Somalia: Between Warlords and Clan based Islamic Courts- a choice between Pest and Cholera 21/06/2006 Dearest country men and women, I must admit to you that I was not happy about the fact that the clan organized Islamic courts or Islamists groups took over the power in Mogadishu after they have defeated all notorious warlords in the trouble town of Somalia. However, the so-called new conquerors of Mogadishu are not new to me. May be they can present themselves as pragmatic Muslims to someone who don’t know them but for me and for many of my ideological brothers and sisters, these gays are the old and well know murders of Mogadishu. Every honest Somali knows that the new masters in Mogadishu took a major part of the mass killings of innocent people in Mogadishu for the last decade and a half. They are responsible for a systematic and organized assassination of many engaged Somali intellectuals in Mogadishu for the last 15 years. They are responsible for hundreds of controversial so-called court decisions that have been exclusively applied to minorities groups only. Hundreds of young and poor boys from the minority groups in Mogadishu lost their weak hands simply because they have stolen tomato from a market or a mobile phone from a shop. It is undisputable that thieves from the major rivaling clans in Mogadishu were excluded from all that draconic religious punishments. In Mercca and Baraawa, self declared Sheikhs and Allah warriors took the property of the native clans and compelled them to work for them as fishers, farmers and in Mogadishu nearly every thing belong illegally to them. More than a half of the previous state properties and buildings are in the hands of the clan Islamic courts and groups. It is true that the new religious political power in Mogadishu are inter-related with many other fanatics in all over Somalia included the Northwest of Somalia, through a sophisticated business and religious network. The Mullahs of Mogadishu and their friends own the most profitable Enterprises and productive land in south Somalia to-day. The Mullah clique in Somalia applies two effective strategies in order to achieve their bloody profit oriented targets. In the first instance, they organize brutal militia on the bases of their clans. Secondly, they propagate religious propaganda so that the poor people are narcotized and they don’t feel the pain when Mr. Indhacade for example wants to rube the properties of the weak people. In Qoryole area for example, the people in that area became literally slaves in their own villages. The new masters in Qoryole are well organized on clan bases and armed with motorized techniques. Brutal killers known as militia compel hundreds of families to work in the Banana Farms and pay illegal taxes. The militias of the new masters in Mogadischu are primitive, brutal and criminal. It is reported by international NGOs that the Militia loyal to Mr. Indhacade kill every day one member of innocent Jerer-Ween Somali farmers in their homes or farms between Mogadishu and Kismayo area. Islamists did not win the war against the warlords only but they also won the indoctrination of a whole nation. The Somali Muslim version was known long enough as the most liberal one in African and the Arabic world. Today, Organized Islamists groups are dominating the daily life of the people in Somalia. In the Koran schools of Mogadishu, Islamic groups produce their future killing machines. Somali women, whom Brother Bashir Goth once correctly describes them as the bread winners of the Nation are the mostly misused and manipulated group by the Islamists in our country. The Islamic groups are not feeding our nation like our sisters and mothers are doing between Zeila and Kismayo. In the contrary, they are parasites living from the blood of our people just like the warlords. Some of our Somali intellectual has a very short memory because they have almost forgotten that the warlords and the Islamic business establishment in Mogadishu had a year ago a common interest and a common enemy. Their common major enemy was for a year his Excellency the President of Somalia Mr. Abdullah Yusuf Ahmed and his Excellency the premier Minister of Somalia Dr Ali Mohamed Gedi. However, as we know and witnessed many political coalitions and criminal partnerships collapsed in Mogadishu for the last 15 years. I am expecting that the recent armed conflict in Mogadishu which is not yet over will bring a new criminal clan coalition in the ex-capital of Somalia. For example, Osman Atto’s new proclamation in the BBC Somali section today were he says that he is claiming that he handed over the largest part of his militia arsenal to the Clan organized Court militia is smiling like a new dirty clan coalition which underlines my thesis. The choice between the Warlords and the clan based Islamic courts is a choice between Pest and Cholera. Finally, if the Islamist groups are truly not interested in establishing a new Taliban State in Somalia, they have to talk immediately to the TFG and remove all their militia from the town and be ready to hand over all the clan arms first to a neutral International Institution.. Any other Friday speeches in the countless Mosques of Mogadishu from the Clan based Islamic courts will be considered as a lie and has absolutely nothing to do with my Islamic believe/faith and they will never be my heroes. Ali Osman Samater Osmansamater@yahoo.com The opinions contained in this article are solely those of the writer, and in no way, form or shape represent the editorial opinions of "MarkaCadey.Net"

Indhacadde: Waa sharci darro xarigga Cabdi qeybdiid Thu. October 20, 2005 11:24 am. Qof u *** warkan Shiikh Yuusuf Maxamad siyaad Indhacade oo ah Gudoomiyaha Gobolka sh/hoose ayaa sharci daro ku tilmaamay xariga dalka Sweden loogu geystay taliyaha Ciidamada Booliska Soomaaliyeed Cabdi xasan Cawaalle Qaybdiid oo uu magacaabay wasiirka amniga qaranka ee dowladda federaalka oo afar casho ku jira gacanta Ciidamada Booliska dowlada Sweden. Indhacadde oo maanta shir jaraa'id magaaladda muqdisho ayaa waxa uu ku sheegay iney qalad ahayd xariga Cabdi qeybdiid isla markaana uu ka danbeeyo C/laahi yuusuf axmed madaxweynaha dowlada Fedraalka waa sida uu hadalka u dhigaye. "Mar haddii denbi dagaal la qaadayo waa in laga soo bilaabaa C/laahi Yuusuf oo ku faana had iyo jeer aniga ayaa ugu horeeyay xabad la rido iyo Aniga ayaa ugu hub badan" sidaa waxaa yiri Yuusuf Indhacade. Dhinaca kale indhacadde ayaa shirkiisii jaraa'id maanta uga hadlay warbixin ay dhowaan ka soo saartay Gobolkiisa Qaramada Midoobay oo lagu sheegay in xashiish lagu Beero Gobolka isla markaana lacago baad ah laga qaato hay'ahada samafalka ee xafiisyadda ku leh Gobolka taasoo ku sheegay warbixin Been abuur ah oo aan xaqiiqda ku saleysneyn. waxaa kale oo uu tilmaamay inay qabsanayaan qareen u dooda iyaga islamarkaasina ay iyagu dabar gooyaan muqaadaraadka.

Spotlight on Somalia Aired: Tuesday, July 11, 2006 10-11AM ET By host Tom Ashbrook: It's Blackhawk Down time again in Somalia -- this time not for US helicopters and troops, but for US policy attempting to keep Africa's most battle-scarred patch out of the pocket of al-Qaeda. Early this year, the CIA started pouring cash into the hands of Somali warlords to buy their help against al-Qaeda but the plan blew up. Islamists have now taken over Mogadishu. In the last two days, 500 US-ally warlord fighters have surrendered. The Horn of Africa just got its own Taliban. Osama bin Laden has celebrated on tape. Some strategists see al-Qaeda's empire of opportunity not shrinking but growing across a wide swath of the Islamic world. Hear about America's war on terror -in trouble- in Somalia. · Rob Crilly, freelance reporter with The Christian Science Monitor based out of Nairobi · Mark Mazzetti, National Security Correspondent for The New York Times · John Prendergast, Senior Adviser at the International Crisis Group · Stephen Van Evera, Professor of Political Science at MIT.

Warlord Indhamadoobe (Sheekh Bililiqo): Bismilaahi Raxmaanu Raxiim waa idin salaamay Mudanayaasha iyo marwooyinka ka soo qeey'b galay dac-wadaan , waxaan salaan taa la mid ah u soo jeedinaayaa Garwade Shariif oo la rabo xaq iyo baadil in uu kala saaro , waxaan kaloo salaan galka iyo laabta ka soo goday u gudbinayaa Sheekh Mirato oo caqiidadisa iyo aqoontiisa u suura galisay in uu noqdo Gacan yaraha Garwade Shariif , Salaan ka bacdi waxaan Mudanayaal iyo Marwooyin idiin soo ban dhigi doonaa xaqiiq run ah , xaqiiqdaan oo cadeeyn doonta in dacwada lagu soo oogay dadkaan matalo in aay been tahay , ayna xaq u leeyihiin in aay gacanta ku haayaan meelaheey ka taliyaan , ma is weeydiiseen Mudanayaal iyo Marwooyin maxaa dhaliyay Kacdoonka Shacabka ee ka dhacay Muqdisho , marka laga reebo Shabakadaha xaq doonka ah ee runta sheega sida Shabeele , Horn Afrika iyo BBC laanteeda Af Soomaliga oo uu madaxda u yahay Sheekh Yuusuf Garaad oo dadweeynaha degan xamar faray in xaqa loo diriro , waxeey dadweeynaha ku nool xamar qaati ka istaageen hogaamiye meel kooban ka taliya , hogaamiyaashaan oo xamar u kala qeeybiyay goobo goobo , aayna jirin hal hogaamiya Xamar lagala tashan karo si aay nabad uga dhacdo , arintaan oo ku qasabtay in dadweeynaha ku nool xamar aay sameeyaan kacdoon looga dan leeyahay in Xamar gacanta u gasho hal Koox si maamul loogu sameeyo , Garwade Shariif dadkaan matalaayo ma heesato waxa heesta hogaamiyaasha Xamar ee kala qeebsan , arintaan oo u suura galisay in uu shaqsi gooni ah ka taliyo oo cid kale aay ku qabsan xukunkiisa , arintaan oo suurta galisay in Maxkamadaha Islaamiga ah oo aad adigu Garwade Shariif Madaxda u tahay aayna u soo fara galin dhulkaas , maadaama aa ka soo hor jeedeen Baadilka una dirireeseen xaqa , marka Garwade Shariif dadka la soo dacweeyay oo la rabo in sharafta laga xayuubiyo ayaa waxaa ka mid ah Sheekh Shariif Cirfo oo ka taliya degmada Afgooye , Sheekh Shariif Indhacade oo ka taliya Degmada Marka iyo siinka dheer , ahna Milkiilaha Warshada baastada , Sheekh Shariif Dhuxuloow oo ka taliya degmada Baraawe iyo Sheekh Shariif Seeraar iyoSheekh Shariif Goobale oo ka taliya Kismaaya , Ashraaftaan oo culomo'udiin soomaaliyeed ah oo faafinaaya diinta islaamka , marka ma xaqbaa Garwade Shariif in Ashraaftaan dacwo lagu soo ooga ayagoo gudanaaya waxuu ilaaheey ku soo amray oo ah in aay gobaladaas ka taliyaan , waxaan kaa codsanaayaa Garwade Shariif in aad dacwada meesheeda ku xirtid , dadkaan dacweeynaaya Ashraaftaan matalana aad ku qasabtid in aay raali galin siiyaan Culumo'udiinka sharafta leh ee gobaladaas xukunta oomagacooda aay lu dheeleen.

INDHACDE OO HANDADAY DADKII MUQDISHO dhawaan waxaa idaacada horn afrik barnamijkeeda qormada ku casuumeen dagaal ooge indhacade oo ah ninka xooga ku haysta G/SH/HOOSE,isla markaana ciidankiisa biliqaysteen degmada jowhar iyo balacad. dadkii barnamijka soo wacay markii khatka telfoonka loo furay ayuu qaarkood ku handaday inay joogin xamar iyo inay yihiin dad world lords ah maadama isaga ka soo horjeedaan. waxaa dhacday in horn afrik ku jartay khadka gabar somaliyeed oo ka soo hadlaysay xafadda madiina markii ay hadalkeeda ku biloowday "[ waxaan ka codsanyaa madaxwaynha iyo DFKS '] ayaa khadkii lagu jaray. indhacade oo aad uga carooday in uu ka baxao dhulka uu xooga ku haysto haday dacad ka tahay diinta uu u gargarayo ayaa ku jawabay inuu Marka ku dhashay xoolo iyo beerana ku leeyahay taas oo caado u ah beenta uu markasta sheekto. hada ka hor waxaa uu sheegtay inuu mulkiyedeeda leeyahay warshada Bastaddataas oo somali oo dhan ogtahay in dowladii somaliya la hayd. dadkii indhacada aqoonta u lahaa waxay sheegeen in uu ah askari dabla ahmarkii danbena uu Haydda Care gaari u waday..isagoo ninkii agsimaha ka ahaa hey ada Care uu waday gaariga gaarka ah oo xaaska iyo ilmaha u qaada gurigana u soo adeega..ninkaas oo ahaa nin somali ah oo hada ku nool dibada. waxaa kale uu indhacade been ka sheegay in uu la xiiriray madaxwaynaha taas oo markii aan baaray ay ahayd been abuur uu ka been abuuranayo Madaxda Qaranka. Indhacade waxaba kama duwana kuwii ka horeeyey ee xamar iyo jowhar joogay ee sida tooska uga caytami jiray idacadaha taas oo ku tusaysa inaysan lahayn hadaf iyo siyasad toos ah...iyagoo cay aflagado iyo faan aan meela garayn caado ka dhigtay waxa yaab ah in inadhacade uu sheektay inuu xukumi jiray magalada Balcad hadana xukumo isagoo qosol jees jees ah iyo kibir ku daray. waxaa xaqiiq ah inay imaan doonto waqti la la xisabtami doono dable indhacdemana foga waqtigaas. mahadsanidin C/raxmaan Cali

So-called courts they should eliminate first indhamadooobe or else the whole story is about tribalism. qeybdiid si warlord but he is not the only warlord

Wafdigan oo kakoobnaa sadex domarah oo ajaaniba iyo 3 wiil oo ah qurbajoogta wadanka mararkayka gaar ahaan Manasota iyo madaxda Jaamacada PSU. Waftigan oo markii hore soo maray jaamacada nugaal ayaa waxay indha indheen ku soo wada mareen xafiiska, labreriga iyo fasalada ay ka koobantahay jaamacada nugaal iyagoo aad u gu farxay boogaag farabadan oo taalay jaamacad oo keenay Prof Hayd. Kadib waxay aadeen xafiiska ururka Dallad hanaqaad oo ay halkaa kula kulmeen qaarka midah masuuliyeenta Dallada. Wafdigan oo horay ugu kacay meeshee loo quundeeyay jaamacad Nugaal ee oo dhagaxdhigay Madaxwaynihee hore oo Puntlan Maxamed Cabdi Xaashi halkaas oo ay add ula yaabeen dhulka weyn ee jaamacada dhismaheeda loogu talagalay. Ugu danbeentee waxay yimaadeen waftigu xafiiska hayada Wadaniga ah ee SVO steadfast Voluntary organization oo ay halkaa kula kulmeen goduumiyaha haayada SVO iyo shaqaalaha haayada Goduumiyaha hayada SVO ENG: siciid awcabdi ayaa wax u ga waramay hayada SVO waxkabadkeeda tan iyo 1991 isagoo tusay sawiru ku saabsan waxkabadka hayada SVO. Goduumiyaha Hayada SVO ayaa wax oo ka sheegay shir lagu qabtay markay soo dhameesteen booqashadee wafdigu in oo wafdigan kayimi wadanka maraykanka oo guduunsiinayo Faras oo ugutalagalay. Cabdimalik maxamed askar oo isagu waftigan kamid ahaa ayaa oo kamidah SSC ayaa isuguna sheegay in 25 arday oo dhigata Nugal Universal ay school sheep lacagta kabixndoodaan iyaguu dhiganaya Jamacad Nugaal. Garaad jaamac ayaa isaguna kahadlay shirkii loo qabtay waftigan oo sheegay inay ku faraxsanyiheen imaanshaha waftigan garaadka oo shegay inay gudbiyaan inuu gobalku yahy amaan. Garaad jaamac garaad cali ayaa waxa oo ku gu duunsiiyay wafdigee toolada gudqaboobe Laba faras oo ay kala Bixiyeen hayada wadanigaah ee SVO iyo Jamacada nugaal Deborah oo iaya ah Prof kadhiga IHCC ee manasota ayaa iyadu ku faraxday faraska ay oo gudunseeyay garadku oo iyadu bixisay Hayada SVO Magacyada waftigee kayimi manasota 1. Lena jones 2. Deborah johsm 3. jannie kratzer 4. cabdimalik maxamed askar 5. abdikarishid ali Cabdikariin Siciid awcabdi oo soo qaaday sawiradan.

General duke waxka soo qaad malaha soo maal, wax lasii kala qaybinayo majiro waana nala xumeeya excuse ma noqonaso, maalinta danbe qof kasta baa naqonya dowlad gaar waayo madax banaani buu rabaa Soo maal, Waxaan umaleenayaa ninyar baa tahay ama waxba waadan ka aqoon siyaasada Somalia Why you promoting smaller sub clanland, in Somalia we have enough of something land? Now you want to bring sub-clan land when we were tire of clan lands soo maal I don’t understand why you advocating for more divisions, I thought you were for midnimo Puntland is a confederation of clans, and everyone is equal and no clan is marginalized, Puntland doesn’t mind if Burco joins Puntland? On the other hand, Somaliland is secessionist entity and it’s about colonial legacy, if Garowe wants to join Somaliland, Somaliland will not accept Do you get soo maal? Bad casow Let me tell you something, people of Sool all the time choose union over division, simply because unity is better than division It’s unwise to recommend people of Sool, to make their own clanland, let people decide for their own How if we unite all northwest, north central, and northeast? Do you mind? Dadku waa walaale aan mideeno

Badcasow, Thats the reality in Somalia these days Everyone wants to be the boss I guess Transitional Government wants to order all Somali regions and northwest, while Baydhabo is not entirely safe city Sheikh indhamadoobe wants to order people of Mogadishu while he oppressing people of Marka Somaliland wants to order Sool, while they fought for freedom and today they robbing the precious freedom from the people of Sool

Asalaamu Calaykum, Rahima your way to solve the problems is ill-advised and unfair Now you telling me, certain regions are offenders and others are the victim as you arguing We all Somali regions are victims, at the same time part of the problem Demonizing of any Somali region or clan is absolutely unacceptable, whether its Somaliland, North central, Puntland, Hiiraan, or Bay-Bakol All Somali people should pray success and good for all Somali regions To be fair, all Somalis are cheerleaders for warlords, some are cheerleaders for Riyaale, some are cheerleaders for C/Yusuf, and some are cheerleaders for Indhamadoobe It doesn’t help to accuse only people from specific regions and portray them as enemies and cheerleaders of warlord You seem very selective in your accusations We need to be fair and avoid accusing only one side of the conflict Or do you have something against specific regions and not want good for them. Why do you have to defend some regions more than others? You have to understand Somaliland is part of the conflict by invading Sool in order to unite former british colony of Somalia; The occupation of some portions of North Central Somalia by Somaliland is unacceptable and intolerable Forcing the people of north central to be part of Somaliland only creates cuqdad and larger hostility as well; I believe the best solution is first everyone should clean his room, before we talk about cleaning entire house because the house contains 18 rooms, because no one can clean entire house alone.

at the end of the day it is a land of Muslims where one can pray and worship Allah in peace, that really is all that matters The action matters not the victim, even if at the end of the day people can pray and worship Allah doesn’t matter really, because no one can justify the occupation of Muslim land by a Muslim outsiders, no excuse for haraam Man is selfish but Allah is just "...and Allah means no injustice to any of His creatures." (Qur'an 3 : 108). In Islam there is no church hierarchy no priests, ministers, vicars, deans, or popes. When a Muslim prays he prays directly to God not through any intermediary. When he serves God he is not serving an institution but God alone. Every human being is individually responsible for their own actions and their own beliefs. No one can take that responsibility away from you. If you think that anyone is ordering you to act against what you sincerely believe to be the will of God you are duty bound to disobey that order and instead obey Allah. This is the principle that Allah is the sovereign; and no one has monopoly over religion The son of the Muslim governor of Egypt once had a horse race with another man, which the another man won. Angry, the son of the Muslim governor lashed the man with his whip. The man brought his case to Omar Ibnul-Khatab at the time of Hajj, the annual Muslim pilgrimage. In front of the general assembly of Muslims, Omar gave his whip to the man, saying, Beat the one who beat you. Then Omar scolded Amr, the boy's father and conqueror of Egypt, saying: When did you enslave the men who were born free by birth? I believe we all born Muslims, alxamdu lilaah, therefore no side should use religion to advance their political platform.

Red Sea, True, what you can do if C/Yusuf and Riyaale have support from the people, and really they very popular in their respective regions You already told us Somali people themselves choose their present harsh circumstances by supporting warlords like C/Yusuf and Riyaale Do support the courts to rule Hergeysa? Naf taada oo kale baa qof kasta laga soo qaada It’s unfair to ask such question to your fellow northerner (me), albeit he is pro-unity and anti-secession? Is he responsible of what’s happening in the south? How can he free NFD, western Somalia? Force Djibouti? Since, you support the right of your region/clan to secede, why reject when it comes to Sool and east Sanaag? Do you believe colonial borders or the right of people to decide destiny? In 1988 people of woqooyi galbeed fought against Somali regime in the of freedom, why deny the same right for people of Sool and east sanaag? In addition, you are right it does come down to greed,qabiil, and power, but that applies to every Somali tribe and region, not only one specific region and tribe True ,We need to acknowledge the root of the problem in order to understand and solve ? that the entire Somali politics is about tribalism, We know the fact that Somaliland is supported by one clan, and Puntland by another clan If that is the case, why you support the aggression of your clan-state against people of Sool and east sanaag? Bad casow, soomaali waa laga yaabaa inaad ka gar heshid, laakiin reer sool kama gar helisid, waxba kuuma taraso in aad ku dodo sool iyo east sanaag khasab baanu rabnaa inaanu ku haysano!!1 Cadaalad iyo gari Illaah bey taqaan ee garta na sii waayo Illaah baa kaala xisaabtami, oo haa naqon garmaqaate sida ey soomaalisu ubadan yihiinm, soomaalidu waxey leedahay oraah leh “Gaalka dil, Gartiisana siiâ€. Walaalow hadaad rabtiin inaad ka go’daan Somalia go’a Ilaahay garabkiina ka galo, lakiin bal labadeena gobo ee Sool iyo east sanaag nooga taga, khasab waa dhamaaday, soomaali dagaal khaati bey ka joogtaa, carabtuba wa taaso waxey noqdeen 25 dal ayagoo isku luqad ku hadla, waxaan aaminsanahay soomaalidu waxey u baahanyihiin inay mar uun qoxoontinimada ka baxaan, oo fariistaan oo koob shah ah cabaan sida carabta!!!

i stronge belive so. The reason being is both your career and your love are the two most important cornerstones of your life. they both have three months of probationary period, where both parties are deciding if this is worthwhile ??? also for both we assure to impress for the first impression and so on so forth. thus, finding a meaningful love and meaningful work are one journey that we searching for a potential mate and perfect job, basicly the whole world in one basket. in fact, since they have alot in common your work can affect your relationship and vase versa based on money or time. And usually what happens is many young poeple wrap up everything by certain age, misplacing them socailly by marrying the wrong person or financailly by settling for an undesirable job. Conclusion, ensure the balance between them, otherwise, you will limit your success!

haye sister ja'za kul allahu khayr

If Yes What Would you give ??

ummmmmmmmmmmmmmmmmm i think you and your husband should swap the spots. Teach him how to cook fresh breakfast, if he is not yet there, so u get time to figure out wat else to do since breakfast has been taken care of. furthermore, if you think you are good story teller maybe you should start writting a BOOK! u never know you could be a great writer. Also, find out wat makes u a batter candidate for better future by close looking to the career you perusing maybe through volunteering, obtaining a some sort of designation. Apart from that, do some window shopping it is healthy for eyes

WEll somali and islam got the "S","M",and "A" in common but how deep are somalis muslims? to be honest with you somalis practices Qalbi than Islam, therefore, our religion is QABIL than Islam we can fool anyone else but not ourselves RUNTA AANU ISKU SHEEGNO SOMAALIYEED RIWAAYADANA KA BAXA FOR GOOD!

Chocolate & honey if every girl had that such mentality like you iam sure many masiibo incidents that they experienced/experiencing could have been prevented. However, not evey1 thinks like that not even all that faraxs, i know personally this somali man who married a Asian women and after he spend decades with her, and allah bless them with 2 kids, next morning telling me we peacefully broke up, so i kindly ask him why? With all confidence he replied " iam looking for somali lady, finally i see wat iam missing". therefore, many of you may wonder why i choose to expand halimos situation over farax's the reason being is halimos pays more cost if things doesn’t work when it comes to associating foreigners in general because of the biological difference between the two genders. maxaa Jamaican ka soomlida nimankooda saaray, cajaa'ib could it be out of jealousy?? Rowda i simply took Jamaicans as an exmaple first of all but secondly they are most of time the first choice in halimos list ( iam speaking from self experience). And believe me i know many horrible stories and i can go endlessly if i start to tell you. In fact, they all make sick but what really make me worst is seeing everyday gabadh somaliyeed oo wadadii sii Habaq-Habaqle. Can we stop them is the question???? Who people date others for whatever reason have the choice to do Well we can leave the issue as che-guevara advised us, which is the same as how things work at this moment but is it the rite way ? Should we call this a freedom of choice? Is it matter of i mind my business and u mind your business waxna iskuma nihin? is it not advising her our duty in order to ensure a better walfare in future for " GABADHA SOMALIYEED" ? or we sit back and be tight and wait to cry with her when tears are dripping everywhere if it is not too late and blood shattering all over the place Rescuing GABADH SOMALIYEED is saving HOOYO SOMALIYEED and saving HOOYO we save of ourselves from as che-Guevara said melt away into this melting pot. Castro with ALL respect ilaahbaan kugu dhaarshay is this wat you come up with after involving tons of thousands of debates and in-depth critical thinking in SOL ONLY!!!! Jamaicans are cool. If my child found one who's a muslim with a college degree, I'll be doing the mashxarad myself Before i go on, there was this somali girl who was 19 yr.o. when she faced difficulty to stay with her family. as Rowda maybe call walaalo opportunity comes in once in a life time opportunity come :rolleyes: gabadhii snatched the opportunity. waxay maciin mooday a Jamaican guy who at that time was a vary close friend of her. After she told him all her problems he replied YOU GOT ME wat are you waiting for, I am here for you. if i give you a quick recap on who he is? well he is well establish young man who got the degree on hand simply is the would Costro macsharada ugu tuurilahaa with no farther due....waxuu dajiyey basement-ka and helped her 2 find JOB not back isn’t ???? u may wondering wat could go wrong. well as i agree fully with my dear sister chocolate & honey They cant believe that you would flirt, date, like or be arround them without physical contact. that was the result to use her and plus make her to pay his mortgage by charging her a rent every month. SO the question is MAXAY FAIDAY left home, No more Family, pay mortgage, and lastly become a mistress what a misery. So wat type of opportunity is that??? TO be a " Ku-mel-gaadh" u call a opportunity.Unfortunately, this girl had no one 2 save her. on other hand, there was this girl who her dad had close eye since from her childhood , he assured that she have everything took her to movie theaters made sure that she is on time at home 9:00 pm. furthermore, he teach her Kuran and she weared her Hijab voluntarily without any pessure from him.But, next day she come home asking him if he could help her jamaican boy-friend who got no place to stay. Kindly, he excused them and asked her to talk with her separately telling her " aabo gurigu waa cidhiidhi, hasayeeshe, markaan iibsano guri kan ka wayn, no problem" with smile on her face and delighted with her dad's understanding she quickly when to her boyfriend telling that she is sorry but promiseing him that ones they move a larger home everything will be perfect for them. However, her father was shocked and come up with a plan to take her this summer to somalia ......and he compeleted his mission successfully isla markiiba wuxuu ku daray nin :rolleyes: is it rite or easy way out will find. For the first year after old friends asker her she said it was terrible she wasnot happy at all period. But, she said now i understand and i thank to my father for everything, i got kids, husband who cares me and so on happy ending eh. Now u make the judgement on your own both situations got +ve and -ve however the main thing is which weights more Ask any Jamaican wat is the most confusing day in jamainca??? they will tell you " Father's day" did u ever ask yourself why is that the case ????? Nomads you have to understand people are materialistic in this side of the world nothing is real like the food on your table. It is true wat chocolate said for most faraxs and i beleive it is true for halimos too Tell farah you get sick just looking at him and he is inlove: tell him you simply get sick when he isnt arround, and farah is gone Why that is the case, because 99.99% of them are there for real far away from being phony take my word same as halimos. If you still cannot agree than learn from history. In somalia “father's day “ wouldnot be awkward and confusing but simply smooth and full of joy now DO u see my point

Is it Coincidence or Intentional why we see in North America and Europe many xalimos developing aggressive attitude against their follow brothers While many of them show other nationalities - particularly Jamaicans unfortunately - limitless kindness and so on especially when it comes initiating relationship!!!!!! .Is it something to do with climate (Farax does not have clue how to "SAHAN" in this new locality), diet (Farax doesnot know how to hunt in the new world or maybe is it something to do with artificial meals that we consume daily and resulted a change in conformation of our sister's mind metabolism) , or is it inability to resist culture assimilation. Moreover, I am sure many of you saw the somali Movie "Qabyo" where they revisited today's common sister's quote “TODAY IS MY DAY" to be honest I feel sorry for them if men oppressed them back home. In fact, i would like to stress that nothing else suitable to xalimos batter than faraax and vase versa. Thus, i don’t see this shocking attitude will bring a solution to what took place in history, because that is brainless way to resolve such issue so let us treat each other fair and peaceful period DONOT YOU THINK??!!!

do u see somalia in winter olympics any time soooooooooooooon ....???? iam jst wondering

DHIBBAN IYO DHIILADII MUQDISHO (Xiso dhab ah oo xiiso leh) Somaliweyn - Muqdisho 27/09/05 Dhibaatada xadka dhaaftay, dhiiga macna darrada u qubanaya, dhiilada dadka wejiyadooda ka muuqata waxay ahayd mid aan loo qiyaasi karin axad arkay mooyee. Waa abaarihii 1991-kii 25-kii bishii 12aad habeen aan sinna maskaxdeyda uga go’I doonin ayaan mar qura ku hambaabiray dhawaaqa rasaasta qoryaha darandooriga ah ka dhaceysa xilli aan sariirta ka dhacay ma garaneyn waxaan galay jiif cabeysi aan waayadaan dambe caanka ku noqday, waxaan xaqiiqsaday in tii iimaan kala haadka qabtay ay dhacayaan aqal ka mid ah guryaha xaafadda, walow ay deriskeygu u badnaayeen dad qaxooti danyar ah oo aad u dhibaateysan oo aan is difaaci karin hadana ay caadada tu ahayd inay rasaasta isaga asqeysiiyaan xaafadda ay galayaan si ay u argagax geliyaan degaanka ku xayiran. Sawaxanka dableyda ayaan ka dhex maqlayay taah cod haween ah, ereyadii ay ku tiraabeysaysana wadnaha uu jeex la fuqayay….aah…aah, Alla weygu taalaaye gabadha ha iga dilina..alla gabadha ii badbaadiya, mar kale dhawaaq xabbad kaliyaale ah ayaan maqlay oo codkii calaacalka ahaa halkaa ku istaagay. Waxaan xaqiiqsaday in ruuxii taahayay ay nolol is daayeen, naftaa galbatay dabadeed waxaan maqlayay qeylada ruux dumar ah oo da’yar una ekaa qof la kufsanayo, nasiib daro waxba uma qaban kareyn, walow ay masaakiintaa hoos rafaneysay tii dad qalka ahayd ee ku dhiigya caboobay dagaaladii sokeeye, Allaanse uga baryay inuu samata bixiyo. Waa’ ku dhowaadkii ayay tii halkaa isaga hayaameen waxaanse ka mid noqday dadkii deriska ahaa ee ceebeysnaa kuwii ugu horeeyay ee u gurmaday, waxaan halkaa ugu tagnay ruux dhimanna aan nooleyn, xinjirada bowdaha iyo jirkeeda gebi ahaan hareeyay waxay ahaayeen kuwo aan gebi ahaanba indhaha la siisan karin, waxaase ka sii darnaa Duq Cosob oo gabadha xuquuqul insaanka si ka baxsan loola dhaqmay hooyadeed ahayd oo iyadoo nafi ku jirin dhinac xoorneyd dadka soo dul dhoobtayt naxdin darteed ruux hadlayay kuma uusan jirin goor dambe oo leysla wada yaaban yahay ku hadaaqday axadkii aan u soo gurmanay jaarkeygow daawasho waxba iima gashee raro gubyadaan iga qaada, inta hal mar la soo baraarugay ayuu qof waliba wax ku dhaqaaqay, aniga inanta dhiig baxeysa ayaa ii darneyde wiil I garab taagnaa ayaan ka codsaday inuu gaari gacankiisa la soo ordo ileyn talo kale ma heyne. Gaari gacankii ayaan Cusbitaal Mariina ku geynay gabadhii ay dhaawaceen af ku dambiilayaasha taasoo ay ugu darneyd rasaas ka haleeshay halbowlaha bal balka bidix taasoo sababtay in saalada qalliinka la saaro ayadoon cid kale loo heynna ayaa dhiig leyga miiray, waxaana Ilaahey ku guuleeyay qalliinkaas Dr. Jimcaale oo xilligaas howsha waday. Qalliinkaas wuxuu socday muddo aan qiyaasi karin oo soo af jarmay subaxnimo arbaco ah taariikhduna ay ahayd 25/12/91-dii. Bal aynu dib u milicsano DHIBBAN iyo waayihii nolosheeda oo ka bilaabaneysay 15/10/1972-dii. Waayihii nolosheeda: Waxay hayd barqo arooryo saxan saxada jirta seymaha roobaad ee cirka ku gadaafnaa shimbiraha kala ceynadka ahee hawada codkoodu camiray, badda oo dhinac ka hugmeysoo arlada nabad ugu baaqee, dadka reer Kismaayana xusuus ay la muusoonayeen, ayadoo ay suugaantaas jirto ayaa Maxkamadda magaalada ay ka aloosneyd dacwad aad u kulul oo jawiga maalintaa jiray u bedelaysay mid cakiran oo dadka Maxkamadda gudaheeda ku jiray ay dhididka iska filqayeen, dacwadaasoo u dhaxeysay inan qiyaastii 20-jir ah astaamihii reer miyiga ay ka muuqdeen lahaydna uur bilo dhameysi ah hugeeduna calalo yahay ayna u dheereyd diif, diihaal iyo darxumo jirkeeda gebi ahaan ka muuqatay. Waxay ahayd qalfoof garbuhu waabmeen waxayna indhaha ku gubeysay wiilka ay dacwadda kala dhaxeysay oo iyada meel wejiga kaga beegan fadhiyay waxa uu ahaa wiil qiyaastii 30-ka cagaha dhigay deggen oo aadanba u moodeyn nin eedeysane ah, wuxuu ku labisnaa dharka ay waagaa maal qabeenadu qaadan jireen, dadka Maxkamadda soo galayna wey salaamayeen oo dhunkanayeen, ayada oo xaaladu sidaa u cakiran tahay ayaa waxaa soo galay qaalligii Maxkamadda mar qura ayaa fadhiga laga wada kacay, gabadhii dhibanaha ahayd maahee, qaalligii ayaa si kahsi ka muuqdo u yiri: “Haye gabadha maxaa ku dhacay waaba kici la’dahaye?†way yara ruqaansatay, walow ay dadaashay hadana wey sara kici weyday afkeedeyse maashays oo ayadoo dhibaatadii loo geystay dib u gocaneysa ayay ku hadaaqday: Hayin kaceygii habeenada, hor ilaahey wacadkii, heshiiskii qarsoonaa, hamigii nikaaxu iga raacay baa, hiradow eedaye, habeenkii macaanaa, hoos iga cuskaday baa, hiiradow eedaye, habaar qabow curdankii hilibkeyga, hal gaad adaa ku goysoo hambo iiga tegaye, habeenadii haahdu kaa baxeysay, hiradow ma ilowday? Horyaalada Maxkamaddow hor ilaah baan idinku dhaarshaye, hororka heygaga tegina!!. Inkastoo dadkii maxkamadda ay la wada murugoodeen hadana Hiirad iyo xaakimiintii waxay u ekaayeen kuwo aysan damqin calaacalkeedaas. Mar qura ayuu qaaligii miiska u garaacay burriskiisii…aamusa...aamusa ayuu ku qeyliyay, la aamus oo la wada dhowr, intuu jimcisaday oo giir iska kiciyay ayuu ku bilaabay qaaligii MAXKAMADDU WAA INOO FURAN TAHAY, waxaynu gabagabeyneynaa dacwadii u dhaxeysay dhibane Cosob Bile iyo Hiirad Xaaji Xuseen, faahfaahin waxaan ka sugeynaa garyaqaanka guud ee Maxkamadda, qaalligu waxa uu iska xejiyay inuu faah faahin ka bixiyo arrionta xukunkeeda u dhameysnaa garyaqaanka si aan loo fahmin in gacanta lagala hadlo. Garyaqaankii oo warqado badan rog rogaya ayaa hadalkiisii ku bilaabay: Jaalle qaalli iyo jaalayaalba waa idin salaamay, acwadan waxaa oogay gabadha halkaa fadhida ee lagu magacaabo Cosob Bile, iyada oo ku mudaceysay in inankaa ka soo horjeeda ee la yiraahdoHiirad Xaaji Xuseen uu si hoose u mehersaday dabadeedna calooshaas ka kuusan u yeelay, si kastaba arrintu ha ahaatee Hiirad Xaaji Xuseen waa uu inkiray wuxuuna sheegay in uu yaqaan inay ka mid ahayd shaqaalaha qasabka gura ee beertiisa waxaanu dhaar ka maray inuu gabadhaa uureeyay amase uu la baashaalay gabadhana Sheekha ay leedahay wuu igu mehriyay iyo shuhuudiiba midna ma heydo, sidaa daraadeed Jaalle Qaali adigaa lagaa doonayaa waxa sharcigu ka qabo inaad ku xukunto. Xaakimiintii Maxkamadda ayaa shan daqiiqo oo showr ah qaatay, iyada oo leys weydiinayo halka Hiirad lagu dhaariyay, war ma guryahaa leysku dhaariyaa? Mooyee yaaba yaaba dhaariyay horta? Cosob iyadu dhafoorada ayay heysatay xanuunkii foosha oo ay qarsaneysay ayaa dhan walba ka soo weeraray, mar mar ayayba is lahayd armuuba kafka soo galay, quus beyba ka taagneyd arrinta Maxkamadda dhegeheedaase ku hambaabiray qaalligii oo leh: “Maanta oo taariikhdu tahay 15/10/1972 saacaduna ku taagan tahay 11-kii aroornimo waxay Maxkamaddu go’aamisay in Hiirad Xaaji Xuseen uusan wax dembi ah lahayn, gabadhana ay ka been abuuratay, Maxkamaddu wey xiran tahay, Cosob iyadu intaa markay maqashay fadhigii ayay ka faniintay oo suuxday, Cusbitaalka ayaana loola cararay. Waayuhu iyagaa cashar ku baree Cosob waxay ku hambaabirtay qeylada cunug ay dhaqaatiirtu Dhiban Dhiban lahaayeen, wey iska fahamtay in wixii caloosheeda ka kuusnaa ay noqdeen ruuxaa dhibaatada adduun la wadaagaya wey garowsatay iyada iyo gabadheeda yar adduunyo ku soo fakatay, waa hooyo, ciillan dhan walba ka cilladeysan, hooyaan lahayn hu’ aan heysan, hungurina haba sheegin, shaqada ay qaban jirtayna waa mid aad u adag, waxay ahayd xamaali qasab gura oo cid u naxeysa aysan jirin, qof umul ah oo hadana canug xambaarsan, hawo lagama qabin in beeraleydu shaqo siiyaan, xaaladu haba cakirnaatee Cosob, waxay ka dhiman weyday gabar saaxibteed ahayd oo qasab gurato ahayd, labadii maalmood oo ay isbitaalka ku jirtay gabadhaas hiil iyo hooba wey la garab taagneyd, balse Cosob habeen aan sina maskaxdeedu uga go’eyn ayay iyada iyo saaxibteed go’aan ku gaareen, aqalkii bushka ahaa oo ay ka degenaayeen Kismaayo inay Dhibban u fogeeyaan wadada laamiga ah ee u dhaxeysa Kismaayo iyo Xamar si dadka socotada ah ee Xamar Cadde u jeeda Dhibban u qaataan, halkaas nolosha gabadheeda ay ugu sabartay, Dhibban waxay ifka nolosha timid abaarihii 15/10/1972-kii isla 18/10/72 iyada oo dambiil calal ah ku dhex jirta ayay hooyadii dhashay soo dhigtay meel duur ah oo ay dherersaneyd wadada Xamar Cadde aada, Cosob iyo saaxibteed meel geeduhu madaxa isla galeen oo wadada qarkeeda ah ayay indhaha ka soo dhiibteen iyaga oo doonayay inay indhaha ka buuxsadaan axadkii dambiishaas iyo hadiyada ku jirta qaadan doonta. Waxay ahayd arooryo hore oo qorraxda ay baasha biyaha kala soo baxeyso, waxaa dhaceysay dabeyl aad u xoog badan oo Maansuun ka Koofur bari ah, dabeyshaas waxay daadihineysay carro jaay ah oo sida dhimbilaha dabka oo kale kuugu dhaceysay. Dhibban hanfidaas ay dabeyshu wadato ayay la wadaageysay iyada oo hooyadii dhashay ay qeyladaas habar wacashada ah bogga holmanayay mar marka qaarna ay Cosob la jarcineysay cabsi ay ka qabto in gaari xowli ku socda jiiro, oo dhiiga gabadheeda wejiga kaga faniinsho, mar ayay damceysay in ay gabadheeda ay iska qaadato oo ay iskala tuugsato hadana waxay soo xusuusaneysay maah maah dadka reer Kismaayo ay kaashadaan “Kismaayo iyo Kistaadaâ€. Iyada oo sidaa u walaacsan mar marna ilmeyneysa saaxibteedna ay ku adkeysaneyso inay adkeysato ayay gabadheeda soo gaareen qiiq…qiiiq, show waa gaari safar ah oo sida haada duulayay oo meel soke dambiisha ka arkay Cosob af labadii ayay yeeri maagtay markay aragtay inanteeda Dhibban oo afarta lugood ee gaariga ku hoos jirta naxdinta ay naxday wax dhaqaaq ah kama soo bixin, waxaase garabka ka qabtay oo soo fariisiyay saaxibteed oo tiri: “Naa naga fariiso yaan nala arkine†iyaga oo leh ayay iyada iyo Cosob indhaha ku kulmiyeen Dhibban oo hoos taal gaari ahaa shanfar, Cosob iyadu ilmada ayaa ka gobo’ lahayd ileyn waa beer wax dhalay darawalkii gaariga ayaa isagu u soo degay si deggan isagoo yaab iyo anfariir ka muuqdo ayuu ka soo hoos jiiday dambiishii gaariga, mar qura ayay isaga iyo rakaabkii indhaha ku kulmiyeen canugga dambiisha dhex rafanaya, balse durbadiiba waxaa oogantay dood ku saabsaneyd cidda hadiyada qaadaneysa, darawalkii ayaa isagu gebi ahaan laad ku dhuftay qorsheyaashii ay rakaabku wateen, Kaalib markuu Kirishbooyga ku amray inuu dhabta u saaro gabadhan yar ee hadiyada ah, isagoo juuq kale oran ayuu gaariga wadada ku dhaqaajiyay, leyslama hadline halkaa ayuu darawalkii ku hantiyay, ujeedada darawalku waxay ahayd in walaashii oo da’da Kontonka ku jirtay oo aan ilmo lahayn ay korsato si ay hadhow ugu degto. Darawalku waxa uu ahaa nin dhallinyaro ah oo firfircoon, xaas laba caruur ah oo isweydaar ah ayuu mas’uul ka ahaa walaashii oo iyadu soo korisay ayay isaga iyo xaaskiisaba la degenaayeen darawalka, waxaa maalintaa nin aan furfurneyn ka dhigyay qeylada gabadha yar ayay la walaaceysay taas oo ugu wacneyd qabasho xumada kirishbooyga iyo gacmihiisa kakan iyo waliba dabeysha xowliga gaariga ku dhaliyay, kirishbooygu si kastaba dhibkiisa ma yareyn walow howlihii kirishboynimada laga nasiyay, hadana xaarka iyo kaadida ee canugta yar seyreysay ayuu la sarqaamay, Xamar fogaa ama gaarigaan socaneyn, maxaa qoorta noo gelshay iyo ereyo fara badan ayay maskaxdiisu jawaab u la’eyd, saq dhexe ayay ahayd markay Xamar fooda soo geliyeen, markuu rakaabkii ka daatay durba guriga darawalka ayay horay ka abbaareen, si farxad ku jirto ayaa guriga loogu soo dhoweeyay darawalkiina walaashii ayuu u hadiyeeyay gabadhii yareyd, si hoosena ugu sheegay sida uu ku helay iyo walaashiis Filsan aan laga xigin, Filsan walaalkeed way uga mahad celisay. Gabadhii yareyd markii ay dhugatay dhibaatada safar ee ka muuqata ayay mar labaad ugu magac dartay “Alla tani waa DHIBBANâ€. Jawigaa farxadda u lahaa Filsan waxaa kala gooyay gurxan ka baxayay Caasha Cuud oo darawalka u dhaxday show iyada oo aan is ogeyn ayaa af labadii yeertay, Alla, Alla amaan iska dhintaa, maxaan u ogaan waayay intuu ceelkaa waraabsanayay oo sagaal bilood calool canug loogu siday, naa dhabankeyguu ka arkay hadduu I nacay oon la duugoobay muu iska key furo, hadaan taa cafiyo Caasha Cuud wallaan ahayn Allaa, cowdu billeyso oo wax hubso ma lagu maray, darawalkii ooy talo ka firirsan tahay ayaa isaga tanaagoobay xaaskii iyadu waa ka dhab si walboo inanka loogu sharxay waa la marsiin waayay canugan wadadaa laga soo helay, waxaa afkeeda ka bixi weysay “Darawal iyo naag miyaa la kala ilaalin karaa?†kol dambe oo la is mari la’yahay ayaa Kirishbooyga oo qubeys ku jiray doodan suuliga ka dhex maqlay hoostana ka qoslayay, isaga darawalka oo xanaaqsan lehna ka xaaxaabihee kalkaaga aniga waa I qurmiyaye isagana qeyluu madaxa la galay, muu iska siiyo dadkii rakaabka ahaa ee u hamuun qabay, balo kuugu dhacday isagoo markaan sidii hore ka carfoon soona dhar bedeshay ayuu soo garab istaagay darawalkiiyoo talo farihiisa ku jirin kirishbooyga waa u dhuujin lahaay maahine wuxuu ka baxay qoyskaa dhisan inuu burburo, bal u kaadi dumaashi ayuu yiri Caasha Cuud oo calaladeeda wadata isagoo farta ka saaray warqad Carabi ku qorneyd oo Dhibban dambiisha ku bilowday. Caasha Cuud Carabiga wey ku wanaagsaneyd iyadoo akhrineysa ayay sidatan ku bilowday: Ka: Hooyo aan qumaneyn Cosob Bile 18/10/72 C/O: Kismaayo Soomaaliya. Ku: Qofkuu Alle hadiyadan haleeshiiyo C/O:…… Waxaan ahay Hooyo xun cillan laguna inkiray canuggaa yar ee dhabta ku heyso waa hadiyad ee qaado oo korso, hooyo ayaad u tahay anna sidoo kale nolosha hadaan ku kulanno adiga ayaa ah hooyadii koowaad, maxaa yeelay waad nuujisay ood korisay wax bartay aniguse waxaan ahay tii dhashay dhibkiisana ka carartay ee wadada dhigtay waa Cosob Bile, Nabadeey, hadiyad intaa akhrisay ayay qabowday waxayna kaga cudur daaratay duqeeda Maxamed Weli maseyrkii gurigeyga dumin gaaray waanu aqbalay. Dhibban waa tii la soo xambaartay, waa tii dhabteeda ku ooyeyneysay islaantii 50-jirka ahayd darteeda, waxay la kulantay hooyo aan wax dhalin ubad ay ka maqneyd waxaa loogu heestay waryaa diloo dagaalamay, yaa daab loogu heestay waryaa diloo dagaalamay, yaa daab kulul u soo qaatay war inanta waa inanta iyo hadallo kale oo aad u jilicsan, noloshaas aan saxarka lahayn ayaa Alle Dhibban dhexda uga tuuray caruurnimadeeda waxay ahayd ubax ka dhex ifayay xaafadii ay deganeyd lix jirkeeda ayay ahayd xilli ay u dhaqaaqday dugsi hoose iyo Qur’aanka Kariimka ahba waxayna ciyaalka kale kala dhex muuqatay qurux sida cadceeda biyaha badda ka soo fooceysa taas oo boholyow ku abuureysay bahda ay ku degaanka tahay walow uu Dhibban dhibaato xoog leh ku qabtay ciyaalka malcamadaha la dhigtay oo marka yara ay qeyliyaan ku yiraahda w-acal baad tahay iyaga oo aan si aan arxan lahayn uga daba qeyliya, Alla waa wacasha Maxamed Deeq oo saddex sano ka weynaa, Dhibban uuna dhalay darawalkii Dhibban soo helay ayaa isaga had iyo jeer Dhibban u ilaashan jiray sida Ukunta oo kale. Isagoo marar badan dagaal u galay, hororka Dhibban leynaya quruxdeeda dayax la moodka ka qeyilsan, walow ay hooyadii ahayd wax Dhibban inay w-acal tahay oo seygeeda jidka ka soo helay. Dabayaaqadii 1972-kii suuqa geliyay hadana canaan joogto ah ayuu kala kulmi jiray marka ay hooyadii aragto, isagoo Dhibban madaxeeda wax u soo dilay oo la dacweynayo, amase iyaga oo sida laba mataano ah iskuulka ka soo laafyoonaya, waxayna kula hadaaqi jirtay Alla wiilka wacashan xumee quruxda u dhalatay ayuu iiga indha daraan daray, Alla marka uu baaluqa waaba ku waalan, war kan yaa dhaloo naga wata, Maxamad Deeqse hadallada dheg jalaq uma uusan siin jirin oo tiisaa kaga weyneyd, ma uusan dooneyn in Dhibban xageeda laga xigsado, wuxuuna niyadda u sii sheegan jiray in ay tahay ubaxii mustaqbalkiisa. Ooridii noloshiisa waxaase wax kasta kaga filnaay degenaansho iyo dulqaad ay inanta yar u dhalatay, taas oon la qiyaasi karin caruurnimadeeda waxay ku oran jirtay Maxamed Deeq markay hooyadii hadallada xun xun ku tiraahdo ee madaxa hoos uu u laad laadiyo isaga oo ka xun caayda loo huwinayo, Dhibban yarey Alla aboowe waa hooyo ee iska samir gacanteeda raxmada leh ayay ilmada uga tirtirto, aboowe qof caay u dhintay lama arkin, aniga waan kuu noolahay, iska hilmaam intey tiraahdo ayay horay isaga gudbi jirtay iyada oo dhabta isaga tuuri jirtay hooyadii korsaneysay arrimahaas iyo kuwo fara badan oo kaga imanayay Maxamed Deeq hooyadii waxay soo dedejisay inay xaafadda isaga haajiraan, Dhibban iyo hooyadeed 2aad ee Suuban, iyaga oo degay bartamaha degmada Shingaani halkaa oo uu ku taliyay nasiiblihii gabadha wadada ka soo helayay, waa Deeq aabihiise walow ubaxyadii yar yaraa ay kala haajireen hadana qalbiyadoodu waxay ahaayeen kuwo isu soo hilooba, waayo badan ayay xilliyada la kala fogeeyay, kuwaasoo kala qaateen nolol ay mugdiyadu u goodiyaan, farxad ayay aroortii isku qaabili jireen iyo duhurkii kolka iskuulka laga rawaxayo, murugo isku sagootin jireen, waayahaas adag ayay ku soo idleysteen waxbarashadoodii dugsiga hoose iyo dhexe iyaga oo kala degenaa xaafadaha C/Casiis iyo Boondheere, sanadkoodii sideedaad ee dugsiyada hoose iyo dhexe wuxuu ku beegnaa 85-86-kii, wuxuuna ahaa sanad uga duwan sanadaha kale, maxaa yeelay marka hore wuxuu geba geba u ahaa waxbarashadoodii dhexe, tan labaad wuxuu ahaa sanad ay labadooduba hana-qaadeen, gaar ahaan Dhibban oo quruxdeedii gabarnimo la soo shaac baxday iyadoo 14-jir ah, halka uu Maxamed Deeq 16-jir ka ahaa walow tufaaxyo bislaaday ay indhihiisu qabanayeen, hadana ma lahayn awood uu Dhibban ku yiraahdo Tufaaxyada kaa qotoma ayaa I beer qaaday, inkastoo laafyaheeda garaadada leh, dhexdeeda dhuuqsan madagta la moodo, timaheeda seynta leydha la ciyaara, degenaanta socodkeeda laafyaha lagu laray, dibno nimey u dhaqaajisaan kaa waabane, dhalintii iskuulka macallimiinta iyo arday ayay saqraan ku riday, iyada oo mid walba udbihiisa iyo dhegihiisa soo qaatay, isagoo shukaansi doon ah, waxayse tii ugu xumeyd ka dhacday markuu Cabdi Tookiyo oo reer ladan ah oo xukuumadii markaa jirtay ka mid ahaa soo damcay, Dhibban gaarigiisa quruxda badnaa ugu gacan haatiyay, oo ay indhaha uga candhuuftay maxaa wacay indho kale oo aan deeq ahayn ma aysan lahayn, kama uusan harine barqo cad oo imtixaankii kama dambeysta ee dugsiyada hoose dhexe soo dareeray ayuu warqad digniin ah farta ka saaray, Maxamed deeq oo garab socday maseyrna uu yara galay, ayaa weydiiyay Dhibban maxay tahay warqaddan uu Tookiyo kuu dhiibay?, waxey tahay waa la arki, inta tiri ayay Deeq garabka ka sii qabsatay, iyada oo u muujineysa inay ragoo dhan isaga ka jeceshahay, wuxuuna la yimid xaafadii warqadiina waa la furay waxaa ka soo yaacay ereyo uu Maxamed Deeq dhiig kar ka qaadi gaaray, Dhibban ma u dulqaadan karo anigoo ah wiilka kaliya ee iskuulka ugu sita lehna gaari Land Cruiser ah inaad har cad indhaha iiga candhuufto oo aad iga raacdo Deeqaa lugaha boorka ku leh, ogow hadda waa jacayl mustaqbal, wuxuuse isku bedeli doonaa daqiiqado ka bacdi, hadaad adigoo jacaylkeyga daacad u ah taleefakeyga 2086 isa soo wici weydo kufsi, mustaqbal dumis ah…ereydaa markii ay ku dhaceen qalbigeedii isu oomanaa murug ayaa baleysay waxayna Dhibban ka bixi weyday Aboowe xaadaa I taag taagan waan cabsanaa, ha iga tegin, ila joog, nasiib xumo inteysan hadal kale oranba waa Cabdi Tookiyo iyo laba saaxibadii ah, show intey murugsanaayeen ayayba geeridoodii iridda soo dhigteen oo dalaq soo yiraahdeen, la islama hadline qeylaa bayaantay, Cabdi Tokiyo isagu deeq ayuu feer ku bilaabay, labadii kalena xoog ayay Dhibban ku saareen gaariga, Deeq inkastoo laga weynaa oo laga xoog badnaa hadana hal ilig ayuu ka jebiyay Tokiyo dhulkuuse ku dhacay oo suuxay. Tookiyo dareen kale isma geline inta jajabkii ilkaha iska tufay ayuu gaarigiisii shirka kaga dhacay oo ay saaran tahay Dhibban oo sidey u firigleyneysay dharkii oo dhan ka noqdeen calalo, jirkeeda ka wada muuqda intuu Tokiyo indhaha saaray jirkan cadee quruxda badan yirina “Walee waanu kaa biyo cabi†ayuu gaarigiisii furaha ku rogay waxayse indhihiisu qabteen duq Suuban oo gaarigiisa hortiisa isku geysay af labadiina la qeylineysa waar iga soo gaara! War tuugada gabadha iiga dhiga!! Dheg jalaq uma uusan siine gaarigii ayuu si xowli ah u dhaqaajiyay, Suubanse waxay ka hoos shanqartay gaariga oo sida cajiinka u shiiday maxayse kuugu taalaa waxa uu gurada daray markuu laamiga ku dhac is yiri gaari weyn oo 113 oo ay Boolis ka buuxaan burbur kadib bood kale ma aysan dooneyne saldhigga hoosta loo dhigay Tokiyo iyo saaxibadii. Dhibban inta wixii war laga qoray ayaa gurigeedii lagu soo celiyay buuq Ayaa maalintaa guriga dhiileeyey booliskana wixii dhacay iyo caddeymihii Indhahooda ayay ka buuxsadeen, suuban maalintaa ayaa loo galbyay hooyadeedii Dhabta ahaa dhibanse aduuyo ayaa ku soo fakatay waxeyse kali ku noqotay Guri ku yaalla xaafadda Arjantiin ee Degmada Kaaraan ka soo lix qol oo Lamayeeri ah ka koobnaa uuna lahaa ninkii soo helay, qolkii ay deganeyd Maa hee shantii kale ayada ayaa la yiri kirada kac oo gaari raac iyo iskuulka ka dhigo halka uu qutulyookeeda uu saaray makhaayad taas oo ay ugu wacneyd in aan la is tusi karin xaaskiisa oo deeq hooyadii aheyd, dhan ka kale reer Tookiyo musuq maasuq dheer ka dib waxay ku guuleysteen in wiilkooda ay saldhigga ka deysteen Oo arintii ka dhigeen shil caadi ah, inkastoo ay u cuntami weyday deeq iyo Aabihii, hadana danta ku qasabtay iney shafa shafo qaataan arinkiina halkaa ayuu ku xirmay. Deeq iyo dhiban waxaa u biloowday waxbarasho cusub iyo sanad Dugsiyeed 86-87kaa oo ay ku baleeyeen waxbarashadoodii sare iyaga oo ah lamaane jaceylku sku rakibay lehna mowqif adag oo mustaqbalkooda ah qoraalkiisuna uu ka mid ahaa in marka ay waxbarashadooda dhameystaan ay waajib muqadas ah ay tahay inay is guursadaan, iyada oo cid lagala tashanayana aysan jirin hayigaa culus ee mustaqbal doonka ah. Sidaaa yayey ku soo dhameysteen waxbarashadoodii 1986-87-1987-88,1988-89 Ilaa ayka soo gaaraan 1989-90 o ahaa sanad uga bedelansanadihii kale ee nloshooda soo maray, waa sanadkii ugu dambeeyay waxbarashadoda waa sanad hadayiskuulka dhameeyeen ayshaqoama jaamacad key doonaan heli karaan, waa sanad ay da’doodu ay buuxsantay, waa sanad ay xoogooda iyo maskaxdooda ay ku kalsoon yihiin waxaase kasii farxad badnaa in uu noqday sanad ay caleemo qoyan u luxaan sanad ay xusuus la ooyaan sanad ay beerar isddhalaaayfarxad ku kulmaan waa bartamihii 15-6-1990kii oo ay dhiban indhaha saartay beerkii dhalay ee hooyo cosob bile. Waa arooryo hore ooay shimbiruhu codd mcaan geedaha dushooda uga heesayeen, dhawaaqooduna ay caawineysay saxan saxada subaxdaa jirtayiyohugunka bad wynta Hindiya oo arlada soo jeexayay jawigaas quruxda badan wuxuu ku beegnaa 15-6-1990-kii, waa maalin xusuusay la ilmeysay Dhibban markiisidii caad-adeedu aheyd ayag fariisatay islaan waayeel ah ee degeneyd guriga dhiban, aroortiina ay isla qaxweyn jireen, subaxaa wuxuu ahaa maalin jimca ahwaana subaxa kaliya oo ay dhiban iyo islaantaa sheekadu isugubixi jirtay maxaa yeelay inta kale Dhibban iskuulka ayey u carari jirtay, Dhibban iyo islaantaa waxey isku jeclaayeen nolosha ayey isaga mid ahaayeen maxaa yeelay islaantu waxey aheyd gablan aan carruur laheyn waxaa meesha dejiyay gabar ay eeddo u tahay oo nolosheedu kutiirsaneyd, sidaa darteed dhibban iyo iyadu waa labo iskaabulo ooleyska soo fogeeyay, subaxaasise waxaa wehliyayislaan kale oo habarta saaxiibteed aheyd walow ay subaxaa Dhibban dhegaha uun ka dhageysaneysay sheekadooda iyo qosolkooda hadana mar qura ay kuso hambaabirtayislaantii guriga deganeyd oo leh Dhibban raali naga noqo sheekadaa nala tagtaye, horta aan ku baro saaxibadey qadiimiga oo waayaha dhallinyaradeena isla soo qaadanay, waxaa la yiraahdaa Cosob Bile, yaah Cosob Bile aa…ayeyDhibban af labadii la yeertay naxdin uma dhineyn, waxey la argagaxday magaca aysanadaha raadineysayqof la yiraahdo oo maanta dhegaheeda soo gaaray, intey hadal kale oranba islaantiiayaa hadalkeedii sii wadatay ootiri adigaa dan u yaabiye waa gablan anigoo kale ah, caruur ma leh, balse ma dhasho anigoo kalaa ma aheyne waxaa Ilaaheysiiyaygabar markiikii dhalay ku inkiray ayaa labadayda oo wadajira waxeynu dhignay gabadhiiiyadoo dambiil calal ah ku jirta wadada Kismaayo ee Xamar sooaada, subaxaaa kalma caqli rooneyn waxenu aheyn dhoocillo yar yar oo ka faanaya canug laguinkiray, waalow aan aheyn habloshqeysta oo gabadhooda korsan kara hadana taladuwey na baal martay: Waa kaa kibirkeynii bal yeynu gablan, noqon, dhibban iyadu ilmadaa ka gobo’ leh, waxeyna indhaha ka qaadi la’dahay islaantii la yiri waa,cosob Bile, waxeydooneysay iney ku soo haaddo oo ay tiraahdo hooyo,, Hooyo,balse waxey u ekeyd ruuxkorontoqabsatayoo kale,far ma nuuxin kareyn waxey indhaheedu sawirayeen warqaddiila siiyay ee la Yiri dambiisha ayey kugula dhex jirtay, marquraasekorontaadiika fuqday kolkii Islaantutiri, gabadhanwaxaa layiraahdaa dhibban,gabadheenii ayeyu magac egtahay, Egtahay, ahaase ma aqaan, cosob Bile ayaa iyana kaleed ilmeysay waa leysu ilmeeyay leysu hiloobay, beerarki is dhalayseweyskuboodeen oo iskuduufeen,hooyo..hooyo macaan, Dhibban, Dhibban, Alla gabadheydiiiska key cafiwaan kuxooray, islaantiiayaa qudheeduka qeyb qaadaatay oo ilmeyday ilmo kulul, waxa isna soo afareeyey Maxamad deeq oo ayDhibban subaxaa Jimcaha aheyd ay ku balansanaayeen ineyxeebta Liido isla aadaan, dhankiisu ka ilmeeyay markuu arkay gacaladiisii oo xabadkeedu la qooyay ilmo ay u hibeysay wadanihii dhalay, waxaa soo shaneeyay deeq aabihiioo wata toyoto Hilux-tiisiiaheydwuxuudoonayay inuu Dhibban maalintaa magaalada ukaxeeyo oo soo arrad bixiyo, wuxuuse la kulmay wiilkiisiiiyo Dhibban oo laba islaamood ku maran deriskaase u sheegay duqa in dhibban hooyadeed heshay maalinkaa dhankiisuuka ilmeeyyaywalow maalin xusuus badan ahaa, bahdii waxeyaqbaleen codsi uusoo jeediyay Deeqaabihii ooahaa ineybaar Abuukar u qadodontaan, Hilux-ti ayaa lagu soo dhacay, waxaana la yimid baarkii oo kaabiga ku haya wadada Afgooye, maalintaa waxa ka dhacday is cafin, isu mahad celin, hooyoCosob Bile Dhibban ayey u hibeysay Deeq. Laga soo bilaabo maalintaa xusuusta mudan lamaanihii ay qoyska intiisa kaleba waxay beegsadeen nolol…isbedel ku dhacay Maxamed Deeq hooyadii Caasha Cuud kadib markii ay aragtay Dhibban hooyadeed Cosob Bile una sheegtay inaysan gabadheedu w-acal ahayn, balse lagu inkiray yarkii ka dhaxlay, walow ay jeclaan lahayd inuu dunida joogo oo maanta laga wareysto, hadana naxdintii aan ka naxay iyo dhaartii uu maray ayaa wadnaha la istaagay maalinkaa walow, markii hore uu gabadha igu inkiray hadana maalintaa gabadheyda Dhibban waxaan u qiray inay agoon tahay, waxay kaloo Cosob ugu mahad celisay Caasha Cuud sida wanaagsan ee ay mowqifkeeda ugu soo dabacday waxaana mar labaad ay labada hooyaba si uur furnaan ah leysugu hibeeyay oo gacmaha leysku saaray Deeq iyo Dhibban. Dharaaraha ayaa dhibaatiyo dhakafaar dhinac kastoo laga eegaba dheelimaad galee 15/6/90 waa taariikh baal dahabi ah kaga jirta qeybaha xusuus qorka Deeq iyo Dhibban, waa xilligan ay kalsoonida layaabka leh u qaadeen dhismaha mustaqbalkooda walow ay Dhibban xaqiiqsatay inay agoon tahay hooyo uun ifka u joogta hadana Deeq aabihii waa kan kaliya ee nolosheeda abaalka ku leh, waa aabaheedii labaad maalintaa ayayna booska aabanimada ku buuxisay sanadkaa lamaanuhu waxay waxbarashadoodu 1989-90-kii ku dhameysteen farxad iyo reyn reyn waxaana la oran karaa waa sanadkii ugu farxadda badnaa noloshooda waxa ayna sugayeen oo kaliya soo dhejinta imtixaanka oo ah mid ay aad ugu rajo weynaayeen inay ku gudbi doonaan hananna doonaan balanqaadka aabahood ahaa haday gudbaan inuu waxbarasho jaamacadeed ugu diri doono Kanada….Kanada ayaa maskaxdooda ka ciyeysay…mar quraase gudcur gurigooda u soo galay, nolol mugdi ah ayaa u bidhaantay, noloshaa lagu kala haaday, leysma macsalaameynine…ruux waliba hortiisuu u dhaqaaqay…waa abaarihii maalin Talaado ah 25/12/09-kii waa subax dadka reer Muqdisho ay dhaawaqa rasaasta la asqoobeen…waa taariikh mugdi ah…waa xilli ay rasaastu talada ka bilowday Muqdisho…waa astaantii jabhado aan mowqif lahayn, kala ujeeddo ah, waa arooryo uunku uu is eeday…waa maalin sariiraha leyska kacsaday…waa maalin hooyo iyo canugeedii kala irdhoobeen…waa maalin Wasaaradihii…iskuuladii…isbitaaladii iyo dhammaan goobihii waxqabadka dadweynaha albaabada leysugu dhuftay…waa xilli noloshii isbedel ku dhacay…reer magaalku baadiyaha u qaxeen…reer baadiyuhuna magaalada u soo qaxeen…waa maalin buluglow calankeena ciida lagu jiiday…waa maalin curdankii xoogga dalka qabiil leysku raacshay…waa seben la yiri jabhaduhu ha taliyaan…xooguna ha iska hayaamo…cakuye wax ma garad dheh, hooyooy aniga iyo adiguba taariikhda wey na qori…oo aanu ka marag kici dalkaan ciddii wax u qabatay iyo cidii burburisayba, waa tuu Abwaankii Soomaaliyeed ee dhibaatada dalka iyo dadka la ooyay yiriye: “Wixii sabab la’aan dhacay…hadaan Soomaali loo dhaafin…hadaan sacabada leysku qaadin saacad gudaheed…hadaan calankii seenyada lahaa samada loo taagin oon saqiir iyo kabiir sacab dhawgooda yeerin…hadaan ciidamadii saami jiray salabka loo qeybin…hadaan saatirkii na uuntay sama la weydiisan…dilkaan sabab la’aan waa sii soconayaaye…hadaad siyaasiyiin dagaal tihiin…mar buu Zuuga kulul idin salaamiye…sidaa u wada samaha diideene…eebahey intuu ku simo weyska sugayaane!!!â€. Abwaanka waxa uu ka hadlayay xilli ay xeero iyo fandhaal kala dhaceen, Dhibban ay Deeq dadka reer Muqdisho waxba kama duwaneyne waxay ku kala anbadeen dagaaladii Deeq iyo reerkiisa waxay degenaayeen Deg. C/Casiis waxayna u qaxeen dhanka iyo Kismaayo iyaga oo uga sii gudbay Mombasa-Kenya, halka Dhibban iyo hooyadeed ee beerka dhulka ku hayeen jiingadii ay degenaayeen ee Arjantiin…lamaanuhu isma ilaawaan rasaastaa kala ambisay. Dhibban iyo hooyadeed waxaa u dumay habeen gudcur ah nolosheedii dhamaydna waxay isu badeshay mid ciriiri ah maxaa yeelay reerka ay ku tirsanaayeen waa kuwii ay ku kala ambadeen colaadihii qabiiliga ahaa ee dagaalkii ina Siyaad Barre, wuxuu istaagay xilli ay nolasha ku duugmi gaareen baahi aawgeed waxayse shaqo yaanyo gedid ah ka bilaabeen suuqa Arjantiin taas oo noloshooda kusoo yara kabantay walow ay dhakafaar ku aheyd Dhibban in iyada oo wax baratay ay yaanyooleey noqoyo dani waa seetee calooshaa ku qabatey!!. Dhanka kale Maxamed Deeq iyo reerkiisu waxay ku degeen magaalada Mombasa halkaas oo ay kula hakatay dooni kasoo qaaday Deg. Kismaayo reerka, marka Maxamed deeq laga reebo maahine, inta kale way faraxsanaayeen walow ay fara ka naxyadii dagaaladii ku dambeeyeen Deeqse murugo ayuu la aamusnaa, boggaa holmanayey; qof walba wuxuu moodaa Dhibban, wuu caatoobay, sida ruux waalan ayuu isla hadlaa, ceeb kale ma uusan laheyn caashaqaa cidleeyey, cudurkii Deeq cidda oo dhan ayuu saameeyey, maykarafoono ayaa la qaatey, ogeysiisyo ayaa la baafiyey, BBC ayaa waraaqo loogu diray, nolol iyo geeri Dhibban meel ay jaan iyo cirib dhigtay waa la waayey uunkoo dhan marbay booskoodii baneeyaane Dhibban iyo hooyadeed dhimashaa lagu tiriyey Deeq iyo reerkiisii iyadoo ilmadu ka gobo’ leedahay ayey u hayaameen dhankaa iyo Kanada oo Viiso iyo tikidho looga soo diray, inkastoo dal qabow, nabdoon uu Deeq guntimaha dhigay hadana raaxadaas uma dhadhameyn, wuxaa ku riyoon jiray iyada uu dahab la moodii uu nolosha kula kulmay ay ku hadaaqayso “Aboowe Deeq subax wanaagsan†markaa buu hurdada ka boodaa, oo ilmeeyaa, balse go’aan ayuu ka gaaray inuu inta noloshiisa ka dhiman uu Dhibban la sugo hadaan la dhihin anigaa iilka ku hubsaday, xataa haddii ay taas dhacdo noloshu macaan uma yeelan doonto, hadduu guursadan wuxuu noqon doonaa riix aan dhimana, nooleyna, oo maqane jooge ah, Allow u sahal Dhibban, ayaa loogau Alle beryi jiray, Dhibban iyadu jacaylkaa waxaa udheeraa duruuf layaab lah oo dhinac walba uga habsatey nolashaa dar xumada leh ayey iska dhex dabaalanaayeen iyada iyo hooyadeed ilmaa laga soo gaaro November 1991-kii oo mar labaad uu Muqdisho ka qarxay dagaal ahli ah oo dad iyo duunyo ku hoobteen hanti malaayiin ahna ay ku galbatey, Dhibban iyo hooyadeedse ma ayan qaxin howshoodii yaanyo gedida ahayd ayayna halkoodii ka sii wateen, iyada oo madfaca habowga iyo Rasaastuba ay dadka iyo duunyadaba ka kaxeeyeen dunida dunida aysan tiro lahayn, hadana Dhibban waxaa soo weeraray moor-yaan dagaal ku qooq ah oo markay quruxdeeda ku daraan dareen u soo haasaawa tegay walow ay gaashaanka u daruurtay, hadana iyagaa beledka xukumayee, waa tii ay habeen saq dhexe soo weerareen, hooyadeedna dileen iyadiina halbowlaha bal balka bidix xabbad ka cuskiyeen, iyada oo naf aan dhicin ku jirto, waa iyagii uga habaq beelay af ku damiinlayaashoodii. Waa moor-yaan iyo xaalkeedee wixii dhex maray Dhibban iyo moor-yaantaa waxaan idin kugu soo faahfaahiyay qeybtii Koowaad ee qisadan, badbaadadii dhaawaceeda waa tuu qalliinka ku guuleystay Dr. Jimcaale mahadi haka gaadhee. Walow Dhibban aniga qudheyda aan gacanta ku hayay intii dhaawaceedu bogsaday, hadana markii ay biskootay waxaan qabatin siin waayay ku noolaanshihii Muqdisho, marba hadey gacallo hooyo macaantii dhashay dunida ku weyday waxay iga codsatay inaan gacan ku siiyo sidey uun uga haajiri lahayd Muqdisho oo ay ku qaban lahayd dhankaa iyo xeryaha qaxootiga ee Mombasa, codsigeedii waan u tixgeliyay maalin aan sinna maskaxdeyda uga go’in, cimilada Muqdishana ay yara qaboobeyd, walow ay saxan saxo jirtay aniga iyo Dhibban oo Degmada Marka Caddey bas u sii saarneyn weynu dhididnay, walow aan isla maalintaa tegnay hadana galabtaa Dhibban waxay ka mid noqotay dad fara ku tiris ah oo ka dhinnaa dooni u shiraacsaneyd magaalada Mombasa, Dhibban iyadoo dhinac taagan huurigii yaraa ee dadka lagu daad gureynayay dib ii soo gocotay anigoo sidaa uga fogeyn, xaqiiqdii indhaheedu ilmada waa ka gobo’ lahaayeen, ma jecleyn inay ka hayaanto halkii ay xudunteedu ku aasneyd balse waayahaa ka garba duubay, in tallaabadeedu isku xoortay ayay oohin af labadii yeedhay, inta aan gebi ahaan jirkeyga oo idil saaqmay ayay qudheydu ilmada iga gobo’leyday, cod dirqi uga soo baxayay ayay ku cataabeysay; ilaahey ha kuu jiseeyo abaalkii aad ii gashay, hadey wiilasha Soomaaliyeed badankoodu ay sida Soomaalinimadu kuu damqineyso u damqin laheyd, dhib Soomaalida kuma ay waarteen xaqna umey hoyateen, qaadirkaase sidaan u qadaray, inta aysan hadalkii dhameyn ayaa laga codsaday bal inay beer jileeca iska dhaafto oo ay huuriga horay u soo fuusho, waa ragga badda iyo xaalkoodee, balbalka ayay ka qabteen iyaga oo ku leh “Jirka ma kaaga tagnaa gacalkaaga mise waa kori huuriga?†inta qosol gariir wada qosolnay, ayaan baashi wallaalnimo isweydaarsanay, Dhibbanna waxay horay u fuushay huuriga. Dhibban indhaheygu kama aysan libqan ilaa ay kaga taxaabto doonidii weyneyd, cakuye waa xaal adduune doonida iyada oo u moodo xaajiyo qamsiin rar dhaaftay ayay bad weynta u sii tukubtay, aniga oo sidi sanam u taagan markii ay dhaayaheygu xaqiiqsadeen mowjadihii cartamayay ee dharbaaxooyinka aan naxariista lahayn doonidii oo uu rarku xad dhaafka ku ahaa oo bad weynta qun yar qun yar ugu sii siqeysay ku salaamayay, ayaan iska xaqiiqsaday in Dhibban waayuhu wax bareen, kolleyba hadeyba ogolaatay inay wehel u noqoto mowjadihii cartamayay ee cirka isku shareerayay maciinna mooday xeryaha qaxootiga Mombasa Kenya ee malaayiinta Soomaalida ah ku macluulayaan, “Allahayow uunkan adaa makanin kara arlada ee arladeena hooyo nabad nooga dhig†inta aan ku duceysatay ayaan ka soo dhaqaaqay xeebta Marka Cadey oo ay doonidii ka libidhay, dhafoorada aniga oo heysta ayaan xaqiiqsaday in malaayiin gabdhaha Soomaaliyeed ah ay jilbaha dhulka u dhigtay dhibaatada Dhibban ku dhacday oo kale ama mid ka badan ay heysato. Ragga Soomaaliyeed ee hubeysan ee qabqablayaasha iyo dableyda horseedka ka yihiin waxaan ka codsanayaa inay hubka dhigaan nabaddana ay gacmo furan ku soo dhoweeyaan, walaalahood iyaga la ajligood u qaxayana ay dhibka ka dhaafaan, ogaadase Dhibban wey idinka dhooftay, dhibkaase weligiin meydin deynina, Dhibbanse wixii ku dhacay taariikhdu way qori oo dhibic dhibic leydinkaga magi…dhafoor weynayaalow waa inoo dheriga nabadda… Markaan Dhibban u soo noqono waxay xeebaha Soomaaliya ka haajirtay 27/7/1992-kii goor ay gacmaha saacaddu ku jimeysneyd 10-kii galabnimo, goorahaa ayaase aragtideydii iigu dambeysay Dhibban, adduunyadu waa garaangir wareegeysa,; noloshuna ay hadba dhinac soo xejiso, ogowse dunidu waa maalin iyo habeen xukuman oo soo noq noqda, halka ay isku sagootiyaan saacado 12 ah, biluhuna 30 ayay ku macasalaameeyaan, sanaduhuse tirada sabankey isku buuxiyaane, akhristow dharaaruhu way is gureen, darbiyada dunidana waxaa isku soo sharaxay sanad cusub oo hagar daamadiisa iyo faa’iidadiisa wata, waa sanad aniga iyo Dhibban qadka isgaarsiinta ku wada kulanay, afar sano kadib xilligii Dhibban oo ihaaneysan, duruuf heyso, dhan walba ka ciilan ay isaga hayaantay gobolkii dhulka ahaa oo ay dunida ugu jecleyd waa abaarihii 1/1/96-kii 8-dii fiidnimo, Dhibban waxay ii dul martay noloshii ay kala kulantay Mombasa, dhib iyo rafaad wixii ay ka mudatay, waxayse ii sheegtay markii laba sano halkaa isaga daalaa dhaceysay, ayay daruur biyeysan soo dul istaagtay maalin anigoo si u dhibaateysan oo aanu kulanay jacaylkeygii aan dunida ku kala ambanay, ee Deeq, Caydiidow ileyn ruux rafaad iyo raaxo mid uun ku waara ma jiro, daqiiqo kahor anigoo calalo lahaa bushna kaga noolaa Mombasa ayaan jiiftay Hotel ka mid ah kuwa ugu qaalisan Mombasa ee Ocean Hotel. Maalmo yar kadib anagoo lamaane is qaba ah ah ayaan ka dhoofnay Garoonka Diyaaradaha ee Nairobi, iyadoo taariikhda wakhtiyada farxadeyda baalka dhiganeysay waa 16/2/94-kii waxaan nolosha marwanimo ka bilaabay duleedka bari ee Otawa Canada, aniga oo guntimaha dhigay nolol barwaaqo iyo raaxo loogu daw galay, Dhibbantii dhibaneyd waa taa baraaraheeda ka sheekeyneysa balse daqiiqado kahor ayay jebisay maah maahdii ahayd RAGGA HOOGOODEY KA SHEEKEEYAAN HAWEENKANA BARAARAHOODA, kadib markii qadka Taleefanka igula soo xiriirtay oo aan u sheegay inaan sheekadii abyay ayay igu tiri anigoo ka dareemaya inay oyneyso…Caydiidow ma xasuusataa, Taariikhahan 15/10/72-kii waa maalin hooyadey leygu inkiray ahna aan ifka imid 18/10/72-kii waa maalin hooyadey igu xoortay wadada Kismaayo aniga oo dambiil calal ah ku jira, Deeq aabihiina uu maalinkaa I soo helay, 1986-kii horaanteedii waa xilli aan gabarnimeydii waayi gaaray, Suubantii I soo korsatayna dunida laga hayaamiyay, 15/6/90-kii waa maalintii ugu horeysay oon hooyadey indhaha saaray, 25/12/90-kii waa maalin ay reer Muqdisho kala lumeen, aniga iyo Deeqna dunida ku kala ambannay, November 1991-kii waa taariikh madow gabarnimadeydiina igu dhaaftay, gacalo hooyo macaantii I dhashayna dunida laga haajiriyay, 27/12/92-kii waa xilli aan xeebaha Soomaaliya aan ka haajiray, 16/2/94 Deeqii aan jeclaa ayaan dib u kulanay, daqiiqadaan aan kula hadlayo oo ay taariikhdu tahay 14/2/98-ka, saacaduna tahay 8-dii fiidnimo, waxaan ahay hooyo leh laba caruur ah, Xarbi iyo Xorriyo, lana nool duqeeda ay jeceshahay ee Deeq. Dhibban iyadoo oohin la higleyneysa ayay igu sagootisay sanad wacan iyadoo ii sheegtay inay maxkamad la kori doonto dadkii waxyeeleeyay nolosheeda, markii la helo Xukuumad caadil ah. [DHAMMAAD] Waxaa Qoray: C/llaahi Maxamed Nuur (Caydiid) caydiid69@hotmail.com jabra@somaliweyn.com Somaliweyn Media Center Muqdisho

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I believe that our current problem in somalia and Invention of so-called independent states (e.g. soomaliland) primarily are result of lack of ability to undertstand the oblique Communication in our Somali Culture, otherwords, powerlessness to decode our poetic heritage, neither qabiil, nor search for a fame or money are the prime factors,which causing us the pain that we are going through, they are simply stimulators for the problem. in addition, How could we expect progress in " you name it" if there is no understanding. So first rule is to communicate well, and since we are poetic society we have to able to communicate through poetry and possess the talant of understanding "serbeeb" in our languege. Thus, it will be very easy for us to solve our today's problem without intervention of anyone; extarnal forces beacuse we can easily identify our problem. However, it is sad to see that most of us lack this talent, actually many of us are straggling with the language itself. So, i would like to encourage all of us to give extra attention the importance that poetry have for us Somalians. In fact, for 15 years we are paying the price for not doing our homework. for not being able to read our history, which has been coded there by the generations before, for us to decode. In order we know who we are and where we caming from and ultimately educated ourselves about how generations before us resolved the obstacles we are facing today. Therefore, Somali politicians have to be poetes that is the only solution to restore our poetic legacy within our society, ONLY and ONLY than we can restore our stability, peace to our homeland, because miscommunication is been removed bewteen us as a individuals, families and clans. Therefore, not a Ak-47 or a Million conferences in 5 star hotels will bring healthiness to our motherland period. following is very interesting article that will help you understand how is poetry had influence on us for centuries and its importance to our existence as a society as a whole to live peacefully __________________________________________________________________________________________________________________________________________________ Sarbeeb : The Art of Oblique Communication in Somali Culture Professor Said Samatar June 9, 2005 Editor's note: The following (written in 1995) is vintage Professor Said Samatar—reflective, cautionary and sobering. He takes a look at the past in order to make a cogent point about our current national morass. Samatar does so by showing that, in contrast to the lawless chaos that reigns supreme among Somalis today, precolonial pastoral Somalia possessed a vibrant corpus of constraining social sanctions that regulated inter-ethnic relations. One such sanction was the cultivation of “the art of oblique communication†that governed inter-clan interactions. As Samatar demonstrates, pastoral elders of yesteryear had, through bitter experience, learned to address one another—calmly, softly, respectfully—in veiled, soothing indirect speech. Many a blunt word, as the saying goes, has a sharp edge, and the effect of a sharp edge is usually a pool of spilled blood. To step back from the brink, Saahid and Feetin, the principals of the first poetic exchange below, resort to circuitous semantics, each singing about a “proverbial mare†when what they are really alluding to concerns the pains of a grief-stricken groom trying to find a face-saving, non-offensive way of squirming out of a bad marriage. It is Somalia's great misfortune today that her muddled folk have lost the culture of cautious discourse that characterized the world of their pastoral forebears without acquiring in its place a measure of the manners and methods of modern life. We have, that is, transitioned to zero! The result: a country drenched in bloodshed. Off to the essay now: Most societies have stylized forms of discourse and ritual action that serve to establish indirect but powerful patterns of communication. The symbols and idioms for expressing a stylized discourse vary greatly, from the mundane to the sublime and from the ordinary to the bizarre. Among the Somalis of the Horn of Africa, the dominant medium for addressing a hidden discourse is poetry – oral and written. This is the form of art that pervades so deeply the social fabric of Somali society. Sarbeeb: The Art of Oblique Communication in Somali Culture The Somalis have been described as a “nation of Poets†whose poetic heritage is intimately linked to the vicissitudes of the people's daily life. In the great demoralization that followed the collapse of the Somali state, some Somalis turned for inspiration to what a former president has called “ and asset of inestimable value†– namely, their lyrical poetry that moves the Somalis in almost primeval ways, alternately inspiring them for good or inflaming them for evil. From early times foreigners who studied Somali language and culture observed the centrality of oral poetry in Somali literary temper and tastes. For example, , in 1854 the romantic and highly eccentric British explorer, Sir Richard Burton, entered the Somali coast town of Zayla ' disguised as a Muslim holy man and traveling under the pseudonym of al_Hajj Abdullah. Burton who spoke flawless Arabic and knew Islamic theology well, resided in Zayla' for some months impressed the inhabitants with his considerable Islamic learning and by some accounts induced them to appoint him the imam of the mosque of Zayla', where he allegedly regularly led the faithful in Friday prayer. Burton 's impressions of life in the Somali coast and the city of Harar , which he visited some months later, are recounted in his book entitled, with characteristic Victorian arrogance, the First Footsteps in East Africa . Among the phenomena that Burton reported with astonishment was the high level of interest in literature, oral poetry in particular, found among the Somalis. A revealing passage records his amazement: “ The country teams with poets†…. Every man has his recognized position in literature as accurately defined as though he had been reviewed in a century of magazines – the fine ear of this people causing them to take great pleasure in harmonious sounds and poetic expressions, whereas a false quantity or prosaic phrase excites their violent indignation…. Every chief in the country must have a panegyric to be sung by his clan, and the great patronize light literature by keeping a poet. The power and influence of oral poets in Somali society, rightly noted but wrongly explained by Burton over a century ago, stem from more significant social enterprises than mere singing of tribal “panegyrics.†An important factor in the power and popularity of Somali poets was the versatile use made of their poetic craft in society. For example, poetry as a principal medium of mass communication. To a large extent, therefore, the pastoral poet's prestige and influence rest on his ability, through the use of verbal art, to manipulate communication – in short, to exercise a monopolistic hold on the flow of information and ideas. Given its alliterative and metrical regularity, Somali pastoral verse is easy to memorize, far more than prose. The significance of this fact is easy to grasp; in oral culture where writing is confined to the clerical and commercial establishment in the cities, the only library or reference material people have is memory. Thus events that are truly memorable in their clan affairs are committed to a poetic form, first to underscore their importance, and second, so they will endure in memory through the generations. In this way poetic versification enables the pastoralists not only to transmit information across considerable distances but also to record it for posterity. Hence, Somali pastoral verse functions both as social communicator and as archival repository. In doing so, it plays a role similar to that of the press and television in Western society. Somali poets, for example, like Western Journalists and newspapermen, have a great deal to say about politics – about the acquisition and use of political power. Because it is language and the vehicle of politics, the verse produced by Somali poets is an important source of Somali history, just as the printed and broadcast word performs this function in the west. It is the duty, for example, of the Somali pastoral poet to compose verse on all important clan events and to express and formalize in poetry the dominant issues of the age – in short, to record and immortalize the history of his people. And since the poet's talents are employed not only to give expression to a private emotion but also to address vital community concerns, his verse reflects the feelings, thoughts, and actions of his times. Before descending into the anatomy of sarbeeb, or the art of oblique communication, I will summarize briefly the physical and structural properties of Somali pastoral verse to suggest its flavor. First, the verse springs for the most part from a nomadic pastoral base. Even though the majority of Somalis are semi- sedentarized and semi-urbanized today, the culture is still informed by pastoralism of a kind reminiscent of that of the pre-Islamic Jahiliya Arabs (from the Age Ignorance). Indeed, in the its environment of pastoral feud and vendetta, love of horses and camel rustling, contemporary Somali society may be characterized as a modern Jahiliya . This is not to imply any racial consanguinity between Arabs and Somalis, the later being eastern Cushites related by language, blood and tradition to the Oromo of Ethiopia. Second, the poetry of the pastoral Somalis is didactic, with a message to convey. A pastoral poem is intoned, chanted or recited, with poet presenting his work before an eager live audience, often in the circle of a campfire at night after the animals have been secured in a corral. A distinguished poet has a retinue of admirers and memorizers ( hafideyaal ) who commit his “noble lines†to memory and transmit and disseminate them throughout the peninsula. Sometimes poetic competitions, a kind of literary warfare, are held during the rainy season when the clans assemble to enjoy light literature, each poet(s) artistic dueling with those others, their verbal boots overseen by a hoary panel of elder literary connoisseurs called heerbeegti . In the scheme of Somali pastoral poetry, therefore, the doctrine of art for art's sake does not belong. But to say that every poem contains a specific message which a hearer seeks to find is not to say that such a message can be abstracted with ease. While the meaning is direct in some in some poems, in others it is hidden or, the Somalis put it, “closed†( qafilan ) and require considerable intelligence on the part of the hearer to decipher. The poet Ali Dhuuh , for example of the *********** clan family, uses a straight forward declarative style in his poem “On account of fourteen points,†pleading with the ****** to restore his stolen camels: On account of fourteen points return the camels tome: From the Gobaysane season (a plentiful year) when I was a mere lad Until today when I am old, wearing silvery hair There never occurred between you and us a matter for vendetta; Know this – and so return the camels to me. The man of many years brings forth wise advice; Youths and fools understand not the so obvious point- pray, return the camels to me. Listen, you did not find the camels astray; A predator thief brought them to you And such rapine works all of us into death – pray, return the camels. In this fashion, he goes on to declare fourteen points, arguing persuasively why the looted camels should be returned. By contrast, another poet – say Huseen Dhiqle – might shroud his verse in arcane language and “sings of the rapacious caprice of ‘Lion Justice' when in truth he was not thinking of lions at all but of his people's plight under a tyrant chief†The third principal characteristic of Somali pastoral verse is alliteration ( higaad ) – in particular, head alliteration wherein the beginning of the line contains a consonant that corresponds to a similarly sounded consonant at the end of it. For an illustration of this, Sayyid Mohammed's poem “ Muuq-maasuq ,†or “ Flim-flammer ,†will do: Musuq-maasuq Soomaali waa meheradeediiye Hadba midab horlay kuula iman maalin iyo layle Malahmalahda iyo baanaha mowdku ka adeegay. (Dissembling is the Somalis' inveterate habit, They come to you every day and night With new color, Oh! Death to duplicity and bluster.) All vowels are considered alliterative, as in this excerpt form the poet Ismaa'iil Mire's “My Lad.†Wiilyahow ilmaa igaga aragtidaadiiye ! Qalbigaai i oogsaday markaad tidhi adeerow e! (My lad, the sight of brings tears to my eyes! It caused to my aching heart to throb the moment you called “Uncle!â€) (59) The fourth - and final - major characteristic is meter ( miizaan , literally, balanace ). Meter in Somali poetry is acquired by the interplay of long and short syllables in a line much like ancient Greek, in marked contrast to English poetry where the meter is established by beat and accent. The Somali word for poetry is maanso , and there are four major forms in classical verse ( gabay , geeraar , jiifto , nad buraambur ) with the gabay the most popular and having the longest syllabic units in the line, ranging from fourteen to eighteen syllables. This excerpt from Sayyid Mohammed's “ Gaal Leged ,†or the Scourge of the Infidel†demonstrates the point: Eeb -bow gar-ka ha- daan qab-sa-day gaah -she na-bad-diiye Eeb -bow gam-maan i-yo wa-haan ga-ni ‘as dhii -baa-ye Eeb -bow ga -row ka- ga ma he- lin goo-la-shaan wa -day-e (Lord, however much I'd plead with them, the infidels refuse to honor the peace, Lord, they do not reward me with praises for my gift: The red stallions and precious mares which I lavished upon them, Lord, the choice camels which I sent them do not earn me their esteem.) To return now to the genre of sarbeeb , it may be said that the word sarbeeb in Somali means closed or hidden talk, as opposed to plain or straight talk. Hidden talk (hidden, that is, from the uninitiated and the ordinary) can only be interpreted by a poetic expert. While some may find the ambiguities, vagaries, and the obliqueness of the communicative medium of sarbeeb as well the manipulative capacity of its performer to be very much postmodernist vein, discourses on African cultural practice do not necessarily have to be couched in a deconstructionist mode. In sarbeeb , forms of “hidden†speech are employed to transmit coded messages that, upon arrival at their destination may be decoded by experts who are acquainted with the rules of the genre. Naturally, sarbeeb is supremely suited to the language of diplomacy where the art of oblique communication is essential in order to address sensitive issues – issues that by convention cannot be directly approached for fear that a direct approach may compromise somebody's honor. In pastoral society, as in others, a social lubricant for face-saving is necessary for people to coexist harmoniously in the aggregate. This is particularly so in situations involving the external relations of the clans and lineages where incautious speech – a slip of the tongue, as we in English – can easily provoke murderous feuds. To illustrate the specific uses of sarbeeb , I will refer to an episode that occurred in 1946 when the delegates of two clans met to discuss a number of outstanding issues. I will clan them clan A and B. The leading elder of clan A – named Saahid – who happened also to be established poet, opened the tribal palaver by reciting a short poem of the sarbeeb genre, which he had addressed to the leading spokesmen of clan B, a poet by the name of Feetin : Among your many horses, O Feetin , there is a variety of mares: Some withhold the gift of milk from their offspring, While others barely know how to gallop, As for the old stallion – behold, he is grown old – gone is his agile step of time past. If you love us, give us a trade-in for the old beast. Pray, do not refuse to treat with us: If you do let that seal the standard of dealings between us. Feetin , the spokesman of clan B, responded in poetry of the same genre: Men of noble blood, O Saahid , speak words of wisdom, Ceaseless banter is the mark of the low-born. He who knows the ways of a young mare prepares her gently. Behold, your unkind lash has cut into her delicate back, Making her trembling body to know fear, Do you know? She is barely two seasons old: She will yet bloom with beauty. Why blame us, my friend, if you do not know how to ride! To the uninitiated, the subject of the poem would seem to involve a quarrel about horses, especially a young mare that changes hands from clan B to clan A. Clan A found the mare an inferior breed, one that “barely knows how to gallop.†Clan A would like to have a trade-in, a new offer in place of the first one. If clan B refuses to make a new offer, he threatens, the refusal will seal for the worse the future relations of the clans. A quarrel about horses – such would be the apparent impression conveyed by the first poem. This impression is moreover, strengthened by the response of the second poet who maintained that the trouble was not that the mare in question was inferior but that the owner did not “know how to ride.†In fact, the real subject of the poem concerns a dispute about marital mismatch. The young mare is a metaphor for a young woman (lineage B) whom the first poet married, apparently at great cost in bride wealth but who proved disappointing as a wife. The unhappy man of lineage A is pleading with the elders of lineage B to reopen the marriage case, in particular, to provide a new wife, because the earlier wife “ knows not how to gallop†by which he means that she does not know how to run a home. If lineage B does not propose a new offer in place of the old, the poet would obviously be doomed to be stuck with an unwanted partner. But he warns that his plight is bound to strain the two clans' future dealings. The poet-spokesman for lineage B, however, remains unimpressed with this argument. Specifically, he has no intention of reopening the marriage case, for he blames the marital trouble on the man who has not learned “how to ride†(a loaded phrase, by the way), not on the mare who “will yet bloom with grace.†Far from sympathizing with the predicament of the unhappy man, the respondent poet charges him with wife battering: “Your unkind lash,†he remonstrates, “has cut into the delicate back of the poor beast / Bringing fear into her innocent eyes.†The poetic exchange can therefore be seen to be rough and remorseless; both poets having gone for broke, verbally, in order to present their respective cases persuasively. But the rough and remorseless language is permissible in pastoral negotiations so long as it is conducted in the context of a veiled talk. For our purposes, it should be noted that the whole communication was conducted not only in the arcane language of sarbeeb but also in an apparent exchange about horses, when in reality the issue had nothing to do with horses but everything to do with questions of interclan marital negotiations. Perhaps the most famous sarbeeb poem of the twentieth century in the Somali peninsula is that of Ismaa'iil Mire, a distinguished poet and a top commander in the Dervish struggle against British, Italian, and Ethiopian occupation forces. Entitled “Pride Maketh You Stumble,†a Somali pastoral version of “Pride goeth before a fall,†the poem is a paragon of ambiguities. It is composed in the early twentieth century during Somalia 's anticolonial Dervish movement led by the poet, mystic, and warrior Sayyid Mohammad Abdille Hasan , the Mad Mullah of British colonial literature. In 1920, after two decades of bloody warfare, perhaps the longest drawn-out and the bloodiest in the annals of African resistance, the Dervishes were finally demolished by the British, and the Sayyid and his force were driven to an inglorious flight westward into arsi country in Ethiopia. British victory was made possible by the use of aircraft. As one of the pilots remarked, the airplane was a “convenient weapon to bomb the old villain out of hiding place.†The defeat of the Dervishes gave the upper hand, politically, militarily and economically, to the British-friendly clans over those who had been allies of the Dervishes. The latter now began to chafe under perceived domination. What particularly infuriated the *********** (as the Dervish allies were named) was the appointment of a new police commissioner, one ‘Arab Dheere , who was alleged to have systematically harassed the *********** , seizing their camel herds, roughing up men and ravishing the women. In protest, Isma'iil Mire composed his lugubrious jeremiad, a philosophical discourse on the vagaries and futilities of human existence. He sang rather darkly: The Lord divides the bread amongst all his slaves Taking care of the fishes in the sea and even of the contents of a cup. Everyone will receive what has been prescribed for him; Even though he runs fast or sets out early in the morning climbing a high hill No one will gain more than his allotted portion: let that be remembered! This epitomizes what some have called Islamic fatalism, a disposition that seems to inform the poet's world view, one in which the individual seldom plays a role in shaping his destiny. If the “Lord divides the bread amongst all his slaves†and “everyone will receive what has been prescribed for him, his allotted portion,†does human effort or self exertion matter at all? Isma'iil Mire would probably dismiss this objection as irrelevant; he was reared in a frontier Islamic culture with ideas of human beings as “slaves†under the omnipotent hand of a Supreme Being who dispenses his cosmic plan regardless of what puny humans do or fail to do. His task is to make persuasively through the obliqueness and ambiguities of sarbeeb , and in the forty-one lines of the poem he embarks on a jumble of abstract allusions and intertribal relations, the intent being, as I once said in another context, “to range far afield , holding the hearer in suspenseful anticipation while probing him for symapathy through the eloquence of language.†And by caustic analogy: It was to his overweening worldly pride that Corfield owed his death; It did not occur to him that youg lads could kill him with their rifles. Oh men, pride brings disaster: let that be remembered! Richard Corfield was commander of a British expeditionary force, and the verse evokes his death at the battle of Dul Madoba between the British and Dervish forces in 1913. As summarized by Andrzejewskiand Lewis: Isma'iil Mire is well qualified to speak of this incident since he led the Dervish attack. Corfield's death, with other heavy casualties on the British side, was attributed to his supreme self confidence and rash action in engaging the enemy without adequate numbers or resources and in underestimating the power of the Sayyid forces. As Corfield was brought down by the sin of “overweening arrogance,†so will another be ruined by his reckless behaviour, oppression and greed – another, though, whom the poet is constrained from naming by the oblique dictates of sarbeeb. To name names or to be direct in communication is to violate the prevailing rules and ethos of the genre and Isma'iil Mire, master craftsman in the field, is unlikely to commit that error. For him the withering analogies will do: Again and again the Sayyid made war and people helped him; Thousand and upon thousand, all with white turbans, he brought to the battle of Beerdiga, But what brought his downfall was the day when he destroyed the Khayr people. Few could have been more appreciative than Isma'iil Mire, the veteran Dervish fighter who knew first hand the violent early months of 1920, that what caused Sayyid Mohammad's “downfall†was the “combination of British might and smallpox epidemic which ravaged the Dervishes by turns.†And yet Isma'iil Mire, like all Somalis, sees a more transcendental cause of the collapse than the immediate: they attribute the “ultimate downfall of the Dervish movement to the Sayyid's wanton attack on the Khayr section of the *********** clan. This lineage is composed largely of men of religion whom Somalis consider to be under Divine protection.†By analogy, the poet implies that a similar “downfall†is sure to unfold through the commission of similarly wanton brutalities incurred by an unnamed oppressor. And the nearest thing to revealing the identity of this “dark†oppressor occurs in the last verse in which the poet observes thus: I saw a man such as those described who will not live long to enjoy his wealth; His bags are full of loot taken from men of honour and valour. Watch silently, Muslims, and see how those who prosper lose their souls! The accusing words, the plaintive tone, the evocative pathos – all were designed to state his case persuasively with the object of invoking mystical forces to intervene on behalf of the despoiled “men of honour and valour †pillaged by the “full, satiated man†who has “grown fat buttocks like a big ram†from loot. “I a man,†the poet obliquely remonstrates, “who will not live long to enjoy his wealth,†a poetic vision of Edenic proportions predicting the downfall of Mr. Fat Buttocks. Presently the Islamic community, or universal community of faith, is called upon to “watch silently . . . and see / how those who prosper lose their souls,†a pastoral version of the biblical “What does it profit a man if he gains the whole world and loses his own soul?†The reader – or more appropriately the listener, since the poem would likely have been composed and performed orally around an evening campfire before a live audience of a nomadic homestead – wants to know this man of prediction against whom the sword of providence is invoked. But the listener's longing for knowledge is forever frustrated, without the exegetical aid of elders, by the sarbeeb artist's ethos to conceal, to dissemble, to be coyly vague about the subject of his composition. The poet's demurring to reveal the identity of “the man†but to enshroud him in mystery forces the listener with an enquiring mind to meditate on the “poetic eye†or “I†of the composer – that is, to enter the poet's very being if only to share his poetic vision in hopes of figuring out the “man†for himself. Types of Curses in Somali Poetry Who Can Use the Curse? Against Whom Inkaar All living beings, including plants and animals: a weapon for the weak against predators and the powerful The powerful, oppressors, and those who use their advantage over others in irresponsible ways Na'alad God, angels, prophets Unbelievers, liars, troublemakers Habaar Intelligent beings: men, angels, elders, holymen Infidels, disobedient children Asmo - Rival clans Kuhaaan (Guhaan) Poets Balatant Haanfiil (Yuasho) - Rival clans Such are the ways of pastoral sarbeeb: at mystifying, provoking, and soul-searching. One of the curious features of sarbeeb relates to its overarching dimensions that merge into other forms of prosodic genre in pastoral classic verse; other forms like, for example, the genre of Kuhaan (also Guhaan ), or curse poetry. While Kuhaan refers to a collective category of verse, the pastoral word for the individual curse versicle is telling gabay-awayti , or a “stabber-poem,†the notion being that a curse poem possesses the stabbing effect of a dagger. The doctrine of the poetic curse in pastoral sanctions is based on the notion shared by nearly all traditional Somalis that the poet possesses, as it were, a hotline with deity and is therefore equipped through his poetic oration to intervene in natural events. Possessed of such deadly weapon in the form of his poetic craft, the composer of Kuhaan sarbeeb is believed to have the power to injure others, often fatally, by directing his malevolent verse at them – likened, in pastoral heart as does being the object of a poetic curse attack. After all, one has the chance of dashing for cover in the face of incoming artillery shells – an art in which the Somalis have acquired some experience lately – but who can survive the mystically directed darts of a poetic curse. There are many categories of poetic curse, as seen in table 1. The fear of being cursed helps to encourage an ethos of peaceful co-existence. After all, even a transhuman , constantly mobile society of pastoralists requires a modicum of rules, sanctions, taboos, and strictures in order to function as a society at all. In a segmental a cephalous society without chiefs or any duly instituted central authority to impose some semblance of order, people need a devise strategies to control the vagaries and excesses of human behaviour . Accordingly, in Somali pastoral ethos, with gabay-awayti , one commands the capacity, through the poetic curse, to inflict wounds, and this serves to empower mystically those who are powerless physically. I offer elsewhere a detailed account of the full range and function of the poetic curse verse in Somali pastoral ethic. The relevant point here is to demonstrate the interplay of curse and sarbeeb . Simply put, Isma'iil Mire's hidden, lamenting allusions to the “man with fat buttocks†who has fattened on “loot†taken from “men of honour and valour †signifies nothing short of the deadliest kind, in Somali eyes, of gabay_awayti , an attach directed with all its dark malevolent associations at the criminal despoiler who is the principal subject of the poem. What added a mysterious awe to Isma'iil Mire's sarbeeb-gabay-awayti raid on Mr. Buttocks (who, as we know from historical sources, was non other than Arab Dheere ) was the fact this gentleman was suddenly summoned by the angel of death soon after the composition of the poem. And although to the secular observer the man died of explainable natural causes, to the pastoral eye the transcendental cause of his death was the poetic curse. Thus poetic curse = death. It is as clear and automatic in the pastoral view as any cause and effect can be. To speculate momentarily, one wonders why in the face of the recent Somali apocalypse of 1991 – 1995, an apocalypse that saw the whole-sale plunder of the weak by the strong in that unhappy country, no poet of any stature – none known to this writer – came forward to utter a curse in the land; why the warlords' whirlwind of rape, disposition, and mayhem failed to provoke a single line of poetic curse. This is indeed is mysterious enough to stir speculation of observers and pundits on the Somali scene. My own hobbyhorse explanation is twofold: One is that ebven in the most classical times in pastoral literary temper and tales Somalis have shown great reluctance to compose gabay-awayti . To restate the point: It is true that only under very extreme conditions does a poet compose kuhaan , for poetic curse, though a recognized power is frowned upon in pastoral sanctions and its frequent user may therefore bring social ostracism upon himself. Moreover, once let loose, a poetic curse is uncontrollable, and may not only strike down the cursed object but return to the head of him who has uttered it. As one elder put it, “composing kuhaan is like allowing poison to seep into the air and is dangerous to both curser and curse.†As plausible as this explanation may be, it cannot fully account for what appears to be total absence of curse poetry in the recent cataclysm of the Somali peninsula. The overriding reason, in my view, for the death of gabay-awayti is that, as one elder put it, Somalis have “become a rudderless nation†– having lost, their traditional cultural moorings while unable to avail themselves of arguably modernizing systems of colonial experience. The result is a “national coarsening of the soul,†a coarsening in which an entire generation of Somalis languishes, culturally, politically, and spiritually, in a state of suspended animation, no longer adept at the living tools of the past nor able to master the modern methods and manners in a strange world of nation-states. It is unlikely, for example, that any Somalis under fifty have the vaguest idea that such things, as sarbeeb and poetic curse once flourished in their culture, let alone being able to use these cultural assets themselves. Hence one of the great misfortunes in Somalia 's troubled experience as a failed state concerns the desertification of the Somali collective soul to match the nation's physical destruction and environmental degradation. This explains why leading Somali intellectuals, faced with a collapsed state and consequent despair, today call for the recultivation of the artistic ambiguities of sarbeeb as a resource in Somalia's present search for a viable political solution. This in turn will require the restoration of the institutions of elders and poetic experts with the skill and experience to appreciate the subtle and creative ambiguities of sarbeeb . To do this, it will be necessary to empower traditional leading elders and senior notables of the clans. The roots of Somalia 's political and economic instability, in my view, lie in the tragic mismatch between moral and physical authority. The Somali state inherited from the Europeans has placed power in the hands of the faceless, self-made men who cynically and self-servingly manipulate clan competitiveness and antagonisms without knowledge of or interest in proven traditional methods of conflict resolution in particular and the governance process in general. All those impositions of leadership in the anti- Barre forces, as well those in Barre's entourage, have been part and parcel of Barre's former dictatorship. Having fallen out with him over the division of the looted national resources, they took up arms in order to regain their fair share of the spoils. These are cynical, opportunistic people uninterested in Somali welfare or national reconciliation, only pursuit of personal ambition. The only moral and effective authority that clanspeople recognize and obey are the clan elders. There is a need, therefore, to remove power and authority from the opportunists and self-seekers in charge of the various movements and to return it to the traditional elders. The elders once empowered and with benefit of educated advice will bring to Somalia the dual benefits of controlling and delivering their respective clans and of possessing the political skill and knowledge in traditional law and ways to negotiate in good faith and to settle with one another through a time-proven procedural framework, notably the heer , or political contract. This writer, therefore, calls for the creation of a two house of parliamentary system for Somalia , consisting of a house of representatives based on numerical representation and a house of elders. Harnessing the resourceful ambiguities of sarbeeb and in line with traditional Somali cultural idiosyncrasies, the elders should be empowered to play a vital role in the reconstruction of Somalia . In particular, the principles and sanctions of poetic curse, verbal obliqueness in the conduct of political discourse, and the capacity to be powerful tool of resistance in the hands of the oppressed, as I have noted, are the political/aesthetic attributes that triumphantly inhere in the genre of sarbeeb . Combined, these qualities should create for Somalia a new space in the struggle for national redemption and renewal. Source: http://www.wardheernews.com/articles/june/09_Sarbeeb_Samatar.htm

Bro S.B. it is good to see u becoming more understanding of where iam coming from. The qoute is absolutely summing up wat i was trying to enlighten you, that niether religion nor science can stand by itself