Wednesday, 04 September 2013

Author / Source: Enayet Rasul BHUIYAN

One by one, countries with Muslim majority populations are getting devastated.  First was the fratricidal  eight years long conflict between Iran and Iraq in the eighties that turned into rubble two of Middle East’s  and the world’s most promising and prosperous states. Then  there was Iraq conquered and turned into a wasteland in 1991 by a US-led coalition of mainly western  countries on the pretext of finding  there weapons of mass destruction (WMDs) in  the hands of a hated and unreliable dictator.   The former Soviet Union occupied Afghanistan in 1979 for nearly a decade. After the Soviet withdrawl Afghanistan was again invaded by a US-led coalition of countries in 2001 on charges that it sheltered the Al Qaeda. The invasion, occupation and scale of the related destructions of Afghanistan by the two superpowers hardly have parallels in history.

The world witnessed foreign military intervention in Libya in August, 2011 that similarly led to great suffering of its people. That country is still in the throes of instability and conflict. Recently, Egypt, one of the world’s most populous Muslims inhabited countries has sunk into a whirlpool of violence and uncertainty.  And now, another important Muslim country, Syria, that has seen the death of more than 100,000 of its people from its senseless civil war, is getting ready to suffer massive aerial bombardment by mighty USA supported probably by some of its allies on allegations of use of chemical weapons.

Some analysts are prone to seeing a huge conspiracy in this parade of Islamic countries getting so badly battered one after another. They contend that at the back of it is a Zionist conspiracy or a CIA conspiracy. But how valid would be these assumptions? The conspiracies are probably there. But it cannot be said either that leaders, elites and peoples of these Islamic countries have nothing to do with the creation of their own miseries. An impartial and truly dispassionate examination of the events that led to the bleeding of Muslim countries would reveal that notwithstanding suspicions of foreign designs against them, the jingoism of leaders and untamed passions or poor understanding and responses to issues by people of   Muslim countries have been contributory in the main for their suffering and troubles. Take for instance, Egypt’s decision in 1967 to block shipping in the Gulf of Aqba and to deny Israel its right of passage to sea that precipitated the June, 1967 war between Arabs and Israelis that within a week reduced the otherwise proud, populous and resourceful Muslim Arab neigbours of Israel into humble submission. Tiny pre-war Israel emerged several times larger in territory and the entire Muslim Middle East became completely helpless or vulnerable before the might of Israel.

The insecurity of the Arab countries as a whole have not improved any since 1967. Only Egypt was smart and pragmatic enough to negotiate with Israel and get back its entire occupied Sinai Peninsula from Israel. But the West Bank of Jordan and the Golan Heights of Syria remain under Israel’s occupation and a systematic annexation process mainly due to the confrontationist posture with Tel Aviv sustained by these Arab countries.

The return of Sinai to Egypt was brokered by former US President, Jimmy Carter, in 1978, through the famous Camp David agreement. This happened because Egypt’s the then leadership was amenable to Carter’s constructive persuasion.

Another US President, Bill Clinton, came very close to clinching a similar deal between Palestinians and Israel in January, 2001 that would lead to realizing of Palestinian statehood from Israeli withdrawal from most of the occupied West Bank. But in the eleventh hour the deal was torpedoed by Yasir Arafat on the ground that it did not include full return of Jerusalem to the Arabs.

Clinton’s plan was for internationalization of Jerusalem’s status with control of their holy places respectively by Jews, Muslims and Christians. Needless to say, agreeing to that deal would have eliminated a great threat to Middle Eastern security and world peace. The Arabs and Palestinians are certainly no better off now.

A faction of the Palestinians under Mahmoud Abbas is now engaged in a process of getting some territories from Israel and call it a Palestinian state. But that territory in size would be far smaller and humbled by other factors compared to the one that Israelis were ready to offer in 2001. As it is, the Arab-Israeli confrontation adds nothing to promoting the longer term interests of the Arabs. Israel is the only country in the Middle East which has nuclear weapons. If threatened physically, it would not hesitate to use them as a last resort. In that case, the Arab countries will have no victory to cherish. Also, if the US gets embroiled in an all-out military conflict with the Arab world to save Israel, then that would cause the greatest destruction in Arab countries and not in the US.  In whatever way one looks at it, the Arabs stand no chance of sustainably humiliating Israel and the USA militarily. They will only compound their security problems in trying this and also contribute too dangerously to undermining international peace and security.

The Japanese were nuked by the US in World War II. But instead of settling on a course of taking revenge, the Japanese in the post-war period wisely embarked on a pacific policy and steps for economic advancement. The same paid off handsomely and within two decades Japan became an economic superpower next only to the US.  The former enemies became the best of friends. Both countries profited from such a transformed relation in all respects. Also, the world as a whole gained from this drastic change from their previous adversarial relations. But can we expect such a change of hearts, minds and visions on the part of the leadership of many so called Islamic countries? If not, then who is to be blamed?

The Islamic Republic of Iran under its former President threatened to wipe Israel off the face of the earth in a surge of pan-Islamic emotion. Israel occupies Arab lands and the people there are Sunni Muslims whereas the Iranians are racially different from Arabs and they profess the Shia Islamic faith.   But ultra Islamist Iran is seen not feeling any twinge of conscience as it extends whole-hearted military support to Syria’s Bashar-Al-Assad’s Shia dominated regime to carry out murderous attacks on the largely Sunni dominated  population of the country. The Shia-Sunni factor is taking precedence over the Pan Islamic cause in this case. The Iran-Iraq war led to millions of deaths of Shia and Sunni Muslims on both sides of the borders in Iran and Iraq respectively. In this case also, the overriding Muslim identities of the peoples of the two countries got no consideration from their leaders. Earlier, Sunni Muslims led Iraq invaded and occupied Sunni Muslims inhabited Kuwait. The invading Iraqi troops engaged in large scale looting and also raping the women of their Sunni Kuwaiti brethren. So, one finds no trace of the concept of the vaunted Islamic ‘ummah’ in all these. The concept was thought of as Muslims peoples the world over (regardless of the religious factions such as Shia and Sunni in which they are divided) formed a single community with shared interests and values.

The concept of the ummah was reflected in the formation of the grouping of 57 Muslim countries forming a common platform called the Organization of Islamic Conference (OIC) in Rabat, Morocco in September 1969. Earlier the Israelis were alleged to have desecrated the holy Al Aqsa mosque in Jerusalem and the formation of the OIC was largely inspired by that event.

But apart from rhetorical and ritualistic denunciation of Israel in its meetings, this organization that later changed its name to Organization of Islamic Cooperation (OIC) in 2010, is seen as doing little or nothing to secure or promote the real longer term interests of Muslim peoples.  It seems still anchored to a dream of mainly crushing Israel and the takeover of Jerusalem’s control by Arabs whereas it could do so much to really accelerate developments leading to human resources development in Muslim countries, full harnessing of the natural resources of these countries, the creation of an Islamic common market, a common defense policy, greater transnational flows of capital and labour among OIC members and so on.

The doing of these things well would individually and collectively strengthen the Muslim countries.  But efforts to these ends still remain limited to tokenism while no slack is seen in vainly flexing muscles against Islam’s imagined and real enemies. The present Syrian crisis is now threatening wider regional stability. Some observers even prophecy a global conflagration of sorts over developments in Syria. But what the OIC has done so far to put a hard brake on this perilous drift in Syria and work for a permanent cessation of violence and destruction there? Nothing practically. So, one is rightly tempted to question: where is the ummah?


Boqorro-kooxeedyadii Muslimiinta ee Andalus iyo Soomaalida Maanta

Hor Dhac

Taariikhdan aan soo koobay, oo ku saabsan boqorradii muslimiinta ee loo yaqaanay “Muluuk Attawaa’if” ama Boqorro-kooxeedyadii Andalus ka talin jiray, ugama jeedo in aan idinku daaliyo oo halkan ku taxo magacyada tobaneeye boqortooyo iyo dhacdooyin kun sano ka hore jiray oo laga soo gudbay, balse waxaan uga danleeyahay in aan inna xasuusiyo haddaan Soomaali nahay, sida dhacdooyinkii sababay in ay Andalus yeelato tobaneeye boqor ka dibna keentay burburkii dawladii islaamka ahyd ee beri ka talin jirtay deegaanka Andulus (oo ka mid ah Spain) iyo sida ay aadka ugu shabahdo waayaha maanta ka jira dalkii Soomaaliya la odhan jiray, si aynnu ugu cibro qaadanno, waa haddiiba ay jiraan kuwo cibro-qaadasho rabaaye! 

Waqtiyadii ay Muslimiintu qabsadeen Andalus, waxay ku beegnayd markii ay khalifaddii Umawiyiinta ee Dimishiq burburtay. Ka dibna amiir la odhan jiray Cabdiraxmaan Addaakhil oo Umawi ahaa ayaa ka baxsaday Dimishiq uu tagay Andalus ka dibna halkaa ka abuuray khilaafo (xukun) Umawiyiin ah oo isaga debadii muddo ka sii socotay, halka ay Baqdaadna ahayd xaruntii khilaafadii Cabaasiyiinta illaa ay aakhirkii burburiyeen ummaddii loo yaqaanay Mongooliyiintu. Awoodda xukunkii Umawiyiintuna wuxuu ku naf waayey magaalada Qorodoba oo ah deegaanka Andalus ah, meeshaasi oo ay ka dhismeen waxa loo yaqaano “muluukul Tawaaif” ama boqorro-kooxeedyo ay samaysteen kuwii uu xukunkii Umawiyiinta adeegsan jireen ee cududda iyo quwadda u ahaa.

Taariikhdii “Muluuku tawaa’if”  oo kooban

Taariikhdu waxay sheegaysaa in burburkii labadii dawladood ee islaamka ahaa, ee Umawiyiinta iyo Cabaasiyiinta, ay sabab u ahaayeen QABYAALAD, QARAABO KIIL, cunsuriyad iyo dagaalo KOOXEEDYO aan xukunka laysku ogolayn!

Muslimiintii Umawiyiintu markii ay ku guulaysteen in ay qabsadaan Andalus (Europe), waxa dadkii muslimimiinta ahaa ka dhex bilaabantay tartan loo galayo ciddii dadka xukumi lahayd. Tartankaasi wuxuu keenay in ay magaaladii Dimishuq ku burburto  khilaafadii Umawiyiintu. Intaa ka dib, ayuu Cabdiraxmaan Addakhil oo ameer ahaa ka baxsaday Dimishiq oo uu xukun ka dhistay Andalus si uu tartan weyn ula galo Cabaasiyiinti Baqdaad. Markii uu xoogeystay tartankii u dhexeeyey Cabaasiyiintii Baqdaad iyo Umawiyiintii Andalus, waxa kale oo ay qolo walba dhexdeeda la kulmeen dhibaatooyin la mid ah kuwii u dhexeeyey labadaa dawladood.

Cabaasiyiintii waxa dhexdooda ka qarxay dagaal u dhexeeyey carabtii iyo faarisiyiintii ciraaq ku noolaa, ninkii khaliifka ahaa oo la odhan jiray Al-mutawakal ayaa wuxuu soo kaxaystay turkiyiin uu askar ka dhigtay si ay ugu badbaadiyaan xukunkiisa. Muslimiin ayaa muslimiin loo adeegsaday! Sida maanta Soomaali Soomaali loogu adeegsanayo.

Andalusna waxa xoogaystay tartankii iyo dagaaladii u dhexeeyey carabta iyo barbariyiinta oo labaduba muslimiin ahaa, taasi waxay khalifkii Cabdiraxmaan Addaakhil ku khasabtay in uu soo kaxaysto dadkii aan carabta iyo barbariyiinta ahayn ee Andalus ku noolaa si uu xukunka u sii haysto!

Dagaaladaa iyo tartanadaa muslimiinta dhexdooda ee loo adeegsaday qabyaalada, kooxaysiga iyo xukun-jecaylku wuxuumuslimiintii ku abuuray tafaraaruq iyo itaal-darri keenty in Cabaasiyiintii ciraaq ay tirtiraan Mongooliyiintii, umawiyiintii Andalusna ay u kala burburto boqorro-kooxeedyo ay boqol iyo kontonkii killomitirba (every 150 km) yeelato boqor ka taliya oo cadaw ku ah boqorka kale ee muslimka ah ay is xigaan oo midba midka kale u adeegsado gaalada (sida maanta dad soomaali ahi u adeegsadaan xabashi ama kiiniyaati si uu uga adkaadaan Soomali kale!); taasi oo aakhirkii sababtay in ay iyagii is tirtireen oo dhulkii lagala wareega. Illaa la arkay boqoradii qaarkood oo ilmaynaya khasaarihi iyo jabkii ku dhacay awgeed! Sida laga wariyey hadal hal-hayn ah oo ku timid nin boqor Andalus ka ahaa oo ay hooyadii aragtay isaga oo ilmaynaya ka dibna ay ku tidhi erayo murti noqday oo ah: “xukunka aad sidii ragga u ilaashan weyday… sidii dumarka ugu ooy!”

Hadaba, Soomaali ciddii wax ku qaadanaysaay, boqorro-kooxeedyadii Anadalus ka jiray intii ugu caansanayd oo dhawr iyo toban boqortooyo ahaa waxay kala ahaayeen: reer Al’afdas, reer Qaaniya, reer Caamir, reer Cabaad, reer Tajiib, reer Al’aqlab, reer Raziin, reer Samaadix, reer Dinuun, reer Qaasim, reer Ziiri, reer Jahuur, reer Xamuud iyo reer Al’axmar!!!

Reerahaasi iyo xukunkoodii maanta waa wada tirtirmeen, waxa kale oo halkaa ku baaba’day fursadii islaamku uu maanta caalamka ku hogaamin lahaa!

Gabagabadii iyo gunaanadkii murtidu waxay tahay, marka lays barbar-dhigo taariikhdaa Anadalus iyo waayaha Soomaaliya maanta ka jira oo aad isugu dhaw, haddii ay taariikhdu macalin tahay, qabaa’ilka soomaaliyeed iyo xukunkooda qabyaaladda ku salaysani waxaan shaki ku jirin in ay tirtirmi doonaan; halkaana waxa ku baabi’i doona fursaddii ay Soomaali hormoodka ugu noqon lahayd mandaqadda geeska afrikay, waa haddii aanay MAANTA samaysan xukun midnimo Soomaaliyeed ku salaysan,  ee sidaa ha la ogaado!

Qalinkii: Cumar Xaaji Faarax

Qoraalkani wuxuu dhamaystir u yahay oo uu dabasocdaa qaybtii hore ee mawduucan oo aan kaga hadalnay in Ilaaahay Qur’aanka innoo sheegay in ay dadku yihiin labo nooc oo aan qaybtaa hore ku eegnay nooca hore oo ay si balaadhan u tilmaantay aayadda bilawga suuratul Baqarah ee:  “الدين يؤمنون بالغيب ويقيمون الصلاة و مما رزقناهم ينفقون”; macnaheeduna tahay:”kuwa aaminsan ‘qeeybka’ ee toosiya salaadda, isla markaana wax ka bixiya hantida uu Allah ku mannaystay”.

Hadaba qaybtan waxan si kooban ugu eegi doonaa nooc kale ee dadka oo kuwaa hore ka soo horjeeda:

Noocan labaad, Qur’aanku wuxuu (isla bilawga suuratul-Baqarah) u sii kala qaaday labo kooxood. Ta hore oo ah kuwa si aan leexleexad iyo gabaso lahayn u dafirsan Allah, iyo kuwa kale oo iyagu isku malaynaya in ay rumaysan yihiin oo ay noocii kowaad la mid yihiin balse aan dhab ahaan sidaa ahayn. Labadan kooxoodbana waxa xisaabtooda iyo cadaabtoodu ay u taallaa Allah oo qofka mu’minka ah wax xil ah oo ka saarani ma jirto mar haddii ay dhawrayaan ama ixtiraamayaan wada noolaashaha iyo amaanka guud iyo xoriyadda qofka.

Labada kooxooda ta dambe, ee noocan labaad ee dadka, waxa hoos imanayaa kuwa hab-dhaqankoodu muuqaal ahaan la mid yahay sida kuwa iimaanku u sugnaaday balse run ahaatii aanay shaqo ku lahayn, sida uu Allah ino cadeeyey:

(وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا بِاللَّهِ وَبِالْيَوْمِ الآخِرِ وَمَا هُم بِمُؤْمِنِينَ ، يُخَادِعُونَ اللَّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلاَّ أَنفُسَهُم وَمَا يَشْعُرُونَ )  aayadan oo macnaheedu tahay: “Dadka waxa ka mid ah kuwo odhanaya waxan aaminsannahay Allah iyo maalinta aakhiro, balse ma aha kuwo (dhab ahaan) aaminsan, waxay rabaan in ay dhalanteed u dhigaan Allah iyo inta rumaysay, run ahaantiise dhalanteed uma dhigayaan cid aan naftooda ahayn, mana dareensana”.

Dadkani waxay iska dhaadhiciyeen in ay saxsan yihiin oo ay runta ku joogaan. Bal aan eegno aayadda ku xigta: (وَإِذَا قِيلَ لَهُمْ لاَ تُفْسِدُواْ فِي الأَرْضِ قَالُواْ إِنَّمَا نَحْنُ مُصْلِحُونَ ، أَلا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَكِن لاَّ يَشْعُرُونَ ) oo macnuhu yahay “ Haddii lagu yiraahdo dhulka waxa yaalla ha qarribina,waxay odhanayaan sidaa ma ahee waan hagaajinaynaa, balse runtii waxay ahaadeen kuwo qarribaya, laakiinse ma dareemayaan”. Sidee bay u dareemi karaa mar haddiiba ay lumiyeen macnihii dhabta ahayd ee salaadda? Kuwaasi waa kuwo moodaya in xarakaatka ama dhaqdhaqaaqa salaadda ee ay la imanayaan in ay kaga mid noqdeen kuwa dhab u rumeeyey ee aan qaybtii hore ee qoraalka ku soo sheegnay.  Waxay u haystaan in ay xarkaatkaasi Illaahay u tusi karaan in ay waajibkiisii gudteen. Sidaa darteed, ma dareemayaan lunsanaantooda mar haddii ay u haystaan in xarakaatkaa ay la yimaadeen oo kaliya ay kaga dhantahay. Run ahaanse waxa waajib ah in ay si joogta ah Allah u xasuusnaadaan oo ay toosiyaan  salaadda dhabta ah (oo ah xiriirka qalbiga ee Allah ay la leeyihiin). Taas oo ah in xiriirkaasi ahaado awoodda ku dhaqaajinaysa in ay mar kasta la yimaadaan camal khayr ku jiro, masaakiinta oo loo gargaaro gaal iyo muslimba, iyo in aan laga faa’idaysan oo aan la dulmiyin dadka itaalka daran ama danyarta ah iyadoo dan shakhsi ah lagu gaarayo, sida dhaqanka u ah dad soomaali ah oo ama hab siyaasadeed ama hab diineed ugu adeegta dano gaar ah iyagoo ku andacoonaya in dan guud wadaan!!!

Iimaanka Allah ee dhabta ahi, ma aha in dikriga Allah carrabka lagu celceliyo oo kaliya ama islaamnimo la sheegto oo muuqaal ahaan laysku ekaysiiyo, mana aha kaliya in xarakaatka salaadda lala yimaado. Balse, waan in qofka ficilkiisu uu ka turjumaa iimaankiisa – sidaas ayaanay ku rumoobaysaa macnaha “toosinta xiriirka Allah”. Imisaad arkaysaa dad – aad u badan – oo moodaya in salaadda ay la imanayaan ay ka tirtirayso wax kasta oo xumaan ama dhaqan xumo ah oo ay la yimaadaan. Waana mid aanay waxba ka jirin oo qofkaasi waxa looga baahan yahay in uu horta dhiso oo toosiyo xiriir adag oo isaga iyo Allah u dhexeeya, kaas oo ku riixaya ama ku qasbaya in uu ixtiraamo dhamaan abuurka Allah oo idil oo ay dadku ka mid yihiin, oo uu si wanaagsan ula dhaqmo cid kasta, oo aanu cidna khiyaamayn, oo aanu danyarta dulmin isagoo ka faa’idaysanaya itaal darridooda iyo aqoon yaraantooda. Taas oo ah in salaadiisu ka reebto wax kasta oo xun ama aan xushmad lahayn. Hadduu sidaa yeeli waayo wuxuu noqonayaa kuwa uu Allah yiri: (أضاعوا الصلاة و اتبعوا الشهوات فسوف يلقون غيا) “waxa ay lumiyeen ama halleeyeen salaaddii, oo waxay raaceen naftoodu waxay jeclayd, waxaana lagu tuuri doonaa cadaabta aakhiro”.

Gabogabadii, inta qofka muslimka ah qalbigiisa ama dhaqankiisa ay xumaani ku jirto balse aanu dareensanayn, ha noqoto xasad, qabyaalad indho la’, nacayb ama yasid qof kale, been sheegid, iskudir iwm, ha ogaaado qofkaasi in aanu xiriir toos ah la lahayn Allaha uu aaminsanyahay, oo aananay islaamnimdiisaasi waxtar u lahayn illaa inta uu ficilkiisu ka xoroobayo xumaha oo idil oo uu xiriir adag la yeelanayo Allah isaga oo toosinaya salaaddiisa.


Wa Billaahi tawfiiq!

Qalinkii:Cumr Xaaji Faarax

Qur’aanku wuxu, bilawga suuradda Al-Baqara, kaga sheekeeyey labo nooc oo ay dadka ka mid ah, isaga oon magacdooda innoo qeexin, balse uu inoo sheegay tilmaamaha lagu kala garto.

Nooca hore, waa kuwa “qeeybka” rumeeyey ee toosiya salaadda ee waxa Allah ku manaystay bixiya: “الدين يؤمنون بالغيب ويقيمون الصلاة و مما رزقناهم ينفقون” . Kuwa kalena, waa kuwo ka soo horjeeda, waxaanu Qu’aanku taxay tilmaamo badan oo ay leeyihiin oo aan wax ka sheegi doono.

Ujeedada qoraalkani ma aha in aan isbarbardhigno labadaa nooc, balse waxaan rabnaa in aan ahmiyadda saarno qodob ama arrin xasaasi ah oo ah in xarakaatka salaadda iyo qaabkeeda oo lala yimaadaa aanay qofka la yimaada dhaxalsiinayn ama u damaanad qaadayn in uu helo raalli-ka-noqoshada iyo jannada Raxmaanka, balse laga yaabaa in ay qofkaas ka dhigto kooxda “loo cadhooday”  المغضوب عليهم. Illaahay baan ka magan-gelnee.

Tilmaamaha ay leeyihiin nooca hore, waxa lagama maarmaan ah in ay rumaysanyihiin “qeeybka”. Maxaa yeelay Allah (SWT) iyo ahaan-shihiisa ayaa ka mid ah arrimaha dadka qeeybka ku ah ee aanu caqligoodu koobi karin ama aannu xaqiiqadooda ogaan karin, waxa kale oo ka mid ah arrimaha la xiriira maalinta qiyamaha, xisaabta, janada, cadaabta, malaa’igta, iwm.

Waxa kale oo tilmaamahooda ka mid ah, in ay “toosiyaan salaadda”. Waana erayadan qodobka u baahan in an is dul taagno. Marka Qu’aanku ka hadlayo salaadda wuxu had iyo jeer uga hadlaa “toosin”. Toosin-na waxa ah marka wax la dhisayo ama la abuurayo oo ku tilmaaman joogtayn waarta oo jiritaankeedu adkaado. Meelna Qur’aanka kagama jirto in Allah uu ka dalbayo kuwa rumeeyey in ay “gutaan” ama la yimaaddaan salaadda; waxase uu mar kasta ku amraa in ay “toosiyaan” salaadda. Taasina waxay, inna tusinaysaa in salaaddu aanay ahayn kaliya xarakaat uu la yimaado qofka muslimka ahi, balse ay salaaddu salka ku hayso fahamka ah in xiriir “la dhiso”. Sidaa darteed, salaadda oo la toosiyaa waxay tahay in xiriir addoonka iyo Illaahay u dhexeeya la abuuro oo la ilaaliyo (ama la xafido). Si kale haddaan u dhigno, aayad kasta oo innaga dalbaysa in aan “toosinno” salaaddu waxay innaga dalbaysaa in aan ku tallaabsanno sidii aynnu u xaqiijin lahayn xiriir waara oo qofka muslimka ah iyo Illaahay u dhexeeya.

Hadaba, maadaama ay bani’aadamka caaddo u tahay in uu si fudud u dhex muquurto arrimaha adduunyada, ayaa Allah inoo qeexay waqtiyo aan la nimaadno xarakaat inna xasuusisa ahmiyada xoojinta xiriirka Allah. Hadafkooduna ay yihiin in aan nafteenna ku abuurno  dareen la taaban karo oo xoojiya fikradda xiriirka iyo la-xiriirka Allah. Hase ahaatee, waxa mar kasta loo baahan yahay in u foojignaano in hadafka asaasiga ee salaaddu aanu ahayn xarkaadka ee ay tahay ilaalinta iyo joogtaynta xiriirka Allah oo ah mid qalbiga ah. Salaadana waxad  si dhab ah u toosin kartaa kaliya marka qalbiga aad ka tukanaysid. Waxa taa daliil u ah qawlka Allah: “(فَإِذَا اطْمَأْنَنتُمْ فَأَقِيمُواْ الصَّلاةَ) “  oo macnahedu tahay “marka qalbigiinu dego, toosiya salaadda.” Taa oo la mid ah, ujeedada salaaddu waa in la dhiso xiriir ka dheexeeya qalbiga qofka mu’minka ah iyo Allah (SWT).

Marka uu Allah leeyahay “(اقم الصلاة ان الصلاة تنهى عن الفحشاء والمنكر)“Salaadda toosi, salaaddu waxay reebtaa xumaha iyo waxa aan fiicnayn”, ma aha hadafku xarakaatka salaadda ee waa xiriirka aan imaan karin qalbiga la’aantii iyo adiga oon qalbigaaga ku dareemin Allah oo kaa reebaya in aad xumaan fasho.

Waxana halkaa ka cad, qof kasta oo aan xumaan ka hadhin in uu yahay qof si xun ugu guul daraystay in uu dhiso xiriir isaga iyo Allah u dhexeeya. Qofkaasina wuxu noqonayaa nooca labaad ee dadka ka mid ah ee uu Allah innooga sheekeeyey. Waxaanan –insha Allah- ku eegi doonaa qaybta labaad ee qoraalkan.

Wa Billaahi tawfiiq!

Qalinkii: Cumar Xaaji Faarax

Sharaftii Islaamka oo ku Dhex Silicday Wadaad Xagjir ah, Sheekh Cilmi Yar Caadifadna Adeegsada, iyo Dallinyar Caqligii laga Addoonsaday. 

Diinta Islaamku waa diin ku salaysan caqli, cilmi, naxariis, ixtiraam iyo isqadrin. Ku-dhaqankeedana waxa shardi aasaasi ah u ah caqli fayow. Caqliguna wuxu ka mid yahay waxyaabaha uu Allah ku sharfay ee uu ku karaameeyey bani’aadamka, waana shayga uu xawaankana kaga duwanyahay. Sidaa darteed, kobcinta iyo adeega caqligu waxay bani’aadamka dhaxalsiisaa darajadda ugu saraysa ee karaamada, halka daranyeynta caqligaasi uu dhaxalsiiyo in uu ka hooseeyo xayawaanka!

Taa waxa daliil u ah, amarkii ugu horeeyay ee uu Allah faray nebigeenna suuban wuxuu ahaa “Iqra wa Rabbikal akram aladii callama bil qalam, callamal insaana maa lam yaclam – Al-calaq 3-5” oo ah “Akhri, Rabbigaaguna waa ka u deeqsisan, ee insaanka qalim ku baray wax aanay aqoonin”. Hadaba waxa ayaan darro ah in bulsho islaamnimo sheeganaysaa ay tixgelin iyo mudnaan siinweydo cilmiga oo ay ka horreysiinweydo wax kasta oo noloshooda loogu adeegayo oo u keenaya horumar adduunyo iyo mid aakhiraba!

Intaa waxa raaca, erayada “caqala” iyo “fakara”, ama qaybahooda kala duwan, oo tilmaamaya shaqada uu caqligu qabto ee laga rabo, waxay qur’aanka soo noqnoqdaan 67 jeer. Sidoo kale erayga “salaat” wuxuu Qur’aanka kusoo noqnoqday 67 jeer. Waxaanan odhan karnaa tixgelin isku mid ah ayuu Allah siiyey caqliga oo laga shaqaysiiyo iyo salaada oo la toosiyo khushuucdeeda iyo shuruudeeda; Waxase xusid mudan, erayga “cilm” ama qaybihiisa, oo u taagan toosinta ama kobcinta caqliga, wuxu Qur’aanka kusoo noqnoqdaa 581 jeer! Halkaana waxan ka fahmi karnaa tixgelin dheeraad ah ee ay leedahay barashada cilmigu iyo in qofku ku camal falo uu caqligiisa adeegsado.

Hadaba, gaar ahaan bulshada Soomaaliyeed ee muslimka ah oo, in ka badan 20 sano, ku sugan burbur dhinac walba ah iyo dawlad la’aan, ayaa waxa si xoog ah u soo galay dhaqamo iyo caadooyin aan soomaalida horey loogu aqoon oo islaamka aan meelna ka soo gelin, balse lagu soo dhex qariyey magaca islaamka. Dhaqamadaas waxa ka mid ah: (1) labis (rag iyo dumar) oo dhaqamo kale ka soo jeeda oo loo fahmay in ay islaamka ka turjumayaan; (2) isfariddii waxa fiican iyo iska reebiddii waxa xun ee xasuusinta ahayd oo loo bedelay “boolis” u xilsaaran in ay dadka ku khasbaan salaadaa ama hubiya in aanay gabadh keeshali xidhani suuqa mari karin; iyo (3) falalka isqarxinta ama ismiidaaminta oo dad aan waxba galabsan lagu gumaado iyada oo dadka arrimahaa ka dambeeyaa ay ku andacoonayaan in ay ku jiraan ilaalinta diinta islaamka iyo jihaad Alle dartii ah!!!

Waxase la wada ogyahay in dhalinyarada loo adeegsado, tusaale ahaan, falalkaa foosha xun ee bani’aadamnimada ka baxsan in ay yihiin kuwo aan lahayn cilmi dineed iyo caqli ku filan, caadifaduna ka badatay duruufaha dalka ka jira awgood, dawlad iyo nidaamkii ama culimadii la yiqiin ee ka hor joogsan lahaydna ay meesha ka maqanyihiin.

Sidaa darteed, diintii islaamka ee quruxda badnayd waxay maanta Soomaali dhexdeeda ku silciyey wadaad xagjir ah oo u adeegaya fikraddo qalaad oo aan qayb ka ahayn dhaqanka suuban ee islaamka, iyo dhallinyar da-yacan oo cilmi diineed iyo mid dadnimoba waayey oo caqliga laga addoonsado, iyo sheekh caadifad adeegsada, cilmiguna ku yaryahay oo wacdigii iyo waxsheegii ku soo koobay ururinta zakada  iyo Allaberi ujeeddo kooban leh,  intooda badanina muuqaal ahaan ama labis ahaan ay ka duwan ummadda ay culimada u sheeganayaan!

Allaah wuxuu Qur’aanka innogu sheegay: “fal yacbuduu rabba haadal bayt aladii adcamahum min juucin wa aamanahum min khawf – suuradda iilaaf 3-4. Macnaheeduna tahay: “hadaba ha caabudeen Rabbiga aqalkaa (kacbada) Kaas oo ka quudiyey gaajo, kana nabadgeliyey cabsi. Labadaasina maanta si balaadhan ayey uga jiraan deegaanadii soomaaliyeed. Su’aasha hadaba meesha taalaa waxa weeyi, meel ay macaluul iyo cabsi ehel u yihiin Allah si fiican ma loogu caabudi karaa? Ummad ay labadaa arrimood ku habsadeense caqligeeda ma adeegsan kartaa? Aniga waxay ila tahay, jawaabtu waa maya. Maxaa yeelay, cibaadada Allah waxay u baahantahay caqli fayow oo caafimaad qaba, caqliguna wuxuu u baahanyahay cabsi la’aan iyo cunno la quuto. Caqligii soomaalidu markuu labaadaa waayey, qabiilna u weheliyey, wadaad xagjir ah iyo mid xoogsi tagayna ay ehel u nooqdeen xaalkoodii wuxuu ku dambeeyey “reer ba’oow yaa ku leh”.

Dood dhawaan aniga iyo qof Soomaliyeed na dhexmartay ayaa ka turjumaysa xaaladaa aan kor ku xusay ee cilmi la’aanta iyo dhaqan-rogadka ka jira deegaanadii iyo da’ yartii Soomaaliyeed. Doodaasina iyadoo kooban waxay u dhacday sidan:

–        Waxaan soo jeediyey erayyo murtidoodu xambaarsantahay in, xorriyada rabitaanka ee uu Allah hordhaca uga dhigay soo gelitaanka diinta islaamka iyo weliba qaadista amaanadu, in ay mudantahay in la ixtiraamo oo aan qofka lagu khasbi karin in uu Allaah caabudo, balse waxa fiican lays faro; maadaama ay cibaadada shardi u tahay niyad saafi ah iyo rabitaan shakhsi ah oo garasho iyo kalgacal ku dheehan.

–        Wuxuu iigu jawaabay hadal murtidiisu tahay, qofka muslimka ah cibaadada waa in lagu khasbaa oo cidi ka baryi mayso, haddi marka la khasbo uu niyad la iman waayana qofkaasi, isagay u taalaa oo aakhiradiisa iska halleeyey, annagase waxa nalaga rabaa in aan waxa muuqda xukuno!!!

Doodaasi qofka soomaaliyeed na dhex martay, oo runtii igu dhalisay in aan mawduucan qalinka u qaato, waxa iiga muuqatay in hadalkaasi ka turjumayo dhaqan shisheeye oo ka yimid ummad ay ka maqantahay ama ku yartahay xorriyadda shaksiga iyo adeegsiga caqligu. Maxaa yeelay, dhaqanka soomaaliyeed waxan ku aqaanay in uu labadaa arrimoodba tixgeliyo oo xataa diinta islaamku aanay seef ugu iman ee uu caqli iyo rabitaankiisa ku aqbalay kumanaan sano ka hor.

Waxa hadaba ayaan darro iigu muuqda, ubadkii islaamnimada ka dhaxlay aabayaal ehel u ahaa xorriyad rabitaan, caqli fayow, iyo cilmi diineed, in maanta loola yimaado salaad khasab ah oo aan niyad iyo khushuuc u baahnayn, labis khasab ah oo qayrkood dhaqan u ah, iyo jihaad khasab ah oo ujeeddo qarsoon oo iyaga lagu gumaadayo, jawaab iyo cudur daarna aan laga ogolayn, oo laga dhigo sidii askar jaahil ah oo amar la siiyey oo aanu afka ka juuqi karin, caqaligiisa adeegsan karin.

Hadaba, iyada oo ay ka faa’idaysanayaan masiibadan Soomaali ku habsatay, ayaa dhallinyaradii Soomaaliyeed ay u gacan galeen wadaado xagjir ah oo raba in ay dhalan rogaan oo ay illawsiiyaan in:

–        Sharciga Allah yahay qodobo aan is bedbedal lahyn oo uu Allah kali dejiyey oo ah “sidaana yeel, sidaana ha yeelin” (Divine fixed controls of do’s and don’ts), oo aan u hogaansamidiisu khasab u baahnayn  (laa Ikraaha fi diin), ciqaabtiisa kama-dambaystuna aanay deg deg ahayn ee uu dib u dhigay, sharcigaasina uu sidaa u dejiyay si ku-dhaqankiisa lagu hanto nolol-bulsheedka ugu heer sareeysa xagga karaamada, ammaanka iyo sugnaanshaha bani’aadamka.

Waxaanay taasi keentay in ay sharcigii Allah kala mid dhigeen xeerkii uu bani’aadamku dhigtay oo kale. Xeerkaas oo ka kooban xakamooyin (controls) iyo ciqaabo (punishments) is bed-bedala oo hadba la cusboonaysiiyo, oo ay tahay khasab in loo hogaansamo, isla markaana degdeg loo fuliyo ciqaabahiisa si loo helo nidaam iyo kala danbayn (law and order) cabsi ku salayan, balse dan u ah bulshada oo dhan, haba ka hor yimaado rabitaanka iyo danaha shakhsigee. Xeerka noocaas ah oo loo samaystay si loo helo nolosha ug heerka hoosaysa ee karamada, ammaanka, iyo suganaanshaha bulshada. In sidaa laga dhigona, waxa sabab u ah iyada oo la aaminsanyahay ama la filan karo in shakhsiyaad ka mid ah bulshadu ay jebin doonaan xeerkaasi. Sidaa darteedna loo sameeyey boolis ilaaliya.

Hadaba, maadaama sharciga Allah uu ka duwanyhay xeerarka bini’aadamku samaaasteen, waxan aaminsanahay in qirashada uu qofku qirto in uu Allah rumaysanyahay  ay u taagantahay rabitaanka qofka mu’minka ah ee doortay in uu sharciga Allah u hogaansamo isaga oo aanay cid kale ku khasbin, waxna laga weydiinayn.

Gabogabadii, caqliga saliimka ah ayaa odhanaya: haddiiba aaminaadda ama rumaynta Allah aanay khasab qofka ku ahayn oo la rabo in qofku xorriyadiisa iyo caqligiisa ku doorto, qofka sidaa mu’min ku noqday lagama filan karo ama marmarsiiyo uma heli karo in uu jebiyo sharciga Allah.  Sidaa darteed, qof mu’minnimo sidaa u doortay uma baahana boolis ku ilaaliya; haddiise ummad islaam ah la dhexdhigo cabsi, cagajoglayn, cilmi yari, iyo caqli seexday oo lagu khasbo in ay sidaa Rabbi ku caabudaan, waxa dhacaysa in loo baahan doono boolis ka tiro badan dadka ay cibaadadada ku khasbayaan. Kuwa la khasbayna aanay sidaa mu’min ku noqonayn, kuwa booliska noqdayna ay isku arki doonaan in ay Allah wakiil uga yihiin inta kale. Taasina maaha sida uu Allah addoomadiisa ka rabo, waayo, “walow shaa’a Rabbuka la aamana man fil ardi kulluhum jamiican, afa anta tukrihu naasa xattaa yakuunuu mu’miniin – Suradda Yuunis 99”; oo macnaheedu tahay: “Haddii uu doono Rabigaagu way rumayn lahaayeen cid kasta oo dhulka ku nool dhamaantood; adiguse miyaad ku sandulleyn (khasbi) illaa inta ay ka noqonayaan kuwo rumeeyey.”

Inkasta oo ay burburka baahsan ee dalka qayb ka tahay, Allah waxan ka baryayaa in uu Soomaalida ka soo gaadho wadaad xagjir ah, sheekh cilmi yar oo caadifad ku adeegta, iyo dhallinyar caqligii laga addoonsaday, si ay sharaftii islamka iyo dhaqankodii suubana ee Allah u dhaliyey uu ugu soo noqdo.  Aamiin! 

Qalinkii: Cumar Xaaji Faarax

Raad-Xumada ay Keento Sandulleynta ku wajahan Diinta, Dhaqanka, Qabiilka ama Fikirku

Sandulleyntu waa xaalad ka dhalata marka qof, ummad, ama xataa xayawaan, lagu khasbo (kallifo) ku dhaqanka fal aanay ciddaasi ku qanacsanayn. Waxaanay noqon kartaa mid muuqata, sida midda ay koox-diineedyad xagjirka ah iyo kuwa kaleba adeegsadaan, iyo mid dahsoon sida midda dad ama dawladdo dano gaar ah wataa ay u adeegsadan caadifad qabiil, ciriq, jinsi, iwm si ay beelo ama bulsho walaalo ah oo deegaan iyo dal wadaagga ay isaga hor keenaan ama ku qayb-qaybiyaan. Labadaa noocbana maanta dadka Soomaalida si balaadhan ayey dhexdooda uga muuqata, in yar mooyaane. Sandulleyntuna waxay ku timaadaa, ugu yaraan, labo siyaabood oo kala ah: xoog-sheegasho la adeegsado quwad aanu qofkaa ama ummaddaasi u babacdhigi karin, iyo caadifad badan iyo cilmi-yari isugu biirtay cidda sandulleynta lala rabo.

Maadaama, guud ahaan, ay diintu tahay aasaaska nolosha bulsho kasta, bal aynnu isku dayno in aan sharax kooban ka bixinno diinta Islaamku waxa ay ka qabto sandulleynta:

Diin xagga Allah waxa ka ah Islaamka, “Inna Diina cindallahi Al-islaam – Aal-alcimraan 19”. Hadana sidaa ay tahay, Allaah (SWT) cidna kuma sandulleeyo diinta islaamka. Maxaa yeelay, Allah bani-aadamka wuxuu ku mannaystay rabitaan xor ah (free will) iyo caqli, markaa qofna diinta uu aaminsanyahay qof kale kuma sandulleyn karo, haddii ay dhacdana, Allah kama aqbalayo mar haddii qofkaa la khasbay aanu qalbiga si daacad ah uga aaminsanayn. Sidoo kale qof gaalnimo lagu khasbayna, Allah kuma ciqaabayo illaa inta qalbigiisu aanu sidaa ku qanacsanayn. Sidaa darteed, qofna xaq uma laha in uu qof kale ku khasbo fikir, diin uu aaminsanyahay ama mad-hab uu raacsanyahay. Caqli iyo cilmi in lagu fahmo diinta iyo wixii fiicanba oo ka dibna laysku qanciyo ayuu Allah ugu talogalay. Qur’aankana meelna kagama jirto, Nebi dadkii loo soo diray isku dayey in uu ku khasbay diinta ama ugu hanjabay hadday raaci waayaan in aanay dadkaasi nolol iyo xorriyad midna ku naaloonaynin!

Cashar waxa innoogu filan rasuulkeenna suuban (CSWS) markii uu ka il-waayey dadkii Makka ee uu is yidhi bal kuwa magaalada “Taa’if” degan ku soo eeg in ay qaataan diinta Islaamka, waxase runtii ka qabsaday dhibaatadii iyo bahdilaaddii ugu weynad ee soo gaadha noloshiisa. Hase ahaatee, Rasuulku reer Taaif manuu habaarin, manuu ceebayn, iskamana fogeyn ee wuxuu weliba Allaah u beryey in uu soo hadeeyo isagoo cudurdaarna u sameeyey, oo yidhi: “Allaahuma ahdi qawmii fainahum laa yaclamuun” oo ah: Illaahow ummaddayda soo hanuuni wax baanay ogayne. Maantana waxaan wada ognahay in reer “Taa’if” ay ku abtirsadaan diinta Islaamka.

Dhamaan nebiyadii uu ummadaha u soo diray, Allah wuxuu kula wada dardaaray in ay diinta dadka ugu yeedhaan hab ay ku salaysan deganaasho, naxariis, dulqaad iyo dabacsanaani. Xattaa nebi Muusa oo uu Allah u diray ninkii fircoon ee Illaahnimada sheegtay, wuxuu kula dardardaarmay, “faquulaa lahu qawlan layinan, lacalahu yatadakaru aw yakhshaa – Suuradda Daaha 44” oo macnaheedu tahay waxaad waxa ugu sheegtaan hadal dabacsan, waxaa dhici karta in uu xasuus iyo cabsi muujiyee! Waxaanu Allah innoo sheegay in nebi kasta laga rabo gaadhsiin kaliya. “Wamaa cala rasuuli illal balaaqul mubiin – suuradda Al-Nuur:54” oo macnaheedu tahay “Rasuulku uma xil-saarna wax aan ahayn gaadhsiin cad oo xaq ah”.

Tusaalooyin aad u farabadan oo muujinaya xorriyadaa buuxda ee uu Allah addoomihiisa siisyey, ayuu qur’aanka innoogu sheegay, waxaana ka mid ah:

1) sheekadii Malaa’igta iyo Ibliis: markii uu Allah ku yidhi malaa’igta u sujuuda Aadam, dhamaanna ay u sujuudeen, Ibliis oo meesha joogay mooyaane, ka dibna uu Allah ku yidhi hadal machiniisu “Maxaad adigu ugu sujuudi weyday?” waxaanu Ibliis ugu jawaabay diidmo cad oo kibir ku jiro. (Fadlan ka bogo sheekadan oo dhmaystiran aayadaha ka bilaabma 34 ee suuradda Al-Baqraa). Xorriyad ka heersaraysa middaa labada kooxood la siiyey ma jirto. Malaa’igtu iyagu waxay doorteen in ay amarkii Allah qaataan, Ibliisna wuxuu doortay in uu si cad u diido, oo uu weliba kibir muujiyey, cadaystayna in uu weliba toos uga hor imanayo ciddii amarka Allah raacda ilaa maalinta qiyaamaha! (Si fiican uga sii bogo suuradda AL-Xijr, 32-40 isagoo weliba Allah ka baryey in uu arrinta waqti u siiyo, si uu hawshaas u dhamaystiro)

2) Sheekada labaad waa tii dhexmartay Nebi Nuux iyo wiilkii u dhalay,markii uu ka codsady inuu soo muslimo oo uu doonta lasoo fuulo inta aannu qarraqmin, ka dibna uu wiilkii ku gacansaydhay; hase ahaatee beerkii (caadifaddii) waalidnimadu Nuux dhaqaaqday ee uu Allah u baryey uu yidhi Illaahow waa wiilkaygii! Allaah wuxuu ugu jawaabay hadal macnihiisu yahay in aanu isagu yahay (waa wiilkee) camal aan wanaagsanayn. “Innahuu camalun qayru saalix”. Halkiina uu Nuux kaga dhaqaaqay. Wiilkiina uu xorriyadiisii ku noqday camal aan wanaagsanayn ka dibna halkii ku qaraqmay!

3) Tusaalaha saddexaad, waa Rasuulkeenii suubanaa (CSWS) oo Allah ku dejinayey naftiisa ee uu ku yidhi: “wallow shaa’a Rabbuka la aamana man fil ardi kulluhum jamiican, afa anta tukrihu naasa xattaa yakuunuu mu’miniin – Suradda Yuunis 99” oo macnaheedu tahay: “Haddii uu doonay Rabigaagu way rumayn lahaayeen cid kasta oo dhulka ku nool dhamaantood; adigu miyaad ku sandulleyn (khasbi) illaa inta ay ka noqonayaan kuwo rumeeyey.” Waxa kale oo uu Allah ku yidhi: “wa qulil-xaqqu min rabbikum, faman shaa’a fal yu’min, waman shaa’a fal yakfur…” Al-kahf 2). Oo la macno ah: “waxad ku tiraahdaa Xaqqu (ama runtu) waa ka/(ta) Rabbigiinna ee kii doonaa (rabaa) ha rumeeyo, kii doonaana ha dafiro…”. Xataa markuu nebigu dareen werwer ah ka muujiyey shakhsiyaad ku gacan sayadhay, Allah wuxuu yidhi: “fa dakir innamaa anta mudzakir lasta calayhim bi mussaydir – Alqhaashiya 21-22”; “Xasuusi, adigu waxaad tahay uun xasuusiye eh, dushooda awood kuma lihid aad ku xukuntid (control)”.

In kasta oo, sida kor ku xusan, uu Allah dadka oo dhan siiyey xorriyad buuxda oo ay waxay rabaan ku samayn karaan ama ku aamini karaan (free will), hadana waxa kale oo uu barbar-dhigay qaacido (formula) dhamaystiraysa xorriyadaa oo qeexaysa in qof kasta oo bani-aadam ahi wixii uu ku kaco ee khayr ah ama shar ah in uu Allah kalidii xisaabi doono ama ha yaraato ama ha weynaatee: “faman yacmal misqaala daratin khayran yarahu, waman yacmal misqaala daratin saran yarahu – Al-zalzala 7 & 8”.

Iyada oo ay qaacidadaasi adduunka si dadban u dhaqan-gasho oo marar badan laga dareemo waayaha jira (sidan kan haysta ummadda Soomaaliyeed), hadana xisaabta kama dambaysta ah wuxuu Allah ugu talo galay maalin gaar ah oo ah maalinta qiyaamaha. “wa nadacul mawaaziina bil qisda liyawmil qiyaama, falaa tudlamu nafsun shay’an wa in kaana misqaala xabatin min khardalin attaynaa bihaa, wa kafaa binaa xaasibiin – Al-anbiyaa 47”. Macnaheeduna tahay: Waxaaanu si cadaalad ah u dhigi miisaanada maalinta qiyaamaha, nafna waxba lagu dulmi maayo, hadday tahay waxa ugu yar oo xabed midhaha (mustard)ka leeg waannu u keeni doonnaa, waxa nagu filan in aannu Annagu nahay kuwa xisabinaya.

Sidaa awgeed, ma bannaana in qof tiisiiba aan daryeeli karin oo aan awood u lahaynin in uu qof kale ifka ku xisaabiyo oo uu ku gaaleeysiiyo haddii uu ka fikrad/dariiqad duwanyahay, ama uu ugu bishaareeyo janno aanu isagu u haynin haddii uu arko in uu sidiisa wax ula arkayo oo uu amarkiisa ku dhaqmayo. Xatta rasuulkiisa ayuu Allah u sheegay in aanu wakiil cidna uga ahayn. Aragtidaydana, wakiilnimadaa oo ay dad muslimnimo sheeganayaa isa siiyeen ayaa ah arrinta ummadda Islaamka u keentay dhibaatadan ku habsatay ka dib markii ay koox koox noqdeen ee ay qoloba qolo gaalaysiisay, heer ay qaar lacag ku urusadaan oo ay dadka masaakiinta ah ku siraan in ay Allaah uga dhawyihiin oo ducaddodu ka qiimo badantahay tooda oo ay lacag u hayso!

Sidoo kalena, ma bannaana in qof adeegsado awood caadifadeed si uu qof kale ugu khasbo in uu qabiil ahaan ku raaco.

Si hadaba looga guulaysto raad-xumada ay keento sandulleyntu, waxa qof kasta oo Soomali ah ku haboon ayey ila tahay, gaar ahaan dhalinyaradda mustaqbalka ummaddda ah, in aynnu olole fikradeed ku qaadno la dagaalanka habdhaqanka sandulleynta diinta (ta muuqata) iyo qabiilka (ta qarsoon) oo lagu bedelo istixgelin iyo ixtiraamid fikirka kale (respect of the other idea). Waxaanay taasi ku imaanaysaa cilmi sax ah oo caadifad ka xor ah in arrimaha lagu eego. Waxaan wada ognahay in ay fiicantay, adduun iyo aakhiraba, in waxa wanaagsan la iskaga daydo, iyadoon cidna cid kale fikirkiisa ku khasbayn, kuna collaysanayn qofka kale haddiiba arrimaha qaar lagu kala argti ama fikir duwanyahay, balse si hufan la isku qancinyo oo caqliga iyo cilmiga la adeegsado. Waxase muhiim ah in sidaa aynnu ku hirgelinno nolol maalmeedkeenna oo aynnu caado ka dhiganno doodis xor ah, xalaal ah, nadiif ah, oo aan turxaan lahayn wax kasta oo nolosheenna khuseeya. Markii ummad sidaa laga helona, waxaan shaki ku jirin in laysku soo dhawaado oo wanaag iyo ixtiraam lagu wada noolaado. Dadka Soomaaliyeedna maanta maalin ay taa uga baahi badantahay ma jirto, la’aanteedna meel ay u socoto oon burbur iyo baaba’ ahaynin ma jirto.

Qalinkii: Cumar Xaaji Faarax

Islaamnimadu maaha wax la sheegto ee waa in siday tahay ee Allah rabo loogu dhaqmo. Islaamnimadu maaha wax lagu shaqaysto oo xoolo, manfac iyo magac adduun lagu raadsado. Islaamkuna maaha wax jiritaankiisa muslimiinta laga rabo balse jiritaankoodaa u baahan Islaamka.

Muslimnimadu waxay ku bilaabantaa kuna dhamaataa marka qofka sheeganayaa uu si dhab ahaan u dareemo in aanu cid kale u baahnayn Allah mooyaane. Qofka haddii habdhaqankaa laga waayo oo aanu ku dabaqin nolol maalmeedkiisa, waxaan shaki ku jirin in uu ku noolaanayo nolol cidhiidhi ah, sida ka muuqata maanta dadka iyo dalalka muslimka ah.

Markaad addunyadan u fiirsato, waxaan wada ognahay dadka ugu dhibaatooyinka badani, uguna baahida badani in ay yihiin dunida muslimka ah. Qaxootiga adduunka iyagaa ugu badan dad ahaan. Dawladaha ugu hooseeya jaranjarada horumarku waa kuwa muslimka sheegta. Boqolka dawladood ee ugu musuqmaasuqa badan oo ay Soomaaliya kaalinta kowaad ka tahay, afartan ka mid ahi waxay xubin ka yihiin ururka aan ka shaqeeyo ee la yiraahdo Ururka Wax-wada-qabsiga Islaamka (Organisation of Islamic Cooperation) oo ay ka mid yihiin dawladaha ugu hodansn xagga soo saarka bitroolka.

Boqolaal milyan oo muslimiin ah ayaa akhrista suuradda “al-Ikhlaas” ee ah: “Qul huwa Allahu axad, Allaau Samad, lam yalid walam yuulad, walam yakun lahu kufu’an axad.”, wax yarbaase si fiican u dhuuxa macnaha ay xambaarsantahay oo ku dhaqma. Suuraddaa waxa ku jira erayga “samad” oo aan qur’anka meel kale kaga jirin, isla markaana xambaarsan tilmaan Allah u gaar ah oo cid la wadaagta aanay jirin. Erayga Samad macnihiisu waxa weeyi “kii wax kasta iyo cid kastaa u baahnayd ee aan isagu cidna u baahnayn”. Tilmaantaasina waxay gaar u tahay oo kaliya Allaah, Cid sheegataana ma rumayn karto.

Sababta sifadaasi gaar ugu noqotay Allah, waxa qeexaysa aayadaha ka dambeeya ee suuradda oo ah “lam yalid” ubad ma dhalo, “walam yuulad” isagana lama dhalin, “walam yakun lahuu kufu’an axad” mana ahaan xagiisa cid u dhigantaa.

Haddaba, haddii uu qofka muslimnimo sheeganaya uu aamino in Allaah mooyee cid kalena uu u baahanyahay isagana cid kale u baahan karto oo uu wax u hayo, waxa cadaanaysa in uu qofkaas toos ugu hor yimid in uu rumeeyo sifadii Allah gaarka u ahayd oo uu meesha keenay in uu cid kalena oo loo baahan karaa jiro, isagana cid kale u baahan karto.

Taas ayaana sabab u ah in maanta dadka islaamka sheeganayaa ay noqdaan kuwo cid kasta u baahan si ay ugu noolaadaan nolosha ugu hoosaysa ee qof ku noolaan karo, iska daa nolol fiicane. Waana ta keenty in ay cadaalad, nabadgelyo iyo nololba ka raadinyaan meel aan dalalkoodii ahayn. Dalalkoodu si ay u fiicnaadaana waxay ka rajaynayaa waxqabadka cid aan Allaah ahayn!

Maadaama akhristayaasha qoralkan ee sharafta lihi ay soomaali yihiin, Soomaalidana lagu sheego in ay boqolkiiba boqol muslim yihiin, Soomaaliyana loo aqoonsanyahay dawladda ugu musuqmaasuqa badan amase “dawlad fashilantay”, waxa isweydiintu tahy, ma Islaamnimadaa sidan ugu wacan mise iyagaan islaamnimo ku dhaqmayn??  Jawaabtu, ra’yi ahaantayda, waxa weeyi: Soomaalida maantu, in yar oo Allah u gargaaray mooyee, waxay dhamaan baahidoodii ka raadinayaan meelo kale oo aan Allah ahayn. Meelahaasi ama ha noqoto qabiil ama qof ama wadan kale e. Tusaale ahaan : 1) Qaar baa waxay aaminsanyihii ilaa qabiilkoodu dawladda madax ka noqdo in aanay manfac ka helayn, sidaa darteed ayey dawladdo gaar ah u kala samaysteen ilaa inta dawlad ay madax ka yihiin laga helayo 2) qaarna waxay yidhaahdeen, Soomaaliba waan ka go’nay oo anagaa dawlad ah balse waxaan u baahanahay in nala aqoonsado si aan wax u qabsano!! 3) qaar kalena kuwaa la aqoonsan waayey ayey ka sii go’een si ay madax u noqdaan, markay madaxnimo ka waayeen. Qaarna iyagu waxaabay ku tashadeen in ay magac islaamnimo xukun ama dawlad ama xoolo ku helaan. Kuwaasina kuma koobna kuwa kitabka iyo qoriga ku labistay ee dagaalka xukunka ku rabo, balse kuwo kale ayaa dhawaan soo ifbaxay oo iyagu kitaabkii u qaatay in ay dumarka iyo qaxootiga soomaaliyeed baryada Allah kaga iibsadaan!!

Gebagabadii iyo gunaanadkii, waxaan walaalahayga soomaaliyeed ee muslimka ah kula talin lahaa, aan iska ilawno fikradda qabiil iyo qof baan wax innoo qaban kara, oo aan aaminno in Allah kaliya aan u wada baahannahay, hadaadse aaminsantahay in qabiilkaaga ama jilibkaagu wax kuu qaban karo ama qabiil kale wax ku yeeli karo, ogow in aad garab marsantahay qawlkii illaahay ee ahaa in isaga uun loo baahanyahay. Allah wuxu yidhi: “waman acrada can dikrii, fa inna lahu maciishatan dankaa, wa naxshuruh yawmal qiyaamati acmaa” (Suurada Daaha – 125) oo macnaheedu tahay cidda ka leexata xasuustyda, waxa u sugnaatay nolol cidhiidhi ah, maalinta qiyaamana waxan soo ururin doonaa iyagoo indho la’.

Waxaanan inna xasuusinayaa in aanu Islaamka wax ka fiicani jirin, muslimiin lunsanna wax ka xumi aanu jirin!!!

Qalinkii: Cumar Xaaji Faarax


In qofku jeclaado in uu sayid noqdaayi waa arrin basharka ku abuuran, addoonsiguse waa tilmaan ama xaalad aad u liidata oo basharku ku dhaqmo. Dadka Soomaaliyeedna labadaa arrimoodba waa ku caan ama qabiil ha weyneeyeen ama qof madax ah ha weyneeyeen.

Sidaa ay tahayse, ma jiri karo qof sayidnimo ku dhaqmaa haddii aanu jrin dad diyaar u ah in la addoonsado, oo ay addoomo ugu noqdaan… Sidaa darteed, waxa waajib ah in horta dagaal lagu qaado dhaqanka addoonimada inta aan xididada loo siibin shaqsiyaad dulmifalayaal ah oo keli-talisyo ah, amase weynaynta qabiilka.

Waa arrin dabiici ah oo caqli-gal ah in la diido oo lala dagaalamo in uu qof qof kale sayid u noqdo ama qabiil qabiil kale sayid u noqdo. Hase ahaatee, in insaanku ogolaado in la addoonsado ama addoon qof ama qabiil u noqdo waa cudur dhaqan oo ay lagama maarmaan tahay in la daaweeyo, mase aha arrin cadaawad ku salaysan oo ay tahay in lala dagaalamo!

Shaki kuma jiro in qirista la qiro in ay sii socoto sharciyeynta nolol ogol sayiddo iyo addoomo, in ay ka dhigayso ka hadalka karaamada insaanka ama jiritaankiisaba, hadal aan wax macno ah samaynayn.

In qof kelidii-talis ah oo dulmi fale ah la ridaa haddii ay tahay arrin loo garaabo, samayntoodana waxa waajib ah in ay kaba horeyso ridistiisa!

Ridistooduna ma samaynayso xoriyad iyo dad xor ah, maxaa yeelay shicibka ayaa sameeya keli-taliska iyo kaabo qabiilka, marka ay qaataan dhaqanka addoonimada ee uu qofku insaan weyneeyo isagoo mid kale hoos u dhigaya.

Haaddiiba loo garaabo in qof uu weyneeyo qof kale, sababtii la rabo ha loo yeelee, waxa hubaal ah in qaar la weyneeyo oo halkaa ay soo baxaan keli-talisyo ama qabiilo isku haysta in ay kaligood talin karaan!

Markii Rususha laga weyneeyey basharnimadoodii, waxay keentay in kuwii raacayna la weyneeyo, kuwii kuwaa raacayna la weyneeyo, ilaa ay ka abuurantay dhaqanka weynaynta iyo addoonsiga dadka naf ahaan itaalka daran. Taas oo ay bulshooyinkii isku bedeleen beero dad ah oo soo saara keli-talisyada.

Dhaqanka iyo aaminaada ah in nolosha laga weyneeyo xoriyaddu waxay qiil siinaysaa in lays addoonsado. Ummad kasta oo aaminta ama weynaysa sharciyad jidaynaysa in uu qof qof kale addoonsado, ama qabiil qabiil kale ka fiican yahay, ummaddaasi uma qalanto xaqna uma laha in ay doonto xoriyad. Ummadda sidaas oo kale ahi waxay hoy u tahay kaliya dad addoomo ah oo buka. Waanay uga Khatar badantahay xoriyadda iyo karaamada bani aadamka, ta ay ku hayaan kelidii-talisyadu.

Dhaqanka weyneeya dullinimada iyo daciifnimada ee dadka ugu yeedha samir iyo in ay sugaan isbedelka iyo guusha u soo soctaa – xataa haddii uu waaqicu beeneeyo boqolaal sano, waxa hubaal ah in uu aakhirka yahay dhaqan sameeya addoomada iyo kelidii-talisyada oo wada socda.

Dadka maangaabka ah, ama itaalka daran, ama aqoongaabka ah ee rumaysta dhaqanka weynaynta ee aaminaa, waxay noqonayaan dad ku haboon in ay addoomo soo saaraan iyada oo ay adeegsanayaan intooda yar ee garaadka leh ee fahamsan beenta iyo dhalanteedka ay huwanyihiin dhaqamadaasi.

Keli-talisyadu iyo kuwa dadka adoonsadaa, waxay fikradahooda kala baxaan mabaadi’da diiniga ah ee xaaraantimeeya in dadka raacsani aanay arkin ama dan ka gelin waxa ay dadka kale aaminsanyihiin. Sidaas, ayey ku sameeyaan addoomo iyaga uun raacsan oo iska ooday dadka kale ee deegaanka kula nool, ilaa ay jahligooda iyo addoonsigoodu u tuso in ay ikhtiyaarkooda ku raaceen oo ku ogolaadeen in loo taliyo.

Kuwa shardi uga dhiga xorriyadda rag, waqti ama meel gaar ah, qiimaheedana u yeela saqaf, kuwaasi waa kuwa abuura dhaqanka addoonsiga, waana kuwa keydiya midhihii (shinnidii) ay ka baxayeen kali-talisyadu.

Dadka xorta ah ee dhabta ahi waa kuwa abuur ahaan xorta ah, ee ruuxooda uga siiba jidhkooda marka ugu horeysa ee ay xorriyaddu ka dhimato gudahooda, waa kuwa ku raaxaysta in ay noloshooda u huraan si ay xorriyadaa u helaan, si la mid ah sida ay dadka oo dhani ugu raaxaystaan in ay xoolahooda ku iibsadaan macmacaanka nolosha ee ay jecelyihiin.

Xorriyaddu uma baahna meel , xaalad, ama hogaan gaar ah si loogu dhaqmo. Xorriyaddu waa habdhaqanka dadka xorta ah meel kasta, waqti kasta iyo duruuf kasta. Sida uu addoonsiguna u yahay habdhaqanka iyo akhlaaqda addoomuhu u muujiyaan sayidadooda oo weliba maskaxdooda ku abuurta sayiddo hadday sayid dhulka ka waayaan. Taas oo tahay kaliya in ay ku dhaqmaan addoonimaddii una muujiyaan in ay sidaa jecelyihiin!!!

Qofka xorta ahi waa xor isagoo ku jira jeel gudihii, addoonkuse waa addoon jeelkiisu aanu gidaar lahayn.

In kasta oo ay ahmiyad leedahay ridista kali-talisku, haddana waxay ku ekaanaysaa dadaal badan oo keenay midho aan sidaa u badnayn oo sidaa u sii waaraynin haddii ay weli meesha jirto dhaqankii kaydinayey midhaha ay ka abuurmaan kelidii-talisyadu, sida labaatan sano in ka badan ka muuqata dalkii Soomaaliya la odhan jiray ama laga dheehsan karo maamulada ka jira ama ka jiri doona dhulkii Soomaaliya la odhan jiray.

Sidaa darteed, wax macno ah ma samaynayso in jidhka qofka laga xoreeyo gidaarkii jeelka siyaasadda, haddii uu weli caqligiisii maxbuus ku yahay gidaarkii dhaqankiisa!

Qalinkii: Cumar Xaaji Faarax.

Waqtiyada Alla-bariga 
Sida uu innoo sheegay Nebigu (NNKHA) waxa jira waqtiyo gaar ah oo ay u badantahay in uu Ilaahay ducooyinka aqbalo. Waqtiyadaasi waxay kala yihiin:

Habeenka marka 3 qaybood loo qaybiyo qaybtiisa u danbeysa
Abu Hurayra (ARHA) waxa uu sheegay in uu Rasuulka Ilaahay (NNKHA) yidhi:“ Habeen kasta, marka saddex qaybood loo qaybiyo qaybtiisa u danbeysa, Rabbigeennu (SWT) wuxuu waxaanu yidhaahdaa: Yaa wax iga baryaya oo aan u jawaabaa? Yaa wax i weydiisanaya oo aan siiyaa? Yaa dambi dhaaf i weydiisanaya oo aan u dambi dhaafaa?” [Waxa weriyey Bukhaari]. Habeenka intiisa u dambeysa, marka ay dadku hurdaan ama ay ku mashquulsan yihiin macmacaanka (raaxada) adduunyada, Ilaahay (SWT) Wuxuu adoomadiisa siiyey fursad, ama saacad uu ka aqbalo wax kasta oo ay u baahanyihiin oo adduunkooda iyo aakhiraba anfacaysa, waa haddii ay waqtigaas ka toosaan hurdadooda oo ay baryaan.

Inta u Dhaxaysa Eedaanka Hore iyo Marka Salaadda loo Kaco
Anas (ARHA) ayaa sheegay in uu Rasuulka Ilaahay (NNKHA) yidhi:“ Ducada la ducaysto inta u dhaxaysa  eedaanka hore iyo marka salaadda loo kacayo lama diido.”  [Waxa weriyey An-Nasaa’i iyo Ibn Xibbaan oo siiyey darjada saxiixa ].

Saacad ka mid ah Maalinta Jimcaha
Abu Hurayra (ARHA) ayaa sheegay in Rasuulka Ilaahay (NNKHA) uu ka hadlay maalinta Jimcaha isaga oo leh:“Waxa jirta saacad ka mid ah maalinta Jimcaha oo hadday dhacdo in qofka muslimka ahi uu ducaysto marka uu salaada tukado oo uu Ilaahay wax weydiisto in uu Ilaahay (SWT) u fuliyo baahidiisa.” Rasuulku wuxuu gacantiisa ku tusay sida uu waqitigaasi u gaaban yahay. [Waxa weriyey Bukhaari]. Dadka qaar waxay yidhaahdaan waqtigaasi waa marka imaamku soo galo masjidka illaa marka salaada Jimce dhamaato; halka ay dadka kalena yidhaahdeen waa saacadda u danbeysa maalintaa. (ogow: halkan erayga saacad uma jeedno saacadda qof kastaa yaqaano ee 60 daqiiqa ah, balse waa waqti aan xadidnayn, maxaa yeelay waqti-tiriskan aan hadda isticmaalnaa wuxuu yimid dhimashadii Nebiga dabadeed.)

Marka La Cabayo Biyaha SamSamka
Jaber (ARHA)  ayaa sheegay in uu Rasuulka Ilaahay (NNKHA) yidhi:“ Biyaha ZamZamku waa kolba waxaad u cabto.” [Waxa weriyey Axmed iyo Ibn Maajah]. Tan macnaheedu waxa weeyi, marka aad cabto biyaha Samsamka waxaad Ilaahay (SWT) weydiisan kartaa wax kasta ood jeceshahay in aad hesho, ama in aad daawo uga hesho xanuun aad markaa ka cabanaysid, iwm.

Marka La Sujuudsanyahay
 Abu Hurayra (ARHA) wuxu yidhi Rasuulka Ilaahay (NNKHA) ayaa yidhi:“ Marka uu adoonku ugu dhawyahay Rabbigiisu waa marka uu sujuudda ku jiro, sidaa darteed Ilaahay aad u barya.” [waxa weriyey Muslim]. Qofka Muslimka ahi markuu tukanayo, wuxu u jeedaa ilaahay, marka uu sujuudsanyahayna wuu ugu dhaw yahay, marka waxaa fiican waqtigaa in Ilaahay la baryo.

Maalinta Carafa
Rasuulka Ilaahay (NNKHA) wuxuu yidhi:“ Ducada ugu qiimaha badani waa ducada la ducaysto maalinta carafa.” [waxa weriyey At-Tirmidi iyo Maalik].

Habeenkii Marka Hurdada Laga Tooso
Cubayda Bin As-Saamit (ARHA) ayaa sheegay in uu Rasuulka Ilaahay (NNKHA) yidhi:“ Qofka hurdada ka toosa habeenkii oo yidhaahda: Laa ilaaha illallaahu waxdahu laa shariika lahu lahulmulku, wa lahul xamdu, wa huwa calaa kulli shayin qadiir. Alxamdu lillaahi, wa subxanallaahi wa Laa ilaaha illallaahu, wallaahu akbar, wa laa xawla walaa quwata illa billaah (Cidna xaq uma leh in la caabudo Ilaahay mooyaane; Kalidii ayuun baan lahayn wehel iyo shuraako; wax-la-haansho iyo mahad Ilaahay baa iska leh; Wax kastana awood buu u leeyahay; Ilaahay baa Weyn; Awood iyo itaal ma jiraan xaggiisa mooyee) intaa dabadeedna yidhaahda: Allaahuma iqhfir lii (Ilaahayow ii dambi dhaaf) ama uu wax kale Ilaahay weydiisto waa laga aqbalaa. Hadduu weysaysto oo uu salaad tukadana, salaadiisaa waa laga aqbalaa.” [Waxa weriyey Bukhaari].

Marka Salaad Waajib ah La Tukado
Abu Umamah (ARHA) ayaa sheegay in Rasuulka Ilaahay (NNKHA) la weydiiyey:“ Rasuulkii Allow, ayuu Ilaahay aqbalaa? Wuxuu yidhi habeenka gelinkiisa dambe iyo marka la dhameeyo tukashada salaad waajib ah.” [waxa weriyey At-Tirmiidi]. waqtigeeduna waa inta u dhexaysa At-taxiyaatka iyo  salaama-naqsiga (dhamaansha salaada).

Habeenka Laylatul Qadarka
Waa habeenka ugu qiimaha badan sanadka. Waa habeenka uu Ilaaha Weyni ka sheekeeyey ee uu yidhi: “ Laylatul Qadri khayrun min alf shahrin.” (al-Qadri:3).

“ Habeenka Laylatul Qadrigu wuxuu ka khayr badanyahy kun bilood.” (al-Qadri:3).

Marka uu Roobku Da’ayo
Sahel Ibn Sacad (ARHA) ayaa sheegay in Rasuulka Ilaahay (NNKHA) uu yidhi:“ Labo lama soo celiyo, ducada eedaanka dabadii iyo ducada marka roob da’ayo.” [Waxa weriyey Al-xaakim iyo Abu Daawuud]. Waqtiga roobku da’ayaa waa waqti naxariista Ilaahay socoto, sidaa darteed waa in laga faa’idaystaa waqtigaa uu Ilaahay Naxariistiisa shubayo.

Marka Eedaanku Socdo
Eeg faqrada kor ku qoran.

Qofka Marka Dulmi loo Gaysto
Rasuulka Ilaahay (NNKHA) ayaa  Moaad Ibn Jabal (ARHA):“Iska ilaali ducada qofka la dulmay, maxaa yeelay ma jirto xijaab ama wax u dhexeeya ducada iyo Ilaahay (SWT).” [Waxa weriyey Al-Bukhaari iyo Muslim]. Qofka la dulmo ducadiis Ilaahay wuu maqlaa si uu ugu soo celiyo xuquuqda la duudsiyey. Ilaahay wuxuu ku dhaartay in uu gargaarayo qofka la dulmay ama ha dhawaato ama muddaba ha qaadatee sida uu inno sheegay Rasuulku (NNKHA).

Marka Qofku Socoto ama safar ku jiro
Rasuulka Ilaahay (NNKHA) wuxuu yidhi“ Saddex duco ma aqbali waayo Ilaahay (SWT): Ducada Waalidku ilmihiisa u duceeyo, ducada qofka sooman, iyo ducada qofka socotada ah.” [Waxa weriyey Al-Bayhaqi waxaana saxay Al-Albaani]. Marka socoto lagu jiro ama safar, Ilaahay wuu maqlaa ducada haddii sababta safarku uu wanaagsan yahay; haddiise hadafka ama danta safarku tahay mid aan wanaagsanayn, xadiiskana laguma dabbaqayo .

Marka qofku Soomanyahay
Eeg faqradda kor ku qoran.

Marka uu Waalidku Ilmihiisa u Duceynayo

Wa Billaahi Tawfiiq!

Awoodda Allah-Beriga ( ama Ducada) 
Ruux kasta oo Allaah aaminsan, wuxu markhaati ka noqon karaa in ducadu ay wax ka bedeli karto noloshiisa, aragtidiisa, iyo hadafkiisa nolosha. Runtii ducadu waa hubka ugu culus ee uu haysto qofka Allaah aaminsani.

Allaahuma AamiinMar ayaa Nebi Muxamad (CSWS) uu soo maray dad ay ka muuqato tabaalo iyo dhibaatooyin ku habsaday. “Maxaa u diiday in ay Ilaahay ka baryaan badbaado?”Ayuu yidhi. Marka aad eegto waxaas oo dhibaatooyin iyo masiibooyin ah ee Muslimka maanta haysata meelo badan oo adoonyada ka tirsan, su’aashaa Nebigu waxay noqonaysaa mid ku wajahan mid kasta oo innaga mid ah.

Runtii, ma aha in aynu hilmaamnay ducadu waxay ahayd oo dhan; si joogta ah waan u ducaysannaa. Hase ahaatee, fikradaha aan ka qabno iyo sida aan u dhaqangelinno ducooyinka ayaa noqday mid aan nadiif ahayn. Waxay ducooyinkeennii isugu biyo shubatay waxa afka uun laga yiraahdo oo caado la fuliyo uun noqotay. Guud ahaanna, waxay noqotay mid laga fikiro marka itaal kale la waayo oo kaliya – macnihii, arrinta u dambeysa wax la sameeyo. Ma wax laga fajacaa maanta in soo hadal qaatka ducadu in ay la mid noqoto xaalad rajo-la’aan ah.
Masiibo taa ka weyni ma jirto, maxaa yeelay ducadu waa hubka ugu culus ee uu leeyahay qofka mu’minka ahi. Waxay wax ka bedeli kartaa aayeheenna, si aanu waxqabadkeennu u karaynin. Waa asaaska ama nuxurka cibaadooyinka iyo Allah ka cabsiga. Haddaan adeegsano weligeen guul-daraysanmaynno. La’aanteedna guulaysanmaynno. Wax kasta oo aan qabanayno (qorshe iyo ficilba) ducadu waan in ay noqotaa shayga ugu horeeya iyo ka u dambeeya.

Ducadu waa hadal-is-dhaafsi uu qofku la yeelanayo Allaaha Abuuray, Eebaheena Awooda leh iyo Wax-kasta-Og. Arrintani sideeda ayey u leedahay qiimo iyo ahmiyad aan caadi ahayn. Waa hadal-is-dhaafsiga ugu heer sareeya ee uu qof weligii sameeyo. Xaggiisa ayaan u leexannaa, maxaa yeelay waxaan ognahay in uu Kaligii innaga kor qaadi karo masiibooyinka innagu habsaday oo uu xallin karo dhibaatooyinkeenna. Waan ku qabawnaa ka dib markaa waxyaabaha innagu adag u sheegano ka inna Abuuray. Awood baan yeelanaa ka dib markaa la xiriirno Allaha Awooda leh. Naxariistiisa ayaa dareenaa ka dib marka aan la hadalno Allaha Raxmaanka ah. Waxan helnaa mas’uuliyada qaadasho cusub si aan u raacno Dariiqiisa ah ka kaliya ee guul lagu gaaro.

Dhibaato kasta, ducadu waa in ay noqotaa falka ugu horeeya iyo ka u dambeeya ee aan ku dhaqaaqno. Allah ayaan weydiisanaynaa in uu inna tuso habkii aan u xallin lahayn dhaibaatada. Waxan weydiisanaynaa in uu inagu gargaaro sidii aan u raaci lahayn habkaa uu ina tusay. Gargaarkiisa ayaa codsanaynaa sidii uu awoodeena uga dhigi lahaa mid guul dhalisa. Markaan bukoonno, waxaan ognahay in aynaan helayn dhakhtarka haboon haddaanu Allaah qadarin. Iyo in aanu dhakhtarkaasi helayn cudurkeena haddaan Allaah amrin. Iyo weliba in aanay daawada ugu fiicani waxba taraynin haddaan Allaah ogolaanin. Waxaas oo dhan iyo wixii kale ee nolosheenna saameeya waan in aan duco ku darnaa.

Ducadu waa halbawlaha cibaadada. Qofka ducaystaa wuxu adkaynayaa aaminaada uu tawxiidka aaminsanyahay. Wuxu daaqadda ka tuurayaa shirkiga. Duca kasta waxay kordhinaysaa iimaankiisa. Wuxuu baryayaa Allaah, isga oo xoojinaya awood la’aantiisa. Qofka si dhab ah oo daacad ah u ducaystaa wuxuu fahmayaa xiriirka ka dhexeeya isaga iyo Abuurihiisa. Waa taas nuxurka cibaadadu! Waxa taa raacda, qofkaasi weligii ma muujiyo kibir ama isweynayn, waana jawaabta maangelka ah ee cibaadada dhabta ah.

Ducadu waa hubkeena ugu xoog badan dagaalada nolosha oo idil iyo jihaadka goobta dagaal. Dgaalkii Badar, Nebi Muxamad (CSWS) habeenkii oo dhan ayuu u taagnaa Duco, isaga oo Allah weydiisanaya in uu ka caawiyo dagaalka uu berri la galayey ciidamo aad uga badanaa ciidankiisa. Dagaaladii jihaadka ee lagula jiray duulayaashii saliibka, Suldaan Salaaxudiin Ayyuubi habeen iyo malinba wuu mashquulsanaa. Habeenkii wuxuu ku dhamaysan jiray duco, oohin iyo Allah bari, maalintiina dagaal ama jihaad. Sidaas ayuu ahaa dhaqanka mujaahidiinta dhabta ahi.
Waa in markasta la nimaadno duco wax yar iyo wax weynba. Waa bilawga xikmadda in aad aqoonsato in aanay Allah wax ku yar iyo wax ku weyni jirin in la baryo. Waa sababtaa waxa laynoogu ababiyey in aynnu Allah barinno xataa marka aan fadhiga ka kacayno (Ilaahow na kici oo hana kala reebin)!

Mar kasta waa in aan ducaysano. Ma aha marka aan dhibaato dareeno oo qudha. Nebigu (CSWS) wuxu yiri: “Qofka jecel in uu Allaah ka aqbalo ducooyinkiisa marka uu dhibaataysan yahay, ha badsho ducooyinkiisa marka uu raaxada ku jiro”. Waxa kala oo uu yiri: “Qofka aan Ilaahay wax weydiisan, Allaah wuu u caroodaa”.
Baahideenna oo dhan waan in aan Ilaahay weydiisanaa: Haddii tahay baahida aduunyada iyo ku aakhiraba. Dadka ku kooban ducada ta hore oo kaliya waxay cadeenayaan in aanay ahmiyad weyn siinayn nolosha abadiga ah ee aakhiro. Naftooda wax aan ahayn ma canaanan karaan haddii ay la kulmaan nolol adag ee uu Ilaahay Qur’aanka innogu sheegay : “..Ka geli doona dabka weyn, halkaas oo aanu dhex dhiman doonin (si uu uga nasto dabka) kuna dhexnoolaan doonin (nolol fiican).” Al-aclaa:12-13. Kuwa ta dambe oo kaliya ku wereraana waxay luminayaa miisaankii, maxaa yeelay waan u baahannahay gargaarka Ilaahay in aan noloshan adduunyadana mid fiican ku noolaano.

Ducada in aan nafteenna oo kaliya ku koobno ma aha, balse waan in aan ku darnaa: waalidka, walaalaha, ubadka iyo sayga, ehelka iyo asxaabta, macallimiinta iyo mashaa’ikda, iyo Muslimiinta dhibaataysan ama dagaal ku jira meel ay joogaanba. Waan in aan adduun iyo aakhiraba wax fiican ugu ducaynaa. Nebigu (CSWS) wuxu yiri: “Ducada uu Muslimku walaalkii oo ka maqan u dueeyo Ilaahay si farxadleh ayuu u aqbalaa. Malag ayuu u diraa qofka loo duceeyey. Marka wax fiican loogu duceeyaba malagaas ayaa ‘Aamiin’ yiraahda. Wanaagaasi qofka ducaynayana wuu soo gaaraa. [Saxiix Muslim]

Casriga mugdiga ee aan maanta ku noolnahay, maalin welba waxay innoo keenaysaa warar dhiillo leh oo ka hadlayaa dhibaatooyin loo geystay ummad Muslim ah sida walaalaha reer Falastiin, Kashmiir, Afghaanistaan, Indiya, Ciraaq, shiishaan, iwm. Haddaba, axaa innala gudboon oo aan samaynaa? Ma waxaan ku sugnaanaa dareenkaa niyadjabka ah. Ma waxaan arji u qoranaa dadkaa xad-dhaafka samaynaya. Miyaan iska ilawnaa waxaa socda oo wax kale ayaan u wareegnaa. Mise Ilaahay ayaan hor joogsannaa oo gargaar weydiisannaa, Isaga ayaa kaligii wax innoo qaban karee. Ducadu wey bedeli nolosheena, aragtideenna, iyo aayaheenna. Waa hubka u culus ee aan haysanno. Waxayse u shaqaysaa kuwa si dhab ah oo daacad ah u adeegsada.

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