Yearly Archives: 2011

Siddi Qabax

Saaxiibkay Qaysow
Marka hore salaan guud
Marka xiga sedkaagiyo
Waxa aad ku sugan tahay
Waa inaad na siisaa
Marka xiga silsiladii
Murtidaadi soocnayd
Subciyoo dhameeyoo
Solayoo bisleeyoo
Dabadeedna siistee
Saaxiib ma nabad baa?

Sumaddeedu waxay tahay
Roob saaka da’ay baa
Sar-ka dhaban la yimiyoo
Anna seexan maayee
Saaxiib ma nabad baa?

Sumadeedu waxay tahay
Heestaydu waa siin
Sidig weeye dihinoo
Waxa loo saddexa maray
Dadka haw sinnaatoo
Ruuxii sabooli
Caanaha ha saydhee
Saaxiib ma nabad baa?

Heestaydu waa siin
Waa sooryo xididoo
Saxar laga ilaashoo
Laa sugay bidhiiqoo
La saluugi maayee
Saaxiib ma nabad baa?

Sumaddeedu waxay tahay
Saxan-saxo ma roob baa?
Seed geel ma hilib baa?
Seko adhi ma xoolaa?
Far-dhexaad ma suul baa?
Sakaraad ma lool baa?

Biyo sare u jeedaa
Halka ay sul-dhigayaan
Sahan raacay weydii

Sumaddeedu waxay tahay
Cabdiyow sabeenii
Way sumal-xadeenoo
Midi haysa sidatee
Saddex dhalay warkoodiyo
Waxay saaka joogaan
Xogta aan ku siiyoo
Sarta kaaga jeexee
Saaxiib ma nabad baa?

Sumadeedu waxay tahay
Sheekadu sal-fududaan
Ama socodka qaarkiis
Kuma sama-falaysoo
Cabdiyow ka saan weyn
Suxullada la gaadhoo
Sinta waxay ku haysaa
Subulaha galbeedoo
Ninka saylac joogaa
Sanqadheeda mooyee
Ma yaqaan sirteedoo
Orgi sarara weynoo
Sogoboo dhufaaniyo
Inay tahay ri’seenyoon
Kala saari maayoo
Haddii looga sacab tumo
Salmihii Gurracaneed
Selel kama baxaysee
Ha la boodin seeftee
Saaxiib ma nabad baa?

Sumadeedu waxay tahay
Inta waranka sooyaan
Samaydii ka maqan tahay
Inta laba su’aalood
Sakaluhu dhex yaalliin
Inan dunida saabkiyo
Laga saarin tiirkoo
Qorraxdana siraadkiyo
Laga siibin nuurkoo
La afuufin suurkaan
Rabbigay ka sugayaa

Sumadeedu waxay tahay
Ninka ootay seeraha
Saxarlana ku guursaday
Haddii uu nin sare yahay
Aan laga sed qaadayn
Saadaasha mooyee
Si kalaan ka yeelaa
Suuroobi maysee
Aniguna sidaydaba
Soddohaa rag kale qabo
Kuma toobbad seegee

Sumaddeedu waxay tahay
Sidi-qabax shan maalmood
Sahay loogu talo galay
Soddon laguma gaadhee
Hadal lama sudhnaadee
Saaxiibkay Qaysow
Waxaad Suuban leedahay
Saca Faarso nacayow
Sagaal beri adoo qaday
Samsam iyo Bullaalaa
Saarkaagu kaa hayn
Saxarlaay ma kula tahay?

Rag siyaasi wada noqoy

Suugaan ka hadalkiyo
suraddiyo murtida culus
hadallada saddexa maran
halka laga sameeyaa
kolba laga salaamaa

Duniyahay sabool diid
siyayaaba badanleey
majaray ku socotaa
xumo lagaga saahiro

sulax noolba waa guul
laga helo sax iyo maan
qofka xiga samaantay
agihiisa sudhantahay

ma ogola suldaameyn
iyo diro ku sabashada
Hadba sarakaceediyo
sababaha ka dhacayaa

nafta lagu sargooyaa
labadeeda saanqaad
marba kii sokeeyaa
nafta lagula seexdaa

dadku sogordaheediyo
siraheeda culus buu
u su,aalo badanyahay
saridiyo rogrogidiyo

marba saab kabixintaa
hanku ugu sitiriyaa
Sugidaa leh maahmaah
iyo sawracgobanimo

hiyi baa leh saadaal
iyo saami lagu qado
marba sadadu waa meel
sabirkaa la qaataa

badhna qaybtu waa sarar
inaan suuska digashada
Marka saacu gudhanyahay
Waxa seeto laga dhigay

dadku inay ku soomaan
xilka sabanku leeyahay
iyo weedha saaloon
Sacab madhanba loohayn

Sadarada laqaybka ah.
Qof saluuga mooyee
hadda cadaygu waa soor
sirta waa ka dhigashada

marka aan si kale jirin.
Sange orod la dabagalo
salyar buu u necebyahay
codka salalka bayrtiyo

Dadka qaar sacsacanoo
sirqa ba,an ku noqotoo
marba suuf ku dedayoo
sawirkeeda necebyahay.

Rag siyaasi wada noqoy
wada furay silsiladaha
hadba taanu suurayn
Yidhi anigu aan saxo

Sarif hadal ku daaldaal
Marwo dumar ku noqooy saxal
subkeey heeganteedii
silicana ku keli yeel

suxulada habaaska leh
sabadiyo rugtiisii
sarajoog ku laablaab
ama jiif ku siigee

nina seeg ku noqon waa
xil sariirta kaligeed
adna hooyo saxarlaay
surin kugu banaanaa

Aqalada xiimraa sudhan
sigashay ku baridaa
dadku sabanka maantii
sahwi bay ku joogaan

saqda dhexe habeenkii
sardhadii ku lulanyahay
surmi bay ku hurudaa
ama ciil la kala socoy

ama cadho la kala suur
Dhasha saxalku hayn waa
Surbacaadka raacraac
Lagu qaad far iyo suul

Mar salaada jiidh-jiidh
Marna umalka seeraar
Si sawaaban yeel yeel
Dadku segeger moodmood

Sunbo loogu yeedh-yeedh
Dulucduna ka samarkiyo
Nin waxsaaray maahee
Sinji hirashadiisiyo

Saameynta wadartiyo
Xogta garashada aan sulin
Sumad baanay weli hayn
Cidna la gula saayido

Mar hadday sirgacan tahay
Dadku saangab wada yahay
Sanadaha ku kala weyn
Lixdan iyo sagaal kulul

Kuma kala sareeyaan
Kula mada sa waxanka leh
Suti muranka yaaliyo
Salowgooda baxayaa

Suruq buu dugsanayaa
Derejaan la kala sidan
Kala soocda laba ruux
Haki iyo sed baan jirin.

Dhulka suur ku yeedh-yeedh
Bulsho loo sanqadho badi
Sac sac raaca loo diid
Sakaraad lawada noqooy.

Dhaqan lagu sariigtiyo
Barigii sodohaleey
Saranseer kadaba yimi
Dadku wada salfududaa

Sanifaada wada baray
Iyo saarka tumashada
Baday seef la boodkii
Sunta qoosh la kala dhaxal

Sahan iyo baxnaaniyo
Noloshuba sansaan
Ma dhexyaal sureerkii
Haddaan soohdin kale jirin

Waxaan suuragalin karin
Dadku inuu sidalagtiyo
Afka suuq ku kala baxo.
Rabi samafalkiisiyo

saka weeye garashadu
lgu saanto xigatada
Satiyada aqoontiyo
noloshana sal iyo baar

waxaa looga simanyahay
waa siraad kadhigashada
hadba tii ku seegtoo
waxa laysu siiyaa

salka lagu fadhiistiyo
inaan seesku dheeliyin.
Hadday saancad dunidii
adoo sayn cad kugu tahay

saymaheedu meel buu
Ilaa saaka kuuyiil
haddaan sooryo waayeel
sanku neefle kuu hayn

cid baan saaf la dheegtiyo
xadhig soohan kaahayn.
Haddii duul ku sahashado
ama sebi xaq kugu luro
sed kamaqan tirsanayaa

sumalhaadka shidayaa
waa saruurad haysee
selel yaanay kugu ridin

Muliya

Muliya saaseey
Hay saasey
Muliyaa saasey
Hay saasey
Muliyay saasaa
Hay saasaa
Mulliyay saasaa
Hay saasaa

Yaa mullaaxda galool
Maydhax looga jaraa?
Yaa masaarriyo Hawd
Maadha looga guraa?
Yaa mageyno irmaan
Dhasha looga maraa?
Yaa hadhuub madaleed
Moroh looga tolaa?
Yaa maraa hadh qabow
Maydal loogu xidhaa?
Yaa marleyda haween
Taan maqaarka lahayn
Looga maarmi karaa?
Qurux aan masanuun
Male loogu tegeyn
Yaa macnaysan yaqaan?

Miyireey dhibtaydiyo
Meeraysigaygii
Dhegahaad ka maratoo
Hadal mooyi keliyaad
Ma huraan ka dhigatoo
Maya baad ku koobtoo
Il mugged wax joogiyo
Midig baad ka talisee
Hawraar magooshoo
Ubax iyo man bixisaan
Kugu meherin-laayoo
Marriinkaaga hees iyo
Maahmaaho yaabloo
Nin magtii ka culus iyo
Murti baan ka dhigillaa

Mudan baan u noqonlayd
Dumarkiyo marleydoo
Masallaha jacaylkaad
Maamuli lahaydoo
Gabaygaan madhxinayee
Hore ugu masuugaan
Kugu madhin lahaayoo
Cidi kulama maasheen
Maskaxdaydan curatoo
Malyan kula gudboonoo
Muuqaaga aragoo
Maqlay sheekadaadaa
Ku majeeran-laayoo
Inta gabadh is mooddaa
Masayr kuugu iman layd

Murankaagu duniduu
Maan dhaaf ku ridi-laa
Kuwa maqasha raaciyo
Ma-kastaa ku baranlayd
Jidka waxad ku marilayd
Sacab iyo mashxaradoo
Miyi iyo magaalaad
Maamus ka heli-layd

Midabbada dhabeesha ah
Qurux daadan maydhee
Rabbi kugu manaystaan
Hadba meel ka sari laa
Madaxuu ku socon laa
Mar qofkii dhegeystaa
meexaanahaygoo
Midho laysku baantaan
Kuu marin lahaayoo
Muqdishiyo Hargaysaan
Madadaalo waayeen

Hadba mahadnaqaagaan
Mirta dhexe la kicl laa
Gacalkiyo mataanaha
Wedka kala muquunshiyo

Haddii mawdka geeridu
Iga kaa hor mariyaan
Kama aad maqnaateen
Maankayga gelinoo
Magic baad ka dhiman layd
Marti soorka Eebbiyo
Inta melg ag-joogtiyo
Marwadii Rasuulkaad (S.C.W. )
Magan kaaga dhigi laa

Qabrigaaga maansiyo
Murugiyo xasuus iyo
Mahadhaan ku qori laa
Maka iyo Madiiniyo
Halka Maxamed yaallaan. (S.C.W.)
Calan kuugu mudi laa

Muliyaa saasey
Hay saasey
Cishqi baan miraayoo
Kolba mayracayoo
Muddo dheer isagaan
Majaraa u hayoo
Guntii soo murdiyoo
Kal gacaylkan madow
Aan murwaadka lahayn
Ninkii meel u hayee
Ku muraadsanayow
Hoo muftaaxa jacayl.

Ka rog oo haddana saar

Sabkax oo haddana seed
Seemman oo haddana sulan
Sidkan oo haddana sagan
Sahlan oo haddana sudan
Sal leh oo haddana sigan
Sillan oo haddana sugan
Subkan oo haddana solan

Af Somaligaygow
Wax sawaaban noqotee
Maxay kuu sameeyaa?

Ka rog oo haddana saar

Waa lagu sugayoo
Lagu saadinaayee
Cabdiyow ma socotaa?
Xeebaha sintoodiyo
Ninka Saylac joogow
Sagalkiyo daruuraha
Wararkaagi saaraa
Xamar bay bishii soon
Saxal-qaaddu keentoo
Sahankaagi noo yimi
Sahaydiina noo keen
Xagayaga sareediyo
Waa Seer-ma weydee
Maxaad saaka joogtaa?

Ka rog oo haddana saar

Tiro siman sagaal tuur
Soddon keen sided hoo
Waxa hadhay bal suuree
Ma so’baa ma saan baa
Saddex iyo shan waa kee
Sakalaha ha laga guro
Laba sulub ha lagu daro
Guryo samo ha lagu furo

Ka rog oo haddana saar

Siinleyda maansada
Haddii saami loo dhigo
Dadku uma sinaadoo
Suuganta hadalkiyo
Cabdiyow sargooyada
Lagu kala sed roonoo
Rabbi wuxu ka siiyiyo
Sida ay la noqotuu
Ninba seylad keennee
Ha saluugin Riiraash
Ina Saalax haw dudin
Af-qallooc ha saamayn

Soomaali weyn baa
Xaajada la socotoo
Iyagaa ka seegiyo
Ka sugaaya garanoo
Kala sooci doonee
Laba seeble yeelkii
Ha ku lumo sursuuraha
Sixirkiyo shan xuubluhu
Ha ka dhaco sallaankee
Xidho saanadaadoo
Sulufkiyo colaadaha
Samaydaadu yay jabin

Ka rog oo haddana saar

Badadheena Saaqiyo
Samawada ku magac dheer
Rag Saluugla ula baxay
Marna Suuban lagu yidhi
Sumaddeedu waa caan
Kula siistay Baaruud
Adna haygu sara tegin
Waa Saxarla sheekadu

Ka rog oo haddana saar

Hararada sal iyo baar
Lagu taxay sitaacee
Loo soohay baarkiyo
Saddexlaha ujeedaa
Dhigta loogu saabboo
Marti sama falkeedaa
Koramada sagaal jirey
Loo sudhay hoggaankoo
Sooryaa la hurayaa
Safar baa la furayaa
Sumallaa la qalayaa
Xididkiyo sokeeyaha
Laga seexan maayee
Salliyada xariirta ah
Socotada u kala roga.

Ruuxii saboolow
Xilku saari maayee
Saca maatada u godol
Saadaal ku noolow
Samirkana ha moogaan
Ruuxaan wax sidinoo
Shirka soo salaamow
Adigaa wax sugayee
Sarar iyo leg iyo badhi
Kee baan ku siiyaa
Sacabkaagu qaadaa?
Iimaan sed weeyee
mid haddaad saluugtana
saddexdaba bal iga hoo.

Ka rog oo haddana saar

Sidig maqan ninkeedii
Talo waw sar go’ay tahay
Jid-Siraad korkiisiyo
Suudaa la marayaa
Sanadaa la dhaxayaa
Sahay lagama maarmee
Ha la jiro sibraarada.

Ka rog oo haddana saar

Saanteena guudkiyo
Suntu hilibka dhaaftoo
Sal waxay ku leedahay
Saableyda uurkiyo
Sambabada dhexdoodoo
Maal baa la sarayaa
Selel looma baahnee
Kii seedayow toos.

Ka rog oo haddana saar

Soodhkiyo billaawaha
Sinta midig ha lagu xidho
Faraskana silsiladdiyo
Seetada ha lagu furo
Seefaha ha lala baxo
Seeraa la furayaa
Saryan baa la dabayaa
Wiyil baa la sabayaa
Xaajada sal fudud iyo
Sakatiga ha laga jiro
Sahwi yaanu kala ridin
Sahal yaan wax loo odhan
Dhulku waa sanqadhayaa
Cagta saari maynee
Socodkeenu xeel iyo
Ha ahaado laba suul
Sirna yaan la faallayn
Murtidana ha saafina

Ka rog oo haddana saar

Maansadu ha socotoo
Sida daad mahiigaan
Dhulka haw sabbaysoo
Kolba sabo ha gaadhoo
Culimada salaaxdaa
Senge hawgu joogtoo
Ninba subax ha maalee
Ruuxii suldaarow
Garo inad sabool tahay

Soddoh weeye xeedhadu
Ragna waa u siman tahay
Ninka suunka taabtee
Ka sal gaadhi waayow
Garo inaad sabool tahay
Waa gabadh su’aal iyo
Halxidhaale sidatee
Ninka Abu sarnaantiyo
Saddex qayda boqorka leh
Kaga fura si-dalagtee
Male kaga sinaystow
Garo inaad sabool tahay

Indho badan

God abeeso ninkii
Illinkeeda degow
Taladaadu iyaa
Ma allow sahal baa?

Arraweelo markay
Laba eefka lahayd
Igadh geela haddii
Nin aroorsan lahaa
Amarkeedu hor yiil
Odhan mayno kolkey
Awooddii rag dhintay
Sii agaasimatoo
Aakhiruu ku maqnaa
Ugaaskay dhaxashoo
Arrimii dhacay qaar
Utintooda haddeer
Lama oogi karoo
Abba looma hayoo
Sheekadaaba iskeed
Ma amaahan karee
Halka aahdu ku taal
Waa la sii axadhaa
Godob oofa ruqdaa
Aabudhkeeda riddoo
Alolkay jaratoo
Ibahay furatoo
Aslimayno dhaliil
Odjamleedi durkee
Immankaynu hubnaa
Waxa eegga jirree
Awgayow taladii
Ifka maw rogannaa

Naca jooji arbow
Eela weynta hambee
Ayaxow ayaxow
Ayaxow weligaa
Ayda waad dhilataa
Eelna waad ka tagtaa
Aafadaada miyaa
Aagna looga gudbayn?

Ashkirow farasow
Aadyar baa la socdaa
Orod kaagu labbaa.

Ban aroori kaxaa
Mar ugbaadku simaa
Dhal aboodi halkuu
Ogxantiisa dhigtaa
Aadamuu mar jantaa
Meel aboor degey baa
Mar iftiin ka baxaa
Gole aammus badnaa
Mar mar baa idhi taas
Anda-qaad ku bataa.

Ma aqoon ma aqoon
Ma aqaanno darkii
Isagii han-hinnaa
Waxa loo egmadee
In dhoweydba sidaas
Afartiisa rugood
Agab baa la dhigtoo
Oommanaa fadhiyee
Ifafaalaha guud
Abshir baa dhalatee
Waxaan awda hayaa
Ma ishaara san baa!?
Ma abaabul shar baa!?
Onkod gaaxdey miyaa!?
Ma cir soo olkamaa!?
Ma illiilo socdaa!?
Ma xer tuugi Allaa!?
Ma hayaan ulan baa!?
Ma dagaal uganoo
Laysu eeba gurtaa!?
Ma col awdalan baa!?
Ma ibleys qaxaya!?
Ma insaa ma jinnaa!?
Ma ardaa ma shinna!?
Ma aleelo qubtaa!?
Ma adeeri dhashaa!?
Ma arraa ma urraa!?
Ma awaarre kacaa!?
Ma ufaa ma dabayl!?
Ma asmaa ma Xanuun!?

Ubaxeey Ubaxeey
Indh yaab badanaa!
Kugu eegma batee
Maxay soo uriyeen
May ayaamaha qaar
Kugu soo ururaan
Immisaa jirey waa
Oontu kuu tirsanayd
Immisaa jirey waa
Arradkaagu sinnaa
Immisaa jirey waa
Noloshaadu adkayd
Immisaa jirey waa
Ajakaagu furraa
Immisaa jirey waa
Abaalkaagu sugnaa
Immisaa jirey waa
Ayaankaagu dednaa
Immisaa jirey waa
Adduunkaagu madhnaa
Immisaa jirey waa
Ishu kaa han-fogeyd

Wax aqoolka haddeer
Uskag baa ku jiree
May ayaamaha qaar
Korka kaa asturaan
May ayaamaha qaar
Wuxuun uu illiyaan
Uurku wuu ku madhnaa
May waxuun Ubaxeey
Afka kuugu riddaan
Adoogaa dabadiii
May agoonimadii
Aabbe kaaga noqdaan
May illaahay hortii
Irbad kuugu huraan
Alif waa derejee
Aqoon may ku geshaan
Erey may ku faraan
Loo adeegsado meel
Aayahaaga hor yiil
May ammaan ka dhigaan!

Abeer baanad ahayn
Oogadaan ku billayn
Awrtan qooqday haddeer
Abaar ba kulanteen

Ummaddeennu jidkii
Kii islaamnimadii
Ahabtii faralkii
Asalkii dhaqankii
Isirkeedu lahaa
Way ka soo ambatoo
Aarankay dubatoo
Ubaxeey hablihii
Ololaa ku socdoo
Ubaxeey sannadkii
Boqollaal ugub baa
Axankooda qashoo
Ammintiiba kolley
Inan baa dhimatoo
Aqal baa dumayoo
Udub baa jabayee

Arartaydu malaa
Asaraar ma gashee
Ubaxeey warar baa
Agaaha jiroo
Olloggaaga badh baad
Xog-ogaal u tahoo
Adigaaba yaqaan
Gabdho ooda rogtee
Ba albaabkan garaac
Ummul baa hurudee,
Wax ku oogan xanuun
Aamanuun gubayoo
Umal baa shidayoo
Ammuurii dhacay bay
La asqaysantahoo
Ilmahay dihataa
Xalay eydu cuntoo
Naxariista illayn
Anshax baa dhaliyee
Haddii uurka habreed
Astaan gaara lahaa
Hooyadii amranayd
Arxan goysey markuu
Xeer illow ku dhacoo
Ubadkii magantaa
Haadku eeganayaa

Eerashoy bi’iwaa
Iil dhexdisa haddaan
Obocdeedu qubnayn
Sow ma soo olosheen
Aaway beer debicii
Aabi baa lumiyee
Arladeena miyaa
Naas irmaani jiraa?

Shan afraad shan afraad
Birta kii ka aslaa
Oori deydeyayee
Aroosow magacaa?
Ilko dhiigle maxaa
Lagu aaminayaa
Dhego awdan miyey
Odayeyntu gashaa
Irdha qaado ragow
Naftaad aasi taqaan
Waad abuuri kartaa

Rag miyaad Ubaxeey
Alabkiisa taqaan
Asaydaada mar buu
Ashqaraar huwiyaa
Al-alooska gobeed
Waa ka aar gudashoo
Lama ooyo dhurwaa
Ishinkuu legdadee
Gabadh iilatay hooy
Ayaanteeda madow
Alwadkeeda ninkuu
Alalaas geliyaa
Uur ku taallada wuu
Wuu ka iidsanyahoo
Iman mayo halkuu
Ka alaabo gurtee
Ool waxay ka sidaan
Ergo waa ta dhahdee
Eedi hayga hadhee
Waan afeefanayaa.

Ubaxeey bahalaa
Ku ilaashanayoo
Ubaxeey hororaa
Ku ugaadhsanayoo
Araraa kugu dhow
Orgobaa fadhiyoo
Aarna waa gudayaa
Iimo kaa deyayaa
Geenyo aamus taqaan
Tuugba waa eryadaa
Mar baa ayrada geel
Oohow loogu digaa
Anfariirka dareen
Adhibaaba didee
Ahmin baa la gataa
Hilbahaaga Ardooy
Lama iibsan karee
Aanadaada ha deyn
Rag ul baa celisoo
Ka adkayso qudhay
Ammaantaadu tahee

Waa arooryo horoo
Orka kuu baxayaa
Amba qaadka salad
Weeye loo addimoo
Hadal waa la abyaa
Waa la soo ururshaa
Arrintaada marwooy
Wixii iiga ekaa
Horaan kuu idhee
Arbacuunkani waa
Abhintayda danboo
Waa ilayska hadeer
Addinkaagu halkuu
Ku abaaranyahoo
Waa ammaano dadeed
Amarkaan ku faro
Waa asaaska halkaan
Ka awaala digoo
Axdigaas culus baan
Adhaxdaada furee
Sheekadaada ogow
Idlaadkeeda hadhow
Adduunkaa sugayee
Af-dhabaandhab haddaad
Oofin weydo xilkaas
Way ahaan jirtey saas.

Hambabber

Habeennada weysha
Dhurwaa habarteeda
Dorraad ku hiraabtay
Haan-haabadka naaska
Haaneed ka deyeysa

Nirgaa hugun yuuska
Halkii lagu ooday
Hammuunta ka yaw leh
Riyaa hoganaaya
Idaa tuban heelka
Cadceedda hagoogtey
Haleelada weydda
Dhaqaaq hidin waaga
Hareeriga taagan
Dantaa ku habsiisey
Inay hakadaane
Dhulkoo hanad joogo
Intaan gadadh heerin
Ka sii degin heerka
Hadeer la yaqaano

Intaan habqan beeshu
Huluulaha oodan
Ku saan go’in hawdka
Intaan habac jiitan
Badhkeed ku hallaabin
Markay habaq baahdo
Dugaaggu hilbaysan
Intaan hawa boodka
Fardaa higil raacay
Kuwii higsanaayey
Hummaaggu ka reebin
Xayeeshku habaabin
Intaan halladaadka
Hayaanku is waayin
Habeenku dhex qaadin
Hadhow la shallaayin
Hadaadunka naaftay
Sidii habas daalka
Hawaarsadey ciidda
Anaa hiddiddiida
Hobey hobe hooda
Durbaankiyo heesta
Ku soo hoga geyne
Adaa hal abuurka
Tixraaca ha’leyda
Ujeeddada hoose
Hawaala yaqaane
Haruu orod Faarax
Horweynta jiciirtay
Hadhaaga u jooji

Haydaartiyo doogta
Hantaaqada ciilka
Dareenka huqdiisa
Qamuunyada haarta
Caloosha hugmaysa
Hiirtaanyada raagtey
Dhinbiisha hulaaqday
Dabkaan hurin doono
Colkaan humin doono
Hargaa igu laalan
Dhowaan henggel baasta
Ninkaan huwin doono
Sabaanka hagaagey
Barwaaqada hoortay
Daruur iyo heego
Waxaa hogol gaaxsan
Hadhaysay dushayda
Harooyinka buuxa
Hoobaanta bislaatay
Haraaciga daadka
Caleenta hiraysa
Indhaa halacdooda
Hibaaqiyo laaca
Naftayda hankeeda
Waxay hibanayso
Haddii wedku daayo
Inay heli doonto
Anaa huba taase

Hambaaber dhowaanta
Dareen ma hurdaana
Dagaal wata heeso
Hidday u lahayde
Hargeysi ma toostay
Hogaanka ma diiday
Harqoodka ma tuurtay
Inaanay hummaaga
Hadoodilan yeelin
Sidii hebel geel ah
Heshii Nebi Saalax
Horaadada dhiibin
Hankeedu ma siiyey.
Waxay hibanayso
Ninkay la hadlayso
Hagaag ma u sheegtay
Hadday sama weydo
Inay hantideeda
Nafteeda hurayso
Hubaal ma caddaysay

Allaylehe waa hog
Shax aan la hilmaanin
Malaa Hugur tiisa
Waxaabu u haystey
Inaan hayal toosan
Harraatii aqoonne
Maskii Hilqadaale
Ma soo hardaf boodey

Horaanse u sheegay
Inaan hadda beeshu
Hadhiimo ahayne
Haddeer waxa jooga
Hadmaan ka afeeftay
Hasaasaha muuqda
Wallee hagar daamo
Falkaagu habeensay
Higlooy gabbalkaa dhac
Hangaalli hungaalli
Hegaan hega gaalli
Hunjaalli hantoolli
Bidhaan had-hadowga
Hiwaali hahoodka
Jibaanjib hunnuunnu
Huraalka hiraalka
Hambaaber mardaali
Hadeedab mardaadi
Kallaal himbiriirsi
Hawaawir hayaayir
Sadaad herimooya
Hunnnuushle hannaashle
Sareedo hamboori
Hankooble hayooshe
Falaad habbabbaale
Hanquusle halowle
Garaad himhimowle
Hayaayub xumaanta
Humbaalle dhaqaaqa
Hallaallimo soofka
Hallaasiga sheelka
Harawsiga qaawan
Hiliiliqa jeexa
Higiishis boqoolka
Galbeed hiyi raaca
Maraykan ku hiilka
Shirqool la hadaafka
Habheeb alalaaska
Hinraag qayayaabka
Haraaryada neefta
Hantaatac ergeynta
Hagaas caga jiidka
Walaaac haghagoodka
Tawaawac higgoodka
Hamuun taltalawga
Calaacal hungowga
Heshiis macaluulka
Hunfey salsalaaxa
Hinfaal wax u sheegga
Wasiiro habaynta
Hoggaanno samaynta

Hadhuubada daatay
Hareero ka leefka
Jalbeebta hal leyda
Rogaal halalleyda
Hamaal shaqalkeeda
Higgaadda shanlleyda
Halkaan ka abbaaray
Hadhauudhku Carraale
Huftoo hufmi waaye
Maxaad kala haadin?
Intaas haqab beelka
Hadhoodho horteed dheh
Hal baase xasuus ah
Nin tiisa u heellan
Haddaan taladayda
Hayaankiyo beesha
Hoggaami idhaahdo
In taydi haallawday
Annaa huba taase
Hadhow iyo fullan
Waxaanan huraynin
Inaan hadda yeelo
Ayaa ka hagaagsan
Qabiil ku hadaaqa
Hobsheyntiyo faanka
Masayrkiyo haybta
Hinaase la boodka
Holayntiyo maagga
Hirrooda qab dhaafka
Tollaay hebel meeyey
Sidii horror waalan
Hilbaa igu yaalla
Halgaad kula duulka
Colaad hurgumootey
U sii hangagaarka
Heleysada dhiiggu
Markuu heleleyda
Sidii harawaati
Hamuun tiro ciidda
Dagaal lagu hoobtay
Halyey ku idlaaday
Ka soo hindiwaaska
Tabaalada huursan
Hangoollada qaybta
Fulaa halistiisa
U sii gacan haadsho
Halkay godobtaydu
Ka soo hullanayso
Ninkay huntutuulka
Ku soo hullaanayso
Inaan dib u haybsho
Hillaabta ka qaado
Ayaa ka hagaagsan

Shirqool hadiwaaga
Hiqlaynta riyaaqa
Hubsiino la’aanta
Haloosiga luuqda
Hawaawi la boodka
Hanuun la jibboodka
Dhurwaa halab saarka
Waraabe u heeska
Hufnaanta kashayda
Nin aan hibo saaray
Xariir ku habsiiyey
Markuu hal haleelka
Sidii hurin yey ah
U soo hal haliilo
Anoo hadhsan waayey
I soo hungureeyo
Inaan hanqalkayga
Sidii habla weynta
U soo rogo hoosta
Inaan af-lahaarka
Harraati ku diido
Ayaa ka hagaagsan

Hanraawe I boobay
Markuu iga haago
Inuu hadhadaydu
Hafeefta xanuunka
Markay hurgumooto
Hoosaaso afuufo
Halbawlaha kayga
Sidaas kula hoydo
Nin haad I cunsiiyey
Inaan horror siiyo
Ayaa ka hagaagsan
Hawraar iyo sheeko
Haween laga reebay
Beraa habar guurtey
Hayaan rarygeeda
Culaab iyo haamo
Waxay hilif saartay
Haldhaa kici waayey
Hiyeeda gadh jiidka
Markuu hollan waayey
Ayey hindiskeeda
Halaanhal ku keentay
Midaan kolkaa haabka
Markaa lagu haynin

Waxay tidhi “Hoogey
Hayaay Cabdi-Qaadir
Hareer qabo awrka”
Markuu hayinkeedu
Hagaag isu taagey
Ayey tidhi ” haakah”
Hebloo gabanteed ah
Hilowna basteeda
Malaa u han weynna
Karaamadan hiirta
Ku soo hormanaysa
Hilmaanina weydey
Wadaadka hoggiisa
Ka soo hangallaystay
Siduu ugu hiishey
Ayaa tidhi “hooyo
Muxuu horta sheekhu
Inoo yahay haybta”?

Waxay tidhi “heedhe
Hibooy ratigeennu
Markuu hingan waayo
Ayaan huriwaaga
Haleel cuskadaaye
Habeen ma wadaagno
Haddaan magaciisa
Dantaydu higgaadin
Ma soo hadal qaado”
Ujeediyo haatan
Nin tiisa u heegan
Halyeynimadiisa
Hashiisa ku dheelmay
Iddiisa ku hoystey
Inuu hantidayda
Habaynta xilkayga
Dhismaa hodankayga
Hiddaa sharafkayga
Waxaan nolol haysto
Horsed ka ahaado
Ka haayir idhaahdo
Ayaa ka hagaagsan

Hashayda nin maalay
Markuu hordhaceeda
Habniin kaga daalo
Inaan hanbadiisa
Hafriinyaha beenta
Habeedda qalaysan
Ku hoorsado weelka
Gobaad ka hillaabto
Inaan ku hagoogto
Ayaa ka hagaagsan
Anoo qaba hawsha
Habeen iyo maalin
Intaas sida heeryo
Habaaska I fuushan
Inaan ku hungoobo
Hulleeka madhnaanta
Hamaansiga quusta
Hamuun la carrawga
Heshiis ku ahaado
Naftayda ka hiisho
Hugaas doqonniino
Hurrow nin I saaray
Inaanan u hoogin
Calaacal harraaddan
Xaqayga ku haybsho
Ayaa ka hagaagsan

Habkii xidinxiidka
Dugaag huwantiisa
Horyaal ka ahaaye
Markii hankakoobka
La soo helay guusha
Libtii lala hoydey
Tukaa yidhi “hoy day
Hashaan qalay saami
Hagaagna u qaybi
Hadhowna I toosi”
Tukow hayedaadu
Waxbay huwanayde
Dantiisa ka haybi
Qorshii hiyigiisa
Halkay talo joogtay
Ka sii wadey hawsha
Ninkiina hilmaanyey
Saqdii dhexe hawda
Ninkii hurdey toosyey
Hareeraha eegyey
Raqdii ku hungowyey
Hanqaar warwareegga
Hankaag jaljaleeca
Haqdii samri waayey
Tukii hanfariirka
Waldeys kula haadyey
Gar laysu hankaabsey
Hamuun gorayaale
Ninkii Halac-dheere
Wuxuu yidhi “hoy war
Intaan hana qaaday
Hadeer iyo caawa
Haddee weligayba
Inaanan hanbaynin
Horaad u ogayde
Maxaad igu hiifi” ?

Ninkayse ka hoostay
Mar bay hawireene
Ka soo kabey haarta
Bahaysiga haadda
Hilbaa cuniddooda
Habeen gama’iisa
Inaanu haweysan
Ayuu han fogaanta
Halkii kaga dhaartay

Ujeeddiyo haatan
Rag waa hal adayge
Heddeyda wedkeyga
Inaan habalyeeyo
Tubaa halaq yaalka
Hog laygu qaniiney
Ku sii hiradkiisa
Ka haari agtiisa
Ayaa ka hagaagsan
Haddaanan haddaanan
Haddaanan dhawaaqa
Hireyda wireyda
Hayaay ka kacayda
Jahaadka Hargaysa
Barbaartu hagayso
Haweenka godoodey
Ka qayb gelin hawsha

Haddaanan haddaanan
Intii isku hiila
Hargaysiyo Bayla
Intii la hal maasha
Bakool hilinkeeda
Heeraarta Kismaanyo
Ilaa Hobyo geynin
Hiiraan u tallaabin
Runtay la hudmeene
Haddaanan haddaanan
Sidii hanqar yeedha
Hillaac iyo maayad
Dhulkoo dhan hadhaynin
Banaadir ka heesin
Wixii hurda toosin
Halyeyada ciilka
Ka haajirey ciidda
Halkay talo joogto
U sii farin haadda

Haddaanan haddaanan
Waxaan huro caawa
Dhammaan huga xaaska
Hayla maryahayga
Sariirta hanbaadha
Kuraasta hagoogan
Ashuunka hunbuuca
Haraaq iyo haadyo
Waxaan jaqaf haysto
Haddaanan xaraashin
Waxay hanti goyso
Intaan hub u siiyo
Dadkayga habaynin
Dagaal u hormaynin
La soo hadhin guusha
Hawraartiyo luuqdu
Cabdow hadalkaygu
Hawaawi kac weeye
Ninkii hebel miihi.

Heego Muuq Dheer!

Is helloo gabadhii is heli-mayno
Huminnoo taladii hunsami weyday
Halyeynimadayda kuma hadhin
Hayntayda yaraatay bay hagratay
Dan baa ka hor timi heshiiskii
Hoh iyo caku heegantaydii

Hilowga arradan bir baan ku hiloo
Kashaydu hubaal ma heellana
Hengel baan ka sitaa haween dumar
Markaan ku hungoobay baan huray
Haankiyo wadnahaa biyaa habaya
Hantaaqo i gaadhay baan la hurday
Huq iyo ma filayn hayaan kedisa
Hayeeshe hayaaydi baa badatay
Hammiga kalgacaylku waa habaqle
Hed iyo waa dabayl hab soo tidhi
Hiyigii lingaxnaa ma huriyeen
Ma halabsaday geenyadii Hudi

Hindisaa wax kalaan halkawgu socdee
Hurintaan weheshaan ka hadhiwaayay
Codkiyo hugunkaa isoo hagay
Hoosaasada mayla hiishaday
Haasaasaha muuqda hirigooda
Caawana hambadaydu waa halis

Horyaalka da’day hadhuub la dhantaay
Hiddiyo dhaqan baad hagoogantahoo
Waxaad huwantahay hugii sharafka
Sidaad u habaysay heensaha
Hadoodilka muuqa higilkaaga
Haldhaaga sidiisa hooshaarka
Hilbaha kugu yaalla heemaalka
Hanqalkaad la kacdiyo hubkaad sidato
Hab-joogga timaa hal-qooqa leh
Hufnaanta xishoodka aad hogatay
Hawaarta ku saaran heeraarta
Hilqadaa boqorkiyo hariiryaha
Habuurka, udgoonka, soo haarka,
Sidii hayin haamo culus sida
Hubsiino dhaqaaqa hanashada
Hormaynta hannaanka laafyaha
Hal qaadka tallaabadaad hollatay
Lugtaad hakisaan hoggaansamay!

Dhul habatacay ciidda oo hodantay
Dhirtoo hamashowday doog hadhsaday
Xareed hilo iyo harooyin degtay
Hantidoo dhashay deyladoo horratay
Haleello maqasheeda heel ku furtay
Horweyno ku foofay meel hadow leh
Haloosiga baarqab hoobala
Higtiisa higgaadda dhiillada
Haadkii diday keenay hoosiis
Hibaaq ka dhalaalay Haadaamo
Hareeri ka muuqday Heegaale
Hoobaan ka bislaatay Hawd sare
Dayaxoo himir iyo huruud marsadoo
Caweys ka hinqaday hoggiisii
Horseed la socdiyo hoggaanno wata
Qorraxdoo halabtiyo hillaabta dhigtay
Daruuro ka hooray hoosteeda
Fad iyo hogol loolli habar wacatay
Hillaac iyo heego soo curatay
Sidii hir fog baan ku soo higsadoo
Indhuhu ku harraade halacdaada

Hubsiinadu way hagaagsantahee
Hadhow iyo mooyi hawlo danbee
Horjooggaagu heello igu dhali..

Hugiyo dharku haybta waa ka badh
Hablihii kacay qaar hawaa lumisoo
Xilkii hooyo way ka heermeen
Hummaagay run moodayaan hodaya
Hebliyo hebla hiil ka sugimaayee
Hankaagu ka weyn hinaasaha
Waxaad haysataa jidkii hore
Sidaan hubo waad hal adag-tahay
Hambalyaan kugu siiyay hirashada

Hawraar murtiyeedda hadalkayga
Waxaan hidiyaaba waa hees
Hortaada, gadaal, hareeraha
Hibaan ku daleeyay hilinkaaga
Habeenkaagu waa mid hooda leh
Ku hoyo nabad Heego-Muuq-Dheer.

Jeegaan

Jeegaanta dhalatee

Cirka lagu dhex roorshee
Dayaxoo dhammaysoo
Dhulka dacal ku haystiyo
Qorraxdoo dhacaysoo
Dhiganaysa baallaha
Midba dhool ku mudataay
Weli waxaan dhafoorkiyo
Dhabannnada la haystaa
Heegadan dhaqaaq-joog
Waxay dheelli-socotaba
Soo caana dhuratee
Kugu qabatay dheeggee
Dhammidaa tin iyo cidhib
Kugu dherersanaysiyo
Ta kalee ku dhaaftee
Dhinac kaaga rutatee
Dhudhun kaa fogaatee
Ha hillacday dhuuxee
Dhibic iyo mahiigaan
Ku dhirbaaxday ciiddee
Dhirta wada ruxaysoo
Waxa dhaygag ii diley
Midabadan dhinbiilaha
Dharka wada xariirta ah
Dhexda kuugu duubee
Midba dheeha gaarka ah
Xubin kaaga dhiibshoo
Waxa adiga kaadhigan
Ama baro ku sii dheer
Qurux kaaga sii dhow
Middan dhaxanta jiilaal
Dabka iga dhex shidatee
Wadnahayga dhilatee
Dhillow-yahan sidiisii
Dhan kastaba u raacdee
Xididdada u dhaaftee
Dhiiggii ka shubatee
Xinjirtii ka dhuratee
Sida dhaanka jiilaal
Dhabarkayga raratee
Dhoomaha I saartee
Jidka aan dhammaanayn
Igu tidhi ku dhererow
Waxba yaan ku dheeraan
Arrintayda dhabaqdiyo
Sunta igu dhalaashiyo
Dhigtan udubka weydiyo
Lurka dhaawacaygee
Dhallinyaro rag iyo dumar
Dhawr baan aqaannaa
Dhugatada kalgacalkiyo
Wada qaba dhukaankoo
Dheehashada jalleecada
Isu dhaafi waayee
Dhude xidid ahoo qudha
Dhaayaha ku wada yaal
Inkastay dhaqmaadkiyo
Dhalashada wadaagaan
Dhayal iyo fudayd baa
Wed u kala dhaqaajaa
Mid dhacdaa halkeedii
Ta kaleeto dhaxashaa
Nafta laba dharaar qudha
Isu dhiibi laayoo
Sida dhegaha oo kale
Isu dhiman lahaabay
Dantu oodo dhacameed
Midba dhinac u saartoo
Arrintoodu dhiif iyo
Dhul ku foorar joogtaa
Kala dhiman adduunyooy
Ninkaad dheriga siisaa
Intuu dhuxusha hoosiyo
Dhardhaarrada ku maqanyaa
Dhagarta iyo geeridu
Dhoobada u qooyaan
Dadba wuxu dhammadaa
Intuu dharabka doogga leh
Dhutis ugu tukubayee
Hadba meel ku dhaxayee
Maxaan kaaga dhololaa?

Beledweyn

HALKAN KA DAAWO XASSAN AADAN SAMATAR OO QAADAYA HEESTII BELEDWEYN

Bi’i waa jacaylow
Boodhari inuu diley
Been baan u haystee

Bi’i waa jacaylow
Boog aan la dhayinoo
Cidi baanan karino
Beerkiyo wadnaa iyo
Bogga kaaga taalliyo
Inuu yahay bir caashaqu
Been baan u haystee

Webigoo butaacoo
Beeraha waraabshoo
Dhulka baadku jiifoo
Dhirta ubaxu buuxshoo
Canabkii bislaadoo
Badarkiyo galleydii
Laga tuuray baalkoo
Bulladiyo ciyaaraha
Lagu waa bariistoo
Beeluhu gu’ joogaan
Sow beri-samaadkii
Beled Weyne maan tegin

Dhanka bari magaalada
Sow boqorad joogtoo
Biyo dahab la moodoo
Cilicdii haweenkiyo
Bili loo dhameeyoo
Timo boqonta joogoo
Baal gorey la moodoo
Baarkana casaankii
Bidix midig is gaadhoo
Bul-cad lagu xiddeeyoo
Badh ku xeexanaysoo
Barkanaysa qaaroo
Huwanaysa baaloo
Igu beertay lahashoon
U buseelay maan baran

Sow goor barqa ahoo
Bishu ay siddeed tahay
Aniga iyo Beer luli
Isku maannu soo bixin

Sow bariidadaydii
Iyo bedashadeedii
Buundada ciyaartee
Beled Weyn ku taallee
Biyo lulata guudkood
Badhtankeeda maahayn

Sow bixiso weeyee
Ballan maanu dhiganoo
Beeri joog imay odhan

Sow bayd go’aygii
Layguma bushaareyn
“maantaa la baxayaa
bulshadii imay odhan”

Sow waa bastey oo
Socod beegsan maayee
Ina baaja caawoo
I baxnaansha maan odhan

Sow taliye baasoo
Ba’anoo war-moogii
Taydii ma beenayn

Sow badiba kooxdii
Goortay badheedhee
Baabuurki fuulleen
Anna baal kamaan korin

Boholyow daraaddii
Sow baraq nuglaantii
Belo lagu ducaystiyo
Baryo kumaan maqnaynoo
“Biri may xumaatoo
batroolka daadshoo
ka wadaa bukoodoo
bogsan waayo” maan odhan

Sow beriga waagiyo
Barqo kulul dhexdoodii
Geed baaxad weynoo
Dherer iyo ballaadh-loo
La yidhaahdo Baaroo
Bilig dheer hirkiisii
Ma bidhaan sanaynoo
Bulxankiisa yeedhiyo
Ma maqlaynin baaqii

Sow baaxad soorii
Iyo laba boglayntii
Maan noqon bestey oo
Bacadkii ma dheelliman

Sow galab-baqoolkii
Annagoo barwaaqiyo
Meel baadle joognoo
Tumanayna Beerrey
Sow maan baraarugin

Riyo beena weeyee
Sow baalla daymii
Baabuur lalaahyood
Haad baalle mooddoo
Fananaaya buur dheer
Isma odhan ka boodoo
Nafta sow ma biimayn

Nin Banaadir joogoo
Beled-Weyn la haystoo
Waxaan ahay la baabee
Sow baadi doonkii
Weli baafi maan ihi

Beled-Weyn Allahayow
Ka dhig xiro badhaadheed

Beerlula Allahayow
Belaayada hareer mari

Beled-Weyn Allahayow
Ka dhig guri barwaaqeed

Beerlula Allahayow
Beryo samo ku noolee

Beled-Weyn Allahayow
Ka dhig beerta raaxada

Beerlula Allahayow
Ka barii wax yeellada.

At the Grave Of Cilmi Bowndheri

O my king among poets!
You who were driven onward to destruction
By your sorrows, by your helpless anger
And by the harshness meted out to you –
O Cilmi, you who died from passion’s griefs,
You are the very paragon of love!
The perfection of the poet’s art is in your lamentations –
Accept my greetings, praise and homage!
I know full well you are requited now
For all the pains you suffered in this world,
But there are some questions I would ask you.
Do you lodge in Paradise? Do you lie in fresh, cool shade?
Do you pick ripe fruit, and do the houris sing for you?
Do they grant whatever you may want of them?
Have you and Hodon beheld each other in the court of God?
Have you spoken to her and she to you?
But why should I be concerned with any of womankind?
How can I ever be at peace with them
Or exert myself unstintingly on their behalf?
For it was they, was it not, who tempted you away,
Beguiling you with a cloud that brought no rain
And a deceitful vision on the far horizon?
They who lured you to a dry and empty pool,
To a place that was swept by hot and noxious winds?
When you were thirsty it was they, was it not,
Who filled you with vain longings?
>From their hands came suffering
And a robe of mourning.
They planted anguish in your flesh,
They stole away your sleep,
They enveloped you in darkness,
They cast you into a pit and covered you close,
They harried you to the top of a cliff
Only to hurl you headlong down.
Wounding you, they severed an artery
And they struck you down on sandy ground
Throwing you into the dust.
You were abandoned in the wilderness
And there the hyenas and ravening beasts of prey
Gnawed at the flesh that clung to your bones
While scavenger crows and vultures
Pecked at the scraps that were left.
But my reflections on women must be tempered
Since it is of women, after all, that our mothers are born,
And the maternal breast will come to their aid,
Defending them against me, against my contentions
And against my manly pride.
If they had no such strong protection
Who would ever trouble about them?
Who would ever hunger after them?
Who would offer riches in exchange for them?
Who would bring them to their homesteads?
Who would even bother to talk to them?
* * * * * * *
But I was telling how I was inspired to visit Cilmi’s grave,
To offer my homage, my salutations and my song.
It was my purpose to find out for sure his dwelling-place
And to know what wealth had been bestowed on him
When he arrived at last in the presence of God.
Then I asked him concerning Hodon, did I not?
To be sure, he has left for his eternal home,
But some links with this world he still must keep
That stretch, like telegraph wires, from here to there –
And I got my answer — was that not so?
For yesterday, as dusk began, I spied a hoopoe –
He who bears messages from the Other World –
And from afar, with nods and becks,
He signaled me to join him.
I was walking in the company of men,
So falling back, I sought him in his hidden haunt
And there I gathered all his news,
Prompting him now and again
With “Go on, then” and “Yes?”
The message that the hero sent me,
Entrusting it to the hoopoe’s care, was this:
“Listen, you who sought me out
So zealously and questioned me,
I know it was your sympathy with my fate
That brought you to my grave in this wild land of scrub.
You offered me homage and called me from my resting-place,
You who yourself excel in the poetic art –
Here, then are my tidings!
“It is only on earth that troubles dwell,
Only there that folk suffer from thirst,
Only there that men of true mettle
Are treated disdainfully when they have no wealth.
It is there that fortune favors women,
It is there that women hold men in poor esteem!
“But now I live in Paradise,
Where full contentment is assured
To those who showed forbearance when on earth –
No disappointments await them in their graves!
In the past, my life held hardship and misfortune
But recompense is granted in this Other World.
I live here in a cool and shady homestead,
Sheltered by a cloud above my head,
Screened by thunder and lightning from the sun.
“I fill my water-pail from a pool that is ever full,
I linger beside clusters of ripe fruit
That gladden my eyes as I pick and eat
Like a child, whose mother is feeding him
Now from her right breast, now from her left –
Or like a suckling camel nourished by his dam.
No thought I give to Hodon or to love of her
For others have come to take her place.
Now there are houris to engage in amiable talk,
Houris who are commanded to sing to me
And who encompass me with the inner borders of their robes.
“But a herd of sturdy camels is thronging towards me now!
The water-pail is filled and ready — my task awaits me –
Farewell, my brother, farewell to you!”
Translated by B.W. Andrzejewski

SCHOLARS IN THE COUNTRY OF POETS

Notes on the 8th International Congress of Somali Studies (Hargeisa. July 3-13, 2001)

I

The Somalis affirm that the ancestors of the Great Russian poet Alexander Pushkin lived in the Horn of Africa. They came from the Arab tribe, and that is why his great-grand father, brought to Russia when a child, was named Peter the Great’s arap. 2 In Hargeisa I was reminded of it by clever and charming Abdulkadir Haji Ismail Jirdeh, who combines a passionate love of poetry with the prosaic work of the speaker of the local parliament. We met in the house of the Head of Hargeisa University, Sheikh Ali Ibrahim, who arranged a party in honour of the participants of the Congress. Standing on the flat roof and sipping orange juice (there is a dry law in Somaliland) we were talking about everything, and of course, about poetry, which in the country of poets goes without saying. By that time I had spoken enough Somali and was conversing in Russian with pleasure – my interlocutor remembered perfectly well the language he learnt in Odessa once upon a time. It turned out that he paid the highest tribute to the second genius of Russia, Michael Lermontov, and knew his poem “Demon” by heart:

                        His way above the sinful earth
                        the melancholy Demon winged
                        and memories of happier days
                        about his exiled spirit thronged… 3

            I believed it and looked at the sky. The Demon was not there, but in exchange there was shining the Moon, at which another Russian poet, Nicholas Gumilyov, gazed from these parts eighty-three years ago:

                        I remember night and sandy land,
                        I remember the Moon so low in the sky…4

            Gumilyov was crazy about Africa and did not miss a chance to visit it. One can judge by the titles of his verses about the routes of his journeys: “Niger”, “Dahomey”, “Zambezi”, “Madagascar”, “Liberia”, “Egypt”, “Sudan”, Abyssinia”, “Galla”, “The Somali peninsula”. What was seen by the poet in the land of Somalis (these two words rhyme in Russian in the genitive case) made a strong impression on him:

                        There are no people as formidable as Somalis,
                        There is no land as dreary as this…

            The poem, which is filled with grief and tragic foreboding, staggers one by its gloomy tone. Either the poet foresaw the ordeals, which fell to the lot of Somalis in their recent history, or he felt his own imminent end. “The Peninsula” was written post-factum, when the life of Gumilyov was drawing to its close – in 1921 he was shot by the Bolsheviks. However, sorrow is peculiar to poets. They are sages, but as is known, in much wisdom is much vexation. 5

            This feeling, resulting from unhappy love, shortened the life of the talented Ilmi Bounderi:

                        O my king among poets!
                        You who were driven onward to destruction
                        By your sorrows, by your helpless anger… 6

            But poets equally die of happy love. “I will listen [to you] with delight and die of love and sorrow…” So the Russian bard and poet (of Georgian origin) Bulat Okudzhava sang.

            Nevertheless nothing human is alien to the poets with their more subtle soulful organization than that of other people. They can be easily carried away (the introductory words of the great Hadrawi for my thirty-minute paper lasted, for example, forty minutes) and they like to joke (when one of the Hargeisa newspapers published our double portrait, but by mistake called me Johnson, the poet wrote under the photograph: Waxaan ka xumahay inuu ila fadhiyo Kapchits, which means I am sorry THAT (not BUT!) it is Kapchits who is sitting with me).

            The gathering in Hargeisa was blessed by the presence of yet another classic poet (Garriye), which seems to be natural for the country one half of the population of which are poets while the other half consider themselves to be so. The lust of Somalis for expressing themselves in verse, which was noted by Burton already in 1854 (“The country teems with poets …”7 ) irrespective of the modern geography, has not been scientifically explained so far. According to my hypothesis, the point is the Somali air, which is akin to the ether8 glorified by the Greeks. It equally tells upon aliens. Having inhaled it, Bogumil W. Andrzejewski, outstanding scholar and well-known Polish poet9 , one of the best of men, was moved to study and translate Somali poetry.

            And what about my friend John Johnson, the author of the bestseller “Heellooy, Heelleellooy…” and other works on the theory of Somali verse? His paper about the poetic traditions of the Somalis and the peoples speaking the Mande language I would attribute to the genre of a poem in prose. The final part of the paper was breathed upon by a real poetical inspiration: “The metrical templates of classical Somali poetry are so complex that they tend to eliminate all but the most predictable minor variations based on faulty memory and sometimes the “corrective” manipulation of reciter/memorizer. Add the range of acceptable topics for any given genre, and a musical structure which sometimes actually participates in the meter, and one is able to understand how the goal of verbatim memorization becomes the norm of this tradition. Given the complexity of plot, Mande poets have…developed intricate formulas and themes with which to remember their lines and memory is not the dominating factor in longer, narrative poetry. Given simpler metrical templates for other kinds of oral poetry, both societies solve the problem of oral composition in a similar manner, not so differently from the Shakespearian actor mentioned earlier.”10

            Another friend of mine, Charles Geshekter, in Hargeisa and during the trip to Borama, Berbera, Gabiley and Sheikh did not part with a note-book in which he was permanently writing something. I have no doubt that this member of the international secret society of humorists was all the time composing limericks. Lee Cassanelli in general talked in verse, which explains why I understood him worse than other Americans at the Congress. There are suspicions, based on indirect signs (an absent smile, a faraway look) with respect to Richard Ford and Virginia Luling.

            And I myself in the one-eyed people’s country11 became like everybody else. After having swallowed a sip of ether and taken a piece of camel meat (in the house of the former resident of Kiev Ali Yusuf Ahmed) I wrote three poems. In the first I likened Edna12 to Etna, but did not lose sight of their difference: the energy of the lady is constructive and constant while that of Vulcan is destructive and rarely reminiscent of itself. In the second poem I corrected the historical mistake by substituting the name of Geshekter for Geschichtler13 , since I considered it would go well with the scientist who devoted his talent to the investigation of Somalia’s past. In the third poem I confessed that I had always envied Andre Gide, who, according to his words, became a nomad to touch voluptuously everything which roams. The fourth poem remained unfinished: the plane had scarcely left Somali airspace when the inspiration abandoned me. To finish writing I have to come back.

II

            The Congress was devoted to the problems of peace, governance and reconstruction. As a whole, the papers (around a hundred in number) applied to the following themes:
            Conflict resolution and peace building;
            Post-war economic reconstruction;
            Culture and language in the context of peace and reconciliation;
            The Somali Diaspora in political, cultural and technological development;
            Clan representation and civil society;
            The role of women in reconciliation and reconstruction;
            Human rights issues;
            Environmental problems;
            Health and education;
            Governance and democratization.

            A truism stated by the Russian virtual writer of the 19th century Kuz’ma Prutkov14 , goes: “It is impossible to embrace the unembracable”. Within the limits of one article it is impossible to reflect all the variety of ideas expressed in Hargeisa. Moreover, it is not necessary, since the majority of papers will be published in the Proceedings of the Congress. Therefore I will mention or cite (not laying claim to the objectivity of choice) mainly those which I had occasion to hear (beside plenary sessions there were many specialized ones) or which were given me by their authors. It seems convenient to arrange the material according to its inner chronology: lessons of the past, interpretation of the present, variants of the future (although, naturally, many works do not easily fit the Procrustean bed of this scheme).

            ”The Concentration and Dispersal of Power in 20th Century Somalia: From Colonialism and Independence to State Collapse and Diaspora” by Charles Geshekter identifies three features of the late 20th century international order into which the collapse of the Somali state must fit: 1) the nature of the nation state whose composition, stability and future as an agent of progress had become highly problematic; 2) the appearance of an assertive ethnicity that engulfed a wide range of Somali sub-cultures; and 3) supra-national influences including international labour migrations, seekers of political asylum and removal of barriers to free trade. With the end of the Cold War, Somalia lost its geo-political allure for the first time in the 20th century. The state collapsed in 1991 when international aid drip-lines were pulled out and centralizing institutions vanished. Suffering and mayhem marked a subsequent “economy of death.” In the independent Somaliland Republic and autonomous region of Puntland, Somalis are experimenting with dispersed political structures that combine traditional principles and written constitutions in innovative ways that differ from the centralized systems of European colonialism and that of independent Somalia. With political power dispersed at the start of the 21st century, many Somalis seem prepared to locate themselves within lineage communities, at home or overseas, rather than to advocate a single civic state nationalism based on the rights and obligations of a single common citizenship. Reviving the centralized state in Somalia would restore an institution crucial to the modern world, but one that oppressed Somalis and accentuated divisions among them. Since the Horn remains an area of limited resources and wealth, law and order management seem once again best handled through dispersed local institutions.

            Virginia Luling in “Notes of a stranger” informed the gathering about her recently published book “Somali Sultanate”. The book describes the town of Afgooye – or Geledi as it was formerly known. She describes it as a political entity before the colonial period, and then sees how it changed and yet preserved its key institutions first under Italian colonisation, then after the independence of Somalia, later under the ‘Scientific Socialist’ regime of Siyaad Barre, and finally into the violence and political fragmentation that has followed his fall. According to the author, the study of such a community can be part of a general re-evaluation of traditional and indigenous institutions in the modern context. As happened throughout Somalia, the old political institutions of Sultan and akhyaar have not simply faded away to be replaced by modern forms of government, but turned out to be necessary resource and a defence against anarchy. A community like that of Geledi or Afgooye shows a traditional emphasis on locality and federation, rather than descent, and this has continued to work up to the present day. Such a model of consensus, mutual tolerance and compromise is a part of Somali tradition to be drawn on, just as much as is that of constant competition and potential feud, which has become the international image of Somalia over the last ten years.

            Hussein M. Adam in “Formation and recognition of states: Somaliland in contrast with Eritrea” regards Somaliland as a relatively homogeneous society, which is able to evolve its modern polity through an adaptation of relatively uniform tradition of religion, institutions, laws, language and attitudes. The country is experiencing an Islamic revivalism but not radical fundamentalism due to the lack of mature, charismatic fundamentalist leaders and, even more important, due to the potency of the clan factor in Somali politics. Somaliland must be brought to learn that democracy involves more than power sharing procedures: there is the need to evolve policies and institutions that can combat poverty, facilitate women’s emancipation, children’s welfare, minority rights, regulating the unbridle private markets as well as tackle and resolve other substantive issues. The issue of recognition and non-recognition aside, Eritrea and Somaliland have their special experiences to offer each other and to offer others in Africa who are willing to learn. Eritrea’s and to lesser extent Somaliland’s claims to self-determination are grounded on a historic consciousness of oppression. Unlike Biafra and Katanga, Eritrea and Somaliland also have stronger juridical claims: each had existed for eighty years or more as a distinct colonial territory.

            In “Conflict prevention and peace building in Africa” John L. Hirsch underlines the profound violence that was inflicted on Hargeisa by Siyad Barre in the late eighties, and the great challenge which the people of Somaliland continue to confront more than a decade later. The war between Ethiopia and Eritrea, regional wars in Central and West Africa as well as the war in Sudan and violence in different parts of Somalia underscore the continuing instability on much of the continent. The former diplomat regards moving towards a culture of democracy, human rights and the rule of law as the key to preventing ethnic and communal violence.

            Without peace there can be no development and without development there can be no peace, claim Richard Ford and Adan Yusuf Abokor in “Using participatory tools for peace building in a decentralized Somaliland: New Models for African Governance”. In their opinion, Somaliland offers different models of governance structures, combining traditional and modern practices in ways that carve out new modes of management, power sharing and decision-making. In the absence of central government planning and investment and implementation capabilities in many of these situations, alternative modes of governance and planning seem appropriate. An example drawn from the village of Dararweyne, 35 kilometres northeast of Hargeisa, offers lessons about a community finding ways to solve its own problems, setting precedents for the de facto decentralization that will almost certainly be part of Africa’s 21st century governance. First, peace building needs to start and be maintained at very local levels. Second, tools for carrying out such local peace building and development are known and can easily be assembled in training programs and policy initiatives. Third, local peace building and action planning can be most effectively used in a decentralized environment in which people have a sense of ownership of the process and the product. Fourth, no matter how good the leaders and how strong the plans, development will not go forward unless there are strong community institutions and methods in place to maintain peace, dialogue, trust, cooperation, and mutual assistance. The researchers offer to activate the Somali Diaspora youth. For modest funding, there could be a Somali Diaspora Peace Corps that would bring the young and talented recent university graduates to their homelands where they could work for one or two years.

            Problems of Diaspora were widely discussed at the Congress. Historical and comparative evidence suggest that the involvement of various diasporas in their homelands can vary considerably over time, argues Lee Cassanelli in “Diaspora and development: some historical and comparative patterns”. The nature and effectiveness of the involvement depends on both diasporic and homeland factors. The ability of diaspora communities to contribute to homeland development depends in part on their ability to organize themselves. Overseas emigres need not speak with one voice to be effective educators to their host country governments and citizens, nor to involve themselves responsibly in local politics or lobbying. By taking these initiatives (as Cubans, Jews, and Irish immigrants to the United States have done-whatever one thinks of their ideologies), the diasporas can play a significant role in shaping international opinion and thus in indirectly influencing homeland affairs. Similarly, a homeland government’s ability to mobilize the skills and resources of its overseas communities depends partly on its sensitivity to issues that matter to Diaspora communities, but also partly on its ability to govern fairly and effectively. A vigorous and open homeland government can encourage members of the diaspora to invest both ideas and resources back home, and makes it easier for them to socialize their children – frequently born abroad and therefore subject to new ideas and identities – toward the same goals and values.

            The exodus of the most productive inhabitants was one of the grave consequences of the devastating civil war experienced by Somalia, claims Abdulkadir Osman Farah. He estimates that almost 90% of Somali college graduates are now living in exile (“The Somalis and the Danish NGO: Reconciling integration with rehabilitation and reconstruction”). Mainly due to the “mixture of legislative restrictions and reluctance”, a substantial part of the 15,000 Somali refugees in Denmark is not able to cope with its “different and complex” society. Gudrun Kroner witnesses that similar problems are facing Somali refugees in other countries. She analyses differences and similarities of the attitude towards the newcomers in Christian Austria and Muslin Egypt (“Identity construction and living conditions of Somali refugees in various countries”). Marja Tiilikainen has used the method of narrative interviews for investigation of “female ways of being Muslims in Diaspora”. In the paper “Diaspora and everyday Islam: Somali women in Finland” she regards religion as a unifying factor between Somalis in this Nordic country. Islam gives Somali women hope for peace, unity and reconciliation. It explains the nature of suffering and helps to alleviate it. For some women the Muslim identity has become more important than their being Somalis.

            In his book “Yesterday, Tomorrow. Voices from the Somali Diaspora” Nuruddin Farah asks a Somali man living in Britain to define a refugee. The man answers: ‘I recall one of my daughters asking her mother, my wife, what her first delivery was like. She replied that it being a stillbirth, it was the worst pain she had ever experienced in her life, a pain so acute, she explained that it pierced her body, entered the perimeters of her mind, numbing it. And when the pain was gone, what did it feel like, our daughter wanted to know. The pain dissolved like burning gas vanishing in the air around it. If she woke up with the pain returning and lodging itself in her eternal memory, it was because she felt the loss of the stillborn, buried without her getting to know him. A pain for nothing, the pain we suffered.’ And the man continues, ‘Because we set Somalia aflame, in pursuit of a personal gain, all of us have lost something. This collective loss, the nation’s, is indescribable.’

            Khalif Hassan Farah in “The role of Islam in peace building and conflict resolution in Somalia” reminds us that the traditional response of the practicing Muslims to social traumas like this is to be explained in terms of a perceived sin that has caused society to stray from the “straight path of truth” and consequently to receive Allah’s punishment. The way to regain Allah’s favour is to repent collectively and rededicate society in accordance with Allah’s divine precepts. The paper goes on to say that during the ten years of continued factional fighting with the absence of effective governance institutions and with lawlessness and anarchy, Islamic groups emerged as a major social and political force with regard to maintaining security, providing vital social services and reviving spiritual renewal. The role of Islamic groups has been more prominent in those regions where political groups failed to set up institutions for governance such as Mogadishu, and the Central and Southern regions.

            Fowsia Abdulkadir in “Can clan representation contribute to rebuilding Somalia in the 21st century?” focuses critical analysis on the appropriateness of clan representation in the context of Somalia in the aftermath of the decade-long civil war. In an attempt to answer the question in the title of the paper she reflects on the manner in which clan representation functioned before the European colonization and after the gaining of independence.

            Within the framework of the discussion about human rights Hussein Mohamed Muse‘s “Background information of the Somali Bantu community in Somalia” attracted general attention. According to the author’s data, the Bantu minorities live in nine regions (Hiiran, Middle Shabeelle, Banadir, Bay, Bakool, Gedo, Lower Shabelle, Middle Jubba and Lower Jubba) and their estimated number makes up about 35% of the Somali population. They are farmers, fishermen and technicians as well as domestic and urban service providers. The non-Somali speaking Bantu are Waziguwa who speak Kiziguwa, Bajuni who speak Kibajuni and Barava speaking Chinini. The paper highlighting the historical background of the Bantu in Somalia and their present day hardships, ends with an “Appeal to rescue the Bantu people in Somalia”, which goes: “As many of you might already be aware, the Bantu people in Somalia have endured suffering and continue to do so. The situation seems likely to worsen if urgent relief does not come. Therefore, we hereby submit an emergency call to come to the rescue of this abandoned people. There is a need for help in almost all aspects of life: socio-economic, empowerment, education and reconstruction issues. Education is, in our opinion, the only weapon our people could apply to defend themselves. Thus we need scholarships, training opportunities, both international and internal sponsorship. Finally, for the sake of humanity, we count on you.”

            Sure enough there were papers on important economic and health issues, the majority of which, however, might be well understood only by specialists. Pascal Joannes, for example, in “The Berbera corridor” discussed the port capacity, the use of bagging machines, distances, road conditions, transport costs and so on, while Dr. Adam Musa reported on “the extent of associated complications and factors contributing to the application of high potency topical corticosteroids (Betnovate/Dermovate) among female attendants in the dermatology clinic of Hargeisa”. Nevertheless at least one paper attracted the sympathetic attention of all the audience. It was Edna Adan Ismail’s “Medical and psychological complications of female genital mutilation”.

            In conclusion, some words about the “eternal” issues: language, poetry and folklore. The participants of the corresponding panel were not many, but it was more than compensated by the presence among their number of Mohamed Warsame Hadrawi, Mohamed Hashi Garriye and John W. Johnson who were mentioned in the first part of the notes. Salah Hashi Arab reported on the development of an advanced Somali Dictionary of 45,000 words, Mohamed Haji Rabi discussed some features of Somali syntax and Ahmed Abbas Ahmed focused on Hadrawi’s poetry as a source of humanistic thinking. My paper “Towards the paremiological minimum of the Somali language” revealed the results of the field experiment which had two goals: 1) To discover how many proverbs and which of them are still widely used in Somali culture; 2) To find out what the proverb knowledge in the Somali culture depends upon. The experiment allowed the establishment of a list of 226 proverbs actively known by the majority of the informants, one of which goes: Many words cannot fill a pitcher.

III

            The young and not yet recognized state did its best to ensure the organizational and intellectual success of the Congress. And it succeeded. At the presentation of the foreign participants I reminded the audience of the Somali folk-tale about a traveller who spent a night in the hut of a nomad. It was a time of drought and the nomad had little food, but he treated the guest generously, giving him something to eat and the best mat to sleep on. In the morning, before taking his leave, the traveller said to the nomad: “Kind man, you are poor but generous and hospitable, and I want to reward you. Help me to decide: should I give you five things or should I speak about you in five places?” “Speak about me in five places” – answered the nomad.

            I promised the hosts of the Congress that I would speak about their generosity and hospitality in five places. This is the first one.

            The author is grateful to Sheila Andrzejewski for checking his English.
“Horn of Africa” Vol. IXX, 2001

    _________________________________________

[1] The word “country” here means Somaliland. But the author has to confess that sometimes all the lands inhabited by Somalis merge in his apolitical conscience into one Somaliya. In these particular cases the word “country” acquires somewhat broader interpretation.
[2] Official opinion considers (not bothering about arguments) that Abraham (Abreha) was born in the Abyssinian province of Tigre. As for the word arap in old Russian it meant an African.
[3] M.Lermontov. An Eastern Legend. Literature of the 19th century. [Izdatel':] Friends and Partners. Ed./transl: Natasha Bulashova, Greg Cole. 2001.
http://www.friends-partners.org/literature/19century/lermontov3.html 
[4] Nikolay Gumilyov. Stikhotvoreniya i poemi. Moskva, 1989. Translation of these and the following lines from Gumilyov are by the author of this article.
[5] Ecclesiastes,1:18.
[6] Maxamed Ibraahim “Hadraawi”. At the Grave of Cilmi Bowndheri. In: “Somali Poetry”. Translated by B.W.Andrzejewski and Sheila Andrzejewski. Indiana, 1993.
[7] R. Burton. First Footsteps in East Africa. London, 1894, Vol.1.
[8] In ancient Greek mythology it is the upper layer of the air, clean and transparent – the residence of the Gods.
[9] The outstanding Polish poet Czeslaw Milosz in the Preface to Andrzejewski’s collection “Podroz do krajow legendarnich” (“Travel to legendary countries”) wrote: “As I see it, the picture of the poetry of our century would not be complete without Bogumil Andrzejewski”.
[10] John Wm.Johnson. “A comparison of the oral poetic styles of performance between Somali and Mande traditions: toward a unified theory of oral poetic composition”.
[11] The first part of the Somali proverb If you come to the one-eyed people’s country pull out your eye.
[12] Edna Adam – one of the organizers of the Congress, its soul and blazing motivator.
[13] A historian (German).
[14] The collective pseudonym of three real poets.

Source: http://kapchits.narod.ru/scholars.htm#FNRef06

Togdheer

Ninba waxuu ku taamaa
ama hees ka tiriyaa
tixo gabay ku sheegaa
halka lagu talaalee
hawadiisu taallee
uurkiisu tebeyee,
dumar taan ka sahansaday
waa gabadh Togdheeroo
Maxamuudi tooxwayn
saddex-qayd ka tolatoo
tusbax luqunta gelisoo
tafta daraya-muuskii
taakiyo badh muuqdoo
dhaxalihii tarraxayoo
sida boqorad taash xidhan
hadalkeeda tirisoo
hadba erey tukubisoo
todobaatan jeerbaan
soo toosay xalayoo

Sidaan timo haldhaaleey
ugu tebey hurdada xalay
anigaba Togdheerbaa
tusku iiga muuqdaa.
Ninba wuxuu ku taamaa
ama talal ku sheegaa
ama gacan ku taabtaa
halka lagu taftaafee
Burco waxay ku taalaa
xididdada tin iyo cidhib
tebinaaya dhiigee
hadba dhan u talowshee
dayax taabba-qaadoo
toban iyo shan joogiyo
xidigaha tartamayee
isku taxay dushiisaa
tahan iiga hirayoo
Tusmo barashadeediyo
taltallaabsigeediyo
taratarinta laafyaha
meeshay i turuqdiyo
tawstey i gelisaa
igu sii tarmaysoo,
sidaan timo haldhaaleey
ugu tebey hurdada xalay
anigaba Togdheerbaa
tusku iiga muuqdaa.

Tuke bari ka yimibaan
tusay boogahaygoo
u tilmaamay beeshoo
tebi idhi dhambaalkii;
taarkii ma geynoo
isma tarin dedaalkuu
u tabaabulshaystoo
taab-gaabnidiisey
naftu xadhiga towseed
ugu turunturootoo
latawaacaysaa.
Miyuu tuuray hadalkii?
Miyuu tiray jacaylkii?
Mise tulud raqdeeduu
ugu taaganyahay geed?
Mise wuxuu tukanayaa
faral iyo Taraawiix?
Mise wuxuu taraarkii
kala dhacay Tabciyo Sheekh?
Sidaan timo haldhaaleey
ugu tebey hurdada xalay
anigaba Togdheerbaa
tusku iiga muuqdaa.

Adduunyadu Waa Besteed

Haddaan idhi Boqorkayow
waxaan idhi Boqorkayow
Allow barashaan ogeyn
intay tahay baaxaddaa
qofkuna badow buu ka yahay
inuu kugu soo ban-dhigo
bayaannada aan fogeyn.
Bishmaan u daraandarayn
inuu boqolkaaga magac
intuu Bisinkaagu yahay
ka sheego wax aan badnayn.
Waxaad tahay gun iyo baar
ballaadh iyo deeq mug weyn
waxaad tahay beer janna ah
waxaad tahay baarri faxan
intaad bixisaa raxmad ah
intaad burisaa raja ah
intaad hanataa ka badan
baxaalliga hawl adduun
wax-beelka intaan hurayn
bushaaro hayaad u tahay.
Waxaad tahay baahi-laawe
waxaad tahay baahidayda.
Ilaahnimadaada buuxda
qof waayey ma baadi-doonin,
rugaa Boqortooyadaada
qofkii u bal-reebiwaayey
ma xeerin badbaadadiisa.
Xuduudka baddaada caaggan
qof tiigsadey baylah weeye.
Kulaylka buruuddadaada
sharkaaga badheedhka dhiirran
baqaa lagu aaminaa.
Burjina Adigaa ku sugan
awoodaha baaca dheer.
Adduunyadu waa berdaan
runbaa la bog-dooxayaa
dadkaa la bilkeedayaa
higsiga baradeeda nool
waxaa lagu beegsadaa
baxnaaniyo toogo-hayn.
Boqoolkuna waa jiraa,
naftana ballankii ka yiil
haddaan lala beretansiin
waxaa lagu beegmayaa
bayuuraha aan hambayn.
Hadday tahay beri-samaad
ta baasina way ag taal
haddaan laga baydhsanaan.
Dhulkana bidixlaa ku nool
waxaa jira beenawaas
ibleyskuna waa bakhayl
bahdiisuna waa yiciis,
balway ku hor qaadayaan
bustay kugu laabayaan
wedkay balag saarayaan
hadday buro kaa helaan
waxay kugu badhi furaan
dharaaraha baane jiro
Belaayana way guddaa
bariisana way dhacdaa
haddaan laga sii bed-qabin
waxaad ku baraarugtaa
beentaadu runtay necbayd.
Barwaaqo markay hayaan
hadday isa sii bidaan
baxdowga markay yihiin
hadday isu sii bogaan
addoomuhu ways bulaan.
Waxay cadho biirsadaan
waxaa lagu sii badaa
xanuun iyo boogo kale.
Hadday isa sii baraan
inay berri sii cunaan
banbaaniyo xaaja guud
haddii baga loo cuskado
bulshiyo wada doonistii
qof iyo wada buul dhis tahay
yiqiintuna bowsi tahay
nin iyo keli loo bokhrado
hiyigu kala baadsan yahay
bartii qof yaqaan hungow
bil-khayrtuna way fog tahay.
Markay naftu baadi tahay
haddaan bahal kuu sanqadhin
cabsida bixisaa ka weyn.
Hadduu qofku been dugsado
baqaa lagu xeerayaa
bahduu ka curyaamayaa
wax baydadiyaa eryada
cishaba babbisaa hor taal.
Waxaa ku bannaan runtii
waxay u ahayd ku beel
dhankeedana bayr ka qaad
inay tahay baahi diid
haddana yidhi baadi doon
halkeeda wax buuxin kara.
Berruu ka saluug-qabaa
bursuu ku xujoobayaa,
duruus u habee baryada
beybeysiga hawl ka dhigey
bishmaa ka calaacalsii
sengii fanay booddo-waal
xumaanta u beer-nuglaa
bahaynta ku caado goo
shan baabbaco hoo ku qaad
idaa gudhay loo baqee
xanjiyo xabag loo badbadi
haddana balawaas ka qaad
busaaradi waa halkii
hungaa baradiisa taal.
Cishaba filan-waa ku baah
cishaba garan-waa ku biir
saqaa dhexe baaq u yeedh
canaan ka bariisan waa.
Belaayo waxay tustaa
markuu isa sii barkado
inuu weli sii baxsado.
Baraadla’ usii galgalay
qallooc isu sii barbari
bidaartana sii arradi
wanaagga ka baali noqoy
intii bilan sii illow
buddiisana sii gorgori
waxyeellada sii bogbogey
adduunyada baylah mood
runteedana boob ku waa
dhabteeda bannaysan waa
dhibteedana baajin waa
badhaadhena ciil ku waa
walaacana baan ka waa
badbaadana meel u waa.
Naftana biya-dhiijin waa
dharaarna is baadhi waa
kashana boholyow ka waa
badheedh lagu sii hubsado
hiyiga barakaysan waa
hankana ku barooran waa
haddaan baqe fuushanayn
inuu yahay buur ku diid
dareennada boorta neceb.
Guddoonsey is been-farriin
badroolka inuu ku sugo.
Bisaylka hadduu qof diido
biraynta ku faani waayo
bakhtuu uga sii socdaaye
hadduu qofku bayda-goosto
inuu bini-caashaqiisa
ku baayaco geeridiisa
baraar adhi baa taqaan.
Xalaashiyo buunigeeda
haddaad u buseeli weydo
bogsiinta ka raadi maaha
wixii lagu sii bukoodo.
Xumaantuna waa basari
naftay bilic-guurisaa
bidhaantuna maaha ruux
haddaanay lahayn burhaan
badh kaa maqan baad la’dahay.
Bassaastuna waa qalbiga
kashaa laga baal qoyaa,
intaas ha ka dhaafin baal.
Waxaa isu soo bulladay
bugaanbugihii wakhtiga
bilaash-jeceshii casriga,
bulaanbuliyey tumeen
dadkuna budulkooda raac
siyaasina beel ku dhoof
dantiisa ku baadi doon
ku baaji xilkay lahayd
sidii goray baar-caddee
ballaadhsiga diin ka dhigey
baxnaanada sii adkee
hilaadaha sii burburi
bawaarkana sii ulee
bilaale ka qaad yaraa
cishaba huri duur belbela
billaawaha sii casee
Billaahida sii xasee
buskeeda ku sii xabaal
biliiliqo sii dhudhumi
baruurana sii fantee
awaalaha sii basaas
sidii buro soo noqnoqoy.
Markay barar fuuqsadaan
sidii dibi bey madow
hadday u banaaxiyaan
badhyaa cune jeer hungow
xaqiiqada boodh ku laac.
Adduunyadu waa basteed
nin biima ah baa khatalay
hub iyo buntukh loo shushubi
sidii bulay loogu hees
intii ba’an laysu dhiib
dalaal lagu beer-caddaa
qof iyo baradiis is cune
bariidada laysla waa.
Wuxuu Boqorkeedu yidhi
wixii bido meel u yaal
Ilaah bixiyaa ka dhow
bushaarana way jirtaa.
hadday falaw baaban tahay
Banaanadiyaa xaslada,
hadday bili doorsan tahay
baftiyo qurux baa u taal,
hadday tahay biir aja ah
caway ku ballaysan tahay,
bar-laawe hadduu didsaday
barbaar gudan baa u nool,
hadduu Baqal-fuul gurguray
Baroor faras baa hidda ah,
hadduu Badhax-miis ku dhalay
runtaan la biyeyn karayn,
nin baydhsadayow dan guud
waxaa jira baadi-doon,
af booli wixii ku maqan
col soo bedayaa ogsoon,
badraanno hadday jiraan
barqaa lagu waayayaa
hadday wada baarqab tahay
wixii dhacay geed berda ah
fircoonnada baaxad dumey
beryii tegey baa hubsaday,
dhufaanna bir waa yaqaan.
Hadday wada P.M tahay
buruud kiciyaa dul yaal,
waxay bohol jiidhayaan
libaax bulbullaa ku jira,
in baal sidataa dahsoon,
in baabbacalaa digtoon,
dhashii Beder baa xidhxidhan
biddena camalkiis u daa.

Anuunbaa Hooyadaa ah

Anuunbaa Hooyadaa ah

Maansadani waxa ay ka mid tahay maansooyinka Hadraawi ee dambe. Waxa ay curatay 26kii April 1998. Waxa ay ku saabsan tahay hooyo dhashay dhawr wiil, ku soo tacabtay barbaarintooda hiil iyo hooba, soona ababisay, korisey oo bulshada dhex keentay iyaga oo ‘mudh baxsan oo wada xal xalan’ oo xilligii kaalin qaadka jooga, quruxda iyo shacnigooda shaydaanka laga naarayo.

Hanaqaadkii inammadaas ka dib, ayay hooyadaasi ku keliyeysanaysaa oo inammadii kaga dhaqaaqayaan halkii ay ku soo hadal iyo hadaaq bartay, rugtii ay ku soo ababisey ee ku soo korisey. Waxa isku soo hadhaya gurigaas oo mugdi ah iyo hooyadaas oo cad ah (da’ ah). Waxa ay dareemaysaa in ay goblan tahay iyada oo haddana inammo dhashay oo weliba ay meel la joogaan. Waayo inammadu kama war qabaan hooyadood in ay xalayto nabadqab ku seexatay iyo in ay saaka nabad ku waaberiisatey, ma oga xaalkeeda iyo waxa ay ku sugan tahay.

Waxa ay hooyadaasi ku ciil belbeshaa oo tidhaahdaa: “Tib dhalay,oo Mooye dhalay, Magalooti dhalay, Soo muuqde dhalay, Sii muuqde dhalay, goblan wiilal lagu falaan ahay! Dareenkaas ayay maansadu ka dhalatay, waana hoga-tus ku saabsan hooyada doorarkeeda, hankeeda iyo hirashadeeda iyo docda kale dheg-weynida iyo dammanida ubadka, gaar ahaan kuwa dayaca waalidka ee ka gaabiya gudashada iyo garashada xaqa iyo xuquuqda waalidka, gaar ahaan hooyada. Hooyadaas dayaca iyo darxumadu haleeshay oo aammusi kari weydey, hooggeedana qarsan kari waydey, waxayna tidhi:

Hunguri calaf baa xukuma
Hantina dhaqan baa shushuba
Dadkana hiddihiisa guud
Wixii la hayaa dhexyaal

Xaq iyo u-hal-buuxintiisa
Habboonkiyo waalid tiisa
Hilbiyo ku-arooriddooda
Siduu uga hawl yaraysto
Halmaan laga yeeli maayo
Hawiyo tumashoy dhashayda
Ka daa gacan-haadiskaaga

Barbaar hanaqaad ku leexday
Duciyo habaar qaadan waayey
Cir iyo heeguu noqdaa
Hadhaysa dhul aan aqoone
Hoygii madhan wiilashiisa
Haween dumar baa ka sheegta
Hablaha kacaybaa u yeedha

Haldhaa jecel baa u qaybsan

Inaan hadlo maan sugaynin
Baxnaanana maan horjoogsan
Hubsiinana maan illaawin
Hoggeediyo xaajadayda
Dareenka haloosigiisa
Hu’giisa inaan ka qaado
Hayaanka fogaaday baa leh

Markaan cidla hiil ka waayey
Naftayda halaanhalkeeda
Waxaan huri waayey sheego

Haantii lulatay dhegayso
Hoobaanta agtaada taalla
Hadhiinadu baadi weeye
Hashii korisaa u ciillan

Qofaad halab-saariddiisa
Daryeelka horseedadiisa
Dedaallada heensihiisa
Habeenna ka seexan weydey
Ku meel maray heegantaada
Markuu hagar kuu banneeyo
Dharaar ku haleeli waayo
Hortaada waxaa yimaadda
Sidaad ugu heellanayde
Harraad iyo waa kalkiise
Hillaac baxayow dhegayso
Siday talo kaaga hoostay

Calooshu intay ku hoysey
Hiyigu ku baxnaaninaayey
Horraadka intaad jaqaysey
Dhabtaydu intay ku haysey
Intaad huwanayd taftayda
Hobeeya hobey hobeyda
Intaan dusha kuugu heesay
Intaan hanad kuugu yeedhay
Hawraaraha kugu ammaanay
Intaan hubin kuu xambaaray
Dartaa u hoggaansanaaday
Hadhuubada aan ku siiyey
Habniin adigoo ku diidey
Intaan hambo kuu daboolay
Hammuun iyo gaajo qaatay
Adoo haqab-beel ku seexday
Intaan hurdo kuu illaaway
Ilaashay hareerahaaga
Hungaa i xasuusinaysa

Hayaydana meel shishaa leh
Hilowga naftaa aloosan
Kashaa hinqanaysa goorba
Hankaa i waraysanaaya
Tolow hebel mee ku foogan
Aniyo hirashaa is weyney
Higsiga noloshaa adkaaday
Adduun iyo haybsigiisa
Hangool li’idaan ku daayey
Waxaan ku hagaagi waayey
Dhankaad ku hagaagsanayde
Adoo ka hanweyn xaggayga
Qof kuugu hanweyn dantiisa
Ciddaad ku hallaysay mooyi!

Halyeynnimadaada sheelan
Habawgiyo dhiirrintiisa
Ayaan halis kuu tusayne
Intaan kugu hawlo-daaley
Intaan kugu hoodo-sheegtay
Intaan hebla’ kuugu faanay
Hilaado fog bay lahayde
Inaan hafarkaaga qaato
Sidaad ku heshaa da’ weyne
Adiyo habigaaga mooyi!

Habaaska inaad cantuugto
Adoo hanadaan ka dooratay
Xaggayga hibaan ku saaray
Anigu ku habaari maayo
Huqbaase ku raadinaysa
Hibaaq xalan maad ahayne
Hufnaanta dhibtii abuurtay
Inaanay hadhayn yiqiinso!

Hawaala adduun rabbaa og
Dadkuna kala hoodo weeye
Haddeer iyo tii haddeer
Hadhow iyo tii hadhow
Hoosiyo sare tii ku raacda
Anuunbaa hooyadaaya.

Abwaan Hadraawi Oo Nairobi Kaga Qayb Galay Xuska Maalinta Dhalinyarada Soomaaliyeed

 

Nairobi (Hadraawi Official Website) – Munaasabad balaaran Oo Lagu Maamusayay maalinta  15ka May  Islamarkaasina Ku Beegan Maalinta Dhalinyarada Soomaaliyeed  Ee SYL Ayaa waxaa Magaalada Nairobi Ee Xaruunta Dalka Kenya Ku qabtay Naadiga Nabadda barbaarta Somaaliyeed.
Waxaa ka soo Qeyb galay Munaasabadaasi,Aqoonyahno,Siyaasiyiin,waxgarad ,Dhalinyaro ,Haween, Iyo Marti Sharaf kale  Oo Ay kamid Ahaayeen dad magac Iyo qadarin Ku Leh Bulshada Soomaaliyeed,Sida Abwaanka Soomaaliyeed Abwaan Maxamed Ibraahim warsame (Hadraawi) Abwaanka Kooxda Qeeyla Dhaan Abwaan cabdi Shire jaamac Ciyaar Jaceyl  ,Iyo Siyaasi Soomaaliyeed Horayna U Ahaa wasiirkii Hore Ee Arimaha Dibada Ahaana raiisal wasaare Ku Xigeen Ismaaciil Hure Buubaa Iyo Kooxda Fanaaniinta Waaberi.
Munaasabadaasi Oo  Si Heersara Ah Loo Soo Agaasimayay Ayaa waxaa lagu Qabtay Hoolka Shirarka Bangani Hool Ee Magaalada Nairobi ,waxaana Intii Ay Socotay lagu Soo bandhigay Waxqabadkii Iyo Hormarkii Somaliya ay U Horseedeen Dhalinyaradii 13ka Ee SYL.

Ugu Horayn waxaa Ka hadlay xafladaasi Abwaanka Maxamed Ibraahim warsame Hadraawi Isagoo khudbad Buraarujin Ah u Soo Jeediyay Dhalinyarada maanta Joogta Oo Ku Aadan In Ay qaadaan wadii Ay Mareen Dhalinyardii SYL Islamarkaasna ay waqtigooda ay ka Faa’deystaan Oo Sidoo Kale ay Ku dadaalaan waxbarashada Iyo Hormarinta dadkooda iyo dalkooda.

waxaa uu Sidoo Kale Abwaan hadraawi Amaan iyo Bogaadin u soo jeediyay Naadiga Nabadda barbaarta Soomaaliyeed Sida wanaagsan oo Ay Isgu Xilqaameen Islamarkaasna ay ugu Istaageen In Ay Hormariyaan ,wacyigilyaana Dhalinyarada Somaliyeed Iyo In Ay Isku Keenaan Dhalintii Soomaaliyeed. Dadkii halkaasi ka hadlay waxaa kamid Ah wasiirkii Hore Ee Arimaha dibadda Ahaana raiisal wasaare ku Xigeen Hore Ismaaciil Horre Buubaa ,waxana uu Marka Hore Uu ugu Mahadcaliyay Madaxda Naadiga Nabadda barbaarta Soomaaliyeed Oo Uu Sheegay In Ay tahay wax lagu farxo In Ay muujiyaan Sida ay ugu go’antahay in ay qaadaan tubta wanaagsan ,waxaa uu Sidoo kale Sheegay In Dhamaan Dhalinyarada Somaaliyeed Loo baahanyahay In Ay ka Shaqeeyaan badbaadinta dalkooda ,

‘Coolaadii hore Wixii ka dambeeyay shirkii carta waxaay Isku babshay Mid diini Ah,taasina waxaan Aamisanahay In waxa Loo Adeegsaday ay yihiin Dhalinyaro soomaaliyeed ,hanada waa Kuwii Mustaqbalka bari iyo maantaba ,waxaan leeyahay u kaca badbaadinta dalkeena Diida in La Idinka dhigto xaawo dagaalka lagu Horiyo”Ayuu Yiri wasiirkii Hore ee Arimaha Dibadda Somaliya Buubaa oo Munaasabadaasi ka hadlayay. Kooxda fanaaniinta hobalada waabari Ayaa halkaasi Ku Soo bandhigay Heeso wadani Ah Oo ka tarjumayay waxqabadkii SYL Iyadoo Dhamaan dadkii ka soo qeybgalay xafladaasi ay dareemeen qeero Iyo waayo waayo waxaana kamid ahaa fanaaniinta waabiri ,fanaanada caanka Ah ee Muslimo Qaasim Hilowle,Iyo Abwaan qorbosh.

Sidoo Kale ,Abwaanka kooxda Qeyla Dhaan ,Abwaan cabdi Shire jaamac ciyaar Jeceyl Oo Xafladaasi ka hadlay Ayaa waxaa uu Sheegay in Ay tahay wax lagu farxo dareenkiisana Uu Aad ugu Kacay markii Uu Arkay Dhalinyaro Soomaaliyeed Oo Is abaabulay Islamarkaasi U taagan In Ay Siwada jir Ah Ugu Shaqeeyaan Umadooda waxaana Uu Sheegay In Ay tahay maanta xiligii hogaanka ay Hormuud ka Noqon lahaayeen Dhalinyarada Oo Ay Iska diidaan hagardaamooyinka Lagu hayo Somaliya.

Maanta oo kale 15-kii May 1943 waxaa u suurta gashey 13 dhalinyaro Soomaaliyeed ah inay dhibada u taagan xisbigii la magac baxay SYC (Somali Youth Club ) ama ururuka dhalinyarada Soomaaliyeed, kaasi oo markii dambe u xuubsiibtey ururka dhalinyarada Soomaaliyeed ee SYL (Somali Youth League), sanadkii 1947-kii bishii May maanta oo kale ayaa ururka SYL si rasmi ah magacaasi u qaatay. Ugu Dambeenti,Gudoomiyaha Naadiga Nabadda Barbaarta Soomaaliyeed Maxamed Nuur Cabdi Gaxnuug,Oo Khudbad kooban ka Jeediyay Munaasabadaasi Ayaa waxaa Uu Xusay In 15ka may Ay Tahay maalin Qeymo Weyn Ugu Fadhida Somalida ,ayna tahay Maalin mudan In La qadariyo ,waxaana Uu Uga Digay Dhalinyada Soomaaliyeed Qabyaalada Isagoo ka codsaday In Aysan qabiil Ku Shaqeyn balse Waddaninimada Ay Ku dadaalaan.
W/Q Maxamed Xaaji Xasan Abuukar
Nairobi-kenya
Maxamed555@hotmail.com

Short URL: http://umadanews.com/?p=5575

“Umaddii Aqoonsi Doonaysaa Ma Tidhaahdo Halkaasaan Fadhiyayaaye Ha Nala aqoonsado” Abwaan Hadraawi

Hadraawi, Gaariye, Xasan Genay, Basbaas, Dacar Oo Masrax Mar Soo Wada Istaagay

Abwaanka weyn ee Maxamed Ibraahim Warsame (Hadraawi), ayaa shacabka Somaliland ugu baaqay in ay iyagu is aqoonsadaan oo ku dedaalaan sidii ay u horumarin lahaayeen dalkooda, isaga oo ka dhawaajiyey in Beesha Caalamku ay qiimayso sida dadkii wax u qabsadaan.

Abwaan Maxamed Ibraahim Warsame (Hadrwaai) waxa kale oo uu sheegay inuu dadweynaha Somaliland ee u debaal degay Sanad guuradooda Labaatanaad ee ka soo wareegtay markii ay la soo noqotay Madax banaanideed uu la qaybsanayo Faraxda iyo Damaashaadka ay shacabku samaynayaan.

Abwaan Hadraawi oo ka mid ahaa Hal-abuuro Caan ka ah Dhulka Somalida oo Habeen hore ku soo bandhigay Munaasibada lagu xusayey 18-ka May oo lagu qabtay Xarunta Madaxtooyad Masrixyad Faneed aad dadkii ka soo qayb galay ay jecelayseen, ayaa waxa uu xalay Wargeyska Saxansaxo uga waramay dareenkiisa la xidhiidha Xuska 18-ka May ee sanad guurada 20-aad ee ka soo wareegtay markii Somaliland madax banaanideeda kala soo noqotay dalkii la isku odhan jiray Somalia, waxaanu yidhi “Dareenkaygii xalay (habeen hore) waxaan la qabay bulshada reer Somaliland, umad bur bur badani soo gaadhay oo markii dambena u hawl gashay sidii ay uga soo kaban lahayd, ka soo kabashadana aan umad ahaan waxba la hadhin, dhulkaa yar ee ay boqolaalka kun ku dhinteen ee ilaashana sidaa ku jecel ilaa imika, waxaan filayaa intaas uun bay kari kareysay markuu sanadku soo galo u dabaal dagaysay, walow aan la eegayn dhaliilaha jira ee ummada uu hor yaala oo keliya sawirkaa saxda ah oo ay ku xusuustaan wixii soo maray, wax lagu saluugaana ma jiraan wixii ay haysay baanay caalamka u bandhigtay.”

Abwaan Maxamed Ibraahim Warsame Hadraawi waxa aanu waydiinay Xafladdii lagu qabtay Xarunta Madaxtooyada Somaliland oo ay Masraxiyad Faneed aad loo jecelaystay ay ku soo bandhigeen Fanaaniinta Qaranka oo ay Horkacayaan Abwaanada Caanka ah ee ee Hadraawi, Gaariye, Xasan Genay, Dacar iyo Basaas, ayaa waxa uu yidhi “Xafladdii Madaxtooyada waxa i keenay waa la ila soo hadlay oo waxa la igu yidhi waad ku qoran tahay sidaas ayaanan ku imid, waxaana joogay rag badan oo ila mid ah oo ay ka mid yihiin Xasan Ganey, Dacar  iyo Gaariye, kaalinta aanu ku leenahay aanan buuxinaynay, nin Qaranka ka mid ah ayaan ahay oo qadiyadaa ka mid ah, waxaan Abwaaniintaa kale kaga soocanahayna ma jirto”.

Abwaan Hadraawi oo aanu wax ka weydiinay Hal ku dhiga Sanadkan ee Sahcabka Somaliland ee Gudaha iyo Dibeda ku Nool ay ku xusayey sanad Guurada 20-aad ee ka soo wareegay Maalinta Qaranimada Somaliland ee 18-ka May iyo sida uu u arko Qadiyada  Aqoonsi raadinta Somaliland, waxa uu ku jawaabay “Arinta Aqoonsigu kolba waa sidii loo fahmo ummadii Aqoonsi doonaysaa ma tidhaahdo halkaasaan fadhiyaaye ha lana aqoonsado, waxay tidhaahdaa waa inaan gartaa oo aan is muujiyaa oo aan la imaado wax la igu aqoonsado, gobanimada iyo arimaha la doonayo ummadaa leh, Beesha Caalamkuna waxay ku odhanayaan maxaan kugu aqoonsanaa?.

Inaga ayaa la inaga sugayaa aqoonsiga aynu leenahay caalamku ha ina aqoonsado kartidiisa waana arinta kaliya ee aan la yaabay ee qaladka laga fahmay ee odhanaysa halkaa ka kici maayo halana aqoonsado, Bulshada reer Somaliland waxaan ugu baaqayaa inay wada jiraan oo ay is taageeraan, aqoonsigu marka raganimo la sameeyuu yimaadaaye in la dhaqaaqo oo hawl lagu dhaqaaqo oo fadhiga laga kaco iyadu ay is aqoonsato u qaadan maayo kalsoonidu inaanay waxba qaban karin, haddii aan la aqoonsan oo ay hawlaheeda qorshaysato, oo ay iyadu is aqoonsato  waxtar iyo raganimo ku keento sidii loo aqoonsan lahaa haday iyadu is aqoonsato Somaliland uma baahna Aqoonsi”

Abwaan Hadraawi oo ka hadlayey dhibaatada ka taagan Somalia waxa uu yidhi “Dhibaatada, dhaca, dilka iyo boobka waxaa keenaya shaqo la’aanta, waxaanaan ILAAHAY uga baryayaa inuu ka qaboojiyo dagaaladaa labaatanka sano soo taagnaa, ee Haysta Shacabka Somaliyeed”

Dhinaca kalena, Habeen hore Khamiistii ayaa waxa Hal-buurada Caanka ka ah dhulka Somalida ee Maxamed Ibraahim Warsame (Hadraawi), Maxamed Xaashi Dhamac (Gaariye), Xasan Xaaji C/laahi (Xasan Ganey), Maxamed Aaden Dacar iyo Ismaaciil Cabdi Ibraahim (Basbaas), ay si wada jira ah uga dhex muuqdeen Riwaayada aad loola dhacay oo lagu qabtay Xarunta Madaxtooyada ee Somaliland, taas oo si wada jira ah soo diyaariyeen Abwaanada Xasan Xaaji C/laahi (Xasan Ganey), Maxamed Aaden Dacar.

Riwaayada oo ahayd mid dadkii daawanayey iyo kuwii kala socday Telefashanada dalka aad ula dhaceen sidii faraxshanimada lahayd ee ay u diyaariyeen Riwaayadan, taas oo ka waramaysay Marxaladihii kala duwanaa ee ay Somaliland soo martay tan iyo markii ay gumeystihii Ingiriiska ka xorowday sannadkii 1960-kii si mug lehna u iftiimiyey dhibaatooyinkii keenay inay Somaliland madax banaanideedii lutnay dib ugala soo noqoto 1991-kii.

Source: Wargeyska Saxansaxo

Hargeysa

Hal ka Haleel: Waa Furihii Suugaanta Hadraawi

Hordhac:

Laga soo bilaabo dhalashadii murtida hadraawi oo la kowstay raad dhaqaajintiisii ilaa maanta oo uu yahay oday ruugcadaaya, waxa la isweydiinayey wax ku saabsan suaalo ka dhasha murtida maankiisa ka soo maaxanaysa. In badan ayaa qof waliba sida uu isagu doono u fasiranayey isagoo aan ka warqabin duruufihii ay xikmadaasi ku timi. Waxa timi baahi weyn oo loo qabo bal in mar uun la isdultaago oo la fududeeyo, la fasiro, la sharxo, oo la fahamsiiyo dadka waxa abwaankani sheegayay mudo ku dhow nus qarni. Baahidaasi waxay sii balaadhatay oo oodaha jabsatay laga soo bilaabo tobanlihii ina dhaafay, markii abwaanku gudagalay suugaanta loo yaqaan maaansada run ku sii drugga ah.

Baahida kor ku xusan waxaan odhan karaa waxaa keenay saddex sababood oo kala ah:
• Suugaanta abwaanka oo ka soo maaxata badaha kala duwan ee ay ka ka dhalato murtida somaalidu, sida badda gabayga, geeraarka baalcadaha, jiiftada, dhaantada, batarka iwm. oo qofkii murtida gabay ka yaqaanay ay ku adkaanayso inuu la socda mid jiifto ah.

• Suugaanta abwaanka oo badiba aad u dhaadheer oo ay adagtahay in lala socdo ujeedada ay leedahay iyo halka ay ku biyo shubmayso. Iasgoo weliba hal maanso ku xalila mushkilado badada, tusaale ahaan Sirta Nolosha.

• Abwaanka oo ku bineeya suugaantiisa weedho iyo cibaarooyin adag oo aad marmarka qaar aad moodo inuu la hadlayo dadka isaga la afsomaaliga ah, la wacyiga ah, la da`da ah.
Tusaale ahaan beyd ku jira maansad waxyi wuxuu leeyahay ”waageerka hoosiyo waaheel korsare sudhan Marka laysu kala waco ninka labada waaxood danyarweshadaan ahay” way ku adagtahay inuu qof dhalinyaro siday tahay u fahmo.

Curashadii Buuga Hal Ka Haleel:

Waxaan ka mid ahaa dadkii sugayey buugaas aadna wey iigu dheeraadeen ayaamihii yaraa ee u dhexeeyey markii aan ogaaday in buugasi soo foolleeyahay iyo intii uu igu soo gaadhayey, Waxaan deganahay Sweden markaa Booskasta oo ii timaada waxaan ka eegayey buugaas. Markii uu isoo gaadhay waxaan gudagelay akhris degdeg ah, dabdeed haddana waxaan bilaabay inaan si degan u akhristo buugaas.

Rajda aan ka lahaa in buugaasi noqon doono mid si waaqiciya loo qoray oo caadifad laga fegeeyey, waxa dhinac socotay cabsi aan ka qabo inay qoraaga jiidato saaxiibtinimadii ka dhaxaysay isaga iyo abwaanka. Oo qoraagu ka leexleexdo dhaliilaha saaraan maanso socotay nus qarni. Markiib waxaan akhriyey meelihii aan islahaa waxa saaran dhaliilaha ugu culus oo ay ugu horaysay heesta Todobaatan midabley. Markii ay ii Cadaatay in Maxamed Baashe X. Xasan qoraaga buugu uu ku dhac u yeeshay inuu falaanqeeyo dhaliilaha waaweyn waxaa ii sii macaanatay akhriskii buuga waxaana kor u kacay xiisihii aan u hayey.

Buugii hal ka haleel

Buugani guud ahaan wuxuu ka kooban yahay 303 bog, wuxuu u qaybsmaa laba qaybood oo waaweyn kuwaasoo kala ah maansadsadii hadraawi min bilaw ilaa laga soo gaadhjayo 1990, maansada hadraawi ee qoraagu u bixiyey Run ku sii durugga oo ah laga soo bilaabo wixii ka dambeeyey 1990. Labadaa qaybood mid waliba xiiseheeda ayay leedhay.

Qaybta kowaad

Waxay ka bilaabantaa Buuga oo uu u hibeeyey laba nin oo agtiisa ku qaali ah oo kala ah Rashid x.cabdillaahi (Rashiidgadhweyne), waan ninka qoray gogoldhiga buuga Hal Karaan, iyo Maxamud Cabdi Cali Beyr oo aan magiciisa ku xasuusto idaacadii Radio Halgan. Hordhac iyo Mahadcelin ka dib waxaa qoraagu gudagelayaa soo bandhigida taariikhdii hadraawi oo mawduucaa dhexdiisa uu ahkristuhu kala bedelayo nololo kala jaad ah iyo duruufo kala duwan, hadraawi oo yar, isagoo rajoobey, isagoo caruurnimo cadan lagu geeyey, duruufihii la xidhiidhay isbedelka labada nololood. Waxa akhristuhu milicsan karaa magaca Hadraawi iyo sidii uu ku baxay iyo dhalashadii hal abuurnimada abwaanka.

Fankii Hadraawi

Waxaa uu Maxed Baashe soo bandhigay midhihii ugu horeeyey ee Hadraawi afkiisa ka tiriyey, iyo maanso uu isgoo caruur ah hooyadii ugu baroor diiqay markii ay xijaabatay.

Qoraagu wuxuu siday u kala horeeyaan isoo bandhigayaa ruwaayadihii uu abwaanku sameeyey ee caanka noqday, isagoo ka soo bilaabayo Hadimo oo la dhigay 1966, lagana dhigay magaalada Cadan. Riwaayadaha kale ee la magaacabay waxaa ka mid ah Reer bawàw yaa ku leh, Aqoon iyo afgrad, iyo Tawaawac. Wuxuu qoraagu magacaabayaa oo maansooyinkii Hadraawi ee caanka noqday sida kuwii uu ku lahaa silsiladiihii siinleey iyo Deeleey. Wuxuu Abwaanku si qoto dheer u dul istaagayaa sharaxadaa mansso halgameedyada daalaley iyo Sirta nolosha. Wuxuu qaybtaas ku gebogebaynayaa Gudgude oo ah gabay si qoto dheer u sharxaya dawladnimda iyo waxay tahay, iyo sida loo gudan karo waajibka ay u baahantahay. Iyo haddii waajibkaa la gudanwaayo waxa dhici karo.

Dhalashadii fikirka wadiniyadeed ee Hadraawi
Maxamed Baashe x.xasan wuxuu soo bandhigay in hadraawi markii uu Cadan ka soo noqday uu watay fikir wadniyeed, kaasoo uu ka dhaxlay raggii waqtigaa gumaysi la dagaalanka ahaa ee ay ugu horeeyeen Jamaal abddinasir iyo Patrick lumumba. Malaa halkaas ayay ka soo jeedaa fikrada ah Hadraawi wuxuu soo ahaan jiray nin u janjeedha afkaarta reer bariga.Fikirkaasi wuxuu ku salaysnaa la dagaalanka gumaysiga iyo u hiilinta dadka dulman meel kasta ha joogaane. Jeelkii uu u galay, caabidhintii lagu sameeyey, dil loogu hanjabay, hanti lagu baayacay iyo wixii fikarkaa dartii uu ku mutay waxaa qoraagu si quruxbadan ugu soo bandhigay qaybta hore ee buuga.

Qaybta labaad ee buuga
Hadraawi ma wuxuu noqday suufi?
Suaashaas waxaa aad isu weydiiyey dadkii aan sida qotad dheer ula socon Hadraawi iyo sooyaalkiisa isla markaana aan sharxi karin kelmeda suufi iyo macneheeda diiniga ah iyo luqadeedba. Qoraaga buugani wuxuu fursad u helay inoo soo helo meeshii hadraawi ku maqnaa iyo wixii uu qabanayey intii badnayd ee tobanlihii ina dhaafay 1990-2000.

Jawaabtaasi waxay noqotay maansooyin 8ah oo qoraagu u bixiyey Maansada run ku sii duruga ah oo uu kaga waramayo buuga qaybta labaad. Kuwaas oo akhristu aad ugu raaxaysan karo sida qoraagu u fasiray.
Hadraawi ma filisofi baa?

Filisofiyiintii aduunka soo maray ee ay ugu xooga badnayaan kuwuu yurub joogi jiray min qarni ilaa qarni waxay baadhi jireen xaqiiqda nolosha, meeshay ka soo jeedo iyo meesha ay ku gebageboobayso. Rag badan ayaa xaqiiqda raadiyey buugaag badana waa laga qoqray. Intooda badani waxay ku gebagebeeyaan inay noloshu tahay legdan. Aad ayay isugu khilaafi jireen cidda legdaankaasi ka dhexeeyo.

Hadraawi oo mudo iyo mudo ku soo jiray legdan nololeed ka dhex socday mid wax dulmiyaya iyo mid xaqiiqsa dhacsanaya oo la dulmiyey, ayaa mudo 5sano ah inaga maqnaa si uu u cilmiyeeyo fekerkaas, dabeed wuxuu inoo soo bandhigay falsafad cinwaankeedu yahay:
Nolosha waxa ka socda legdan ka dhexeeya xaqa iyo baadilka.
Arintaas si qeexan ayuu Maxamed Baashe X. Xasan ugu nuuxnuusday shiraaxaada maansooyinka ka bilaabma daba Huwan. Falsafadaa ayay ku soo ururaysaa xikmadda ay xambaarsanyihiin maansooyinka uu ku gebageboobayo buugani.

Luqada Buuga
Wuxuu buugani ku qoranyahay af somali aad u heer sareeya oo aan wax badan ka bartay, ama wax aan ilaaway aan ku xasuustay, aad ayuu qoraagu ugu dedaalay inuu isticmaalo afsomali badhaxtiran, oo ay da`yartu wax ka baran karto.

Habka buug
Waa hab naqdin ah oo aanan hore u arag buug noocaas ah oo afsomali ah.

Dhaliilaha
Qoraagu wuxuu soo bandhagay dhaliilaha maansada Hadraawi qaybo ka mid ah, waxaan is leeyahay dhaliiluhu intaa way ka badan karaan laakiin inta qoraagu soo qaatay way ku filantahay buugan, haddii kale buuga ayaa isu rogi lahaa wado dhaliil. Halkan waxaan ku eegayaa dhaliilo aan is leeyahay qoraagu wuu ka ilduufay, amaba wuu yaraystay.

Maansooyinkii hore Hadraawi kumuu tilmaa jirin magacyo oo qofkastoo sifahaa la yimaada ayaa lagu sifayn jiray, maansda Badbaado waxaad arkaysaa isagoo magacyo gaar ah tilmaamaya sida Joon, yaltsin iwm.Tani waa dhaliil buugani sidan lahaa oo qoraagu isha ka laliyey.

Samiryeelo weligaa, oo ku jirta saxarla ayaa haddana abwaanku is bedelay oo yidhi ”waxba samir ma liileeyo” oo ku jirta Sirta nolsha, qoraagu wuu soo bandhigay isbedelkaa, laakiinse si cad uma tilmaamin in marka samir laga hadlayo ay heesta hore ku asal tahay, fikrada dambena ay keliya keentay duruuf culusi. Sida aasaaska ah samirka qiimo weynayuu ku leeyahay qofka aaminsan diinteena maansada saxarla ayaana arinkaas marjac wanaagsan inooga noqon karta.

Isla maansad Sirta nolosha wuxuu wershadaleyd reer nebi Adam ku tilmaamay inay yihiin sokeeyeheen”weligaa ha tumin seefo iyo sabradaha mawdka darsamaysn baa yaala, ninku siin karaa haysta boqor iyo suldaan baa leh, sancoyahan gaboobaa leh, nin sokeeyeheenaa leh”

Markiise fekerku isbedelay wuxuu nimankii ku kula hadlay waad aragteen Dabahuwan ilaa uu yidhi ”daayeerka waxaa ka yimi waxaan dad haboon ahayn” cidi daayeer kama iman ee dadkan Aadan iyo xaawa ayaa dhalay ee dariiqii uun bay ka lumeen.
Aragyida Daarwan sideeda ayaynu u caayeynaa ee odhan mayno kii yidhaahda daayeer baynu kanimi annaga kamaanu iman ee adigaa ka yimi.

Maansada Hal iyo Halkii iyadu waa wareer soconya, abwaanku ma ogyihiin in sifooyinka Ilaahay ay ka dhasheen kooxaha ugu waaweyn ee islaamka iskaga soo horjeeda, sida selefiya, muctasila , ashcariya iwm. Kooxahaasi sifooyinkaas ayay qolaba si u arkaysaa. sifooyinkan afsomaaliga ku qoran ee haddii aan sharaxaad lala daba socon saw somalidu ku waalan mayso. Qoraaguse arintaa aad ayuu isugu deyey inuu fududeeyo, qaar ka mid ahna dhaliilahiisa ayuu ku diray. Waanan ku raacsanahay qoraaga maansadaasi ina tusayso qaninimada afsomaliga

Gabayga Durddur Waxaa ku jira beyd odhonaya ”Waxay tidhi digaagiyo ma cuno hilibka doofaare, darab iyo mud baan kaga baxaa diifta gaajada” odaygu dhalinyaranimadiisii malaa somaalidu digaagu iyo doofaarkaa isugu mid buu u ahaa, ma sidaasaa?
Maansada Jiitama beyd ka mid ah waxa ku jra kelmeda ”Qaran lagu dhilaysto”kelmadaasi waxay dheeraad ku tahay anhsaxa maansada, haddii xataa ay xaqiiqo ahayd falka kelmadu sheegaysay.

Gebebgebada Buuga
Qoraagu wuxuu ku gebagebeeyey buugan halqabsiyo suugaaneed aad u quruxbadan isaga oo mid walba tilmaamay maansadii uu ka soo qaaday.Waxaa buuga ku lifaaqan sawiro aad u quruxbadan oo ah abwaanka iyo saaxiibadii oo uu qoraagu ka mid yahay

Gebagebada maqaalkan
Maxamed Baashe X. Xasaan, oo ah qoraaga buugan Hal Ka Haleel Wuxuu muujiyey khibradqoraal oo qotodheer,iyo afsomaali tayo leh oo uu sidii uu doono ugu raaxaystay.
Afsomaliga uu Maxamed qoraalkan geliyey ee aan hore loo qorin waxa ka mid ah Kelmadaha tobanle, ibofur, infog-arag waa kelmedo aan gelin qoraal kan ka horeeyey. Sidaas daraadeed Buuga Hal Ka Haleel(sooyaalka Hadraawi iyo suugaantiisa), waa hiil u soo kordhay af somaliga oo ay dadkiisii dayaceen, waa duruus wax lagaga baran karo, diiwaanka Hal karaan ee uu qoray abwaan Maxemed Ibrahim warsame(Hadraawi).

Qofkasta oo suugaanta Hadraawi xiiseeya waxaan kula talin lahaa bal inuu ila arko buugan

Maxamed Abokor
Cilvil engineer

mahmedabokor@yahoo.co.uk

THE LAST GREAT POET: The Brilliance of Hadraawi

By Ugaaso Abukar Boocow

May 15, 2011

“There is no one with more common sense … more obstinate … more lucid or dangerous, than a poet.” – Gabriel Garcia Marquez, Love in the Time of Cholera.

Two things made me really happy a few weeks ago. President Obama assured Americans that he was indeed an American by revealing, for the first time ever, at the lavish White House Correspondents’ Dinner, his “birth video” — the birth of Simba from The Lion King, held up by the wise Rafiki in all his majestic nakedness for all the creatures of Prideland to celebrate—brilliantly encapsulating Dreams from My Father and making me so proud to be from Africa. Then unexpectedly, I got a phone call from the Motherland! As much as I love Africa, I don’t like getting calls from Africa.

The calls I get from family members in Xamar, en route to my meagre wallet, are actually close to blackmail—always late at night, when I’m all alone and up until 4 A.M reading books, and there’s no one to call for help. As soon as you pick up the phone, they bully you for money, and then they hang up abruptly to make you worry about their fate. The worst part about these calls: there are no preliminary North American questions to smooth over the awkwardness like “How was your day?” “How’s the weather in Canada?” “How’s homeboy doing?” “Ya’ll still together?” Sometimes I feel bad about ignoring these calls, because money is not neutral, and if I had the kind of money they’re looking for just slouching in my wallet I’d throw it the air for them to catch like Jay-Z in “Big Pimpin.’” That’s how we roll in the ’hood. But, this particular call was from Hargeysa, which made me ecstatic, and the caller is a friend of mine who had good news for me from Hadraawi, the Ernest Hemingway to my Gabriel Garcia Marquez.

In 1957, when my favourite living writer Gabriel Garcia Marquez, aged twenty-eight, saw his hero Ernest Hemingway strolling down the sidewalk of St. Michel in Paris on a drizzling spring day, the young exuberant Colombian who was awestruck and self-conscious of his rudimentary English, made a tunnel with his hands around his mouth and yelled from across the street: “”Maaaeeestro!” In 2008, aged twenty-one, when I first saw my hero from afar at a crowded banquet hall, wreathed by old Somali grandfathers holding their droopy posture straight with malacca canes and mean-muggin’ for the flashing cameras, I forgot I was a lady and cupped my hands around my mouth and yelled like Tarzan: “Boqorka! Ar wuuuuw!” Hemingway did not know Marquez would later win the Nobel in 1982 for one of my favourite books, One Hundred Years of Solitude, and would go on to write the greatest love story of all time, Love in the Time of Cholera, so Hemingway turned his head condescendingly, and lifted his hand feigning greeting, shouting comically, “Adiooos, amigo!” He walked on by hurting his young Latin admirer like new shoes, but my hero stopped for me that day and waved me over among all those old men as if I was the shit—that’s ’hood etymology for you, dear reader. I had risen so fast, so fast to the level of those old men that it no longer occurs to me that I was born June 20th 1987, and what’s more, when I asked him if I could write his memoir in English, he actually welcomed the idea and enthusiastically invited me to be his guest in Burco, his hometown.

The last time I saw Hadraawi was about two years ago at his exclusive farewell party in February 2009 in the resplendent high-ceilinged home of his friend, where he was staying during his Canadian Peace Tour. He was wearing a crewneck fairs isle sweater and a hitched-up burgundy macawiis, revealing the tapered legs of the white cotton long-johns that my grandmother would call Abu Cumar (me: “But, Grandma, why are long-johns called Abu Cumar? Who came up with this stupid name?” My Grandma: “Horta, ani waa yaabee, xay tahay Ingariiskaan aad alasaydii illaa gabal-dhac ku daldalmaysid … yaayaa …”

Before I left to go home that night he walked me to the door like a real gentlemen, laughter filling the forty-five-year gap between us, and pressed into my hands a signed addition of a limited hardcover book of his earliest collection of poems called Hal Karaan that was as dense and unpretentious as Mandela’s Long Walk to Freedom; the inside cover said, “For Ugaaso Yar, magacaagu hoodiyo qalbi heellan baa sida, eraygani hubaal iyo hal xusuus leh weeyaan.”

Hadraawi is living proof. He is undisputedly the most brilliant wordsmith in the history of Somali letters, and the greatest and single most important man in Somali literature, simply because he’s a worldly, many-voiced, multidimensional genius who outdid the two most eminent nineteenth century poets Boodhari and Sayidka and outlived his prolific contemporary poet/playwright rivals Qarshe, Kaariye, Tukaale, Gadhle, Ilkacase, Huryo, Shareeco, Maradoon, Indhabuur, Yamyam, Qaasim, Cismaan Askari, Cabdalla Nuruddiin, Cabdi Iidaan, Cabdi Weyd, Cabdi Amiin, Cabdulle Raage, Yuusuf Xaaji Aadan, Xuseen Aw-Faarrax, and Xasan Sheekh Muumin.

He has written five plays and over seventy songs sung by the best of ethereal-voiced Somali singers: Tubeec, Qalinle, Bagaag, Kuluc, Magool, Shankaroon, Mooge, Rabsha, and Xasan Aadan. The esteemed pre-Hendrix guitarist Cabdikariim Jiir said in a candid interview, “When Hadraawi came to Muqdisho in 1967 the music industry underwent a revolution. He revolutionized Somali music and made it what it is today. That boy Hadraawi was simply gifted. And his songs did something no other song at the time could do: they reflected the society like a mirror. Alla yaa khaliikh.”

Though he’s the king of romantic songs he prefers writing allegorical poems, and he’s written over two hundred epic poems, some of which are thousand-line-deep. His poems are almost always personal, they are splendid portraits of the poet as a young man; his poetic license is as versatile as Nabokov’s; he has an ear for dialogue (the poems he wrote in Xamar always pay tribute to the indigenous language to relate with Ciyaalka Xaafadda, using slang like “Duqa, fiiri,” in place of “Heedheh” “Nooh” in place of “Dee”); his themes are as universal as love and politics and exile; his subjects range from the Dawn of Creation to the Origins of Species, his epic poem Daba Huwan chastises Charles Darwin in a satirical reference to Siyaad Barre’s officialdom of nepotistic monkeys: “Nin tiisu u diiraan tahay, ma suu u dulleynayaa? Ma Daarwin siduu yidhaa?”

The scope of Hadraawi’s literacy and understanding of the world is unbelievable and unparalleled by any other living or dead Somali poet, because he has the ability to discuss anything in the voice of anyone—old woman, young woman, camel-boy, village-girl, black freedom fighter, white colonial officer—he has even reported from inside the grave in the voice of the dead poet Cilmi Boodhari! Hadraawi initially sent the dead Cilmi a telegram in the song “Hudhud” inquiring about his wellbeing in the grave and if he finally met his love on Earth in the Other World, and then Hadraawi responded back to himself in his song “Haatuf” as Cilmi Boodhari—made wholly possible by Hadraawi’s imagination and brilliance—and Cilmi scrutinizes his naiveté on Earth, about the foolishness of pursing his unrequited love for Hodan: “Walaal, Hodan iyo jacaylkeed dani igama haysoo, waar dee hablo Xuural-Caynaan haasaawiyaayoo, u heeso la yidhiyoo”—as you can see, Cilmi has moved on to bigger and better things, to courting eternally young virgin girls with fair skin and wide eyes and voluptuous bodies as if sculpted by hand who sing his praises in angelic voices and feed him heavenly fruits, clearly the stuff of Paradise, and Hadraawi in the voice of Cilmi continues to speak about his luxurious life in the grave, “geelii hor weyn baa igu soo hormanayoon …” and even in death it seems the Somali man and his beloved camel are inseparable! After this profound testimony from the grave, Hadraawi turned his attention to decoding the meaning of life and wrote a long philosophical mediation called “Sirta Nolosha,” which should be a required reading for all mankind. The best advices I’ve ever gotten in my life are all from “Sirta Nolosha,”—“Qalinkaa wax suureeya, saaxiib kal furan weeye, weligaa ha sii deynin” and “Garashiyo sugnaan hoyso, falka sami ha kuu raaco, ilbaxnimadu saas weeye!”

All of Hadraawi’s songs and poems are heavy with imaginary and metaphors and aphorisms, big on foreshadowing, irony, fables and quick transcending character sketches like Naguib Mahfouz’s; and his criticisms of corrupt African governments are as deadly as Wole Soyinka’s. But, honestly, he’s beyond comparison, a true Renaissance Man—poet, therapist, artist, hero, revolutionary, producer, composer, critic, editor, director, song-writer, playwright, philosopher, philologist, historiographer, peacemaker, lecturer, professor of literature and arts, Hajji by way of Mecca, mujaahidby way of SNM, and a jailbird veteran who was locked up for six years behind bars and in solitary confinement in the dictator Siyaad Barre’s notorious Qansax-Dheere prison. To me, Hadraawi is like a scorpion—in Somali, scorpions are called “hangaraarac,” and we have a saying in Somali: “Hangaraarac lug uma dhutiyo.” The scorpion is a hustler, a G, it stays on the grind and keeps it moving: a testament to resourcefulness for all times and places, and because it has so many legs you’ll never ever see it limping in pain or fatigue, and that’s the essence of Hadraawi.

Born in 1943 as Maxamed to a nomadic family of eight boys and one girl in rural Burco, the adorable child-genius and griot was sent all by himself to Yemen for higher-education in 1949, at the age of six, on a ship called Qaxwaji sailing off the flickering coast of Berbera. In Aden, baby-poet Maxamed soon morphed into the epithet “Abu Hadra” “Mr. Know-it-all,” courtesy of his school teacher who was fond of the poet Abu Maadi and characteristic epithets. Baby Maxamed picked up the Arabic language like some airborne disease and held the class hostage everyday with the splendours of his poems (inspired by the sixth century Arab poet Imrul Qays) and he told the class magical tales from the homeland like Shahrazad from Thousand and One Nights. His teacher furtively did not like this at all, first of all homeboy was supposed to be learning not talking and distracting the students, and then secondly the teacher felt his curriculum challenged by the child’s genius and envied our baby Maxamed his charisma and eloquence. Every day, the teacher would give baby Maxamed a time-out for talking during lessons, inwardly riveted with the boy like Shahriyar.

One day, the teacher edged closer and closer and closer to baby Maxamed’s seat engulfed with spellbound little boys and coquettish girls (it is unknown whether the girls came to school to learn or to stare at the handsome face of baby Maxamed), perked up his ears and thundered feigning rebuke: “So, Abu Hadra, what story are you telling my students today?” The children laughed long and loud at the archaic name—Abu Hadra—a name befitting of someone’s amusing grandfather, but it stuck right there and then, and a decade later in my hometown of Muqdisho, when he came back unexpectedly to Somalia rolling deep with a group of ravishing young expats called Xabaddii Keentay “Brought by The Bullet,” (Somalis are also fond of epithets) who fled Yemen during the Arab-Israeli war for the Suez Canal and Yemen’s independence from the British Empire. In Muqdisho, his name would be altered into Hadraawi—to keep up with the theme of Burcaawi derived from his native home of Burco and a soulful genre of music at the time called Raaxeeye Burcaawi. 

In Somalia in the 1970s, he settled in Lafoole and busied himself with falling in love and juggling dual careers as the young Head Poet for a theatre company called Barkhad Cas and Director of Arts and Literature at Lafoole University. Many women have inspired his masterpieces: Beerlula from Beledweyn, Basra from Burco, Saxarla from Hargeysa, Amaal, Suleekha, Arrawello, Sahra, Barni, Saluugla, Deeqa, Mulliya, Cajeb, ina Suldaan, Heego, and many others. His high-profile political activism and marathons for peace endangered the safety and stability offered by married life. He married and divorced and remarried many times over, and after a fleeting bachelorhood in his early sixties in the 2000s he took Beyonce’s advice and put a ring on it—sorry ladies, he’s taken.  

Hadraawi might be a hopelessly romantic poet like Florentino Ariza and his words might be as sweet as guava and as gentle as flower petals, but he has a darker side triggered by frustration with injustice, embezzlement of public funds, nepotism in governments, and corruption within bureaucracy. Hadraawi’s beef with his arch-enemy the dictator Siyaad Barre stems from the issue of censorship and the freedom of speech, association and movement.  He also had a problem with the ubiquitous portraits of Siyaad Barre looking down on people walking in public spaces, either in the company of Marx and Lenin, or an up-close-and-personal shot of the face and revolting mouth that earned him the nickname Afweyne, depicting him as the overseer of everything like Mussolini, and the indoctrinating songs the schoolchildren were made to recite every morning: “Guul Wadow Aabbe Siyaad.” Hadraawi, whose wisdom comes from his formative years grazing a camel and his later years of schooling in Aden, knew a personality cult when he saw one, and he had an issue with the words “Aabbe Siyaad,” “Aabbihii Garashada.” Hadraawi thought he heard singing in Aden, as the proverb goes. How can a man whose has never grazed a camel and has never read a worthwhile book and has never sat in a philosophy class and who took over a country by military force rather than by wise words be called the Father of Knowledge? What knowledge is there to an oxymoron?

Slowly, Hadraawi’s love songs were dubbed “anti-revolution” and they stopped reeling from Radio Muqdisho. He continued to write, his words as deadly as rocket-propelled grenades, and his criticisms of the government become more overt, more articulate, more precarious, awarding him a six-year sentence by the dictator without a trial. The popos came knocking on his door one night as he was sitting cross-legged on his bed grading essays after a long day of lecturing at the university. Soon, he opened the door and the popos streamed in and dispersed like cockroaches led by the shoulder-piped, Glock-trotting Sgt. Nuur Bidaar. They went to his bedroom first, flipped the mattress and shook the pillow, and confiscated all the cassette tapes and scented A4 letters and unopened white-red-blue-bordered Airmail envelops they found. After some time, he was hand-cuffed and shoved into a Fiat 124 waiting outside his door. This all happened in the middle of the night, to avoid moral panic, and public demonstration. Hadraawi’s father was known to use his cane with a certain flourish and mastery as a weapon on anyone who touched his baby boy and the police were also afraid of the many feisty women who had already fought each other over the thirty-year-old handsome bachelor with kitchen utensils (forks, pestles, knives, wooden spoons) so the NSS carried the dictator’s order to arrest him in the night. 

During his imprisonment in Qansax-Dheere he was given numerous chances to apologize and “redeem” himself so he can go home like a good boy, but he said, “Inyow.” Actually he said: “Xabsi ama xorriyad sharaf leh ama xabaal, dee.” He concentrated on inner healing and developed the patience of Job (Prophet Ayuub), and as a deeply religious young man his love of God intensified; his jail cell became his private mosque and he wrote odes to God like the poem “Daryeel,” cathartic songs like “Hoobal,” (which was smuggled out of jail and sung by Tubeec); elegies to dead Somali poets like “Hal-Abuur,” and he paid homage to every corner in my hometown in his song “Xamareey ma nabad baa?” calling my city the Mecca of East Africa, a place everyone should make a pilgrimage to at least once in their life, praising every nook and cranny of my city like Gogol did for Nevsky Prospekt.

It’s true that the world doesn’t stop to mourn for you and life went on in the continent for six years without him. While Hadraawi was in jail fighting for freedom and democracy like his South African brothers Ahmed Kathrada and Nelson Mandela in Robben Island, elsewhere in Africa the map altered. Rhodesia became Zimbabwe; borders shifted; power changed hands many times over; African army generals imposed Martial Law and took over presidential palaces by military coups like General Ayub Khan and his shoulder-pip-wearing man dem in Midnight’s Children’s Movements Performed by Pepperpots (in Liberia: Samuel Doe killed President Tolbert; in Ethiopia: Col. Mengistu replaced Emperor Haile Selassie; in Uganda: Idi Amin, among other atrocities, expelled the Indians); France finally consented to decolonize Djibouti; and Somalia waged an unfruitful war against Ethiopia to liberate my paternal grandmother’s Ogaden people.

Hadraawi kept on dismissing all the friends and admirers who sent him letters imploring him to just apologize so he could go home before the dictator decides to reward his stubbornness with Labaantan Jirow—no man has ever made it sane out of this prison. One day, after six years in Qansax-Dheere, a car came to scoop him up. He was taken to the dictator’s residence in Afsiyooni. He was told he was a free man and anything he requested would be granted. He asked for a chauffeur, and when the dictator asked why, Hadraawi said that he was rudely snatched away from his fellow prisoners and he’d like to at least say goodbye to his friends in prison! 

Some years after his release on April 9th 1978 and before Hargeysa was barricaded and the civilians bombed by Siyaad Barre’s Air Force soaring in the cloudless cyan sky in jaunty aerobatic MiG 17 fighter-jets carrying FAB-500 bombs, Hadraawi willingly and vehemently pledged his allegiance to a camouflaged separatist insurgent group hiding in an obscure location called SNM (Somali National Movement) on May 1st 1982. The SNM was not tribe-based, it was territory-based. But ironically the fighters all fell into the general category of a specific noteworthy tribe who all came from the same region of northwest Somalia—from the poet Cali Banfas: “Hadaanan gadoodka Lixlow gu’ga maanta la soo hadhin guusha!” to Hadraawi: “Hadaanan xaraashin waxay hanti goyso, intaan hub u siiyo, dadkayga habaynin!”—they were asserting their strength—hence the threat “Hadaanan hadaanan” was often repeated in their slogan-poems to liberate an internally colonized people from the military regime of Somalia.

Sadly, these men were arrested in the hundreds under the orders of the dictator by the NSS for their “propaganda” and thrown like burlap potato sacks into Madheera. But, SNM went on a holy war from behind bars, which is why it’s often dubbed “Jihaadkii Hargeysa” to avenge the bombed city, which is presently the capital of Somaliland, and the men involved are depicted as die-hard martyrs who sought ownership of what’s rightfully theirs: the land and natural resources from the glistening coast of Saylac to the periphery of Laas Caanood, which is present-day Somaliland. Today, Somaliland is a contested African state like Western Sahara, autonomous by the will of its resilient people. Personally, I support Somaliland, and I think it’s beautiful how the people of Somaliland rose from the ruins and brushed their shoulders off, and the peace they’ve maintained since 1991 (when they seceded) is admirable and deserving of emulation.  

In the early 1990s Hadraawi lived in exile in London for a hot-minute and then went back home in the early 2000s to undertake the longest walk for peace ever done by an African. He walked from the northern tip of Burco to the deep south of Kismaayo, wading through the mangrove forest of the Jubba River and swatting away mosquitoes, to promote nabad iyo caano, and understanding and reconciliation between conflicting groups. These days the world still calls upon him to give lectures on heritage and the resilience of the human psyche. He has become an emergency fund of wisdom and an illuminating source of guidance. He’s the recipient of many foreign awards and honorary degrees from Norway, Tunisia, Ivory Coast, and Chicago, but he feels most honoured by the homage his own people give him in the form of standing ovations and deafening ululations wherever he goes; the Hadraawi Heritage Foundation, The Hadraawi Centre for Arts and Literature, and The Hal Karaan Readers Book Club. What make me really sad are the last verses of his song “Hoobal”—“Dadka ii han-weynow, marka aad i hoysaan …” In this age of bootlegged Somali songs, what will happen to Somali literature and the eloquence of the Somali language when the last great poet is gone?

Ugaaso Abukar Boocow

E-Mail: ugaaso.filsan@gmail.com

Meeting with a Somali Icon Hadraawi; Ugaaso Boocow Dec 03, 08

Hadrawi\'s Peace & Literacy Caravan – Ugaasa Abukar Boocow

Editor’s Note: Ugaaso, artful and vivid, a young talented writer shares with WardheerNews readers the rare opportunity of meeting the renowned Somali poet Maxamed Ibrahim Hadraawi. Ugaaso’s piece captures the mind with the richness of Somali Suugaan. This young gem reminds us that the Somali Suugaan is rare and the Somali poets deserve their respective place in history. Amid the sad and sorrow that has plagued everything Somali this piece takes you away to dwell into a forgotten culture and momentarily takes you back to the land of punt, and poets.
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One of my greatest achievements thus far is having been bestowed with the honour of delivering a speech to one of Somalia’s most renowned poets: Maxamad Ibraahim Warsame Hadraawi! The Persians have their Fardowsi, the Italians their Dante, the Russians theirs Pushkin, the Brits their Kipling—the Somali’s then, have Mudane Hadraawi! The poet Hadraawi, I can say with unprecedented confidence and temerity is truly waa-weynka, an embellished icon, and his work both metaphorical and literal—is effortlessly symbolic!
I remember how anxious I was when I walked on that stage. My heart was somersaulting in my chest, and had it not been for my natural habit
of laughing off my nervousness I’d be at loss for words, such is the spell being in the presence of Hadraawi casts upon us ordinary little people!
I held the microphone firmly and shot him an appreciative look to which he replied “Hello, how are you!”—I was caught off guard, my Lord thought I, he speaks English impeccably! (I didn’t know he spoke a word of English!), so I wanted to astonish him as he had flabbergasted me “Adeero” I began, “waa kuu raayaa, nabbadeydaan ahay! I’m doing wonderful!” A smile spread across his lips, he was repressing a rising laughter.
You know, people often ask me how I became interested in Suugaanta Somaaliyeed as though I’m not Somali! Truly, there’s not a definite, concrete answer in which I can grant such a dense question. I was raised by my grandparents that should explain a lot! The Somali culture deems children who were cultivated by their grandparents as inadequate adults—I was told “naag WEYN oo WEYN baa tahay, you’re a big woman”, whenever I threw a tantrum as a mere child!
Children like myself were made to rapidly mature, I was denied ownership of childhood whilst still a teething toddler! I can’t remember playing in the play ground nor can I recall having playmates—I still really don’t have friends aside from my books, in which my closest confidant is my pen and my Somali literature! When you are made to leave your Native land whether by force or choice, you try laboriously not to forget the most microscopic of details you’ve left behind, and in doing so you try desperately to recreate what you feel you’ve left behind when you arrive in a foreign land, a practice known as simulacra. We’ve left behind an entire culture and with knowledge of that, I taught myself how to read and write Somali, how to ‘love’ my birthright, Somalia—the liniment to battle the depression associated with nostalgia is hunger for authenticity, please believe it!
I was shaking like a leaf when I finished my keynote speech. It had just then sunk in. I’m really here—right next to Hadraawi! I thought. I prepared to bolt off stage (I’m a bit claustrophobic) when Hadraawi actually reached out to me. He patted my head with such gentle a hand that I was sure all his intelligence and wit were transferring or rubbing off on me! We then conducted a conversation:
Hadraawi: Adeero, caawa waa i farxad gelisay, khudbada waad ku mahadsantahay!
Aniga: Adeero Hadraawiyoow farxadeydaa ka badan!!!!!! Adaana mudan
He chuckles, continuing, “Adeero..”
Aniga: “Haa adeero…”
Hadraawi: “Adeero Libaaxad baa tahay! Ilaahaay ha ku daayo. Amiin dheh. Adeero magacaa ‘Ugaaso’ waad u qalantaa! Guul Ugaasaay Ugaaso baa u tahay ogoow! Hawsha meeshaani ka sii wad, aniguna wax allaa iyo wixii aan kaaga caawin karo waan kaaga caawinaa. (because I had told him I wanted to write novels and implored him to assist me in translating his compositions into English)… The rest is history!
The poet Hadraawi who tops the chart of my favourite poets (just under him lies Cabdulqaadir Xirsi Yamyam and Maxamad Xaashi Dhamac Gaarriye)—is a literary genius.
A poet galloping far beyond his time, the usage of Romanism and Realism can be noted in his work far more than any living Somali poet (I say living because Yamyam A.U.N also displayed this rare talent).
Hadraawi’s work illuminates the genre of Romance and the use of melodrama so prevalent in Somali Literature (especially love songs) with fine, sharp detail can be noted in songs such as my favourite ‘Cajabeey cajiibeey’. Most Somali songs should be noted are eponymous—Cajabeey cajiibeey is the only song in all of Hadraawi’s compositions that is epithetic, in which a phrased is used in place of a name, cajab is a quality which takes its namesake and purpose after Cajiibeey! In his Cajabeey cajiibeey, the narrator, who in this case is the singer with one of the world’s most ethereal, celestial voices rightfully earning the pseudonym Boqorkii Codka, the King of Voice—Maxamed Suleymaan Tubeec, speaks to his audience about a woman whose love threatens his capacity to function, complaining that she seized his ruminations, that she’s possessed him:
‘Cawo iyo ayaaneey,
Caqligaad xadeysaa!’
‘Night and day,
my mind you invade!’
He continues juxtaposing her striking appearance to that of nature, this is called imaginary, a literary device our narrator is using to express the way in which she delights his eyes adjacent to everything else. The usage of metaphors can also be noted in the lines depicting the way in which her splendour is at harmony with his surroundings:
“Sida geed cal iyo buur
Carra hodan ku yaalloo!’,

“…as though a mount
on prosperous ground…”
My favourite part of the song in its entirety is when our narrator confesses at once to his mushrooming madness, revealing in the lines below his overwhelming obsession:
“Haddaan lay cadaabayn
Rabbi ii cadhoonayn
Dadku inuu ku caabudoo
… sow kuma canaanteen”
“If I were to not be punished
if my Lord were not to be enraged,
You, the people shall worship
…wouldn’t I have proclaimed?
Note: the translation is my own, thus copyrighted.
In a word, the above poem speaks delicately as though not to alienate the audience member who haven’t experienced xanuunka jacaylka iyo mowjada caashaqa ah—the ascending and capsizing waves of love and admiration with poignant sympathy. It must be said Hadraawi as an accomplished writer and poet has been gifted with the skill of reaching the masses using conscious narrative discourse. I’m extremely gleeful to have met him—to be 21 years old and have met and still communicate with the likes of such prominent literary giant as Hadraawi is quite astounding!

He is to me what Nikolai Gogol was to Fyodor Dostoevsky, what Dostoevsky was to Russia—inspiration!
Ugaaso Boocow (Caasha Luula)
Email: gobeey@hotmail.com
Toronto, Canada

Suxufiga Iyo Saxaafaddu Waa Kuwama? W/Q: M. I. W “Hadraawi” – April 17, 2008

Marka hore waxaan salaan kal iyo laab ah qoraalkan ugu gudbinayaa hurinta wargeyska Geeska Afrika, oo maanta xusaya sannadguuraddii labaad ee ka soo wareegtay maalintii uu soo ifbaxay. Sidoo kale waxaan baaq guubaabin iyo dhiirigelin ah u jeedinayaa ciidanka warbaahinta ee dalka, anigoo xusuusinaya inay sii xoojiyaan dedaalkooda joogtada ah ee ay u banbaxeen. Dhanbaalkani wuxuu dhallinyarada Geeska Afrika kala qayb geliyaa xafladda munaasibadda-sheegan, kadib markii ay suurogal ii noqon wayday inaan ka muuqdo goobta iyo golaha lagu xusayo wargeyska, sababa kedis ah oo soo dhexgalay qorshahayga darteed.
Warbaahinta, gaar ahaan saxaafadda madaxa banaani meel ay joogtaba waa iftiin iyo ileys horseed ka ah nolosha ummadi leedahay, majaraha ay ku socoto iyo abaarta ay ku jahaysan tahay. Saxaafadda wax ku oolka ahi waxay sawirtaa eel qarsoon iyo lama aragta kowda ah. Waa jeedal qac kulul oo ka qaylisiiya layliga biyaha kashiisa ku jira ka didaya. Arrin kasta oo saxaafaddu soo bandhigayso waxay u soo bandhigtaa hab iyo hanaan, hubsiino, miyir iyo miisaan ku dheehan yahay. Waxay soo bandhigtaa wakhtiga ku habboon. Waxay raacisaa talooyin iyo tusmooyin. Waxay ka digtaa waxyeellada ka iman karta iyo saamayntiisa.
Meel kasta iyo maamul jiraba, waxay u qaybsan tahay inay isha ku hayso. Waajibaadkaa halista ah saxaafaddu waxay ku heshaa sumcad, magac iyo maamuus. Waxa kordha miisaanka ay leedahay iyo taxgelinta la siinayo. Waxay hoysataa kalgacalka ummadda, taasina waxay dhalisaa inay hesho cudud miiggan oo dhan walba ah – ay ku tiirsato oo isku kalsoonideeda xoojiya. Waa qalab feejig oo lafaha hoose iyo xaajo dabool adagi saaran yahay qaawisa. Waa qalab cid walba ku tola inay dhabaha toosan raacdo oo layska ilaaliyo. Haddana, saxaafaddu mar walba ma aha sidaas. Inay sidaas noqotaa waxay ku xidhan tahay shuruudo badan iyo arrimo asaasi ah oo ay tahay inay jiraan.
Saxaafaddu marka si loo eego, waxay ka kooban tahay – weriyaha iyo warbaahinta. Warbaahintu, waa sawirka iyo sawraca weriyaha oo car iyo bey la’. Xaqiiqooyinka ka muuqda, waxa uu aaminsan yahay, marinkiisa, dareenkiisa iyo waxa uu difaaco iyo guud ahaan dadnimadiisa iyo duruufaha ku xeeran. Saxaafaddu, haddana ama sida kale, waa xaqiiqooyinka ka jira dowladda, dalka iyo dadka. Waa runta waayaha, waa…, waa…, waa …
Suxufigu waa kuma?
1. wuxuu leeyahay aragti, abaar sugan, mabda, aqoon guud, aqoon gaara oo uu ku jahaysan yahay.
2. cid walba wuxuu kaga adag yahay, ku dhac iyo badheedhe
3. Waxa uu hay’adda shaqada tooska ah ku leh la ilaaliyaa mabaadiida iyo shuruucda guud ee dalka u taal, wuxuu ilaaliyaa dhaqanka suubban, anshaxa iyo asluubta ummadi leedahay.
4. Waa inuu leeyahay miyir iyo miisaan ilaaliya hawlihiisa
5. Waa inuu ka fayow yahay oo ka madax banaan yahay, balwooyinka iyo aafooyinka camalka dhaawaca ama dib u dhiga.
6. Waa in aannu mabda ka dhigan xasaradda, xeerjajabka iyo dhinac u janjeedhka guracan ee dhabbada sugan ka leexinaya.
7. Waa inuu leeyahay hibooyinka qurxisa hawshiisa, sida aftahamada iyo farshaxanimada.
8. Waa inuu si xeeldheer oo kala qalan u yaqaan luuqadda uu wax ku qorayo, ama ku tebinayo
9. Waa inuu asturan yahay dhinaca hiyiga iyo haynta
10. Waa inuu ka nabad qabaa qarqarsiga iyo qafaalashada xasiloonida qaadda.
11. Waa inuu ka tirsan yahay meelo xaqiisa ilaaliya oo ku gudban ama gaadh-haye ka ah.
Maxaynu ka nidhi saxaafadda
1. Marka horeba waa in saxaafaddu ka soo jeeddaa – ummadda iyo waayaheeda
2. Waa inay saxaafaddu tahay sawirkii ummadda oo dib loo tusayo si ay isu daawato.
3. Waa inay ilaaliso midnimadda iyo maslaxadda ummadi leedahay
4. Waa in xilka saxaafaddu yahay toosin iyo talo bixin,
5. Waa inay xambaarsan tahay nuxur iyo mug marba marka ka dambaysa isa soo tara.
6. Waa inay tahay macalin “laqan” ah oo dadka wax bara, waxna ka barta
7. Waa inay tahay mid kaydisa dhacdooyinka maalmaha.
8. Waa inay isku xidho dalka iyo beesha caalamka
9. Waa inay iska wada gufayso gododka bahalo galeenka ah iyo cid kasta oo taqaanna garab ku daaqa.
10. Waxay yeelataa cadow fara badan, oo colaaddiisu ka soo jeeddo dano gaar ahaaneed iyo gurac wax ku doon
11. Laakiin, waa inay ku tiirsan tahay shacbiyad, cudud iyo ciidan ka fara badan cadowgeeda.
12. Waa inay difaacdo xoriyadda iyo xuquuqda muwaadinka
13. Waa in dadku hiil iyo hoo la barbar taagan yahay.
14. Waa in dowladdu ixtiraam iyo xoojin la garab taagan tahay.
15. Waa inay ka madax banaan tahay masalooyinka reebban.
16. Waa inay leedahay sharciyad, urur iyo ururro ilaaliya
Intaasoo dhan iyo in ka badan waa suxufiga iyo saxaafadda is waafaqsan oo jira meelo badan oo adduunka ah.
Bal haddaba, aynu u soo noqonno, suxufiga iyo saxaafadeenna. Suuragal noqon mayso inaynu teenna, barbar dhigno suxufi iyo saxaafad soojireen ah, dhismay oo dhan walba dhidibbada aastay, ka gudbay heerarka caqabadaha ku ah oo dhan, oo aynu si walba iyo dhan loo dayoba ku kala duwan nahay.
Teennu marka hore, waa saxaafad da’yar oo socod barad ah, oo weli aan gacanta ku dhigin qodobbo badan oo aasaasi ah. Waxa dhacay burbur guud oo laastay naf iyo maal, dhur iyo dhaqan, anshax iyo asluub. Burburkaasi weli wuu socdaa. Maalin walba maalinta ka dambaysa, dalka iyo dadka waaxbaa sii degeysa. Taasna astaamaha caddaynaya waxa ka mid ah barakaca iyo sibiq-dhaqaaqa dalka ka socda, geediga iyo suudalka taxanaha ah, isdeldelka nafwaaga ah – xaaladdaas ayay saxaafadeennu dhex taagan tahay. Waxay salka ku haysaa waayaha ka jira dalka iyo dadka. Ummaddu kuma biirin karto arrin aqoon iyo adduun midna.
Ragga saxaafadduna badi waa rag dhallinyaro ah oo weli ay u dhiman tahay aqoon iyo waayo-aragnimo. Waxay sameeyaan ragganimo iyo dedaal aan dedaal kale ku tiirsanayn. Waxa haysata qorshe la’aan iyo qalab la’aan. Waxa haysata fadqalallo iyo fara-madhnaan. Waxa haysata cadaadis iyo cagajuglayn kaga imanaysa dhinaca dowladda. Weli ma saldhigin oo uma saahidin xilka iyo mas’uuliyadda hortaal ee ay keli ku yihiin. Cid hundo og oo ka war haysaa ma jirto, ciday nabadgelyo ahaan ku tiirsan yihiin ma jirto. Marar badan bay dhacday in badan oo iyaga ka mid ah in xabsiga loo taxaabo oo aan laba cali is weydiin, oo weliba habka iyo hanaanka loo qabtay ay dadnimada ka baxsan tahay. Denbi lagu oogey oo maxkamadi ku caddaysayna aannu jirin. Hadday dhaliilo leeyihiin waa dhaliilo ka muuqda dalka iyo dadka. Cid waxa ku dhaantaa ma jirto, siday wax ku dhaliyaanna waa rag ka rooni iyo dedaal ay keli ku yihiin.
U dambayn, waxaan hanbalyeynayaa xuska maanta ah ee wargeyska Geeska Afrika iyo guud ahaan ururka warbaahinta.
SUXUFIGA IYO SAXAAFADDU WAA INTAAS IYO IN KA MUG WEYN
Allaa Mahad Leh