Nin walba qummanihiisa ayaa qoorta ugu jira

Somaali oo dhan baa Daraawiish ahayad, Yaa se bilaaby halganka hoyna u noqday?

Beryahan afka hooyo wax kuma qorin. Dalka waxaan ka baxay xilligii uu kacaanku dadka sanka ka geliyey afkaar ku salaysan Hantiwadaag aanay ab iyo isir toona u lahayn, kuna hayey cabbudhin iyo cadaadis, anigoo aan weli dhammaysan dugsiga sare. Markaas nasiib umaan yeelan in aan ka mid noqdo dadkii afka hooyo wax ku bartay ama xafiisyada dawladda kaga shaqeeyey.

Qoraalka “Dhambaallada af-Ingiriisiga ah: Ma Jaajuusnimaa mise waa Isqaadqaad” ee kusoo baxay Moment Media Group News oo aan u riyaaqay isagoo ka hadlay xaqiiqooyin jira anigoo aan jaajuussnimo isku ogeyn, dadka isqaadqaadana aanan ahayn, hase yeeshe aan dareensan ahay khaladka ku jira in anigoo Somaali ka dhashay, af hodon ahna Ilaahay inagu mannaystay, baan caadaystay in aan afka gumaystaha wax ku qoro. Runtii af qalaad aqoontu maaha, ee bal dadka Moment Media GroupNews iyo mareegaha kaleba wax ku qoraa fiiro gaar ah arrinkaa ha u yeeshaan. Sidaa darted waxa aan ka cudur daaranayaa wixii khalad ah ee qoraalkayga ka muuqan kara, sida kala saaridda xarfaha labanlaabma iyo kuwa aan labanlaabmin; shaqallada dhaadheer iyo kuwa gaagaaban, iyo seegidda eri bixinta ku habboon qoraalkan oo kale.
Waxa igu kallifay in aan qoraalkan ku qoro afka hooyo waa laba arrimood:

Qoraalla isdaba joog ah oo beryahan dambe dhaleecayn baaxad weyn ku haya taariikhda Daraawiishta, shakina geliyey cidda diinta hoyga u noqotay, halganka Daraawiishtana bilaabay, qayb laxaad lehna ka qaadatay, kuna burburtay oo ku wiiqantaya, deegaamo fara badanna ku weydey.

Nin aqoonyahan ah oo la yidhaahdo “Bertrand Russel” ayaa dad kala hadlay in dhulku u wareegsan yahay sida kubbadda cagta oo kale, kuna wareego qorraxda, iyana ay ku wareegto wadar isugu jirta xiddigo fara badan oo loo yaqaan ‘Milky Way”. Markii uu hadalkiisa dhammaystay baa islaan da’ weyni kacday oo ay ku tidhi “Waxaad nagu shubtay waa huf iyo been, ee dhulku wuu fidsan yahay dushana wuxuu ka saaran yahay Diin weyn”. Russel baa intuu qoslay wuxuu islaantii su’aalay “oo Diinakana maxaa haya? Islaantii iyana way qososhay waxayna tidhi nin fariid ah baad tahay, laakin ima khiyaamayn kartid. Diin badan baa dusha iska saaran ilaa meesha u dambaysa. “It is tortoises all the way down”.

Sheekadaa gaabani waxa ay caddaynaysaa in qof kastaaba uu isla qumman yahay, afkaartiisana, in kastoo ay khaldanaan karto, uu qiil u heli karo, dadkana wixii u nugul ka iibin karo. Hase yeeshe waxa dadka qaaliban kala saara cilmi baadhis haboon. Nasiib darro, taariikhda Soomaalida niman ajnabi u badan baa inoo soo tebiyey, innaguna hawl badan maynaan gelin sidii aynu u ururin lahayn una shaandhayn lahayn.

Qoraalkii :Daraawiish Yey Ahayd? Waxa ka muuqda dadaal fara badan oo loo galay sidii shaki weyn dadka Soomaaliyeed loogu abuuri laha, lagana maydhi lahaa xaqiiqada taariikhda Daraawishta ee baalka dahaba ku qoran. Ma garan karo sababta dhabta ah ee ka dambaysa hawshaa baaxadda weyn ee labada nin u tafa xayteen. Dadka qaar waxa ay u qaadan karaaan isir nacayb lagu xumaynayo reerka ay u haystaan in uu isagu isa siiyey taariikhadaa qurxuun ee halganka iyo sharafta ku salaysan. Anigu se xagga wacan baan iska taagayaa oo tuhunkaa waan iska fogaynayaa. Rag isku dayey in ay cilmi baadhis sameeyaan baan u qaadanayaa bal se ku hungoobey. “Benefit of the doubt”.
Qoraalka dhawr qof baa jawaab yara khaldan ka bixiyey oo la odhan karo waa ‘Khalad Khalad ku sax”, dibna ugu noqon maayo. Hase yeeshee waxa aan ku dhaleecayn karaa isku dayga faadhfaadhidda ama baaqbaaqista gabayo cay ah oo qarni ku dhowaad kasoo wareegay, Soomaalida qaarkoodna ay dhibsan karaan cuqdad aan loo baahnaynna ku abuuri kara. gabayadaa oo aan la hubin cidda tirisay.

Anigu marka aan is barbar dhigo gabaydaa foosha xun ee loo nisbeeyo Sayidka , iyo dhaqankiisa Diimeed, labadaasi isuma kay qabtaan oo inta badan shaki weyn baa iga gala jiritaanka gabayadaa isaga lagu hafro. Sida aynu ognahay, Axadiista Nebiga ( SCW) waxa loo kala saaraa afar qaybood:

Mid Sax ah oo la hubo in uu Nebigu yidhi
Mid Xasan ah oo aan gaadhsiisnayn darjada koobaad
Mid Diciif ah oo laga shakisan yahay
Mid Mawduuc ah oo laga been abuuray Nebiga

Haddaba in kastoo aanay habboonayn in lays garab dhigo Axaadiista iyo gabayada oo aan ka cudur daaranayo, Gabayada cayda ah oo dhan ee Sayidka loo nisbaynayo kama suurtoobi karaan nin Quraanka yaqaan, Diintana aaminsan, meqaamka Saydikana leh, dadkana dhexdhexaad u ah, rabana in uu dawlad dhisto, taagerana ka helo ummadda Soomaaliyeed oo dhan. Sidaa darted, anigu waqti kuma lumiyeen gabayada cayda ah ee laga yaabo in ay xaqiiqada ka fogyihiin oo laga yaabo in ay tiriyeen rag qabaa’ilka qaar ceebaynaya ama raba in ay dadka iyo Sayidka isku diraan si aan halganka loo soo wada gelin. Dagaalka gumaystuhu noocya fara badan buu lahaa, gabayadaasina waxa laga yaaba in ay ahaayeen qaar uu isagu ka dambeeyey si Sayika looga yaaco.

Tusaale ahaan qabiilka Soomaali oo dhani dembiga ka gasho, aakhirana lagala xisaabtami doono, Daraawiish kaalin weyn bay kaga jireen , Sayidkana kama suurtoobi lahayn in uu caayo oo uu ku tilmaamo dad bakhtiga hiiga iyaga oo dad Islaam ah xarutnana deggan. Reerka Saydika dhalayna caada uma lahay in ay dad ku dhex jira ay yasaan oo magacya xun ku sifeeyaan. Gabayadaasi marka horeba in ay Diiwaanka Sayidka galaan looma baahnayan, mar haddii shaki soo geli karo masdarkooda ama xigashadooda.

Markii ninka Jarmalka ahaa ee xarutna degganaa uu gabadh Sayidka weydiistey, ee Darawashita qaar kula taliyeen Sayidka in uu gabadh reerka ay Soomaali dembiga arxan darrada ah ka gasho kasoo jeedda la siiyo, Sayidkuna ogaaday in gabadha laga hadlayaa ay Quraanka si fiican u taqaanno xaruntana ku barbaartray, aad buu u cadhooday raggii taladaa foosha xun leh soo jeediyeyna wuu xujeeyey.

Hawd, intaas baa igaga filan. Isagana waxa ku habboon in u xaal ka bixiyo hadalladaa deel qaafka ah ee qoraalkiisa ku taxan. Inta uu is lahaa Aw Jaamac wax ka sheeg, reera badan buu si dadban wax aan qurux badnayn ka sheegay.

Qoraalka Rashiid waxa uu ku dheeraaday in Daraawiishtu aanay reer keliya ahayn, waana runtii. Hase yeeshe suaashu maaha Daraawiishi yay ahayd, ee waxa ay tahay yaa Daraawiish hooyga u noqday, halgankana si cad oo aan shaki lahaynna u bilaabay, si xunna ugu burburay?
Waxa aan is barbar dhigi karaa qoraalkiisa iyo Balooni uu wiil yari afuufay oo naaxiyey ( buuxiyay), markuu xidhayna wiil kale irbad ula yimi, neeftiina si fudud uga sii daayey. Sababtoo ah, Rashiid waxa uu iska indha tiray qaybo ka mid ah qoraallada uu sida faraha badan usoo xigtay. Wuxuuna soo qaatay kuwii afkaartiisa taageersanayd.

Dhawr qodob baan soo qaadanayaa oo ku jira buugga Jardine oo uu Rashiid si badheedh ah uga tegey, baalna maray, kuwaas oo burinaya afkaartiisa:

Saydiku waxa uu ku dhashay kuna barbaaray carra Dhulbahante, dhaqnkoodana wuu qaatay. Carra Seed Magan oo Dhulbahante ihina way dhashay. Dhulbahntuhuna caada waxa ay u leeyihiin in qofka gabadhi dhasho loola dhaqmo sidii qof beesha ka mid ah kana tirsan, waxayna qaddariyaan dadka ku dhex jira. Tusaale ahaan, Aadan Madoobaha uu Rashiid qoraalkiisa kusoo qaaday waxa ay ku dhex milmeen Dhulbahantaha lana degganaan jireen ilaa burburka ka hor. Fiqi Shinni oo Hawiya ah, ilaa iminka waxa ay ku dhex jiraan Dhulbahntaha, in kastoo burburka ka dib ay tolkood si cad u sheegteen kana baxeen isbahysiga loo yaqaan “Baha Nugaleed” oo ay ku bahoobeen dhawr reer oo Dhulbahanta ah. Jardine firfircoonida Sayidka waxa uu sabab uga dhigay in ay dhaleen reer qab weyn oo madaxbannaanida jecel, Soomaalida kalena labadaa qodob kaga horreeya isagoo yidhi : “But there was nothing in the circumstances of his birth and upbringing to suggest the remarkable career which lay before him except, perhaps, that the Dolbahante, his mother’s tribe, can boast more than their fair share of the Somali’s conceit and spirit of independence”. Tusaalooyinkaa kala duwani waxa ay markhaati ka yihiin in Sayidka reer abtigii raali kaga ahaayeen dhaqhdhaqaaqa uu ka bilaabay deegaankooda markii uu kasoo noqday dalka Sacuudiga. Markii uu hiil iyo hooba weydiistay, rer abtigii kagama ay bakhaylin oo hormood bay ka noqdeen dhaqhdhaqaaqa la magac baxay Daraawiishta, naf iyo maal ba. Ismaaciil Mire waa kii Cali Dhuux Aadan ku lahaa “Markii aan Daraawiish jirneed nagu duqeyneysey, Nama duufsan Shiikh Maxamedkii duubka noo xidhaye, Annagaaba diintiyo sharciga daalib ku ahayne”.
Jardine si cad waxa uu uga hadlay (bogga 48 Mad Mullah) reerka xuddunta u ahaa Daraawiish isaga oo yidhi: “It is difficult to estimate accurately the number of his sincere converts, but it would be generous to say that there was not less than 2,000 or more than 4,000. Chiefly drawn from the wilder and more remote sections of the Dolbahante tribe, they represented the true Dervishes, most of whom fell on the field of battle during the earlier expeditions, devoutly believing that the Mullah was an inspired prophet and that they had fought for the glory of God.” Ferenjigu waxa uu ka hadlay Daraawiishta dhabta ah oo uu ku sheegay in ay yihiin Dhulbahante, kuna dhammaadeen dagaalladii bilawga ahaa. Qoraalkisa se waxa ka muuqda in aanu hubin tirada uu ku sheegay “Daraawiishta saxa ah” isagoo marna ku qiyaasay 2,000 marna ka badiyey 4,000. Daraawiish waxa ay u kala bixi jirtety qaybo magayca kala duwan leh sida niman ma-cabsooto la magac baxay oo aan nin kasoo doogin. Nin ingriis ah baa ku tilmaamay reerka Daraawiish salka u ahaa dad isu keeni kara 80,000 oo fardooley ah intaanay ku wiiqmin dagaallada ay la galeen gaalo iyo xulufadooda. Taasi waxa ay jawaab waafiya u tahay su’aasha Hawd iyo Rashiid ba. Markii Dhulbahante ku dhammaaday dagaalladii hore sida Jidbaale, waxa laga yaaba in reera kale ay ka mid noqdeen Daraawiish kuwaasoo marna cabsi u geli jirey marna xoola doon u geli jirey. Hase yeeshe reerka si cad u aaminay kuna dhammaaday shaki lama gelin karo, qoraallada gaaladuna waa ka marag.
Lama inkiri karo in Dhulbahante sannadihii dambe aanu ku wada jirin halganka, uuna kala qaybsamay, qaarna ay si badheedh ah uga soo hor jeesteen Daraawiish, hase yeeshe arrinkaasi la yaab malaha marka la eego deegaanka ballaadhan ee ay degi jireen iyaga oo reer guuraa ahaa daaq iyo biyana la wadaagi jirey reera kale oo ku xidhnaa gaalada. Tusaale ahaan dagaalka “Ruuga” ee ay gaaladu u taqaan “Dul Madooba” waxa dhinaca gaalada ka dagaallamay dhawr reer oo dhulbahante ah oo ay Daraawiishtu xoola ka dhacday. Ragaas oo tiradoodu tahay 300 markii dagaalku bilaabmay dabaday rogeen kaymahayna galeen sida Jardine buuggiisa ku sheegay. Hase yeeshe waxa Daraawiishta maalintaa isna watay oo hogaaminaayey Ismaaciil Mire oo ahaa nin Dhulbahante ah, gabayga caanka ahna ka tiriyey dagaalka. Waxa kaloo jira nin Cabdi yare la yidhaahdo oo ka gabay fiicnaa Ismaaciil, aan se lasoo qaadin oo isna Dhulbahante ahaa. In kastoo uu Jardine isku dayey in uu been ka sheego dagaalka, waxa cad in Daraawiish guul ka gaadhay oo xoolo fara badan taleex la tagtay iyagoo gacantii abbaanduulaha ciidanka isticmaarka iyo wixii la socday, faras dabada ugu xidhay si ay Sayidka ugu xaqiijiyaan dhimashada Koofil. Beenta Jardine waxa marag u ah gacantaa lala tegey, isna uu ku dooday in maydkii ay iyagu difaacdeen oo ay Daraawiish ka waaliyeen. Jardine wuxuu se qiray geesinamada Daraawiishta iyaga oo markii saf dhulka la dhigaba, saf kale dagaalka geli jirey. Isaga oo arrinkaa ka hadlaya waxa uu yidhi ”The reader should bear in mind that Corfield had no experience of the Dervish prowess in the field of battle, and he was, therefore, apt to judge the Dervish by “friendly” standards of warfare, of which he knew so much. Indeed I have reason to believe that , during the first onslaught at Dul Madooba, he remarked that he had never anticipated the courage and determination wherewith the Dervishes faced the machine-gun and the comparatively disciplined fire of his men.” Shaki igagama jiro in Daraawiishta dagaalka “Ruuga” la dhigay ay u badnaayeen Dhulbahante sababtoo ah Ismaaciil Mire ma yidhaahdeen “Tirsan Mayno uunki tirmiyo ….” iyada oo uu ciidanka ay la socdaan niman ka mid ah reerka uu tixdaa ku maagayo. In kastoo laga dheehan karo gabaygan in Ismaaciil reerka uu gabaygu ku socdo dhaleeceeyey, waxa la odhan karaa in hadalkiisu ku qotomo canaan iyo farriin ku saabsan halganka ay xilligaa ka maqnaayeen. Rag xidid iyo xigaal ihi sabab la’aan isuguma fogaadaeen. Ismaaciil diinta iyo halganka buu ka kor marin jirey cid kasta, qoyskiisa hoosena kol ay ku tahay.

Waxaan filayaa in intaasi igaga filan tahay naqdiga qoraalka Rashiid anigoo isku dayey in aan soo xigto gaalada lafteeda uu inagu asqaysiiyey, inakstoo qoraalada gaalada ay ka buuxdo isdaba martayn badan oo xaqiiqada ka fog iyaga oo aan marnaba ogolayn in nin madoobi wax ka qaadi karo.

Anigu shaki marnaba gelin maayo in Soomaali oo dhani qayb ka qaadatay halganka Daraawiishta, hase yeeshe waxaan kasoo hor jeedaa in hoos loo dhigo ama laga been abuuro qaybta reerka Dhulbahante la yidhaahdaa uu ka qaatay halgankaa iyada oo aanay qarsoonayn jabka iyo halaaga uu ku mutaystay kaalintaa.

Tala ahaan waxaan soo jeedin lahaa in si fiican loo lafa guro taariikhda Daraawiishta oo si cilmiyeysan loo darso, si loo ogaado xaqiiqada dhabta ah, lana soo afjaro madmadawga ay adeegsan karaan rag u badheedhay in ay ka been sheegaan taariikhdaa qurxuun ee ay Soomaali oo dhani ku faani karto.

Ugu dambayn waxa aan ka cudur daaranayaa wixii deel qaaf ah ee laga dheehan karo qoraalkan.