Sal-guurka Ku Dhacay Nolosha Soomaalida iyo Walbahaarka Nololleed ee Dhallinyarada

 Mararka qaar markaan isku keliyeysto, waxaan sawirtaa noloshii hore ee dadka Soomaaliyeed ku noolaayeen, waxaana maskaxdayda ku kulma dhawr fikir oo midba midka kale kasoo horjeedo. Runtii fursad umaan helin inaan ka soo waayo arko nolosha dadkeena Soomaaliyeed ee miyinimo sida reer guraanimada ama xoolo raacatinimada. Hase-yeeshee, dhadhankeedu igama madhna oo waxaan kamid ahay inta la kulantay nolol aan miyi iyo magaalo midna raacsanayn - burburkii dawladnimo ayaan la kowsaday, qaxoontinimo na waan ku koray. Meel dadweyne fara-badan degan yahay oo xero qaxoonti ah, aan magaalo lagu sheegi karina waan ku noolaa oo xoolo ayaan ka soofshay. Taasi waxay ahayd nolol aan reer magaalna ku noqon waayey, miyi noloshiina aan ku seegay. 

Markaan garaadsaday ee aan waxbarashada bilaabay ayey maskaxdayduna biloowday inay is weydiiso su’aalo aanay degdeg uga jawaabi karin. Garaadkayga kordhay wuxuu sidoo kale igu soo kordhiyey in maskaxda ay ku kulmaan afkaar aan is qaadanayn, markaasay mararka qaar igu adkaataa mid aan ku go’aan qaato. Markasta oo aan xaaladani ku suganahayna waxaan xasuustaa tuduc kamid ah maanso uu tiriyey Abwaan Xasan Daahir Ismaaciil (Weedhsame), wuxuu yidhi:

“Qofaf iyo qof baan ahay,           

Isku wada dhex qoofalan.”

Waayadan dambe na, xaalku halkii waabu kasii kordhay oo markii hore dhibtu afkaar is-diiddan iyo isku buuq maskaxeed ayey ahayde, imika waxaan gaadhay heer xaalada nololeed ee dadkeena aanan marna ba ku farxin (I hated status quo), han nololeed iyo habrasho ummadeed ayaan kulansaday. Hawlgal kasta (Mission) oo aan fuliyo iyo himilo kasta (Goal) oo aan gaadhaa ima farxad galiyaan, waayo waxaan ogahay in weli wax iga dhiman yihiin oo aanan weli hiraalkaygii ka dhabaynin. Waxaan ogahay in naftaydu mar kasta oo ay hankeeda hantido mid labaad hilaadinayso.

Nolosha reer magaalnimo ee bulshadeena Soomaaliyeed, waxaan usoo taagnaa oo aan kaga quustey buuq, tacab aan faqri lagaga baxayn, ilbaxnimo diinta iyo dhaqanka suuban lagaga foogaado, dawladnimo ceebaysan iyo dadnimo dabiib u baahan. Waan ku garaadsaday, wax sii xumaanaya mooyaane, wax ka soo raynaya ma arko. Sidaas darteed baan had iyo jeer waxaan is weydiiyaa toloow ma ka biyo diidkan nololeed ayey awooweyaashayna nolosha ku dhameysteen? Markaan rog-rogay, waxay dhaafi wayday awooweyaasheen wixii ka horeeyey imaatinkii Saancadaalaha ama guumeysiga waxay ku noolaayeen nolol tooda ah oo aanay cid kale u yeedhin – qorshaheedaa ayey lahaayeen, aqoontooda ayey ku dhisnayd oo garaadkooda ayey ku maamulayeen. Hanka, himilada iyo hiraalku ba way koobnaayeen. Qofka xoolahiisa iyo beertiisa ayaa adduun u ahaa. Dadnimada iyo sharafta ayaa lagu dhiman jiray. Qof kastaa ba kartidiisa iyo caqligiisa ayuu ku xisaabtami jiray. Wixii adkaada Alle ayaa loo dayn jiray. Waxaabay nolosha oo dhan ku soo urrursheen in “Wixii rag u kaco, rabina aqbalo ay rumoobaan”. Noloshaasi isku filnaanshaha gaadhay ayey awooweyaasheen ku noolaayeen. Waxaad markaa qiyaastaa in kolay ay inaga farxad iyo badhaadhe badnaayeen oo guul-guulka naftu uu ku yaraa. Noloshaasi waxaan sawirkeeda arkaa markuu Axmed Mooge, Alle ha u naxariistee ku heesayo:

“Canabbeey sidaan rabo,

Cirkoo wada darruuriyo,

Daad caddaana keenoo,

Kugu baanin cad-ceedduba.                                

Dhulku uu cagaariyo,

Cosob raaga leeyahay.

Cuudkuna inoo dhalay.

Dhallinyaro ciyaartiyo,

Caddo-loolka fiidkii,

Ku caweyso sheekada,

Cimri haysku keen simo.

Ninka intaasi heesta ku xusan isla hela, adduunka kale waxba uma oga. Awooweyaasheen, iyagoo noloshooda iyo islaamnimadooda ku qanacsan ayuu macaamilkii islaamnimo ee inaga dhaxeeyey dunida muslimka ahi abuuray goobo cibaado iyo ganacsi. Kuwaasoo markii dambe noqday magaalooyin waa weyn. Dadka intii nolosha miyiga ka caydhoowday waxay nolol ka soo raadsadeen magaalooyinkii cusbaa. Iyadoo ninkii magaalo ku nooli uu ahaa nin nolol miyi ka soo dhacay.  Waxbarashadii diimeed ayaa bilaabantay. Waxaa sii xoogeystay macaamilkii nololeed ee dhinaca ganacsi ee aynu dunida kale la lahayn. Awooweyaasheen, waa raggii Ingiriis oo xiligaas adduunka u taliya oo dhulka uu xukumo aanay cadceedu ba ka dhicin ku yidhi doontaasi aad saaran tahay kama degi kartid, waxaad rabto sheeg? Ee weliba ka saxeexay dhulkayaga kuma dhali kartid. Bal qiyaas, isla waynida ku jirtay iyo siday noloshooda ugu kalsoonaayeen.

Halkaas ayey nolol cusubi uga bilaabantay soomaalida. Markaas ayaa ugu dambeysay soomaali noloshiisa ku kalsoon oo ilaahay mooyaane cid kale aanay taladiisa lahayn. Ingiriis saancadaale muxuu ina baday? Han dawladnimo ayuu ina gashay. Markii taladu baahday ee ay Ingiriis gacanta u gashay. Wuxuu bilaabay inuu tiirarkii nolosha maalin ba mid kala dhantaalo. Caddaadiskiisii nacayb ayuu dadka gashay. Waxaa dadkii ku abuurantay dan guud iyo dawladnimo. Dadku may helin fursad ay ku sahamiyaan nolosha dambe oo qiirada gobonimo ayaa shidaysay. Aqoonyahankuna wuxuu ahaa in uu isagu wax baray iyo in carabta wax ku soo baratay. Aqoonyahankunu muu daraasayn dawladnimada iyo dhaqanka ummaddu siday iskula jaan-qaadi karaan. Dadkana qiiro gobonimo iyo soomaali wada-jirkeed ayaa shidaysay, siyaasigana Madax-bannaani hela oo madax noqo ayey ka ahayd. Dhaqankii xoolo raacatada ee xafiiltanku reeraha ka dhaxeeyeyna wuu jiray laakiin waxaa suuxisay qiiradii lagu jiray. Wixii rag u kaco, rabbina aqbalaa way rumoobaane, Soomaali xoroowday oo madax-bannaani hantiday. Markii qiiradii dawladnimo laga midho dhaliyey ayuu dhaqankeenii raacatada ee xifaaltanka qabiil salka ku hayeyna suuxintii ka soo miyirsaday. Halkaas ayey nolosha soomaalidu haddana mar labaad ka sal-guurtay. Dawladnimadii iyo dhaqankii ummadda ayaa isku fasaqmay. Qiimahii qaranimo ayaa la garan waayey oo qolo qoladii ayaa dadka kala waynaatey. Taasi waxay sababtay in wixii dadka ka dhaxeeyey ay iskugu awood sheegtaan - Sidii ay isku dagaali jireen markay xoolaha kala dhacayaan ayey isku dagaaleen, taasi oo dhalisay in la kala tago oo dawladnimadii halkaa ku dhaawacanto. Sidaas darteed, Soomaalida ilaa maanta qiimahii dawladnimo weli uma dhaadhacsana, waxaanay weli dugsanaysaa duliga qabyaaladda iyo qudhunka qabiilka.

Aabbeyaasheen na, waxay noloshoodii ku dhamaysteen qalalaase iyo qaxar. Waxayna adduunka ka tageen iyagoon mahadin dawladnimada. Maanta, innagu haddaynu nahay dhallinyarada ma aragno dawladnimo yididiilo nololeed ina galisa. Waxaynu aragnaa qabyaaladii ay aabbeyaasheen dawladnimada ku seegeen oo weli ina dhex taal. Waxaynu aragnaa dantii guud oo dayacan. Waxaynu aragnaa dal aanay dadnimo jirin. Waxaynu aragnaa dal laga shaqaysto aan loo shaqaynin. Waxaynu aragnaa dal daadihi la yidhi been. Waxaynu aragnaa dulmi iyo caddaalad-darro baahsan. Waxaynu aragnaa dawladnimo aan dawgeed lahayn. Intaas iyo wax ka sii xunba waynu aragnaa.

Sidaas darteed, qaarkeen way tahriibeen oo saxaraha iyo badweynta ayaa ku leedeen oo maydadkoodii ku duugan yihiin, qaarkeen qurbaha ayey ku doorsoomeen oo diinta iyo dadnimada ku xooreen, qaarkeen darxumo darteed ayey la waasheen, qarkeen na niyad xumo ayay maan-dooriye u isticmaalaan, qaarkeen waxay ku dayacan yihiin magaalooyinka iyo miyigaba markii ay addeeg waxbarasho iyo caafimaad waayeen. Qoladeena wax baratayna waxaynu iskugu jirnaa qolo ku milantay nidaamka khariban oo laabtooda ay jiifto xumaanta qabyaaladdu iyo qolo ka murugaysan waddaniyada aan jirin, nidaam-darrada dawladdeed ee jirta iyo dhibaatooyinka lidiga ku ah dawlad wanaaga ee bulshadeena ka dhex dhacaya. Qolada dambe waa qolada ku sifoowday “Ninka ugu il-dheer baa dadka ugu ayaan-darran”.

Maxaa Maanta Inoo Daran?

Waa marka kowaade, waxaa maanta inoo daran dhallinyarooy in ugu horeynba qof kasta oo innaga mid ahi meel kasta oo uu joogo uu horta isagu isa saaro masuuliyad shakhsiyeed oo ay ugu horeyso in aanu kamid noqon ama ka qayb qaadanin nidaam-darrada dalka ka jirta iyo waxyaabaha kale ee dawlad wanaaga wax u dhimaya. Waa marka labaade, in qof kasta oo dhallinyaro ah oo ka murugaysan sal-guurka nololeed ee ummaddeena ku dhacay uu bilaabo dhaq-dhaqaaq uu wax kaga qabanayo arrimahaasi sida inuu wax ka qoro, inuu dhallinyarrada wanaaga ku abaabulo, inuu ka hadlo arrimahaasi isagoo isticmaalaya warbaahinta, inuu kamid noqdo ama aasaaso urruro mutadawaciin ah oo arrimahaas ka shaqeeya iyo wax kasta oo uu u arko inay bulshadeena ka saari karaan xaaladani khariban. Walaalayaal haddaynaan maanta ka shaqeynin inaynu arrimahaasi xalino, ogoow sida aabbeyaasheen ayeynu nolosha ku dhamaysan doonaa dawladnimo xumo, ubbadkeenu na waxay la kulmi doonaan walbahaarka aynu maanta innagu ku jirno. Haba-yaraatee, waa innaynu arrimahani xalkooga ka shaqaynaa oo ubbadkeenu na berito meeshaasi kasii anbo qaadaan.

Waxa maanta ii daran
Inaan daaro ololkii
Ragga iga danbeeyaa
Ninba dogob kor dhigi laa. 

(Abwaan Gaarriye, IHUN)

Qalinkii: Cabdishakuur Cali Muxumed (Good Lawyer)

Borame, Gobolka Awdal

Kala xidhiidh www.goodlawyer4.blogspot.com ama E-mail: awmuxumed@yahoo.com

What Does Bar Mean in Legal Terms?

Written by: Abdishakur Ali Mohumed (Good Lawyer)

The first time that I heard the word "bar" was exactly my fresh year of the University. Adam Haji Ali, an influential Academician and Social Activist was the first person who introduced me the meaning of this word. But, Mohamed Matan, a prominent Writer and Researcher of Law discussed with me about this word several times and illustrated it on many ways.

The word “bar” can refer to the legal profession or all the practicing members of said profession in a national or a certain region. It is also the name of the railing which separates the spectators in a courtroom from the lawyers, judge, jury, and other personnel.[1] 

you ask the question, “What does bar mean in legal terms?” you need to know that another definition of “bar” is the bar exam. “Passing the bar” sometimes means to pass the bar exam. It also has a symbolic meaning that you are passing from observer to participant in the courtroom, so you are passing the railing, or bar, as you make the transition.

A bar association is a group of lawyers. This association can regulate the legal profession in their area, or just be a professional group that serves its members.  The bar association can also perform both functions.

The mission of a bar association is frequently described in the words of Roscoe Pound, legal scholar and dean of Harvard Law School from 1916 to 1936: "[To] promote and maintain the Practice of Law as a profession, that is, as a learned art pursued in the spirit of a public service—in the spirit of a service of furthering the administration of justice through and according to law."[2]

In Somaliland, There is Somaliland Lawyers Association (SOLLA) which is non-political, non-profit making human right(s) and legal professional association, which unite 90% of the Somaliland lawyers (SOLLA's profile 2009)[3]. But, this is same times interchangeable called as Somaliland National Bar Association by same legal professionals. This is what I called "the blind nomination" because all licensed lawyers are not registered as members of SOLLA as it is stated in SOLLA's profile and neither the assembly of SOLLA is declared this nor it is enabled.

The Bar Association is the central regulating body by which we can be assured that the legal profession is living up to the highest of ethical and legal standards. "Passing the Bar" in the legal profession means something different from walking by a drinking establishment.[4]

SOLLA is a voluntary private association of a large group of Somaliland legal professionals. It is private association since it is not enabled as public. It is legal professional association not lawyers association because all members of SOLLA are not lawyers in accordance with Somaliland Lawyers Act, since the act defines "lawyer" as "Any legal professional who has the practicing license". Yeah, all members are not practicing lawyers.

Positively, It may be called as "legal professional group bar association" and it may serve for its members. It has the same status of Somaliland Women Lawyers Association (SWLA).

All in All, I am greatly expecting that there will be Somaliland National Bar Association which will regulate the legal profession by promoting and maintaining the practice in law. I am also hopeful that SOLLA may be reshaped as national bar association, if it is restructured and enabled. the new leadership of SOLLA should work for this and I am very proud of/for their competence and commitment to make true this blind nomination.

Truly yours,

Abdishakur Ali Mohumed (Good Lawyer)
Judge, Independent Social activist and Legal Researcher.
Borame, Somaliland.

You can reach him here www.goodlawyer4.blogspot.com or awmuxumed@yahoo.com.

___________________________________________________________________
Foot note
[1] freedictionary.com
[2] Pound, Roscoe. 1953. The Lawyer from Antiquity to Modern Times. St. Paul,
Minn.: West.
[3] see here http://www.somalilandlaw.com/somaliland_lawyers_association.html
[4] When a Bar Is not for Drinking by Sharon Elrod / Law community