A country is not recognized twice

The major powers that were competing for the division of the countries of the world in the 18th century, although they differed in their views, ideas and political systems, they believed in two methods, the colonial method "Colony" (ruling and managing a country) and directly ruled by another country) and the protected political system "Protectorate (agreement to protect a country and control it from other countries, while they are growing), the British Protectorate of Somaliland was one of the 7 countries It was a protectorate of the British Empire from 1841 to 1960, which was one of the 21 countries directly ruled by the British Empire. In the 19th century, in the 1960s, the British Protectorate of Somaliland became one of the 21 countries that gained their independence from the British Empire, namely, Cameroon,Togo, Somaliland British protectorate, Madafascara, Mali Federation, Union of Senegal, French Sudan, Congo, Republic of Dahomey, Niger, Upper Volta (Burkina Faso) Chad, Central Africa Republic, Congo Brazzavilla, Cyprus, Gabon, Nigeria, Mauritania, Islamabad, Benin, I very cost.

After the government of Somaliland (British Protectorate of Somaliland) took its independence from the protectorate of the British Empire, it took the name of the Republic of Somaliland (Republic of Somaliland) but, a few days later, it became one of the 12 countries. At the same time, they announced that they had formed a unified government system, and it was based on the aspect, culture, religion, and language they shared, which were "Mali federation, French Sudan, Union of Senegal, Republic of Somaliland, Somalia, Republic of Dahomey, Benin, Republic of Upper Volta, Upper Volta, Burkina Faso, Niger, Congo Brazafil and Democratic Republic of Congo. They went through major problems between the government called Katanga in the Congo, it took its independence from the government of the Democratic Republic of Congo, and also, a strong tension started between their relationship and the union of the governments called the Mali Federation, the Union of Senegal and French Sudan, at the same time it was separated from French Sudan, which took its independence, which left the Republic of Sudan "Republic of Sudan", and now it is separated from the union and togetherness, each of them to their own corner. took the independence of the Mali federation and the Union of Senegal, they also united with the Republic of Dahomey and Benin, which initially went under the name of the Republic of Upper Volta, at the same time they also united with each other, and adopted their independence and independence , Burkina Faso and Niger formerly known as Upper Volta.

The government of the Republic of Somaliland has become a leader in the search for unity arising from the five Somalis, which were Somalis in the northeast of Kenya (Kenya), Somalis living in the western region of Ethiopia, Southern Somalia, the Republic of Djibouti and the Republic of Somaliland, in order to After the unity of the five Somalis who were frustrated, the Republic of Somaliland became the leader of the union of the southern part of Somalia which was ruled by Italy, which went with the Republic of Somalia "Somali Republic", which existed for 9 years. Mohamed Siad Barre. More than 10 years of the armed struggle led by the forces of the SNM rebels to free the independence of the Republic of Somaliland which they announced on May 18, 1991. 

The country that gained independence, 22 of these 23 countries were regions separated from their country, such as: Georgia, Croatians, Solvenia, Ukraine, Belarus, Baltic state of Estonia, Latvia, Lithuania , Maldove , Kyrgyztan, Uzbekistan, Macedonia, Tajikistan, Armenia, Turkmenistan, South Ossetia, Slovenia, Verkhovna roda, Ukraine, Albania, Azerbaijan, Kazakhstan.

So when we look at the 21 countries that took their independence from Britain, it was not recognized twice, it was recognized only once, Somaliland does not need to be recognized by foreign countries or declare that they recognize it, because recognize a country separated from another country, but, the Republic of Somaliland is a country that the whole world recognizes as a country that took its freedom and independence from the protection of the British Empire, and then returned with its independence, so it is not He needs recognition from the countries of the world, because a country cannot be recognized twice, Somaliland was recognized first, but the only thing that should be done is for Somaliland to have many friends in the world. 

Somaliland is the only country where people live in one family of the same religion, same culture, same language, same gender, same race compared to the rest of the world. The reasons for separation, separation and withdrawal from two countries or countries, are indicated in terms of religion, culture, language, gender and ethnicity, and they are not far from the reasons that led to the separation of Pakistan from India.         

Most of the Indian people worshiped the cow, while the Pakistani people cultivated the cow and ate the beef, and this led to a conflict between the Indians and the Pakistanis living together in the country of India, which the Indian people considered that every day one of their gods was slaughtered, and at the same time their meat was eaten by the people of Pakistan.

So when we look at the south of Somalia that left the federal government of Somalia, the reason is that they have 8 presidents who rule such as, Himan and Xeeb, Galmudug, Hamar, West Hamar, Putland, Kismayo, Ehlusunna-wajamaa and the Al-Shabaab, which has 238 ministers and more than 400 MPs. It is estimated that they live in more than 10 ethnic groups that differ in terms of culture, religion, language, caste, and ethnicity, and it is said that they speak more than 10 languages, such as: -

Bajuni is a language close to  the Swahili spoken by the Bajuni people who live in Lower Jubba in the south of Somalia and in the North of Kenya . 

The names of the areas where they live are described as Af-Baajuuni such as:-Sanguni, Kibsuuma, Kumbareera, Af-Midow Turdhi, Kismayo which literally means   (KISIMA "Well"   Yo "Long").

Af-Banadiri is a language spoken by the Banadiri people who live in the south of Somalia and the north of Kenya , from Africa and Persian (Iran) although they go by their names like: Iikar, Yamad, Macaloo, Muriidi, Amoo She-mat, Shenyaalo, Baboo, Sidoo, while their wives go with them like:- Maanfay, Baa'ishe, Daadoy, Bibi, Baa'ita, Haamey, Abasti, Daadoy, Roonooy, Babinti, etc. It is better to be pregnant, to gather fruit, to grow a palm tree, and to be better than others.        

Barawe  is a language close to Swahili spoken by the Barawe and Benadirugu people, who are said to have originated from the Portuguese.

Af-Dabarre or Af-Cirole   is a language close to Af-Mai which is spoken by the Dabarla and the Airole who live in the Bay region, central Juba and southern Somalia.     

Af-Garre   is described as being close to the dialect   spoken by the Garra who live in the lower Shabelle region of southern Somalia.

Af-Jiido is a language spoken by the people living in the Lower Shabelle, Bay and Central Juba of southern Somalia

Tunis is a language spoken by the people of Tunis who live in the Lower Shabelle and Middle Shabelle regions of Somalia.

Ma-may is a language spoken by the May-may living in southern Somalia, the words of that language include:-  matha dhura "headache"   qathasha "marriage",   Kood "laughter" biroyma "circumcision" hangfar" dabeel" owarad "last night" surung "stand"   nyannyur, "cat" maanya "sea"   in one of their poems that reads like this: Aaw Rewinow ul malag ing fully, eleeng liing fiiriya arryng luku sughaw, eretybyho ky eedyoony ly etheegsythaw, umity liing eleyo ilkoo liing edayaw, Allyma ay kingly moqyng,   Unugi af gaapyno owaadjkey yeraathy, aathisba ilduufase iow hang towane.

Gosha is a language spoken by Jareer , Gosha or Mushunguli who live in the Lower Shabelle and  Middle Jubba in southern Somalia and is called Somali Bantu, and Somali is spoken by a small number of people insouthern Somalia.      

Astrology is related to Yemen, but Yemen is different from southern Somalia in that people have only one religion and the same traditional culture, therefore, southern Somalia is marked by endless blood and conflict, it is impossible to govern One of the regions in the south of Somalia, such as, Himan, Xeeb, Galmudug, Hamar, West Hamar, Putland, Kismayo, and so.

 

Madaxweyne Cigaal Oo U Jawaabay Muuse Biixi

 

Muddo haatan laga joogo dhowr todobaada ka hor ayey hadal haynteedu ku badatay bulshada dhexdeeda,  jawaab uu ka bixiyey Madaxweynaha Jamhuuriyadda Somaliland Mudane Muuse Biixi Cabdi, su’aal lagu weydiiyey eedaymo uu u jeediyey Madaxweynihii Labaad ee Jamhuuriyadda Somaliland Maxamed X. I Cigaal (AHUN) Sannadkii 2001-dii.

Wakhtigaa waxaan halkan idinku soo gudbinayaa jawaabtii uu ka bixiyey Madax-weynihii hore ee Jamhuuriyadda Somaliland, “Alle ha u naxariistee” M.X.I Cigaal, oo shir-jaraa’id ku qabtay xafiiskiisa Madax-tooyada, taasoo uu kaga hadlaayey xaaladda ergada dhex-dhexaadinaysa, Xukuummada iyo Kooxda salaadiinta Guriga ku jirta”

M/weyne Cigaal wuxuu hadalkiisii ku bilaabay:-  “Shalay qoraalkii (Statement) aan soo saaray si fiican ayaa looga sheegay war-baahinta, wargays’yadeena, iyo BBC daba, hase-ahaatee arin yar baa la balbalaadhiyey oo si kale loo dhigay, oo laga dhigay nimakii dhex-dhexaatinta waday ama odayaasha ahaa khilaaf na dhex-maray, rayiguunbaanu ku kala baydhnay, oo isku kaaya qaban-waayey, oo iyaguna halkoodii ayey ku adkaysteen , anniguna halkaygii, laakiin wax-laf -jab ah oo aanu ku kala tagnay ma jirto.

Markaa arrinku halkiisii ayuu noo joogaa, tallo-wanaagii aanu lahaan jirnayna dib-baanu u lahaanaynaa, waanu wada-lahaanaynaa waligayo, carab iyo labadiisa-daan baa isku dhow oo waa ay isqaniinaan, ayey somalidu ku maah-maahdaa.

Mudo dheer ayaanu nimankan shir-guddoonku aanu tallo-wadaaga lahayn, oo saddexda Gole aanu talo wanaag ku lahayn, maanta uguma horeyso in rayigayagu kala maan noqdo, maanta wuu soo shaac baxay uun, oo war-baahintii uun baa gaadhay mooyaane, mar la isla aqbalo, oo rayigu meel raga uga wada muuqdo  iyo mar-uu-ragba gees ugala muuqdaba, labadaba waanu lahaan jirnay, laakiin wax sida loo dhigayo kalo go’ah oo ku yimid xidhiidhkii sadexda golle  ka dhaxeeyey ama Gudoomada saddexda-golle ku jiray, wax kala go’ah oo ku yimid ma jiro,  intaas ayaan ka balan qaaday oo aan idhi.

Waxaan fadhiisanayaa gollaha wasiirada, markaa waxaan ka soo saarayaa talaabadii danbe halkii laga qaadi lahaa, sidaad ogtihiin xalay-toole rag odayaal ah oo Alle barkeeyey, oo wadaado ah iyo rag wasiiro ah, ayaa isugu tagay, markaa maantaba waxa aad moodaa, intaan anagaba nalaga dhur-sugin in arinkii waan-waantiisiiba la bilaabay.

Madax-weynuhu isagoo hadalkiisii sii wata wuxuu yidhi: - “Anagu shan qodob ayaanu u qornay nimanka meesha sheeganaya, shantaa qodob waxay ahaayeen.

Qodobka 1aad:  In aan urur-dhaqameed wax la yidhaahdaa aanu caado u ahayn dalka kana jiri-jirin, haddana milgo u banaani aanu jirin, haddiise odayaasha Madax-dhaqameedka ahi ay yidhaahdaan, waxaan u baahanahay, urur aanu talada dalka aanu kaga dhiibano, Tallo iyo tamarba, waa laga fikiri karaa, oo abuurkiisa laga sasimaayo, laakiin 16-nin oo sida aad ogtihiin sheeganaya wakiil suldaan iyaga oo reerka ay ka socdaan aanu-sul’daanba lahayn, wuxuu ku fadhiyaa meesha wax kale oo aad ogtihiiin 12-kii Sul’daan ee soo jireenka ahaa- ee dalka ayaa baaq soo saaray, oo waliba ragaasi intooda badani afar iyo shan jeer ay ku abtirsadaan Sul’daan Hebel, Sul’daan Hebel oo arinka nimankan ka soo horjeeda oo koox-yar oo  sheegato ahi ma sameyn karto urur-dhaqameed haddii ay yidhaahdaan koox baanu nahay M/dhaqameed ah oo iyagu urur-sameysanayaan anaga aqoonsi noogama baahna.

Dalka Dimuquraadiyad baa ka jirta laakiin wax-aanad ahayn ha sheegan haddii aad tidhaahdo annigaa rayigayga dhiibanayaa, cid kuu diidaysaa ma-jirto.

Laakiin, hadaad tidhaahdo cigaal-baan u hadlayaa oo rayiga cigaalbaan u bixinayaa dee xaq-uma lihid, markaas ta la isku hayaa waxay tahay, yaad u tahay Madax-dhaqameed ama Urur-dhaqameed haddii guudka la iska saaro oo layidhaahdo Madax-dhaqameed ama Urur-dhaqameed dee markaa inta ka maqan ee diidan ee waliba soo jireenka ah ma madax-dhaqameedkiibaa laga taxaabayaa.

Markaa waxa anniga rayigayga ama mabda’aygu yahay urur-dhaqameed haddii la sameynayo, waa inuu yahay mid loo wada dhan yahay, arin cusub-weeye, wax caado dalkeena u ahaan jirtay ma’aha, markaa wax-cusub oo abuurmaya weeye haddii uu cusub yahayna waxaa waa in loo wada dhan-yahay oo dadka magacaa lihi waa inay u wada dhan yahay, oo dadka magacaa lihi waa inay u wada dhan yihiin, 12 ka sul’daan ee aan sheegay ee baaqa soo saaray waxa weheliya rag kaloo dalka dibadiisa  iyo gudihiisa Fax’syo iiga soo diray oo iyaguna xagaa soo jireeno ka ah oo shan nin ah oo iyaguna yidhi, hana-lagu darro liiska raga baaqa soo saaray iyaga ayaanu baaqa la qabnaaye, markaas sidaas baanu M/dhaqameedkaas u leenahay

Qodobka 2aad:  Ee ay sheegeen ee ay distoorka ka soo jeediyeen  ee ay yidhaahdeen far’qada-saddexaad ee kooxdu u cuskatay Ururkooda waxa weeye, Qodobka ka hadlaya, in muwaadiniinta Somaliland inay xor-u yihiin inay sameystaan, urur-dhaqameed waxa weeye, waa (Culture Organization) iyagu waxay u qaateen meesha dhaqameed la sheeagaba, in iyaguun la sheegayo, maaha kani iyaga urur-dhaqan waa culture organization, sida fanaaniinta urur ay sameystaan raga gabyaaga ahi ha sameysteen, ama nimanka ruwaayadaha dhigaa hasa-meysteen maaha urur-dhaqameed  meesha ay sheegayaan, markaa waa kaas oo ururkii xirfadayaasha ayaa la sameysan karaa, Ururkii Ganacsiga (Trade-Union) ayaa ku jira qodobkaa, si khalad ah ayey usoo ogaadeen laakiin sida uu yahay waa sidaa. 

Qodobka 3aad: ka saddeexaad hore ayaanu uga hadalnay, waxa weeye, Ururka salaadiinta ama cuqaashu, wuxuu sameysmi karaa marka loo dhan yahay, ee dadka magacaa sheegtaa u dhan yihiin, laalkiin haddii in yari sameeysato waa in ay koox isku sheegaan, waa sida xisbiyada oo kale, xisbi-leh anigaa Somaliland oo dhan u wada hadlaa ma jirto ee kolba intii doorashada, siisa ayuu u hadlaa.

Qodobka 4aad: Hawsha salaadiinta dee sida aynu ku naqiin dhaqan-keena iyo hab-nololeedkeena, hawsha salaadiintu waxay ku kooban tahay, sidii ay beelihii ay sul’daanka u ahaayeen dantooda, Nabadooda iyo wixii cid kale gaadha, sidii ay ugu talin lahaayeen ee ay u maamuli lahaayeen arinkooda ayey leeyihiin.

Qodobka 5aad:  Go’aankoodii shirkooda ee ay yidhaahdeen, xisbi lama furi karo, kii la-furayaana waa in laga noqdaa oo afartan-cisho lagu baa’biiyaa,  doorashooyinkana ha la iska dhaafo oo shir-beeleed ha laqabto, Qodobkaana waa in lagu noqdaa, waayo, Dastuurkeenii ayuu boqolkiiba 97% aynu ku taageernay, ayuu duminayaa,

Isagoo qodobkaa sii shar-xaya, waxaa uu yidhi; - Annagu shantaa qodob ayaanu u dirnay nimankaa, maanta, nimankii culimada ahaa ayaa qaaday iyagii ayey u geynayaan, jawaabtii ayaanu ka sugaynaa 10: 00 subaxnimo ayey balansanaayeen.

Shantaa qodob hadday soo saxeexaan oo ay yidhaahdaan waanu aqbalnay, dee arinkii waa dhamaaday, fidnadiina wey soo afjarmaysaa, ana u awali-maayo oo dhan maayo haddii ay aqbali waayaan waxaas iyo waxaas ayaanu yeelaynaa, waxay noqonaysaa tadiib iyo hadal aan meesha ku jirin, nimankii sidaas ayaan u diray culimadiina waa ay qaadeen, isla-xalay ayey u geeyeen si ay u akhristaan, maanta wixii ay is odhanayaan, ha is yidhaahdaan, markaa iyagii ayaanu jawaab ka sugaynaa.

Annagu waxaanu leenahay haddii ay intaas yeelaan oo war-qadaas soo saxeexaan xagayaga fidnanimo kama jirto, Nabigu (SCW) waxaanu yidhi:- fidnadu waa hurudaaye wixii toosiya Illaahay ha naclado, markaas annagu sidaas ayaanu qabnaa markaa fidno doon-manihin.

Waxaan ku soo khatimayaa, shacbiga Hargeisa, Buroa, Berbera, Laascaanood, Ceerigaabo, Boorama, lixda-Gobol oo dhanba, waxaan keeyahay waxoogaagii shalay aan yara cawday, ee aan fagadh-fagadh ka siiyey, dadkii wixii qaranka nasteex u ahaayow maxaad la hurudaan, haddaan annigu shalay idhi; in maanta laga banaan baxay ama laga jawaabay, dadka aad baan ugu mahad naqayaa, waxaan leeyahay hala dhowro waxoogaa fidno raba ayaa idinku dhex-dhumanayee, oo wax tuu-rtuuraya oo mabda aad wadaan ka soo horjeeda aqlabiyadiinu boqolkiiba (97%) ayey ahayd, saddexdii dhinaa ayaa idinku dhex-dhuumanaya, aad baad u  mahadsan tihiin, shacbiga Somaliland iyo qaranka Somaliland.

Ninbaa shalay laga sheegayey oo halkan is baac-baacinaayey oo hadal uu ka dhigayo in uu aniga iila  jeedo, laakiin aanu aniga iila jeedine, saaxiibadii oo baryahan ka shakisnaa ayuu ku raali-galinaayey, oo taqo kaga doonaayey, wuxuu yidhi;- yuu isku halaynayaa?

Sagaashan iyo Todobadaa 97% ayaan muusow isku halaynayaa, qabiil isku halayn maayo, cid kalana isku halayn mayo, horena iskuma kaan halayn ee 97%  Qaranka Somaliland ayaan isku halaynaya.

Qoraa/ Maxamed Faarax Qoti

Wadan Laba Goor Lama Aqoonsado!

Quwaddihii ugu waaweynaa ee tartanka ugu jiray kala qaybsashada wadamada aduunka Qarnigii  18-aad , inkastoo ay ku kala duwanaayeen dhinaca aragtida, fikirka iyo nidaamka qorshahoodii siyaasadeed, haddana waxay  aaminsanaayeen laba hab oo kala ahaa,  habka guumaysiga ah “ Colony” (xukunka iyo maamulka dal oo si toos ah uu u xukumo dal-kale)  iyo nidaamkii siyaasadeed ee maxmiyada ahaa “Protectorate ( ku heshiinta illaalinta dal iyo ka xakameynta  wadamada kale, inta ay  soo korayaan),   British Protectorate of Somaliland  waxa ay ka mid ahayd 7-dii dal ee maxmiyada u  ahaa boqortooyadii ingriiska  sannadihii 1841-kii illaa iyo 1960-kii, kuwaasoo ka mid ahaa 21-kii dal ee sida tooska ah ay u xukumayeen Boqortooyadii Ingiriisku. 

Qarnigii 19-aad ged-gedoonkii iyo dabeylihii xornimo doonka ee ka socday dunida  sannadkii 1960-kii, waxay ka mid noqotay British Protectorate of Somaliland  21-kii  Dal ee xornimadoodii iyo madax-banaanidoodii  ka qaatay boqortooyadii Ingiriiska, kuwaasoo kala ahaa, :-  Cameroon, Togo,  Somaliland British protectorate,  Madafascara , Mali Federation,  Union Senegal, French Sudan, Congo,  Republic Dahomey, Niger, Upper Volta(Burkina faso) Chad, Central Africa Republic, Congo Brazzavilla, Cyprus, Gabon, Nigeria, Mauritania, Islamabad, Benin, I very cost. 

ka dib markii dowladda Somaliland (British Protectorate of Somaliland) ka qaadatay xornimadeeda maxmiyadii ay u ahayd boqortooyadii Ingiriiska,  waxa ay la baxday magaca Jamhuuriyadda Somaliland ( Republic of Somaliland) balse,  maalmo yar ka dib,  waxa ay ka mid noqotay  12-kii  Dal ee isla wakhtigaasi  ku dhawaaqay inay sameysteen  hab-wadaag dowladeed oo mideysan, waxaana  gun-dhig u ahaa  dhinaca, dhaqanka, diinta, iyo luuqada ay wadaagaan, dalalkaasoo ahaa ”- “Mali federation, French Sudan, Union Senegal, Republic of Somaliland, Somalia,  Republic  Dahomey, benin,  Republic of upper volta,  Upper Volta, Burkina faso, Niger,  Congo brazafil iyo Democracy Republic of Congo.

Waxa ay dhibaatooyin hor-lihi  dhex-mareen dowladdihii la odhan jiray, Katanga ee dalka Congo, waxa madax-banaannideedii ka qaadatay  dowladdii  Democracy  Republic of Congo,  sidoo kale, waxa ay xiisad xooganni  ka bilaabmatay xidhiidhkoodii  iyo  midowgoodii dowladdihii la isku odhan jiray Mali Federation,  Union Senegal iyo French Sudan, isla markaana waxa ka go’day  French Sudan,  taasoo qaadatay madax-banaannideedii, taasoo la baxday  Jamhuuriyadda Sudan “Republic of Sudan”,  haddana waxa  ku kala noqday israacii iyo wada-jirkii oo ay mid waliba geesteeda u qaadatay  madax-banaanideedii Mali federation iyo Union Senegal,  waxa iyaguna midowgaasi ku kala noqday  Republic  Dahomey iyo Benin  oo markii hore la baxay magaca Republic of Upper Volta,  isla wakhtigaasi  waxa iyaguna ku kala noqday midowgoodii, oo qaatay  gooni isku-taag  iyo  madax-banaannidoodii, Burkina faso iyo Niger oo la isku odhan jiray  Upper Volta.

Dowladda Jamhuuiryada Somaliland “Republic of Somaliland”  ayaa hormood ka noqotay raadinta midnimada ka dhalata shantii Soomaaliyeed ee ay ka mid ahaayeen Somalida waqooyi barri ee dalka Kiiniya (kenia), Somalida degan gobolka galbeedka Itoobiya, Koonfurta Somaliya, Jamhuuriyadda Jabuuti iyo Jamhuuriyadda Somaliland,  si loo hello midnimadii shantii Soomaaliyeed ee hungowday,  waxay Jamhuuriyadda Somaliland horseed ka noqotay midowgii koonfurta Somaliya ee Talyaanigu guumaysan jiray, kuwaasoo la baxay Jamhuuriyadda Somaliya “Somali Republic”,   oo wada jiray mudo 9-Sannadood ah, ka dibna,  waxa iqlaab militariy ku qabsaday ciidamaddii  taliskii  Maxamed Siyaad Barre.

In ka badan 10-Sannadood oo ahaa halgankii hubeysnaa ee ay hogaaminayeen xooggagii  jabhadii SNM ku xoreeyeen la soo noqoshada xornimadda madax-banaannida Jamhuuriyadda Somaliland ee ay ku dhawaaqeen 18-kii May Sannadkii 1991-kii,  waxa ay haddana isla-sannadkaasi  la dhalatay   23-kan Dal ee  qaatay madax-banaanida, kuwaasoo 22-dal oo ka mid ah 23-kaa dal ay ahaayeen gobolo ka go’ay wadankoodii, sida:-  Goargia, Croatians, Solvenia, Ukraine, Belarus, Balte state of Estonia, Latvia, Lithuania, Maldove , Kyrgyztan, Uzbakistan, Macedonia, Tajikistan, Armenia, Turkmenistan, South Ossetia, Slovenia, Verkhovna roda, Ukraine, Albania,  Azerbaijan, Kazakhstan.

Haddaba marka aynu eegno 21-kii dal ee Ingiriiska ka qaatay madax-banaanidooda laba goor lama aqoonsan ee waxa la aqoonsaday hal mar oo kaliyaata, Somaliland uma baahna aqoonsi ay aqoonsadaan dalalka shisheeyaha ahi ama ay ku dhawaaqaan in ay aqoonsan yihiin, sababtoo ah waxa la aqoonsadaa dal ka go’ay dal kale, laakiin, Jamhuuriyadda Somaliland waa dal aduunkoo dhami uu u aqoonsan yahay in uu ahaa dal xornimadiisii iyo madax-banaannidiisii ka qaatay maxmiyadii uu u ahaa boqortooyadii Ingiriiska, ka dibna la soo noqday madax-banaanidiisii, markaa umaba baahna aqoonsi uu ka sugu dalalka aduunka, sababtoo ah dal laba goor  lama wada-aqoonsado, ee horaa Somaliland loo aqoonsaday, balse arrinka kaliyaata ee la gudbooni uu yahay in Somaliland saaxiibo badan ku yeelato carro-edeg. 

Somaliland waa dalka kaliyaata ee dadka ku nooli ay yihiin hal-qoys oo isku diin ah, isku-dhaqan ah, isku-luuqad ah, isku-sinji ah, isku-isir wadaaga marka loo eego dunida inteeda kale.

Sababaha dhaliya kala go’ida, ka go’ida iyo kala noqoshada laba dal ama dal, waxa  lagu  tilmaamaa dhinaca diinta, dhaqanka, luuqada, jinsiga iyo isirka,  kamay fogeyn  sababihii  ku keenay  in dalka Bakistan ka go’o dalka Hindiya.

Dadka Hindida intoo badan waxa ay caabudi jiray Lo’da, halka dadka reer Bakistaana ay dhaqan jireen, isla markaana ay cuni jireen hilibka Lo'da, waxaannay arrintaasi  ku keentay isku dhac colaaddeed oo ka aloosama Hindidii  iyo Bakistaaniyiintii wada degenayd  dalka Hindiya, taasoo Dadka Hindidu ay u arkayeen in maalin kasta mid ka mid ah IIlaahyadoodii ay gowracanayaan, isla-markaana hilibkoodiina ay cunayaan dadka reer Baakistan.

Haddaba marka aynu eegno koonfurta Soomaaliya ee la baxday dowladda Federalka Soomaaliya waxa u sabab ah inay yeeshaan  8-deed  madax-weyne oo ka kala taliya sida, Ximan iyo Xeeb, Galmudug, Xamar, Galbeedka Xamar, Putland, Kismaayo, Ehlusunna-wajamaaca iyo Xarakada Al-shabaab, kuwaas oo leh 238 wasiir iyo in ka badan 400 oo xildhibaan.

Waxaana lagu qiyaasaa inay ku nool in ka badan 10-qoomiyadood oo ku kala duwan dhinaca dhaqanka, diinta, luuqada, sinjiyadda, isirka ay ka soo kala jeedaan,  waxaana lagu sheegaa in lagaga hadlo in ka badan 10-luuqadood oo kala ah, sida:-

Af-Bajuuni oo ah luuqad u dhow  afka Sawaaxiliga oo ay ku hadlaan dadka bajuuniga ah ee degan Jubbada Hoose ee koonfurta Soomaaliya iyo Waqooyiga dalka Kenya, dhalasho ahaan ka soo jeeda TUUNI oo ka mid ah qabiilada la yidhaahdo, Digil iyo Midhifle.

Magacyad deegaamada ay degen yihiina waxa lagu tilmaamaa inay yihii Af-baajuuni sida:-   Sanguuni, Kibsuuma, Kumbareera, Af-midow turdhi, Kismaayo oo macno ahaan noqonaysa  (KISIMA “Ceel”  Yoo “ Dheer “).

Af-Banaadiri waa luuqad ay ku hadlaan dadka banaadiriga ee degan koonfurta Soomaaliya iyo woqooyiga dalka Kenya, kana soo jeedaan Afrika iyo beershiya (Iran)  in kastoo ay la baxaan ragoodu magacayada sida: Iikar,Yaamad, Macaloo, Muriidi, Amoo Shee-mat , Sheenyaalo, Baaboo, Siidoo, halka dumarkooduna ay la baxaan sida:-  Maanfaay, Baa’iishe, Daadooy, Biibi, baa’ita, haameey, Abaasti, Daadooy, Roonooy, Baabinti, IWM, dhanka maahmaahyada waxa ka mid ah sida:- Dadayasho doorabo ka uurowti,  Erbet aruurti misaar, Tukulush timir gaaree waayi xaraar dhahyi,  La faltee la beeqtee ka roon.

Af-Baraawe waa luuqad af-sawaaxiliga u dhow oo ay ku hadlaan reer baraawe iyo banaadirugu , oo asal ahaan lagu sheego inay ka soo jeedaan boortaqiiska.

Af-Dabarre ama  Af-Ciroole  oo ah luuqad u dhow Af-maay taasi oo ay ku hadlaan  Dabarlaha iyo Ciroolaha  dega  gobolka bay, Jubada dhexe iyo koonfurta Soomaaliya

Af-Garre  waxa lagu tilmaamaa inay u dhow-dahay luuqada af-baayga  oo ay ku hadlaan garraha degan shabeelada hoose ee koonfurta Soomaaliya,

Af-jiido waa luuqad ay ku hadlaan jiidaha degan shabeelada hoose , bay iyo jubada dhexe ee koonfurta Soomaaliya

Af-tuuni waa luuqad ay ku hadlaan Tuuniga degan shabeelada hoose iyo shabeelada dhexe ee koo furta soomaaliya.

Af-maay waa luuqad ay ku hadlaan Maay-maayga degan koonfurta Soomaaliya, erayada luuqadaas waxa ka mid ah:-  matha dhuura” madax-xanuun”  qaathasha “ guurka,  Kood “qosol” birooyma “gudniinka “ hangfar”dabeel” owaraad “Xalay” surung “istaag”  nyaanyuur, “ bisada”  maanya “bada”  mid ka mid ah gabayadooda oo dhigan sidan : Aaw Rewinoow ul malaag ing fuully, eleeng liing fiiriya arryng luku sughaaw, eretybyho ky eediyoony ly etheegsythaw, umyty liing eleeyo ilkoo liing edaayaw, Allyma ay kiingly moqyng,  Unugi af gaapyno owaadjkey yeraathy, aathisba ilduufase iyow hang towaane.

Af-Gosha waa luuqad ay ku hadlaan Jareer, Gosha or Mushunguli degan Shabeellaha Hoose iyo Jubbada Dhexe ee Koonfurta somaliya waxaana la yidhaa Somali bantu, iyo Af-Somaliga oo ay yar yihiin dadka ku hadla  koonfurta Soomaaliya.

Dhinaca maluugta cilmi dhagoolka waxay xidhiidh wadaagaan Yementa, laakiinse, waxay Yamentu kaga duwan tahay koonfurta Soomaaliya waa dad leh diin kaliya iyo dhaqan qudha oo soo jireen ah, sidaa daraadeed, Koonfurta Soomaaliya waxay ku suntan tahay dhiig iyo colaad aan dhammaad lahayn, lagama yaabo in maamul gobolleedyada ka mid ah koonfurta Soomaaliya uu ka go.o mid ka mid ahi, sida, Ximan iyo Xeeb, Galmudug, Xamar, Galbeedka Xamar, Putland, Kismaayo.

Mohamed Farah Qoti 

Dr Maxamed Faarax Qoti Oo Ka Hadlay Aafada Xashiishadu Ku Hyso Dhalinyarada

Xallinta Khilaafaadka Isku-Dhaca Iyo Wada-Xaajoodka. Q/6aad

Sidaa darteed, waxa aynu halkan ku eegi doonaa Beel ama qabiil xeer-dhaqan soo jireen ah u lahaan jiray inay ku soo xushaan hab-doorasho gadh-wadeenka reerka marka uu geeriyoodo ama uu hawl-gab noqdo,  waxaana ka fadhiisan jiray xubno ka mid ah guddi hoosaadyo ay beeshaasi lahayd, kuwaasoo ka soo dhex-xullan  jiray beesha ninka caaqilnimada reerka u noqonaya.

Ka dibna, waxa ay guddidaasi u eegi jireen, Diinta, sharafta, karaamadda iyo daacadnimada uu leeyahay, iyagoo ku qiimeyn jiray dhinaca, Dhaqanka, Codkarnimo, Garyaqaannimo, Hawl-karnimada, Caqliga, Aqoonta, Xikmadda, Da’da iyo waayo-aragnimada uu leeyahay ninka gadh-wadeenka reerka u noqonayaa.

Waxa dhacday inay sameysteen Suldaankii ugu horeeyey ee ay yeeshaan, kaasoo ay ku soo xusheen sidii uu dhigaayey xeerka dhaqanka beeshu ee ahayd habka xulashada, isla-wakhtigaas, waxa xafladii caleemo saarka suldaanka lagaga dhawaaqay in aanay ahayn sandaladani mid ku timid dhaxal ama aanay noqon doonin mid la kala dhaxlo, balse, suldaanku cusub ee ka danbeeyaa uu ku iman doono habka-xulashada rabitaanka aqlabiyada reerku ninka ay u soo doortaan suldaannimada.

Muddo toban sannadood ah ka dib, markii uu geeriyooday suldaankaas (AHU), waxa la isku khilaafay oo la siku qabtay in loo caleemo saaro wiil uu dhalay, taasoo aan waafaqsanay sidii uu dhigayey xeerka dhaqanka beesha uga yaalay marka ay banaanaato jagada caaqilnimada iyo suldaannimadu.

Nasiib darro’se, xaajadaas kumay dhamaanin guul iyo is-afgarad, waxa taasi sabab u ahaa ka dib, markii faro-galin kaga timid, suldaanno ka mid ah 14- suldaan oo ay isku beel-wadaag ahaayeen, kana mid ahaa 71-ka suldaan ee ka jiray deegaankaas,   kuwaasoo sandaladoodu ay ahayd mid ku timid dhaxal iyo arrimo siyaasadeed oo kale, balse, aan ku iman habka xulashada doonista rabitaanka beelaha ay matalaan.

Waxa kale oo arrintaasi ku abuurtay cabsi, ku dhalisay inay sas ka qaadaan habka xulashada dimuquraadiyada ku dhisan caqliyadda ee lagu soo xulanayey suldaannimaddu ay wiiqi doonto sandalada dhaxaltooyada ah, waa haddiiba ay maqlaan beelaha ay ka soo jeedaan, isla-markaana, iyagoo ka duulaaya siyaasadda ay ku illaashadaan sandalada dhaxalka ah, waxa ay isku dayeen sidii ay u sii hurin lahaayeen khilaafkii yaraa ee beeshaasi soo kala dhex-galay, waxaanay qayb laxaad leh kaga qayb qaateen kala jabinta beel xoog ku lahayd wada jirka iyo walaaltinimada, isla-markaana, xeer -dhaqan u lahayd habka-xulashada rabitaanka beesha  aqlabiyada ugu badan inuu ku soo baxo  gadhwadeenka reerku.

Ka dib, waxa la caleemo saaray laba suldaan, oo mid ka mid ahi ku yimid, habkii iyo xeerkii dhaqanka beesha u yaalay marka ay dooranayaan caaqil ama suldaan.

Sidaa darteed, habkan xulashada sandaladan dimuquraadiyada ku dhisan caqliga ayaa ah wakhtigan mida ugu qiimaha iyo sharafta badan marka loo eego sandaladda dhaxaltooyada ah, haddii ay ku dhaqmi lahaayeen beelaha reer Somaliland habkan xulashada ee hanaankeedu wanaagsan yahay, wax-weyn ka tari lahayd dhaqan doorsoonkan ku dhacay suldaanada dhaqanka ee ku milmay siyaasada.

Sababtoo ah, waxa aad arkaysaa inay maanta tahay sudlaannimadu magac iyo darajo lagu danaysanayo, taasoo dantii  reerku ay lahaayeen ku keentay laf jab iyo cadaawad, waxa kale oo reeraha ay ka soo jeedaan u soo jiideen magac xumo iyo sumcad xumo-weyn,  isla-markaana ku noqotay canbaar iyo naaneys xumo aan ka hadhi doonin, mararka qaarkoodna, waxa aad moodaa inay cadow ku yihiin beelihii ay ka soo jeedaan, Murti soomaaliyeed baa tidhaahda “ Madax aaddan lahayn miyirkiisa la isma saaro”.

Marka aynu arrimahaas oo dhan ka soo gudubno, Xanaanka waxa la yidhaahdaa kama tagana dhaqanka diinteena suuban ee Furqaan, waana waxtarka la is taro, sida, abaal-gudka, baadida oo la siku celiyo, in laga fogaado sameynta waxyaalaha meelka dhaca ah, af-xumada, af-lagaadada, cayda, dhir-baaxada, xabada, lana xaq-dhowro dhowro dhamaan dumarka sharafkooda iyo milgahooda.

Balse, marka ay arrimahaas oo dhami ay dhacaan, labadii dhinac ee ay wax-kala gaadheen haddii aanay dhameysnin oo aanay isku dulqaadan, waxa dhici jirtay in qofka wax loo tirinayo la golle keeno ee lagu soo cadeysto, waxa jirta xeer ciqaabeed la mariyo qofkaas oo in xaal lagu xukumo, xaalkaas oo ah xoolo qofka wax trisanaya lagu dhaahiyo, iyadoo wixii uu trisanayey lagaga bogsiinayo, waxa kale oo uu xaalku noqon karaa  gabadh la siiyo qofka wax tirsaday.”

Waxa kale oo iyana jirta Ergo, waa dad si toos ah ugu taga cida ay wax u sheeganayaan , waxaanay noqotaaa ergadu mid la ajiibo (La yeelo) iyo mid la diido oo la yidhaahdo, “ waxa aad wadataan gar iyo garow toona kama ogolin”,  soomaaliduna waxa ay ku maahmaahdaa  “Ergo wixii La farona way geysaa, wixii la siiyana way cuntaa”.

Maganta:  Dhaqanka Somalida waxa ka reebban in maganta la laayo, maganta waxa look ala saaraa dhawr qaybood oo kala ah; Magan kula taal, Magan kuu timid, Magan kula joogta, Magan kaa tagtay iyo Magan kugu soo socota.

Laakiinse, marka maganta uu kuu dhaafo nin aad xigaal tihiin ama nin aad xeer leedihiin waxa ka timaadda dhibaato badan oo sababta in la isku dilo, masalan ninka gabadhi dhashay, gabadhna qaba, isla markaana hablihiisa la qabo ee illaa saddex awoow iyo ka badan reeraha la yaalay iyo nin muquuno (Xoolo) kaa doonayey oo isaga oo aan weli ku soo gaadhin oo magan kugu soo socota ah, la dilay way kala sahlan yihiin oo waxa la odhan karaa labada nin ee labadaa nin kala dilay midna wuu kugu qaldamay, midna wuu qaldmay, sidaas ayey u kala kiis culus yihiin.

Oday la odhan jiray Axmed Ilkacase oo dhalasho ahaan ka soo jeeda deegaamada gobolka togdheer  ayaa la siiyey gabadh reer garaad ah oo ka soo jeeda deegaanka badhan, ka dibna maalin maalmaha ka mid ah iyagoo wada-ciyaaraaya shax nin  gabadha uu qabay ay kala jilib yihiin ayaa ku yidhi “Waar bal Inan gumeedkan xun eega”, ka dibna,  Shaabuug uu sitay ayuu damcay in uu shan ku dhufto, laakiinse,  seedigay ayaa ku soo booday oo qabtay, wuxuuna ku yidhi “Waar Axmedow nin fiican baan ku moodaayey, balse ma tihid, wax baan ku waydiinayaaye ma taqaan ninka haddii la dhirbaaxo shanta qaalmood ee xaalka ah laga qaato, haddii la dilo oo Toorray lagu dilona ay kii Toorayda ku dhuftay iyo kii dhirbaaxada xaalka ka qaadan lahaa ay Tooridii lagu dilay hilibka ku wada cunaan”, ka dibna isagoo cadhaysan ayuu ku idhi “Maya ee ma’aqaan”, ka dibna wuxuu ugu jawaabay “waa adiga oo kale”, markii uu hadalkaa loogu jawaabay, ayuu maalintaa illaaway wixii tolkii uu kaga soo kudaalay ee uu ka tirsanayey, waanu iskaga soo guuray.

Xaal : Haddii aad maqasho arrintaa xaal baa ku waajibay ama hebel xaal hala siiyo,  waxa weeye nin laga xarago qaatay ama xumaan lagu sameeyay, isla-markaana, wixii lagu sameeyey isna samayn kara ayaa lagu dhaahiyaa xoolo, si aanu u kiil-qaadan (Aar-goosan),  xoolahaas ayaa la yidhaahdaa “Xaal”.

Bal aynu tuducan gabayga ah eegno “Calow maqal cantuugad badhkeed waa calool melege, Calow maqal rag kula cayn ah oo ciillan baa jira’e, Calow maqal ciyaar iiga fudud ceeb inaa falo’e”. Tixdan gabayga ahi waxay muujinaysaa inuu ninka wax lagu sameeyey isna wax samayn karo, balse uu wax xeerinayo.

Waxa kale oo ka mid ah waxyaalaha xaalka la isu siiyo garowshiiyo la siiyo qofka xumaanta loo geystay oo laga raali-galiyo qaladka lagu sameeyey, sidoo kalena waxa ka mid ah Faras xaal la isku siiyo iyo gabdhahana oo xaal la isu siiyo marka ay aflagaado jirto, laakiin haddii ay nabarro jiraan xaal ma leh ee waa la xaqaa oo wixii ay noqoto ee aduun ah ayaa la bixiyaa.

Waxa haboon in la isku dulqaato, haddiise uu qofku dulqaadan kari waayo waxa haboon inuu cawdaa oo uu yidhaahdaa, ninkaa aanu xigaalka ama saaxiibka ahayn waxaas iyo waxaas ayuu igu sameeye, taasoo inta badan lagu dhameeyo raali-galin,  balse, haddii ay intaasi ku dhamaan weydo waa inuu naqaa ninkii cabanayey,  naquna waa guhaan.

Dhinaca kale, marka ninka wax laga tirsanayaa uu yidhaahdo waan ku garmarinayaa, waa inuu ninkii wax tirsanayey uu garnaqsado, haddiise uu ninkii laga cabanayey garaabi-waayo, waxa haboon inuu ka ergoodo oo uu kaga eerto cidda xidhihiisa ah, waayo haddii aanad odhan waar gacalow ninkaa hebel halayga qabto oo aad wax sameyso arrintaas waa lagu ceeboobaa, maxaa yeelay, waxaad lumisay migihii iyo sharaftii aad lahayd, cidina hadhow kuu garaabimayso, waxaana kugu filan miyaad nagu sintay, Somalidu waxay tidhaahdaa “May tidhina waa kayd rag”.

Qoraa/ Maxamed Faarax Qoti

Xallinta Khilaafaadka Isku-Dhaca Iyo Wada-Xaajoodka Q/5aad

Didiif:  waa afeef, waxaana la odhan jiray  “dhibaabe waa nin leh, gar-cadaawe waa la yaqaan wixii hadhi jiray iga hadhan iyo weedho kale oo la mid ah”, sidaa awgeedna, had iyo goor  marka la garamayo waa lays-xujayn jiray, waxaana la odhan jiray i “Aniga saddex gartayda kama markhaati-galaan, kuwaas oo ah Nacfi-jiid, Naas-jiid iyo Lug-jiid”,  waxa loola jeedaa Nacfi-jiid waa ninka wax la siiyo, Naas-Jiid waa ninka ay gabadhu dhashay (Abtiga loo yahay), Lug-jiid waa ninka gabadha qaba ee seediga loo yahay ama soddoga loo yahay, sidaa awgeed baa loo yidhaahdaa  “Saddex nin midna markaati iguma furo.”

Dacwi:  waa halka ay gartu u dhimato ee (Ugu muhimsan), Allahayow kaalin weyn ma gutay ama dagaal weyn ma ku jiraa ninka saymahaas oo kale kala baxaa, dacwiga waa habka loo sheegato waxa aad leedahay iyo sidii aad ugaga hor degi lahayd, waxa uu ninka kale sito ee kugula garamayo, taasoo ay ka mid tahay, “Hadii uu odhan doono”  adigoo ku hadlaaya af-macaan, oo aan waxna dhimayn, waxna aan dhaafayn, isla-markaana ku daraaya talo iyo xirib.

Maluug: Waa wax kasta oo la tuhmo, laakiinse,  aanad cadayn loo hayn, tusaale ahaan,  ninka muduciga ahi waxa uu odhanayaa “ Middi waa ii maluug, ninkaa waanu is laynay, waa nala ballansiiyey oo gar baa naloo qaadi lahaa, hub horena kuma arki jirin, balse inuu isaga oo hubaysan igu dul-wareegay oo uu col ahaa markhaati baan u leeyahay , laakiin inuu aniga ii sitay markhaati uma haysto, mar hadii ay caynkaa tahay inaan dhaar iyo tuhun-saar ku leeyahay rug muduci baan ka fadhiyaa, haddii ay ii cadaatona wixii ay leedahay ayaan doonayaa”. Laakiin marka uu muducigu markhaati buuxa helo , madaacalayguna waayo, iyadoo aan madaacalayga la dhaarin-ba waxa garta hela muduciga.

Bal aynu eegno xiligan marxaladda lagu jiro iyo waayaha dambe, sida gartu tahay iyo sida gabayada iyo suugaantu u sii shiiqayaan, abwaanka Caanka Maxamed Ibraahim Warsame (Hadraawi) ayaa tuducyo ka mid ah gabayadiisa uu kaga hadlo waxyaabaha dhacdooyinka cajiibka ah wuxuu yidhi, “Waayeel gadoodoo, gacalkiyo xigaalkii, gantadii ku madhiyoo, misna loo garaaboo, gabadh ugub la siiyoo, gudbiyoo isdhaafshoo, ku gabaati qaatoo, yidhi geeri ma ahayn, waa xaal guracan oo guran oo la yaabloo, waxan uga gol leeyahay ruuxii gartow sheeg.

Marka dhowr nin oo ilmaadeer ahi ama saaxiib ahi uu mid ka mid ahi qof kale iska maago oo ay la hadli waayaan, odhan waayaana maxaad ninka ku maagaysaa waxay loo qaadanayaa wada qabasho dad-ban, markaa Somaliduna waxay tidhaahdaa “Hadal kun isku ogtahay kow ma odhan waydo.

Dhaqanka garteena marka la garamayo ama la dacwiyayo waa “Carrab eegato”, wixii uu ninku afkiisa ka yidhaahdo ayuun baa wax loogu qabataa, hadii aanad odhan markhaati baan haystaa, guddidu markhaati kuma waydiin karto, taasi waxay noqonaysaa Eexasho.

Ninka garnaqasanayaa waa inuu hadalkiisa dhaabadeeyaa, waxna u cuskadaa, haddii  aanu hadalkiisa lafayn (Rugayn) oo aanu markhaati ooggan ama odhan rugtaasaan arrintaa ka fadhiyaa, sidan oo kale “garta hadii aan waayo waan waayey, hadiise ay wax ii cadaadaan waan doonayaa (Waan u fadhiyaa) arrintaasi waxa ay leedahay”.

Sidaa awgeed baa loo yidhaahdaa marka la garnaqsanayso afar arrimood ayaa garta lagu waayaa, sida “  1) Af-waa (hadal-garanwaa), 2) Habrasho (dhiirasho la’aan), 3) cadayn la’aan iyo 4) iyada oo lagaa eexdo.

Marka aynu ka nimaadno noocyadda garnaqsiga iyo habka doodaha garnaqsigu u dhacaan, haddana guud ahaan waxa la eegi jiray marka wax la isku qabto ee la garnaqsanayo saddex arrimood oo kala ah, Qadaf (Gef), Qabno (Adduun) iyo Qoomaal (Dhiig), ka dibna, waxa loo sii kala saari jiray gartaasi laba qaybood oo kala ah, Garley iyo Garowshiiyo-lay.
Haddii ay garley noqoto waxa la furaa dood iyo dacwi ay wada galaan dhinacyada iska soo horjeedaa, laakiinse, haddii ay noqoto garawshiiyaley waxa lagu saleeyaa laba hal mid uun, Curad mise Ugub, isla-markaa, haddii arrinta la isku hayaa ay tahay wax hore u dhacay oo hore looga gar-naqay,  waxa la yidhaahdaa waa Curad, sidaa darteed waxa loo eegaa maaraynteeda, wixii xeer uga yaalay ee ay wax ku kala qaateen  dadka ama qabaa’ilka arrintu dhex-taal.

Laakiinse, haddii aanay ahayn mid hore u dhacday, waxa la yidhaahdaa waa ugub, ka dibna, waxa xal u helideeda ka fekera, isla-markaana, talo iyo go’aan ka gaadha ragga ay markaa dhextaal, illayn waa tii hore loo yidhi: (Raq-ba waa ku rageed).

Waxa inta badan dadka iskaga darsama garta iyo dowga, waxaana la yidhaahdaa “Waa gar, dowse maaha” sidaa darteed, waxa ka mid ah Qofka Jid leh, ama muduciga ah (Dhibanaha) marka loo garqaadayo in la siiyo mudnaanta koowaad, sida: inuu hadalka, oogista markhaatiga ku horeeyo, in la weydiiyo xiliga uu garta uu diyaar u yahay, wixii loo geystay iyo inuu ka samraayo.

Waxa iyana soo raaca waa haddii lagugu qabsado aduun cid kale kaa soo galay, jidku waa cidii ay kaa soo galeen ii gee ama cidii ay iga soo galeen ayaan kuu gaynayaa, waxa kale oo jid ahaan jiray inaad gartaada cid u igmato, qarreen qabsato, ambiil qaadato, qofka aan caqligiisu dhamayn, maganta iyo maatida aad masuulka ka tahay inaad xaqooda baadi doontaana waa jid.

Dhanka kalena haddii aad maqasho ereyada “Dhaweeye iyo Dhameeye”, dhaweeyuhu waa ninka laga leeyahay arrinta wax ka qabashadeeda, laakiinse, gudbinteeda leh, waxaanu gaadhsiiya cidda wax ka qabashadeeda leh, halka uu Dhameeyuhuna uu yahay ninka arinta wax ka qabashadeeda leh ee aanay jirin cid kale oo uu isaga riixaa.

Murti soomaaliyeed baa tidhaahda, Saddex waa gar, saddexna waa gardarro, saddexna waa galabsigeed,  “Reerku ha guuro waa gar,  Sahan la’aan inuu guuraana waa gardarro,  Guri xun inuu degaana waa galabsigeed, In tolkaa wax ku siiyaa waa gar, Nin bakhayl ah barina waa gardarro, Inuu ku qadiyaana waa galabsigeed,  Gabadh halagu weydiisto waa gar, Gayaankeed inaad u diidaana waa gardarro, Inay kugu guumowdaana waa galabsigeed”

Guud ahaa dadka reer Somaliland waxa ay leeyihiin xeer dhaqan oo ay ku kala gar-bixi jireen marka ay soo dhex-maraan arrimo la xidhiidha dhinaca dhaqanka iyo wada-noolaanshaha ay ku timaado dhibaatooyin, khilaaf iyo degenaansho la’aan.

Qabiilo kasta ama Beelo kasta  oo isku dhaqan ah oo isku deegaan ahiba waxa ay leeyihiin xeerar ka dhaxeeya oo ay kuwada macaamilaan, kuna kala baxaan oo ay ku xaliyaan marka ay dhibaato kala gaadho.

Waxa kale oo iyana jirta in reer kastaaba ama qabiilkastaaba dhexdiisa waxa uu leeyahay xeer hoosaadyo ay isku maamulaan,  xeerarkaas mar waa xanaan marna waa la isku anshax mariyaa marka qof reerka ka mid ahi qalad galo, isla-markaana, waxa uu xeerkaasi noqon karaa xeer-san ama xeer-qalafsan oo aan xanaan lahayn, sidoo kalena, waxa uu xeerkaasi siinayaa qof-kasta oo ka mid ah beesha  inuu leeyahay xuquuq iyo waajibaad u gaar ah, sida, Hiil, Qaadhaan, Mag laga bixiyo isaguna uu wax ka bixiyo, kaalo la isa-siiyo, waxaana xeerarka dhaqanka ku dabakha Oday-dhaqameedyada beelaha hoggaamiya ee sida, Odayaasha, Nabaddoonadda, Caaqilada, Suldaannada, Garaadada, Boqoradda. IWM, kuwaasoo yidhaahda , sidaas ayaa inoo xeer ah.

Boqor, Ugaaska, suldaanka, caaqilka iyo darajooyinka la mid ka ah waxa loo eegi jiray  ninka loo dooranayo hab-dhaqanka iyo dabeecadaha uu leeyahay, sida; Diinta, Deeqsinnimo, Geesinnimo, Garyaqaannimo, codkarnimo iyo Dhaqanka.

Boqor asal ahaan waa kalmad giriig ah oo macno ahaan noqonaysa “ Qoraxda iga illaali biyahana iigu roonow”, taasoo ka soo jeeda boqorka aboorka iyo boqoradda shinidu ay leedahay.

Haddaba, marka uu geeriyoodo boqor la calleema saaray waxa dhaxli jiray wiilashiisa ka ugu weyn, haddii aanu wiil lahaynna waxaa dhaxli jiray ragga ay walaalaha yihiin mid ka ah, hase yeeshee, dumarka darajadaas qabiiladu umay dooran jirin dhaxalna umay siin jirin,  laakiinse, darajooyinka kale waxa ay ku iman jireen hadba sida uu dhigay xeerarka dhaqanka qabiilkastaaba dhexdiisa uu ku leeyahay, taasoo ahayd in uu ku yimaado hab-xulasho ama dhaxal.

Xallinta Khilaafaadka Isku-Dhaca Iyo Wada-Xaajoodka. Q/4aad

Gar-jileed:  Gar jileed ama Gar-badh waxa loo yaqaanaa garta aan dawga ay leedahay la marin ee la marin habaabiyo, macne ahaan kama taggana buus-buus ka horgee, waayo qofka garta loo sito ama loo sheeganayo ayuu ka horgeeyaa wax u eeg wixii loo sheeganaayey,  si markaas dadka goobtaasi jooga uu ugaga qosliyo, isagoo doonaya in ay labaduba isku nooc noqdaan.

Gar dad-ban: Somalidu iyagoo aan moodayn in gartani tahay mid garnaqsi guddinimo lagu kala xarago qaadanayo ama aanu garaw ku jirin (Garaw lahayn), ayey si fudud u galaan markhaatigeeda iyo dhexnimadeeda,  waxa jirta xikmad tidhaahda "Qosolna hiil leh", taasoo la yidhaahdo miyaanay hiil iyo eexiba ku jirin hadii laba nin gole ka wada khudbadayso oo midkood loo mashxarado ama loo sacabeeyo, isla markaana si fiican loo dhegaysto, ninka kalena la dhegaysan waayo hadalkiisii oo hadal kale la dhexgeliyo.

Gar-shareeco: Garta shareecadu waxay leedahay Millad (Dhaar) iyo Markhaati, isla markaana waxa u dhaqan ah "Carrab eegato", taas oo macneheedu yahay inay guddiga gar-qaadaysaa ay ku kala xukunto wixii ay afka ka yidhaahdaan dhinacyada dacwaddu ka dhexayso ama markhaatiyadu yidhaahdaan.

Laakiin garta caynkaas ah waxa uu xukunkeedu yahay inaanay dadka waxba u qaybin ee ninkii gartu u dhacdo oo qudha wax siisa.

Tusaale ahaan waxa la yidhi nin yuhuudi ah ayaa Caano u dhiibtay nin muslin ah, ka dibna ninkii muslinka ahaa ayaa caanihii yuhuudigu u dhiibtay qaar cabbey, dabadeedna ninkii Yuhuudiga ahaa iyo ninkii muslinka ahaa way is qabsadeen, ka dibna waxay isula tageen Nebi Maxamed (N.N.K.H) iyo Cali Binu Abii Daalib, dabadeedna ninkii Yuhuudiga ahaa ayaa yidhi "Nebi allaw caano ayaan u dhiibtay ninkaa, dabadeedna caanihii ayuu badh iga cabay". Ninkii muslinka ahaa ayaa isna yidhi "waxba kama cabin", laakiin Cali Binu Abii Daalib oo arka caanihii oo ninkii muslinka ahaa calooshiisa ka muuqda ayaa is yidhi farta ku fiiq oo waxaad tidhaahdaa "Sow kuwaa calooshaada ka muuqda", laakiin nebiga oo is-ba arka ayaa Cali gacanta qabtay oo ku yidhi "Sug Caliyow waxaad aragto aniguba waan arkaaye". Ka dibna nebigii ayaa ninkii Yuhuudiga ahaa ku yidhi "Markhaati ma haysataa", Yuhuudigiina wuxuu ku jawaabay "Maya ma haysto markhaati", intaa ka dibna nebigu ninkii muslinka ahaa ayuu ku yidhi "Ku dhaaro inaanad caanihiisa badh ka cabbin', laakiin ninkii muslinka ahaa wuu ka joogsaday dhaartii, dabadeedna nebigii wuxuu ku yidhi ninkii muslinka ahaa "Ninka caanihii aad ka cabtay sii". Waayo hadii sidii Cali garta loo niqi lahaa suurtagal ma noqoteen, waayo inagu ma ogin waxa caloosha ku jira ileyn arintaa ilaahay baa xikmad uga dan lahaaye. Sidaa darteed gartu waxay u ka maarmin wayday in wixii la isku dafiro Millad ama markhaati lagu kala sed-qaado.

Gar-xisdi: Gartani waxay ka mid tahay garaha xeer-beegti, waxayna inta badan martaa inta ay marto garta shareeco.

Gar-booli: Waxa dhacda inay laba qof ama nin isku qaybsadaan wax aanu midkoodna lahayn, sida lacag iyaga oo wada socda ay meel cidla ah ka heleen, ka dibna uu labada nin midna hor arkay, midna horqaaday, lacagtaasina waa booli aanu labada nin ee isku haysta midna lahayn, laakiin marka laga gar-qaado labada nin mid-baa booligaa yeelanaya oo aanu xayiigle (Xaqlihii ay lacagtu ka luntay) mooyaane aanay cid kale ka kaxayn karin.

Waatii hore loo yidhi:  Gari laba nin kama wada qosliso, sidaa darteed garta booli xeerkeedu waxa weeye "Booli waxa leh ninka gacanta ku hordhigay”.

Waxa la yidhi waraabaa ku dhaartay “Waataan ragga qarniga 21-aad ka miciin hooseeyaa, inaan arrinkaasu sidaas ahayn” waxaana la weydiiyey muxuu qabaa ragga qarniga 21-aad joogaa, wuxuu ku jawaabay “Ri dhoobo gashay baanay labaatan nin ka saari karin.”

Raggii hore magaca iyo dhegta ayuu xeerin jiray ee manfac iyo eex ma eegi jirin,  laakiinse, maanta waxa aad arkaysaa in gartii iyo gobonimadii ay ka mudan tahay cuntada iyo eexdu, murti-maahmaaheed ayaa tidhaa; Rabbow eex na ha igaga tagin, aqoonna ha igu caddaabin.

Marka laga hadlaayo doodaha iyo erey-bixinta garta  marka la qaadaayo waxa ka mid ah, xadhig, xidhe, Feenis, Axala-cunsiis, Dhaabbad, Lad-haye, Qadood, guddoon, Ambiil, Bir-kuma goyn, Lug-dhaar ah, Dooc iyo Dareen,  waxa kale oo dhaqamada garta ka mid ah, mar ninka loo hadlayo, mar uu isagu hadloonayo iyo mar uu hojiye leeyahay.

Waxa kale oo noocyada garahaasi marka la qaadaayo  loo kala saaraa afar qaybood oo kala ah, Duco, Didiif, Dacwi iyo Maluug.

Duco:  waa hadalka ugu horeeya ee  lagu bilaabo garaha maadaama aynu nahay umad muslim ah,  ka dib, waxa la yidhaahdaa bisinka faataxadda inoo mara, waana la maraa, sidaa awgeed,  waxa la yidhaahdaa “ Faataxo dabadeed lama hadlo, haddii la hadlona wax-san mooyee wax xun laguma hadlo”.

Marka ay garamayaan labada qof ee ay wax ka dhexeeyaan muduciga (qofka wax tirsanaya)  iyo Mudaacale (qofka wax laga tirsanayo), waxa ku horeeya muduciga, waxaanu hadalkiisa ku bilaabaa, (Islaam Allaay Erey wayga duco, Erey wayga didiif, Erey wayga dacwi, Ereyna wayga maluug”,  markaa erey waa iga duco, “Inteenan iyo intii dhashay iyo dhamaan umadda muslimiinta ah Illaahay dambigooda ah dhaafo, Illaahayna waxaan ka baryayaa inuu kii xaq leh-na siiyo Illaahay xaqiisa, ninkii aan wax lahayna aanu siin wax aanu lahayn oo aanu raacin xaq aanu lahayn, laakiinse, ragga muduciga ah qaar baan ducaba hadaladooda ku bilaabin ee yidhaahda “Saddex erey iyo maluug baan ka hadlayaa’.

Xallinta Khilaafaadka Isku-Dhaca Iyo Wada-Xaajoodka. Q/3aad

Waxa beri dhacday inay laba nin isku qabsadeen Suldaannimo, ka dibna waxay goor barqo ah ay iskula tageen nin Xidaar ah (Garyaqaan), dabadeedna wuxuu geeyey geed hadh-subaxeedkii , waxaanu ku yidhi "Galabta haynoo ahaato, halkaasna sii fadhiya", ka dibna, hadhkii ayaa wareegay markii ay qoraxdii subaxnimadii dhaaftay, laakiin labadii nin ayaa mid ka mid ahi halkii la fadhiisiyey ee lagula ballamay fadhiyey oo aan ka kicin bacadkiina ugu soo galay, markaas buu dhididay oo uu haraaday, halka ninkii kalena kol-ba halka hadhku u wareego ayuu u wareegayey.

Markii ay gaadhay galabnimadii ayuu u yimid odaygii Guurtida ahaa, waxaanu arkay labadii nin oo uu midna hadhkii faxaaxsanayo, midna uu halkii saaka hadhku ka tegay fadhiyo oo aanu silic waxba uga dhinayn, Odaygii Guurtida ahaa ee ay yidhaahdeen na kala saar ayaa yidhi "Maxaan idin kala saaraa idinka ayaaba isku garnaqaye, waayo buu yidhi:- ninka bacadka ka kac garanwaayey reerka uu u taliyaa saw jabi-maayo, ninka kol-ba halka hadhka leh u wareegayeyna sow kolba halka talada iyo xaajadu reerku joogto ku go’aan qaadan maayo", sidaas ayeyna gartii labadaa nin ku dhamaatay.

Marka aynu eegno dhinacyada wax tirsanaysa ee dhibta loo geysto waxa loo jeediyaa, Naq, Cabatin iyo baanis,  tusaale ahaan marka nin si kama’ ah u dhinto wax hidaayo ah ma’laha ee waxa la kala qaataa oo la kala gurtaa magtii oo dhan ee ahayd boqolka halaad, iyadoo jifida mar’la kala qaato, qubanahana ama magweyntana mar’la kala qaato, amaba mar’saddexaad, isla-markaana,  wixii hadhaa magta ka ahna la isa siiyo.

Laakiinse, marka wakhti kale arrintan oo kale ay ku dhacdo qoladii wax laga dilay waxa ay yidhaahdaan "maantana ma laynoo noqday, kii hore ayaanay deero-deero u hirdiyin", isla markaana,  hadimotalisyada meesha joogaa ay u Go’ ridaan, ka dib, qoladii soo dhex-gashay ayaa tidhaahda "Belaayo hor la qabto ayey leedahay ee daba la qabto malaha". 

Sidoo kalena, iyana waxa jirta in la yidhaahdo "Reerku hadii aanu lahayn laba lagu gudo (Deeqsiyo), laba isu guda (Talo-qabeenno), laba laga gudo (geesiyiin) waxa la yidhaahdaa reerku reer ma’aha, waxaana halkaa ka muuqatay inaanay reerka waxba ka dhamaanayn,  tusaale ahaan, ninkii 100-ka halaad lahaa marka ay raggii dhexda ahaa ku xukumaan 150- Halaad iyo gabadh godob-reeb ah, isla markaana la yidhaahdo "Waa mag-dharaareed", mag-dharaareedna waa magtii oo hal mar la wada bixinayo oo aan sidii caadiga ahayd waxba loo soo noqonayn, laakiin marka sidaa la xukumo arrintaasi xal kale malaha, gartaasina waxay ku foorartaa qoladii wax dishay.

Gar-muslax: waxa ay ka mid tahay noocyada garaha dhaqanka, laakiinse, marka loo eegayo dhinacyada loo gar-qaadayo cidna ma’qadiso, sababtoo ah, waxa la qaybiyaa waxa la isku hayey, dabeecadaha gartani leedahay waxa ka mid ah in aanay keenin wax  caqiibo-xumo , mana dhantaasho  tolnimada, gacaleedyada, xidid-tinimada, saaxiibtinimada.

Waxa lagu dhaqmi jiray xeer iyo xanaan, kaasoo lagu xalin jiray wax kasta oo ka qayb qaata in uu saameyn ku yeesho arrimaha dhaqanka iyo nolosha,  isla markaana garta muslax may lahayn wax Axdar ah (Arxandaro ah), ama dhibaabe ah amaba saraaye ah, sida,  Millad (Dhaar) ama markhaati la isku jirrabo.

Gartani waa garaha ay qaadaan ragga samataliska ahi, waayo ninka samataliska ahi danta oo ku khasabta mooyee had iyo goor ma qaado, kuma degdego gar- cadaawe, sidaa darteedna, waxa uu ku dedaalaa gar-kasta oo loola yimaado inuu ka  baajiyo in laga dhigo gar-cadaawe.

Waxa la yidhi: nin hal-adayg ah ayaa had iyo goor cidda isula timaadda ee ay wax kala galaan, xal u helideeda wuu ka gun-gaadhi jiray af iyo adin-ba, dabadeedna nin ay isku deegaan ahaayeen ayaa maalin maalmaha ka mid ah si daymo leh u eegay, isaga oo qiimaynaya raganimadiisa, waxaanu yidhi "Ninkaa hebel nin fiican ka tegi-maayo", taasoo ula jeedadeedu  noqonaysay in uu yahay nin fiican, ka dibna, waxa lagu yidhi "Waayo", wuxuuna ku jawaabay "Waanu hanbayn."

Somalidu waxay ku maahmaahdaa "Laba garamay iyo laba gantamay galladi kama dhexayso", taasoo loola jeedo laba gari dhexmartay iyo laba is-dilay asxaani kama dhexayso, sidaa darteedna waxay maahmaahda caynkaas ahi tilmaamaysaa in hadii ay ragga gar-cadaawe dhexmarto ay taasi ku reebi karto calool-xumo hibasho ama hiirtaanyo reebta, taasna waxa laga yaabaa inay dad gacal ah ama tol ah kala fogayso.

Sidaa awgeed bay ragga samataliska ahi had iyo goor ugu taliyaan in garta laga dhigo gar-muslax, isla-markaana, had iyo goor marka uu isqabad yimaado ay ku taliyaan inay fiican tahay in  waxyaabo badan la iska dhaafo oo mar walba arrinka korka laga xaadiyo,  taas oo loola jeedo inaanad  si saqajaanimo ah u xisaabtamin oo aanad si xun wax u qod-qodin, iyadoo ay Somalidu ku maahmaahdo "Lafahana gur xarogana haka tegin".

Waxa kale oo la yidhaahdaa "Gobanimada waa waxaaga oo aad wax ka tagto", sidaa darteed waxay gobanimadu ama wanaaggu ku jiraa inaad had iyo goor is ururiso, taas oo ay arintu ku qurux badan tahay inaanad cid walba la garnaqsan, sidaa darteed bay ugu nasteexo badan tahay garta la yidhaahdo, “Gar-muslax……. La soco.

Qoraa/ Maxamed Faarax Qoti