GJG, I hope you will understand if I say that we have to take consideration to those who read somali in this thread. Ok? samafalayaal noqda Dhibaatada hadda ina haysataa waxaa asaas u ah kala qaybsanaan aynu nahay qabaa'il xeerar qabyaaladeed ku dhaqma. Dhibaatada waxaa lagaga bixi karaa in la helo qaab aan mid ku noqon karno. Markaad guudka sare ka eegto waxaad oran kartaa qabaa'ilka soomaalidu waxay u qayb samaan kuwo dagaalo hore ku adkaaday oo dhiigii walaalahood ee ay awoowayaashood daadiyeen awgeed dhaxlay magac la yiraahdo nasab iyo kuwo la diciifiyey oo kuwa ugu hooseeya hadda magacyo iyo maskabo hayb sooc ah loo bixiyey. Weli maynaan baran ayaad moodaa in laga il-baxo isu xoog sheegashada oo lagu bedelo in magac wanaagga, heer qof ama mid qabiil, lagu mutayso qaab saldhiggiisu yahay samo-fal ku dhaqan. Haddaba haddi aynu sidii awoowayaasheen dagaalka u wadno, waa sida aynu hadda nahaye, oo waqtigan casriga ah ee hubka wax gumaadayaa uu gacanta inoogu jiro aynu dil iyo baro kicin dhexdeenna ah joogtayno waa su'aale tollow cid magac wanaagsan loo bixiyaa ma inaga hari doontaa? Waxaa la hubaa in inta aynu kala hayb duwan nahay ee reer hebelo uu u qaybsan yahay qoyska somaaliyeed in dirir iyo dekaan uu ina hurran yahay. Sababta oo ah dan guud sidii loo hormarin lahaa ayaa adkaanaysa. Si dhibaatadan aan uga gudubno hayb soocuna u baaba'o maxaa inoo diiday in qabiilkeennu noqdo SOOMAALI"? Toosiye2

Walaalayaal, I often meet brothers and sisters who are concerned for the wellbeing of the Ummah. While this is admirable and needs to be encouraged still it lacks sincerity. charity begins at home; it begins with your family; then your neighbors, your extended neighbors, your country and extends outward in that manner until it encompasses the Ummah and beyond. While, among other things, discrimination and segregation is rampant in our doorstep and we are mostly silent spectators or in many times supportive to these socially repressive practices to claim then that we have feelings for Ummah is hard to swallow. Is there any one who would come out, in here and now, and say clear and loud” THE TIME OF OUTCASTS IN OUR SOCIETY IS OVER. WE ARE ALL NOBLES OF THE SAME ORIGIN AND OUR FAMILY IS SOMALI? As Nur asked in another thread: Are we prepared For A National Reconciliation And An Apology For The Oppressed Social Outcasts( at least in this forum)? The Awakener2

Walaal Nuur, Sida iiga muuqata yeeristaada aad noogu yeerto Alle ka cabsi, waanooyinka diimeed ee aad na siiso ama wacyi-gelinta kale, waxaan ku fekeri karaa in aad ku jiri karto kuwa la oran karo waxay Alle hortiis geysteen wanaag tusaale lagu daydo ayeyna u noqdeen kuwa kale. Waad asiibtay cudurada bulshadeenna haysta oo qoraalkaagan iyo kuwa kale oo goob-kullankan ( forum ) aad ku soo bandhigtay ayaad si tafaftiran ugaga hadashay. Gaar ahaan marka indho diini ah lagu eego ama xal diini ah loo raadinayo. Sheeko xariiro aan weli dhismaheeda wado oo aan u bixiyey Soomaalida iyo hayb sooca oo qaybta Camel milk debate ku jirta ayaan aniguna isku deyayaa inaan dadka ku wacyi-geliyo. Insha Allah qoraalkaagan waxaan ku biirin karo ayaan ku biirin. Adiguna hadday kuula muuqato oo aad sidaas jeclaato qoraalka :mowqifka diinta ee qabyaaladda ama sheeko xariirada aan sare ku magcaabay ayaad ku kordhin wixii ay kuula ekaato in aad ku kordhiso. Toosiye2

walaalayaal. Had iyo goor waxaa caadi bulshadeenna ka ah in culimadu ka gaabsato inay dhaleeceeyaan qabyaaladda. Anse in badidoodu ka qayb qaataan ayaa jirta. Waxaaba lagu oranayaa fiqi tolkii kama janno tago. Marka maxaynu diiniyan ka qabnaa qabyaaladda iyo xeerarkeeda? Halkan hoose waxaa ku qoran sheeko xariiro tusmo u ah xeerarka qabyaaladda ee dalkeenna hooyo ee Soomaaliya. Haddaad waqti u hesho oo akhriyi karto bal waxaan jeclaan lahaa in aad aragtidaada ka bixiso. Diinta ma waafaqsan yihiin xeerarkan sheeko xariiradu ka hadlayso culimaduse maxay in badan uga hadli waayeen ama u xaaraantinimayn waayeen? Sheeko xariiro: Soomaalida iyo hayb sooca. Xeerarka qabyaaladda Habeenkaas farxad iyo rayrayn dheeraad ah ayaan dareemay . Markii ugu horaysay in muddo ah ayaa kalgacal nololeed i galay. Sheekaduse waxay sii macaanaatay markii Xange weydiiyey nimankii haybtooda ee ay ugu jawaabeen soomaali baan nahay. Arrintaas oo aniga iyo Xangeba ka yaabisay ayey nimankii noogu micneeyeen inay ku timi bulshadooda oo dhowr boqol oo sano ka hor ka soo gudubtay heerka habdhaqan bulsho ee qabaa'il hoose ay jiraan. Waxay noo sheegeen in waqtigaas kadib ay wadaageen magac ah soomaali magacaas oo ay haddaba la wadagaan soomaalida kale. Waxay noo sheegeen in hadda ay horumar xoog leh ku talaabsadeen oo ay og yihiin in habdhaqankan ka waxtarsan yahay kaas hore. Faa;iidooyinka uu noo keenay waxaa ka mid ah bay yiraahdeen cadaawadii dhexdayada oo baaba’day iyo hayb soocii oo aan jirin. Sheekh Cali ayaa hadal xikmadi ka buuxdo bilaabay oo yiri ” qabiilka iyo ku dhaqanka qabyaaladdu waa habdhaqan bulsho oo la maro. Waase laga gudbaa. Waxaa yimaada waqti sida dhimbiisha faraha lagaga gubto oo ay khasab noqoto in dhabarka laga tuuro”. Hadalkii intaan boobay ayaan weydiiyey” sidee bay u tahay habdhaqan bulsho oo la wada maro”?. Sheekhii oo sii waday hadalkii ayaa jawaab ku yiri” Haddii dib loo noqdo taxanaha taariikhda jiritaanka bilow-aadmiga waxaa la gaarayaa waqti ay dadku aad iyo aad u yaraayeen waqtigaas oo dadka meel wada deggani aysan ka badnayn qoys ka kooban aabe, hooyo iyo haddii ay tarmeen carruur. Barwaaqada oo badnayd awgeed qofka ama qoysku keli ayuu noolaan karay. Khatarta bahalaha wax cuna oo ahayd dhibaatada ugu weyn ee haysatay dadkana dhirta ayey habeenkii ka fuuli jireen. Waagii dambe ayaa intay barwaaqadii yaraatay bilow-aadmigii oo markaas tiradiisii korodhay bilaabay in ay xayn xayn u degaan oo ragguna ugaarsi u baxo dumarkuna carruurta iyo guriga joogaan. Markii dambe waxaa bilowday in xoolaha sida geela, ariga fardaha iwm. la rabeeyo si loo manaafacaadsado ugaarsigana loo yareeyo ama layskaba daayo. Waqtigaas ayaa waxaa soo baxay habdhaqan bulsho oo ay qabiilka iyo xeerarkiisu ka mid yihiin”. “Markaas ma waxaad u jeedaa in qabyaaladda iyo xeerarkeedaba laga ilbixi doono?” ayuu Xange ku celiyey sheekhii. Nin kaftan badan oo ragga ku jiray ayaa hadalkii la wareegay oo yiri “ haa , sidaan idiin sheegnay annagu waannu ka gudubnay qabyaaladda oo hadda dhammaatayo soomaali baan nahay. Awoowayaashayo ayaa tuuray haybtii ka hoosaysay soomaalinimada. Dadka kale ee soomaalida ahna markasta way nagu soo biiri karaan waayo magaca soomaali wuu na kulmiyaa. Waxay u baahan yihiin keliya inay tuuraan waxaan ahayn: soomaali baan ahay”. Intuu hadakay si hadalku noogu dhibco ayuu yiri “ Kama aanaan ilbixin qabyaaladda ilaa aannu fahamnay xeerarkeeda kadibna aan laalnay”. Hadalkii intaan ku soo booday ayaan weydiiyey “ anigu ma ogi xeerar qabyaaladeed oo dhibaato abuuraa ee maxay yihiin, maxaadse ku beddesheen”? Sheekh Cali baa ku soo noqday hadalkii oo yiri” saddexda xeer ee tolnimo, hiil iyo hoo baa qabyaaladda jiritaankeeda kobciya la’aantoodna ma jiri karto.Sida saddexda dhardhaar ee dheriga weeyaan qabyaaladuna waa waxa dul saaran. Hayb sooca iyo dhibaatooyinka kale ee qabyaaladana xeerarkan baa abuura.” “Xeerka qabiil ee loo yaqaan tolnimo wuxuu ka hadlaa wada dhalasho iyo dhiig wadaag. Waa xeer daboola baahi caadi ah oo qof u qabo inuu ka tirsanaado koox ama qabiil uu is leeyahay isir baad wadaagtaan. Madaama qofna uusan keligiis isku filayn in uu cid garabka ku qabtaa waa wax dabiici ah oo xitaa xayawaanka ayaa sidaas u dhaqma. Dhibaatooyinka ay tolnimo ahaanshuhu leedahay waxaa haddaba ka mid ah marka dad isku dhiig iyo dhalad ah sida soomaalida oo kale ay qabiilooyin hoose u kala baxaan oo wada dhalashooyin ama isbahaysiyo abuurmaan waxaa dhacda muqaalufo darro, is-aamin la’aan iyo tolka oo soo koobma. Kelmad shisheeye la yiraahdo ayaa soo baxda wuxuuna qofku garabka ku qabtaa afar xabbo inta kalena wuu ka fogaadaa”. Intuu yara hakaday buu waday hadalkii oo yiri” dawadu waxaa weeye in tolnimada guud lagu soo laabto oo qofku yiraahdo, tusaale, soomaali baan ahay qof kasta oo soomaali ahina waa tolkay. Sidaas weeyaan sida aannu ku xalinay” ayuu ku soo xiray hadalkiisi. . Codkii baa intuu yara go’ay ayaa nin ka mid ah odayaashii oo ul uu haystay hortiisa xariiqimo ku samaynay dhulka meel holaca dabku saani u iftiiminayey yiri “ Sheekha aan hadalka ka yara nasiyee qodobka labaad ee xeerarka qabyaalada oo ah hiil wuxuu ka hadlaa caddaalad. Isaguna sida qodobka kowaad oo kale waa baahi dabiici ah oo uu qofku u qabo inuu caddaalad helo. Marka qofka xoolihiisa la dhaco amase naftiisa ama inta uu mas’uulka ka yahay loogu yimaado aanuse iska fujin karin wuxuu dalbaa cid u hiilisa. Taas oo micnaheedu yahay in xaqiisa loo dhiciyo ama la difaaco haddii weerar lagu yahay. Dhibaatadu waxay timaadaa marka inta qabaa’il la abuuro dadka oo u kala safan magacyo ay sheegtaan xaq iyo xaq darro ay koox waliba gaarkeeda isugu hiiliso. Natiijadu waxay noqotaa caddaaladda oo lunta”. Intuu madaxii sare u yara qaaday oo noqday sidii wax dabkii ku dhaygagay ayuu yiri “ Dawadu waxaa weeye in qabaa’ilka hoose ama isbahaysiyada inta la baabi’iyo loo abuuro bulshada waaxyo garsoor oo caadil ah oo xaquuqda qofka ilaaliya. Waxaa kale oo loo bahan yahay hay’ado nabadgelyada iyo xasiloonida dhowra. Sidaas ayuu qofku uga maarmi karaa qabiil danihiisa difaaca oo isaguna uu midiidin u noqdo. Sidaas ayaannu ku xalinay qodobkaasna” ayuu yiri. Markii ay halkaas arrintu marayso ayaa waxaa yimi iman hor leh oo sida haruub-gaallo ay caano geel oo xoor leh ka buuxaan. Caanihii markii la dhex dhigay nimankii oo iyagoo kala fariistay ay bilaabeen in ay wadaagaan ayaan aniguna yara istaagay si aan u manjo baxsado. Caways dambe oo mugdi ah bay ahayd waxaana dhacaysay neecow macaan oo nafta raali gelinaysay. Waxaad maqlaysay dhawaaqa xasharaadka iyo cayayaanka kaynta oo intu isku darsamay aad muusik moodaysay. Cirka oo habeenkaa aan daruura lahayn ayaa ku dednaa xiddigo dhalaal dahabi ah leh. Dareen nabadgelyo oo farxad iyo deganaansho i geliyey ayaa maankayga buuxiyey dabkii oo holac badan bixinayeyna wuu i diiriyey. Markuu milicsaday in caanihii laga dhergay ayaa Xuurteeye oo caawa oo dhan aamusnaa soo booday oo isagoo codka sare u qaadaya yiri” xeerka saddexaad waa igu aniga oo walle waa igu aniga”. Inta la wada qoslay ayuu nimankii mid ahi kula kaftamay ” waar garmalayte ayaad tahay ee adigu maxaad sheegaysaa”. Xuurteeye ayaa intuu laabta istaabtay yiri” waar ma geed baan joognaa maxaa garkayga ku tusay”? Mar labaad baa inta qosol dheer lagu dhuftay Sheekh Cali yiri isagoo Xuurteeye farta ku fiiqaya ” daaya inan rag aamus waa loo dhamaa”. “ Xaal qaado, xaal qaado ” ayey dhowr qof iska daba yiraahdeen iyadoo codkooda aad kaftan ka dareemaysay. Xuurteeye ayaa bilaabay oo yiri “Xeerka saddexaad oo ah hoo wuxuu khuseeyaa wax-isa- siin iyo wax-is-tar. Wuxuu oranayaa dadku sida ay kuu kala xigaan wax siinta ugu kala hormari. Haddii aad xil-qabatona marka hore tolkaa naas-nuuji. Waxaa dheer oo uu qofka qabiiliga ah xeerkani farayaa in xoolahiisa ilaa xad tolkiis la leeyahay. Xeerkani waa eexda iyo caddaalad darrada aabahiis iyo hooyadiis. Qaranimona ma jiri karto marka bahweynta soomaaliyeed ay xeerkan iyo kuwa kale ee la soo sheegay ku dhaqanto. Dawadu waxaa weeye in la laalo is-naas-nuujinta, wax-is-tar kasta iyo eex qabiilka ku salaysan. Taas weeyaan ta aannu ku dawaynay dhibaatooyinka uu keeni karo xeerkan” ayuu xuurteeye yiri isagoo kalsooni ku hadlaya. Sacab bay raggii qaar ka mid ah oo dhallinyaro u badnaa isku dareen markaas ayaa mid ka ahi yiri ” Eebbaa igu og oo gabanku waa cod kar”. Dadka intii kale ay qosol dheer isku daray. Xange oo aad u dhuuxayey xikmaddii meesha laga soo jeediyey ayaa hadal deggan ku yiri” Xeerarka miyaad ku darteen xeerka hee?”. Markii dhaqso loo jawaabi waayey ayuu sii waday hadalkii oo yiri” Hee waxay la xiriirtaa dhego nuglaan uu qofku maqlo dadka kale ee uu is leeyahay way kaa aqoon roon yihiin, way kaa waayo-aragsan yihiin ama xushmad bay kaa mudan yihiin. Waa dhaqan dabiici ah oo wanaagsan. Laakiin waxay dhibtu timaadaa marka qofku u dhego nuglaado inuu xumaan falo ama uu u dhaqmo sidii uu yahay qalab sanaaci aan feker madax bannaan lahayn oo wax kasta oo qabiilkiisu ka dalbo xaq iyo xaq darro ku raaco. Dawadu waxaa weeyaan in dadka la baro inay si madax bannaan u fekeraan oo raacaan fekero san oo ka soo maaxda maankooda ama maanka bahweynta guud ee soomaaliyeed. Hayb sooca jira waxaa u aabo ah iyadoo xitaa wax-garadku ay u dhego nugul yihiin qabaa’il loo sheegay inay ku abtirsadaan” ayuu ku soo gebagebeeyey. Hal cabbaar ah markii la wada aamusay ayaa sheekh Cali hadalkii ku soo noqday oo yiri “Waa runta waanna nasiib darro. Dadka noocaas u fekeraa waxaysan ogeyn in dadku yihiin sidii laamo iyo caleemo ka wada baxay geed harweyn. Cid kala nasabsan ama kala fadilan ma jiri karto waayo isku geed bay ka baxeeen kuna yaalaan. Allaheen sidaas ha ina garansiiyo sidaasna aan fekerkeenna gelino”. “Aamiin” ayaa loogu wada jiibiyey. (qormo dambe sug) Toosiye2

Xeerarka qabyaaladda Habeenkaas farxad iyo rayrayn dheeraad ah ayaan dareemay . Markii ugu horaysay in muddo ah ayaa kalgacal nololeed i galay. Sheekaduse waxay sii macaanaatay markii Xange weydiiyey nimankii haybtooda ee ay ugu jawaabeen soomaali baan nahay. Arrintaas oo aniga iyo Xangeba ka yaabisay ayey nimankii noogu micneeyeen inay ku timi bulshadooda oo dhowr boqol oo sano ka hor ka soo gudubtay heerka habdhaqan bulsho ee qabaa'il hoose ay jiraan. Waxay noo sheegeen in waqtigaas kadib ay wadaageen magac ah soomaali magacaas oo ay haddaba la wadagaan soomaalida kale. Waxay noo sheegeen in hadda ay horumar xoog leh ku talaabsadeen oo ay og yihiin in habdhaqankan ka waxtarsan yahay kaas hore. Faa;iidooyinka uu noo keenay waxaa ka mid ah bay yiraahdeen cadaawadii dhexdayada oo baaba’day iyo hayb soocii oo aan jirin. Sheekh Cali ayaa hadal xikmadi ka buuxdo bilaabay oo yiri ” qabiilka iyo ku dhaqanka qabyaaladdu waa habdhaqan bulsho oo la maro. Waase laga gudbaa. Waxaa yimaada waqti sida dhimbiisha faraha lagaga gubto oo ay khasab noqoto in dhabarka laga tuuro”. Hadalkii intaan boobay ayaan weydiiyey” sidee bay u tahay habdhaqan bulsho oo la wada maro”?. Sheekhii oo sii waday hadalkii ayaa jawaab ku yiri” Haddii dib loo noqdo taxanaha taariikhda jiritaanka bilow-aadmiga waxaa la gaarayaa waqti ay dadku aad iyo aad u yaraayeen waqtigaas oo dadka meel wada deggani aysan ka badnayn qoys ka kooban aabe, hooyo iyo haddii ay tarmeen carruur. Barwaaqada oo badnayd awgeed qofka ama qoysku keli ayuu noolaan karay. Khatarta bahalaha wax cuna oo ahayd dhibaatada ugu weyn ee haysatay dadkana dhirta ayey habeenkii ka fuuli jireen. Waagii dambe ayaa intay barwaaqadii yaraatay bilow-aadmigii oo markaas tiradiisii korodhay bilaabay in ay xayn xayn u degaan oo ragguna ugaarsi u baxo dumarkuna carruurta iyo guriga joogaan. Markii dambe waxaa bilowday in xoolaha sida geela, ariga fardaha iwm. la rabeeyo si loo manaafacaadsado ugaarsigana loo yareeyo ama layskaba daayo. Waqtigaas ayaa waxaa soo baxay habdhaqan bulsho oo ay qabiilka iyo xeerarkiisu ka mid yihiin”. “Markaas ma waxaad u jeedaa in qabyaaladda iyo xeerarkeedaba laga ilbixi doono?” ayuu Xange ku celiyey sheekhii. Nin kaftan badan oo ragga ku jiray ayaa hadalkii la wareegay oo yiri “ haa , sidaan idiin sheegnay annagu waannu ka gudubnay qabyaaladda oo hadda dhammaatayo soomaali baan nahay. Awoowayaashayo ayaa tuuray haybtii ka hoosaysay soomaalinimada. Dadka kale ee soomaalida ahna markasta way nagu soo biiri karaan waayo magaca soomaali wuu na kulmiyaa. Waxay u baahan yihiin keliya inay tuuraan waxaan ahayn: soomaali baan ahay”. Intuu hadakay si hadalku noogu dhibco ayuu yiri “ Kama aanaan ilbixin qabyaaladda ilaa aannu fahamnay xeerarkeeda kadibna aan laalnay”. Hadalkii intaan ku soo booday ayaan weydiiyey “ anigu ma ogi xeerar qabyaaladeed oo dhibaato abuuraa ee maxay yihiin, maxaadse ku beddesheen”? Sheekh Cali baa ku soo noqday hadalkii oo yiri” saddexda xeer ee tolnimo, hiil iyo hoo baa qabyaaladda jiritaankeeda kobciya la’aantoodna ma jiri karto.Sida saddexda dhardhaar ee dheriga weeyaan qabyaaladuna waa waxa dul saaran. Hayb sooca iyo dhibaatooyinka kale ee qabyaaladana xeerarkan baa abuura.” “Xeerka qabiil ee loo yaqaan tolnimo wuxuu ka hadlaa wada dhalasho iyo dhiig wadaag. Waa xeer daboola baahi caadi ah oo qof u qabo inuu ka tirsanaado koox ama qabiil uu is leeyahay isir baad wadaagtaan. Madaama qofna uusan keligiis isku filayn in uu cid garabka ku qabtaa waa wax dabiici ah oo xitaa xayawaanka ayaa sidaas u dhaqma. Dhibaatooyinka ay tolnimo ahaanshuhu leedahay waxaa haddaba ka mid ah marka dad isku dhiig iyo dhalad ah sida soomaalida oo kale ay qabiilooyin hoose u kala baxaan oo wada dhalashooyin ama isbahaysiyo abuurmaan waxaa dhacda muqaalufo darro, is-aamin la’aan iyo tolka oo soo koobma. Kelmad shisheeye la yiraahdo ayaa soo baxda wuxuuna qofku garabka ku qabtaa afar xabbo inta kalena wuu ka fogaadaa”. Intuu yara hakaday buu waday hadalkii oo yiri” dawadu waxaa weeye in tolnimada guud lagu soo laabto oo qofku yiraahdo, tusaale, soomaali baan ahay qof kasta oo soomaali ahina waa tolkay. Sidaas weeyaan sida aannu ku xalinay” ayuu ku soo xiray hadalkiisi. . Codkii baa intuu yara go’ay ayaa nin ka mid ah odayaashii oo ul uu haystay hortiisa xariiqimo ku samaynay dhulka meel holaca dabku saani u iftiiminayey yiri “ Sheekha aan hadalka ka yara nasiyee qodobka labaad ee xeerarka qabyaalada oo ah hiil wuxuu ka hadlaa caddaalad. Isaguna sida qodobka kowaad oo kale waa baahi dabiici ah oo uu qofku u qabo inuu caddaalad helo. Marka qofka xoolihiisa la dhaco amase naftiisa ama inta uu mas’uulka ka yahay loogu yimaado aanuse iska fujin karin wuxuu dalbaa cid u hiilisa. Taas oo micnaheedu yahay in xaqiisa loo dhiciyo ama la difaaco haddii weerar lagu yahay. Dhibaatadu waxay timaadaa marka inta qabaa’il la abuuro dadka oo u kala safan magacyo ay sheegtaan xaq iyo xaq darro ay koox waliba gaarkeeda isugu hiiliso. Natiijadu waxay noqotaa caddaaladda oo lunta”. Intuu madaxii sare u yara qaaday oo noqday sidii wax dabkii ku dhaygagay ayuu yiri “ Dawadu waxaa weeye in qabaa’ilka hoose ama isbahaysiyada inta la baabi’iyo loo abuuro bulshada waaxyo garsoor oo caadil ah oo xaquuqda qofka ilaaliya. Waxaa kale oo loo bahan yahay hay’ado nabadgelyada iyo xasiloonida dhowra. Sidaas ayuu qofku uga maarmi karaa qabiil danihiisa difaaca oo isaguna uu midiidin u noqdo. Sidaas ayaannu ku xalinay qodobkaasna” ayuu yiri. Markii ay halkaas arrintu marayso ayaa waxaa yimi iman hor leh oo sida haruub-gaallo ay caano geel oo xoor leh ka buuxaan. Caanihii markii la dhex dhigay nimankii oo iyagoo kala fariistay ay bilaabeen in ay wadaagaan ayaan aniguna yara istaagay si aan u manjo baxsado. Caways dambe oo mugdi ah bay ahayd waxaana dhacaysay neecow macaan oo nafta raali gelinaysay. Waxaad maqlaysay dhawaaqa xasharaadka iyo cayayaanka kaynta oo intu isku darsamay aad muusik moodaysay. Cirka oo habeenkaa aan daruura lahayn ayaa ku dednaa xiddigo dhalaal dahabi ah leh. Dareen nabadgelyo oo farxad iyo deganaansho i geliyey ayaa maankayga buuxiyey dabkii oo holac badan bixinayeyna wuu i diiriyey. Markuu milicsaday in caanihii laga dhergay ayaa Xuurteeye oo caawa oo dhan aamusnaa soo booday oo isagoo codka sare u qaadaya yiri” xeerka saddexaad waa igu aniga oo walle waa igu aniga”. Inta la wada qoslay ayuu nimankii mid ahi kula kaftamay ” waar garmalayte ayaad tahay ee adigu maxaad sheegaysaa”. Xuurteeye ayaa intuu laabta istaabtay yiri” waar ma geed baan joognaa maxaa garkayga ku tusay”? Mar labaad baa inta qosol dheer lagu dhuftay Sheekh Cali yiri isagoo Xuurteeye farta ku fiiqaya ” daaya inan rag aamus waa loo dhamaa”. “ Xaal qaado, xaal qaado ” ayey dhowr qof iska daba yiraahdeen iyadoo codkooda aad kaftan ka dareemaysay. Xuurteeye ayaa bilaabay oo yiri “Xeerka saddexaad oo ah hoo wuxuu khuseeyaa wax-isa- siin iyo wax-is-tar. Wuxuu oranayaa dadku sida ay kuu kala xigaan wax siinta ugu kala hormari. Haddii aad xil-qabatona marka hore tolkaa naas-nuuji. Waxaa dheer oo uu qofka qabiiliga ah xeerkani farayaa in xoolahiisa ilaa xad tolkiis la leeyahay. Xeerkani waa eexda iyo caddaalad darrada aabahiis iyo hooyadiis. Qaranimona ma jiri karto marka bahweynta soomaaliyeed ay xeerkan iyo kuwa kale ee la soo sheegay ku dhaqanto. Dawadu waxaa weeye in la laalo is-naas-nuujinta, wax-is-tar kasta iyo eex qabiilka ku salaysan. Taas weeyaan ta aannu ku dawaynay dhibaatooyinka uu keeni karo xeerkan” ayuu xuurteeye yiri isagoo kalsooni ku hadlaya. Sacab bay raggii qaar ka mid ah oo dhallinyaro u badnaa isku dareen markaas ayaa mid ka ahi yiri ” Eebbaa igu og oo gabanku waa cod kar”. Dadka intii kale ay qosol dheer isku daray. Xange oo aad u dhuuxayey xikmaddii meesha laga soo jeediyey ayaa hadal deggan ku yiri” Xeerarka miyaad ku darteen xeerka hee?”. Markii dhaqso loo jawaabi waayey ayuu sii waday hadalkii oo yiri” Hee waxay la xiriirtaa dhego nuglaan uu qofku maqlo dadka kale ee uu is leeyahay way kaa aqoon roon yihiin, way kaa waayo-aragsan yihiin ama xushmad bay kaa mudan yihiin. Waa dhaqan dabiici ah oo wanaagsan. Laakiin waxay dhibtu timaadaa marka qofku u dhego nuglaado inuu xumaan falo ama uu u dhaqmo sidii uu yahay qalab sanaaci aan feker madax bannaan lahayn oo wax kasta oo qabiilkiisu ka dalbo xaq iyo xaq darro ku raaco. Dawadu waxaa weeyaan in dadka la baro inay si madax bannaan u fekeraan oo raacaan fekero san oo ka soo maaxda maankooda ama maanka bahweynta guud ee soomaaliyeed. Hayb sooca jira waxaa u aabo ah iyadoo xitaa wax-garadku ay u dhego nugul yihiin qabaa’il loo sheegay inay ku abtirsadaan” ayuu ku soo gebagebeeyey. Hal cabbaar ah markii la wada aamusay ayaa sheekh Cali hadalkii ku soo noqday oo yiri “Waa runta waanna nasiib darro. Dadka noocaas u fekeraa waxaysan ogeyn in dadku yihiin sidii laamo iyo caleemo ka wada baxay geed harweyn. Cid kala nasabsan ama kala fadilan ma jiri karto waayo isku geed bay ka baxeeen kuna yaalaan. Allaheen sidaas ha ina garansiiyo sidaasna aan fekerkeenna gelino”. “Aamiin” ayaa loogu wada jiibiyey. (qormo dambe sug) Toosiye2

Sheeko xariiro: Somaalida iyo hayb sooca Naxariis baa naxariis keenta Maalintaas ila duhurkii markii qofkii gam’i karay uu seexday baannu dhabbihii ku dhacnay mar kale. Hal cabbar ah markaan soconay baannu dhulkii abaarta ahaa ka baxnay. Waxaannu soo galnay dhul barwaaqo ah oo xareedi meel kasta jiifto oo leh dhudhubo ay biyo dulundulcaynayaan. Dhegahaagu waxay ku raaxaysanayeen sawaxan wanaagsan oo socodka biyuhu bixinayeen iyadoo ay weheliyeen dhawaaqyo kale oo ka imaanayey cayayaan, shimbiro iyo noolayaal kale. Inta ishaadu qabato waxaa dhulka qarinayey doog iyo dhir qodax ku mudda aan lahayn oo caleemo cagaarani ku dedan yihiin isla markaasna ay ka lushaan miro midaba midah ah. Qalbigana waxaa farax gelinayey shimbiro noocba nooca ah oo mararka qaarkood iyagoo xayn xayn u duulaaya hadba dhinac u dulaamaayey. Cayayaan aan qaniinyo kugu dhibayn oo lahaa muuqaalo kala duwan oo aan la tirin Karin ayaad iyagana arkaysay in Eebe ku manaystay degaankan. Qorax aan ku gubayn oo inta badan ay ka sokeeyeen daruuro fadad waaweyn leh oo qaar ay curteen kuwa kalena aad arkaysay inay biyo ku soo taagan yihiin ayaa iftiinkeeda gaarsiinaysay dhammaan abuuurta Alle ee hoos joogtay. Hawo macaan oo leh ur udgoon oo mararka qaarkood saxan saxo roob wadata ayaa nafta qaboojinaysay. Intii aanaan wax badan socon ayaannu maqalay ci’ coolaad iyo bulhaan dad laakiin cidna ismaanaan tusin ee isururin ayaannu ku dhexmarnay . Libaaxii inuu na dabo socdo ayaannu tuhmaynay laakiin muuqiisa iyo sanqartiisa midna maanaan maqlayn. Markay makhrib noqotay ayaannu soo sanqar beegsanay meel dad deggan yahay. Iyadoo ay xoolihii soo xaraynayaan intaan la soo kulanay oo awrkii ku furay meel ku dhow laakiin ka yara baxsan aqaladooda ayaa Xange bariido ugu tegey. Wax yar kadib waxaa noo yimi Xange oo ay la socdaan labo dhallinyaro ah oo midi gabar tahay. Dhallinyaradaas oo firfircoonida ka muuqatay ay sidii dabayl ku afuufaysa ku riixaysay. Markaannu is bariidinay kadib ayaa gabartii gacanta qabatay Qalanjo oo waxay ula dhaqaaqday xaggaas iyo reerkii. Inankiina intuu dermooyin noo dhigay meel dugsi ah ayuu dab olol weyn leh noo shiday. Inanka oo cimri ahaan aan ku qiyaasi karay ilaa labo saddex sano inuu iga weynaa oo magaciisa noogu sheegay Xuurteeye ayaa yiri” awrka intaad dabartaan ayaad siideyn kartaan. Halkani bahalo wax cuna ma leh”. Xange ayaa ugu warceliyey” waad ku mahadsan tahay taladaas wanaagsan ee aad na siisay”. Markuu awrkii intuu dabray sii daayey ayaan dabkii hareeraha ka fariisanay. Wuxuu bilaabay inuu na madadaaliyo inankii oo sheekooyin, waaya waayo wixii ay awoowayashii u sheegeen iyo guud ahaan nolosha dadka meeshan deggan nooga sheekeeyo. Aniga sheekooyinka Xuurteeye oo macaanaa saani umaan dhegaysanayn waayo maankaygu wuxuu ku mashquulsanaa arrimo kale. Barwaaqada iyo nimcada dhulkan Alle ku manaystay iyo meeshii aan ka imi oo oomane u badnayd ayaa fekerkaygu qaadaa dhigayey. Markaan in door ah fekerayey ayaan isweydiiyey oo iri” Tollow Alle eexda miyuu yaqaannaa? Maxaa qoladan waxan oo nimco ah loogu barwaaqeeyey kuwo kalena abaar, oon ama ibtilooyin kale loogu rogay”?. Markaan su’aalahaas isweydiiyey ayaan haddana cowdi bilaystay iskuna qanciyey in Alle-koodnimo ay tahay in aan waxaas iyo wax u dhow ku fekero. Laakiin si kastoo aan isugu deyey in aan fekerkaas u beddelo waan awoodi waayey su’aalahaasina waxay noqdeen kuwo igu taagan oo u baahday in jawaabahooda la ii iftiimiyo. Anigoo sidaas ula legdamayaa su’aalahaas iyo kuwo kale oo dhowr ah ayaa waxaa soo baxday sanqar jaan dad ah oo ka iimaanaysay dhinaca reerka. Wax yar ka dib waxaa na soo gaaray saddex nin oo siday weel ay ka buuxeen cabitaanno iyo khudaar noocyo kala duwan ah. Markaan isa salaanay ayey khudaartii hortayadii dhigeen oo midkood intuu middi la soo baxay ayuu khudaartii oo markaas aanan anigu noocyadeeeda magic dhabi karin uu noo googooyey oo aniga iyo Xange na soo hordhigay marka mid kale uu noo shubay cabitaanno dhadhan iyo midabo kala duwan leh. Kan Saddexaad oo ahaa ninka ugu da’da weyn nimanka noo yimi oo aan ku qiyaasi karay inuu galay cimri lixdan jir wuxuu iswaraysi kula jiray Xange isla markaasna hadba tilmaamo ayuu saaxiibadiis siinayey la xiriira agaasinka martigelinta. Wax yar kadib waxaa yimi niman badan oo hor leh oo sida cuntooyin kala duwan. Nimanka na martisooray may cunayn cuntada ee sheekooyin, xifaaltan iyo murti ayey nagu madadaalinayeen. Aniga iyo Xangena intaan suunkii dhexda furanay ayaannu ka hirqanay cuntadii. Dhallinyaro uu ka mid yahay Xuurteeye ayaa hadba intay kacaan xaabo dheeraad ah ku soo kordhinayey dabka. Ilayn qof nooli feker ma daayee waxaa igu soo dhacday in reerahani sidii gobta noo soo dhoweeyeen. Markaan ka dheregnay ayaa cuntadii oo aad moodaysay in aanan waxba ka cunin fara badnaanteeda awgeed nalaga hor guray oo loo celiyey guryahii laga keenay iyadoo aysan afkooda saarin nimankii aan martida u ahayn. Xange ayaa yiri” Ilaah baa mahaddaas leh. Waxaa kale oo mahad leh kuwiina na martisooray “. Ninkii ugu da’da weynaa ayaa yiri” Allaa mahad leh waayo dhammaanteen naxariistiisa ayeynu wada hoos harsanaa”. Xange ayaa ugu jawaabay “ waa runtaa laakiin idinkuna waad noo naxariisateen”. Nin kale ayaa hadalkii la wareegay oo yiri” dar Ilaahay ayaannu idiinku naxariisanay. Xange ayaa hadalkii qaatay oo yiri” markaad naxariisato ayaa Allena ku naxariistaa. Ninkii da’da weynaa ayaa hadalkii ku soo noqday oo yiri” naxariis baa naxariis keenta”.Nin kale ayaa hadalkii la wareegay oo intuu farta ku fiiqay ninkii da;da weynaa ayuu yiri” ninkan Sheekh Cali Sheekh Cabdirahman Sheekh Ibraahim ayaa la yiraahdaa. Wuxuu ka mid yahay odayaashayada”. Intuu yara hakaday ayuu yiri isagoo ilka caddaynaya” ha u daymo la’aan”. Sheekh Cali baa hadalkii ku soo booday oo yiri” dadka wax ma dheeri ee ha iga dhex saarin- wiilow”. Dhammaan qosol baa laysku daray. Markaan maqlay ninka aan hor fadhiyaa inuu ugu yaraan saddex fac guri sheekh ku abtirsado ayey jiriirico ku jabtay jirkaygii. Degaanka aan ka imi shuyuukhdu way ku yaraayeen. Sheekh saddex fac ku abtirsadana warkiisa daa. Hore ayaan u soo yara gurtay si aan u dhuuxo xikmaddiisa. Xange ayaa intuu toos u eegay Sheekh Cali ayuu weydiiyey “ Sheekh macnaha erayga naxariis in aanan aad u fahamsanayn baa dhici karta ee ma ii carrifi kartaa”? “ Eraygu labo micno ayuu leeyahay” ayuu yiri sheekhii” marka hore waxaa weeyaan in aad caawiso noolaha kale adigoo aan abaal iyo ajartoona ka doonayn. Shuruud la’aan in aad dar Ilaahay u caawiso. Noolahan aad caawinaysaa wuxuu noqon karaa dhir, xoolo, xayawaan ama dad. Haddii aad shuruudo ku xirto oo aad istiraahdo, abaal ha kuugu hayo, ha kuu abaal gudp markale, ha lagaa sheego iwm. Narkaas naxariis maad samayn ee dayn ayaad gelisay noolihii kale. Waxaanna xaqiiq ah inaad caloolxumo dareento marka daymaysanuhu ka baaqdo inuu kuu soo celiyo ama ku qiro deyntaas”. Sheekhii ayaa hadalkii sii waday oo yiri” macnaha labaad ee eraygu waxaa weeyaan roob. Soomaalidu roobka waxay u taqaan naxariis waayo roobku shuruud la’aan ayuu u haqabtiraa noolaha ku nool meesha uu ku da’o. Isagoon abaal ka rabin ayuuna ku harqiyaa nimcadiisa. Sida laynaga rabaa waa sidaas oo kale in aan hagar la’aan u bixino nimcooyinka Alle inoogu deeqay” ayuu ku soo gabagabeeyey. Anigoo yara xishoonaya intaan farta taagay ayaan markaan arkay in hadalkayga la sugayo iri” maxay ku dhacdaa in roobka Alle iyo nimcooyinkiisa kale ay meelo ku badan yihiin meelona ku yar yihiin”? Sheekh Cali oo aad mooday inuu doonayey in jawaabaha la qaybsado markuu hore u jawaabi waayey ayaa nin kale qaatay hadalkii oo yiri” Eebe ayaa horta og waxa uu meel ugu nimceeyo meelna dhib iyo dheef la’aan uga yeelo. Laakiin waxaan ictirafsanahay in naxariistu naxariis keento. Taas micnaheedu waxaa weeyaan meesha lagu naxariisto ayey naxariista Alle oo roobku ka mid yahayna ay ku badataa. Sababtuna waxaa weeye mar Alle hadduu yahay kan abuuristu aysan jirayn naxariistiisa la’aanteed meel kasta oo noolihiisu ku badan yahay ayey naxariistiisu ku badanaysaa. Meesha dhiigga dadka aan lagu daadin, meesha dhirta aan macno la’aan loo jarin oo xayawaanka lagu xannaaneeyo nooc kasta oo uu yahay waxaa ku bata noolaha”. Isagoo hubinaya in sheikh dhegaysanayo ayuu ku soo gunaanaday” jawaabta su’aashanu waa mid iska cad oo xitaa aqoon diimeed aan u baahnayn ayaan filayaa”. Sheekhii waxba kuma kordhin weertaas ee madaxa ayuu u ruxay. Jawaabtii su’aashaan caawa oo dhan la rafanayey ayaa halkaas iiga soo baxday; Alle eexda ma yaqaan ee abaalmarinta ayuu yaqaan. Dadka marka loo nimceeyo haddii ay ku abaalgudaan inay islaayaan, noolaha inta kale xasuuqaan, isxaasidaan oo qaarkood ay qaarka kale iska saraysiiyaan,isyasaan, dhacaan xoolaha wixii ka itaal litaa ama dilaan waxaa iyagana ku dhacda nimcooyinka oo roobku ku jiro oo yaraada. Sababtoo ah meesha ficilada noocaas oo kale ah looga kaco tirada noolaha ayaa caadi ahaan hoos u dhacda. Tan labaad Alle aaminka ayaa ku yaraada. Dadka meesha ku noolna qalbigooda waxaa buuxisa xumaan ay la jecel yihiin walaalahood. Marka labo walaalo ah midba midka kale caloosha ugu qabto in ay qaladi ku dhacdo markaas waxaad garan kartaa in qaladdu dhici karto waayo fekerka noocaas ahi naxariis wuu ka fog yahay. Ilayn feker kama daalee waxaan is iri sababta meeshaan ka imi abaarta iyo oomanaha u ahayd dagaalkana loogu saliday waxaa weeyaan abaalmarin ay ku mutaysteen naxariis la’aanta! Tollow hadday dhaqankooda bedeli lahaayeen barwaaqadu ma kordhi lahayd ayaan isweydiiyey. ( Qormo dambe sug ) Toosiye2

Alle aamin ma iisho Hilibkii oo isku raasuqay oo geedo ay Qalanjo ku qurtay uu maraqa ka soo kam kamayey ayuu Xange xeero weyn ku af-rogay. Annagoo og in aan la hubin goorta dambe ee cunto sidan u wanaagsan aan heli doonno ayaannu ka hirqanay. Qalanjo se hammuuntii uun bay iska bi’say ee hilib sidaas ah may cunin. Intaannu waagu beryin ayaannu intaannu rarnay awrkii socodkayagii bilownay. Waxyaabaha fekerkayga ku wareegayey waxaa ka mid ahaa im waxkastaa tacab u baahan yihiin. Waxkastaa waxay hagaagaan marka aad ku kacdo tacab aad ka leedahay ula-jeedo ah in aad wanaag u keento naftaada iyo inta kale ee ay saamayso isla markaasna aad Alle aaminna ku darto. Dhibaatadu waxay timaada marka labadaas arrimood ay midi maqan tahay ama ula-jeedada aad leedahay ay tahay mid waxyeelo u leh naftaada ama inta ay khusayso. In dhibtan dheefi nooga dambayn doonto ayaan markaas ku qanacsanaa. Waxaan dareemayey tamar badan oo rajo wanaag ku lamaan tahay oo meesha ay ka imaanayso aanan garanayn. Nasiib wanaag ilaa hadda ma aanaan arag bahalo na waxyeeleeya. Bahala sare sida Dhurwaaga, libaaxa shabeelka iyo kuwo kale oo khatar ah oo hadday na helaan aan na badbaadiyeen baa buuxay. Sidoo kale bahalo hoose oo ka mid yihiin mas, abeeso iyo abguri ayaa dhulka joogay. Aaminka Alle ayaanuse ka dugsanaynay oo inuu belada naga xijaabo ka baryeynay. Maalintii markay kala bar tahay oo hooskii ku libdhay gondaha ayaannu geed harac weyn ku bayrnay si aan ugu nasano. Intii aannaan geedkii gaarin ayuu Xange yiri “Hadda waynu nasanaynaa. Habeenkii ayeynu gudaynaa si aan la inoo arag”. Markii aannu geedkii soo hoos istaagnay mise qof ayaa jiifa geedka. Xange ayaa intuu warankii iyo gaashaankii soo dhowaystay oo hoggaankii awrkana ii dhiibay ayuu qofkii xaggiisii u dhaqaaqay. Intuu dul staagay qofkii hurday isagoo warrankii gacan ku haysta gaashaanna gacata kale ayuu yiri” Waar maxaa la sheegay”. Qofkii oo maro cas ay madaxa iyo manjaha ugu duubnayd ayaa intuu maradii iska rogay oo qaarka sare la kacay ayuu yir” nabad iyo caano ayaannu sheegnay ee kuwama ayaad ahaydeen. “ Kuwo safar ah ayaannu nahay” ayuu ugu warceliyey Xange. Qofkii geedka hurday oo noqday nin u muuqday inuu ku jiro cimriga raggu ugu xoogga badan yahay, qiyaastii afartan jir, ayey is yara waraysteen Xange. Isagoo u muuqday inuu shaki baxay ayuu Xange cod kalsooni aad ka dareemayso nagu yiri ” awrka fura” Intaannu awrkii furay ayaannu hilibkii iyo maraqii wixii noo haray diirsanay oo dhammaantayo ka hirqanay. Xange iyo ninkii iyaga iswaraysi iyo kaftan dheer bay galeen aniga iyo Qalanjona aamus bannu ku dhegaysanay. Reerkayagii wuu gartay ninkii wuxuuna noo sheegay inuu ku began yahay inuu sii dhex maro beesha. Xange ayaa ninkii weydiiyey inuu fariin gaarsiin karo aabahayo iyo hooyo. Ninkii baa yiri” waarkiina waan qaadayaa.” Xange yaa yiri waxaad ku tiraahdaa: Gacalle aabo iyo hooyo, Salaan waalid guddooma, Gabartii aad jeclayd Iyo gabankii Huriwaa Iyo Xangoo gaarka ka haaya Saddexdaas oo nimco guuri Ka guddooma salaan Ha guhaadin naftiina Hadday geeri na dayso Mar uun buu garabkiina Guu;ahay uu na keeni e Duco noogu gargaara Gabartii, garbartiina hibeeya. Ninkii ayaa intuu warankiisi oo dhinaciisa yiil dhufsaday yiri” fariini waa qaan. Ilaahay hadduu I badbaadsho oo nabad aan reerihii ku tago fariintaas waan gaynayaa. Idinkana amaano Allah iyo amaano rasuul”. “ Ammaano Allah” ayaannu ku wada jiibinay. Wuxuu u dhaqaaqay xaggaas iyo dhinacii aannu ka nimi. Markuu naga libdhay ayey Qalanjo oo wejigeeda welwel ka muuqdaa tiri” maxaad sidaas u yeeshay”. Xange ayaa u caqli celiyey oo yiri” badbaadadeenna Ilaahay oo aynu talo saaranay ayaa shaqo ku leh. Laakiin waa xil ina saaran in waalidkeen aan gaarsiino in aynu nabad qabno”. Waxaan ka daba tuuray” waa runtii. Alle aamin ma iisho” Wixii xaq ah baqdin loogama bayro. Qalanjo ayaa intay madaxa noo ruxday tiri “ Waa runtiin. Xumaanta oo had iyo goor wehel doon ah ayaa isku dayda in ay i jiidato”. “ Waa laga adkaystaa” ayaan ku iri cod dheer oo kayntii ka sanqariyey. ” Sidee looga adkaystaa” ayey igu soo celisay “markaan jid kale oo kula quman kuu muuqan?”. Su’aashaasu aamus ayey abuurtay. Xange ayaa markii dambe kacay oo intuu iga codsaday in aan raaco ayaannu soo gurnay caws badan. Dhowr goor markaan noqonay oo cawskii soo kordhinay oo hor dhignay awrkii dabranaa ayaa qofba meel uu madaxa dhigo raadsaday. Mar aan in hurdo laga bogan karo hurday ayaan waxaan ku toosay awrkii oo buubay iyo Qalanjo oo awrkii ka dabo oroday. Dhinacayga meel aan toban tallaabo ka badnayn waxaa taagnaa Xange oo warankiisa iyo gaashaankiisa qaab dagaal u haysta oo libaax labada lugood oo hore ku taagani uu hor fadhiyo. “ Yur, yur” ayuu Xange ku lahaa libaaxa isagoo hadba waranka ku waabinaya. Hareeraha ayaan eegay mise libaaxan mooyee bahalo kale ma muuqdaan. Timihii jirkayga oo dhan baa kacay. Jiriiricaa igu jabtay. Naxdin iyo argagaxna Ilaahay waa ii keenay. Talo ayaa igu caddaatay oo wax aan sameeyo ayaan garan waayey. Markii dambe anigoo aan ka war hayn waxa aan sameynayo ayaan intaan istaagay oo gacanta la haleelay qori dogob ah oo meesha yiil ayaan barbar istaagay Xange oo bahalkii la yureeyey. Libaaxii meeshii kama dhaqaaqin ee hadba kaayaga yureeya ayuu indhaha la raacay. Qorax dhac bay soo noqonaysay waxaanna arkayey Qalanjo oo awrkii intay gaartay oo hoggaanka u qabatay hortaagan meel bidhaanteeda aan ka arkayey. Markaannu cabbaar sidaas isu hortaagnayn libaaxii ayuu markii dambe dhulka ku sameeyey xariiq. Xange ayaa isuguna warankii xariiq ku sameeyey dhulka. Saddex xariiqood markuu libaaxii dhulkii ku sameeyey oo Xangena saddex ku sameeyey ayuu libaaxii dhinacaas u dhaqaaqay oo fadhiistay meel naga durugsan laakiin aannu ka arki karo. Xange ayaa ii sheegay in libaaxa ay wacadtameen. “Dhulka uu xariiqayey is dhaarsi ayuu ahaa. Marka waxba ina yeeli mayo ee waan inaan Qalanjo u tagnaa. Halhaleel markaan ku soo guranay wixii alaabo geedka naga hoos yiil oo awrkii saaray ayuu Xange u dhiibay Qalanjo hoggaankii awrka isaguna dhinaca dambe ayuu maray isagoo isha la raacaya marna sanqadh dhegaysanaya libaaxii. Guure dheer oo aan joogsi lahayn ayaannu habeenkii oo dhan ku jirnay. Labaaxiina wuu na dabo socday isagoo aan aad noogu soo dhowaan laakiin isla markaas aan naga fogayn. Sanqarta cididiisa ayaannu maqlaynay oo jabac jabac jabac lahayd. Subaxdii markii waagii beryey ayaannu aragnay xayn dabotaag ah oo meel daaqaysa. Mise libaaxii oo u gabanaya ayaannu isagana aragnay. Intii ku dhex dhacay ayuu mid ka qabtay. Markaan aragnay isagoo qabtay oo ay firig-firig leedahay ayaa Xange oo middi sitaa ku cararay. Intuu qoorta qabtay dabo-taagtii ayuu gowracay kadibna dhinac uga yara bayray. Libaaxii baa intuu yara dhugtay Xange oo labada lugood ee hore dhigtay ayuu dhiigii cabbay. Markuu dhiigii laastay ayuu dhinac u yara dhaqaaqay. Xangaa markaas afartii jeeni ka soo gooyey cawshii oo hilibkii intii kale uga yimi libaaxii. Saxiibtimo ayaa sidaas noogu bilaabantay libaaxii. Waxayna socotay shan iyo toban casho oo annu safar ku jirnay ilaa annu ka nimi meeshii Xange noo waday. (Qormo dambe sug) Toosiye2

Hello Loz, It is as you said the aim of this discussion is to entice interested reader to seek further info or create some interest at the least In that spirit I would make following assertions which may support for the argument that time in its manifested aspect is cyclical in nature. The earth rotates around its axis. It takes the earth what we call 24 hours to make one rotation around its axis. Then it repeats the cycle. That is how days and nights come about.And again we have mechanical watches which go in cycles that measure the one cyle of the earth around its axis. The earth also makes revolution around the sun. It takes approximately 365 earth rotations in its axis or days as we popularly call (one year) to make one revolution (cycle) and it repeats again this movement. That is how the four seasons come about. Our sun acoompanied by its planets revolve around the galactic centre of milk way galaxy. And the milky way galaxy revolves around what is called the local galaxies centre. Hences everything is repeating the same movement again, again and again. It is said that space is curved and so is time- meaning cyclical. If time in its objective nature is not cyclical what is it then and how?! Toosiye2

Jac.bar, Maxaad u jeedaa. Ma caado la gooyo caro Alley leedahay baad u jeedaa? Sheeko xariiro: Soomaalida iyo hayb sooca. Arxan la’aan baa jirta Dhalandhool ayaannu ku jirnay maalintaas oo dhan habeenkaas intiisa badanna gudoodi. Qofkastaa cunto iyo cabitaan wuxuu garabka ku sitay ayuu hadba isku nafaqaynayey. Mar mar aan xaajo u hakano mooyaane mar keliya maanan istaagin oo waxaannu ka baqaynay in nalagu soo raad joogo. Dhulka aan maraynay abaar oomane ah oo duur joog mooyee duunyo iyo dad aanan ku arag buu ahaa. Qorax aan daruuro celiyaa jirin ayaa maalintaas madaxa kaa gubaysay. Dhul kayn ah oo xagarka, bilcilka, quraca, sarmaanta iyo geed gaabka sida jilabka, dareemada iyo duurku ay buuxiyeen ayaannu dhex jibaaxnay. Mar mar baan markaan arko dhafaruur ay ka lushaan miro hurdi ah oo aad mooddo in malab ka da’yo intaan xantoobo ka gurto afka ka buuxsanayey. Xange se sidii nin dhiilaysan oo kale mar mar uu gadaal soo dhugto mooyee hortiisa ayuu tallaabo dhiibsan ugu socday isagoo awrka hoggaanka u haya. Qalanjona sidii la yiri yuusan kaa tegin bay ku dabo niibsanayd. Cawilka Alle ilayn lama waayee wuxuu nagu gargaaray in aannaan qof keliya arag. Waxaa noo dheeraa in aysan cid na raadinaysaa na helin. Waxaase kale oo nayaayiro na sii gelisay markii galabnimadii aannu helnay biciid gool ah oo intuu labada jeeni ka jabay kici kari la’. Xange ayaa intuu awrkii geed ku xiray oo midi af badan la soo baxay gowracay biciidkii. Intuu awrkii gurada u saaray ayaannu socodkayagii sii wadanay. Habeenkii oo caddo ahaa markuu abaara kala bar yahay oo laxahu ay dhinaca galbeedka u bateen ayuu Xange istaagay. Markaannu annaguna joogsay oo cabbaar wax dhegaysay wax dhiilo lehna maqli waynay ayuu Xange awrkii fariisiyey. Qalanjo oo aadan daalba ka dareemayn ayaa intay soo oroday ka qabatay hoggaankii. Xange intuu biciidkii ka soo dejiyey awrkii ayuu geed halkan ah labadii minjood laan ku xiray oo soo foorariyey. Wuxuu markaas qaatay gudintii oo yiri “awrka fura waan yara nasanaynaaye”. Annagoo awrkii ka dejinay haamihii ayuu soo noqday isagoo xaabo badan sida. Awrkii intuu seeteeyey ayuu sii daayey si uu u daaqo laakiin awrkii ma daaq tegin ee meeshii ayuu iska fariistay oo iska cala-naqsaday. Ma daale Xange wuxuu isla markiiba u hawlgalay inuu dab ka bixiyo madag iyadoo walaashayna ilayn wax ka dhaqso badan ee intay shillal samaysatay oo biciidkii haraggii oo isku dhan ka siibtay hilibkii qurub qurub yar-yar u jartay. Waxay tiri “ hilibka waynu hogaynaynaa ee dhamac xoog leh inoo sameeya”. God labo dhudhun oo dherer ah iyo labo dhex-roor ah leh intaannu qoday oo xaabo ka buuxinay ayaa markay dhamac noqotay aannu dhuxushii oo ololeysa bar ka soo guray. Hilibkii oo ku tolan haraggiii neefka intay Qalanjo noo dhiibtay ayaannu ku riday godkii oo waxoogaa ciid ah hortii aan ka buuxinay. Ciid cusub markaan ku shubnay oo dhamacdii bannaanka taalay ku buuxinay ayaannu godkii aasnay. Intuu labada sacab isku garaacay isagoo iska nadiifinaya ciidii ayuu Xange ku tiraabay “waxaynu sugaynaa inta uu hilibku ka hogoobayo. Waxaa habboon in aad isku daydaan in aad yara seexataan waayo caawa waa inoo gudoodi” markuu intaas yiri bay doodan dhacday. Qalanjo: “ sac baa raaf igu hayo seexan kari mayo”. Xange: “Bal ka saar sarbeebta oo warka aan saani u caddayno”. Qalanjo: “Ma sooc bay ku jiri sebiyo uu Eebe ina siiyo”. Xange: “ Maya ee abtirsiin saafi ah oo saxan ayey yeelan”. Qalanjo: ”Ma sed dhoobi bay nolol ka dhigan sahal wuxuu beeray”. Xange: “Maya ee samafal Eebaa dhibtaa suxul ka yeelaaya. Inaguna siday tahay dedaal sannado joogtaynay”. “Waad igu bannaan tahay” ayey tiri Qalanjo iyadoo dhulka eegaysa. Dab olol yar oo noo shidnaa oo wejigeeda iftiimiyey ayaan ku daalacday in waalaashay kalsoonidii ugu dambaysay siisay Xange. Sidii wax feker dheer gashay oo kale intay noqotay ayey ku soo celisay su’aal Xange oo waxay tiri” abtirsiinadu maxay noqonaysaa”. Xange oo aan shaki gelin ayaa yiri “Sidii qolooyin inaga horeeyaba sameeyeen ayaan yeelaynaa. Abtirsiino ayaa samaynaa”. Intii hilibkii inuu noo bislaado aannu sugaynay baannu arrintii abtirsiinada iyo magacyadii rasmigaa ahaa ee odayaasha isku dubo ridnay. Waxyaabaha aan isku raacnay waxaa ka mid ahaa in Xange ku abtirsado nin sheekh oo asalkiisii hore carab ahaa. Toban oday oo Xange aabihii ka soo tirsaday ayaannu magcownay. Reer Tawaawul ayaan la baxnay. Sheekh Tawaawul abtirsiinadiisa in aan waqti kale habayno ayaannu isku raacnay. Waxaannu ku soo afjaray hayb samayntii in aan isku raacnay in aniga iyo walaashay aannu abtirsiinadayadii hore ku nagaano. “Talada adigaa ku nool ayey tir” Qalanjo intay neefi ka soo baxday. Xange ayaa u jiibiyey” Xaqii awoowgay laga qaaday baan caawa soo ceshaday”. "Wixii aad dhasho iyo wixii soo raacana waad u soo celisay” ayey ku dartay Qalanjo. Intuu Xange cabbaar eegay Qalanjo oo indhahoodu ay kulmeen ayuu yiri” qabiil reer tawaawul la yiraahdo ayaa caawa samaysmay. Carruur Alle ina siiyo oo keliyana ku koobnaan mayo ee waxaa dhallan doonaa, haddii rabitaanka Alle ay noqoto, is-bahaysi xoog weyn oo faracyo leh”. Markaan isu jiibintaas cabbaar dhegaysanayey ayaa intaan is-ilaaway oo carruurnimo i qaaday iri “ oo ma sidaas ayaa nasab lagu noqonayaa”? Xange ayaa intuu hoos u yara jeestay oo iska dhigay sidii wax fekeraya ayuu intuu qoortiisii toosiyey oo toos ii eegay yiri” dadku waa wada nasab walaalo ah haddaba. Qabaa’ilka hadda jira se badidoodu is-bahaysi weeyaan qaabkan oo kale ku dhismay mar hore. Xitaa hadda lafteeda had iyo goor kuwo cusub baa ku biira hadba kuwa xoogga badan. Waxan aad moodayso wada dhalashadu marar badan waxay ku unkantaaaa is-gaashan buuraysi. Marar badan waxaa dhacda marka qabiil xoog yeesho in dhowr yaryar ay isu tagaan oo sheegtaan inay dhalasho wadaagaan si markaas ay xoog wax iska celin kara u noqdaan. Dhowr fac kadib waa la ilaawaa wixii uu isbahaysi ku bilowday. Dhinaca kale dad la gumeeyey mar dagaalo dhaceen ayaa carruutooduna dhaxlaan xaalad nololeed oo hoose. Gun aysan u dhalan ayaa lagu sheegaa. Sidaas darted” ayuu ku soo gunaanaday” wax cusub ma samaynayno ee wax hore u jiray ayeynu inaguna ku dhaqaaqaynaa". Mar labaad baan su’aal ku dhiiraday oo iri” taasi khaladkii oo aynu khalad ku saxnay sow ma noqonayso oo dhibaatadu sii socon mayso?”. Isagoo aan runta ka libiqsan ayuu yiri” haa marka abuurista gaashaanbuurta la eego. Laakiin wax kastaa waqti ayey leeyihiin. Mar baa imaan doonta mustaqbalka ay dadku u bislaadaan inay xaqa u hiiliyaan oo aysan dulin u bareerin. Markaasi waxay noqon doontaa marka Soomaali oo dhammi hal qabiil oo Soomaali la yiraahdo qaadato! Inta ka horaysa dhibaatadan qaabab kala duwan ayey u jiri doontaa”. Intuu yara hakaday ayuu sii waday hadalkii oo yiri “ innagu hadda kama maarano in aynu hayb cusub yeelano. Waxaynu se dhaqanka isbahaysigeenna ku kordhin doonaa dhaqamo mamnuucaya in dadka la hayb sooco. Isla markaasna xeerar ayeynu samayn doonaa loogu xoolo go’nayo qofkasta oo xoolo la'aan ku timaado”. Wax yar intuu aamusnaa oo hubiyey in ay Qalanjo dhegaysanayso ayuu hadalkii sii waday oo yiri” run ahaantii waxa keliya dadka kala soocaa waa hantida. Halkay ahayd in qofka xoolo Alle siiyey uu Ilaahay ku shukriyo oo dadka kale ee aan wax haysan uu taageero ayaa waxaa jirta in la isugu faano xoolaha oo kan aan wax haysan lagu gumaysto ama marka ay ugu liidato magac xun loo bixiyo. Arxan la’aan baa jirta ee nasab la’aan ma jirto”. “Waxaa waajib ah oo loo baahan yahay inaan carruurteenna wax u tacabno”,ayuu yiri intuu qaarka sare la yara kacay sidii isagoo wax higsanaya. wuxuu ku soo gunaanaday ” gaargaarka Allena waynu baryeynaa ANIGANA qorshe ayaa meel ii yaal. Hadday idanka Eebe noqoto waynu ka bixi doona foqorka hantida iyo kan garaadka”. Waxaan aad ugu bogay sida wanaagsan ee uu fekerka isu saaray. Sharaxaaddaas dheer ee uu bixiyey ayaa qalbigii ii dejisay waxanaan ogaaday in qofku dhibaato kasta oo soo wajahda uu talo iyo tacab ku xalin karo .Dadka kale ee dulmanna xal way heli doonaan ayaan isku dhiiriyey. ( qormo dambe sug ) Toosiye2

My definition of time has a sufi tilt? I do not understand that brother! I'm not here to tell any one about what time is or is not theologically or otherwise. Like LOZ time is a subject that interests me. So feel free to share with us whatever you know about the aubject . Besides you may give me your feedback about this presentation which supposedly have islamic tilt. Toosiye2

JB, Don't you think that we are like the flatlanders that can not know of the three dimentional reality without....you know....woooops being transported to this higher dimension ? Toosiye2

Walbahaarkaygii iyo baxsigii Xange iyo Qalanjo Habeenkii oo dhan geedkii baan saarnaa. Mar ay salaadii hore tahay goor weli hiimse hiimse ah laakiin qof iyo geed la kala garan karo ayey waraabayashii oo tiro boqol ku dhow ahaa bilaabeen inay geedka jiridiisa qodaan si ay xididada ugu siibaan. Cabsiyi intay i qaaday baan u tuuray cayadii. Wixii ay doonayeen markay heleen oo iyagoo raxan raxan ah afarta jiho u kala dhaqaaqeen ayaan anna iyadoo kalsooniyi i gashay ka soo degay geedkii. Xagga iyo xagga markaan hubiyey oon ogaaday inay nabad tahay baan u dhaqaaqay jahadii reerku iga xigay. Dhaxii, cabsidii iyo qadoodigii saleelo ayuu noqday oo arrin ka wayn ayaa maankayga gubaysay. Markii ugu horaysay noloshayda ayaan dareemay in aan la xanuunsado dadka la hayb sooco. Warkii wadaadku i siiyey ayaa wax weyn iga beddelay. Waxaan noqday qof si hor leh wax u arka. Xanuun xoog leh ayaan dareemayey oo ka kulul kii ushii aabahay ila dhacay. Talo aan arrinta wax uga qaban karo se iima muuqan. Sidee baan Rabi Allow wax u qaban karaa ayaan ku cel-celiyey. Mar aan labadii like hamuuntii ku celiyey intaan qoraxdiiba soo bixin oo aan waxyar uun socday baa waxaa iga hor yimi awr labo haamuud ku raran yihiin labo qof oo mid gar-wadeen yahayna ay la socdaan. Markaan ku soo dhowaaday oo aan aqoonsaday in ay yihiin Xange iyo Qalanjo ayaan istaagay. Waraysi aan isweydaarsanay ayaan ugu sheegay waxaan shalay sameeyey iyo wixii xalay dhacay. Qalanjo oo aan ka dareemay inay ka naxday khatartaan galay laakiin haddana ku faraxday in dhibaato aysan ii gaarin ayaa intay gacanta midigta i qabatay oo Xange xaggiisa yara dhugatay dhinac ii yara dhaqaajisay. Waxay tiri “ walaal in aad na aragtay cidna ha u sheegin”. Waayo markaan ku celiyey ayey si qabow laakiin kalsooni ku jirto ii tiri” baxsi ayaannu nahay”. Labada gacmood intaan qabtay walaashay Qalanjo oo aan dhulka fariisiyey ayaan dood dheer iyo ra’yi isweydaarsi la galay. Xange isaguna markuu arkay sida ay wax u socdaan ayuu awrkii tu’iyey oo intuu caday dheer la soo baxay si uu ilkaha u nadiifiyo isagoo jaraha haya awrkii hor fariistay. Markay Qalanjo ii warrantay oo ii caddaysay in Xange ay guursanayso cid hor istaagi kartaana aysan jirin, isla markaasna dood dheer oo dhinac kasta taabanaysa aannu dhammaynay , ayaannu isku raacnay inay habboon tahay in aan iyaga, waa Qalankp iyo Xange e, raaco! Waagii oo saani u beryey markuu tashigii noo dhammaday ayaa markuu Xange arkay in aannu sare joogsanay buu isaguna intuu istaagay oo awrkii gar-wadeenkii dhuftay noo dhaqaajiyey xaggaas iyo koonfur. Aniga iyo walaashay oo og in waqtigaas wixii ka dambeeya, Eebe ka sokow, ay mas’uuliyaddayadu saaran tahay Xange ayaa aamusnaan ku dabo galay. Alla nasiib badana ayaan ku fekeray ninka Qalanjo guursadaa. Walaashay Qalanjo Jumcaale Gadiidshe oo gu’gaas 19 jirsatay waxay ahayd gabadh dheer oo dhuuban. Jir solan oo aad dhexda madag mooda oo qaar sare iyo qaar hoose oo isu miisaamanna leh ayey lahayd. Waxay lahayd timo jilicsan oo madow oo intay tidicday labadeeda garab ka soo degay. Waxaa qofka arka farax gelinayey wejigeeda oo midab dhalaal qurxoon ah, suuniyo liiq ah iyo indho cad-cad oo bu’ madow aad ka dheehan karto iyo weliba qoor kala baxsan oo labo garab oo miisaaman ay hereeraha ka gelbinayeen. Waxay ku xarragoonaysey maro cad oo qaab guntiino ay u xirnayd laakiin qaarkeeda sare ilaa miskaheeda daboolaysay oo ay dhexda kaga giijisay dhacle. Hoosta toob ilaa qonofka dushii joogay ayey ka gashanayd. Lugaheeda dhibta u nugulna waxaa ugu jiray labo kabood oo cag-ba-cag ah oo saan geel ka samaysan. Dadka yaqaan quruxdu waxay oran jireen inanta abuuristeeda Ilaahay wuu ku faro yaraystay. Dabeecad , dad la dhaqan wanaag iyo karti hufnaan leh baa u weheliyey quruxda muqaalka. Waxan xan ku maqlay in aabo doonayey in uu Qalanjo kula xidido oo la siiyo inan uu dhalay nin boqor ah oo magac dheer leh xoolona Alle siiyey. Waxaa aabo loo ballan qaaday baa la yiri boqol halaad iyo baarqabkooda arooskana waxaa loo ballamay gu’gan oo markaas labo bilood uun naga xigtay. Xasuustan dambe ayaa caloolyow cusub igu beertay. Sidii qof aan kii horeba ahayn baan bilaabay in aan welwelo. Ma waalid inkaar baad noqotay ayaan is iri. Markaan ka fekeray dhibaatada ficilkayagan u geysan doono aabo, sumcad darrada qoyska oo dhan soo gaari doonta iyo weliba xoolaha uu waayi doona aabo ayey jiriirico ku jabtay jirkayga. Waxaan bilaabay in aan ka shakiyo in tallaabadan aan qaaday ay tahay mid habboon. Dhowr mar bay madaxayga ku wareegtay in aan iska noqdo laakiin haddana waan ku dhiiran kari waayey. Waxaan isku waaniyey in aan hal adayg yeesho oo aan barto in aanan ka leexan wanaagga si kastoo ay mur uga qaraar tahay. Markaan wax badan rog-rogay fekerkii waxaa ii muuqatay in meeshaan qof ka qaaday aan qof kaga tegay. Madaama aysan suurto-gel ahayn in aan ka hor imaado rabitaanka walaashay talada aabahayna aysan xaq ku salaysnayn ayaan isku qanciyey in aanan beddelin mowqifkayga. Markaan runta sheego waqtigaas mowqif ii cad ma jirin ee haddana waan iska dabo socday Qalanjo iyo Xange iyadoo aan qarinayo ilmo iga gobo’ leh. Walaashay iyada kama muuqan wejigeeda wax welwel ama walbahaar ah. Markaan fiirshay waxaan ku qiyaasay in ay tashatay oo waxkasta oo dhaca ay u bareertay. In ay sidaas tahay waxaan ka gartay siday u laafyoonaysay iyo firfircooni farax ka muuqday oo ay ku tallaabsanaysay. Naag ninkay doonaysay heshay oo u diyaargarowday in ay reer dhisato ayey u ekayd. Cid kastoo muraadkeeda ka soo horjeedana dan kama ay lahayn. Markay barqo dheer noqotay oo degaankii reeraha aan ka fogaaney ayey Qalanjo intay la soo baxday mayrax xig ah iyo xarig ay markii horeba sohaysay oo guntiga qayb ku xiratay intii kalena ka soo riday garabka miciyahana ku qabatay ayey iyadoo tidcaysa ku luuqaysey hees u dhacaysay gelbis. Cod macaan oo aan meel dheer laga maqli Karin ayaan ka fahmay iyadoo leh ” gabadha soo gelbiyaay, gaari dumarey, nin bay jamatay Jookhee”. Xange ayaa awrkii joojiyey si aan u soo gaarno. Markaan soo gaaray ayuu intuu garabkiisa ka soo dejiyey sibraar caano geel oo dhay ahi ka buuxeen oo ii soo taagay ayuu isagoo ilko caddaynaya kaftan iigu yiri” seedi miyaad daashay”. Intan ka qabtay sibraarkii oo qorigii furka ahaa ee ku go’naa ka furay ayaan ugu warceliyey “ Maya saaxiib ee waan gaajooday”. Intuu haddana kuus timira ii soo taagay ayuu yiri “ waxaa dhici karta in laynagu soo raad joogo. Nasasho inooma taal ee awrka ma fuulaysaa”. Intaan timirtii gacan midig kaga guddoomay ayaan si xushmad ku dheehan tahay u iri “ may, rakuub fuulka waan ka koray“. Markaan hal cabbaar caanihii qurquriyey ayaan sibraarkii u celiyey Xange. Intaan jirjirka gacanta bidix kariinkii iskaga tiray ayaan timirtii oo aan faraqa ku ritay hadba dhowr xabbo kala soo baxay oo afka geliyey. “tan socodkaan ku cunayaa” ayaan ku iri Xange. Markuu Xange dhugtay Qalanjo si uu u hubiyo inay wax u baahan tahay oo ay ka sii jeesatay iyadoo wax war ah aan oran ayuu awrkii dhaqaajiyey. Qaabkaas ayuu ku bilowday socod dheer iyo nolol cusub oo taxan lixdan sano oo maalintaas ka bilowday. ( qormo dambe sug) Tooaiyw2

Baashi, Awoowe waad mahad santahay. Sidaad ogtahay afkii iyo dhaqankiiba wuu is-beddelay. Laakiin wixii hore si aysan u lumin in la qoro ayaa habboon. Madaama aan firaaqo ahay maalmahan inshaAllaah curiskii Xange oo aan dareemayo in uu dhammaystir u baahan yahay ayaan sii wadi doonaa. Idinkuna dooda dhaqanka, caadooyinka iyo af-soomaaligu way idiin furan tahay. Sheeko xariiro: Xogtii Xange Carraabihii iyo dhurwaagii Sidaan u soconayey ayaan mar qura soo hambabaray. Hareerahayga markaan eegay ayaan ogaaday in aan hal cabaar ah ka soo socday meeshii sheekhu degganaa oo run ahaantii aan saddex meeloodow labo meelood ku soo dhowaaday meeshii reerkayagu yiil. Inkastoo dareen igu dhashay oo aan la yaabay sababta aanan waqtiga iyo fogaantaan soo gooyey u dareemin haddana waxaan isku qanciyey in maankaygu ku foognaa waxaan markaas u arkayey xaq-darro lagula kacay dad walaalahayo ah. Waxaanse la sii yaabay sida ay dadku uga daman yihiin in ay arrinkaas ka garaabaan. Weligay waxaan moodi jiray in dadka waaweyni xaqa iyo baadilka saani u kala sooci karaan, Laakiin taas shaki ayaa hadda iga galay markaan arkay hayb sooca lagula kacay dadka qaarkii. Socodkii anigoo sii wata oo casar gaab ay soo noqotay kuna xisaabtamaya in marka qoraxdu godka gasho aan reerka gaari doono ayaan waxaan arkay labo like oo dhulka ka soo foocay. Intaan ku bayray oo dhulka oo rays lahaa awgeed gacmaha ku qoday ayaan ku ritay agaan yar oo garabka bidix ii surnayd. Geed sarmaan ah intaan laan dheer oo qodax leh ka goostay ayaan anigoo tallaabo dheeraynaya ku dhacay wadiiqo aan hayey oo i geynaysay reerka. Markaan wax yar uun socday ayaan meel hortayda ah ka maqlay reen ka baxaya, Geed higlo ah oo caleen badan intaan jiridiisa isku soo loohay baan jeedaashay meeshii reenka iyo sawaxanku ka baxayey. Waxaan arkay waraabe meel jabad ah oo cayo badan ku dhex jira. Markaan u sii fiirsaday waxaan arkay isagoo dhulka qodaya oo cayadiina rifaya. In cabaar ah markuu dhurwaagii hawshaas ku jiray ayuu intuu sare joogsaday oo hareerihiisa eegay buu xaggaas iyo qorax dhac u dhaqaaqay isagoo afar qaadlaynaya. Anigoo gacanta midig ku xejisanaya ushii sarmaanta ahayd ayaan soo dhukusay oo soo dul istaagay goobtii waraabuhu ka dhaqaaqay. Waxaan arkay in dhurwaagu meesha intuu god ka qoday uu markaas laamo cayo ah ka buuxiyey godkii . Ilayn dhurwaagu wuu geedo goostaa ayaan maqli jiray ee intaan godkii ka mariyey wixii ku jiray ayaan anigoo raad-tiranaya dib ugu noqday geedkii higlada ee aan markii hore ka soo dhaqaaqay. Wax yar ka dib mise waa kan waraabihii oo dheg la qabto aan lahayn. Markuu godkii is kor taagay oo uu arkay in looga dambeeyey ayuu xagga u cararay oo xaggan kale u carraray oo duryamay. Halkaygii baan isku nabay oo isha ayaan la raacay hadba geeska uu u cararo anigoo isla markaas diyaarsaday ushaydii kuna kalsoonaa in uusan iga faa’iidi doonin. Markuu waxba waayey ayuu goobtii godka soo dul istaagay mar labaad oo cayadii ku celiyey. Sidii markii hore oo kale intaan yeelay ayaan anna ka goray godkii wixii uu ka buuxiyey. Saddex goor markaan ka guray isaguna ku guray godka cayadii oo uu mar kasta cartamay oo xayraamay ayaan markii afraad cayadii oo dhan gacanta ku qaatay oo iskala dhaqaaqay. Isagoo xiimaya oo ufo kicinaya ayuu dhaqso ii soo galay. Markuu i arkay ayuu xagga iga maray oo xaggan kale iga maray oo intuu daryaamay afka kala waaxay laakiin uma jixinjixin. Intaan ushii qodaxda badnayd ee aan sitay ka buuxsaday ayaan hore ugu socday jahadii aan awalba u socda. Intuu markii dambe iska degay ayuu iska kay dabo dhuraaqiyey. Markii aannu cabbaar sidaas isu dabo soconay, qoraxdiina ay sii gaabatay oo liiqa dhigtay, mararka uu igu soo dhowaadona aan ku qayliyey “ dhuruq dhaylo dhabbo xaar dhige walle kuma siiyo waxan aad wax ku sixirtay” ayaan markaas arkay geed lebi ah oo dheer oo hortayda ku yaal. Intaan ku bayray geedkii oo dusha uga baxay ayaan ku fadhiistay rako fiican. Waxaan hoos u soo eegay dhurwaagii oo geedka hoostiisa soo istaagay. Markuu dhowr goor ku wareegay geedkii oo ay talo ku caddaatay ayuu af labadii yeeray….. Aaaaaaa…… Aaaaaaaaaa…….Aaaaaaaa. Intii aan ci’dii afkiisa ka soo dhammaan ayaa waxaa hareer kasta ka yeeray ci’ waraabayaal kale……Aaaaaaa……..A……Aa. (Qormo dambe sug) Toosiye2

Xogtii Xange Xange wuxuu ahaa nin dhoobi ah oo geela noo raaca. Qurux iyo dabeecad wanaag inta inan rag leeyahay wuu lahaa. Dadkuna inkastoo si dhowrsan ay ula dhaqmi jireen haddana way amaani jireen wax-qabadkiisa. Wuxuu ahaa nin dheer oo aan ku qiyaasi karo afar dhudhun iyo hal taako. Midab maariin dhalaal ah ayuu lahaa. Timo yalax ah oo baarka hore uu malaas ku caseeyey ayaa ilaa dhegihiisa daboolay . Weji ballaaran oo suuniyo cufan oo madow ah iyo afkiisa oo ay ka dhex dhalaalayaan ilko cad cad oo had iyo goor caday gumar ah uu ku cadayi jiray ayaad dheehan kartay markaad eegto xaggiisa. Gar aan badnayn oo xaad u badan ayaa ku yiil. Waxaadna arkaysay inuu dhowr iyo labaatan jir weli doob ah yahay. Qaarkiisa hoose meel ka saraysa qiyaas ilaa hal taako miskaha ilaa jilbaha dushooda ayaa wuxuu ku xirnaan jiray saan riyood oo markii la aslay midabkeeda casuusta ahi uu ciidda dhulka dhaahayey. Kabo cag-ba-cag ah oo saan geel ka samaysan ayuu ku jaambin jiray marka uu soconayo. Anigu inan yar ayaan ahaa oo kuray xoogsaday ah. Afar iyo toban sano bilo ayaa ku dheer ayuu igu oran jiray aabahay. Maalin maalmaha ka mid ah ayaa aabahay i weydiiyey inaan arkay Xange oo galabtaas la taagan Qalanjo oo ahayd gabadh walaashay ah oo markaas guurdoon ahayd. Waxaan u sheegay in aan arkay Xange oo hangool dheer oo uu had iyo goor sidan jiray intuu dhulka ku mutay oo markaas isagoo taagan bar-bar u kusday la qoslaya Qalanjo. Aabo oo xanaaq ka muuqdo ayaa mar labaad i weydiiyey in aan ficil muujiyey iyo in kale. Markaan u sheegay in aanan waxba samayn ayuu ul dheer oo dhebi ah oo uu sitay igu caseeyey. Wuxuuna iigu daray " ***** yahow miyaadan ogeyn in ninku uusan walaashaa geyin". Markaan maya ugu jawaabay ayuu mar labaad ila galay ushii iguna waday ilaa ushii dushayda ku dhammaatay dhiigna qariyey jirkaygii oo dhan. Anigoo dhulka aal xanuun awgeed oo ilmada iyo dhiiggu isku darmay ayuu iga dul dhaqaaqy isagoo ku cataabaya" way yaa middi i siiya. Kan in aan gowraco ayaa igu bannaan". Toddobo casho markii nabaradadii la dhayayey oo xoogii igu soo noqday ayaan galabtii dambe ka soo kacay ardaagii lay goglay si aan u soo manjo baxsado isla markaasna aan u soo gurto miro hohob ah oo aan jeclaa in aan caanaha geela ku cuno. Socodkaygii ayaan kula kulmay Xange oo geed ka xabkaysanaya. Markaan u imi ee aan weydiiyey sababta aan loogu oggolayn isagu in uu la haasaawo hablaha geyaankiisa ah ee beesha ayuu isagoo qamuunyeysan oo murugo ku dheehan tahay wejigiisa igu yiri" anigu waxaan u dhashay dadka la hayb sooco". Waxaa kediso iyo ammakaag igu noqotay markuu Xange sharaxaad dheer iga siiyey sida ay ku timi iyo taariikhda arrintan hayb soocu. Sababta ay waxa cusub iigu noqotay waxay ahayd iyadoo aan la soo koray hooyaday oo aan kula noolaa meel godan ah oo buuro ku wareegsan yihhiin oo afarta xilli ee sannadkaba barwaaqo ah roobkuna uusan ka qaadin isla markaasna ka go'nayd dadka intiisa kale. Annagoo ka koobnayn ilaa shan boqol oo qoys oo isku beel ah cid kalena aysan tarixin ayaa buuraha nagu wareegsani sababeen in aan dad kale noo soo gudbin. Madaama aabahay oo markii horeba aan i soo korsan uu haddana dilkan ii geystay ayaan waxaan go'aansaday in aanan arrintan hayb sooca isaga waxba ka weydiin. Labaatan casho markii laga joogo maalintii aabahay i dhengedeeyey oo nabaradii bogsadeen ayaan maalintii dambe intaan buraashad biyo ka buuxsaday ku jarmaaday nin sheekh ah oo dadka qaarkood weli ku sheegi jireen oo hal cabaar ah oo barqo socod lagu gaari karo deggan. Sheekha oo cimrigiisa lagu sheegayey inuu kor u dhaafay boqol iyo toban sano ayey dadku aqoontiisa diinta ka sokow waxay ku sheegayeen inuu taariikho badan hayo. Markaan sheekhii u imi oo caano geel iyo hilib ari uu iga dhergiyey wacdi, qisooyin diini ah iyo quraan akhrisna uu iigu dhex waday waqtigii marti soorka ayuu i weydiiyey muraadka ugu weyn ee aan ugu imi. Markaan u sheegay in aan doonayo inuu iga jaahil bixiyo arrinta hayb sooca ayuu wuxuu ii sheegay in arrinta hayb soocu ay ku timi sidan. "waqti hore oo dhowr boqol oo sano laga joogo waxaa jiray", ayuu yiri," beel xoolo iyo aqoonba Ilaahay siiyey oo markaas xukumi jirtay beelaha kale. Beesha wax xukumi jirtay oo u habaysnayd qaab dawladeed waxay lahayd shaqaaleheeda soo saara waxyaabaha kale duwan ee ay bulshada iyo dawladdu u baahan yihiin. Dawladda oo shaqaalaheeda ay ka mid ahaayeen ciidan nabad-gelyada ilaaliya, kuwo dharka tola, kuwo kabaha tola iyo kuwo birta tuma iwm. waxaa ay xukumi jirtay oo maamulkeedu ku fidsanaa dhammaan dhulka soomaalidu degto. Waagii dambe ayaa dadkii la xukumi jiray oo in yar oo maamulka la shaqaynaysay mooyaane inta kale xoolo dhaqato ahaayeen ku kaceen dawladdii. Dagaal dheer oo lagu riiqday markuu dhacay ayaa dawladdii oo qaab beeleed aan ka marnayn laga adkaaday." Sheekhii hadalkii wuu sii waday oo wuxuu yiri " Beeshii laga adkaaday ee wax xukumi jirtay ayaa lagu xukumay in marka hore wax alle wixii xoolo iyo hanti kale ah ee ay leeyihiin ku wareejiyaan beelaha adkaaday. Waxaa kale oo lagu xukumay in ay oggolaadan in la qaybiyo oo dhammaan beelkasta oo adkaatay qayb beesha laga adkaaday ah ay ku biirto, mar dambena aysan dhul u gaar ah oo ay deggan yihiin yeelan. Ugu dambayntii waxaa lagu xukumay in aysan xoolo sida geel, ari iwm. yeelan karin isla markaasna aysan is guursan karin beelaha ay ku biireen". Isagoo u eg wax murugaysan oo kale oo raba in uu hadalka soo gunaanado ayuu wuxuu yiri " si ay haddaba u badbaadan ayey oggolaadeen shuruudihii lagu xiray. waqtigan aynu joognona waxay sidaas ku noolaayeen dhowr boqol oo sano. Marka arrintu siday ku bilaabatay in la ilaabay baa jirta". Intaan cabbaar garka iyo gondaha feker isgeliyey baan ku dhiiraday oo iri" Sheekh arrinta nasabnimada ka warran ee oranaysa soomaalida qaar baa ka dhaladsan kuwa kale". Intuu ilka caddeeyey sheekhii ayuu si gaaban laakiin xoogan u yiri "Soomaali oo dhammi waa nasab." intuu aamusay oo cirka oo ay buuxiyeen fadad daruur ah oo aad mooday inay curan doonaan goor dhow sare u jaleecay ayuu yiri" Sheekooyinka nasab darrida waxaa la sameeyey markii labo ilaa saddex fac laga soo wareegay markii dawladii qaabka ilbaxa wax u maamulaysay ay xoola dhaqatadu ka adkaatay. Dhab ahaantii nasab darradu ma jirto". Sheekadii Xange ayaa igu soo maaxatay. Intaan hadalkii ku mergaday oo uu iga soo bixi waayey ayaan si dirqi ah ku iri " sheekh arrinta....waxa la cunay... ka hadal. Sheeeekh runta ka sheeg". Sheekhii baa intuu yara xamaartay oo fartiisa murdisada dhulka ku xariiqay sidii isagoo wax xisaabinaya ayuu yiri" anigu boqol iyo dheeraad baan jiraa, aabahay isaguna boqol iyo dheeraad ayuu jiray markuu dhintay, awoowgayna da' boqol dhaafsiisan ayuu ku dhintay. Saddexdaas boqol iyo dheeraadkaas oo waxna aan toos u ogahay waxna aabahay ii soo gudbiyey baan kula horfadhiyaa. Qisadaasu ma jirto, baq....wax la cunay ma jiraan ee waa wax cusub oo la fekeray oo loogu talo galay in dadka lagu kala sooco si markaas qaar isaga sareysiiyaan kuwa kale oo markaas ay u sed bursadaan". Intuu fahamkii igu soo degay ayaan is maqlay anoo leh " oo arrintuba waa sed bursi" !!!!!!! Sheekhii kama jawaabin isla hadalkaygii ee aamus ayuu iigu jiibiyey isagoo laakiin madaxa ii ruxaya. Markaan caano dheeraad ah iyo hilib idaad oo macaan ka sii dhergay ayaan ku soo carraabay reerkayagii. Intaan dhexda ku soo jiray oo dhan waxaan ku hadraayey" waar yaa dadka wax u sheega, waar yaa dadka wax u sheega, waar........." FG. tan waa sheeko xariiro Self searching questions: 1) what do you think about stigmatization of members in your people ? 2) What can you contribute so that negative influences of our culture can be exposed eventually cut off ? 3) Is our competition of resources and responsibilities in our nation based on old many times wrong premises and create problems and what can we eventually do to improve it ? 4) Can nationhood and tribally oriented culture co-exist? Toosiye2

Thanks Jb for your frank discussion. First I have to commend you for your acceptance of the possibility of the existence of the hereafter. It means that you are only one step from becoming an ( ardent ) believer – if you are not already one ! Second the actuality of the existence of the hereafter as I already said can not be objectively proofed to you for the simple reason that mere words can not proof anything. Regardless of how many words I use I can not bring the reality of the unseen to you. Neither can anyone else. When that is said I think that reason and logic are sufficient as initial step to bring in the person a conviction that God exists.The same reason and logic could resolve the question about the existence of the inner dimensions. Anyway the easiest step to take is to believe without qualms that God exists and that He has been sending messengers to us throughout the ages. We are on sound ground when we just obey and act on the information we have received through our beloved prophet Mohamed ( pbuh ) Eventually if one is not yet satisfied one could become a disciple of a teacher who can show him the mystic path. A sufi teacher for example who himself have had transcendental experiences and is adept on the path can teach one. Through this mystic path the devotee can hope, by the GRACE of God to gain haqqiqa (the unveiling of the unseen). Choices are actions brother and they have consequences. If you negate something or someone you divorce your self from it and put barrier between your self and person/thing. On the other side when you accept something or someone you commit relationship with it/him and it/he stays in your vicinity. That is why it is essential to believe the existence and oneness of the Supreme Being, Allah, creator of the universe. Through acceptance you establish CONSCIOUS relationship with Him and may receive His abundant compassion. Besides if you become among those who really love and adore Allah, those who are really His friends, by His GRACE you could be transported to higher station of being where you would witness other realities of His creations or get your questions answered. The above paragraph explains why one needs God in his Life. It is the persons who gains from the relationship not the other way round. By negating Allah, your creator, you voluntarily close the door to yourself. Consequently whatever you are lacking in your Life may come from your own doing because you are negating THE GIVER- as God is the giver of everything. Third I never said that we are cause for our biological or other shortcomings and strength. All things: Good and bad, up and down, right and wrong, perfection and imperfection, IGNORANCE and wisdom, the devil and angels etc. are the creations of God. Things are created for us so that we can experience them and learn from them. That is how right judgment and wisdom comes about to us. We are supposed to make best use of whatever we are given! If you use your talents to the best of your ability, observe your religious duties, and try to bring good to all concerned then your life has not been in vain. This much for now The Awakener2

Xiin, So anything that smells of Sufism is bad! I respect your opinion because you have right to have one. As for me Sufism as a path is butter and bread for the God seeker who have genuine need to come back to God. You need to respect this because it is my conviction and no one can move me from it. It seems therefore that we cannot reconcile our differences in this regard. But of course we can discuss about other things like time. You have not defined what time is Good Xiin! The definition you have given is too general in my opinion. Would you try it again? Adn Thanks for your contributions. I see that you have similar opinions as Xiin. The Awakener2

Good Jb that you say that......there are natural hinders to our understanding of physical world. I may add that the inner dimensions are inaccessible to us through and by the physical sensory organs. These inner dimensions called also the unseen lie beyond the range where our sensory organs can respond to their stimuli! The same natural hinders that covers from us of the existence of some of the contents in our physical reality hides also the inner dimensions. In brief the unseen does not objectively exist for those who are living in this side of reality. Still our biological sensory incapability can not invalidate the existence of the hereafter or what it may contain. Our feeling organs are tuned to a narrow band in the spectrum of light and therefore in practice anything that exists below or above this narrow area is not tangible for us- but it is still there. If you were expecting that will give facts you should now be disappointed. But from my perspective, if I may use this as a analogy not to belittle you, in the same way that a color blind person cannot be sufficiently explained to for the intricate colors and beauty of nature so have I problems to convey you the true nature of the hereafter for the simple reason that you are a realist. Neither can I answer your questions when you are not willing to adapt to a investigative mood of mind. To just discuss for the sake of discussion may become a waste of energy from both your side and my side. Unless you choose to become open minded about the possible existence of the hereafter we can not continue our discussion in a fruitful manner. I said similar words in another thread. Thanks The Awakener2

Originally posted by L O Z You would probably need to elaborate here – they are one or two separate entities (time and space)? Little unclear. It simple means the existence of one or lack of it causes the other to exist or not to exist. What we call time and space is like two sides of coin and called time/space- not time and space. briefly the presence of matter causes space to emerge and space causes time to surface. Intelligent sentient beings can experience time in space where matter exists in its different states. So according the above statement time is borne from our actions and experiences – then where does the universal measure of time come in. you would agree that actions and experiences of humans are not in sync and unlikely to be uniform or homogenous. On the other hand it defeats your assertion that the limitless of one’s soul travels. There is no universal time! That is why the ......... actions and experiences of humans are not in sync and unlikely to be uniform or homogenous... as you said. All times are local and not linear but rather cyclical. Yes recurring ever again and again .... like the day and night, the seasons and year. Your timepiece makes one cycle and begins the cycle again! That it is linear is something which we accept for convenience but linearity is not the real nature of time. I mean the names of the days and years and consequently our timeline is made for our convinience. I'm asserting that there is no time progression but experiences in the NOW. You are always in NOW. Not in the past and not in the future but in the present. All forms of travelling are possible only where there is time/space. Quite interesting, if the Soul is not limited by time then shouldn’t the remainder be the body, mind and emotions? And how this explain or define the concept of time beats me! Time never beats Soul because It exists through out eternity. Time passes bye but Soul remains. Soul is who we truely are. Remeber! Body, mind and emotions are garments which cover Soul. When in the process we call death Soul leaves the body it lives on. It is only those who have not yet become aware that they are higher Self but choose to claim their identity as body who say " time beats me". Xiin Adeer xaggee baan taabtay ? Maxaad dareentay oo aad ka diday ? I could not be more concrete when I called time a commodity. As you mentioned you may have hastily reacted to my piece and answered it without the proper reflection. Any way I see that you do disagree with my pereffered definition of time. May I ask you .......... what is your believed definition of time? Time being an abstraction is quite difficult to clearly discuss on a comprehensible way. I'm in a mood to learn brother.Just give me your side of the story and I will surely share my views with you. Thanks The awakener2

We are like the savage who standing at a shoreline contemplates how far he is from the point in the horizon where the sky meets the earth. From his position he will never believe that the horizon is ever receding phenomena and that he will never reach a meeting point. The savage though is obviously right when he thinks that in fact the earth and sky meet. We can claim that unless you take him around the world he will stay in his Conviction. That what he is perceiving as true is an illusion never happens to him and it becomes incredible even when you tell him about the true nature ef the horizon. Likewise unless we visit the inner dimensions of Life in conscious state we will never really know that those dimensions exist. Hence scepticism is understandable if one has not crossed to the other side. But again negation with strong conviction that there exists nothing except that which the sensory organs perceive is to say the least naïve. We have choice to stay in our conviction that nothing exists beyond our reality or we can try to figure out whether we can cross the ocean to visit the other side. It is only those we have crossed to the other side and came back that are genuinely capable to say what the transcedental state contains. We the others who have comfortable stayed in this side of reality have no right to make empty comments. We can nevertheless believe the words of the messengers who bring the word of God to us, have faith in them and sincerely obey their instructions. The transcendental state is a matter of awareness. Thanks The awakener2

LZ, It is encouraging that you are interested in subtle side of Life. First I think the article is good one in the sense that it calls our attention to one of the most available commodity in our reality namely time. It does not though treat the subject in a adequate manner. Neither does any other paper, book or film that is available to the public that I know of. For me to understand time means to understand one of the building blocks of our reality. Another puzzle in the building blocks of our reality is space. It is claimed that in fact time and space are one or interchangeable. Wonderful isn’t it ? What they are trying to say is that time exists only where there is space and vice-verse. one can not exist without the other. The question that begs answer is: what do exist beyond time/space ? In scientific terms I will not vainly try to speculate about what exists beyond time/space but if we could even understand time/space and could manipulate it like the film character Q in Star trek did, as the universe and its content is infinite, we would have endless other experiences that we could neither understand nor could manipulate. In fact it seems that Life is about continuous learning and mastering! And that the real Self, or Soul as we know the real Self in the religious terminology, is traveller in a reality of infinite experiences. What I’m trying to say is that one needs to put his efforts first to know the real Self that one IS. The primal Self which is immortal and is the creation of God. This is where we should put our priority not on temporal Self or experiences which aim to satisfy the passions of the mind. When one achieves self recognition the paradoxes of Life becomes easier to explore and the universe opens Itself to us. One realises that one is Soul traveller who is on a short sojourn in this reality to gain certain experiences and then has to leave behind the husk which we know as body when our day of departure comes. But again to the subject: What is Time ? The definition of time that I prefer is that: time is a measure for change. Easy yeah? Nothing but measure. The passage of time is a subjective experience and like any other subjective xperience can be known only by the subject. Time is born for example when you look in front of you, see things and move your attention from one thing to another. Or inwardly when you are experiencing emotions or thought in succession. Remember that YOU are looking outside things. When there is no outside thing to feel and know time stops!! The above explanation makes sense only when we believe that we are more then the body, emotions and the mind. j-11 The popular saying is that dreams are bridge to the heavens. When one learns to become awakened in the dream state he/she learns that ours is also a dream state. Before that state of acievement dream is a dream and dreaming is shrouded and secrect. That is for now The Awakeber2

Brother Nur, Eid Mubaarak. Proceed on brother. The Awakener2

Brother Nur, Super analysis as always! It seems our discussion is going to become more productive- InshaAllah, I will answer your question to the best of my ability but first thing first. We need to explore the basics together. You may try to answer my questions first. Would you? You can continue with your last answer: Who is Muslim ? further questions you can explore: 1) What conditions you have to fullfil to be ( qualified as) a Muslim? 2) What nullifies to be muslim ? 3) Can a third person tell another person that he/she is NOT a muslim while the first person is claiming that he is muslim. The Awakener2

EXPERIENCES IN THE WILDERNESS Following is a glimpse of mystical teacher in one of his roles: The devotee found himself in a land of wilderness away from the worldly passions of the mind, the physical argues for food and procreation and for sensual desire for material things. Sitting on a green grass on a green open field he enjoyed the musical sound of the water running in a stream zigzagging through the field and disappearing into a thick forest. In addition to the scenery that was pleasing to his senses he was inwardly at PEACE. Because he was in the company of his teacher. “Teacher can I ask you something?” the devotee said hesitantly to his teacher. “Yes of course” said the teacher with a kind voice full of compassion. “I had a dream, a LUCID dream last night. Could you explain it to me?” said the devotee. “ All wisdom and blessing belongs to God. It is ONLY by His GRACE one can be delivered from IGNORANCE” said the teacher with a voice full of simplicity and humbleness. The devotee began again “last night in a lucid dream I found myself in a wonderland of beauty. Initially I was flying above the clouds when I became fully aware……….. When the devotee finished the story the teacher began: “ There are experiences which are for all men. But there are other experiences which are unique and can be had by the few of men and women who have fulfiled certain condition in their devotion ……………” Thus continued the teacher until he fell into a deep silence. In that moment the chirping of the grasshoppers, the murmuring of the water and sound of swaying branches of the trees became audible to the seeker. “That is my explanation about your mystical experience “ said the teacher with a voice that suddenly interrupted the passing of time. The seeker with great hesitance said again” Teacher do I need you as a teacher. I mean are you an authority I have to follow “? The teacher smiled broadly and began by saying“ all authority belongs to God and all wisdom and power belongs solely to Him. As Soul ………….” thus continued the teacher answering the role of the teacher, and his relationship with the seeker. When the teacher finished his discourse the devotee was still unsure of himself. From his looks the teacher seemed unimposing and simple. With his air of humbleness the teacher, whether you found him in THE WILDERNESS or in your company in a crowded city, would pass you by without you sensing the capacity of his deep mystical knowledge.. RECOGNIZING your teacher of higher knowledge, in your next step of your spiritual unfoldment, thought the seeker, is not only a human art but( may be) the teacher appears to the seeker when God degrees such a meeting. The Awakener2

Soul brothers/sisters I and brother Nur , through out our discussions, have been crisscrossing the threshold of the esoteric and exoteric path of Islam. Nur a knowledgeable man has been advocating for the exoteric path of Sunnah School of Thought in Islam and with his deep belief states that it is the only right path that can accommodate the spiritual needs of everyone. In my part I have been asserting that this same path has esoteric component which compliments it. This complimentary path which is mystic in nature is in accord with the Islamic teaching. It has in fact merits, I state, which can not be just thrown away. A sticky point in our discussion has been the role of the teachers: the exoteric versus esoteric teachers. In fact a nutshell of our difference has been this. Whatever Nur or for that matter others believe about Sufism as a School of Thought is his/their own affairs. I’m not here to defend Sufism because their methods of teaching stands high and shines like a day light. I’m here though to state that I have done comparative study of these set of teachers and have come to my own conclusion. I can say in brief that I like the traditional culima and their role as teachers. They are needed. but I have also began to appreciate and value the Sufi teachers with regard to the spiritual methods they employ. I have already learned that their methods may facilitate unique spiritual experiences for the lover of God and these experiences may lead one, with the help and by the Grace of God, to more lofty experiences Before we delve further into our discussion let us look the meaning of the words: esoteric/exoteric. The methodology where religious teaching is given in a way that all can understand is called exoteric. This method is not for selected minority or well informed people but for all. Conversely in a methodology where the teaching is intended for initiates is called esoteric or mystic. Note that the content of the teaching is the same but the methodology of teaching is different. Most of us are familiar with the exoteric methodology because it has been the dominant method of teaching in all societies in all times. Nur or others could compliment me here if they so desire but I will take up the mystic teachers and their role as religious teachers. I prefer to use the story of prophet Musa( pbuh) and prophet Al-khidr(pbuh) as illustration because in its allegorical context it explains the point I want to make. Prophet Musa (pbuh) Spoke directly with God. But he became humbled when God told him and proofed to him that there was at least one who knew things that he did know. The Story: One day Musa (pbuh) delivered such an impressive sermon that all who heard it was deeply moved. Someone in the congregation asked: "O Messenger of Allah, is there another man on earth more learned than you?" Musa replied: "No!", believing so, as Allah had given him the power of miracles and honoured him with the Torah. However, Allah revealed to Musa that no man could know all there is to know, nor would one messenger alone be the custodian of all knowledge. There would always be another who knew what others did not. Musa asked Allah: "O Allah, where is this man? I would like to meet him and learn from him." He also asked for a sign to this person's identity. Allah instructed him to take a live fish in a water filled vessel. When the fish disappeared, he would find the man he sought. Musa set out on his journey, acompanied by a young man who carried the vessel with the fish. They reached a place where two rivers met and decided to rest there. Instantly, Musa fell asleep. While he was asleep, his companion saw the fish wriggle out of the vessel into the river and swim away. However, he forgot to relate the incident to Musa. When he awoke, they continued their journey until they were exhausted and hungry. Musa asked for his morning meal. Only then did his companion recall that the fish they had brought with them had gotten away. Hearing this, Musa exclaimed: "This is exactly what we are seeking!" They hurriedly retraced their steps to the place where the rivers met and where the fish had jumped out. There they found a man, his face partly covered with a hood. His bearing showed he was a saintly man. He was Al-Khidr, the guide. Moses greeted him and told he had come to find out that which God wanted Moses to know through Khidr. So “Do you allow me to follow you and would teach me the things God has taught you?” Khidr said God has given me knowledge of some of His mysteries which you do not know. You might find them strange and therefore it might be difficult for you to stop yourself from asking questions when you are with me.. When Moses promised to be patient, Khidr agreed to let Musa accompany him and learn from him. Provided that he would just watch and not ask questions. Musa went along with Khidr. Soon after they come to a river khidr hired a boat The people on the boat knew Khidr and did not charge them any money. As they were crossing the river Khidr made a hole in the boat by breaking a plank. Musa became annoyed at this and said to Khidr “ is this how you repay their kindness. Why did you do that”. Khidr replayed “ did I not tell you not to ask questions?”. Just then a bird came and sat on the prow of the boat and drank a drop of water. “ Our knowledge is like that drop in comparison to Gods knowledge which is like the ocean said Khidr. Now to make the story short: A second action took place When they reached a town across the river and when they were passing through it they saw a nice child. For no reason Khidr suddenly rushed to the child caught him and killed him immediately. Muse become even more annoyed. A third and last action happed when they arrived in a town and asked the people for some food and shelter. The people in the town did not treat them with hospitality. They left the town while still hungry. As they were leaving the town they saw a wall which was about to collapse. Khidr repaired it without taking any money for his work. This seemed strange to Muse. Khidr, after these three strange actions, told Musa that it was time for them to part but before he left he revealed the secrets of his action to Muse. 1) About the boat: It belonged to poor people who earned their living from it. The king who lives across the river is cruel and takes all good boats by force Khidr said. I made a hole in it so that it would look broken and useless and the king wouldn’t take it. 2) About child: His parents are very virtuous and pious people said Khidr but the child would have grown up to be atheist and very wicked person and would make their life miserable. They would be unhappy at his death, but the pain and sorrow would be much less than what they would have had to bear if he had grown up to be a sinner. There was the possibility that he would force his parent to accept atheism. God will soon give them another son who will be a joy in their old age. 3) As the fixing of the wall: I did that because of a treasure to two orphan children is hidden beneath that wall, said Khidr. Their father was very virtuous man and it was God’s wish that these boys found the treasure when they grow up. The end Now one wonder about how little we human beings know about the mysteries of God. Indeed everything has a reason and God, the Wise, the Omniscient and the Omnipotent alone knows everything. It is my belief that there are always people on earth who are gifted with Divine Wisdom more then the others. We are told about Awliya who are always among us. I have neither time nor Space to speak about them now but we know they are HERE to help so that the Divine Plan of God can function according to His will. Is earth barren now of highly evolved humans with spiritual gifts? Why don’t they come forward and help us in all departments of our life ? Well I think they are HERE and want to help but we are incapable to recognize them. We are also yet irresponsible to handle the higher knowledge and the powers that this knowledge eventually can give us. Unless we can recognize these highly evolved mystic teachers we have to fend for ourselves. One fends for himself until he/she receives direct spiritual experiences because in the lack of such experiences ones spiritual understanding depends on what he/she learns instead of what he KNOWs. With only learned knowledge one is in danger to become disgruntled with his religion and may wonder from one religion to another through his Life or in worst case scenario may become, in his mental reality, a Godless being. The esoteric teachers are keepers of higher methods and spiritual education which is unique and is in their possession. They ask though to be approached by the truth seeker. When that happens the seeker becomes the Acolyte who has to learn the secrets of Life from his teacher. Eventually the seeker may become well versed in both exoteric and esoteric knowledge and may become a teacher himself/herself. conclusion: the exoteric and esoteric teachers are like the two sides of the coin. One cannot exist without the other. NB I will appreciate if Nur could answer the questions I asked him in one of my last write-ups. Peace and friendliness The Awakener2

Hello brother Nur, Asallaamu calaykum ! Yes I'm back from, what did you call it, " the wilderness". I mean from Somalia. The Awakener2