Clothing is an important marker of identity, cultural belonging, and social background. The ways in which people dress are shaped by climate, environment, religious beliefs, social norms, economic circumstances, and historical change. Consequently, clothing practices are not static; they evolve in response to broader transformations in society.

The clothing practices of Somali women have similarly changed over time. In the early twentieth century, Somali women commonly wore the garays or guntiino. Young girls often wore their hair in distinctive styles that indicated their age and social status, while girls approaching marriageable age adopted hairstyles associated with young womanhood. Married women and mothers also used forms of head covering such as the gamba. These practices formed part of a wider Somali cultural system in which clothing, age, marriage, gender, and social status were closely interconnected.

The traditional guntiino was generally a long and relatively light garment that was well suited to Somalia’s hot and semi-arid environment. Earlier forms were often made from simple white or red cloth, while urban women later adopted more elaborate fabrics, colours, and designs. The dirac, another lightweight garment, became increasingly common with urbanisation. These forms of dress reflected not only cultural conventions but also the practical demands of women’s everyday lives.

Gender, Labour, and Traditional Somali Dress

Understanding traditional Somali women’s clothing requires attention to the economic and social organisation of Somali society. Historically, pastoralism played a central role in many Somali communities, particularly in the northern regions. Pastoral production required considerable physical mobility and labour, and women played important productive and economic roles within these communities. Kapteijns (1995) demonstrates that gender relations were deeply embedded within the social and economic organisation of northern Somali pastoral society. Her analysis also shows that Somali gender relations changed in response to wider economic, political, and social transformations.

In this context, women’s clothing was not simply a matter of modesty or religious identity. It was also connected to mobility, labour, and economic production. The lightweight nature of traditional women’s clothing can therefore be understood partly as an adaptation to the climate and to the physical activities that women performed in both domestic and productive spheres.

Somali women historically participated substantially in household production and economic activities. In pastoral communities, women were involved in activities associated with household production and survival, while in urban settings women increasingly participated in markets, small businesses, craft production, and formal employment. This economic role is important when interpreting changes in women’s clothing because dress practices were closely connected to women’s ability to move through and participate in public and economic spaces.

Kandiyoti’s (1988) concept of the “patriarchal bargain” is useful in analysing these relationships. She argues that women develop strategies within particular social constraints in order to maximise security and preserve available forms of autonomy. These strategies vary according to historical and cultural contexts.

The Emergence of New Forms of Islamic Dress

The transformation of Somali women’s clothing became particularly visible during the late 1970s and early 1980s. During this period, small numbers of women in Mogadishu began appearing in more comprehensive forms of Islamic dress, including the jilbaab, chador, and face veil. The emergence of these forms of dress reflected broader changes in religious and political life.

The period was characterised by growing dissatisfaction with the authoritarian government of Mohamed Siad Barre, increasing unemployment, political repression, and the emergence of new Islamic movements. At the same time, educational exchanges with countries such as Saudi Arabia contributed to the circulation of new forms of Islamic knowledge and practice.

The emergence of these new practices should not, however, be understood simply as the replacement of “traditional” Somali culture by Islam. Rather, it is more useful to examine how religious practices were reinterpreted within changing political and social circumstances. Hobsbawm and Ranger’s (1983) concept of the “invention of tradition” provides a useful theoretical framework for understanding how societies reconstruct or reinterpret traditions during periods of social transformation. Hobsbawm specifically examines how traditions can be constructed, reformulated, and presented as historically established practices even when their contemporary form is relatively new.

This framework is particularly useful for analysing the emergence of new expectations surrounding women’s dress in Somalia. Some practices that became increasingly prominent in the late twentieth century were presented by their advocates as a return to an authentic Islamic or Somali past. At the same time, many Somali women and communities viewed these new expectations as a departure from established forms of Somali cultural practice.

Civil War, Displacement, and the Transformation of Dress

The late 1980s and early 1990s marked a decisive turning point. Political repression, armed conflict, and the collapse of the Somali state fundamentally transformed everyday life. The outbreak of civil war in 1991 produced widespread displacement and insecurity, creating new conditions under which women negotiated identity, safety, religion, and public visibility.

In these circumstances, the jilbaab acquired meanings beyond religious observance. For some women, it became a means of negotiating insecurity and public space. More modest clothing could provide a sense of protection and could signal religious respectability, potentially reducing unwanted attention in environments characterised by violence and instability.

Displacement also transformed the material conditions of clothing. Women living in refugee camps and other displaced communities often faced shortages of water, clothing, and other basic necessities. Dark-coloured or inexpensive garments that did not require frequent washing could therefore have practical advantages. The adoption of the jilbaab should consequently be understood through the intersection of religion, security, displacement, and material necessity.

The relationship between women’s clothing and insecurity can also be understood through Kandiyoti’s (1988) concept of strategic negotiation. Rather than treating women as passive recipients of social or religious expectations, this perspective draws attention to the ways women negotiate constraints in order to secure protection, dignity, mobility, and social acceptance.

Religion, Women’s Vulnerability, and Economic Change

The collapse of the Somali state was accompanied by the expansion of religious organisations, Qur’anic schools, mosques, and religious education. Women increasingly participated in religious lessons, and these institutions became important spaces through which new understandings of Islamic practice were transmitted.

At the same time, economic insecurity became an increasingly important factor in women’s clothing choices. Many women affected by conflict and displacement had limited economic resources. The relatively inexpensive materials used to produce contemporary jilbaabs could make them more accessible than elaborate diracs or traditional garments.

This economic dimension is important because clothing choices are rarely determined by religion alone. They may simultaneously reflect affordability, availability, security, social expectations, religious commitment, and personal preference. Consequently, the contemporary prevalence of the jilbaab among Somali women should be understood as the product of several overlapping historical processes rather than as the result of a single cause.

Conclusion

The transformation of Somali women’s clothing from the garays and guntiino to the contemporary jilbaab reflects broader changes in Somali society. Traditional forms of dress were shaped by pastoralism, climate, women’s economic roles, urbanisation, and established cultural practices. From the late 1970s onward, new Islamic movements introduced alternative understandings of modesty and religious identity. These developments intensified during the civil war and subsequent displacement.

The contemporary jilbaab therefore carries multiple meanings. For some women, it represents religious commitment and moral identity; for others, it may provide a sense of security, social acceptance, or economic practicality. These meanings can coexist. Rather than presenting the transformation as a simple transition from “traditional” dress to “Islamic” dress, it is more analytically useful to understand it as a historical process in which religion, gender, insecurity, displacement, economic change, and cultural identity intersect.

This perspective also challenges the assumption that Somali women’s clothing can be explained solely through religious doctrine. Women’s dress is embedded within broader structures of social life and reflects the ways women negotiate changing political, economic, and cultural circumstances.

Agteeda waxa ka baxaysa heestii gododle oo ay ku luuqaynayaan Axmed mooge, Magool iyo Hibonuura. Way maalin riyoonaysaa. Halka ay dunidu marayso iyo waayahay dadkeeda ayaa kaaf iyo kala dheeri u noqoday. Nafteeda ayey la doodaysaa. Uurka ayey ka hadlaysaa balse cidna ma maqalayso. Waa laba qof isku halcelinaya, kuwaas oo mararka qaar muran adag isla gala.

“Sida goosan adhi uu

Weere galuu kala gaabiyaan harraad gawracmee,

Gubtoo gelin cidlaan

Ku go’doomayaa

Good iyo Abees

Gacan webi ma galay?

Weedhaha ay Magool ku luuqayanayso iyo waayaha ay umadda Soomaliyeed isu eggaa.

Waa mase xaynta adhiga ah ee Weeraha ama waraabuhu galay iyo umadda madaxda xumi maamushaa. Maya yaanan madax xun odhanin Waa tuug. Maya. U kaadi ereyga tuug xitaa kuma habboona. Kuwani waa “Tuug baaban.” Waayo tuugu marka uu ku xado ee wixii mood iyo nool aad lahay uu taabka ku dhigo waabu cararaa oo wuu kaa tagaa, balse madaxda Soomaliyeed waaba kuwan soo taagan ee toban jeer talada ku loolamaya. Sow ilayn dhiishood ma buuxsanto oo xatooyo kama dhargaan”.

Umadda ay xaddeen ee ay dulleeyeen ee ay ciilka iyo cadhada badeen ee ubadkoodii caanaha ka heemiyeen ayuun bay haddan intay u soo fadhiistaan odhani “Na doorta”. U kaadi Idmaneey intaanad canaanta oo dhan nimanka kula dul kufin umaddan ma iyadaa is dulmiday mise waa la dulmiyey? Nimanka xun yaa meesha keenay siday ku yimaadeend?

Ma la odhan karaa dadka Soomaliyeed waxa ku dhacayaa waa waxay iyagu mutaysteen oo ay tahay inay cashar ka bartaan maadama oo ay doorteen madax fadhiid ah oo aan marnaba aayahooda ka talinayn?

Qofka xabsi ku dhashay sidee ayuu ku fahmi karaa qiimaha ay xorriyadu leedahya iyo waxay tahay?.Umadda Soomaliyeed waligeed maysan araga waxa uu yahay maamul wanaagu. Waligood dhaayo may saarin madax umaddooda daacadnimo iyo damaqasho ugu adeegta. Waxa kaliya arkeen waa tuugtaa baaban ee isku bedbedalaysa. Kuwii tagay wax ma tarin ka soo socodana haba sheegin.

Sidee ayaad uga doontaa islaanta, odayga, barbaarka ama gaashaantida hawd guntii xayn adhi ama dhawr neef oo geel ah ku dhaqata ee inay xoolahaa daba dhoomaan mooyoo aan duni war ka ahayn inay fahmaan macanaha ay leedahay in la doorto hoggaamiye suubban oo dalkan tubta toosan ku ridi kara?

Ii kaadi inta aanad halkaa dhaafin. Kaba soo qaad inaad aad tagtay Hawd iyo halka ay dadka aad sheegtay ku ay-gosan. Dadkaa neefafkaa tirada yar maalin oo dhan daba dheelma habeenkiina daal la gataatadhac aad weydiisay. Dalka Doorasho ayaa ka dhacaysa dhawr qof ayaa tartamaya oo hebel iyo hebel ah keebaad dooranaysaa ama aad dooran lahayd. Qofkaasi sida kaliya ee uu doorashadiisa ku salayn karaa waa inuu ku weydiiyo “Oo Masharixiintu waa ayo? Ma innagaa?”. Marka aad u sheegto cida ay yihiin ayuu odhan dee ninka tolkeen ah ama kan inoogu xiga ayeynu doorani. “Sidee ayey maankiisa iyo dhimirkiisa hoose ugu jirtaa qofka Soomaliga in qofka qudha ee ku kalsoonaado ama uu xil ku aaminaa noqodo qof ay xidhiidh qaraabo leeyihiin hadduu doono haba noqod kii qudha ka jari laahaaye? Sidee ayeyse ku dhacadaa in dambiga ama dulmiga qof madax ahi galay dhabarka laga saaro reerkiisii, iyaga oo dhanna dambiileyaal laga dhigo hadday doonaan qudhoodu dulmanayaal ha u ahaadaan kii ay doorteen ee ay ku doorteen xigaalnimadee?

Haddii aad leedahay maxaa ka dhigay dadka Soomaliyeed maxay guyaal iyo guyaal u noqodeen kuwa haddba ruux soo xiga daneeyaa. Waxaan odhan karaa cilmi nafsiga waxa jirta waxa loogu yeedho “confirmation bias ama preconceived cultural beliefs” oo macnaheedu yahay inaad waxa iska qaadato oo aad u aragto inuu yahay waxa ugu saxsan ama ugu wanaagsan. Soomaalidu waxay aamisan tahay kan ugu dhow xagga abtirsiga uu yahay kan mudnaantooda iyo wanaagooda ka talin doona.

Waa caado dhaqameed ay dadku yaqiinsadeen oo ay adagtayahy in maankooda laga tiro, in qof kasta oo nasab ahaan ku xigaa aanu dantaada ka talin karin. Caaddooyinkaasi waa kuwo si qoto dheer ula fal- qiyamka iyo jiritaanka bulsho.Waxayna noqon noqodeen qayb ka mid ah aqoonsiga iyo qiyamka bulshadu wadaago. Way adag tahay in la loolamo ama la beddelo. Tusaale ilmuhu marka uu afar jirsado waxa ugu mudan waxa la baraa abtirsiintiisa iyo hadba dadka ciday isugu xigaan? Maxaa tahay sababta ilmaha abtirsiinta loo baro ee aan loo barin waxayaabo kale oo ay ka mid tahay inuu deegaanka ilaaliyo, nadaafadiisa iyo faro-dhaqa ku dadaalo?

Waa runtaa waxa ugu mudan ee ilamaha Soomaliyeed lagu ababiyo ama lagu anqariyaa waa abtirsiintiisa iyo hadba cid uu yahay.In reerkiisu dadka ugu mudan yihiin, ugu magacan fiican yihiin, dadka kale oo dhanna ka sarreeyaan.

Maxaa madaxda Soomalida ka dhigay kuwo fadhiid ah? Ma naxayaal iyo calooshooda u shaqaystaal. Gofanayaal aan ka dhargin dhiiga dadweyanaha..

Waa hubaal in ay cilmi baadhis iyo daraasad u baahan tahay in weydiintan laga warceliyaa.

How would you describe the Somali woman?

This essay argues that the Somali woman has long been one of the most important pillars of Somali society, yet her strength, intelligence, and leadership have often been obscured by patriarchal customs that limit her rights, define her role for her, and deny her full recognition. She is not a passive figure in Somali life, but an active social, economic, and cultural force whose contributions have sustained families and communities across generations.

The Somali woman is endowed with resilience, determination, and exceptional intelligence. Her natural insight and capability enable her to survive and build a meaningful life even in the harshest environments. Yet this remarkably capable and industrious individual is often led by a man who himself is confused—lost in the complexities of life, wandering without direction, retracing his own footsteps, even when she herself is the true source of leadership, labor, and social continuity. She is the pillar of the family, society, and the economy, but her authority has frequently been minimized by social expectations that privilege men.

Her contribution to society is beyond what words can adequately express. She is a teacher, a tireless caregiver, an accomplished economic actor, a skilled artisan who builds and maintains her household, and a custodian of Somali oral tradition, possessing profound knowledge of language, songs, and the nurturing of children. To understand the Somali woman is therefore to understand a central force in Somali life.

As discussed above, the Somali woman is a social actor whose identity has largely been constructed by society. She has been shaped according to prescribed expectations rather than by her own choosing. This reflects Simone de Beauvoir’s famous argument regarding gender: “One is not born, but rather becomes, a woman.” In the Somali context, this process of becoming is deeply influenced by custom, family expectations, and gendered labor.

The degradation and marginalization of women within Somali society begin the very day they are born. Once it is known that the newborn is a girl, she is immediately subjected to a continuous series of lessons and expectations that shape every aspect of her life. She grows up under these norms, internalizes them, and may eventually participate in perpetuating the same cycle of female oppression. This early socialization is one of the main ways patriarchal values are reproduced across generations.

Throughout childhood, she is trained to master domestic responsibilities and fulfill the duties expected of her gender: cooking, constructing the traditional Somali nomadic home, and learning the many practical skills necessary for survival and daily life. These tasks are not insignificant; they are essential to the functioning of the household and the wider community. Yet they are often treated as natural obligations rather than as valuable forms of labor and expertise.

Despite differing scholarly opinions, I. M. Lewis once described women as a “rented womb.” Although scholars such as Christine Choi and others strongly rejected this characterization, a close examination of traditional marriage practices reveals why such a description has resonated with some observers. The customary process of marriage often treats women as though they have been purchased or leased. Marriage, which ought to be founded upon partnership and mutual respect, instead becomes rooted in transactions and exchanges.

The early marriage used to happen like this although little is changed in modern days marriage:

Elders from the groom’s family visit the bride’s family to negotiate the marriage. The discussions are often framed by previous marriage alliances between the two families. During these negotiations, the bride is implicitly treated as a valuable asset whose worth is measured through the bridewealth expected in exchange. Livestock—sometimes in significant quantities—is transferred, yet the bride herself often receives little or no direct benefit from these payments. This practice reinforces the idea that women are objects of exchange rather than equal participants in marriage.

According to the documented Xeer Ciise (the customary law of the Ciise clan), one of the few surviving written records of Somali customary law, if a married woman died childless within five years, her husband’s family could either receive another daughter from her family as a replacement (xigsiisan) or recover the bridewealth that had originally been paid. Such a rule reveals how marriage was often structured around lineage, property, and reproduction rather than the dignity and autonomy of the woman herself.

A married woman traditionally possessed no ownership over her husband’s family property or livestock. She functioned largely as an unpaid laborer responsible for household production and management, yet she remained accountable whenever property was lost or damaged. Even regarding her own children, divorce often meant that custody legally belonged to the father, and in some cases children who remained with their mother were later reclaimed. These customs show that women’s labor was indispensable, but their rights were limited.

According to Zaynab Jama in her article Women and Word, addresses  that traditionally, when a nomadic husband divorced his wife, the children legally belonged to him. Although they frequently remained with their mother for practical reasons, they could later be taken from her. Women deeply resented this reality and expressed their grief in various ways. Their response demonstrates that Somali women were never silent victims; they recognized injustice and gave it voice.

Women’s poetry became a powerful medium through which they voiced concerns about economic hardship, political exclusion, injustice, discrimination, and broader social issues. Their compositions—particularly work songs and lullabies—served as subtle but powerful messages challenging the oppression and burdens imposed upon women. In this way, oral literature became one of the most important spaces in which women asserted their humanity and resisted marginalization.

A careful reading of Somali women’s poetry reveals that women never remained silent in the face of injustice. Instead, they consistently articulated their grievances through oral literature, passing these expressions from one generation to the next. Grandmothers and elderly women became the custodians and transmitters of women’s collective cultural memory. Their poetry preserved not only emotion, but also social critique, historical memory, and moral authority. In this song, a Somali woman addresses her daughter, recounting the injustices and hardships that women have historically endured within society.

Oh my daughter men have wronged us

For in a dwelling where women are not present

No camels are milked

Nor are saddled horses mounted.

The Preference for Sons over Daughters

The preference for sons over daughters is another clear example of how patriarchal values shape women’s lives and even influence women’s own perceptions of value. This preference did not arise naturally; it developed within a social system that consistently assigned honor, inheritance, and opportunity to boys while limiting girls to domestic labor and dependence.

Historically, women possessed little independent wealth. They rarely inherited property or accumulated livestock. Instead, women themselves were treated as forms of wealth to be exchanged or gifted between families. Although highly valued economically, relatively little concern was shown for their personal welfare and security. This contradiction lies at the heart of the unequal status of women in Somali society.

Within their natal families, daughters were entitled only to basic sustenance and shelter, while they were expected to shoulder the majority of domestic labor until marriage. The expectation was often that a daughter would eventually bring bridewealth to her family. Although stories of brides costing one hundred camels are largely legendary, bridewealth itself was very real. Once collected, it was divided primarily among the bride’s relatives, with only symbolic gifts or clothing reaching the bride herself. Beyond the mats she wove and the ropes she braided, she owned little of lasting value. Her labor was essential, but her ownership was minimal.

Upon entering her husband’s household, she became responsible for managing and caring for the family’s livestock, especially sheep and goats, yet ownership remained entirely with the husband. Marriage often marked the husband’s transition into respected adulthood and greater leisure within community affairs, while for the woman it marked the beginning of continuous labor. She became an unpaid worker whose efforts generated wealth from which she possessed virtually no legal claim. This unequal arrangement explains why daughters were often seen as burdens rather than as future sources of strength.

If her first child was a son, she was celebrated, honored, and rewarded. A large ram might be slaughtered in celebration. Mothers showed their overjoy a lullaby like this if the child was boy.

Your voice at birth was a delight

Your birth was like a fine sunshine

Your birth was like a morning breeze

Your birth was as pleasant as a bouquet of flowers.

If she gave birth to a daughter instead, disappointment often followed, and she was expected to produce a son in subsequent pregnancies. Failure to do so could expose her to neglect, criticism, or hardship—even though modern genetics clearly demonstrates that the biological determination of a child’s sex depends on the father’s sperm rather than the mother’s. The social blame placed on women therefore reflects cultural prejudice rather than biological truth.

Conclusion

The Somali woman embodies resilience, wisdom, and unwavering determination. Throughout history, she has been the foundation of the family, the guardian of culture, the educator of generations, and a vital contributor to the social and economic life of her community. Yet despite these extraordinary contributions, patriarchal traditions and deeply rooted social structures have often denied her equal recognition, ownership, and opportunities to lead.

The inequality experienced by Somali women is not a reflection of their capabilities but of the cultural norms and institutions that have historically shaped and restricted their roles. From childhood socialization to marriage practices, property relations, child custody, and the preference for sons, each stage of life reveals how women’s labor has been essential while their rights have remained limited. At the same time, Somali women have never remained passive. Through their labor, poetry, storytelling, and perseverance, they have preserved their identity, challenged injustice, and continued to shape Somali society in meaningful ways.

Recognizing the dignity, agency, and leadership of Somali women is essential for building a more just, inclusive, and prosperous society. Their empowerment is not solely a women’s issue; it is a national imperative. A society that values and invests in its women strengthens its families, enriches its culture, and lays the foundation for sustainable peace and development. Ultimately, to describe the Somali woman is to acknowledge a figure of remarkable strength and endurance whose contributions deserve not only admiration but also equality, justice, and the opportunity to realize her full potential.

Xaawa Jibriil waxay ahayd rasuul loo soo diray ummada Soomaaliyeed, kuwaas oo ay hadh iyo habeen u taaganay hanuunintooda iyo waanintooda.

Waxay ku dhalatay gobolka Mudug ammin ku astaysan 1920kii. Waxa la sheegay in gabaygeedii ugu horeeyey ka tiraysay khilaaf iyada iyo qoyskooda soo kala dhexgalay markaas oo ay da’deedu ahayd 12jir. Xaawa waxay la sheegaa inay hibbada hal-abuurnimo ka dhaxashay aabbaaheed Jibril Maxmed Ciise oo ahaa gabyaa iyo macallin cilmiga diinta dhiga. Aabo Jibriil, Xaawa  aad ayuu u jecelaa waxana uu siiyey kalsooni dheeraad ah oo la odhan karo waxay korisay oo ay kobcisay garaadka iyo garashada Xaawa. Waxay iyada wali sabi ah noqotay mid leh garasho iyo karti ay filkeed kaga sarayso.

Intii ay koraysay waxay dhagta ka maqli jirtay waxyaabaha xiisaha badan ee ka socoda Xamar, waxayna xiise u qabtay inay mar uun ka war keento. Waxayse riyadaasi si lama filaan ah u rumawday ka dib markii Xaawa walaasheed ka weyni dhimatay  laguna qasbay inay xigsiisan u noqotay ninkii walaasheed. Taas ayaa Xaawa ku qasabtay inay habeen madow ka soo xadhko xidhato tuuladii. Muddo ka dib Xaawa waxay is guursadeen Axmed Caalim oo ahaa askari dhalinyara oo ka tirsanaa cidamadii guumaysiga. Xaawa iyo Axmed waxay isku dhaleen saddex carruur ah oo kala ah Faadumo-Cureeji, Maxamed-Ikhyaar iyo  Muxubo-siraad oo iyada carruurnimo ku saqiirtay. Guurkii Xaawa iyo Axmed ma uu sii raagin. Waxa waxay timid Beledweyne iyad aoo sidata inanteedii ugu yarayd . Muddo ka dib Xaawi  waxay guurstay  nin kale oo oo isna Axmed la yidhaa. Wuxuu ahaa mid cadho badan oo gacan qaad badan, Xaawana af iyo adinba ku dhibaateeya.

Ugu dambayntii 1945kii ayey Xaawi timid Muqdisho. Nolol cusub iyo waayo cusub ayey la deristay. Waxa durbadiiba soo jiitay halgankii loogu jiray madaxbanaanida iyo in dalku ka xorroobo guumaystaha ugu damabayntiina Xaawi waxay ka mid noqotay ururkii SYL.  Waxay af iyo adinba kaga qayb qaatay u ololaynta xorriyada iyada oo buraanburo dhawr ah ka tirsay.

Xaawi waxay ahayd ruux indheergarad ah oo meelo dhawr ah wax ka eegta. Waxay ahayd geesiyad ku dhac leh, taas oo aan gaf kasta oo bulshada Soomaliyeed ka aamusto aan ka gaban ee ganafka ku dhufata; iyadoo  gabay ama geeraar ka tirinaysa. Gaar ahaan arrimaha haweenka iyo xadgudubka jinsiga.

Waayadaa dhaqanka Soomaliyeed naagnimada iyo dheddignimadu waxay ahayeen waxa hoosaynta iyo magac xumada astaan u ah, inkasta oo aan weli marxaladaa geedi dheer laga guurin.

Xaawi marna kuma ay qancin kaalinta hoosaysa ee bulshadu u astaysay naagta Soomaaliyeed. Waxay jecelaan jirtay inay ka jaawaabto oo ay ka gardhigto gaf kasta.

Nin ka mid kuwii ka tirsanaa SYL ayaa aad u saluugay kalsoonida dheerida ah ee naagaha ka muuqata iyo hab labiskooda. Isaga oo damacsan inuu naagaha cabsi galiyo oo baqo ku abuuro ayuu waxa uu yidhi “Keeshali bay xidhaan”. U jeedkisii wuxuu ahaa in naagahani dib u joogsadaan oo cabsi dareemaan balse waxaan la filayn ayaa helay. Xaawi buraanbur gaaban ayey ka tirsay saa waxay tiri:

Waa noo xarrago naasahaan, kor u xiraynaaye

Xornimada hablihii haystay baa, xeerkan soo rogaye

Markuu xabadka joogiyo hadduu, nabasta xaabaayo

Xubbi ninkii yaqaan naaska waa, lagu xanteeyaaye

Oday xiisolowaa arkee, lama xusuusteene

Xifaalada aad sheegteen afkaan, kala xishoonnaaye

Idinba xubinta waad leedihiin, xagal ka daacaaye

Xaq miyaad ku hadashaan ragyohow, waad na xamataane.

Waxay ka gabayday oo ay buraanbur iyo geerarba ka tirisay kaalinta haweenka Soomaaliyeed looga qoondeeyey talada dalka. Marna kuma ay qancin in haweenka laga dhigo muwaadinka darajada labaad iyo marti aan waxba looga tixi-galin taladii dalka. Waxay saluugtay oo ay aad u qawaday inaan wax xilah ah la siin haweenkii xornimada ka dib, oo aan xitaa loo arkin kuwo qayb ku lahaa halganka xorrnimo u dirirka. Saa waxay tiri:-

Calankaa dusheennaa markii, loo dagaallamayay

Labadooda daan iyo gabdhahay, daashay gacantoodu

Dirisyoonka Leegada gabdhihi, geeyey dahabkooda

Gabdhihii isku duubnaa raggaa, qaar la duufsadaye

Daruur midabki leeyeey gabdhihii, Xaawa laga dooxay

Markii dawladnimadii la helay, dibedda loo tuurye

Diretoore kay tahay xornimo, lama dacaamsiine

Digriigii ay gaadanahayeenna, dacaska weeyaane.

Mar kale iyada oo la hadlaysa haweenka Soomaliyeed oo ku dhiiri galinaysa in aanay is dhigan ee ay dadaalaan oo kaalintooda ka qaatan talada iyo muumulka dalka waaxay tiri:-

Gabari inay samada aaddoo, samaan ku timid

Dhulkana inay socoto waatii, la soo sawiraye

Sofyeetika bogol nin biyo waw, sin lahayd

Dhib badan baa ina sugaayee, ha seexannina

Siyaasa Hindiya iyo Sayloonba, gabdhaa xukuma

Midbaa Ingiriiska u saxiixda, sir iyo saab

Sooshaliismada bogolkiiba, siddeetan baa

Siddiq yiraahdeenoo, amarkooda lagu socdaa

Dhib badan baa ina sugaayee, ha seexannina.

Xaawa, in kasta oo aad loogu xasuusto kaalinta muuqata ee ay ku lahayd halganka iyo si-helka haweenka Soomaliyeed waxay sidoo kale u astaan u ahayd wadaninnimada, xorriyad jacaylka iyo cadaalladda.

Badhtamihii 80kii waxay qawaday qaabka ay wax socodaan, qabyaalada, qolo jecelaysiga iyo qaraabo kiilka aan loo meel dayin ee qarankii Soomaliyeed la deggay waxayna tirsay buraanbur la yidhaa “Ciddaan jecelahay” oo ay kaga hadlaysay inaany cid gaar ah u xaglinayn balse ay dalka iyo dadka oo dhan wanaag iyo nabad la jeceshay.

Xaawa waxay dhexda u xidhatay inay u gargaarto gabadh kasta oo guur aanay rabin lagu qasbayo.

Ka hadaka ka gudniinka iyo dhibta uu ku hayo nolosha haweenka iyo inay guubaabo joogta la garab joogto haweenka Soomaaliyeed ee hayimay nolosha hoosaysay.

Dagaalkii sukeeye ka dib waxay Xaawa u qaxday dalka Kanada halkaas oo ay ka heshay magan galayo. Markii ay halkaa cagta dhigtayba dad gaar ah ayaa soo dhaweeeyey oo Xaawa imaatinkeeda farxad iyo raynrayn ku qaabilay. Wagaa in sugaanta laga dhigo hub afeed ay qabiiladu ku dagaalamaan nin kasta ama naag kasta oo in yar oo xikmad ah ama aftahanimo ah lagu tumahmayey reerkood ammaan iyo wanaag ku maamuusaan waxay ahayd wax iska caadi. Xaawi markii ay halkaa gaadhay ayaa la yidhi haye Xaawa maxaa gabay ah ee aad reerkeenna u tiray saa waxay tiri. Anigoo af qaran ku buraanbiri kara miyaan mid qabiil ku gabayi”.

Xaawa Jibriil oo aan halyeynimadeed, naf-hurkeeda iyo dulmi-diidnimadeed qoraal looga gayoonayn waxay ahayd ahayd wadniyada iyo xaq u dirir xusid mudan.  Xaawi waxay u birdhigtay inay runta ka sheegto adyado badan oo dhaqan Soomaaligu haweenka ku hayey, waxay inta la oogsoon yahay ahayd naagta u qudha ee u birdhigtay dhaqan laboodka dhanka ka raran.

Xogta waxaan ka tixraacay buuggii ay Xaawa ka qortay Faadumo-Cureeji “Saa

Waxay Tiri”

Rabbaynta haweenka dhib iyo rafaad laga ma muto waayo iyaga ayaa is rabbeeya oo is barbaariya. Dhaqanka ayaa jideeya qofka aad noqonayso iyo doorka aad nolosha ka jilli doonto. Kuma dhacaan inay diidaan waxa bulshado ka doonto ama doonaan wax ka baxsan doonista bulshada, qaabkaa ayaa ah kan ugu mudan ee haweenka iyo hablaha lagu xakamayn karo.

Sababta ugu weyn ee haweenka loo gudaa marka beenaha faafay ee in gudniinku sunne yahay ama uu diinta meel ku leeyahay laga tago waa in la wiiqo, la dhaawaco rabitaanka, doonista iyo awood maskaxeed ee haweenka. Qofnimadeeda iyo doorkeeda nololeed ayaa la dilaa deetan sidii neef igadh ku maal ah ayaa la maqaar saraa oo qofnimo iyo shakhsiyada ay bulshadu raali ka tahay ayaa loo tolaa. Masiibada ugu darani waxay dhacadaa markaa xayndaabkaa nololeed ee loo jideeyey gabadhu ku qanacado, caado dhaqameed kasta oo bulshadu samaystayns u aragto tiir muhiiim oo ay waliba hirgalinteed u halganto.Waxa jab dhacaa marka qofnimada gabadhu dhimato iyada oo nool,oo ay noqoto mayti neefsanaysa oo aan nolosha hillaadin iyo rajo toonna ka lahayn.

Dhufaanka maskaxeed ee gabadhu waxa uu bilaabmaa maalinta ay dhalato ee la ogaado inay gabadh tahay. Dhufaanka jidheedna waxa uu bilaabmaa maalinta ay sideed sanno jirto. Waa maalinta lagu qanciyo inay maanta tahay maalintii cadka xaaranta ah ee labadeed bowdo ku jira laga jari lahaa. Isla maalintan ayaa go’aaminaysa maalinta ay naag reer iyo guri yeelan karta noqon doonto ee gammaan iyo guunayo laga bixin doono. Isla dharaartan ayaa noqonaysa dhararaarii ceebtii iyo sumacad xumadii ay reerkood u soo jiidi lahayd la afsaari lahaa ee sidii daadka la iska moosi lahaa. Isla dharaartan ayaa dhawrsanaanteed iyo dhagteeda la dhowri karaa si iyada oo cadrad ah ay ninkeed gogol ula wadaagto. Xanuun kasta iyo dhib kasta oo gudniinka u gaysan karo gabadh waxa kala weyn dheefta ka dhallan doona gudniinka oo ah halka geeddiga loo wado

.

Kintirku wuxuu noqodaa mid la isku caayo oo dhagxumo iyo sumcad xumo ku ah inanta uu ku yaalo ama aan laga jarin. Waxa kale oo marka kibirka iyo isla weynad inanta la qeexayo la yidhaa kintirkii ayaa ku baxay. Halkaa waxa innooga caddaan karta in Soomaalidu aaminsanayd in kintirku gabadha siiyo awood dheeri ah oo diidmo ama dooniseed, waa marka aynu ka eegayno dhanka hab-dhaqankee. Dabcan kintirku waa xubin ka mid ah xubnaha taranka gaar ahaan kuwa dibada ee haweenka. Shaqada ugu mihiimsani waa inuu yahay xubin xasaasi ah oo dareen tabin badan samaysay wakhtiga galmada balse ma cadda sida uu saamayn ugu yeelan karo habdhaqanka iyo qofnimada gabadha.

Marka laga hadlayo nuglaysiinta iyo carbinta siyaabo kale duwan ayaa la adeegsadaa. Xoolaha marka aynu ka hadlayno; Awrku sii uu u noqod mid gurgurshaa ah, oo dadka iyo hal mar lagu xambaari karo waa in la mariyaa tababar dheer oo jidh dil, gaajaysin iyo caddibaad ah. Dhawr layli oo kala nooca ah marka uu maro ayaa loo aqoonsan karaa inuu gaadhay darajadii hayinnimo. Sidaa si la mid neefka lo’da ah ee waysha ka carara am diida in la maalo sanka ayaa la dooliyaa oo mar kasta oo uu si gundhiyaba xadhiga sanka kaga jira ayaa isagana lagu gundhigaa si loo dareensiiyo xanuunka.Ciqaabtaa waxa la yidhdaa sandulayn. Sidaa si la mid si gabadhu u noqoto mid bulshada u hoggaansanaata oo hayil-samaan leh waa inay martaa carbin iyo rabanayn dheer.

Da’da lix,toddoba iyo sideed ayaa gabadh lagu dhufanaa oo lagu googooyaa. Dabcan deegaannadu way kala duwan yihiiin balse falku waa isku mid. Way kala magacayo duwan yihiin balse waxa la sameeyo iyo sababta loo sameeyaa waa mid qudha. Wallow ay jiraan in qaababka loo sameeyo kala yara duwan yahay balse nooca dhufaanideed ee Soomaaliya iyo guud aahaan gayiga Soomaalida laga sameeyaa waa kan loo l yaqaan gudniinka nooc 4aad iyo 3aad ( FGM type 4/3), nooca gudniinku wuu magacayo badan yahay balse shaqada la qabtaa waa in la gooyo kintirka, la dhilo bishamaha-hoose( labia minora) ilaa ay ka idlaanayaan, la dheego bishamaha-sarre( labia majora) deetan kor laga soo talo ilaa inta laga gaadhayo siilka ama daloolka dhiiga caadadu ka yimaado. Waxa meesha laga saaray godkii kaadida iyo marinkii dhiigga cadaada. Xanuunka iyo rafaadka gabadha haysta looma joojiyee, waliba haddii ay nuuxsato xadhigii hore loogu xidhay ayaa lagu sii adkeeyaa oo dhawr qof oo kale ayaa loogu yidhaa si ay culays aanay u birdhigan karin ugu baaciyaan. Way hadal iyo hugun daysaa ilaa ay ka dhammaynayaan oo ay odhanayaan “Way gudan tahay”. Maalintaas ayey xanuunka, is dhuldhiga iyo nuglaanshaha jidheed la qabsataa. Maalintaas ayey raaliyo la amaro oo hadba dhan loo jiheeyo noqotaa.

Dhawacaa jidheed haddii ay ka soo bogsato oo ay ka soo kabto waxay ku guuldarraystaa inay ka kabto kii maskaxeed ee mar hore iyo mar danbaba soo gaadhay. Afar ama shan gu’ ka dib dhufaannideed waxay heshaa dhiiga cadaada oo ay runtii jiro iyo dhib kala kulanto maadama oo marinkiisii la gufeeyo oo dawaar lagu giijiyey. Baxaa deg iyo bayhoof ayaa u dhammaad dhawrkaa cisho. Iyada gabadho badan oo adduunka ku nool ay dhib kala kulmaan dhiiga caadada ayaa hablaha Soomaliyeed waxa u weheliya in la daboolay dariiqii dhiiggu soo mari lahaa.

Dhufaanida iyo dhaawaca gabadha Soomaliyeed loo gaystaa maaha mid xilli, ammin iyo dhammaad leh. Tusaale hablo badan ayaa jab iyo hoog kala kulma habeenka arooskooda ama aqal galkooda. Deegaannada waqooyi ee dhulka Soomaalida waa in gabadhu isa soo furtaa habeenka aqal galka habeenka ka horaysay ama marka caawa la soo hoynayo waa in islaantii furi lahayd maalinta ducada loogu yeedhaa. Hawsha kala furiduna sidana yey u dhici jirtay; Marka xalay oo kale la soo hooyo gabadha, ee maanta ducadii/sabtii la cuno ee lagu kala dareero ayaa casarka haweenka qol la isugu gayn jiray. Islaantii inanta kala jari lahayd oo iyadu saaka loo yeedhay si ay cuntada wax uga cunto, ayaa iyana loo wacaa, deetana aroosadii oo la galbinayo hareerahana lagaga jiro ayaa qolka badhtankiisa mijilis/gambadh gaaban la soo dhigaa. Waxa ka soo horjeedsata oo toos u soo abbaarta islaantii kala jari lahayd oo iyaduna diyaarsata mikiinadii ay ku jari lahayd. Waxa iyaguna xagga dambe isa soo tuba haween badan oo kale oo ka socoda dhanka ehelka gabadha iyo ka wiilkaba si ay u arkaan in inantu arooska ka hor qodbanayd, makhraatina ugu noqodaa kala goynta gabadha. Marka mikiinada dhac lagu siiyo dawarkii guyaal badan ka hor la tolay, ee dhiig ka soo burqado meeshii mikiinadu ku dhacday ayaa mushaxarad la isla helaa. Gabadha dhib kasta iyo xanuun kasta oo hayeyba rayn rayn iyo farxad ayaa wajigeed ka muuqata. Halkaa waxaad ka ogaan gartaa in aanay haba yaraatee cabbiri karin dareenka dhabta ah ee ay markaa ku sugan tahay balse ay cabbirayso dareenka guud ee ka a jira hareeraheeda oo ah in haweenku faraxsan yihiin. Waxa la aaminsan yahay in haddii caawa ay galmo samayn waydo oo ay ninkeeda sariirta kula kulmi waydo nabarkii isku iman doono oo meeshii sidii ay ahayd ku noqon doonto. Bal ka warran meesha dhiig ka da’ayo ee dhaawac ku yaalo ee haddana raaxo laga raadiyey?. Galmada iyo rabitaanka jinsiga ahi waa baahiya aadamiga ah ee qofku u baahan yahay inuu guto, isaga oo qofku ka taxadaraya wax kasta oo caafimaadkiisa iyo kan lammaanahiisa khatar galin kara. Sidee baa meel dhaawacan oo nabar ku yaalo looga raadin karaa raaxo iyo in lammaanuhu dareemaan macaanka iyo dhadhanka galmada.?

Dhufaanida labaad maalintaas ayey gabadha ku dhacdaa. Hal mar kuma dhammaatee ilaa inta meeshu ka bogsanayso xanuunkaa iyo ciqaabtaasi waa mid socota. Xanuunka iyo dhibka jidhka soo gaadhaa maskaxda raad weyn ayuu kaga tagaa. Waxa uu qayb ka qataa sida uu qofku kuga jawaabo xanuunka soo gaadhay, raad iyo saamayn ayuu ku yeeshaa nolosha qofka, habdhaqankiisa iyo qaab fikirkiisaba.

Haweenka Soomaaliyeed waxay ku qanceen oo ay dhaqan suubban u arkeen dabinkaa iyo shirqoolkaa hagardaamada ah. Waxay garwaaqsadeen in dulqaad iyo samir mooyee aanu jirin jid kale oo la gudbooni. Kolkan iyaga ayaa gadh wadeen ka noqoday oo isku xilsaaray xamaynta, dabrida iyo seetaynta naagta kale. U fiirso kuwa hablaha guday ee jabkii iyaga soo maray mid ka daran marinayaa waa ayeeyo, hooyo ama habo. Tan googaynaysa ee miinshaarta iyo midida saawirta ah ee boqolaalka kun ee kintir lagu jaray la ordaysaa waa naag. Dhaqankan cidii jidaysay sida la isku raacsan yahay waa nin. Waayo waxa la sheegaa wallow aan xaqiiqooyin badan oo sidaas ah oo sugan laga hayn in Fircoon ku amray in haweenkiii reer beni Israaiil dhammaantood la talo si aanay midna uur u qaadin oo aanay wiil u dhalin. Gadgadoon iyo isbeddelo badan ka dib sheekada gudniinku waxay uu ku biyo shubnaysaa waa in ninka loo keeno gabadh bikro ah oo aan galmo hore soo marin. Ta gudniinka fulinaysaa waa naag ta amraysaa waa nag laakiin qofka doonayaa waa nin waayo waa kan kaliya ee ka warqaba in dhufaanidu tahay qaabka kaliya ee loo xakamyn karo awoodda gabadha.

Soomaalidu siyaabo badan oo kala duwan ayey sugaanta( gabayga, geeraarka, guurowga) u isticmaali jirin. Tan ugu mihiimsani waxay ahayd inay u adeegsan jireen qaab war isgaadhsiineed iyo inay qabtaan hawalaha muhiimka ah ee warbaahinta kala duwani fuliso maanta. Qaybaaha kala duwan ee sugaanta ay ahaa warlaliyaal iyo war is gaadhsiin aad u dheerayso oo dadku xogaha iyo wararka ku kala qaatan. Wararka iyo xogaha ay sheegaan sugaanyahannadu waxay toos u soo gaadhi jireen dadweynaha, oo aad u xiiseeya qaybaha kala duwan ee sugaanta. Waxay u qaybi jireen sida ayaado quraan ah iyaga oo aan eegin saxnaanta iyo qaldanaanta hawraarta soo gaadhay. Dadku waxay ahayeen dhagta ugu muhiimsan ee sugaanyahannadu ay wararkooda, afkaartooda iyo diidmooyinkooba ku shubaan oo ay ku kaydiyaan. Sugaanta iyo gabayda oo dhan rag ayaa tirin jiray, qaybi jiray oo dadka intooda kale sii gaadhsiin jiray. Ma odhan karno haween abwaano ahi may jirin balse cidna may xusin, codkooda lama maqal oo waxay sugaanta ugu maqan yihiin sida haweenka Soomaliyeed uga maqan yihiin dhammaan qaybaha kala duwan ee laga dheehan karo taariikhada iyo tixraac bulshada.

Hadalkarnimada, aftahanimada iyo gar goosashadu gabadh Soomaaliyeed waxay ku ahayd ceeb iyo milgo dhac. Taas waxa laga dheehaan karaa sida aanay culays kasta iyo cadaadis kasta uga damqan ugana dhiidhiyin.

Si cod karnimada iyo cad goosiga gabadha meesha looga saaro wax la adeegsaday mahmaah saddexley ah oo odhanaysa;- Saddex dumarka waa ku ceeb ragna waa u ammaan.” Deeqsinnimada, aftahanimada iyo geesinnimada”. Haweenku waxay ahayeen kuwo aad ugu dhago nugul odhaahaha iyo amarada bulshada dhankeeda ka soo fula, waxay ahayeen kuwo ka dheerada wax kasta oo xumo lagu sheego jecelna fulinta wax kasta oo wanaag loo nisbeeyo sababayn iyo su'aal la'aan. Weydiinta iyo diidmaduba way ka reebanayeen oo waxay ahayeen aqablayaal diidmo iyo docasho midna aa looga fadhiyin.

Waxa la isla qirsan yahay in bulshada Soomaaliyeed tahay bulshadii gabayga. Bulsho aad sugaanta iyo qaybaheeda kala duwan u adeegsata. Balse waa bulsho aan haweenku sugaanta qaybaheed kala duwan ka qayb qaadan.

Naagta Soomaaliyeed may ahayn mid loo ogolaa inay ka gabaydo ama ka geeraarto gollayaasha iyo geedaha nimanku isugu yimaadaan. May ahayn mid in codkeed la maqlo raali laga yahay iskaba daa sugaanteeda iyo hal-abuur kale. “Waa hadal habreed” Ninkii odhaadan yidhi ereygana wuu ka maarmiwaayey adeegsigiisa, hasayeeshee wuxuu rabaa inuu bidhaamiyo in warkani habar ka yimid, murtiduna tahay mid la saluugsan yahay.

Weydiinta kale ee warcelinta u baahani waxay tahay maxaa bulshada Soomaliyeed oo la sheegay inay suuganta iyo gabaygaba bulshooyinka adduunka kaalmaha hore kaga jira ka mid ah looga waayey hal gabadh oo sugaanteedu heer gaadhay? Immisa abwaan oo gabaygadoodu qaarado badan ka gudbeen, bulshada Soomaaliyeed dhexdeedna magac iyo karaamo ku leh ayaad taqanaa? Maxaa loo waayey hal gabadh oo la isla yaqaan oo gabaydeeda? Horta haweenku ma gabyi karaan oo ma leeyihiin awooddaa? Waa hubaal haddii aan haweenka looga dhaaran inay hibadood iyo hal-abuurkooda soo bandhigaan maanta waxaynu lahaan lahayn haween badan oo gabay oo geerara misna suuganta qaybeeda kale kaalmo wax ku ool ah kaga jira.

Virginia Woolf ayaa mar ka faallootay sababta haween badan oo qoryaal ah ama afkooda ku cadgoosta oo hal-abuurnimadooda adeegsada looga waayey bulshada Ingiirska oo dhigaalka, fanka masraxa iyo suugaanta kalaba looga dambeeyo. Waxay samaysay tusaale la taaban karo iyada oo shakespear u samasay walaal ka yar oo ay u bixisay Judith. Judith marna lama siin kanshada shakespear la siiyey. Mar kasta oo ay buug iyo qalin is dulqabato ama ay damacado inay wax akhrido ama wax qorto waxay ahayd mid hawlo iyo shaqo loogu waco. Adeegtada kaliya ee reerka oo dhan u adeegta ayey ahayd. Ma dhaqaday, iyo ma karisay ayaa la weydaa ee cidna hibadeed iyo hal-abuurkeeda ma waraysto. Oo miyaa hibo ba looga fadhiyaa! Judith iyo shakespear waxa kala hormariyey ee midna ka dhigay aabbaha suuganta iyo masriyada halka ka kale aanad waligaaba magiciisa maqal, waa qaabka bulshadu ula macaamisho wiilka iyo gabadha. Judhith waxa dabray waa qadarka gabadha iyo kaalinta qeexan ee bulshadu u jidaysay. Waxa hankeedii, hiigsigii iyo himmiladii ay lahaydba ragaadiyey waa dariiqa qayaxan ee bulshadu gabadha u jidaysday. Judith waxay noqon kari lahayd xiddig, waxay noqon lahayd qof sugaanta iyo fanka magac ku leh, mayse dhicin oo nolosheeda oo dhan waxa xannibay doonis bulsheed, waxa looga dhaartay inay soo bandhigto hibadeeda. Waayo maqalka codka nageed iyo odhaahdeeduba gef iyo meel ka dhac ayey u muuqdeen. Ugu dambayntii Judith way is dishay oo nafteeda ayey galaaftay ka dib markii ay noloshu geerna u gali wayday. Virginia buuggeeda ay ugu magac dartay “Qol kuu gaar ah/A room of ones own. Waxay kaga faalootay darbi kasta iyo dabar kasta oo haweenka ka hortaagan inay noqodaan qofka ay rabaan. Waxa kale oo ay biniixisay haddiiba la rabo in haweenku sugaantan iyo dhigaalka meel ku yeeshaan waa inay haleen hanti iyo hoy, waa inay yeeshan qol u gaar ha iyo lacag. Waxa kaliya ee ay ka fikiraana waa inuu noqod curin iyo maskax tuujin.

Elif shafak ayaa iyaduna buugeed “ Black milk/ Caanaha madow” waxay tusaale u soo qaadatay abwaankii waynaa ee Fuzuli oo dhawr af ku gabyi jiray waxna ku qori jiray, suugaantan dhaxal weyn kaga tagay. Waxay tidhi waxa dhici karta inuu lahaa walaal taas oo magaceedu ahaa Fayruus.

Fayruus waxay la dhalatay hibo aftahannimo, waxay lahayd hal-abuurnimo xeel dheer oo ay ku cabbiri karto, dareemada, jawiyada iyo dhacdooyinka, nasiibdarro balse may haysan cid ay u soo bandhigi karto hibadeed. Waraaqad ayey ku qori jirtay oo waxay u dhiibi jirtay Fuzuli, deeto markii uu arkay, muga iyo miisaanka qoraalka aad ayuu u fajacay, wuxuu weydiiyey halka ay ka keentay. Waxay tidhi waxaan ka helay afaafka aqalka.

Faruuz waxay doonaysay inay sida walaalkeed dugsiga aado, oo ay barto cilmiga diinta, tafsiirka iyo cilmifalaga. Waxay doonasay inay dariiqyada marto iyada oo xorriyad ku daansho daanshoonaysa oo laabta ku sidata buug iyo qaamuus, haddii ay inta heli lahayd waa hubaal inay hal-abuur iyo abwaan weyn noqon lahayd. Ayeeydeed ayey u sheegtay doonisteeda balse diidmo adag ayey kala kulantay “ Inanyahay dhulka in ku leeg soco, halkee lagu arkay naag abwaanad ah oo gabyeysa?” Faruus riyadeedii iyo himmiladeedi hal abuurnimaba halkaas ayey ku god galeen.

Ma is leedahay haween badan oo Soomaliyeed waxa ku dhacay wixii Faruuz iyo Jidth ku dhacay. Weris waxay noqon kartaa walaashii Hadraawi, Cali sugule, Sangub, Xasan sheekh Muumin, ……… iyo kuwo kale oo badan balse iyada lama siin kansho iyo kaalina ay hibadeed iyo hal abuurkeed ku soo bandhigto. Weris waxay jecelayd inay sheekayso, oo ay sheekooyinka dhuuxdo balse waa looga dhaaran jiray inay dhagaysto oo mar kast aoo ay dhagta soo taagto waxa la odhan jiray orod inan yar baad tahay. Dharaartay dhalatay ayaa inay codka hoos u dhigto oo ay hadalka gaabis lagu ababiyey. Doonisteed iyo diidmadeed midna ma sheegan karto, ma laha awood codeed oo ay midna ku muujiso. Dareenadeeda inay cabudhiso ayaa lagu anqariyey. Waxay taqaanaa in xanuunka, gaajada iyo dhaxanta jiilaal aanay midna dhibin.

Dhuuni karin iyo dhaqis waxaan ahayn lagama rabo, geedka garta iyo gollaha laguma arki karo. Oo waaba naage, naag madasha ma meel baa ugu bannaaan?. Sidaas ayey ku kortay ku barbaartay oo ay ku hana qaaday. Ma is leedahay Weris waxay noqon abwaanad warkeed iyo suugaanteed la dhugto oo la dhagaysto.

Mar haddii aftahannimada iyo hadalkarnimadu haweenka ceeb ku tahay waa inay ka dheeradan oo xitaa gabadhii faagare ka hadal hibo u lihi aamustaa oo qarisaa inay hadli karto haddii kale tuke baal cada ayey bulshada ka dhex noqonaysaa. Waxay luminaysaa derjada naag waliba ku naalooto ee la yidhaa “Gabadha Wanaagsan”.

Intaas marka laga yimaado dadka ku naaloodda tirinta iyo tabinta gabayadu waxay ahayeen rag. Abwaannada Soomaliyeed waxay u badaneey kuwo nacaybka (mysogist) iyo quudhsiga haweenku biyo dhigtay. Waxay ahayeen kuwo naagnimada u arko hoosayn, liidasho iyo wax la isku caayo. Ereyga naag iyo arrimaha haweenka u gaarka ah way isku aflagaadayn jireen iyaga oo aan haweenka duulaan ku ahayn balse tusaale iyo tusmo ahaan u soo qaadanay si wax kale liidashadiisa iyo hoosayntiisa loo muujiyo.

Abwaanada quudhsiga haweenka safka hore kaga jira waxa ka mid kuwan aan qaybo ka mid ka soo qaaday gabayadooda.

Naagahaan dhankii loo rogiyo dhinacna diidayne,

Dheddigaanshahaa lagu arkiyo dhiigga caadada'e

Haddayan dhiilka caanaha lahayn laguma dhaarteene.. **Cali-Dhuux.

"Maandhow cayaayirka iga daa Carabi waa Naage!" — Sayidka.

Dhabdarrada ma qaayibo sidii, dhabbata naagoode.

Caqli waxaan lahayn oo ka dhigan, caamo iyo NAAGO

Naagow tihiin ferenjigii, noloshka dheeraaye

Hulqihii dad bari soo baxshiyo, hoogay dumar baa leh. Sayidka.

Aan u soo daadago gunta iyo gabagabada qoraalkaygane sugaan iyo dhigane cid gaar ah quudhsi iyo deelqaaf ku ahi lagama dhigi karo dhaxal umaddeed mana noqon karto sugaan lagu faano lagu halqabsado. In Mumuqararka dugsiydan lagu daro oo carruurta casharo maan kobcin ah looga dhigaan waa dambi iyo gaf insaaniyada laga galay. Sugaanta, maahmaaha iyo dhammaan weedhaha deelqaafka iyo meel ka dhaca ku ah haweenka waa in la tirtiraa oo laga saara adeegsiga afka ha ahaadeen kuwo si toos ah loo adeegsadi iyo kuwo si dadban loo adeegsadabe.

Waxa jira qaybo suugaanta ah oo ay haweenku aad ugu horeeyeen waxayse ahayd uun wax iyaga ku kooban oo aan loo arkin dhaxal umaddeed.

Muddooyinkii u dambeeyay waxa soo if baxday kaalinta hoggaamineed ee haweenkaa iyo sida ay saamayn togan ugu leeyihiin dalalka iyo duulalka ay horjoogaha u yihiin. Cilmi-baaadhisyo badan oo la sameeyey ayaa daaha ka rogay sida talada haweenka loogu tanaaday, taasna waxa si la tabaan karo u xaqiijiyey safmarkii COVID-19 ee adduunka oo dhan ku baahay.

Daraasad la sameyey sannadkii 2019 si xog dheeraad ah looga ogaado hoggaaminta haweenka ayaa waxa ka soo baxday warcelin u dhigan sidan:

“Guud ahaan 77% Dadkii ka qayb qaatay daraasadda ayaa sheegaya in haween badan oo xilal sare ka haya ganacsiga iyo dawladda ay hagaajin doonaan tayada nolosha dadka Mareykanka ah, dadweynuhu waxa ay u arkaan hoggaaminta haweenku in ay bulshada horumar u horseedi karto”

Haddaba iyada oo aad loo ammaanayo hoggaaminta haweenka ayaa haddana waxa jira caqabado badan oo haweenka ka hortaagan in ay hoggaanka dalalkooda qayb ka noqdaan ama door muhiim ah ku yeeshaan oo ay talo ku darsadaan arrimahah masiiriga ah.

Buugga lagu magacaabo “Lean In: Women, Work and The Will to Lead” oo ay qortay Sheryl Sandberg, waxa ay kaga faalloonaysaa caqabadaha haweenka ka hortaagan in ay meel sare ka gaadhaan maamulka iyo hoggaaminta dalalkooda. Waxa ay xusaysaa in hoggaamintu ka soo bilaabanto guriga. Guryo badan waxa ka jirta sinnaan la’aan ka dhaxaysa wiilka iyo gabadha walaalaha ah. Iyada oo taa ka war bixinaysa waxa ay tidhi:

“Beri ayaa duruuf dhaqaale oo qallafsani soo wajaheen qoyskii ayeeyday Rosalind. Ayeeyo waxa laga saaray dugsigii oo waxa la baray xirfadda dawaarka si ay u kaabto dhaqaalaha qoyska, halka awoowgay (ayeeyo walaalkeed) uu sii watay waxbarashadiisii maxaa yeelay waxbarashada wiilasha waxa loo arkayay rajada keliya oo uu qoysku ka qabo tuurista dhiisha fakhriga, iyo kansho uu kaga digo rogan karo nolosha adag”.

Kansho siin la’aantan haweenka ka soo wajahada dhanka qoyska ama guud ahaan bulshada ayaa ka dhigta kuwo aan lahayn xirfad iyo aqoon ku filan oo ay ku hanan karaan doorka hoggaamineed ee dalalkooda.

Sheryl waxa ay hoosta ka xarriiqday in haweenku ay yihiin kuwo hoos u jeeda oo aan diyaar u ahayn in ay wajahaan caqabadaha goobaha shaqada iyo xafiisyada ka soo wajaha. Waa hubaal in noloshu caqabado iyo turunturrooyin badan tahay oo ay mar kasta u baahan tahay halgan iyo hawlgal joogto ah, balse haweenka badankoodu aanay ahayn kuwo diyaar u ah in ay wajahaan caqabadahaa ama u halgamaan gaadhista halka ay higsanayaan. Sheryl iyada oo arrintan sii caddaynaysa waxa ay tidhi “Shir ayaanu u qabanay madaxda iyo hawlwadeennada sarsare ee shirkadda Facebook. Dadka shirka ka soo qayb galay waxa ka mid ahaa afar haween ah kuwaas oo u dhaqmayay sidii ay yihiin daawadayaal aan iyagu shirka tusaale iyo talo midna ku lahayn. Markii shirkii dhammaaday ayaan dhinac ula baxay si aan ugu sheego in ay kaalintooda ka qaataan oo aanay siday ku yimaaddeen ku laaban ama marti ku noqon golaha. Markii hore aad ayey u yaabeen balse ugu dambayntii way iga oggolaadeen in ay ka muuqaadan madasha”.

Haweenku waa in ay noqdaan kuwo iska indho iyo dhego tira doonista bulshada iyo rabitaanka aan xadka lahayn. Waa in ay noqdaan kuwo hadaf iyo hiigsi leh oo aan marnaba noqon dameeri dhaan raacday. Waa inay u dhabar adaygaan duruufaha adag ee ay kala kulmayaan goobaha shaqada. Haddii ay noqdaan kuwo hiigsi leh oo ku dheggan doonistooda, waa hubaal in maalin uun ay ka midho dhalin doonaan, noqonna doonaan kuwo loo daba fadhiisto arrimaha masiiriga ah.

Arrinta xusidda mudan ee ay Sheryl ka hadashay ayaa ah in haweenaydu shaqaysan karto, xirfad yeelan karto, qoys iyo reerna aasaasi karto oo aanay jirin wax ka horjoogsanaya haddii meesha laga saaro cadaadiska iyo caqabadaha dhaqaneed, bulsheed iyo afkaaraha taban. Ragga waxaa si joogto ah loogu ammaanaa hammiga iyo awoodda iyo guuleysiga, balse haweenka muujiya dabeecado kuwaas la mid ahi waxa ay inta badan la kulmaan ciqaab bulsho. Guulaha dumarku waxa ay ku yimaaddaan dadaal iyo halgan. Horumar kasta oo la gaadhayna waxa weli jira cadaadis bulsheed oo ku aaddan haweenka oo dhan kastaba leh. Marar badan haweenku waxa ay ku dhibtoodaan in ay noqdaan hooyo iyo hoggaamiso ka muuqata shirkadda ama goobta shaqada, taasna waxa keena culays kaga yimaadda dhanka bulshada oo gabadha ku sandulleeya in ay kala doorato shaqada iyo guurka. Waase hubaal haddii gabadha nolosha loo fududeeyo in ay labada doorba ka soo bixi karto oo ay ka midho dhalin karto.

Habeen aannu u dabbaaldegaynay buuggii laga qoray taariikh nololeedka Leymah Gbowee markii ay ku guulaystay abaal marinta billadda nabadda ayaa waxa aan waydiiyay “Sidee ayaynu ugu gargaari karnaa ee aynu garab u siin karnaa haweenka kala duwan ee duruufaha noloshu tabaaleeyeen? Leymah waxa ay iigu jawaabtay “Marka la helo haween badan oo hoggamiyayaal ah ama Haween badan oo awood leh”.

Tani waxa ay war celin waafi ah u waydiintii ahayd sidee ayaynu meesha uga saari karnaa caqabadaha haweenku kala kulmaan goobaha shaqada sida takoor, damac galmo, xodxodasho qaawan iyo cago juglaynta joogto ah.

Isku soo wada xooriyoo Sheryl waxa ay ka faalloonaysaa oo ay tooshka ku ifinaysaa caqabadaha iyo aragtiyaha taban ee la xidhiidha haweenka, waxaanay sidoo kale caddaynaysaa sida hoggaaminta haweenku xal ugu noqon karto caqabado badan oo maanta noqday laf dhuun gashay. Dabcan Sheryl marka ay buuggan ka faalloonayso, intiisa badan waxa ay ku salaynaysaa deegaankeeda iyo xilliyadii ay iyadu waayo aragga u ahayd. Waxa kale oo ay xustaa sida dumarka (Maraykanku) dagaal iyo halgan adag ugu soo galeen ee ay u jebiyeen sharciyo aan qornayn iyo darbiyo lama taabtaan ahaa oo dhaqanka bulshadu jideeyay.

Haddaba waydiinta warcelinta mudani waxa ay tahay, waa sidee doorka hoggaamineed ee gabadha Soomaaliyadda ahi? Mase laga yaabaa in gabadha Soomaaliyeed maalin uun hesho kansho ay ku hiigsato hoggaaminta ummaddeed, kagana baxdo doorka adeegtonimada oo aad mooddo kan lagu gardaadiyay ee iyada uun loogu xuddun-xidhay.

Haweenayda Soomaaliyeed ee in uun leh hiigsi hoggaamineed ama damac kaga jiro inay mar uun horumar ka samayso goobteeda shaqadu waxa ay la kulmi doontaa dhammaan caqabadaha ay Sheryl kor kaga faallootay iyo kuwo kale oo badan. Iyada oo haweenka adduunku ka siman yihii faquuqa iyo quudhsiga awooddooda haweennimo, gabadha Soomaaliyeed waxa u sii dheer iska indho tirka bulshadu iska indho tirayso kaalinta ay kaga jiraan jiritaanka bulshada Soomaaliyeed meel kasta ha joogeene. Taas waxa daliil u ah jawaabah ka soo yeedha dhallinta marka aad gaar gaar ula sheekaysto. Haddana marka aad eegto golayaasha iyo goobaha shaqada waxa kuu soo baxaysa in haweenka laga qadiyey talada.

Ugu dambayntii waxa aan ku soo gabogabaynayaa qormadan sida ay muhiim u tahay in la helo haween badan oo talada dalka ka qayb qaata, kuwaas oo haweenka ku metela golayaasha kala duwan iyo hoggaanka sare.

Dhaqanka Soomalidu sida aanu naagta qiimo iyo qaayo midna ugu hayn waxa laga dheehan karaa suugaanta Soomalida ah oo halka kaliya ee laga tixraaci karo ama laga dheegan karo taariikh iyo hab-nololeedkii Soomalidu. Kufisga soo gaadha, dhibta loo gaysto iyo xitaa dhimashada naagtu midna macno ma samaynan oo waa kii ninkii hees hawleedka tirinayey lahaa:-

“Geerida haween

Guud lafidho iyo

Guursi laga qaad

Geerideydana guryo ba'ay iyo

Gablan laga qaad

Geeridaadana gaawe madhan iyo

Gaajo laga qaad”

Dhaqanka Soomaaligu waa dhaqan labeed badhaxtiran oo aan gabadha waxba u ogalayn. Dejinta iyo jidaynta dhammaan xeerarka hidde iyo dhaqan wax ku itaalsan jiray ragga kuwaas oo ku qasbi jiray in haweenaydu u filisay sida ay igu go’aamiyeen. Xeerka kasta iyo qodob kasta oo ay dejiyaan wuxuu ahaa mid iyaga si toos ah iyo si dadban ugu adeega, kaas oo dantooda iyo doonistooda fuliya. Dhaqankani maaha mid naagta aadam dhamaystiran, oo garad iyo garaad leh u arka. Halka ugu mudan ee dhaqan laga dheehan karaa waa sugaanta iyo murtida Soomalida madama oo aanay jirin taariikh badan oo la tixraaci karo. Tusaale; Kal caano galaan kas ma galo,

Dhaqan Soomaaliga oo ah dhaqan qalafsa oo, kalgacalka, maxbada iyo jacaylku ku yaryihiin waxa loo aaneeyaa in qalfasanaanta ay ugu wacantahay cimilada adag iyo deebacada qalafsan ee ka jirta deegaanka saxaro lamoodka ah ee ay ku dhaqan yihiin inta badan Soomaalidu. Iyada oo guud ahaan habdhaqanka bulshuda iskula dhaqantaa yaha/ahaa mid qalafsan oo kakan ayaa haddan sida gabadha iyo haweenka loola dhaqamaa waxay ahayd si bahalnimo iyo cadownimo ah.

Carbinta gabadha loo carbinayo inay adeecdo oo ay raali ka noqoto dhaqankaasi waxa uu bilaabmaa dharaarta ay dhalato. Iyada oo lagu sandulaynayo in aanay diidmo iyo weydiin midna la iman karin.

Gabadha waxa loo carbiyaa inay noqoday mid dhibirsan, cod hoosee ku hadasha. Diidmo, doonis iyo damac midna ma yeelan karto. Si taa loo helo dadaalka iyo doonista inay abuuraan naagta ay rabaan wadaad iyo waranle uma kala hadhin oo mid kastaa dhankiisa ayuu ka waday wacyi-galinta iyo rabaynta naagta.

U fiirso abwaanada iyo wadaada

Hadraawi oo arrintan ka sheekayn wuxuu yidhi:—“Gogol duur yo dureemo ka hoosayso ayaa dhinaca bidixda loo jifin jiray.Labada bowdo ayaa xadhig la isugu xidhi jiray, si tarbiyaddeeda looga bilaabo in ay cawradeeda ilaaliso. Waxa looga jeeday in ay dhiidhiibsiga iyo lugaha isku duwiddooda ku dhalato.Tallaabada xigtay waxa ay ahayd marka ay dhalato judhaba laguma habi jirin cano. Waxa looga jeeday in ay yeelato sabir iyo sugid, waxaana lagala cararayay hunguri weyni bar madow ah ku noqda qoyska ay ka dhalatay. Marka xudduntu u qalasho ayaa la canqarin jiray. Canqarin waxa looga jeeday in ay sabirka iyo xishoodka ku dhalato. Magaceeda waxa laga soo doori jiray xilligi ay dhalatay iyo xaaladdii jirtay”.

Naagta sidaa ah loola soo dhaqmay ee qoyskeedii iyo kuwii dad ugu dhawaa sidaa ula dhaqmeen habadhaqan nooce ah ayey ka sugaysaa bulshada?

Yaraanta ay yarayd haynta iyo hantida bulshada ee guud ahaan quudka agabka daruuriga ah ayaa mid suququl ah. Haweenku waxay ahayeen kuwo laga riixdo hoyga iyo hunguriga, waxa laga dhaadhicyey in aanay dareemayn dhanxanta iyo gaajada ama aanay ugu yaraan u dareemayn sida ragu u dareemaan. Taas ayaan keeni jirtay in haweenku noqodaan kuwo suga hambada rag ama hadba wixii ragga ka soo hadha quuta. Waxa la isla qirsanaa in gaajada iyo gabadanaha dhaxameed aany jidhkeeda waxaba yeelin.

Ninku naag wanaagsan oo warkiisa maqasha, adeecda oo isaguu dhagaysta ayuu doonayaa. Naagtu waxay doonayso ma taqaan asalkaba bulshadu maba laha waxa la yidhaa “Ninka wanaagsan” balse waxa jirta waxa la yidhaa “naag wanaagsan|”oo looga jeedo naag u dhago nugul bulshada iyo odhaahdeeda.

Ma jiro dhaqan islaam oo kaligii taagan oo sida uu yahay loogu dhaqamaa. Dhaqan waxa jaangooya caaddo dhaqameedayadii hore sii jiray, kuwaas oo lagu badhxay dhaqan islaamnimo deetan laga hawl galiyo bulshada dhexdeeda. Inta badan hawl galinta iyo dajinta waxa u shaqo lahe nimanka diinta horjoogayaasha ka ah kuwaas oo aan ka tagin ama ka tanaasulin dhaqanmadoodii hore ee qalafsanaa ama nacaybkii iyo faquuqii haweenka u hayeen.

Ku dhawaad 40 sano oo wacdi iyo waano aan kala joogsi lahayn wadaad Soomaliyeed waxa uu ku guulaystay abuurida naagta uu rabo. Naag maahsan oo aan dunida ka war ahayn, naag ku qancsan qoondo kasta oo isagu u qoondeeyey isaga oo diinta tixraac iyo fasiraad aan jirin ka dheeganaya. Naag darajada ugu saraysa ee ay gaadhi kartaa tahay inay xaas noqoto, waxa ugu mudan ee bulshada ku soo kordhin kartaan yahay ilmo. Naag sidii awr hayin ah ninka u hogaansanta,oo aan haba yaraatee yeelan karin diidmo iyo doonis. Naag shayga ugu qaalisan ee nolosha ka heli kartaa uu yahay guur. Si ay guur u heshan waa inay raalingalinta ninka geed dheer iyo mid gaaban ba u kortaa.

Goobtii xaflada ayaan daf soo idhi. Kuraastii dhanka ragga oo buuxda ayaan isha ku dhuftay . Malaha meel aad fadhiisataba heli maysid.Hore ayaan u soo socday. Waxaan arkay qaybtii haweenka oo madhan. Tolow dumarkii maxaa ku dhacay? Ma kaligaa ayaa lagu casuumay? Haddana waxaan xasuustay in kulanku ahaa bandhig sanneedkii dhaqanka ee Soomaalida İswidhan, haweenkuna ay ku hawlan yihiin soo diyaar iyo soo kaxaynta carruurta.

Socodakaygii ayaan sii watay ilaa aan ka gaadhay kursigii ugu horeeyey. Aniga oo indhaha la raacay sharaxaad iyo agaasinka quruxda badan ee xaflada, ayaan fadhiistay.

Dabaaldagga habeenka dhaqanka Soomaalida waxa caawa weheliya bandhiga buug in badan la sugayey oo googoos ka mid ah taxanihiisa aannu baraha bulshada ka dheegan jirnay.

Buuggu waa buug jacayl ah. Oogadda sare ee buugga waxa ku sawiran laba gacmood oo si ay tudh isku siyaan isa soo tiigsanaya.Gacmahaasi inay is qabsadanee iyo in wakhtiga iyo waayuhu kala ka xeeyey sheekada gudaheeda ayuun baynu ka dheeggan karnaa. Balse hordhacu wuxuu ahaa wiil iyo gabadh kalgacayl aad ah isku qaaday, geed dheer iyo geed gaabanna u koray siday isku kadban lahayeen. Waxay qaadeen dariiqo kasta oo ay riyada rumaynta jacaylkooda ku xaqiijin karaan.

Aniga oo weli dhugnaya sawirkii wajiga hore ee goobta khudbada laga jeedinayo sudhnaa ayaa mar kaliya jiib iyo jaan wada socodaa dhagtayda sida aleelka dhalow ku soo yidhaahdeen.

Daymooday, waa dhalin rag iyo haween iskugu dhafan, waa dhalin farxadi wajiyadooda ku dheehan tahay. Qiyaastii waa kooxdii ciyaaraha hiddaha iyo dhaqanka oo inay married madadaaliyaan u diyaar ah, waxay sidoo kale rabaan inay carruurta yar yar ee aan abidkood Soomaaliya il iyo baal saarin tusaan noocyada ciyaaraha ay hiddaha iyo dhaqanka u leeyihiin.

Ciyaar maankayga meel fog iyo waayo la soo maray dib ugu celisay ayey ku soo galeen. Waa ciyaarta shirib ah oo ereyadeed sidan u dhignaayeen” Cir da’ay carradoo barwaaqo dhulkun uu caagarku siman yahay casuumay yartaan calmadayee cawiskiyo shiribka ii tuma”.

Mar kaliya ayaan maanka ka safray diyaarad iyo miig mid i qaaday mooyi. Waxaan dib ugu laabtay 35 sanno ka hor iyo maray hooyaday i gaysay arooskii abtigay. Waxaanu tagnay Ceel-macaan.Wakhtigaa dhulku barwaaqo ayuu ahaa, dhan kastan ugaadh indhuhu ku doogsadaan ayaa joogtay. Habeen ayaanu sii soconaya maalinti aannu reerka soo gaadhayna feedkeedii ayuu arooskuu qabsoomay.

Aad ayaana ula dhacay arooska iyo siday ubadku u dabaal dagayeen. Subixii xigtay haweenku waxay u dareereen karinta ducadii ama sabtii, Aniguna waxaan raacay carruurtii xaafada ee xoolihii foofinayey. Maalintaa wixii indhahaygu qabteen wali meel gaara ah ayey maankaya kaga xardhan yihiin. Carruurtii waxay bilaaben inay waxa i weydiiyaan, inay ila bootin dhigtaan oo ay yidhaahdaan geedkan ma ka boodi kartaa? Waxay cunayeen canbaha iyo midhaha kale ee dhirta ka soo laalaada dhirta dhararka iyo dhumucda isku darsaray ee webbiga gacankiisa ku taal.

Geed aad u dheer oo damal ah ayaa beerta badhtankeed ku yaalay. Geedka waxa ka laaladay leexo laga soo lulay laanta ugu dheer geedka. Leexadaa ayey carruurtu isku lulayeen, qof waliba samir la’aan ayuu ku sugayey inay markiisa soo gaadho. Ma ahayn markii iigu horaysay ee aan leexo kor balse waxay ahayd markii ugu horaysay ee leexo sidan oo kale geed samada ku takhlan ka lulata aan koro. In yar markii aan saarna waxaan noqod sidii qof dawakhay, waan wareeray oo dhulka iyo cirka meel aan joogo ayaan garan waayey. Aniga oo kor u qaylinaya ayaan carruurtii ka codsaday inay iga joojiyaan. Aad ayey u qosleen oo waxay la yaaban badowtinnimadayda iyo sidaan u baqayo. Maalinku markii badha ahaa ayaa qof muuq haween lihi meel buur ah oo dhankii reerku naga xiggay ahayd isa soo taagay markaasuu cod aad taar mood ku tidhi”hoooy.”

Anigu markaan muuqa socoda arkay waan naxay oo waxaan mooday butidii na looga sheekayn jiray laakiin mid ka mid ah carruurtii ayaa tow yidhi oo dhankii codku ka soo yeedhay u cararay. inyar ka dibna wuxuu noo keenay qado iyo cuwaaf. Halkii ayaanu ku cunay qadadii ilaa aan jecelaystay in aanay maalintii dhaammaan.

Gabal dhicii markii cadceeddu godka fooda galisay ayaanu xoolihii soo caraabinay. Carruurta qaarkood wey foodhyayeen qaar heeso xoolaha lagu caraabinayo ayey qaadayeen. Guriigii markii aanu nimidba waxa na la siiyey cunto iyo cabbitaan. Hooyaday oo ka cabsi qabtay in aan meelaha ka dhaco aroortiina aad u diidanayd inaan xoolaha la raaco carruurta ayaa igu soo carartay oo tidhi hooyo ma nabad qabtaa?. Waxaan uga sheekeeyey siday ahayd iyo sida aan u soo ciyaaray. Waxaan ku idhi hooyo halkan aynu iska joogno ama iga tag aan abtiyo la joogee.

Markii gabalkii dhacay ayaa loo dareerey in la ciyaaro oo martidii arooska ka soo qayb gashay la madaadaliyo waxa la qaadayey”Cosob iyo dhul doogliyo Ceel-Macaan bay ku dhalatay, cigayaa Hobyo cadcadeey waxay ka cabtay Ceel- Macaan” waa heestan caawa halkan laga daqaadayo ee dhallinyaradu jiibteed iyo jaanteeda isla jarayaan.

Aniga oo wali isla maqan oo Ceel-Macaan jooga ayaa mar qudha jiibtii iyo jaanti joogsatay.

Sidii qof hurdo ka soo kacaya ayaan hambabaray oon hareeraha daymooday mise nin joog iyo jamaal leh, oo si miisaaman u soo tallaabsanaya. Indhaha ayaan marartay anigoo wali kala garna la’ in maalin riyoodkii isii socodo iyo in waxa dhaayihu arkaan dhab yahay.

Wuxuu soo socdaba wuxuu soo gaadhay kobtii loogu tallo galay. Cod baahiyihii ayuu qabsaday oo dabnaha ayuu kala qaaday. Ka daroo dibi dhal!. Joogiisa iyo jamaalkiisaba hadalkiisa ayaa ka daran. Dhaqan yaqaansaanaa.! Tolow ereyda iyo weedhaha isku toosan afka miyaa loogu tufay mise waa kuwo uu sidii aayado Quraan ah u soo xafiday.

In yar hadduu sii hadlay waxa ii caddaatay inuu yahay ninka buugga caawa madasha martida loogy yahay qoray. Jamashadii iyo jacaylkii aan qacadii horba u qaaday ayaa igu sii laba jibaarmay. Magaaladan aan joogo inaanu hore u joogiin ayaan isku qanciyey. Oo haddii uu halkan joogay sow mar hore maad barateen.

Ereyo aan tix iyo tiraab u kala garan wayey ayuu ku hadlayaa. Shirib iyo shaqalo isku xidhan ayuu ku maansoonyaa. Faalo ku saabsan buugga ”Jirrab iyo Jacayl” ayuu marinayaa.

Labada qof ee sheekadu ku socota siday dhibta iyo raafaadka ugu muteen jacaylkood ayuu aad ugu nuuxnuusanayaa. Dariiqyadii ay u mareen xaqiijinta iyo ka rumaynta himilladooda ayaa aad iiga yaabisay iyo sida uu qudhisii u qaadaa dhigay jacaylka. Ruux jacaylka iyo jamashada aqoon durugsan u leh ayuu u muuqadaa. Waxaan isku qanciyey haddaad tidhaa qudhaan ku arkaan is qoonsaday si uunbuu wax kuula qaban kollay malaha cidla kaaga dhaqaaqi maayo.

Waxa ii qorshaysan oo aan qoondaystay bal caawa inaan ninkan barto oo aan barasho la wadaago. Waxa la gaadhay goortii uu hadalka soo afmeeri lahaa, anigu wali waxaan sii macaansanayaa dhawaaqa codkiisa. Xafladu gabogabo ayey ku dhawdahay dadkiina waxay saf u galeen inay buugga gataan oo seexeexa qoraaga ku dhigtaan. Kac haddaan is idha ayaa waxa ii yimid wiil yar oo buuggii gacanta ku sita. Eeddo quruxoow iska warran ayaan idhi. Waxa fajiciso igu noqotay sida wanaagsan ee uu bariidada iiga qaaday isaga oo waliba Afsoomali iigu jawaabay. Alle eddo af Soomaaliga yaa sidan kuu baray ayaan idhi. Abbahay ayuu yidhi.

Buugga maad soo gadatay? Mayee, waa buuggii aabbo. Aabbo miyaa iibsaday buugga? Maya eddo, abbaa qoray.

Candhuuftii ayaan ku saxan gaadhay oo hadalkii ku margaday. Gartay ninka sidan u quruxda badani inaanu doob ahayn. Yididiiladadii aan yabyabayey iyo jacaylkaan yagleelay ayaa sidii aqal carruuri carro/ciid ka dhistay u dumay. Haddana mar haddii aanada u sheegin oo aanad la qasan, qofka leebka caashaqu ku ligan yahayna adiguun yahay waad taqanaan sidaan naftaada u baannan lahayd ayaan ku soo afmeeraya tashigii nafeed.

Safkii waxa uu socodaba markan anigaa la isoo gaadhay. Inta uu si dhugmo leh isoo fiiryey ayuu yidhi abbaayo ama walaale magacee ayaan kuugu saxeexaa. Wiil aanu is naqaanay oo ag taaganaa ayaa yidhi oo ma taqaanid miyaa gabadhan waa Maryama Dhudiye. Gabadhan muddo badana ayeynu daris ahayn maanta ka hor maad arkin miyaa?. Inta uu sidii qof su’aasha is dhaafinaya hareeraha fiiriyey ayuu yidhi Dhudi waa magac qurux badane yaa kuu bixyey abaayo?. Deetan buuggii saxeex dhag ku siiyey. Inuu kaftan iyo ilaaqada isii wado ayuu rabaa balse anigu sidaan markii hore ugu hanweynaa uguma heelani, waa sababta aan uga gaabsaday ee ereyadisii is daba yaacayey aan aamuska ugaga jaawaabay.

Ma maantaan nin naag leh oo xaas iyo carruur dab jiitamayso nolol la wadaagi. Waxaan maanka ku hayaa in ninka sidan u jiilan ee il qabadkan leh ay naagi ku soo tacabtay oo ay soo taabbo galisay. In loogu tagaan ay tahay gunnimo iyo gobbannimo seeg.

Sidan ayuu dareenkii ku gudhay. Buuggii oo saxeex lagu dhag siiyey iyo jamasho gaagaxday ayaan habeenkaa kobta kala huleelay. Wali waan sii xanshashaqayaa. Laba dareen oo is diidan ayaa laabtayda isku hirdayey. Mid inaan nafta xakmayey ayuu igu bogaadinayaa midka kalana inaan fursadii ninkii naftu u riyaaqada aan ku baran lahaa dayacay ayuu igu dhaliilayaa. Bogaadin iyo dhaliil kay doonto ha ahaatee habeenkaasina jacayl gudhay oo gaagaxay ayuu ku soo gabogaboobay.

Asalkaba yaa mudna in warkooda la xuso oo la xasuusto? Ayey tahay in baalasha taariikhada lagu xardho oo sida sheeko xariiro looga sheekeeyo. Mar kale ayaa cod aad aleel moodaa madaxeeda ka dananay oo ay maqashay, si bay codkan u garanaysaa, tolow halkay ku maqashay? Dhankee looga dhawaaqayaa maxaa laga rabaa yaase ka doonaya inay taariikh iyo tagto u qorto. Dhulka ayey ku dhacday oo way miyir doorsoontay. Waa tan b riyo ugu timid. Noloshadayda ayaa la hilaamaya ee dhimashadaydu ma mudna in la hilmaamo. Malag waxyi sida aayaad moodaa waxa la hadlaya ee la leh “Qor”. Maxaan qoraa ma anigaa awood wax lagu qoro oo dunida dhigaal lagu gaadhsiyo leh, curisyada yar yar ee aan qoraa waa uun waxaan bowsadaye.

Asalkaba qofku waxaanu garanayn ayuu ku dhiiradaa oo uu isku dayaaye bal qalinka qaado oo uur ku taalada Bilan qor. Waa inaad ku dhac iyo ku dhiirasho yeelataa oo aad maruun qalinkaagai dunida ku gigili kartaa. Fursad ayey ku tahay inaad dulmiga la iga galay daabacado oo aad wargaysayada dunida la wadaagtaa. Ma ogid miyaa maanta inaan dulmiga laga aamusin oo dulmanaha la garab siiyo. Qabow ayaa jidhkeed saaqay, tolow ma biyo qabow ayaa lagu shubay mise bustihii ay madaxa iyo mijaha ku martay ee ay hoostiisa ku dhuumanaysay ayaa la ga dhuftay. Way soo booday. Shaydaanka ayey naartay. Hareeraha ayey daymootay wax daaray ayey garan wayday. Maxay ahayd riyada waalan ee aan ku riyooday? Bilan sheekadeedii qor oo yaanay noqonin wax la iska iloow” ku xardh qalinka oo qor qisadeeda! Aan qoree halkeen kaga hagaag ilaa maanta waxaan qoray waa uun curisyo yar yar oo caashaq iyo cilmiga daaran. Asalkaba qorista akhrintaa ka horaysa inta ay tidhi ayey dhankaa iyo maktabada u caymaday. Buug kasta oo xog haween ku saabsan tibaaxaya ayey soo gurtay. Mid mid ayey isha u marisay. Sheekooyinka ay akhriday intooda badan waa kuwo haweenayda wanaagsan ee dhaqanka suubban aan dhanna uga leexan ka faallonaya. Miyey dan ka leeddahay.

Waxay akhriday, buug kasta oo naag ku saabsan ama naagi qortay; Jane Austen iyo Fanny Burney iyo George Eliot iyo sheekooyinka Gothic ee nooc kasta ah, Daphne du Maurier iyo Somerset Maugham iyo Frank Yerby iyo John O'Hara, oo ay weheliso boqolaal qarsoodi ah oo aan magac lahayn.

Waxay heshay The Fountainhead, oo haddana akhriday. Waxay isku dayday in ay akhrido Nietzsche mar kale oo ay ogaatay inuu yidhi dumarku waa beenaalayaal, beentooda ragga ku beer laxawsada. Wuxuu yidhi waa inaad karbaash hore ka sii qaadataa markaad naag u tagayso. Maxay taasi ka dhigan tahay? Intay buuggii dhankaa u tuurtay ayey tidhi sow Virginia ma odhan ha rumaysan wax kasta oo nin naag ka sheeg waayo xukunka haweenka way ku degdegaan wax kastan way ka been sheegaan. Waxay u aragtay in buugta ay akhriday aanay sinnaba uga caawin doonin qorista dhibka Bilan balse ay ka caawin doonaan waanjinta habcurinteed iyo hanaan qoraalkeeda.

Sidee ayaan u soo tabiyaa sheekada Bilan. Horta ma loo baahan yahay in waxbadan laga ogaad oo cashara laga barto bulshaduna akhrido qiso tan Bilan oo kale ah.

Hurada ayey ka maagaysaa, waxay ka cabsi qabtaa in mar kale ay ku riyooto Bilan oo leh kac qor sheekadayda,

Huradaba inay ka caagtay oo ay dhafarka doorbidayso ayaad moodaa tolow maxaa dhacay?

Mar kale ayey dhinac dhulka dhigtay iyada oo aan wali gam’in oo aan hurdaba dheelmin mise waatan bilan kortaan.

Maanta oo dhan ayaad hadba buug baadhaysay oo aad boqolaal qoraa qaabka ay wax u qoraan iyo sheeko tabintooda ka durduurtay balse caawa waxaad seextay adiga oo aan hal ereay xariiqin. Meeday sheekadaydii? Meeday ballantii dhexdeenu?

Iyada oo dhalalowsan oo dhan lagala qaaday garan la’ ayey tidhi Ma adiga ayaa ii yeedhinaya oo sheekada ii laqimaya mis e aniga ayey tahay inaan maankayga iyo maskaxdayda kaashad. Sow hibo um lihid ilbidhiqsi kasta oo aad naftaada la kaliyowdo inaad soo xasuusto dadkii noloshaad.

Bilan

Boqolaal sannoo saxariir iyo silic aan dhammaad lahayn ayaa soo taxnaa. Silsilada nolosha ee irid laga soo galo iyo mid laga baxo leh ayuun baa dhaaraarihii is daba wareegayey mid ka mid ah soo dhalatay. Ilmihii labaad iyo inantii kowaad ee 10 ciyaal ah oo reerka ayey ahayd. Magac fiican ayaa loo dooray oo Hodan ayaa loo bixiyey balse markii ay shan wiil la dhasheen ayaa Billan loo bixiyey. Magacgu ummadda Soomaliyeed dhexdeed macno ayuu xambaraa, ujeedada laga lahaan waa inay wiilashan badan bisho. Meel badan oo ay Soomaliya ka mid tahay oo dhimashadu nolosha dhaanto ayey ku dhalatay. Marka aad dhimato ama saqiir ama 100 jir ku dhimoo wanaag oo dhan adiga ayaa laguu nisbayni, dadkun dharaartaas ayey ergo iyo makhraati gaaga noqon inaad ahayd muumin iyo qunyar socode. Noloshaaduse waa saxariir oo xitaa haddii aad wanaag fasho ina laguu qiraa waa habeenkii xalay ee tagay. Soomaalidu nolosha ayey ku dhex dhinteen oo iyada dhexdeed ayey ku saxariiraan, qofkana silicu wuxu u bilaabmaa dharaarta uu dhasho una socodaa jeer oo ka dhimanayo. Waa sababta aanan uga nixin marka uu qof dhinto waayo waxaan ogahay inuu aakhiro ku mudan doono waxa ka wacan wixi uu ifka kula kulmay. Muran kama taagan in qofka Soomaliga ah janno dalaq la siinayo xitaa haddii aanu shaqaysan waayo wixii rafaad, silic, saxariir, darxumo, dihaal dunida yaalay isagaa la deris ah. Sidee ayaan loo janayn qof darxumadu ka subag dhantay oo inta uu gaajoodo iyo inta uu wax cunaa maso tahay. Qof intuu caafimaad qabo iyo inta uu bukaa is leeg tahay. Qof aan noloshaa dayax la gaadhay dawo, dabiib iyo aqal dugsoon midna lahayn.

Waa hubaal in Bilan hadda janadii dhex durduuranayso oo hadba daan u socoto. Waa hubaal in malaaiig iyo xuurlayn labi ahi u raxlaynayaan oo hadba wixii ay jamato la ag joogaan. Waa hubaal in silicii ay dunida ku mudatay abaal marintiisii ay heli doonto. Garoo haddi Bilan jantul firdowsa dhex durduuran waydo cid kala ayaanay jano isku hawlin.

Waxaan xasuustaa farxadeedii iyo raynrayntii foolkeeda ka muuqtay dharaartii aanu xaafada soo degney, waxay ahayd qofkii ugu horeeyey ee aanu xaafadan cusub iska barno. Aad ayaan u soo dhaweeyey barashadeed, waxaan ahaa dhoocil miyi ka soo hayaantay oo markaasuun magaalo ugu horaysa.

Casarkii ayey noo iman jirtay iyada oo guri-dambayskii hooyadeed oo aad mood curadkeedii xambaarsan. Xansheerka ay ilmaha ku xambaarsan tahay ayaa luqunteed dheer xariijin ku samayn jiray. Aad ayey u dhuubnayda oo waxay ahayd mid solan jeer oo ciyaalka xaafadu “Siligo” u bixiyeen. Ilmahan ay hadh iyo habeen ku raran tahay waxaad moodi curadkeedii balse markaad jimidh yaraanteed iyo wiilka baruurtiisa aragto waxa kuu bixi in aanay isba dhali karin. Mar kasta oo ay gurigayga timaado dhankaa iyo kijada u hoggaamin jirtay. Carruur dhawr ah hunguri loogu hagar baxay ayaanu ahayn. Marka ay Billan intay daf soo tidhaa kijada abaarto ee ay wixii ka soo horbaxaba afka ku dhufto ayaan ciyaar wada dheeli jirnay. Dhool ahaan waxaan xasuustaa in Bilan guyaal dhawr ah iga weynay balse kala duwaanshayga da’eed wax saamyn ah kuma lahan saaxiibtinimadayada. Ciyaaro kala duwan ayaan dheeli jirnay mararka qaarna waxaanu meteli jirna doorka waalidka iyo waayeelka oo aannu u arkaynay kaalin muhiim ah oo nolosha . Dharaarihii ugu horreeyey ee nolosha ilmuhu waa inuu ciyaaro, mabsuudo oo deetan daal la gataato dhaco. Wixii hawl iyo shaqo ah ilmaha xil iyo masuuliyad midna kama saarna balse taa ka soo horjeed keeda ilmaha in la ilaaliyo oo cuntadiisa, huradadiisa, ciyaartiisa iyo farxadiisa la dhawro ayaa qasaba ah. Bilan ma dhalaan baa, ma hooyo dhawr dhashaybaa mise waa naag mudakar ah oo reer quudintiisa masuuliyadi ka saaran tahay? Marar badan iyadaa laga rabaa inay quud iyo qado hadba wixii reerku cuni lahayeen keento oo kariso. Waa sababta ku qasabtay inay maalinba reer albaabkooda garaacado oo ay biyo iyo dhuxul ka soo barido. Xaafada oo dhan waa laga nacay, dad badana yaa ku eedeeya inay lacagta biilka ee hooyadeed u dhiibtay cunto oo dabadeed reeraha soo dawarsato. Waa hooyo aan curan oo hadna dhawr cunug xambaarsan. Marka aad aragto waad ka yaabi oo waxaad odhani yaa baase ilamahan yar ilmo ka dhalay balse markaad u sii dhabo gasho waxaad ogaani inaanay dhaline uu walaalkeed yahay. Hooyadeed Shifo suuqa ayey khudrad yar ku gadi jirtay oo waagu marka uu baryo ayey aqalka ka jarmaadi jirtay gabal-dhaca ayeyna iyada oo daal basteed ah soo hoyan jirtay. Aabbe Wayrax isagun meel yar oo dugsiya ayuu ilaaliye ka ahaa oo aroortii ku kalihi jiray, duhurkiina inta uu guriga yimaado oo hadba wixii la helo afka ku dhufto ayuu shaxaad u xusul duuban jiray. Waxa isaga u darani waa inuu maanta helo qaad yar oo uu ruugo oo gawska dhigo. Sannad uun markii aanu degnayn xaafadii ayaa dugsidga nala qoray oo anigu dhankaa iyo hayaankii waxbarasho ayaan u kabo gashaday. Galinka hore dugsiga ayaan tagaa gelinka dambana waxaan tagaa malcaamadda oo aan quraanka ka soo marsado. Sidii hore wakhti iskuguma helno uma wada dheelno, balse haddana marar badan ayaan isku dayaa bal inaan wakhti la qaato oo la ciyaaro. Dugsi iyo waxbarasho way kala dhaarteen oo dhankooda maba hawaysato. Hawasha guriga oo dhan, haddii ay tahay dhar la dhaqo ama dhuuni la kariyo iyada ayaa loogu yimaadaa, cidna garab kama siiso waliba haddii ay la daahado ama wax ka dib dhacaana dil iyo bahdil ayaa la isugu daraa. Waa dhalaanoo wixii shalay ku dhacay waxba kama bartaa baritan halkii ayey ka miistaa.

Qax ayey dadku dhawaan uun ka soo noqodeen oo nolosha ayaaba dhib ku ah, farxadii iyo dhoolacaddayntii ayaa ka luntay. Wajiyada dadka oo dhan murug ayaa ku daahaan ubadka iyo inta jilicsana looma diirnaxoo oo waa nin walooba taagtaa. Waagu marka uu baryo ayey suuqa tagtaa oo ay adeeg doontaa. Lacag yaroo loo dhiibayey isku daydaa inay nooc walba ka soo iibsi garoo sidoo kalana inay iskiriina ka iibsato ayey rabtaa. Siday u wada gaadhsiin kartaa ee ay isugu wada filaysiin kartaa. Suuqa iyo sariibada waa laga yaqanaa waxaabay inyar u jirtaa in waxba laga gadi waayo. Dadka oo dhan ayaa bartay oo waa la isku tilmaamaa. Meel kasta dayn aanay bixin doonin ayaa lagaga leeyahay waxay samaysano iyo meel u ciirsatana ma taqaano.

Dadka qaar ayaad is odhanaysaa qadarkooda meel ayaa laga wada qadaa. Bilan kaligeed kuma ahayn xaafadii dameerojoog ee saddex Bilan ayey ahayeen, oo mid waliba tan kale ka ayaandarran tahay. Saddex ilmo oo bilaa aabbo ah, saddex nololood siloon iyo saxariir aan dhammad lahayn.

Waxa la bilaabay in sariimada laga soo caydhiyo oo sidii ri’ islaamaha boobta kolba xal lagu shubo. Waxa sidaa loo bahdilayaa waa ilmo yar, kuwa soo dirtay iyo sidan u galaya toona kala duwanaansho uma dhexeeyo. Iyada oo noloshii ku jirta ayuun baa dharaar si wax noqodeen mooyee nin da’da afartameeyada ku jira oo gadhmadoobe ahi a maqlay habar hiliblay ah oo Bilan u hanjabaysa “Dayntii aan shalay adiga oo aan bixin miyaad maantan igu soo socotaa oo aad iga rabtaa inaan jiidh ku siiyo, naa soco i dhaaf fidhiqo yahay lacagtii adeega loogu soo dhiibay afka iska marisay”. Qawrax wuxuu sheeda kala socoday dirirta ku dhacaysa Bilan, wuxuu jecelaystay inuu soo dhex galo oo bal u yeedho. Kaalay annigaa kaa iibini hilib geel fiican oo jabane ayuu ugu dhawaaqay. Waa markii ugu horaysay ee ay ereyo naxariis leh maqasho kana maqasho qof suuq Dakhsiile jooga. Way la dhacaday warkiisa, u qaadan waa ayey ku noqotay. Dhankii Qawrax ayey qunyar qunyar ugu soo dhaqaaqday jeer oo ay miiskisii soo gaadhay. Jiidh roon intuu soo jaray oo bac ku guntay ayuu gacanta u saaray. Wax lacag ah kama qaadin wuxuuna u sii raaciyey fariin ah maalin kasta aniga iga soo doono oo macmiil ii noqo.

Ma jirin qof waayaha gabadhnimo kala sheekaystaa waxa kaliya ee ay ka fikirtaa waa sidii ay hawsha wakhtigeeda u dhamamayn lahayd. Jidh dilka iyo gidaarka madax loogu garaacaa waa wax si joogta ugu dhaca. Ma helin wakhti ay jidhkeeda ku ogaato, nafteeda ku barto ama hooyadeed kula sheekaysto. Waxa kaliya ee ay taqanaa waa waa karinta iyo dhaqista. Noloshu agteed waxay ka tahay inay dhuunigaa kariso oo ay dharaartaa garaacis iyo jidh dil ka badbaado.

Qawraxa waa sidii libaax ugaadhsi ku jira oo isaga hilibka yar ee uu Bilan siinayaa uma muuqodo’e waxa u muuqada waxa uu ku heli karo iyo sida uu gabadhan yar kalsooni ugu abuuri karo. Dharaar dhawr ah ka dib wuxuu ka codsaday inay caawa sariimada ugu timaadu si u siiyo hilbaaha soo hadhay ee la gadan waayeey. Halkii ayey ugu timid iyadoo rajo badan ka qabta inay caawa jiidh badan la siin dooni. Siidii ay filaysay waxba uma dhicin. Qawrax wuxuu ka codsaday inay miiska hilibka gadaashiisa timaado.Bilan way naxsan tahay, ma malaysan karto waxa dhici doona iyo sida ay u dhici doonaan.

Gacanteed ayuu si dareen leh u qabtay oo jidhkeeda oo dhankiisa u soo leexiyey. Bilan wali miyaad is weydiisay sababta aan isha gaarka ah kuugu eego, sababta aan kugu daryeelo ee aan dadka kaaga dhawaysto, sababta iyada oo suuqa lagaa neceb yahay oo meel kasta lagaa caydhiyo aan isku dayo inaan ku soo dhaweeyo? Wali iyaad is weydiisa waxaan kaa doonayo sababta aan sidan kuugula dhaqamo?.

Way yaaban tahay,waxan uu shubayo may fahmin, cadanyo iyo jidhiidhico ayaa jidhkeeda oo dhan ku taagan, waa markii ugu horaysay ee nin sidan oo dhan ugu soo dhawaaday ee afkiisa dhagteed ku aadiyey. Dareen aanay hore u dareemin ayey dareentay, jiheeyahay jidheed ayaa ka lumay, warkiisa iyo waxa uu sheegay way maqlaysaa mase fahmayso.

Qawrax waxa uu rabaa inuu talaabo kasta oo uu qaadayo ka fiirsado, waxa uu doonayaa inuu kalsooni laba jibaaran ku abuuro Bilan. Qadar yar ka dib wuxuu go’aansaday inuu hadyadii ay u timid iyo mid kalaba siiyo, Bilan isaga oo leh “Hadyadan yar ayaan kuu keenay si aad iigu xasuusto, waxaan doonayaa inaad noloshayda qayb ka noqoto oo aad nolol dheer ila qabsato.” Waa cadar udgoon, “Amiiratii” ayaa la yidhaa. Waa markii ugu horaysay ee waxay gaar u leedahay ama hadyada iyada loogu talo galay ay hesho. Waa markii ugu horaysay ee eryo noocan oo kale ah lagula xanshashqo, waa markii ugu horaysay ee dareen rabitaan oo jinsi kale ku abuurmo. Bacadii yarayd ayey soo laadlaadsatay oo dhankaa iyo gurigoodii soo baartay. Waxay wali la yaaban tahay sababta waxan oo wacnaan iyo wanaag ah uu Qawrax ugu muujinayo. Marar badan waxay ka shaki qabtay inay inuu nasiib iyo ayaan aduunka la timid balse markan runtii waxay garawsatay in wixii waayo badan loo kaydinayey ay caawa heshay. Nolosha naagta Soomaaliyeed waa sidii caleen yar oo daad wado oo marba daan ula jabaaxayo,doorasho iyo doonisna maba laha.

Aroortii xigtay Bilan waxay sidii caadada ahayd ku jarmaaday sariibadii, waxay toos u baartay goobtii Qawrax wayna hore ka soo qaadatay wixii uu maalintaa ugu talo galay. Gurigoodoo ayey ku soo noqotay oo dhuunigii ayey karisay iyada oo wali nafteedii waydiinaysa waxa uu ka damacsan yahay iyo doonistiisa gaarka ah.

Dharaaro iyo maalmo ayaa si guray, noloshuna sidii ayuun bay u socotaa waxa isbeddelaynaa ma jiraan aan ka ahayn maantu inay shalay noqoto. Bilan waxay mar kale kulan gaar ah la qaadan doontaa Qawrax. Waxay dhawraysaa sida kulanku caawa u dhici doono iyo halka xidhiidhka jacayl iyo dareenka kalgacal ku dhammaan doono. Markan kalsooni buuxda ayey ku qabtaa Qawrax ay la kulmayso, doonis dheeri ah oo nafeed ayey u haysaa waan hubaal caawa wax kasta oo u soo bandhigo inay aqbali doonto oo aanay waxba ku diidi doonin. Waa goobtii iyo suuq dakhsiilee, goorta jaanta iyo jabaqdub go’aan. Dadkii suuqa buuxi jiray way yardeen oo bisaaskii iyo qof qof ayaa sooqa dhex socoda. Bilan waxay soo istaagtay goobtii, Qawraxna waa kan oo wuuba sii sugayaa. Si dhaw ayuu gacanta oo soo qabtay oo u sheegay inay caawa meel kale jawi san ku wada qaadan doonaan. Gacanta ayuu qabtay oo jidkii laga baxayey abaaray, inayar ka dibna tagsi u gacan haadiyey. Habeenkaa wuxuu ugu balan qaaday nolosha wuxuu ay Bilan ku hamiyeysay oo ah inuu oori ka dhigan doono, inoo guri iyadu ay leedahay u samayn doono. Bilan waxay sawirtay iyada oo Qawrax qasri kula nool oo nolol qurux badan,oo farxad badan dhex dabaalanayso. Addamuhu mar kasta oo wax sawiranayo ama uu rajo abuuranayo wax walba wuxuu ka eegaa dhanka togan isaga oo hilaamam inay jiri doonaan adaygyo iyo dhibaatooyin soo wejihi doonaa. Cunto iyo cabitaan ka dib Qawrax ayaa si qunyar qunyar ah ugu soo dhawaaday Bilan, gacanta ayuu gacanta u saaray,si quumati ah ayuu gacanteed u dhunkaday deetan dhankaa iyo wajigeed uga sii gudbay. Qoorteed dheer ayuu ku libdhay oo laabta laabta u saaray. Bilan dab ayaa ku shidamay oo waxay is aragtay iyada oo holcaysa, doonis aan la joojin karin ayaa ku abuurantay.

Iyada oo jawigu ka qasan yahay ayuu Qawrax mar kale boodo dheer sameeyey oo ereyo qalbi taabtad leh ayuu ku xanshashaqay “Ma ogtahay inaad noloshaydii tahay, ma ogtahay noolaanushu la’aanta macno darro ahaan lahaa, waan ku jecelahay waxaan doonayaa inaan nolosha inta ka hadhay agtaada ku qaato”. Mar kaliya ayey ka war heshay inay duni kale u haajirtay, waa duni aanay hore cago u dhigin, waa dareen aanay hore u dareemin,waa waxay sheeko uun ku maqli jiray. Ma taqaan goor ay nafteedii oo dhan hibaysay oo ay ugu deeqaday ninkii ay jecelahayd. Waxa la hibbeyo sow naftu uguma qiimo badna. Jacaylka ay u qabto marka laga tago sow qudheed dooni mayso inay jannada dhex durtuurato oo ay nolosha galmada macaankeeda dhadhamiso.

Sidaas ayuu kulankii ku soo idlaaday Bilana waxay guriga ku soo laabtay iyadoo kiish ballan qaadayo ah oo aan nolosheed inta ka hadhay dhaboobi doonin sidata.

Waxay ka dhur sugtaaba waa dharaartii ay xaaska Qawrax noqon lahayd. Kulankii habeenkaa kulamo badan ayaa ka dambeeyey. Inta uu Qawrax oo xaas kale qabay jidhkeed u baahan yahay in ka badan ayey iyadu isaga u baahan tahay. Bilan, Qawrax waxay u tahay sidii cunto hudheel laga cuno oo marka ta guriga laga daalo la soo doonto, balse Bilan wuxuu u yahay nolosha inteeda ugu muhiimsan. Waxay doonaysaa inaanay ku khasaarin xidhiidhkan cusub oo ay sida uu Qawrax rabo yeesho. Rabitaan jinsiga waxaa ka dhasha waxyaabo aan la mahadin haddii aan loo samayn si habboon. Bilan waxba kama taqaan xidhiidhka jinsiga, cashar kama dhigan bowsina kuma maqal. Inkasta oo guud ahaan dugsiyada Soomalidu aanay bixin duruus la xidhidha kasmo gadaleedka iyo amuuraha jinsiga

Dhawr bilood markii xidhiidh jacayl ee dhuumasho ahaa socoday, Bilan waxa ku soo baxay waxaanay filnayn, waxa u caddaatay in aanu Qawrax xidhiidh guur iyo wax u eg aanu daynayn ee uu doonayo inuu iskal tunto,la raaxayso oo wakhti la qaato kuna laaluusho jiidh yar oo bariiska qoyskooda lagu dalaco. Iyada oo ka werwersan sida ay u weji doonto weji gabax ay kala kulantay ballamihii Qawrax ayaa waxa ku dhacaday dhacado kale oo lama filaan ah. Waxay xasuustay inaan dhawr bilooba arag dhiig cadaada, oo tolow maxaa dhacay. Gartay inay wax ka qaldan yihiin sidii ay ahaan jirtay. Wax u baxday inay uur leedahay oo ilmo caloosheed galay. Waxay go’aansatay inay jarmaado oo ay bal Qawrax la wadaagto, waxa dhici karta inuu go’aankisii wax ka badalo oo uu hawsha dhammeeyee.

Halkii iyo goobtii lagu ballansanaa markii ay Bilan isa soo taagtay, bariido iyo salaan ka dib waxay araartay u jeedadeedii waxayna u sheegtay in ay uur leedahay. Waxa kaliya ee ay sugaysay wuxuu ahaa inuu weydiiyo goormaan ku soo doonaa waxase uu weydiiyey weydiin aanay meeshab ka filanayn.Uuraa! oo yaad u leedahay? Waxay ku jawaabto ayey garan waday oo kolkan aamus ayey doorbiday. Aroortii xigtay markii ay sariimadii tagtay, Qawrax kii ay taqaanay mahaa, tolow maxaa isbeddelay siday wax u dhaceen maxaa daaray ninkii.

Bari shalayto may noqon maxaa daaray barashadeeniyo boholyowgii caashaqa?. Dacawo cir ko onkoday ayey noqotay oo ma taqaan meel ay u ciirsato iyo cid ay u ciirsato toona, saaxibo dhow oo ay ku sir qarsato ama ay dhibta soo wajahaday kala hadasho oo ay ku nafisto ma haysto. Talo caafimad cid ay weydiiso haba sheegin tusaale kalana warkiisaba daa. Kolkan uurkii sii weynaaday oo waxay qarin kartaa ma jirto. Inay baxsato oo ay deegaankii ay ku kortay ka cararto oo meel aan cidna ka aqoon tagto ayey go’aan ku gaadhay.

Waa waxa kaliya ee ay samayn karaysay. Lacag yar oo dharaarihii Qawrax u roonaa ay ururstay ayey nooli ka dhigtay iyada oo damacsan inay waxay inay dhankaa iyo baradii ayeeydeed oo meel Shimbiraale la yidhaa ku taala, u cararto oo ay bal halka ku dhasho ilmahana ku korsato ilaa muddo. Way ogsoontahay haddi ay tidhaa i dira oo gaadhiga i saar inaan cidna dhag-jalaq u siin doonin. Sow dhawr jeer oo hore may codsan inay ayeedeed aado oo bal soo yara jawi beddelato, aqalkan cadaabtii ifku ugu dhammatayna dharaaro ka soo raysato. Dalabkeedii in loo fuliyo dhaafoo daalac baa loo raacay. “ Oo markaad Shimbiraale aado yaa reerkan u miciina, yaa dhuunniga iyo dhariga u karin doona inamadan?. Horaba waa loogu diiday hawo badalashee ma maantaa laga yeelayaa. Waxay go’aansatay inaanay cidna ogaysayn oo ay gaadhiga ku dhacado, sidii baanay yeeshay oo dhankaa iyo shimbiraale ayey u jihaysatay. Nastay oo cad iyo caano daray ah cuntay dharaarihii hore, wadhiba waxayse joogtaa markii caloosheedii soo baxday ee dadkii tuuladu bilaabeen inay ku shimbiro waaqleeyaan. Ayeeydeed waxay ahayd qof waayeel ah oo naxariis u dhalatay, waxay jecelahayd inay Bilan la soo joogto oo ay ka umuliso ilmahan u korisay iyada oo ogsoon ogaalka bulsho ee aad u liita kaas oo cadaadiska iyo culayska oo dhan naagta dhakada ka saara. Bilan waxay iyada oo kabna lulaysa kabna laalaadinaysa ku soo noqotay magaaladii Hargaysa. Shinkeedii ayaa galay, uurka cidii u yeeshay lama garanayo balse inay uur leedahay ayaa la isla qirsan yahay. Horta ma naagta ayuun baa garcata mee ninkii garaca dhalay?. Maya bulsho-labeedka cayda iyo ceebtaba naagtaa iska leh sow hore umay odhan wixii xunba xaawaa leh.