Dhaqankaa ka Hiilliyay Caddaaladna Weyday!!!! W/Q. Keyse Axmed Digaale

Suxufiga Weyn ee Keyse Axmed Digaale

Waa gabadh da’yar oo ku barbaartay gayigeeda Somaliland oo gaadhay marxalad qaan-gaadh ah oo ay muddo dheer ku hamiyaysay maalin uun gaadho. Waxa Eebbe ku mannaystay, asluub-wanaag iyo qurux soo jiidasho leh oo ay kaga tilmaaman tahay hablaha faceeda ah.

Wiil kasta oo gayaankeeda ah way adag tahay inuu si dhib yar uga jeesto, hadday mar uun indhiisu qabtaan, waxayna quruxdeedaa xad-dhaafka ahina u soo jiidday damaca  wiilasha guur-meerka ah ee ay isku degaanka kuwada nool yihiin,iyagoo mid waliba baadi-goob aan nasasho lahayn uu dhiniciisa kaga jiro sidii uu  maruun u hanan lahaa qalbigeeda,si ay u noqoto ooridiisa.

Inkastoo wiilashu tartan ugu jiraan gabadhaa quruxda badan,balse hadana Waxa jirta maahmaah Soomaaliyeed oo tidhaa; “Gabadhi kunna way la haasaawdaa, kowna way ka guursataa.”

Haddaba, wiilashii badnaa ee nasiibka u yeeshay inay mar uun la sheekaysato amma hadal u furto Filsan oo ah gabadha da’da yar ee ragga oo dhan ka wada daba dhaceen, hadana iyada lafteedu kama madhneyn ka dhex xulashada ninka ay mustaqbalka nolosheeda la wadaagi lahayd, waxase calafkeedii uu noqday oo ay is calmadeen mid ka mida dhallinyaradii baratanka ugu jiray kasbashadeeda,kaasoo noqday wiil la yidhaah Maax, waxayna isla qaateen inay isguursadaan gu’ga soo fool leh.

Gabadha Filsan Rajada iyo hamigeedu, waxa uu ahaa inay mar uun noqoto Marwo la qabo, oo leh guri nagaadi ah oo ay nolol iyo farxadba kula wadaagto saygii ay calmatay. Waxay muddadu ku dheerataba oo ay habeen, maalin iyo bilba tirisaba, waxa la gaadhay waqtigii ballanka guurkooda iyo aqalgalkoodu ahaa.

Sida dhaqanka Soomaalidu yahay, waxay labada dhinac ee ka kala socda lammaanaha is-doortay isku soo horfadhiisteen hibeyntii, meherkii iyo kala-qaadashadii gabbaatiga iyo yaradkii, iyagoo duco iyo dardaaranna isku sii sagootiyey labadii dhinac. Waxa u bilaabantay labadii dhallinyaro ee isdoortay marxaladdii koowaad ee ugu xiisaha badneyd intay noloshooda soo jirtay, taasoo ahayd wakhtigii arooskooda.

Waxay muddo  lammaanuhu dhex dabbaalanayeen waayo cusub oo xambaarsanaa farxad iyo rayn-rayn jacayl, oo aad uga fog noloshoodii hore. Hase ahaatee, farxaddaasi ma noqon mid sii waarta, waxayna soo gaadheen marxaladdii mid kastaaba dabeecadihiisa dhabta ah ee hore ugu qorsoonaa la soo baxo, maadaamka haasaawahoodii iyo is-barashadooduba ahayd mid kooban oo aannu midna si dhab ah ku fahmi karin dabeecadaha u gaarka ah ka kale.

Intaa kadib waxa u bilaabantay Maax iyo marwadiisa Filsan ayaamo adag oo qadhaadh, isla markaana sababay in uu yimaado kala shaki dhexdooda ah, kadib markii Maax si xidhiidha waqtiyadoodii farxadda ugu mashquulay telefoonno badan oo ku soo dhacaya mopilkiisa, inta badanna qaarkood marka uu ka jawaabayo kala fogaado afadiisa cusub, taas oo dareen galisay ooridiisa.

Arrintaasi waxay hoos u dhigtay xiisihii, kaftankii iyo wadaaggii sheeko ee dhexdooda, iyadoo mid waliba uu dhiniciisa ku mashquulay falanqaynta marxaladdan ay galeen, waxayna awoodi kari waayeen inay iska qanciyaan waxyaabaha cusub ee ku soo kordhay.

Filsan waxay kala kulantay saygeeda huruuf iyo hiiftan joogto ah, taasoo markiiba xusuusisay tacaddiyadii ay indhaheeda ku arki jirtay ee muujinaya tacadiyada raggu haweenka u gaystaan, waxayna duruuftaasi ku khasabtay inay u duddo dhinaca qoyskeeda, kadibna hooyadeed uga warranto asbaabaha ka soo saaray gurigeedii. Hasayeeshee, markii warkeedii gaadhay aabbaheed sida dhaqanka Soomaalidu yahay wuxu dib ugu celiyey ninkeedii, mar hadday tahay markii koowaad ee ay soo duddo, balse Filsan marnaba kumay niyad-samayn dib ugu soo laabashada saygeeda, waxaanay ahayd qof ka calool-go’day, waxayse qaadi kari wayday go’aanka aabbaheed ku celinayo, waayo sida dhaqanka Soomaalidu yahay waxay ku khasbanayd aqbalaadda go’aanka aabbaheed gaadhay.

Maax ka bixitaankii guriga ee marwadiisa, waxa uu u arkay tallaabo raggannimadiisa hoos u dhigaysa iyo inuu kaftanka fagaarayaasha ee jiilkiisu isugu yimaaddaan kala kulmi doono quudhsi, sidaa darteed waxa uu sii go’aansaday in marka dib loogu soo celiyo uu qudha ka jaro si aanay tan oo kale mar dambe ugu dhicin, maadaama uu yiqiin san yahay inaan dilkeeda waxba ka soo gaadhayn oo uu tolkii magteeda bixin doono, sida xeer-dhaqameedka bulshada Soomaalidu yahay.

Filsan waxay qoyskeedu dib ugu celiyeen gurigeedii, waxayse habeenkii koowaadba kala kulantay saygeedii mid ka mid ah tacaddiyada joogtada ah ee dumarku kala kulmaan ragga, kadib markii uu gacanta ula tagay, gaadhsiiyeyna nabarro dhawr ah oo ka muuqday jidhkeeda, gaar ahaan wejiga.

Subaxnimadii markii Maax ka baxay guriga, ayey iyana mar labaad ku dudday gurigii hooyadeed, iyadoo islaantii dhashayna markay areagtay nabarrada cul-culus ee ka muuqda inanteedda ayey intay ku dhegtay baroor afka kala qaadday.

Aabbaheed ayaa isagoo xilli-qadihii ku soo socda gurigiisa, ayuu sheedda ka arkay buuqa ka taagan aqalkiisa, kadibna tallaabada ayuu hoosta ka boobay, afaafkii guriga markuu soo gaadhayna wuxuu gartay in codka baroortu yahay xaaskiisa. Markuu gudaha sii galayna wuxuu markiiba faray dumarkii faraha badnaa ee ku dul xoosanaa afadiisa ee u badnaa jaarka in mid waliba gurigeedii dib ugu laabato, buuq iyo qayladana kala tagaan gurigiisa. sidoo kale wuxuu ugu hanjabay afadiisa isagoo u lulaya bakooradiisa inuu ku jajabin doono hadii juuq dambe ka yeedho afkeeda.

Kadib, hanjabaaddii odayga, waxa isbeddelay jawigii oo dhan, gurigiina wuxuu noqday mid sawaxan iyo sanqadh la’aan ah, qadadii markay u soo dhigtay afadiisii wuxuu isagoo qawlallada ka xumbeynaya cadho darteed, u lulayana fartiisa waxuu faray in gabadha intaan gabalku dhicin ka ka hor dib ugu celiso gurigeeda, haddii kale labadoodu aanay caawa guriga iskugu soo hoyan doonin. Islaantii, aamus bay miciinsatay, hase ahaatee, inantiisii oo ahayd curaddiisa ayaa isku dayday inay aabbaheed u bandhigto dhibta ay ku qabto ninkeeda, kana dhaadhiciso inay xataa nafteedu halis ku jirto, balse dheg umuu raaricin hadalkeedii iyo waxa ay qabto toona, waayo waxa kala weynaa waxa uu ka qabo xeerka dhaqanka gabadh mar labaad ku soo dudday gurigooda oo ah in la celiyo.

Ilmadii indhaha curaddiisa qoysay dhabannada iyo laabteeda may noqon kuwa qaboojiya qalbiga aabbaheed, Odayga waxa kala weyna waxaas oo dhan in haddii sida uu ku taliyey la yeeli waayo ku tahay sumacad-dil iyo karaamo-dhac magaciisa, loona arki karo nin maamuli kari waayey qoyskiisa, kana leexday xeerkii dhaqan ee soo jireenka u ahaa Soomaalida.

Khasab bay noqotay in la fuliyo hadalkii odayga, inantiina iyadoo qabta dhaawacyadii oo aan laga daweyn oomatona aanay ka degin oo dibnaheeduna sidii jilowda u qallalan yahay, ayaa hooyadeed goor fiidkii ah markale dib ugu celisay gurigeedii, wiilka Maax ee ay soddohda u ahaydna ka codsatay intuu kari karo inuu kala laabto gacantiisa gabadha.

Maax ma noqon mid uga reeya gabadhiisa oo ka meydha rajo-la’aantii ay kala soo noqotay aabbaheed, kana dhaya dhaawacyadii uu gaadhsiiyey, hadalladii Soddohdii ka soo yeedhayeyna ma ahayn kuwo u furan dhagihiisa, waayo maalintaas ayuu u soo tuntay toorray saddex gees ah oo si daran usoo afeeyey,saa  isagu waa nin hore go’aan ugu gaadhay inuu qudha ka gooyo afadiisa.
Habeenkii oo dhan waxa uu Maax ku galgasho gogoshii, gama’na diidaba waxa soo dhowaaday waabberigii oo ah wakhtiga uu go,aansaday inuu beegsado dilkeeda.

Haseyeeshee, Filsan lafteeda habeenkaasi waxa uu u ahaa mid u daran oo ay saygeeda ka qabtay dareen baqdin isla markaana xummaddii dhaawacyada ku yaallay awgeed aanay indho isku keenin, ayey goor dambe oo waagu soo dillaacayo indhaha is yara gelisay. Waxay ku baraarugtay xaam-xaamashadii sanqadhiisa, iyadoo indhaha ku kala qaaday toorray dhalaalaysa oo uu kula soo haliilayo saygeedii , afkeedii oo aan dhawaaq ka soo bixin waxa uu si naxariis darro ah afar jeer naaska bidix kaga celceliyay toorraydii uu u soo afaysatay dilkeedii. Maax Kamuu nixin dhiigga qariyey jidhkiisii iyo gacmihiisa, balse hadana toorriyo kale ayuu la dhacay jidhkeeda,ugu dambeyna dhuunta ka galiyay , kamana dulkicin tan iyo intii ka hubsanayey inay naftii ka baxday.
Hadalka qudha ee Filsan ku celcelinaysay tan iyo intay naftu ka baxaysay, waxa uu ahaa “Alla Aabbahay eeday!!.”

Ayaan-darro gacan-ku-dhiigle Maax isma dhibin, ismana beddelin dareenkiisu ee intuu iska maydhay dhiiggii,iskana bixiyay dharkii dhiiga lahaa oo uu lebbistay ayuu baxay oo uu meydkeediina guriga dusha kaga qufulay, waxaanu si toos ah u abbaaray ilma-adeerradii oo uu ku wargeliyey in xaaskiisii gacan culusi ka gaadhay  oo ay dhimatay , sidaa darteed wuxuu ku wargaliayay inay ka hawlgalaan sidii loo aasi lahaa ,loona gaadhsiin lahaa qoyskii ay ka dhalatay.waxayna ilmaadeeradii ugu jawaabeen " Waa qadar alla ee adigu mudada hawsha la dhamaynayo yaraso socodka suuqa".

Tacaddiga ilaa xadkaa gaadhsiisan ee ka baxsan xeerarka bani’aadannimada umay arkeyn isaga iyo ilam-adeerradiisa uu u sheegay inay tahay wax ku culus xag diimeed iyo xag bani’aadannimo, waxayse u arkayeen dhacdo caadi ah oo aan ugub ku ahayn geyiga Soomaalida, maadaama kuwo la mida iyo kuwo ka siidaranba hore u dhaceen, lana mariyey wixii xeerka dhaqanka Soomaalida ka qabo, iyaguna ay jidkaa dhaqan uun mari doonaan,siday tahayna magteeda la bixin doono.

Cuqaashii iyo Maax ilmaadeeradii oo wada socda,ayaa toos ugu tegay marxuumada abbaaheed, waxaanay si bilaa  shiddo ah  ugu sheegeen in qadder Alle oo aanay cidna baajin karin dartii uu Maax ilaahay gacantiisa ku sababay inuu dilo ooridiisii, sidaa awgeedna ay ugu yimaaddeen inay u sheegaan , in dushooda iyo dummadooda ay tahay wixii arinkaasi yeesho,lana mari doono xeer-dhaqameedkii beelaha u yaallay.

Odaygii inanta dhalay, ayaa ugu war-celiyey in marka hore la aaso inanta, kadibna cuqaasha iyo waxgaradka labada dhinac isku soo noqdaan aaska ka dib, oo ay ka xisaabtamaan siday  u kala qaadan lahaayeen magteedii iyo mawlaxadeedii(Aaskeedii)  lana raaci doono wixii xeer dhaqan ahaa ee u dhaxeeyay labada beelood.

Dhinaca kale, hay’addaha xuquuqal-insaanka iyo ururrada haweenka ee u ololeeya ka-hortagga tacaddiyada loo geysto dumarka, ayaa qaylo-dhaan dheer ka bixiyey markii loo xaqiijiyey dhacdadaas naxdinta leh, waxaanay hay’addaha ammaanka iyo dawladda ka dalbeen in si degdeg ah loo soo qabto gacan ku dhiiglaha geystay falkan arxan-darrada ah, lanna horkeeno sharciga.

Hase ahaatee, baaqyo tiro badan oo la soosaaray, caddaaladdii iyo sharcigiiba waxa ka xoog roonaaday dhaqanka qabaliga ah oo noqday mid ka hiiliyey xuquuqda haweenka, kana dhigay kuwo u dabran wax-ka-qabasho la’aanta tacaddiyada loo geysto, kaasoo ka dhigay in tacaddiyo sida dilkan oo kale, kufsi iyo jidh-dilba loo geysto haweenka, iyadoo kuwa xadgudubyada u geystana aanay waxba ka soo gaadhin inta badan. Haweenku, waxay weli halgan ugu jiraan  caddaaladdii ka horqaadi lahayd caqabadda dhaqan ee kaga gudban helitaanka xuquuqdooda aasaasiga ah.

W/Q. Keyse Axmed Digaale

Burco, Somaliland

ALI BANFAS: THE SOMALILAND ODYSSEUS , AND THE CHAMPION FOR FREEDOM OF EXPRESSION

Today, the sky is heavy with dark clouds and our hearts with the sadness of Ali Hassan Adan’s departure. He was popularly known, as Ali Banfas. Banfas means more than a surname, it demonstrates his artistic talents in the Somali literature, it was a title in which he earned when he won the competition of Somali artistic show ( Bandhiga fanka Somaaliyeed) in 1976. He was a man with multiple personalities, a most loved teacher, an outspoken dissident poet in a time that walls had ears, and the air was thick with the fear of Siad Barre’s repressive regime. No one was daring to say a word or express a gesture that can be interpreted as a critic or dissidence against the System. Unlike most of those who lived that time, [Ali] Banfas never succumbed to the intimidations and Brutalities of the dictator’s men, but shook his words with castles of oppression and woke up the arrogant blood-sucking vampires from their nests… the high ranking Generals and Captains. His poetical awareness was a nightmare that haunted them and taught them, they will never go away with their cruelty.

Poet Ali Banfas - The Odysseus of Somaliland

[Ali] Banfas, though conceptually was analogous, he was artistically different from the revolutionist poets. He never hesitated to be proud of the nobility of his origin as an Isak-blooded man and Hargiesawi too. He was not wrong about that, because Isak-cleansing was the principle of the suppressive campaigns’ in which the regime launched against Hargeisa, Berbera,Burao and Erigavo. With bravery, he stood for his ideals, his determination for freedom, and his position in human dignity. In the face of the arbitrary judges of the regime’s notorious courts, he broke the walls of silence with his strong rhymes; spoke out loudly against the repressive policies. Mocking judges and prosecutions wiped with beads of sweat from their foreheads, embarrassed with the truth of his poetical revelations. While women and children were cheering and ululating outside vicinity of the court, tingling with the sense of patriotism as they heard [Ali] Banfasi’s daring response from the speakers. 

“Oh Bidhiidh, do not let the fear overwhelm your sense, the time is changing! (Ha u biqin Bidhiidhaw waqtigu ways badalayaaye)

It is the most remembered verse of his inspiring poem at that moment—-A lion remains to be a lion even if it is behind bars.

It was not message for Bidhiidh only, an inmate who shared the chains with him. This ill-treatment, torture and degrading practices were not confined to them personally, but it was something that systematically subjected to every prison in the detention facilities and police stations. It was common fate that was waiting for everyone who had conscience.

Mujahid Ali was not a man of words; he was also a man of action. He would have served 15 years, but he got his back freedom, as a result of carefully orchestrated Military operation of SNM fighters who conquered Mandhera Prison in January 1983. This successful combat which was known as Bad-baado (The Rescue Mission) was led by Mohamed Hashi Dirie (lihle )…..a senior Commander in SNM warriors . According to the context of his poetry works, [Ali] Banfas was always optimistic about future. He assured that there was always a light at the end of the tunnel.

“The roar of explosions around me are the symbol of my rescue”….( Inaan garab haysto, gariirka agtayda ayaan ka gartaaye…..)

It was a poem he made when he was inside the prison. As they heard the sound of sporadic fires behind the walls, the sense of smile came back to the desperate faces of the inmates, his colleagues….the woods of hell. The time has changed…..and after few hours, the whole place was covered with smoke and blaze, as the dead bodies of the notorious prison guards and tormenters were piled up in the corridors of the jail.

 “The time had changed”…as [Ali] Banfas foretold.

From that day, when the chains of oppression were broken, he put himself in the fire line of the SNM battlefields, exposed himself to the hissing bullets of the enemy. Because freedom demands more than words, it wants to consume the blood and the souls of the braves. It was an obligation that vested upon everyone who could understand the circumstances of that day. Schoolboys turned into warriors who fought with morale and courage. Teachers like Ali Banfas, started to teach another classes in the heart of thick jungles, preparing their attentive pupils to the miseries of war and roasting themselves in the middle of its suffocating flames.

Advocate Mohamed Ahmed (Bacaluul)

Our Odysseus (Banfas) you passed away, but you won’t disappear as long as freedom of expression exists as an ideal within our system. You were the champion of this liberty and proved to the world that nothing could suppress the voice of truth even if all the tools are in the hands of the tyrants. Truth erupts like a volcano, puffing up its ingredients when the scale of the oppression goes up in to intolerable extent.  You are one of great poets who ignited the fire of freedom with their tongue. No wind can turn out the candle of your legacy.

Those who went through hard times for the sake of us and lived enough to witness the fruits of their struggle are luckier than Ahmed Genius. Because he implored Allah, not to take his life before he sees the accomplishment of the mission.

“Ilaahoow aan horteed dhiman, iyadoon dhammays noqon”, Genius.

Unfortunately Mujahid Ahmed missed that chance. He martyred in the battlefields before the liberation.

May Allah rest all of you in peace and bless all the martyrs with his paradise.

Written By: Advocate Mohamed Ahmed Abdi (Bacaluul)

(waddi12@hotmail.com),

22^nd Oct, 2013

Jacaylka iyo Habeenka Maxaa ka dhaxeeya?

W/Q. Garyaqaan Axmed Nuur Guruuje

 

Habeenku wuxuu ka mid yahay nimcooyinka eebe inagu galadaystay, waana waqtiga naftu ku hoyato hoygeeda, kana nasato hawlaha adduun ee hadba ay ku foogantahay. Iyadoo laga faa’iidaysanayo huga iyo degennaanshaha eebe ina huwiyey Habeenka (Miyaanaan habeenka ka dhigin hu, dharraartana aanaan idiinka dhigin xili aad shaqaysataan) ayuu eebe koreeye quraankiisa inoogu sheegay.

Qof kastaaba wuxuu ku soo hoydaa hoygiisa xiligaa habeenimo, waxaanu la soo hoydaa waayihiisa gaar ahaaneeed; Waa halka Soomaalidu ka tidhaahdo “Ninba wuxuu qabo, Qordho la yimi”

Haddaba, waa iska adduun hawlihiisa aanay dhammaane, xumaddaha ama xanuunnada dadka asiiba iyo tabashooyinka qofku qabaa waxay ka mid yihiin waxyaabaha qofka ku soo xaadira xiliga habeenkii ee la soo hoydo, ugana wehel yeella habeenkii Madowga qariyey Ifkii Cadceedda. .

Qofba meesha bugtaa isagay balbeshaaye, Abwaanadda ku xeel-dheer arrimaha jacaylka iyo khuburadda arrimaha cishqigu waxay in badan inoo soo gudbiyeen waayaha qofka jacaylku hayo iyo habeenku ay kala mutaan, hurdo la’aanta iyo soojeedka haysta iyo duruufaha aan lala ogayn ee ku keliyeystay kasha nafta wax jecel ee la hiishaday madowga habeennimo. Horaa loo yidhi “Naf wax jeceli ba’anaa.”

Abwaankiii waynaa ee gabay dhaadhigaa ahaa, Alle ha u naxariistii Cabdi Iidaan Faarax waxa laga hayaa;-

Garyaqaan Axmed Nuur Guruuje

“Badnidaa habeenyahow,

Baryi waaba waagii,

Maxaan xalay baraarugay.”

Cabdi Iidaan wuxuu inoo sheegay inuu seexday laakiin uu soo baraarugay markuu is mirtay ee riyaddii jacaylku ay hurdada ka toosisa, hurdo danbena uu iska waayey. Waxuu hiifayaa habeenkii oo uu leeyahay caawa habeenku badanaa sawkan waagiba baryi waayey.

Abwaan kale ayaa isna ina leh:-

“Miyaan xalayto jiifsaday,

Jirjirkaba miyaan dhigay,

Riyaad igula joogtee.”

 
Abwaanka kale ee Maxamuud Maxamed Yaasiin ( Dheeg) Isagu xaalad taa hore aad uga sii fog ayuu tilmaamaya oo uu inoo Iftiimayey, Abwaanku wuxuu yidhi:-

“Sambabada iyo feedhaha,

Intuu Surrimo kala baxay,

Ma ku foofay gaadadada!

Seeddaha iyo Lafahiyo,

Wadnihii ma sarayoo,

Halistii ma sudhan yahay!

SOO JEEDE MAQANOON,

SEEXANAYN MA IGA DHIGAY!!!”

Abwaan Cabdisalaan Xaaji Aadan ayaa gees kale isna iska taagay oo ina leh-

“Habeen yahow dheeri,

Waad I dhibtee,

Dharaartuna iima kaa dhaantee,,,,,”

Inbadan iyo inbadan oo kale ayeynu heesaha iyo gabayadaba ku haynaa, hurdo seexan waayey, kaa seexan waayey  ama kaa jiifsan waayey. Bal haddaba, habeenka iyo jacaylka maxaa ka dhaxeeya?

Qalinkii: Garyaqaan Axmed Nuur Guruuje

Hargeysa, Somaliland.