka Masar waxaa lagu afduubey dimoqoraadiyadda magaca ku kooban ka dib markii ururka ikhwaanka uu si dirqi ah ugu guuleestay doorashadii la galay. Waqti yar gudihiis  shacabka Masar waxay ku baraarugeen  qaladka taariikhiga ah ee ay ka galeen kacdoonkii barakeesnaa ka dib markii ay talada dalka u gacan galiyeen wadaaddo ku mashquulsan sidii aakhiro loogu guuri lahaa. Nasiib wanaag shacab weynaha Masar ayagoo ku kalsoon awoodda codkooda ayay waxay si geesinimo leh ku dalbadeen in wadaadadu  xukunka iskaga dagaan.  Sidii la filayay ayay noqotay, waxaana soo baxdey masuuliyad darrada ay caanka ku yihiin wadaaddo xukun helay.  Nasiib wanaag ciidamada ilaahey- meliteriga Masar, waxay u istaageen amarka Eebbe weyne ee ah ilaalinta danta guud ee qaranka iyo dib u soo furashada dimuqoraadiyadda ay afduubeen kooxaha sagaanshanka sano xukunka ku raadinayay diinta qiimaha badan ee Islaamka.

Eedda ah in mileteriga Masar yihiin dabo-dhilifyo waxay ka dhigan tahay nin daad qaaday xunbo cuskay. Dadka qiiraysan ee ciidamada Masar ku xag-xagta dacaayaddan raqiiska ah waxay moog yihiin  runta ah in aduunka casriga ee maanta lagu noolyahay isku dan yahay. Siyaasadda casriga ah waxaa lagu hagaa dano kala duwan oo  dhan kasta isku dhaafaya. Ciidamada  Masar waxay og yihiin danta dalkooda ugu jirta in ay ilaaliyaan ka qayb qaadasha ilaalinta danta guud ee adduunka. Qofka aan middaas fahmi karin wuxuu la mid yahay saqiir u baahan waqti uu ku soo qaan gaaro si uu fahmo siyaasadda casriga ah. Tusaale ahaan, muddadii koobnayd  ee xukunka Masar hayeen wadaadadii wareersanaa waxay khal-khal galiyeen xasiloonida guud ee gobolka iyo midda caalamka. Waxaan xasuusannaa in madaxdii dawladda ikhwaanka ay si bareer ah idaacadaha la iska arko ugu hanjabeen dawlado ay ka mid tahay Itoobiya. Waxaa ugu yaab badnaa markii ay si aan gabbasho lahayn  u sheegeen in Soomaalida iyo Oromada ay noqon karaan basaasiin loo adeegsado dagaalka ay Itoobiya la galayaan! Mileteriga Masar waxay mudan yihiin mahad celin ballaaran mar haddii ay u istaageen in ay wadaadada wareersan laga qabto xasiloonida gobolka iyo midda caalamka. Mana mudna in lagu dacaayadeeyo dabo-dhilifnimo.

Dhimashada iyo dhibaatada soo gaarta dad shacab ah ayaa ah qasaaraha ugu xanuunka badan marka ay timaado in ay dagaallamaan runta iyo beenta. Qof walba oo naxariis iyo nolol jaceyl qalbigiisa ka dareemaya wuxuu ka gubtaa kana qiiroodaa foolxumada iyo dayaca uu aadanaha mudan karo marka caqliga laga hormariyo caadifad raqiis ah. Kooxaha xukunka ku raadiya geerida waxay si hoose u aaminsan yihiin mar walba oo geerida iyo cabsida badato in ay taageero ka helayaan caadifadda dadka qalbiga wanaagsan. Dadka qalbiga wanaagsan waxaa la gudboon inta aysan caadifad adeegsan in ay caqliga weydiiyaan: Maxaa sababay dhibaatada taagan. Eedda ah in ciidamada Masar xasuuqeen dad aan waxba galabsan waxay dhaqaajinaysaa dareenka qof walba oo naxariis aadannimo ay ku jirto. Balse caqliga haddii loo banbaxo waxaan si fudud ku ogaanaynaa in ciidamada ilaahey ee Masar aysan marnaba qorsheyn uguna tala galin in shacab la xasuuqo ama la waxyeelleeyo. Caddaymaha uu caqliga arintaas ku ogaan karo waxaa ka mid ah in ciidamada Masar haddii ay u fududuhay  shacab la xasuuqo, waxay xasuuq ku dhaqaaqi lahaayeen waqtigii shacabku ka horyimid xukunkii mudane Mubaarak oo markaas ahaa madaxii ciidamada.

Ciidamada Masar ayagoo og cawaaqib xumada ay yeelan karto shacab la xasuuqo ayay waxay garowsadeen in mudane Mubaarak iskaga huleelo maamulkii kali talisnimada ku dhisnaa. Wadaad xukun ku hungoobay waxaa u furan kaliya in uu dhiig ku qubeeysto waayo  kumana kalsoona waddo kale oo ku gaari karo damaciisa waalan ee siyaasadda. Tusaale ahaan, haddii wadaaddada ikhwaanka ku kalsoon yihiin in shacabku dooranayaan markale, maxaa ku kallifaya in ay doorbidaan in ay taangiyada ciidamada ilaahey isku dhigaan? .. Jawaabta oo kooban waxaa weeye:, in ay sida wadkoodii  oo kale u ogyihiin in haddii doorasho la galo aysan xukun danbe arki doonin mar haddii shacabka Masar ogaadeen  waxa laga filan karo wadaad aan fahamsaneen siyaasadda casriga ee caalamka maanta lagu hago.

Ogaanshaha qiimaha qaran u leeyahay in uu helo ciidan cudud iyo tayo  leh oo dalka ka badbaadin kara bur-bur iyo kala tag ayaa ah xikmadda ugu weyn ee laga baran karo tallaabada geesinimada leh ee ay ku dhaqaaqeen miletariga Masar.  Sidoo kale xikmaddan waxay cashar u noqon kartaa  Soomaalida oo ah dad masaakiin ah oo u nugul caadifadaha laga soo waarido wadamada Carabta. Waxaan ognahay in Soomaalidu  mar lahaan jirtay ciidan cudud iyo tayo leh oo dunida ka timaaman. Nasiib darro ciidamadii ilaaheey ee Soomaaliya waxaa lagu burburiyay qabyaalad raqiis ah. Haddaba casharka muhiimka ee Soomaalida ka baran karaan  jihaadka ay ciidamada Masar ku jiraan ayaa ah ogaanshaha fursadda qiimaha badan ee ay iska lumiyeen. Ciidama ilaahey ee dal walba leeyahay waxaa lagu badbaadaa ama loo baxsadaa xilliga ay soo baxaan kooxo ku caanbaxay  nacasnimo iyo waalli is barkan.

Casharka kale ee muhiimadda leh ee Soomaalida ka baran karaan arinta Masar ka taagan ayaa ah in la gaaray waqtigii la ogaan lahaa in in aysan marna isla jaan qaadi karin siyaasadda casriga ah iyo kooxaha diimaha. Intii ka danbeesay burburkii dalka, Soomaalida waxay qalbigooda amaahiyeen kooxo kala duwan oo carabaha laga soo maalgaliyay kuwaas oo xukunka iyo siyaasadda ku raadiyay diinta qiimaha badan ee Islaamka. Soomaalida wali ma aysan arkin dad ku dhiirrada in ay diinta ka difaacaan kooxaha damaca waalan ee raba in ay diinta ka dhigtaan dukaan dadka lagu baarto. Arinta Masar ka taagan waxay baraarug  dhankasta ah u noqon doontaa Soomaalida iyo Oromada oo ah qawmiyadaha  kaliya ee qarnigan la joogo Carab wax ka dhageesta. Haddii  lagu guuleesto halganka cilmaaniyadda iyo caqliga ee  Masar ka socda, waxaa hubanti ah in Soomaaliya lagu arki doono wadaaddo cusub oo cilmaaniyada Masar difaaca! Taas ayaana ah rajada kaliya ee Soomaalida u furan mar haddii lagala quustay  Soomaalida in ay ku fakeraan caqli ka madax bannaan Carab!

W/Q : Cabdullaahi M . Cawsey

Email: sthinktank@gmail.com

Somali Think Tank

Nolosha aadamiga waxaa ku lammaansan musiibooyin dabiici ah iyo xaalado argagax leh oo marwalba ku habsada habsami-usocodka nolosha.  Fasiraadaha laga bixiyo sababaha ka danbeeya musiibooyinka dabiiciga ah way kala duwanyihiin, waxaana lagu jaangooyaa  hadba  dhaqanka ka jira deegaanka ay musiibadaas ka dhacday.  Qoraalkan kooban waxaan ku ogaan doonnaa in sawirka iyo fasiraadaha laga bixiyo guud ahaan dhibaatooyinka dabiiciga ah ee nolosha barbar socda in ay tahay asalka  quruxda iyo fool-xumada nolosha. Haddii si fudud aan u sharaxo ,waxay noqonaysaa sidan: quruxda iyo fool-xumada nolosha waxay ku xirantahay hadba micnaha iyo tilmaanta laga qaato daruufaha dabiiciga  ah ee nolosha aadanaha ku gadaaman. Sidoo kale qoraalkan kooban, wuxuu  qayb ka yahay gurmadka iyo gargaarka loo fidinayo xigtada iyo qaraabada ku waxyeeloobay musiibadii dabiiciga ahayd ee isbuucan ka dhacday Dhul-Udug” Puntland.” Ujeedada ugu weyn ee  qoraalkan waa in aan gurmadka ehelnimo ee Dhul-Udug aan uga qayb qaato aragti falsafadaysan oo sawir iyo tilmaan ka bixisa daadadkii iyo roobabkii dadka iyo duunyada ku wax yeelloobeen.

Barnaamij  muuqaal ah oo laga diyaariyay gurmadka isdaba jooga ah ee deegannadii musiibada ka dhaceen ayaa igu dhaliyay dareen aan waligey hadda ka hor dareemin. Waa dareen ku qotoma qabyaalad oo qofkasta ah oo Soomaali uu rabbi ku abuuray. Waxaan aad uga naxay sawirka iyo fasiraadaha laga bixiyay musiibadaas dabiiciga ah iyo sababahii  ka danbeeyay. Micnaha iyo tilmaamaha laga bixiyay sababahii  musiibada keentay ayaa ah kuwo niyad jab ku abuura qof kasta oo aragti falsafadaysan  nolosha ka haysta. Sidoo kale waxaa murugo ah talooyinkii laga bixiyay qaababka ugu haboon  ee loola tacaali karo musiibadaas. Sidaa daraadeed waxaan go’aansaday in sawir iyo fasiraad falsafadaysan aan uga qayb qaato gurmadka iyo hiilka socda. Falsafadda waxaa lagu qeexaa sidan fudud: Waa raadinta runta iyo xikmada nolosha. Dadku aad bay iskugu khilaafaan maxaa run ah maxaase been ah. Balse falsafaddu waxay dajisay qaaciddo weyn oo lagu kala ogaado beenta iyo runta. Qaacidaas  waxaan ku ogaan doonnaa qaybaha danbe ee qoraalka.

Rag iskugu jira siyaasiyiin, culumo, iyo wax-garad  ayaa ka mid ahaa dadkii ka hadley micnaha iyo sababaha ay la tahay in ay ka danbeeyeen musiibadii dhacdey. Intii aan ka maqlay ama aan ka  daawaday dadkaas waxay isku raaceen sidan: musiibada dhacday waa mid rabbaani ah, sidaa daraaddeed dadka Dhul-Udug waa in ay rabbi u laabtaan oo ay toobad keenaan. Dhanka kale, waxay dadka ugu baaqeen in gurmad iyo taakulo nooc kasta ah dadka lala soo gaaro. Nin ka mid ah raggaas oo mar danbe aan ogaadey in uu ka mid yahay musharaxiinta u taagan xilka madaxweynannimo ee Dhul-Udug, ayaa wuxuu si af-garoocnimo ah u sheegay hadal sidan ahaa” Dadka Reer Dhul-Udug waxaa la idinka doonahayaa in aad rabbi u laabataan. danbiyada musiibooyinka sababyna aad danbi dhaaf ka weydiisataan ilaahay.”  Hadalkaas aad baan uga xumaannay haddii aan nahay dadka faslafadda wax uga bilaaban yihiin ee reer Dhul-Udug. Waxaan is weydiinnay, waa maxay danbiga ay galeen dadka xalaal quudatada ah ee naf iyo moodba ku waayay musiibadii dhacdey.Waa iska dawdarnimo in dad musiibo dabiici ah wax yeelaysay hadal wacdi iyo qiiro ah lala soo dul istaago.

Musiibooyinka dabiiciga ah ma ahan wax caro rabbi ku yimaada. Sidoo kale ma ahan ciqaab circa laga soo diray oo dad gaar ah loola dan leeyahay. Nolosha waxaa ku lammaansan dhibaatooyin badan oo si fudud looga gaashaaman karo haddii garasho iyo aqoon la adeegsado. Garasho kasta iyo aqoon kasta oo aadanaha ku dabaro noloshiisa waxaa laga soo dhiraandhiriyaa “falsafad” oo aan ku soo qeexnay in ay tahay raadinta runta iyo xikmadda nolosha.  Halbeeg asaasi ah “ qaaciddo” ayay falsafadda u dajisay baadi-goobka runta iyo xikmadda nolosha.Qaacidada ay falsafadda runta iyo beenta ku kala ogaato ayaa ah sidan . Aragti kasta iyo aqoon kasta oo dadka ku gaaraan awood ay kaga gaashaantaan ama kula tacaalaan dhacdooyinka  iyo musiibooyinka dabiiciga ah ayaa ah runta aan nolosha looga maarmeyn. Sidoo kale aragti walba iyo aqoon kasta oo dadka dhaxalsiisa liidnimo iyo itaaldarri ayaa ah foolxumada iyo beenta nolosha. Faylasoofkii weynaa ee reer Jarmal mudane Friedrich  Nietzsche wuxuu is weydiiyay su’aalahan “Waa maxay wanaag, Waase maxay Xumaan?” Wuxuu iskugu jawaabay sidan” Wanaag waxaa ah awood kasta oo bani’aadamka kaga adkaado itaaldarrada ka muuqata naftiisa iyo noloshiisaba, sidoo kale waxaa xumaan ah liidnimada walba  iyo itaaldarro kasta oo ka muuqata deegaanka iyo nolosha qofka!

Falsafadda waxay aad u bogaadisay cilmiga lagu barakoobay ee Sayniska ka dib markii aadanaha ay ku gaareen awood yaab leh oo ay kaga gaashaantaan halista dabiiciga ah ee nolosha ku gadaaman. Wixii ka danbeeyay markii caqliga iyo dhashiisa cilmiga ee Sayniska la kaashaday, nolosha aadanaha waxay noqotay mid  awood badan, sidoo kale sawirka guud ee nolosha aadanaha waxay isku badashey nolol dhanwalba  uga sarreysa ugana   qurux badan noloshii hore ee aadanaha. Hadaba ehelka Dhul-Udug waxay falsafadda ugu laab qaboojinaysaa in wixii ku dhacay aysan ahayn caro iyo musiibo rabbaani ah.Kaliya,waxa dhacey waa aqoon iyo itaal darro is barkaday.  Haddii kartida iyo aqoonta sayniska la yeelan lahaa si fudud ayaa looga gaashaaman lahaa daadadka iyo duufannada sahlan ee na soo salaamay. Falsafaddu waxay ku dooddaa asalka xumaanta iyo foolxumada nolosha in ay tahay  hadba sawirka laga qaato duruufaha markaas jira. Noloshii aan lagu sawiranin awood iyo aqoon is garabsanaya, waxay yeelataa muuqaal foolxun. Dadka iyo dugaaguna waxay noqdaan kuwo isku darajo ka ah xagga nolosha iyo garashadaba.

Haddii  Falsafadda iyo Sayniska  aan la kaashan, waxaa dhacaya in lagu argagaxo musiibooyinka dabiiciga ah ka dibna   baqdin daraadeed masaajidyada laga buuxsamo ayadoo la maleenayo in caradii Eebbe ay deeganka ku dhacday. Kuwo diinta ka bartay qaybta cabsida ayaa ku doodi doona masaajidkii  iyo cibaadadii ayaa wax laga sheegay. Waqti aan kula doodno kuwaas hadda ma hayno, waayo waxaan ku guda jirnaa  gurmad ehelnimo iyo talo bixin falsafadeysan. Kaliya waxaan u sheegaynaa kuwaas in  ay diinta si fiican u bartaan, waayo  Nabi Muxamed NNKH, muslimiinta wuxuu  kula taliyay muddo qarniyaal laga joogo, in ay awood iyo dadnimo yeeshaan. Waa tii uu xadiithka ku lahaa, “Mu’minka awoodda leh ayaa ka kheyr badan Mu’minka daciifka ah” Waqti aan sidaa u sii fogeyn Soomaalida waxay ahaayeen  Mu’miniin awood leh oo ilaahay agtiisana shafar iyo magac ku leh. Tusaale ahaan, Sanadkii 1974,  dawladdii kacaanka iyo shacabkii Soomaaliyeed waxay muujiyeen iimaan awooddiisa lala yaabay kadib markii ay  si dadnimo leh iskaga caabiyeen abaartii hororka ahayd ee soo booqatay geeska Afrika. Awoodda iimaanka kuma xirna in masaajiyada rajo la’aan la is dhoobo ayadoo gacmaka circa loo taagayo. Soomaalida hadda joogta  wax ka salaad badan lama arko, haddana wax ka awood liita oo ka tuugsi badan caalamka lama hayo. Soomaalidii hore inta masaajid ku  tukata waxaa ka badnaa kuwa  salaadaha isbuucii mar jamciya,balse waxay lahaayeen dawlad iyo hay’ado dastuuri ah kuwaas oo u  sahlay in burhaanta iimaankooda muuqato.

Ehelka iyo xigtada Dhul-Udug joogta waxaa la gudboon in ay falsafadda u kaashaadaan duruufaha cusub  ee deegaanka iyo dadka la soo gudboonaaday. Runtii falsafadda aad bay u amaantaa dadka deegannada Dhul-Udug ku nool,waayo deegaannadooda waxay ka abuureen xasilooni iyo hormar  ay ku soo hirteen  dad badan oo Soomaaliyeed wixii ka danbeeyay burburkii iyo hallaagi ka dhacay Soomaaliya. Xasiloonida deegaanka Dhul-Udug ka jirta waxaa loo kaashaday garasho iyo dhaqan saaxiib la ah falsafadda. Waqtigan la joogo waa in ay aragti cusub oo falsafadda hormuud u tahay in ay ku eegaan nolosha iyo baahida deegaankooda. Waa in aqoonta iyo sayniska si fiican u bartaan si ay uga digtoonaadaan aafooyinka dabiiiciga ah. Tusaale ahaan lacagta badan ee masaajiyada la iskugu faano lagu dhisayo, waa in la galiyaa cilmi baaris iyo hay’adaha waxbarashada.  Si la mid ah sida ay hurmuudka uga hiyhiin nidaamka  federaalka ee Soomaaliya, waa in ay hormuud uga noqdaan  aragti falsafadeysan oo  lagula tacaalo dhacdooyinka dabiiciga ah ee ku soo noqnoqda geeska Afrika.

Gurmadkeyga ehelnimo waxaan ku soo gabagabaynayaa talo ku aadan doorashooyina soo socda ee  ka dhici doona Dhul-Udug. Waa in aan la dooranin madax markii ay musiibo dabiici ah dhacdo dadka uga hormara masaajidyada cabsi daraadeed. Waa in la doortaa hogaan fahamsan qiimaha falsafadaa iyo cilmiga  sayniska ay nolosha aadanaha u leeyihiin. Ragga hadda tartamaya waa in la weydiiyaa su’aalo ku aadan siyaasadahooda mustaqbalka ee dhinaca cilmiga sayniska iyo falsafadda. Ugu danbeyntii waa in aan la dooranin madax ama hogaan ku mashquula  la murmida iyo xag-xagashada  siyaasiyiinta  Muqdisho  ee digirta bililiqada ah ka dhargay!

W/Q: Cabdullaahi M. Cawsey.

Somali Think Tank

sthinktank@gmail.com

Wax yaabaha ugu horreeya ee ilmaha si dadban ama si toos ah loogu sheego waxaa ka mid ah xumaanta xanta ay leedahay . Waa arrin wanaagsan in caruurta la baro dhibaatada laga dhaxli karo in laga qayb qaato  warar aan sal iyo raad midna lahayn. In kastoo caruurta lagu barbaariyo xan nacayb, hadana waxay ku baraarugaan bulshada  qaybaheeda kala duwan oo ku  mashquulsan xan xawaare sare ku socota. Sidoo kale  qof kasta oo fakeraya wuxuu is weydiidyaa  sababta dadka ku bixisa in ay warar ku tiri ku teen ah ay waqti qaali ah ku lumiyaan.  Qoraalkan kooban wuxuu aqristaha ku ogaan doonaaa sababta ka danbeysa in bulshadu is xamato iyo faa’idooyinka  ay bulshada u leedahay in dhabarka la iska qaniino ayadoo qofba qofka kale ka hal abuuro sheeko been ah oo wanaag iyo xumaanba yeelan karta. Qoraalka waxaan u cuskan doonnaa daraasad cilmi ah oo xanta laga sameeyay qarnigii dhamaadey bartamihiisa.

Diimaha kala duwan dhamaantood waxay bandow ku soo rogeen warxumo-tashiilnimada. Tusaale ahaaan diinta Islaamka waxay ku tilmaamtay xanta in ay la mid tahay adigoo cunay hilibka walaalkaa oo mayd ah.Aad bay culumadeena barakaysan iskugu mashquuliyeen in dadka ay ka wacdiyaan xanta. Lama qiyaasi karo muxaadarooyinka lagu bahdilay ragga iyo dumarka  afka ka falan ee danahooda ku seegay in ay qof kale ku mashquulaan. Sidoo kale cilmi-nafsiga, wuxuu ka dayriyay caafimaadka maskaxda qofka ku foogan wararka ban ka abuurka ah. Buuggii  The psychology of rumor (1974) ee ay qoreen Gordon Allport iyo Leo Postman ayaa ahaa daraasaddii ugu horreesay ee cilmi nafsi ah oo ka dayrisa caafimaadka dadka ku mashquulsan wararka  kutiri-kuteenta ah. Si kasta oo dadka loo wacdiyo ama caafimaadka maskaxdooda looga dayriyo, xawaaraha  ay ku socoto xanta waa sii korortaa. Waana midda keentay in la isweydiiyo faa’idada xanta u leedahay bulshada mar haddii laga quustay  wacdigii diiniga ahaa iyo talooyinkii culumada nafsiga.

Cilmiga-bulshada “Sociology”, aya isku dayay in uu soo bandhigo waxtarka ay xanta  u leedahay  bulshada. Ninkii ugu horeeyay ee si cilmi ah ugu kuur galay waxtarka wararka ban ka abuurka  ah wuxuu ahaa mudane Tamotsu Shibutani asagoo daraasaddisa u bixiay “ The improvised News: Sociological Study of Rumor”.  Sanadkii 1966 ayuu mudane Shibutani  ku baraarugay faa’idada guud ee xanta u leedahay bulshada mar uu joogay xarun u gaar ah bulshada reer Jaban ee haysta dhalashada America. Mudane Shibutani wuxuu cilmi baaristiisii  wararka ku tiri ku-teenta ah ku soo koobay sidan: marwalba oo ay adkaato in xog dhab ah laga helo arrin markaas taagan, xubnaha bulshada waxay hal-abuuraan warar mala-waal ah si ay u xalliyaan xog la’aanta ka haysata arrimaha ugubka ah ee ku soo biiray deegaanka. Marwalba oo ay jirto xaalad jahawareer iyo dhibaato wadata, xubnaha bulshada waxay madadaalo iyo warar xiiso leh ka helaan noocyada kala duwan ee xanta. Waqtiyada ay xaaladuhu cakirmaan, xanta waxay noqotaa mid dadka isku soo jiida oo wada jirkooda gacan ka geesata.Inta xantu socoto, dadku waxay u qaybsamaan: kooxo fariinta xanta gudbiya, kuwa fasira, kooxo kale oo ka soo horjeesta iyo kuwo go’aan ku qaata fariinta ay xantu gudbineyso

Si aan u fahamno qodobada uu mudane Shibutani ku doodayo, waxaa fiican in aan qodob walba ku lifaaqno  xan tusaale  ah. Siyaasadda ka socota caasimaddii hore ee Soomaaliya “ Muqdisho” waxay dalka galisay jahawareer iyo dhibaato ugub ah. Dadka Soomaaliyeed xog dhab ah kama hayaan cidda sida rasmiha ah u hagta siyaasadda dawladda federaalka ah. Si loo xalliyo xog la’aantaas , xubno bulshada ka tirsan ayaa waxay allifeen sheeko xan ah oo yaab leh oo ku saabsan cidda sida rasmiga ah siyaasadda wadanka u hogaamisa.  Si xog la’aanta jirta fasiraad macno leh loogu sameeyo, waxaa madexweynaha dawladda federaalka ah lagu xantay in uu maxbuus u yahay koox diimeed lagu sheegay in ay  la baxeen  “ Dammu Jadiid.” Cid caddeyn karta ma jirto jiritaanka xantan, balse markii la arko sida uu madexweyanaha iskaga  dhoola-caddeeyo marwalba, micno badan ayay xantan sameenaysaa. Haddii la adeegsado xantan, waxaa lagu fasiri karaa dhoola caddeenta joogtada ah ee madaxweynaha in ay tahay qosol gariir uu ku muujinayo maxbuusnimadiisa!

Xaaladaha jahawareerka ah ee la soo gudboonaada bulshooyinka qaar, xantu waxay u noqotaa madadaalo looga nafiso culeyska ay leedahay nolosha cakiran. Tusaale ahaan xanta Soomaaliya ka socota waxay oodda jabsatay wixii ka danbeeyay burburkii dalka. Waxaa wadanka ka bilodway dhaqan cusub oo ah in labo kasta oo Soomaali  ah  oo sheekaysansa in ay qof saddexaad ku mashquulaan. Markii la waayay arrimo kale oo madadaalo laga helo, xanta waxay yeelatay xaraarad aan ka dhicin xallada ay leedahay riwaayad ama sheeko faneed aad u sarreysa.  Dhaqanka noocan ah Soomaalida waxay ula soo hayaameen wadamada galbeedka. Waxaad arkeysaa dumar badan oo  Soomaaliyeed oo muddo ka badan dhowr saac ku xantamaya telefoonnada. Gabdhaha Soomaaliyeed ee qurbaha jooga  kuma qaldana in ay telephonka iyo xanta barkadaan waayo  sida kaliya ee lagu soo barbaariyay ayaa ahayd in wareerka nolosha looga dhuunto madadaalada xanta laga heli karo . Wadaadada dadka wacdiya  waa in ay dumarka Soomaaliyeed u  damqadaan oo aysan wacdigooda ku weerarin gabdhaha  isku dayaya in ay nolosha micno iyo xiiso u yeelaan waqtiyada adag.

Waqtiyada ay xaaladaha cakirmaan xanta waxay noqotaa mid dadka isku soo jiida oo ka shaqeysa midnimadooda inta xantu socoto.  Tusaale ahaan, sanadkii 2006,  caasimaddii hore ee Soomaaliya, “ Muqdisho” waxaa lagu faafiyey xan dadkii magaaladaas ku noolaa mideysay. Xantaas waxay ahayd in qabiilladii magaaladaas laga eryay dhowr iyo toban sanno ka hor ay damacsanyihiin  in markale dib u qabsadaan  Muqdisho ayagoo magac dawladnimo adeegsanaya. Dadkii xantaas faafiyay waxay ahaayeen dad ka cabsanayay in dawladnimadii Sooomaaliya  ay soo laabato. Nasiib wanaag qabiilladii Muqdisho isbaarada u taalley waxay ku midoobeen wax loo bixay midowga maxaakiimta islaamiga ah. Xantaas waxaa laga faa’iday in Muqdisho muddo lix bilood ah ay ka nasato isbaaradii iyo kufsigii dhaqanka ka ahaa.  Nasiib darro qabiilladii muqdisho waxay muddo yar ka dib jihaad lagu hoobtay ku qaadeen dawladdii curdunka ahayd ee dhibka badan laga soo marey sidii loo dhisi lahaa.  Jihaadkii lagu abaabulay xantii ay allifeen niman wax magarato ah, wuxuu sababay in wadanka Soomaaliya uu gacanta u galo wadamo shisheeye ah iyo argagaxiso caalami ah.

Inta xantu socoto, dadku waxay u qaybsamaan: kooxo fariinta xanta gudbiya, kuwa fasira, kooxo kale oo ka soo horjeesta iyo kuwo go’aan ku qaata fariinta ay xantu gudbineyso.  Tusaale ahaan xir aan ka mid ahaa ayaa waxaa lagu faafiyay sheeko xan ah oo aad u xallad badnayd. Xanta waxay ku saabsaneed xirow la sheegay in uu islaamaha xusul baruurta ugaarsado asagoo kaga mashquula  barashada diinta iyo cibaadada ilaahey. Xirtii waxay u qaybsantay qayb xantii faafisay, kuwo ka soo horjeesta iyo qaar badan oo go’aan ku gaarey xantaas la faafiyay. Shiikhii madaxda noo ahaa wuxuu ka mid noqday kooxdii go’aanka ku qaatey fariintii xanta ay gudbineysay. Wuxuu muddo kooban gudahood  eryay xirowgii si uusan u fadareyn  xirta kale ee daacadda u ah barashada diinta. Waxaan ka mid ahaa kooxdii marna faafin jirtay xantaas marna isku dayi jiray in fasiraado ka bixiyaan. Nasiib wanaag muddo kooban gudahood waxaan ogaanney in xirowgii la eryay uu ahaa nin fiqiga diiniga aad ugu xeel dheer, wuxuu ahaa nin sidayada oo kale aan kitaab gaablow ahayn. Sababta ugu weyn ee xirowga saaxiibkeen ah u bartilmaamsanayay islaamaha xusul baruurta ah waxay ahayd in uu u meel daydo guur qudbo siro ah oo uu damacsanaa!

Qoraalkan kooban waxaan ku ogaanney in xanta aysan ahayn caafimaad darro maskaxeed iyo dhaqan xumo diineed. Kaliya xanta waxay ka mid tahay qaab dhismeedka bulsheed ee wararka la iskugu tabiyo. Markii la waayo ilo wareedyo lagu kalsoonaan karo oo warar sugan laga helo, bulshadu waxay ku mashquulaan warar ku tiri ku teen ah si ay macno ugu sameeyaan xaaladaha  cakiran. Xanta waxay leedahay cawaaqib xumo weyn haddii go’aan dag-dag ah lagu qaato. Sidoo kale haddii si dagan loo qaada dhigo  oo aanan bandow lagu soo rogin, xantu waxay u gogol xaartaa ogaanshaha wararka runta ah. Haddii aad taariikhda dib u fiirisid, dadka wan-wanaagsan, iyo dhamaan fikradaha wax ku oolka ah waxaa la ogaadey ka dib markii lagu xuurtooday xan nacasnimo ah oo laga faafiyay. Bulshada Soomaaliyeed ee waqtigan joogta waa in ay si dagan uga qayb qaataan xanta socoto ayagoo ku raaxaysanaya madadaalo kasta oo ay ka heli karaan. Waa in aysan  go’aan ku qaadanin fariimaha ay xanta gudbineyso  balse ay  waqti galiyaan si ay u gaaraan runta ka danbeeysa xan walba oo la soo xawilo.

W: Q/ Cabdullaahi M. Cawsey

Somali Think Tank

sthinktank@gmail.com

Dadka waxaa si guud loogu sheegay  muhiimadda iyo  doorka  ay diintu ku leedahay  abaabulka iyo ababinta shaqsiyadda hoose ee qofka. Inta badan waxaan la isku raacsanyahay in barashada iyo ku dhaqanka diintu tahay sida kaliya ee lagu soo saari karo dad ama bulsho ay dadnimadooda iyo shaqsiyadooda hoose ay dhisan tahay. Dhan kale waxaa jirta aragti diinta cuskan oo ku doodaysa in  samayska shaqsiyadda iyo dunta hoose ee qofka ay halbeeg u tahay hadba sida uu qofka u  fahmo ama ugu dhaqmo diinta. Qoraalkan kooban wuxuu si cilmiyaysan u soo gudbin doonaa doodda ah in  fahamka diinta magan u tahay samayska dunta hoose ee shaqsiyadda  iyo damiirka qofka. Aragtidan waxaa ku kaabi doonaa tusaaleyaal badan oo laga soo dheegtay  muuqaalka ay diinta qiimaha badan ee Islaamka ku dhex yeelatay bulshada Soomaaliyeed wixii ka danbeeyay bur-burkii qarannimada.

Mar haddii  doodda aan soo  gudbinayno ay tahay mid diinta ku saabsan,  waxaa fiican in aan ka dhul-bilowno daliil diinta  cuskan si aan toobiyaha u saarno dhabaha uu qoraalka ku aroori doono. Waxaa jira xadiis caan ah  oo laga soo wariyay  Nabi Muxamed NNKH. Suubanaha  wuxuu noo sheegay, muslimiinta  waxaa ugu  akhiyaarsan oo ugu macquulsan qofkii akhiyaar ahaa xilligii aysan diintu soo dagin ka hor oo  dadku ay juhalada ahaayeen.  Si aan uga faa’idaysanno xikmadda qiimaha badan ee xadiiskan ku duugan waxaa fiican in aan guda galno tusaalayaal cilmi ah. Cilmiga casriga  ah ee cilmu-nafsiga ayaa wuxuu soo bandhigay xaqiiqooyin yaab leh oo ku saabsan samayska  dunta hoose ee shaqsiyada qofka. Cilmi baaris dheer ka dib waxaa la ogaadey in ay jiraan boqolaal nooc oo ay u kala baxaan sameyska dunta hoose ee shaqsiyadda qofka. Waa cilmi bad ah oo u baahan in si dagan loo dhex-dabaasho, balse waxaan ku kaaftoomaynaa qayb kooban oo  si weyn u ifinaysa xikmadda qiimaha badan ee Nabi Muxamed la wadaagay muslimiinta afar iyo toban qarni ka hor.

Baaritaan dheer ka dib, culimada nafsiga iyo kuwa cilmiga-bulshada waxay ogaadeen in shaqsiyadda qofka ay ku xirantahay barbaarintiisi hore, gaar ahaan sida qofka loo soo barbariyay shanta  sano ee noloshiisa ugu horraysay. Dhanka cilmu nafsiga, ninkii ugu horreeyay ee ku baraarugay  xaqiiqadan waxa magaciisa la dhihi jiray Sigmund Freud. Sida uu mudane Freud ku doodayo, shanto sano ee ugu horraysa noloshaada waxaa samaysmaya dunta hoose ee isku xiri doonta  nooca qofeed ee aad noqonaysid inta noloshaada ka dhiman. Tusaale ahaan, haddii  nasiibku kuugu dhaco waalid   ku daryeela oo si habsami leh kuu xanaaneeya shanta sano ee ugu horraysa noloshaada, waxaa laga yaabaa in aad yeelatid shaqsiyad ku tilmaaman isku kalsoonaan iyo deganaan nafsiyadeed oo kuu sahlaysa in aad si geesinnimo leh u maaraysid arrimaha isku murugsan ee mustaqbalka la soo darsa noloshaada. Dhanka kale waxaa jirta aragti kale oo cuskan cilmi- nafsifa oo ku doodaysa in nooca shaqsiyadeed ee qof ahaan aad yeelan doontid ay ku xirantahay deegaanka iyo bulshada aad sanadihii ugu horreeyay noloshaada ku soo qaadatay. Dabciga iyo dadnimada aad ka dhaxashid deegaanka aad ku barbaartay ayaa hagi doona hab-dhaqankaada iyo sida aad u fakertid mustaqabalka. Tusaale haddii waayahaagii hore ee noloshe aad ku soo qaadatay dhul  oomane ah oo deegaan fog biyaha looga soo dhaamiyo, waxaa laga yaaba in mustaqbalka  aad yeelatid shaqsiyad  aan dabacsanayn oo go’aano qallafsan ka gaara duruufaha nolosha ku xeeran.

Sida uu nabi muxamed NNKH noo sheegay, qofkii dabacsanaa ama naxariis badnaa xilligii Islaamka ka hor, ayaa noqday qofka ugu dabacsan uguna naxariista badan waqtigii uu islaamka cusbaa. Xadiiska nabiga iyo xaqiiqooyinka cilmiga ah waxay tilmaamayaan in qof walba fahamka iyo ku dhaqanka diinta ula  soo shirtago muuqaalka qarsoon ee shaqsiyaddiisa. Maqaalka wuxuu ku saabsanaa xiriirka ka dhaxeeya shaqsiyadda qofka iyo diinta. Si aan u muujinno xiriirkan waxaan ku qasbannahay in aan adeegsanno tusaalayaal badan oo ku saabsan xiriirkan si  aan u xoojinno aragtidan cilmiyaysan. Burburkii dalka ka dib waxaa lagu baraarugay koox diimeedyo kala duwan oo siyaabo kala jaan ah u fasiray diinta Islaamka oo ay Soomaalidu ku soo dhaqmayeen qarniyaal badan. Dadka  wax ka bartay noocyada kala duwan ee  shaqsiyadeed ee sida cilmiga ah lagu ogaaday, waxay si fudud ku   fahmi karaan in hal qaab oo diinta loo fasiro ay yeelan karto muuqaallo kala duwan. marka la eego deegaannada kala fog iyo shaqsiyaadka kala duwan ee qaab fasirkaas taageera ama ku qanacsan. Tusaale ahaan, faraqa u dhaxeeya suufiyada difaaca kaga jira gobolka  Gal-gaduud  ee Soomaaliya iyo Suufiyada ku dhuumaaleysta gobolada dhoobayda ah ayaa ku ogaan karnaa xaqiiqadan cilmiga ah.

Waxaad arkeysaa in Suufinnimada oo ka mid noocyada kala duwan ee Rabi loogu dhawaado in ay yeelatay muuqaallo kala midab ah  marka la eego kala duwanaanshaha deegaannnada iyo shaqsiyaadka taageera aragtida suufinnimada. Ragga la magac baxay “ Ahlu Sunna Wal Jamaaca “ ee gobolada dhexe waxay qabaan in dhiig lagu fara xasho si dhulka barakeysan ee Soomaaliya  looga sifeeyo argagixisada. In sidaad suufinnimada looga fasiro gobollada dhexe waxay muujinaysaa xiriirka ka dhaxayn kara nooca shaqsiyada qofka iyo fahamka fariinta ay diinta gudbineyso. Daruufaha ka jira deegaannada gobolada dhexe  oo ah kuwo qallafasn ayaa  sahlaya in   suufiyada halkaas joogta si fudud caalamka ugu abaabulo dagaal  diimaysan. Dhanka kale Suufiyada joogta  dhulka dhoobayda ah uma fududa in ay  diinta  u fahmaan dagaal joogto ah oo aan dhamaad lahayn. Ragga canbuulada iyo bunka ku cuna tuulada Baladul-Kariim (magaaladii  uu ku duugnaa Shiik Nuur allaha u naxariistee) uma fududa in ay jihaad galaan waayo qaabkii ay u soo barbaareen ayaa ah qaab ka hormarsan kana  ilbaxsan habka loo soo barbaariyay suufiyada gobolada dhexe.

Dadka ku dhex barbaara musuq-maasuqa iyo boobka hantida dadweynaha  waxay u badan tahay in  ay ku biiraan kooxaha  diinta ka dhigta  wado ay u maraan xukunka dalka. Burburkii dalka ka dib, dadka wax garadka ah waxay la yaabeen sida fudud ee askartii loo yaqiin koofiyo- castii Siyaad Barre ugu biireen urur weynihii Itixaad al -Islaami ee  Soomaaliya kaga dhawaaqay jihaadka ilaa hadda socda. Burburkii dawaladnimada  ka dib, askartii kacaanka gaar ahaan ciidankii guulwadayaasha, waxaa aad u soo jiitay qaabka ay diinta u fasireen raggii aragtida wahaabiyda dalka u soo dhoofiyay. Rag badan oo kacaanka ilaah u ahaa ayaa wahaabiyada isku dhiibay ayagoo sheeganaya in hadda hanuuneen.Halkan waxaan ka arki karnaa  sida ay isku saameeyaan habka qofka u soo barbaaro iyo kooxaha uu mustaqbalka ku biiri doono. Mar aan u kuur gulay xubno ka tirsan koox diimeedka loo yaqaan  Takfiirka, waxaan ogaaday in xubnahaas ay u badnaayeen rag iyo dumar  caasul waalidiin ah ka dib markii ay waa hore ka soo dhuunteen waalidkii dhalay . Si fudud waxaan ku ogaan karnaa  in aysan la yaab lahayn in qof labadii dhashay aan ka warqabin geeri iyo nolol in uu gaalaysiiyo umad muslimiin soo ahayd waqti dheer. Qof waalidkii  u naxariisan waayay way ku adagtahay in uu faham dabacsan oo naxariis cuskan in uu ka dhex helo diinta barakeysan ee islaamka . Ragga ku gaamurey xerownimada ee jecel in ay si deg-deg ah u ilbaxaan si ay uga wardoonaan baashaalka nolosha  waxaa soo jiita qaabka ay diinta u fasiraan kooxo diimeedyada  ilbaxda iska dhiga sida ururka Islaax iyo midka hadda lagu  xanto in uu si dadban dalka u xukumo  ee  loo yaqaan Damul-Jadiid.  Tusaalayashaan aan soo taxnay waxay naga caawinayaan ogaanshaha  deegannada dadka ku noolyihiin iyo barbaarintii hore ee qofka in ay halbeeg u tahay boqolaalka nooc ee diinta loo fasiro.

Haddii aad u kuur gashid dadka aad sida gaarka ah u taqaanid, waxaa ku soo baxaya xiriirka ka dhaxeeya sida qofka u fahmo diinta iyo shaqsiyadda qofkaas. Intii aan wadanka ka soo tagin, waxaan lahaa  saaxiib  qaali ah oo aad u qalbi wanaagsan. Wuxuu ahaa nin jecel in uu mar walba safro oo hadba deegaan cusub soo booqdo. Socod jaceylkii saaxiibkay waxay sababtay  in uu ku qanco sida ay diinta u fasiraan kooxda loo yaqaan  “Jamacaatul Tabliiq”  oo ah koox  had iyo jeer ku jira safar aan joogsi lahayn. Lama qiyaasi karo farxada uu saaxiibkey ka heli jiray in la guureeyo oo hadba magaalo cusub la tago ka dibna lagu gaaf wareego reero islaameed guryahooda. Sidoo kale waxaan aqaan niman aan dood wadaag nahay oo ka hela in dumarka la cadaadiyo. Waxay goorwalba iksu mashquuliyaan in ay daliil diinta cuskan u raadiyaan  ciilka ay dumarka uu qabaan. Carada ay ragaas dumarka u qabaan waxay gaarsiisan tahay heer ay aamineen in ay diintu banaysay in xaaska loo galmoon karo waqtiga foosha. Raggan haddii ay si maskax furnaan ah siirada Nabiga NNKH u baran lahaayeen waxay ka dawoobi lahaayen xumaanta ay xaawalayda u qabaan. Qofki barashada  siirada nabiga u kaalmaysta shaqsiyad caafimaad qabta, wuxuu  ogaanayaa  qofkii ugu horreeyay ee Islaamka ku taageera dhaqaale, talo iyo waliba niyad dhis in ay a tahay Hooyadii muslimiinta “Khadiija” rabbi ha ka raaali noqdo.

Su’aasha aan badanaa is weydiin jiray waxay tahay, burburkii ka dib, maxaa  loo arki waayay fanaaniin badan oo ku biira kooxo diimeedyada ka jira Soomaaliya. Waxaan ka murgi jiray in hanuunka iyo baraaruga ka bilowday wadanka ay ka qadeen raga iyo dumarka jecel in ay heesaan si bulshadu u dareento farxad. Ogaanshaha sida ay iskula falgalaan ku dhaqmida diinta iyo dunta hoose ee qofka ayaan kaga qancay murugadaas.  Waxaan ogaaday in jaceylka  fanka iyo suugaanta  qalbigaada  ku abuuro naxariis guud oo loo qaado dhamaan noolaha iyo nolosha. Haddaba way adagtahay in shaqsiyadda hoose ee  qof hoobal ah ku qanacdo koox diimeed carabaha laga maalgaliyo. Waxaa laga yaabaa in la arki lahaa fanaaniin badan oo wadaado ah haddi ay jiri  lahaayeen  koox diimeed dadka xasuusiya  kuna baraarujiya  bandhig faneedka lagu qaban doono Jannada si muslimiinta  looga abaal mariyo dadaalkii iyo adkeysigii ay muujiyeen intii aduunka la joogay.

Muddo aad u dheer ayay nagu qaadatay  aniga iyo rag aan saaxiibo nahay in aan helno sheikh Soomaali ah oo si dagan oo la fahmi karo quraanka u fasira. Waxaan xasuustaa inta jeer ee aan iskaga huleelnay tafsiir socda ka dib markii aan dareenay argagax iyo  cabsi xoog leh. Inta badan ragga Quraanka ku fasira Af- Soomaaliga waxay u badan yihiin rag culumo ah oo noloshoodii hore ku soo qaatay nolosha adag  ee miyiga. Waxaa laga yaabaa in cabsidii iyo argagixii ay dareemi jireen caruurnimadoodii ay si dadban u saamaysay habka ay quraanka u fasiraan. Qaar badan ayaaba xanaaq iyo xabeeb codkooda laga dareema marka ay tarjumayaan hadaladda Eebe weyne u soo dajiyay in  dadka ku xasilaan. Nasiib wanaag, aniga oo Nairobi qaxooti ku ah ayaan waxaan si kadis ula kulmay tafsiirka Shiikh Maxamed Macallin oo lagu dhageysano mowlac aan ku tukan jiray. Markiiba waxaa I soo jiitay xasiloonida aan innaba caadiga ahayn ee laga dareemi karo hadalka Shiikh Maxamed Macalin. Halkaas waxaa iiga bilowday safar dheer oo ah in quraanka markale aan si dagan oo xasiloon u barto. Shiikha wuxuu hibo iyo hoodo u lahaa in uu hanto qalbiga iyo maskaxda qof walba oo fakaraya. Raggii aan asxaabta ahayn ayaan ku wargaliyay in  tafsiirka Shiikh Maxamed Macalin laga wardoono. Waa danbe waxaan ogaadey  sababta  ka danbaysa anagoo  ciyaalka xaafadda ah in aan ka helno tafsiirka sheikh Maxamed Macalin. Sababtu waxay tahay in Shiikha uu noloshiisii caruurnimada uu  ku soo qaatey gobollada Baay iyo Bakool oo ah dhul barwaaqo ah oo caruurta ku barbaarta ay u badantahay in ay nasiibsadaan shaqsiyad xasiloon oo si miyir qab ah ku barata Quraanka Eebe weyne.

Qoraalkan dheer waxaan ku soo ogaannay in shaqsiyada qofka  ay saamayn ku leedahay qaabka uu u dhaqmo ama u fakaro gaar ahaan sida uu fahmo fariinta ay diinta gudbinayso. Dunta hoose iyo dadnimada qofka ayaa qaabaysa sida uu ula falgalo ama u dhaqan galiyo aragti walba oo qofku ka aamino nolosha. Waxaan ogaanney in sameyska iyo dhismaha dunta hoose ee shaqsiyada qofka ay ku xirantahay sida ay  labada waalid u soo  barbaariyaan ubadka  iyo daruufaha ka jira deegaanka.Diinta oo ah  fariin aan is badalayn illaa qiyaamaha laga gaarayo waxay magan u tahay  nooca shaqsiyadda fasiraysa. Haddii la rabo in Soomaalida ay diinta si fiican u fahmaan, waxaa lagama maar maan ah in caruurta si fiican loo  barbaariyo si mustaqbalka loo helo culumo dagan oo fariinta diinta si xasiloon dadka ugu gudbiya. Mustaqbalka Soomaaliya waxaa ku gadaaman daruur mugdi ah marka la fiiriyo qaabka liita ee Soomaalida  isku guursadaan ka dibna caruurta u dayacaan. Haddii aan daruufaha qallafsan  ee deegannada wadanka ka jira  iyo  habka ubadka  loo barbaariyo waxba laga badalin, waxaa hubanti in jiilasha iyo faca soo socda dhaxli doonaan  wadaado iyo culumo shacabka laaya ayagoo akhrinaya aayado ka mid ah quraanka kariimka ah.

W/Q: Cabdullahi M. Cawsey

Somali Think Tank

Email: sthinktank@gmail.com

Waqti kasta waxaa suuqa haysta erayo gaar ah oo ka tarjumaya muuqalka nolosha ee markaas muuqda. Labaatankii sano ee bur-burka lagu jiray, erayada aadka loo adeegsaday waxaa ka mid ah “ Qadarta Ilaahay.” Waxaa dhaqan iyo nolol maalmeed laga dhigtay in calaacal-kasta lagu soo bilaabo  hadal sidan ah” Ilaah baa mahadsan, qadartiisa ayaa ku qanacsannahay.” Hadalka intaas  kuma ekaado, ee waxaa la sii guda galaa  erayo lagu tuugsado umahada noloshooda qorshaystay ee  aan qadarta ilaahay ku mashquulin. Haddii qadarta ilaahay lagu qanacsanyahay maxaa keenay in qaylo dhaan dawarsi ah loo jeediyo beesha caalamka? Haddii eebbe weyne qadaray abaaraha aalaba ka dhaca gobolka Baay ama Mudug, beesha caalamka in loo calaacalo maxay qadarta eebbe weyne ka qaban kartaa?

Ujeedada ugu weyn ee qoraalkan kooban ayaa ah in lakala furdaamiyo ama laka furto calaacalka joogtada  ka noqday Soomaaliya  iyo qadarta ilaahay. Wadada ugu dhow ee qoraalka u mari doono ujeedadaas ayaa ah is bar-bardhiga  qadarta ilaahay iyo qorsheynta nolosha si aan uga jawaabno su’aalaha kor ku xusan. Inta aynaan toobiyaha saarin dhabaha uu qoraalka ku aroori doono,  waxaa haboon in aan qeexno erayada kala ah “ qorshe iyo qadar.”

Ereyga “ Qorshe” wuxuu ka soo jeedaa  noloshii reer guuraannimada. Reer guuraagii Soomaaliyeed waxay  qorsheyn jireen halka reerka lagu furayo iyo sida loo dagayo. Arrintan waxaa si fiican u faahfaahiyay madexweynaha Somaliland mudane Siilaanyo, mar uu ka qayb galayay xafladdii afartan guurada qorsita Af- Soomaaliga ee sanad  iyo bar  ka hor lagu qabtay Jabuuti. Mudane Siilaanyo wuxuu xusay in asagoo ka faa’idaysanaya  noloshiisii hore ee miyiga, in uu talo ku soo jeediyay in wasaaraddii uu joogay sanadkii 1972, loogu magacdaro Wasaarradda Qorsheynta Qaranka.

Nasiib wanaag ,sida uu sheegay Siilaanyo, guddigii qorista Af- Soomaaliga way ka guddoomeen taladiisii , wuxuuna noqday erey bixin si weyn u dhaqan galay.  Nolosha reer guuraagii  hore waxay ahayd mid qorsheysan oo aad looga baaraan dagay. Aqoon qoto dheer oo  xoola dhaqatadii  hore ka barteen deegaanka iyo cimilladii ay ku noolaayeen ayay ku salayn jireen qorshaynta noloshooda.  Halkan waxaan ka ogaan karna in qorsheynta nolosha miyiga ahayd farsamo Soomaalida ay ku fiicnayd waqtiyadii hore. Wixii ka danbeeyay waqtigii  la magaaloobay  iyo dawladnimada ayay Soomaalida ka gaabiyeen qorsheynta nolosha. Qaybaha danbe ee qoraalka ayaan ku faah-faahin doonaa fashillka ku yimid fanka qorsheynta.

Marka si guud loo qeexo erayga “ qadar” waa eray diini ah oo aan garashada caadiga ah lagu fahmi karin. Sida diinta ku xusan, qadarta waxaa lagu sheegay in ay tahay go’aan uu rabbi ka gaaray: wixii dhacay, arrimaha taagan markaas iyo wax kasta oo dhici doona mustaqbalka dhow iyo midka fog.Wax walba inta aysan dhicin ka hor, rabbi ayaa lowxul maxfuudka ku qoray sida ay diinta laga xusay. Tusaale ahaan, ilaahay ayaa malaayin sanno ama kumaanan sano ka hor qoray  qaraxii ka dhacay madaxtooyada Soomaaliya bishii hore!

Ragga diinta fasira aad ayay iskugu maandhafeen fahamka ku habboon qadarta ilaahay. Rag  baa qaba in qadartu nolosha ka dhigayso ciyaar oo kale. Sababta ay sidaas ugu maleeyeen ayay ku sheegeen: mar haddii la qadaray wax walba oo dhici doona , in  doonista  iyo dadaalka qofka aysan qiimo lahayn.Tusaale ahaan,  waxay sheegeen  in waqti lumis  iyo ciyaar tahay in ciidamo afrikaan ah dalka la keeno si ay u difaacaan madaxtooyada Soomaaliya.Mar haddii ilaahay qadaray qarax walba oo ka dhici doona madaxtooyada Soomaaliya, ma jirto sabab maan gal ah oo  loo baqo ka dibna loo   soo kireesto askar shisheeye ah oo aan waxba ka  qaban karin qadarta dhici doonta.Waa tacab qasaar  iyo waali  haddii qadar dhici doonta laga magansado askar afrikaan oo ludda iyo oogada ka madow. Ragga aragtidan ka qaba qadarta ilaahay waxaa loo yaqaan “Jabirayah”.

Rag kale  ayaa  qaba  aragti kale oo ku aadan qadarta eebbe weyne, waa  aragtida ah in doonista qofka ka madax bannaan tahay qadarta ilaahay. Raggan waxay ku doodeen in eebbe uusan  faro gashanin rabitaanka iyo waxqabadka abuurkiisa. Kooxdan  waxay rumenysan yihiin in qof walba  u madax banaan yahay ka meel gaaridda doonistiisa gaarka ah. Dhacdooyinka nolosha ka dhaca waxay ku dhaceen doonis iyo sabab loo kaashaday awoodda iyo garashada noolaha.  Tusaale ahaan raggan waxay rumenysan yihiin qaraxii ka dhacay madaxtooyada bishii hore in uusan  rabi  qadarin waayo ilaahay kuma mashquulo Soomaali nacasyo ah oo  is qarxinaya!Sababta dhabta ah ee qaraxa u dhacay waxay ku sheegi lahaayeen in ay  ay tahay  fuleynino iyo feejignaan la’aan  dhanka ciidanka madaxtooyada ah iyo arxan darrada kooxihii fuliyay  qaraxa. Wixii qaldamay ama wixii saxmay waxaa eed ama abaal ku leh dadka falka fuliyay sida ay raggan ku doodayaan. Kooxda sidan u fahamtay qadarta eebbe waxaa lagu magacaabaa “ Al Qadariyyah”. Raggan waxay  magaca iskaga  egyihiin  kooxda taageerta shiikh Cabdulqaadir Jeylaani  ee loo yaqaan – Al qaadiriya” balse waa labo koox oo wax kasta ku kala duwan.

Labadan aragti ee ku u aadan qadarta waxay  dhaliyeen doodo waaweyn oo lagu xiiqay marka ay timaado  rumaynta  qadarta eebbe weyne. Doodaha raggan dhaxmeray waxay  horseedeen buuq iyo jaha- wareer ka abuurmay muslimiinta dhexdooda. Si xaallada loo dajiyo, waxaa taageero badan helay koox u dhaxaysa labada aragtiyood ee qadarta laga bixiyay. Kooxdan waxaa lagu magacaabaa Ehlu-Sunna, waxayna soo bandhigeen in buuqa caqiidada lagu furay laga waantoobo. Kooxdan waxay  hal-abuureen aragti dhexdhaxaad ah oo qadarta ku saabsan. Aragtidan  Ehlu-Sunna waxay qabtaa in rabbi wax walba qaddaray, islma markaasna dadka ay leeyihiin awood ay doorasho ku sameeyaan. Tusaale ahaan, raggan waxay ku doodayaan in qaraxii madaxtooyada ka dhacay uu rabbi qadaray isla markaana mas’uuliyada qaraxa leeyihiin raggii qorsheeyay ka dibna fuliyay qaraxa.

Si maangal ah uma aysan faah-faahinin Ehlusnnada aragtidan. Waxayna ku kaaftoomeen in rumenyn guud lala yimaado oo aan la baarbaarin sida la isku qabadsiin karo qadarta eebbe iyo doonista dadka. Halkaas waxaa ka abuurmay jahawareer ku saabsan xiriirka ka dhaxeeya qadarta iyo qorshaha qofka u dajiyo noloshiisa. Tusalale ahaan,  dad badan oo fulayo ah  ayaa ku marmarsiyooda in qaladaadka ka dhacay aysan mas’uul ka ahayn waayo arrin kasta waxay ay ku dhacaan qadarta ilaahay.

Sidoo kale dadkan waxay ku andacoodaan in rabbi u qoray wixii  markaas ay xeelad iyo xoog  ku hantaan. Waxaa fiican in aan tusaaleyaal cilmi ah ku eegno sida dad badan uga leex leexdaan sababaha dhabta ah ee way wax u dhaceen ayagoo qadarta ku gabanaya.Tusaale ahaan, waxaan xasuustaa markii uu madexweyne Xasan Shiikh Maxamuud ku guuleestay doorashadii madaxweynannimada, in uu ku andacooday in uu rabbi uga mahadcelinayo guusha uu gaaray. Sidoo kale wuxuu codsaday mar haddii kursiga uu rabi u qoray in lala shaqeeyo intii laga maseeri lahaa ama la mucaaradi lahaa! Marka laga soo tago  qadarta ilaahay ee  aalaba lagu marmarsiyoodo , waxaan habboon in la xuso sababaha u suurta galiyay in uu ina- Culusow  madaxweyne noqdo ayadoo qaab  falsafadeysan la adeegsanayo.

Sababta  koowaad ee suurta galisay  guusha doorashada madaxweyne Culusow ayaa ah in uu  ka dhashey mid ka mid ah qabiilladii bililiqaystay caasimaddii hore ee Soomaaliya” Muqdisho.”  Soomaali badan ayaa xal u aragtay in madaxweynaha laga dhigo nin ka dhashey ama ka yimid qabiillada taabsaday magaalo madaxdii hore ee Soomaaliya. Sababta labaad ee madaxweynaha u suurta galisay  guusha doorashada ayaa ah adeegsiga lacag laaluush ah oo carabaha ay ku maalgaliyaan ragga aamisan karaamada carabta. Haddii qadarta kaliya lagu mashquulo, waxaa imanaysa in si cilmi ah lagu ogaan waayo sababaas aan soo  sheegnay.

Sidoo kale waxaa haboon in sababo maangal ah oo cilmi cuskan lagula garramo haddii ninka Raysul wasaare ka ah Soomaaliya  ku doodo in uu rabbi u qoray ama u qadaray jagada raysul wasaarannimada. Badanaa raggii raysul-wasaarayaasha noqoday waayahan waxay u badnaayeen rag ka soo jeeda  qabiil qaxooti ku ah dalalka dariska la ah Soomaaliya. Shaxda siyaasadda ee hadda dagsan ayaa ah in raysul wasaaraha laga dhigo mid ka mid ah qabiilladii laga barakiciyay caasimaddii hore si taabsashada caasimadda loo xalaalaysto. Marwalba oo la magacaabayo raysul wasaare waxaa la sheegaa in qofka raysul- wasaaraha noqday uu rabbi u qoray. Ma haboona in qadarta ilaahay  lagula soo gal-gasho raysul-wasaare lagu soo magacaabay qabyaalad raqiis ah oo lagu qancinayo qabiillo qaxooti ah.

Tusaalayaashaas cilmiga  ah ee kor ku xusan waxay nagu baraarujiniyaan in loo dhabo galo sababaha ka danbeeya wax kasta oo dhaca. Haddii qadarta ilaahay  si guud difaac looga galo waxaa adkaanaya in aan helno sawirka dhabta ah ee nolosha iyo kaalinta doonista iyo doorashada dadka ay ka ciyaarto xaaladda markaas taagan. Sidoo kale waxaa lumaya la xisaabtanka ku haboon qof walba oo ku fashilma shaqadii loo igmaday.

Qorsheynta nolosha ayaa ah farsamada kaliya ee aadanaha ku kala hormareen waqtigan la joogo. Waqtiyadii hore ma jirin hormar la taaban karo oo dadku ay ku kala duwanaayeen, waayo fanka qorsheynta nolosha ayaa ahaa farsamo  fudud oo bulshooyinka oo dhan ay si guud u wada garanayeen. Tusaale ahaan Soomaalidii noolayd dhowr qarni ka hor fanka qorsheynta nolosha waxay kala mid ahaayeen dadkii qarniyadii hore noolaa. Waana sababta aysan u  dhicin waqtiyadaas Soomaali aduunweynaha u soo gurmaday si macluul looga badbaadiyo.

Waqtigan la joogo nolosha waxay noqotay mid garasho fog la’aanteed lagu fashilmayo. Fanka qorsheynta mustaqbalka  fog ayaa ah barta ay ka saan qaaday nolosha casriga ah. Bulshadii aan fanka qorsheynta  mustaqbalka adeegsan waxay u dulowdaa umadaha ka baarandagay muuqaalka ay nolosha yeelanayso. Bulshooyinka la sheego in ay hormareen, waxay xooga saaraan in qorshe fog iyo mid dhow nolosha laga dagsado. Sidoo kale qorshaha waxaa la daba dhigaa talaabooyin is xig-xiga  si loo gaaro barta la qorsheystay. Haddii qorshaha shaqeyn waayo, qadar laguma marmarsiyoodo ee waxaa la is weydiiyaa sababaha cilmiga ah ee fashiliyay qorshihii la dagsaday. Tusaale ahaan, haddii masuul loo igmaday fulinta qorshaha nabad galyo ee dagmo ku fashilmo ilaalinta amniga, si adag ayaa loola xisaabtamaa, waxaana lagu qasbaa in uu si dag-dag ah isku casilo.

Madaxweynaha Soomaaliya iyo dawladiisa waxay ku fashilmeen in ay ilaaliyaan amniga naftooda inta aan la gaarin nabadgalyada bulshada Soomaaliyeed. Maalin walba waxaan maqalnaa in caasimaddii hore ee Soomaaliya laga fuliyo qaraxyo iyo shirqoollo ka dhan ah nabadgalyada guud. Wali lama arag masu’uul lagula xisaabtamay fashilka ku yimid hay’adda qaranka ee uu joogo. Intii lala xisaabtami lahaa waxaa dadka loo sheegaa in qadarta ilaahay lagu qanco ka dibna la  duceysto. Soomaaliya waxay noqotay wadanka kaliya ee hay’adaha qarankiisa lagu maamulo duco iyo qadar lagu marmarsiyoodo.

Qawmiyada ku silicsan geeska afrika waxaa loogu dowgalay qorshe la’aaan ama qorshe  xumo. Dad badan oo aan aqoon sida ay u shaqeyso naxariista eebbe ayaa ku andacooda in nacasnimada Soomaaliya ka dhacday uu ilaahay qadaray. Dadkaas waxaa ugu daran kooxo wadaado ah oo carabaha batariga looga soo guro. Kacdoonka dhabta ah ee Geeska Afrika looga  baahanyahay ayaa ah mid dadka lagu barayo in eebe weyne uusan  qorin ama u qadarin nolol xumada haysata qawmiyadaha kala ah Oromada iyo Soomaalida. Qawmiyad kasta oo  aan qorshe fog iyo ficil la imaan sida Soomaalida waxaa ka soo ifbaxaya  foolxumada nolosha.

Qorshaynta  Nolosha waa   farsamo fudud oo u baahan garasho qaan gaar ah. Haddii qorshe cilmiyaysan oo lagu jaangooyay duruufaha dhabta ah ee deegaanka ka jira la dajiyo, waxaa laga guulaysan karaa: qaraxyada joogtada noqday, abaaraha soo noqnoqda, nabadgalyo la’aanta jirta, faqriga iyo faro marnaan la’aanta baahsan, cudurada halista ah ee cid ka badbaaday aysan jirin iyo waliba qalbi xumada iyo xaasidnimada dhaqanka laga dhigtay. Sidoo kale haddii qorshe  si fiican looga baaran dagay la hal-abuuro, waxaa laga guulaysan karaa kooxaha dad qalatada ah ee dadka ku harowsada qadarta eebe weyne.

W/Q: Cabdullahi M . Cawsey

Somali Think Tank

sthinktank@gmail.com

Waqti ka mid ah yaraanteydii waxaan qaxooti ku aha magaalada Kismaayo oo ah magaalo barakeysan marna si u bahdilan.Waqtigaas magaalada- Kismaayo, waxaa ku soo qaxay dad badan oo laga soo barakiciyay caasimadii hore ee Soomaaliya- Muqdisho. Intii aan Kismaayo ku sugnaa ayaan  si kadis ah waxaan ula kulmay nin faylasuuf ahaa oo xog iyo xikmad  badan ka hayay arrimo badan oo xiiso lahaa markaas. Qoraalkan kooban, waxaan aqristaha kula wadaagi doonaa: qaabkii iyo goobtii aan ku bartay faylasuufkaas; casharadii falsafadaysnaa ee aan ka bawsday; iyo sida fikradihii iyo xikmadihii aan  ka barbartay iiga caawiyeen waxbarashayda sare.

Maalin anigoo maqaayad buush ah  shaah ka cabaya ayaa waxaa i maagay labo nin oo dhankeyga midig fadhiyay. Sababta ay igu maageen waxay ahayd, in aan ahay  wiil yar oo waqtigiisa luminaya oo intii uu dugsi ama iskool aadi lahaa odayaal ka waaweyn dhex fadhiya. Aad baan uga xumaadey sida ragaas ay balwadeyda u so faro gashadeen. Nasiib wanaag intii aysan hadalka dhameynin, waxaa u jawaabey, oday taagnaa oo kursi uu ku fadhiisto raadinayay.  Odaygaas wuxuu igu difaacay hadal sidan ahaa “ Muxuu wiilka  dugsi iyo  meel kaleba aadaa, sow tan raggiina meesha ku qayilaya aad wadankii oo idil  burburiseen oo dalkiiba laga qaxayo.. adeer shaahaada iska cab kuwan adiga ayaa dhaama oo ka mustaqbal fiican, waaba haddiiba aad noolaatid”Ragii intay aamuseen ayaa mid ka mid ah wuxuu yiri” Oo Suuleeyoow  wiilkan aan la kaftamayno ma adeer baad u tahay?”

Maalintaas ayay ahayd waqtigii aan la kulmay Suuleey oo ahaa  nin falsafadda iyo qayilaadda ku waalan. Faylasuuf Suuley wuxuu ahaa oday sanadda  lixdamaadka lugaha la sii galey. Muuqaal ahaan, wuxuu ahaa nin hilboon oo labo lafood ah oo badanaa bakoorad midabkeeda huruud yahay ku xarragooda. Marka laga soo  tago, sida uu iiga dhiciyay ragii i maagay, waxaan judhiiba garashadaydii caruurnimo ku  dareemay in uu ahaa nin  ka duwan odayaashii badnaa ee sheekadooda aan dhageysan jiray.

Dhowr iyo toban sanno ka dib, ayaan ku baraarugay in maalintaas  Suuley igu difaacay  waxa afka qalaad lagu dhaho “ Sociological imagination” oo ah qaacido saldhig u ah cilmiga-bulshada oo laga soo dheegtay caalimkii weyna mudane C.Right Mills. Ardayda barata cilmiga bulshada waxaa marka ugu horreysa lagu waaniyaa in ay yeeshaan mala-waal bulshadeed “ Sociological imagination” si ay maskaxdooda uga helaan sawirka guud ee bulshada ka hor inta aan la  darsin  muuqaal ka mid ah muuqaallada kala duwan ee nolosha bulshada ka muuqan kara.Tusaale ahaan, Suuleey wuxuu fahamsanaa ka hor inta aan la  canaanin caruurta sidaydoo kale odayaasha shaaha la caba, in la malawaalo sawirka  guud ee bulshada si loo helo qodobo bulshadaysan “ Sociological factors”   ee sababi kara  in wiil  yar uu balwad ka dhigto sheeko iyo shaah.

Waxaan goob joog u ahaa doodo kala duwan oo faylasuuf  Suuley  ka qayb qaatey. Inta badan doodahaas  waxay ku saabsanaayeen qabyaaladda, taaariikdha Soomaalida, diinta, xuquuqda dumarka iyo waliba  saadaalinta mustaqabalka Soomaaliya. Qodobada uu Suuleey u adeegsan jiray doodihiisa way ka duwanaayeen muranka macno darada ah ee Soomaalida ku caan baxeen. Suuleey wuxuu ahaa nin cod kar ah oo xubinta  hadalka heli og, qodob walbana raaciya caddeymo maan-gal ah oo garashada ku qanci karto.

Waxaa xiiso lahayd  sidii uu faylasuuf Suuleey uga qayb qaatey dood ku saabsanayd qabyaaladda Soomaalida ay caabudo. Nin ka mid ah raggii maqaayadii buushka ahayd fadhiyay ayaa wuxuu na soo dhex dhigay su’aal sidan ahayd” Ilma adeerayaaloow, horta Soomaalida qabiilkee ugu doqomo badan. Halmar baa inta la wada qoslay nin walba qabiilka  uu sida gaarka ah u necbaa ku tilmaamay in doqomadu ku badan yihiin ciddaas. Si aan la filanaynin ayuu Suuleey uga jawaabay su’aashii. Wuxuu sheegay in doqomadu ku badanyihiin qabiilkiisa oo ragii meesha fadhiyay ka soo jeedeen. Halmar baa raggii caroodeen ayagoo ku qayliyay waa waalidii suuley; mid baaba yiri: War heedhe, Suuleeyow maanta  ma bargo baad tahay!

Suuleey doodiisa wuxuu u cuskaday qodob   waa danbe aan  ogaadey in cilmiga casriga ah oo dhan ka farcamo. Asagoo qoslaya oo laan qaad ah fiiqanaya, ayuu wuxu yiri: war heedhahaya, ma waxaad rabtaan in aad ogaataan cidda doqomadu ku badan yihiin mise qoloda ay fiicnaan lahayd in ay doqomadu ku bataan?  Su’aashaas uu Suuleey  ilma adeeradiis dib ugu celiyay ayaa ah qaacidada falsafadeed ee lagu kala soofo  hadal dhamaantiis marka si falsafadaysn loo falanqeynayo doodaha la isku diidan yahay . Tusaale ahaan haddii ay su’aashu tahay:  qabiilkee doqomadu ku badanyihiin, waa weydiin laga doodi karo oo xaqiiqda cilmiga taariikhda la barbardhigi karo si looga jawaabo. Hadalka noocaas ah waxaa afka qalaad lagu dhahaa “Positive statement” waana su’aalaha uu cilmiga casiriga “ Science” looga jawaabi karo. Haddiise hadalku yahay qolodee fiicnaan lahayd ama ayba tahay in doqomadu ku bataan waa weydiin aan  guul  laga gaarayn oo qof walba jihada uu jecelyahay la beegsanayo. Hadalka noocaas ah waxaa afka qalaad lagu dhaa “ Normative statement.” Waana hadalka qaybtiisa la xariira qofku wuxuu aaminsanyahay ama jeclaan lahaa in nolosha sidaa ahaato. Waa nooca hadalka ee dagaallada, xanaaqa iyo waliba is maan dhaafka ka dhex abuura dadka.

Haddii su’aasha qaab cilmi ah  “ Positive statement” looga jawaabo, Suuley wuxuu sheegay ayadoo  la fiirinayo dhacdooyinkii siyaasadeed ee Soomaaliya, iyo qaladaadkii taarikhiga ahaa ee dalka ka  dhacay, in doqomadu u badnaayeen qabiilka ay ka soo jeedaan ragii meesha ku qayilayay ee uu ka midka ahaa. Sidoo kale maalintaas wuxuu Suuleey sheegay hadal ragii meesha fadhiyay marqaan jabis ku noqday oo ahaa in  tolka u badan yihiin rag fulayo ah oo hadana  faan jecel!

Waxaan xasuustaa in maalin uu na harowsaday nin  wadamada carabaha maalmo ka soo xamaashey. Ninkaas wuxuu ku dheeraaday ka sheekaynta dhaqanka carabta, shaqadiisii iyo magaalooyinkii uu booqday intii uu carabaha ku noolaa. Sheekadiisa wuxuu ku muujiyay sida uu ilbax u yahay. Markii uu sheekadii dhameeyay, Suuley wuxuu weydiiyay ninkii su’aal uusan filanaynin oo ahayd: adeer imisa jir ayaad tahay? Ninkii ayaa asagoo yaaban yiri: kolley afartankii waxba ii dheer. Su’aal kale oo ku saabsanayd tirada sanadihii uu sacuudiga joogay ayuu Suuleey weydiiyay ninkii markale . “ Adeer toban sanno ayaan darawal ka ahaa sacuudiga” sidaa waxaa yiri ninkii oo koob shaah ah gacanta bidix ku haysta. Suuley intuu qosol la dhacay ayuu ninkii kaga naxsaday hadal sidan ahaa “ Adeer hadaba tobankii sano ee sacuudiga aad joogtay waad nooga sheekaysee,maxaad noola wadaagi weysay soddonkii sano ee aad geela ku raacaysay baadiyaha hawd ee Itoobiya?

Waqti dhow ayaan ogaadey in su’aalaha uu Suuleey maalintaas weydiiyay geeljirihii sacuudiga ku soo ilbaxay in ay ka mid tahay farsamooyinka la adeegsado marka la dhex dabaalanayo farac falsafadda ka mid ah oo afka qalaad lagu dhaho “ Dialectical.” Faylasuufkii weynaa ee reer Jarmal mudane Hegel ayaa soo  shaacbixiyay falsafadda qaybteeda “ Dialectical” si loo dhiraandhiriyo isku aadka iyo gunaanadka hadal walba oo mugdi ku jiro  si runta looga sal gaaro. Tusaale ahaan, geeljirihii na harowsanayay wuxuu sheekadiisii ku balballaariyay sanadihii koobnaa ee sacuudiga uu joogay  si uu muujiyo in uu  yahay nin dhul mareen ah oo ilbax ah.

Su’aalaahii la weydiiday waxay soo bandhigeen sannadihii soddomeeyada ka  badnaa  ee geeljirahu ku tabiyay baadiyaha dhulka hawd. Sidaa daraadeed, sheekadii uu nala wadaagay ma aysan ahayn mid aan kaga bogan karnay taariikhdiisa iyo qofnimadiisa  dhabta ah. Dad badan ayaa marka ay  dhageystaan sheeko xariir, wacdi diimeed ama qudbad siyaasadeed iska aamina wixii loo sheegay. Dadkaas aad baa loo wareeriyaa, loogana danaystaa. Sida kaliya ee  dadkaas  feejignaan ku muujin karaan  ayaa ah in ay Suuley ka bartaan qaabka su’aalo falsafadeysan loo weydiiyo qofka noo sheekaynaya, siyaasiga noo qudbeyna ama wadaadka na wacdinaya si aan sawirka dhabta ah ee mowduuca laga hadlayo  u helno.

Waxaa xiiso gaar ah leh aragtida uu Suuley ka qabey  guud ahaan ragga diinta ee  wadaaddada loo yaqaan. Waxaa dhacdey  in maalin maqaayaddii buushka ahayd  la keenay sheeko ku saabsanayd dagaal dhex marey suufiyada iyo wahaabiyadii waqtigaas Kismaayo ku sugnaa. Dagaalka wuxuu ku saabsanaa mowliidka oo markaas maalmo kooban naga xigeen. Raggii maqaayadda ku qayilayay aad bay ugu xiiqeen dooda mowliidka. Waxay isku jireen rag wahaabiyada taageersan iyo koox la safan suufiyada. Sida caadada ah, Suuley aragti u gooni ah  ayuu wadaadadii is hayay ka qabey.Wuxuu sheegay in wadaadada murmaya ay agtiisa kala mid yihiin caruur dagaalantay oo kale marka la eego dhanka garashada ay adeegsanayaan. Sida uu Suuley caddeeyay, caruurta badanaa waxay ku murmaan wax aan muhiimad nolosha u lahayn. Tusaale ahaan, wuxuu xusay Suuley in ragga ku murmaya mowdliid xilli ciidan col ah magaalada Kismaayo dul fadhiyo in ay caruurta meelaha ku ciyaaraysa aysan waxba garasha ku dhaamin!

Nin ka mid ah raggii meesha ku qayilayay oo ka yara xun caruurnimada lagu tilmaamay wadaadada ayaa Suuleey weydiiyay: “ Adeer haddii ay raggu caruur yihiin  maxaad salaadaha masaajidka Suufiyada ugu tukataa ?” Intuu qosol la dhacey, si uu xanaaqa ninka ka muuqda u dajiyo ayuu yiri” Adeer suufiyada waa caruur xoogaa edboon oo salaadaha jamaacada ah iyo midda jimcaha  lagu xiran karo!” Wuxuu intaa raaciyay in uu waligiis uusan tagi doonin masaajidyada wahaabiyada sababtoo ah sida uu sheegay wahaabiyadu waa caruur basar xun oo aan nasiib u helin waalid edbiya. Maalin dhoweyd ayaa anigoo dhageysanaya dood diimeed dhex martay wahaabiyada iyo suufiyada oo ku saabsanayd “ Injirta” ayaan soo xasuustay caruurnimadii uu Suuley tilmaamay. In kulan diimeem loo abaabulo dood ku saabsan “Injir” waqtigan aynu ognahay  daruufaha adag ee  Soomaalidu ku jiraan, ayaa caddeyn u ah  caruurnimadii uu dhowr iyo toban sanno ka hor Suuley ku sifeeyay wadaadadeena meelaha ka qayl qayliya ama isku qarxiya.

Saddexdii sanno ee aan Suuley aqaaney waxan ka faa’idey hadiyada ugu qaalisan ee wiil ama gabar yar ay nolosha ku hesho. Waa haddiyada afka qalaad lagu dhaho “ critical thinking” oo ah in qofku garashada u kaalmeysto fahmida iyo dhiraadhirinta wax walba oo nolosha ku saabsan.Aqoon walba, waayo aragnimo kasta  iyo waliba guul walb oo aan loo cuskan “ Critical thinking” waxaa laga dhexlaa liidnimo iyo gunnimo lagu waaro. Muddo sanad ku beegan markii aan Kismaayo ka soo maqnaa dib, ayaa Suuleey la toogtey.Sida la ii sheegay, nin uusan ka filanayin oo qori watay aya xabado ku furay Suuleey ka dib markii uu la kaftamay. Maalintii aan maqley geerida Suuleey aad baan u argagaxay. Naxdintii geerida faylasuuf Suuleey waxan kaga nafisay   xasuusta  dood dhimashada ku saabsan oo Suuleey si falsafadeysan uga qayb qaatey.

Waxaan rajeynayaa in Suuleey jannada kula sheekaysanayo faylasuufkii weynaa  Cali Dhuux iyo faylasuufkii kale ee dhawaantan alleystay Mudane Dhoodaan. Labadaas gabyaa waxay ahaayen rag uu aad  u qadariyo marka ay timaado dhanka garasho dheerida oo ah xirfad Soomaalida laga habaarey. Way yareyd dood uu ka qayb qaatey Suuleey oo uusan ku so darin gabayada ragaas. Sidoo kale Suuleey wuxuu jeclaa fanka iyo heesaha. Mararka qaar asagoo marqaasan ayuu wuxuu cod dheer kula qaadi jiray heesahii  laga sii dayn jiray barnaamijka salaamaha ee BBCda. Si gaar ah wuxuu u jeclaa codka halaalisga ah ee  fanaankii dhawaan xijaabtey mudane Tubeec.

Guusha waxbarashada sare “ Hiher education” waxaa saldhig u ah “ Critical Thinking.” Arday kasta oo  ku hubaysan haddiyadii aan suuley ka dhexlay wuxuu ku ka miro dhaliyaa  waxbarashada sare. Dad badan oo waxbarasho sare soo qaatey ayaan nasiib u helin in ay helaan haddiyada qaaliga ah ee “ Critical Thinking.” Suuley qudhiisa waxbarasho sare iyo mid hooseba midna ma uusan nasiibsan. Wuxuu ahaan jiray sida uu ii sheegay qaadwale ka hor  inta uusan musallifin. Mar walba oo aan Suuley la sheekaysto, waxaan xasuusan jiray aayadda  qiimaha badan ee quraanka ku jirta ee ah“ waman yu til xikmata faqad uutiyah kheryan kathiiran” oo micnaheedu noqonayo: Qofkii la siiyay xikmad waxaa la siiyay qeyrbadan. Runtii waa ayaad ay niyadda ku dhisan karaan  dadka sida Suuley oo kale fakera oo garashada u cuskada fahmidda sheekooyinka waalan ee nolosha bar bar socda.

W/Q: Cabdullahi M. Cawsey

Email: sthinktank@gmail.com

Waxa dhici doona aakhiro iyo sida xaal noqon doono waxaa laga sheegay sheekooyin badan oo siyaabo kala duwan loo qaada dhigay. Bulsho walba iyo dhaqan kasta waxa lagu hal-abuuray sheekooyin yaab leh oo ka warramaya nolosha danbe wanaag iyo xumaan wixii la mudan doono. Qof walba dhanka uu jecelyahay ayuu sheekadaas ka galey. Qofkii ciil iyo cuqdad qabey wuxuu ku carro baabey sheekooyinka sharraxaya  sida cadowgiisa  loo cadaabi doono maalinta qiyaame. Midkii tumasho iyo baashaal noloshan gaaban ku  seegayna wuxuu malawaaley in maalinta aakhiro uu wabiyo qamri ah dhex dabaalan doono.

Hadba qolada sheekada aakhiro buunbuunisa waxaa loo arki jiray in ay yihiin dad xog dhab ah ka haya muuqaallada kala duwan ee jannada iyo naarta inooga horreeya. In qolooyinkaas xog-ogaal  loo maleeyo waxa sababay  marka la fiiriyo sida ay isku xiijiyaan ama isku xanaajiyaan xilliyada  ay aakhiro ka warramayaan. Burburkii dalka ka dib sheekooyinka aakhiro ooda iyo xargaha  ayay jabsatay. Waxaa wadankii qabsaday wax aan u bixiyay Ganacsiga Aakhiro oo gees ka gees wadankii lagu faafiyay. Ganacsigan wuxuu gaarey heer Soomaali badan ayagoo nool laga iibiyo warqadihii ama tikidkii ay jannada ku gali lahaayeen.

Dhanka kale dad badan oo Soomaaliyeed ayaa awoodi waayay  iibsashada tikidyada jannada lagu galo ka dib markii ganacsatada aakhiro ay sicir adag ku soo rogeen qiimaha  tikidyada jannada lagu galo. Dadka Soomaaliyeed ee lagu qadiyay suuqa ganacsiga-aakhiro wey badanyihiin. Waxaan ka xusi karnaa qaybaha bulshada ee ganacsiga aakhiro lagu qadiyay fanaanniinteena  Soomaaliyeed .  Ragga ka ganacsada aakhiro waxay bandow iyo cuno qabateyn ku soo rogeen ogaanshaha wadoonyinka sahlan ee  fanaanninta Soomaaliyeed iyo taageerayaashooda  ay jannada ku gali karaan. Bandowgaas wuxuu gaarey in la faafiyo in fanka iyo heesaha yihiin “xaaraan maqdac ah iyo camal sheydaan.”

Waxaan ka afeefanayaa in carabi caato ah sida : “xaaraan maqdac ah iyo camal sheydaan.” aan qoraalkan barakeysan ku lifaaqno waayo suuqa ganacsiga aakhiro ee Soomaaliya  waxaa looga hadlaa luqada carabiga. Sidaa daraadeed waan ku qasbannahay in mararka qaar qoraalka erayo  carabi   ku walaaqno mar haddii aan jawi carbeed ku jirno.

In ganacsatada aakhiro  fanka iyo heesaha ku tilmaamaan dhaqan sheydaan iyo wax aan aakhiro lagu liibaaneyn waxa sababi kara qodobo  dhowr ah oo cilmiyaysan. Haddii aan nahay culumada-bulshada “ Sociologists” ee Soomaaliyeed waxaan fahmi karnaa in sababta ugu weyn ee  ganacsatada-aakhiro sidaa ku bixisay in ay tahay cabsi ay ka qabaan in fannaaniinta ku ciriiriyaan suuqa-dareenka ee shacabka. Xirfadleyda  nolol maalmeedkooda ka dabarta  suuqa- dareenka ee shacabka waxaa ka mid ah: siyaasiyiinta, wadaadada iyo fannaaniinta.

Waxaa si cilmi ah lagu ogaadey  in saddexdan koox uu ka dhaxeeyo tartan dabicii  ah oo ku aadan  sidii loo kasban lahaa dareenka guud ee shacabka. Nasiib darro burburkii dalka ka dib, suuqa-dareenka shacabka waxaa u gacan bannaanaadey wadaadadii Soomaaliyeed oo isku rogey ganacsato manaxayaal ah oo dadka ku baarta sheekooyinka aakhiro ka  dhici doona.  Haddii cilmiga bulshada wax lagu qiimeeyo, la yaab ma lahan   in fannaaniinta Soomaaliyeed noqdaan xirfedleyda ay ka cabsadaan ganacsatada aakhiro!

Suuqa dareenka-shacabka hadba waxa qabsada dareen gaar ah oo ka tarjuma xaaladda nololeed ee bulshada. Burburkii dalka ka dib, dareenka shacabka Soomaaliyeed waxaa hareeyay cabsi kala duwan oo iskug jirta qaar maangal ah iyo kuwo malawaal ah. Waqtiyada ay cabsidu noqoto dareenka guud ee shacabka, ganacsatada aakhiro waxay helaan fursad dahabi ah oo ay ku sameeyaan macaash xadhaaf ah waayo rajada shacabka waxay noqotaa oo kaliya hadba sheekadii looga sheego aakhiro.

Waqtiyada dareenka guud ee shacabku noqdo mid farxadeed waxaa fursad hela fannaaniinta oo suuqa dareenka shacabaka  heeso iyo ciyaaro ku harqiya. Soddonkii sanno ee Soomaalida qaranka ahaayeen, waxaa dalka ka hana qaadey fan iyo suugaan casri ah oo aan ka dhicin fanka caalamiga ah ee addunyada. Sababta ugu weyn ee cilmiyeysan waxay ahayd in Soomaalida soddonkaas sanno wadaageen farxad-wadareed “ Collective happiness” taasoo  qarrannimo iyo dawladnimo lagu dugsaday.

Waqtigan la joogo, fanka iyo heesaha Soomaalida wuxuu ka soo labo kacleeyay dalalka qurbaha oo Soomaali badan xoogaa nolol iyo nafis ay ku yara dareemeen. Wadaadada ka macaashay dareenka cabsida ah  ee lagu soo jiray labaatankii sanno ee burburka ayaa marwalba muujiya welwel ay ka qabaan fanka iyo farxadda ku soo laabaneysa dareenka shacabka Soomaaliyeed taas oo qal-qal weyn galin karta ganacsigooda laga hago dhanka aakhiro.

Qoraalkan kooban wuxuu ku saabsanaa difaaca fannaaniinta iyo fanka aakhiro. Sheekooyinka fanka iyo heesaha  ay ka sheegaan wadaadada qaar  waxaa ka mid ah in fannaaniinta iyo fanku yihiin sheeko sheydaan sidaa daraadeedna laga yaabo in fannaaniinta ay sheydaanka naarta u camiraan. Sheekadan waxey welwel badan ku abuurtay hooballo badan oo jecel in  dadkooda  dareenka farxadeed kula qaybsadaan heeso iyo suugaan casri ah.

Maalin dhaweyd waxaan facebook ku arkey nin dhalinayaro ah oo ka mid ah fannaaniinta aan taageero oo ka cabanaya shacab ka wacdiyay xumaanta heesaha. Fanaankaas oo magaciisa la dhaho Aar Maanta wuxuu sheegay in uu la yaabey waxa Soomaalida ku bixiya in ay heesaha   Soomaaliga ah ka cararaan ayagoo wacdi diimeed ku marmarsiyoonaya.

Waxaa la gaarey waqtigii  la xusi lahaa bandhig faneedka lagu qaban doono aakhiro si fanaanniinta la harowsaday loo difaaco niyaddana loogu dhiso. Inta badan, sheekooyinka ay ganacsatada aakhiro ka sheegaan nolosha danbe waa mid qabyo ah oo hadba ku jaango’an danta gaarka ah ee markaas ay leeyihiin. Haddaba waxaa waajib nagu ah haddii aan nahay culumada Soomaaliyeed ee diinta Islaamka aan ka ganacsan in aan shacabka iyo fanaaniinta u soo bandhigno  sheeko dhameystiran oo ku saabsan wanaaga jannada uga horreeya muslimiinta jecel fanka iyo suugaanta.

Marka hore waxaa fiican in aan qeexno muuqaalka dhabta ah ee Jannada ee uu eebbe weyne noogu sheegay quraanka kariimka ah. Suurada birta” suuratul xadiid” aayadda 21aad, waxay  xusaysa in ballaca Jannada uu la egyahay todobada dhul iyo todobada cir oo la isku daray  Cilmiga cabirka “ Geometry” waxaan ku barranay in marwalba ballaca  uu ka baaxad yaryahay dhirirka. Haddaba jannada ballaceedu intaa la egyahay dhirirkeeda eebbe weyne  kaliya ayaa garan kara.

Hadadaba waxaa is weydiin mudan, jannada baaxadaas leh ma waxaa galaya oo kaliya ganacsatada aakhiro iyo macaamiishooda gaarka ah ee ay ka  iibiyeen tikidyada jannada? Qofkii ka shaqysiiya  garashiidasa, fahmana sida ay u shaqeyso naxariista boqorka, wuxuu si dhib yar ku garan karaa in Soomaali iyo Oromo badan oo muslimiin ah oo nolosha aduunkan ku rafaadsan in ay jannda gali doonaan maalinta qiyaame!  Haddaba fannaaniinteena aan jecelnahay waa in ay cuqdadda iyo cabsida ka caafimaadaan, ogaadaanna in nimanka naxariista eebbe weyne ku soo koobay xaafadaha ay daganyihiin in aysan ka hor istaagi karin galitaanka jannada baaxadda aan soo sheegnay leh!

Dhanka kale, waxaa jirta qaab falsafadeysan oo aan ku fahmi karno in fannaaniinta muslmiinta ah ay noqon doonaan xirfadley si gaar ah jannada loogu maamuuso. Waxaan ognahay in dhamaan xirfadaha aduunka lagu xamaasho aysan noqon doonin wax qiimo leh marka jannada la tago. Tusaale ahaan, dhaqtarnimo looma baahan doono waayo ehlu Jannaha waxay nasiibsadeen caafimaad iyo cimri barakeysan oo lagu waarayo abid. Sidoo kale wadaado dadka wecdiya ehlu jannaha uma baahan doonaan  waayo intii aduunka la joogey ayaa cibaado iyo camal suuban la soo shaqeestay.

Xirfadleyda  kaliya ee laga yaabo in  ehlu jannaha u baahdaan ayaa ah rag iyo dumar hooballo ah oo heeso iyo ciyaaro  lagu damaashaado jannada ku soo bandhiga. Sida diinta ay noo sheegtay, dareenka kaliya ee ehlu jannada ayaa ah mid farxadeed oo murugo oo dhan  ka fog. Haddaba waxaan garashadeena ku fahmi karnaa in fanka iyo suugaantu ka mid noqon doonaan qaababka ugu quruxda badan ee ehlu jannada ku wadaagi doonaan farxadda aan la qiyaasi karin ee jannada inooga horreysa haddii aan nahay Soomaalida jecel ilaahay iyo rasuulkiisa NNKH.

Fannaaninta Soomaaliyeed ee  ay harowsadaan ganacsatada aakhiro waa in ay diintooda barakeysan bartaan. Waa in ay ogaadaan in naxariista boqorka ay ka weyntahay nacasnimada kuwa naxariista daran ee diinta ka dhigtay dukaan lagu ganacsado. Waa nasiib darro in nin hoobal ah uu isku dhiibo dhagarta ragga kula tartamaya suuqa dareenka shacabka.  Waxaan aragnaa maralba fannaaniin sheega in ay hanuuneen oo fankii ka hareen. Fannaaniinteena la qaldey  waa in loo sheegaa in waligood  ay hanuunsanaayeen. Sidoo kale waa in lagu wargaliyaa in ay yihiin fannaanintii Jannada!

W/Q: Cabdullaahi M. Cawsey

email: sthinktank@gmail.com

Muddo laga joogo shan sanno,  waxaan aqristayaasha WardheerNews la wadaagay maqaal aad u faafey oo la magac baxay Naxariista Caqliga. Waqtigaas aan qorayay maqaalkaa waxaan la mid ahaa mucaashaq jaceyl barad ah oo  ku ashqaraaray quruxda,  wanaagga  iyo hufnaanta gabar ay isku cusub yihiin  oo kale, marka la fiiriyo sidii aan ula dhacay cududda iyo cuddoonida uu caqligu u leeyahay nolosha aadanaha.

Waxaan ku baraarugay in la gaarey waqtigii aan tilmaami lahaa ceebaha caqliga mar haddii laga soo gudbay maalmihii aniga iyo caqliga aan ku tabbinay  shukaansiga iyo is xod-xodashada  una gudubnay waqti qaangaar ah oo la mid ah midka ay wada qaataan lamaanaha isku raaga ee  isku noqda muraayad oo kale si midba midka kale uga dhex arko dhaliilaha u gaarka ah.

Caqliga oo la caashaqo, waxaa laga dhexlaa guul iyo gobannimo aan qoraal sidan u kooban looga sheekayn karin. Guusha ugu weyn ee mudan in la tilmamao ayaa ah in noloshaada aad ku dabaraysid garasho soofeysan oo si sahlan u xallisa arrimaha isku gudban ee nolosha la soo darsa. Waayoaragnimada caadiga ah waxaan ku  ognahay in caashaq walba laga dhexlo xorriyad darro gooni ah marka la fiiriyo arrimaha kugu seegaya jaceylka ku indho tiray! Sidaa si la mid ah, caqliga oo la caashaqo waxaa kugu dhaafaya qaar ka mid ah  dhadhanada kala duwan ee nolosha kuwaasoo  garashada madaxa banaan aan lagu dhadhamin karin.

Marka aad daacad u noqotid caqliga waxaad abaal-gud ahaan u  helaysa awood dhanka garashada ah oo  yaab leh oo kugu bixisa mararka qaar  in aad quursatid dadka caqliga aan isku dhiibin sidaadoo kale. Awoodda  noocan ah ee garashda caqliga laga dhaxlo waxaa tusaale loogu soo qaadan karaa   litaalka labaatan jir caafimaad qaba u adeegsan karo  ku  durdurinta oday waayeel ah oo matoobo ku tukubaya. Marwalba oo aad murantaan dad aan ku fiicnayn adeegsida awoodda maskaxda waxaad ku raaxeysanaysaa guulaha aad ka gaartid doodaha doqomadu ay soo abaabuleen.

Inta lagu guda jiro dooddaha noocaas ah, caqliga wuxuu ku hilmaamsiinayaa in doqomadu yihiin quruxda iyo sirta farxadda  nolosha oo dhan. Hilmaamka noocan ah ayaa ah  ceebta ugu weyn ee laga dhaxlo adeegsiga caqliga.

Dhaliishan caqligu uu leeyahay  waxaa igu baraarujiyay nin suufi ah oo badweynta cibaadada iyo marqaanka  si fiican u dhex dabaashey. Suufigaas wuxuu ka mid ahaa xerta taabacsan shiikh awliyo ah oo  karaamadiisa  garashada caadiga ah aan lagu fahmi karin. Dood iyo muran  aan u adeegsaday garashada-qallalan “ Intellect” kadib, Suufigaas caabidka ah wuxuu ila wadaagey xaqiiqadii ugu horreysay ee igu bixisa in aan u kuur galo dhaliilaha  garashada qallalan ee meelaha aan la wareegayay.

Halkan ka aqri :Ceebaha Caqliga

W/Q. Cabdullaahi M. Cawsey

Somali Think Tank
Email: sthinkank@gmail.com

Source: www.wardheernews.com

Somali author Abdisaid Abdi Ismail has come under intense scrutiny after publishing a Somali language book titled “The Rule of Apostasy in Islam: Is it True?” in which he argues that there is no religious justification for killing people for apostasy.

The book sparked mixed reactions among the Somali community in Kenya and Somalia following its launch in Nairobi on September 14th.

After some clerics called for the book to be banned and burned, most Somali bookstores in Eastleigh stopped selling it, and it is now being sold “discreetly” in a few bookstores in Garissa and Nairobi as well as online, Ismail said.

Ismail, a 50-year-old Galkayo native, was received a scholarship from Umm al-Qura University in Mecca, Saudi Arabia, where he studied sharia law and advocacy, graduating in 2002 with a master’s degree in Islamic economics. Since then, Ismail has written two books in Arabic, “Muslim Countries’ Expanding Debt Dilemma” and “Globalisation in the Muslim World: Facts and Figures”, and two other books in Somali, “How to Eradicate Poverty” and “Introduction to Islamic Economics”.

Ismail, a father of three, has taught economics at East Africa University in Bosaso since 2009, but says he cannot go back to Somalia now due to death threats he has received since publishing his latest book in Nairobi.

In an exclusive interview with Sabahi, Ismail talks about why it is important to discuss the subject of apostasy in Islam, his research on the topic, and the need to promote and tolerate a healthy debate on diverse ideas among Somalis.

Sabahi: Tell us more about your book and why you wrote it.

Abdisaid Abdi Ismail: The main thesis of this book is about apostasy in Islam, but I also talked about several other issues such as state and religion, gender equality in terms of blood money, death by stoning of adulterers and adulteresses, et cetera.

I wrote this book for the Somali community to let them know some of the big issues in their religion that involve their life in this world and hereafter, which some Somali clerics continuously explain in a way that does not match the real meaning of the Islamic teachings.

I hope that the people who read this book will realise what Islam says about the issues covered by the book, but the core message is that Islam is the religion of humanity and mercy, and it values above all the life of human beings.

Sabahi: You made the issue of apostasy your main focus. Why do you think it is so relevant now and important for Somalis to understand?

Ismail: It is a very important issue in [Muslim] society today because extremist groups are using the apostasy issue as a tool to justify their heinous and brutal killing against those who oppose their erroneous interpretation of Islam or even their political agenda.

This issue is very important for the Muslim community in general, but especially for the Somali community, because their blood is being shed on a daily basis using apostasy as a tool to justify it.

I believe the topic deserves to be discussed in a broader way in the current situation of the Muslim world. I would have liked if someone else could have written about it, but unfortunately no one has written about it and that has forced me to do it now, and I chose the Somali language so as to be able to reach Somali speaking peoples in East Africa and throughout the world at large.

Sabahi: Is death an adequate punishment for apostasy and in line with Islamic teachings?

Ismail: I have been researching the issue of apostasy for a while, comparing the various perspectives and the evidences that each extremist group is using and what the Qur’an and the teachings of the prophet said about it.

What my findings led me to conclude is that the death penalty for apostasy does not have any valid argument in Islam even though it has been used for centuries for political purposes by ruling elites in successive historical Muslim regimes as a form of treason for Muslims who left the religion, because religion was an all-encompassing identity for people at the time.

Sabahi: What does your research say is the correct punishment for apostasy according to Islam?

Ismail: Based on scholarly review of the religious teachings, my view regarding apostasy is that there is no punishment for apostasy in this world. The punishment is in the hereafter and it is between the individual and God.

Freedom of religion and beliefs are some of the basic human rights and no one has a right to interfere with what others believe. Diversity and different ideas and opinions are very crucial for co-existence, coherence and development of any society.

Sabahi: Why should Muslims read this book?

Ismail: They should read it because they need to know the lack of authentic justification for apostasy punishment in Islam, which I am satisfied that there is no valid support to back up the death penalty for apostasy in Islam.

The book will clarify for readers many other issues directly or indirectly related to the issue of apostasy and will hopefully dissuade groups from using [this issue] to kill people [based] on false justification.

I am hopeful that as [the number of] people reading the book increases, the madness sweeping in my country will ease a little bit and youths will eventually realise they are being used against their people under an un-Islamic pretext.

Sabahi: What is lacking in the conversation among Somalis when debating these issues and ideas?

Ismail: Several points are lacking in this matter, such as critical thinking and new scholars who can interpret the Qur’an and the hadith (the teachings of Prophet Mohammed) according to its original context without the interest of specific groups who want to hijack Islam for their own benefits.

There has to be an open and free dialogue among scholars and the masses as to how to interpret Islamic sources in a way that can help Muslims live a civilised and tolerant way of life as they should, so that it can lead them to live in peace among themselves and with others in this global world of ours.

Sabahi: What is the source of al-Shabaab’s ideology?

Ismail: I believe that al-Shabaab and other similar groups are just implementing the teachings and understanding of some hardline Islamic scholars who interpret some Islamic scriptures according to their agenda.

To get rid of al-Shabaab and other extremists, first we need to explain the Qur’an and hadith and other Islamic sources of knowledge according to their original context. The war against al-Shabaab and other fundamentalists is a war for the hearts and minds of Muslim society and to win that war we have to reveal the real nature of Islam which is peaceful, tolerant, moderate and democratic.

Sabahi: Groups such as al-Shabaab argue they are trying to recreate society exactly as it was at the time of the Prophet Mohammed. What is wrong with that?

Ismail: There is nothing wrong with that, but who is presenting that? My argument is that we need to understand the real Islam, not the politicised Islam.

On the other hand, we have to take into consideration the difference between the time that the Prophet Mohammed, peace be upon him, and his companions lived, and our world, in the 21st century, when the circumstance of life are completely different.

Sabahi: Did you expect such a negative reaction to your book?

Ismail: Frankly, I was expecting the book to create academic debate among scholars, but I never expected that someone would call for the burning of the book and declare the author an apostate.

That is the very thing that the book was trying to address and it seems those who are critical of it have not actually understood the main message of the book, which is [to promote] dialogue and discussion.

However, there have been positive responses from various quarters who say the time was right to raise the issue.

Sabahi: How are you doing and what is next for you?

Ismail: I came to Nairobi from Somalia in August this year for the sole purpose of publishing this book since there are no publishers in Somalia. If there were any publishers in Somalia, they would not have been willing to publish the book anyway.

Now I am just trying to save myself from some of those extremists and their supporters who have not hidden their intentions to harm me after my book. My movements are discreet and restricted, most of the time I am indoors.

At the same time, I am working on how the peaceful Islam can be spread among Somali society. I will never be stopped or intimidated from speaking and discussing issues that I feel are important to bringing the correct and real Islam to my society. I will continue to reveal the truth about the correct stance of the religion regarding several issues that I addressed in this book and other [issues].

Source: www.sabahionline.com/

Waqti dhexdaas ah waxaan aqristayaasha la wadaagey casharo falsafadaysan oo aan ka bowsaday oday Falasafadda ku falnaa oo  yaraantaydii qaab kadis ah aan ula kulmay. Duruustii uu bixin jiray  Faylasuuf Suuley waxay u badnaayeen doodo ku aaddan: nolosha, dhimashada, nacasnimda,  qabyaaladda, cirweynida, qarannimada, diinta , suugaanta, qayilaadda iyo waliba qaababka ugu fiican ee duqeyda ula heeshiin karaan gabdhaha loo soo qoor-qabtay si ay ugananastaa buuqa islaanta bahweynta ah. Doodahaas waxay  la mid ahaayeen  badweyn uu ka bixi karo qof diyaar u ah in uu garashada ruxo asagoo adeegsanaya shaq-shaq ama caano-miir si loo kala sooco quwadda maskaxda iyo qashinka ku dahaaran. Qofkii daneenaya in uu wax ka ogaado qayb ka mid ah casharadii aan ka bowsaday  iyo  qaabkii aan ku bartay mudane Suuleey, wuxuu aqrin karaa maqaalkii la magac baxay “ Suuleey: Faylasuufkii la Toogtay“

Dood ku saabsan munaasabadda 8 March oo ah maalinta dumarka aduunka ayaa xaley si kadis u bilaabatay  mar aan asxaabta kula caweenayay barta facebooka  ku leeyaha mudane Axmed Deeq oo ah xidig ka dhex muuqda dhalinyarada waayahan danbe   dhiiga cusub ku dhaqaajiyay qalinka iyo dhigaalka Far Soomaaliga. Intii ay doodda socotay ayaan waxaan soo xasuutay qodob mudane Suuleey uu si dulmar ah uga doodi jiray. Dhaqanka dadka caqliga leh waxaa ka mid ah in aan lagu mashquulin afaaraha gaarka ah ee dadka, balse la isku dayo in garashada “ intellect” lagu jeex-jeexo sababaha cilmiyaysan ee ka danbeeya in dadku ay u dhaqmaan si u gaar ah ama hab ay kaga Dayton duulal kale. Nasiib darro, raggii shaaha iyo sheekada  u soo  doonan jiray maqaayaddii Suuleey ku qayili jiray, waxay u badnaayeen rag  aragti  dheer aan lahayn oo   badanaa ka hela in lagu  mashquulo nolosha shaqsiga . Tusaale ahaan, waxaa dhici jirtay in ay sheeko ka furaan dakhliga oday Suuleey iyo qaabka uu nolol maalmeedka ku dhacsado  Si aad qoraalka  oo dhan u aqrisid Riix Halkan.

Xanaaqa oo ah dareen ku abuuran noole badan ayaa mararka qaar horseeda dhibaatooyin dhaxal xumo reeba. Dadka  uu xanaaqa dhaxalsiiyay dhibaatooyinka  aan dhamaadka  lahayd waxaa ka mid ah Soomaalida oo si dirqi ah ugu nool dacalada aduunka. Dood badan kama taagna in qofka Soomaaliga ah marka lagu daro adiga aqristaha ah iyo anigaba in xanaaqa noo yahay dareen dabiici ah oo  nolosha aan ku maareyno.

Maalintii aan garaadsaday ilaa waqtigan la joogo waxaa xasuustayda ku kaydsamay dad tiro badan oo siyaabo kala duwan aan iskugu xanaaqnay. Dadkaas  aan is xumaansanay waxaan ula muuqday wax-magarad fuley ah oo shaqo ka dhigtay in hadba  uu muran macno darro ah dadka la soo doonto. Dhanka kale, qof  walba ama qolo kasta aan isku qaro baxno waxay iigu muuqdeen doqomo aan dan iyo muraad midna ka lahayn guulaha laga gaari karo doodaha maangalka ah ( logic).

Sidaas si la mid  ah, dadka Soomaaliyeed ee siyaabaha kala duwan iskugu caraysan waxay ku doodaan in qof walba, qofka kale uu daandaansi iyo doqoniimo ula yimid. Haddaba arintan  waxaa laga dhaxlay in qalbiga la iska naco ka dibna af iyo adin la iskula tago. Waa taariikh dheer oo looga bogan karo oo kaliya qoraalo cilmi ah oo wax ka qora qaababka kala duwan ee dadka Soomaaliyeed iskugu xanaaqeen. Ilaa hadda xal dhab  looma hayo xanaaqa dadka Soomaaliyeed u diiday in ay dareemaan  farxada iyo quruxda  ku lamaansan nolosha.

Culimada nafsiga ayaa isku dayay in  xanaaqa xal u raadiyaan ayagoo uruuriyay cilmi dhan oo gacan ka gaysan kara daweynta  carada iyo ciilka.  Cilmigaas ay uruuriyeen  wuxuu ka koobanyahay talooyin “ counseling’ iyo waliba dhiraadhirin dhimireed “ Psychoanalsis”  si qofka caraysan loo  dajiyo ayadoo la adeegsanayo farsamada dhayida-dhimirka “ Psychotherapy” . Inkastoo  Culimada nafsigu dadaaleen, haddana kuma aysan guulaysan in dawo dhamasytiran u horseedaan bukaannada la ildaran  xannuunada maskaxa ee laga dhaxlay  dareenka xanaaqa waayo waxaan argagnaa  dad  culimada nafsigu maalmo ay la taliyeen ama daaweeyeen  oo muddo ka dib caradii iyo ciilkii qaab sidii hore ka xoogan u dareema.

Sidoo kale, mararka qaar wadaadada ayaa jeediya wacdi diimaysan oo ku aadan xalka  iyo qaababka looga bogsan karo carada iyo ciilka. Sida caanka ah, wadaadadu waxay dadka kula taliyaan in la-acuudu billeysto si  sheydaanka dadka isku diray  loo  naaro, mararka qaarna waxay intaas ku daraan in weyso iyo wardi lagula dagaalamo carada dhex  ceegaagta qalbiyadeena. Inkastoo wadaadadu dadaaleen, haddana kuma aysan guuleysan in  xal kama danbeys ah u keenaan xanaaqa waayo sida aan ognahay dadka Soomaaliyeed ee   dareenka  xanaaqa calanka u sida waxaa hormuud u ah wadaadada qudhooda . Halkan ka aqri qoraalka oo dhan

By Abdi Rahman M. Jibril.

If only they had stood fast by the Law, revelation that was sent to them from their Lord, they would have enjoyed happiness from every side, there is from among them a party on right course, but many on them follow a course that is evil.” Koran verse 69, Al-Ma’idah.

In the Middle East conflict we are harvesting what we had been planted for long time. The fruits of hatred and the hostility is what we have seen in our practical lives like fear, poverty and the blood shed on daily basis. That is the fruits of our vibrational negative energy to the universal source. If we try a different better way to approach such crisis, which is love, trust and mutual understanding we would achieve the God’s mercy in every aspect of our life. We were using our ego centered power to overcome one against another and we never tried to use our God given spirit power that create everything in this world and can solve easily this very problem.

Why we did not try even one time this divine directive from our Lord in the Koran:

“Nor can Goodness and Evil be equal. Repel Evil with what is better: Then will he between whom And thee was hatred become as it were thy friend and intimate” Koran, Surah fussilat, verse 34. 

Easily applying that Godly principle can solve the persisted Jerusalem and Holy land problem between Muslims and Jewish. The challenge is, that principle is not the favor for human ego. It is pure divine spiritual principle which only view ego-free people can reach. Look how it is easy, simple and at the same time sure to solve our problems and see how it is difficult for us to do it because the demand of our ego and self-prisoned dogma.

Since the remembered human history, there was a chronic conflict in that tiny Holy part of the planet in the name of religion and God. It is the most unfortunate event in the modern human history, especially after the world war two and the establishment of Israel government.

The two parts involving that conflict were living together in a different names, cultures and situations for long time and there is no clear way out in the current hostility rather than the recognition one another of the two parts. We have to know that the mutual denial and ignoring by the two parts of the conflict cannot help anyone of us in the future. Soon or later we must get a workable solution and live together peacefully.

As human beings, we are losing a lot in that persisting religious and political conflict between Palestine and Israel, (Jewish and Muslims) not only lives and properties but dignity and morality. The last international initiative for Oslo agreement looks doesn’t work and other political activities for regional and western governments doesn’t arrive at its fruits. All Western relations with Israel and their financial, military and political support could not convince Israel the two government solutions. Why?

The main pretext for conflicted parts is a religious and moral excuse. That needs first to convince them religious and logical ways before the political suggestions. In the last 70 years, all international approach for this conflict was only political and diplomatic relationship. Let’s try to get answers for their religious and moral excuses now.  There is two main excuse for both sides not to change their stands in that situation and embrace for peaceful coexistence. Let’s discuss those two main reasons, which denied the peaceful coexistence for both sides:

1. Ownership of the land

There is a time in the history, there was only Jewish religion (Torah) and Islam wasn’t existing.

There is a time in the history Muslims were ruling that land and there was no recognizable political power for Jewish.

Now, there is a political power for Jewish and Israel on the ground and no recognized government for Palestinians.

In all those political and religious changes in the history both Israel and Palestinians were there together side by side and welcoming the natural law of changes willy-nilly.

The natural laws govern this world including us, shows the developments and changes that comes in the planet and all creatures including human beings. There is an art of living this planet at the moment and accepting the changes that happened in this life peacefully and without hostility. There was demographic and political changes happened all the time in this world east and the west. That is noticeable and no doubt or argument for it.

That unfortunate mutual denial for both sides and ignoring the natural law of changes are the causes of our long severing and bloodshed on daily bases in the Holy land of Jerusalem.

According to that argument there is no good reason for both sides claiming the ownership of the land and denying the law of natural changes in everything in this planet. The practical wisdom in this case is to ask ourselves how we can live this piece of land peacefully and without trouble.

2. Religious and spiritual excuses

According the Jewish believers there is ‘Holy Mountain’ inside the ‘Aqsa Mosque’ so they have a right to be there and worship God according their religious believe system.  The Al-aqsa Mosque is the third Holy Mosque for Muslims. The main reason for both parts fighting for that place is because for God and spiritual relationship between themselves and their God.

The question, which I bet no one bother to ask him/herself is: Is the worship of God at that particular place be at the expenses of human lives and spreading hatred and hostility? Is that what we need as Jewish, Muslims, Christians to worship God and seek for His blessings? Being a place in this planet a Holy place, must be looking accordingly and gives light and blessings, not to be a cause of death and human suffering. If we really like the Holy land we must abstain the violence activities in it and just pray to God but not to pour innocent blood.

As recorded from many great people in human history, all religions, wise men philosophers, spiritual masters and even scientific societies agreed, that we are an energy beings making vibrational energy in forms of thinking and feeling to our creator. So, the question for all of us is, which kind of vibrational energy are we sending to the divine intelligence for at least sixty years of the middle east conflict and are we going to worship God in that Holy land? God worship is supposed to involve love, prayers and peaceful coexistence for all human beings. To give thanks and worship our God doesn’t deserve to kill innocent people and spread hatred and hostility in the name of Holy places. God isn’t interested in where we are while we are worshiping him instead He is looking at our hearts and intentions.

In Islam there is a Koran verse saying: “It is not their meat nor their blood that reaches God: It is your piety that reaches Him”That means it is not what so important is your physical activities and sacrificing animal meats in the Holy places, but what so important is your hearts piety.  In that sense, I have had a long time feeling that our mutual hostilities in the name of God and Holy places doesn’t serve in our well- being and religious quest. To continue the same attitude that we are behaving in the religious excuses is not worth.

We were applying our emotional negative energy for long time in this of Holy land issue and we did not gain any development, let’s use from now on our intellectual power and stop the long time human suffering in that persisting conflict. The Holy land must be respected by avoiding hatred and violence activities and we’ve ashamed ourselves by sending to our creator hostility vibrational energy and bloodshed on daily basis.

By Abdi Rahman M. Jibril

Source: http://www.sheikhjibril.com

Bishan sii dhamaanaysa waxaan aqriyay qoraal ku saabsan taariikhda iyo sababaha cilmiyaysan ee dabada ka riixaya baqdinta aan caqliga cuskanayn ee reer Galbeedka iyo cilmaaniyiinta cusub ka qabaan Islaamka ” Islamphopia.” Qoraalkan waxaa loogu tala galay dadka jecel in aqoonta-qallalan “Academia” kala soo dhex baxaan qodobo cilmiyaysan oo sharraxaya siyaabaha kala gedisan ee Aadanaha isku faquuqo iyo waliba midabyada kala duwan ee midabtakoorku yeesho.

Aqoonyahanka qoraalkan qoray waa bare-sare oo culuumta dhaqamada iyo isgaarsiinta ka dhiga Jaamacada North Illinois ee dalka Mareykanka. Qoraalkiisan wuxuu ugu magac-daray: Baqdinta- Islaamka, Dhaqanka, Iyo Midabka ee Waqtiga Imbiraadooriyadda (Islamphopia, Culture and Race in the Age of Impire.) Dooda ugu weyn ee qoraalkan gudbinayo waa in midabtakoorkii dunida ka jiri jiray lagu badalay dhaqan-faquuq maadama waqtigan casriga ah ee la joogo ay adagtahay in si toos ah dadka loogu takooro midabkooda dabiiciga ah ” racism.”

Bare-sare Mehdi wuxuu ku doodayaa in dawladaha reer galbeedka waligood ku mashquulsanaayeen siyaasad-goboleed ” geopolitical” saldhig looga dhigay aragti umadaha kale ku tilaamaysa in ay yihiin dad ku haboon in la darso, wax la baro, laga danaysto haddii ay suurta gal tahayna la gumeysto. Sida uu sheegay mudane Mehdi, doodan wuxuu u cuskaday aragtida caanka ah ee ” Orientalism” taas oo aqoonyahankii carbeed Edward Said uu curiyay qardhigii dhamaaday.

Aragtida “Orientalism” waxay qeexaysaa dabeecada hoose ee reer Galbeedka ku qaabilaan dhaqanada ka soo jeeda qaarada Asia gaar ahaan bariga dhexe. Dawladaha iyo aqoonyahanka reer galbeedka ayagoo ka duulaya aragtidan waxay duulaan gumeysi ah ku qaadeen madaxbannaanidii iyo aqoontii umahada ka soo jeeda dadka kale “ The Other.”

Mudane Mehdi qoraalkiisa wuxuu ku xusay in sababaha cilmiyaysan ee cabsida aan caqliga cuskanayn ee Islaamka laga qabo waqtigan la joogo laga dhex baadi goobi karo saddex xagalka kala ah: Dhaqanka, Midabka, iyo Qaabka cusub ee isbahaysiga dawladaha galbeedka ku doonayaan in dunida lagu maamulo “ The Age of Impire”.

Sida uu qabo mudane Mehdi, Isbahaysigan cusub “ Empire” wuxuu marwalba adeegsadaa farsamo cusub oo aragtida “ Orientalism” looga shidaal qaatay. Tusaale ahaan, waqtigii dagaalada qabooba socdeen, “ Cold War” isbahaysiga hadda dunida ka taliya wuxuu sharta iyo shaydaanimada u xawilay xagaa iyo midowgii soofiyeetka. Waqtigaas waxaa waajib muqadas ah ahaa in lala dagaalamo shuuciyadda oo dunida si xawli ah ugu faafeysay.

Markii daaqada lagala baxay xoogii shuuciyada oo midowgii dowladihii soofiyeetka burbureen, Isbahaysiga hadda dunida hor booda wuxuu baadigoob ugu dhaqaaqay faquuqida dhaqamada aduunka ee laga yaabo in ay ka horimaadaan siyaasadda is habaysiga. Faquuqa noocan ah waxaa loo cuskaday isla aragtida duuga ah ee “ Orientalism” ee kor aan ku soo xusnay. Waqtigan waxaa bilowday in duulaan af iyo adin ah lagu qaado qaababka ay u noolyihiin dadyowga loo arko in aysan asal ahaan ka tirsanayn isbahaysiga.

Bare-sare Mehdi wuxu qoraalkiisa ku qaada dhigayaa sida midabtakoorkii dunida laga yaqaanay qarniyadii hore iskugu badalay dhaqan-takoor. Tusaale ahaan waqtiyadii gumeysiga ee qarnigii dhamaaday, isbahaysiga dunida ka taliya wuxuu midabtakoor iyo faquuqid kula dhaqaaqi jiray dadka loo arko in midab ahaan madowyihiin. Dadaal badan oo lagalay ka dib, faquuqida noocan ah waa socon weysay, wuxuuna isbahaysiga go’aansaday in midabtakoorka iyo gumeysiga lagu badalo madax bannaani magac ah.

Sida uu qabo mudane Mehdi, dhaqantakoorka badalay midabtakoorka wuxuu xoogaystay billowgii qarnigan. Tusaale ahaan, qarnigan waxaa la arkay dawladaha reer galbeedka oo quursanaya qaababka ay u noolyihiin ama u dhaqmaan bulshooyinka kale. Waxaa warbaahinta dunida lagu arkay duulaan af ah oo lagu quursanayo qaababka ay u labistaan, ama isku guursadaan dadka aragtida “ orientalism” looga qoondeeyay khaanada lagu magacaabo kuwa-naga duwan “ the other.”

Wixii ka danbeeyay qaraxyadii September 11, Islaamka iyo muslimiinta ayaa noqday mowduuc xiiso gaar ah leh oo isbahaysiga ku bartilmaamaysan karo dhaqan-faquuq loo cuskaday aragtida “Orientalism.” Mudane Mehdi wuxuu ka soo horjeeda in sababaha ka danbeeya dhibaatada dunida ka tagan, gaar ahaan dhibaatada argagaxisnimada laga baadi goobo dhaqamada iyo diimaha.

Tusaale ahaan, mudane Mehdi wuxuu ku talinayaa in sababaha rasmiga ah ee qalaalasaha taagan qarnigan la joogo laga baadi goobi karo siyaasadda guud isbahaysiga dunida ka taliya iyo tartarnka loogu jiro kheyraadka dabiiciga ah ee aduunka

Doodan waa dood xoog badan oo xiiso gaar ah leh, waayo mudane Mehdi wuxuu qoraalkan ku qaada dhigayaa in siyaasadda cusub ee isbahaysiga u xuubsiibatay aragti ah in dhaqamada dunida isla jaan qaadi karin oo ay qasab tahay in dhaqamada qaar laga takhaluso. Haddaba aragtidan ayaa ah sababta qarsoon ee Islaam ka-cabsiga cusub “ Islamphopia” gadaal ka riixaysa. Maadaama aysan macquul ahayn in dadka degan bariga-dhexe midabtakoor toos ah loo muujiyo, isbahaysiga wuxuu door biday in siyaasad dhaqan-faquuq ah la cuskado.

Dhanka kale, mudane Mehdi wuxuu qoraalkan kula garramayaa cilmaaniyiinta cusub ee sida duuduubka ah u liqay dooda isbahaysiga “ Impire” ee ku baaqaysa in Islaamka iyo muslimiinta shaqo adag laga qabto maadama ay shido ka wadaan aduunka. In dooda noocan ah si duuduub ah la iskaga liqo ayuu mudane Mehdi ku tilmaamay caruurnimo iyo caajis maskaxed. Dhanka kale, mudane Mehdi wuxuu qabaa in cilmaaniyiinta cusub ee doonaya in la fuliyo siyaasadda Isbahaysiga ee dhaqamada muslimiinta lagu faquuqayo in ay wax ka bartaan aqoonta –qallalan iyo taariikhda aduunka

Tusale ahaan, mudane Mehdi wuxuu ku doodayaa in ay caajisnimo maskaxeed tahay in muslimiinta iyo islaamka lagaliyo hal-khaanad waayo muslimiinta adduunka waxay u nooyihiin malaayin nooc oo la jaan qaadaya duruufaha ka jira degaanka ay ku noolyihiin. Sida daraaadeed mudane Mehdi wuxuu aaminsanyahay in aysan maan-gal ahayn, in cilmaaniyiinta cusub duuduub u liqaan siyaasad iyo sumad lagu quursanayo dhaqamada iyo diinta umad bilyan ka badan.

Gaba-gabadii, mudane Mehdi wuxuu cilmaaniyiinta cusub kula talinayaa in ay ka caafimaadaan cabsida caruurnimo ee caqliga aan ku dhisnayn ee ku wajahan Islaamka iyo Muslimiinta. Sida fudud ee looga caafimaadi karo cabsida noocan ah ayuu mudane Mehdi ku sheegay in wax laga barto sida midabtakoorkii loogu badalay dhaqan-faquuq iyo taariikhda aragtida duuga ah ee “ Orientalism” ee saldhiga looga dhigay siyaasadaha isbahaysiga reer galbeedka “ The Impire”!

W/Q:  Cabdullaahi M. Cawsey

Email:sthinktank@gmail.com

Source: Mehdi Semati. (2010). “Islamophobia, Culture and Race in the Age of Empire.” Cultural Studies 24(2), 256-75.

By: Abdullahi Adan ( Caswsey)

Two months ago, a student in Quebec, Canada who supports Trump’s negative narrative towards Muslim immigrants in North America attacked a mosque and killed seven Muslim worshipers while they were praying (CBC, 2017). This incident is part of increasing Islamophobia in western countries in the last decade. There are several contending explanations for the rising such irrational fear about Islam, and the marginalization of Muslims in the west. One of the popular narratives of anti- Muslim discourse is based on the notion that all Muslims are terrorists because the young men who attacked world trade center in September 11 were Muslims.

However, some scholars argue that Islamophobia can be explained within the framework of racism and cultural prejudice. Semati (2006) argues that current incidents of Islamophobia in western countries is constructed within the context of long process of socio-political aggression in cultural terms, which informs the foreign policy of most westerners countries (p.257). In accordance with Semati (2006), this paper discusses the history of Islamophobia , and how racism, which is not based on biology but rather on ‘ cultural prejudice ‘ is the best framework to explain the increasing Islamophobia in recent years. I will shed light on practical strategies that can be used to confront racism based on cultural prejudice such as Islamophobia.

Some social scientists believe that explanations of the increasing practices and policies, based on discrimination towards Muslims can be found within the psychological reactions by non-Muslims concerning the increasing number of Muslims in the West and the terrorist attacks since September 11 (Lean, 2014). Islamophobia is much more complicated than social and psychological reactions by non-Muslims towards the increasing visibility of Muslims in the West because ‘Islamophobia’ has a long and complex history within the imperial policies of America and Europe as allies towards Middle Eastern countries as foreign enemy, while people who immigrated from middle such as Muslims are seen as domestic threat (Lean, 2014,).

Semati (2006) argues that current America and European foreign policies target ‘brown’ men of the Middle East as foreign or domestic enemy.  Consequently, Semati (2006) suggests that, ‘brown’ man is a new racial category drawing on culture rather than biology or ideology; and the process of racialization of ‘brown’ men transitioned from “exotic other” to “signifier’ of an impending risk and horror to the current global order in the age of imperialism. Thus, Semati (2006) traces how the process of racialization of brown men from “exotic other” to a terrorist happened?

Semati (2006) suggests that, it is difficult for the new global political order as an empire with the aim of the socio economic domination of the world to use race, based on “biology” as differentiated marker in the “ geopolitical imagination” ( 257). However, it is convenient for the Empire to use racism based on “cultural differences” in the new global order and its “political imagination” of the Other (Semati, 2006). Since the end of the Cold war, Islam and Muslims became targets of racists foreign policies by the new political order based on “cultural prejudice” (Semati 2006).

Scholars believe that culture developed into a supposed clarifying power in adopting (global) socio-political aggressions because it can legitimize the foreign policies of new global order to categorize Muslims and the brown men from Middle East as the “Other” (Semati, 2006). There are two main explanations why the empire ‘ essentializes’ all brown people from the Middle East and, Muslims as terrorist given that there is diversity within Muslims (Semati, 2006). The first explanation is based on the notion of inferiority of Islamic “civilizations and cultures” under the new political order (Semati, 2006).

According to this notion Muslims ‘other’ is perceived as the personification of inferior cultures, has a potential threat to the politics of the civilized world (Semati, 2006). The current Islamophobia, gains some popularity in many western countries can be explained through the frame work of racism based on “cultural prejudice.” For example, recently, the newly elected president of the USA, Mr. Trump, issued an executive order banning immigrants from seven Muslim countries from entering the United States of America. As per the executive order, the new administration wants to develop extreme vetting system that can stop potential terrorist from these seven Muslim countries to enter America (New York Times, 2017).

Semati (2006) illustrated that several media personalities, intellectuals, and conservative politicians in the West who support discriminative policies towards Muslims, based on ‘Islamophobia ’ notions such as the this new executive order which bans immigrants from seven Muslim countries to enter America.

The second reason for the categorization of Muslims with their diverse groups into a single category as ‘Other’ in the current political order projects the culture of Muslims as an uncivilized culture (Semati, 2006). Edward Said argues that western intellectuals studied the cultures of ‘Orientals’ from their perspectives and biases. In this process, Muslims societies were conceived as the ‘Other’ or people who have one culture different from civilized cultures such as Judeo-Christian cultures in the west (Semati, 2006). For example, there are numerous intellectuals, social activists such as feminists in the West, who always suggest that women and young girls in Muslim countries need to liberate from the atrocities and injustices of their cultures.

Moreover, there are human right organizations in the west, who claim the existence of human rights abuses and violations in Muslim countries because the lack of democracy and freedom. Semati (2006) ads that for the two reasons noted above, ‘Islamophobia’ became an ideology that can be used as a response to the imagined threats that Muslims as ‘ other’ advances towards the new political order- the Empire and the culture of the civilized world.

Therefore applying this framework gives us a genealogical sketch of the appearance of brown men from the Middle East and Muslims as potential domestic and foreign threats. (Semati, 2006). However, Semati (2006) does not illuminate strategies that can be used as mechanisms in confronting the rising “Islamophobia” in the West, based on cultural prejudice.

Love (2009) observes that increasing hate crime and discrimination policies toward Muslims in the West may be challenged with anti- Islamophobia movements positioned within the historical background of civil right activism against racism and discrimination in the USA. Since the explanations for the rising Islamophobia in the West can be found within the framework of racism based on cultural prejudices.

Furthermore that anti- Islamophobia movements need to learn lessons from the struggles of Black and Hispanic civil right movements against racism practices with in the USA. Accordingly, Love (2009) suggests that Middle Eastern American communities can form advocacy organization as anti- Islamophobia movements to confront racism based on cultural bigotry.

Overall, this discussion has argued that the rise of current Islamophobia against Muslims in the West as ‘Other’ is the result of discriminatory policies under the new global order-Empire adopted to gain socio economic dominance (Semati, 2006). The essay has argued that since the Empire is not able to embrace racism based on biology in their political imaginations to discriminate the ‘Other’, ‘Islamophobia” as an ideology became a discriminatory instrument within the foreign policies of the Empire (Semati, 2006).

For example, brown men from the Middle East who once were considered as ‘ exotic’ because of their looks developed into a single category of domestic and foreign enemy in the ‘political imagination’ of the Empire due to their religion and background as uncivilized Arab culture (Semati, 2006).

In that regard, the discussion has pointed out that the best sociological explanation for the current rise of Islamophobia in the West can be found within the framework of racism and cultural prejudice adopted by the Empire as domestic and foreign discriminatory policies against Muslims as ‘Other’. This essay suggests that increasing hate crime and discrimination policies toward Muslims in the West can be challenged with anti- Islamophobia movements that mirror the historical struggle for civil right movements  against racism and discrimination in the USA (Love, 2009).

By: Abdullahi Adan ( Caswsey)

Email: sthinktank@gmail.com

References.

Love, (2009).The problems of Islamophobia. Soundings: A journal of politics and

culture, 57 (1), 145-148.

Semati, M. (2010). Islamophobia, culture and race in the age of empire. Cultural Studies,

24 (2), 256-275.