Rajmigu: Xad Alle Iyo Xad Aadami Waa Kee?

 October 29, 2017 Qore: Cabdi Ismaaciil

Iyaga iyo ku Allahoode, waxay wariyeen in waa waayaha ka mid ah uu xanuunsaday nin boqor ahaa, dhakhaatiirtiina ay ka quusteen in ay gartaan cudurka boqorka haya, daawo kasta oo lagula tacaalayna ay wax tari wayday. Muddo ka dib, ayaa nin lagu tuhmay in uu caafimaadka wax ka yaqaani wuxuu boqorka u sheegay in daawadiisu ku jirto sanka oo laga gooyo. Boqorka oo xanuun la ildarnaa xal kalena aan haysan wuxuu oggolaaday in sanka laga gooyo. Ayaandarro, kolkii uu xoogaa ka nafisay xanuunkii qallinka, ayuu wuxuu ku baraarugay foolxumada wejigiisa ka muuqata, kolkaasna waa baa ku baryey, oo wuxuu ka welwelay sida uu ku sii ahaan karo boqor laga heybaysto isaga oo wejigaas foosha xumi uu ku yaal.

Dabadeed, boqorku wuxuu xal u arkay in uu sanka ka wada jaro dhammaan dadka maamuuska ku leh bulshadiisa, madax iyo maalqabeen, wadaad iyo waranle, …iwm. Madaxdii iyo maalqabeenkiina caradii waxay kula dhaceen dadkii ay madaxda u ahaayeen oo iyaguna kalkooda carruurtii ay dhaleen sanka ka guray. Muddo kooban gudaheedna deegaanka oo dhan waxaa laga waayey qof san ku yaal, waxaana ka hirgalay dhaqan ah in ilmuhu marka uu dhasho xuddunta iyo sanka isku mar laga gooyo. Dhowr fac ka dibna, dadkii deegaanku waxay bilaabeen in ay sanka u arkaan cillad la la yaabo iyo cawro laga xishoodo.

Runtiina, waxaa loo badinayaa in cuquubaadka aadamigu fuliyaan badankoodu- sida xadka rajmiga, gabdhaha sharafta loo dilo (honour killing), gudniinka- ay asal ahaan qaabkaan sheeko-xariirta ah ku bilowdeen, laakiin kolkii danbe ay noqdeen curfi dadka oo dhammi ku khasban yihiin in ay u hoggaansamaan. Caado laga tagaana caro aadami bay leedahay!!!

Sida Soomaalida badankoodu ay la socdaan, maalintii Khamiista ururka Alshabaab fagaare weyn oo ku yaal magaalada Saakow ee Gobolka Jubbada Dhexe waxay xugun dhagax ku dil ah ku fuliyeen haweenay lagu eedeeyey gogoldhaaf. Haweenaydaan dhagaxa lagu dilay ayaa ahayd hooyo dhashay 10 carruur ah oo 8 ka mid ahi ay nool yihiin. Sida la sheegayna falkaan ruuxa aadamiga ah sida abeesada loogu dilay waxaa daawasho ugu yimid boqollaal qof oo la hillaadinayo in qaarkood la khasbay, halka qaar kale ay ku raaxaysanayeen daawashada falkaan dugaagnimada muujinaya.

Falkaan bahalnimada ah ee magaca diinta lagu fulinayaa waa mid tobankii sano ee u danbeeyey Soomaaliya si joogto ah looga fulinayey, aadna mooddo in bulshadu la qabsanayso, qaarkoodna ayba aamminsan yihiin inuu diin yahay, Eebbana loogu dhawaanayo. Haddaba, maxaa ka run ah in rajmiga ama dhagax ku dilka qofka guur arkay uu diin yahay?

Si akhristaha sharafta lihi uu mawduucaan fikrad uga qaato darteed ayaan waxaan jeclaysanay in aan halkaan idinkula wadaagno sharraxaad kooban oo qodobkaan la xiriirta oo aan ka soo xiganay buugga ‘Xadka Riddada Maxaa Ka Runa?’ ee akhris wacan:

Hor iyo horraan, waxaa muhiim ah in lagu baraarugsanaado in erayga ‘xad’ uu quraanka kariimka marar badan ku soo arooray, laakiin mar qurana uusan tusinayn ciqaab dad lagu fuliyo. Hayeeshee culumada islaamka ayaa waayo danbe erayga u adeegsay si uu u muujiyo macnaha ciiqaabo ay tahay in lagu fuliyo dadka gala denbiyo go’an oo tiradoodu u dhaxayso 3-7 denbi.

Quraanka kariimku ma kala farqin xukunka lagu qaadayo doobka sinaysta/sinaysata iyo kan lagu qaadayo ruuxa guursaday hadduu sino ku dhaco. Xukunka sinada ee quraanku sheegay waa mid qura, waana in qofka sinaysta lagu dhufto boqol jeedal, oo quraanku wuxuu leeyahay: ” Saaniyadda iyo saaniga mid kasta ku dhufta boqol karbaash.”[An-Nuur: 2].

Waxaa jirta dood sheegaysa in xadka rajmiga quraan ku soo degay, laakiin gadaal danbe laga tirtiray erayadii quraanka ee sheegayey in qofka guursaday markuu sinaysto dhagax lagu dilo, balse aan la nasakhin xukunkii aayadda ee waxa qura ee la nasakhay ay yihiin erayadii. Dooddaani waxay ku qotontaa oraah la cuskiiyo Cumar bin Khaddaab (RC) oo sheegaysa inuu yiri: ” Iska jira inaad ku halaagsantaan aayadda rajmiga, oo midkiin uu yiraahdo labo xad kuma aragno kitaabka Alle, waayo waxaan aragnay rasuulkii Alle oo rajmiyey gadaashiisna waan rajminay, Allaan ku dhaartaye haddaanan ka baqayn in dadku yiraahdaan Cumar kitaabka Alle ayuu wax ku kordhiyey musxafka waxaan ku qori lahaa, aayad aan akhrinay oo ahayd: ” Shiikha iyo Shiikhaddu [= odayga iyo habartu] hadday sineystaan dhagxiya gabigoodaba[i]“.

Sidoo kale, waxaa jira xadiis Caa’isho bint Abuukar (RC) afka loogu tiray, oo sheegaya in Caa’isho tiri: ” Waxaa soo degtay aayadda rajmiga iyo tobanka nuugmo, waxayna ku qornayd warqad tiil sariirta gurigayga hoosteeda, kolkii rasuulku (SCW) xanuunsadayna waa ka mashquulnay, dabadeedna ri’ aan lahayn baa soo gashay oo cuntay.[ii]

Soomaalidu waxay isweydiiyeen su’aasha ah: War waayeel waa ayo? Jawaabtii ay heleenna waxay noqotay: Waa annaga oo aan isyeel-yeelayn. Haddaan la is-yeel-yeelaynna waa caddahay in quraan ari cunay oo aan musxafka ku ool, akhriskiisana muslimiinta loo diiday uusan ku habboonayn in loo daliishado si dad madaxa dhardhaar loogala dhaco. Sheeko-xariirtuna waxay qurux badnaan lahayd, oo dad badan ka gadmi lahayd haddii la oran lahaa ariga hala ciribtiro, waayo arigu waa gaal Alle iyo Rasuulkaba ku kufriyey, waayo haddii uusan sidaa ahayn muxuu ugu dhiirraday inuu quraan cuno.

Dhanka kale, waxaa jira xaddiis laga wariyo nin la yiraahdo Camar bin Maymuun oo oranaya: ” Sebenkii jaahiliyadda [= Islaamka ka hor] waxaan arkay daanyeerad sinaysatay oo ay isugu soo urureen daanyeerro si ay u rajmiyaan, aniguna waa la rajmiyey.[iii]” Farriinta sheekadu xanbaarsan tahayna waxa weeye in daanyeerradu muslimiinta uga horreeyeen fulinta xadka rajminta. si dadbanna muslimiinta waxaa loogu soo jeedinayaa canaan ah: war ma waxaad garan weydeen xilka daanyeerradu garteen!!.

Akhristow aan ku weydiiyee wadaaddadu xaq ma u leeyihiin in ay dhan daanyeerka kaga daydaan dad dhagax ku dilka, dhanka kalena Darwin ku maagaan inuu xiriir dhexdhigay dadka iyo daanyeerrada. Sow kuwaan Darwin baro-dheeraystay oo daanyeerrada muftiga nooga dhigay!

Fuqahada qaarkood markay qeexayaan dhawridda [= al-Ixsaan] waxay yiraahdeen: waa inuu guur xalaal ah ugu galmooday muslimad/muslim xor ah. Sida qeexidda laga garan karana ruuxa muslimka ah lama rajminayo hadduu sinaysto isaga oo guur xalaal ah ugu galmooday yuhuudiyad ama nasraaniyad xor ah, sidoo kalena la rajminmaayo hadduu u galmooday haweenay addoon ah.

Qof ahaan, ma garan waxa ay ku kala duwan yihiin muslimadda xorta ah iyo yuhuudiyadda ama masiixiyadda xorta ahi, marka laga hadlayo dhawrsiga laga helo guurka. Soo tii falaasifada iyo dhulmareennadu ay noo sheegeen in galmada ajaanibtu ay ka xiiso iyo xaraarad badan tahay tan qaraabada isku deegaanka ah. Dhanka kalena, cilmi-baarid ballaaran oo wadaaddada diimuhu sameeyeen waxaa lagu ogaaday in galmada ugu macaani ay tahay tan dhexmarta jinka iyo insiga.

Sheekaba sheekay keentaaye, waxyaabaha la yaabka leh ee wadaaddada qaarkood ay fatwoodeen waxaa ka mid ah in xukunka la siinayo ninka fuula wiil xor ah iyo kan fuula wiil addoon ah ay kala duwan yihiin, oo ninka fuula wiil xor ah waa la dilayaa, laakiin si taa ka duwan ninkaasi haddii uu fuulo wiil addoon ah oo uu isagu leeyahay lama dilayo, ee waxaa lagu qaadayaa xukun tacsiir ah, taas oo macneheedu yahay in ninka fuula wiil addoon ah ee oo uu dagaal ku qabsaday ama uu lacagtiisa ku gatay aan la dileyn balse ay ku filan tahay in qaalligu xaarxaarto ama uu ku yiraahdo duf-ku-bax iyo erayo la mid ah.

Haddaba, ikhyaarey yaan lala yaabin haddii madaxda iyo maalqabeenku ku waashaan caashaqa kurayda, sidii hadda ka horba dunida islaamka ka dhacday.

Yeelkadeede, culumada qaba in dhagax lagu dilayo qofka guursaday hadduu sinaysto[iv] waxaa ka hortimid dhibaato ah sida laga yeelayo addoonka guursaday hadduu sinaysto, waayo quraanku wuxuu sheegayaa in ciqaabta la marinayo addoonka sinaysta ay tahay kalabar tan la marinayo qofka xorta ah ee guurka arkay hadduu sinaysto, oo quraanku wuxuu leeyahay: ” Haddii la dhawro [=ay guursadaan] oo ay xumo la yimaadaan [=sinaystaan] korkooda waxaa ah kalabar ciqaabta la mariyo kuwa xorta ah.” [An-Nisaa: 25].

Haddaba, su’aasha jawaabta u baahani waxay tahay sidee loo kalabarayaa geerida, oo addoonka sinaysta loogu ciqaabayaa geeri barkeed? Laakiin si ka duwan rajminta, jeedalku wuxuu aqbalayaa in la kala nuseeyo, oo qofka xorta ah lagu dhufto 100 jeedal, addoonkana 50 jeedal. Culumada ahlu sunnada oo aad mooddo in doodda kalabaridda rajmiga addoonku ay sas ku rideyna arrinka waxay ka dhigeen “miro barde canyayuubkaa lagu cunaa”, waxayna la soo boodeen jawaab ah: addoonka sinaystaa ma mudanayo in la rajmiyo.

Run ahaantiina wareerka oo dhan waxaa keenay xadiis aa’xaad ah oo sheegaya in doobka sinaysta lagu ciqaabo boqol jeedal iyo sannad la musaafuriyo, qofka guursadayna boqol jeedal iyo dhagax lagu dilo. weydiimaha jawaabta u baahanna waxaa ka mid ah: xadiiska aaxaadku ma beddeli karaa macnaha cad ee aayadaha quraanka? Quraanka kariimka oo mar walba oo uu sinada soo qaado si cad u sheega inay fal xun tahayna sidee buu u seegay inuu kala saaro xukunka doobka iyo duqayda ee ku saabsan sinada?

Rajminta waxaa kaloo loo daliishadaa in rasuulku dad ku fuliyey ciqaabtaan, laakiin waxaa la isku khilaafay goorta rasuulku rajminta fuliyey, ma waxay ahayd intii ay soo degtay aayadda 2-aad ee suuradda An-Nuur ee sheegaysa ciqaabta sinada mise ka hor?

Culumada qaba rajmintu waxay ku adkaysanayaan in nebigu dad dhagax ku dilay intay soo degtay suuraddaani, laakiin culumada diiday rajmintu waxay rumaysan yihiin in nebigu ciqaabta rajminta fuliyey ka hor intii aysan soo degin aayadda qeexaysa ciqaabta sinadu. Culumadaanna waxay la tahay in nebigu ciqaabta rajminta ah ee uu fuliyey uu ka qaatay sharcigii ay ku dhaqmi jireen yuhuuddii deganayd magaalada Madiino. Sida la og yahayna, culumada cilmiga usuulu fiqigu waa isku khilaafeen in sharcigii ummadihii naga horreeyey haddii aan Islaamku la imaan wax sharcigaas ka duwan uu sharci noo noqonaya iyo in kale?

Laakiin dhanka kale, waxaa jira culumo aamminsan in rajmintu tahay sheeko-xariir nebiga (SCW) ka dib la allifey. Guud ahaanna, waxaa jira aqoon-yahanno qaba in xukunka dhagax ku dilidda saanigu uu yahay sharci muslimiintu ka soo dheegteen shareecada yahuudda, kana mid yahay waxyaabaha loogu yeero israa’iiliyaadka ee muslimiintu ka dhaxleen daalacashada diimihii hore, ama wadaaddadii yuhuudda ee soo islaamay ay diinta Islaamka ku barxeen.

Shir fuqahada Islaamku ay sannadkii 1972kii ku yeesheen magaalada Al-Beydaa ee dalka Liibiya waxaa fikrad sidii qunbuladda u qaraxday ka jeediyey Shiikhii weynaa ee Muxamed Abuu Suhra. Abuu Suhra fuqahadii meesha ku kulmay wuxuu ku yiri sidatan:

” Waxaa jira ra’yi fiqi ah oo aan muddo labaatan sano ah qarsanayey … haddana waxaa la joogaa waqtigii aan sheegi lahaa ra’yigaas ka hor inta aanan Alle la kulmin, oo uusan I weydiin sababta aan cilmigaas u qariyey, oo aan dadka ugu sheegi waayey? Fikraddaasi waa mid ku saabsan xadka rajminta ruuxa guursaday hadduu sineysto. Ra’yigayguna wuxuu yahay in rajmigu ahaa sharci Yahuuddu lahaayeen, nebiguna bilowgii hore qiray, laakiin mar danbe lagu nasakhay xadka karbaashka ee lagu sheegay suuradda Al-Nuur, taana waxaan u hayaa saddex arrimood oo marag ah: ………[v]“. Dabadeedna, wadaaddadii meesha isugu yimid waa buuqeen, badankooduna waxay ku celceliyeen doodda taqliiddiga ah ee ku qoran kutubta fiqiga. Shiikh Abuu Suhrana dhawr bilood ka dib ayuu xijaabtay. Waxaana la rumaysan yahay inay jiraan culumo badan oo Shiikha fikradda la wadaaga, laakiin soo bandhigidda mowqifkooda la suga goorta ajashoodu soo dhawaanayso, ama ajashooda ka dib.

Yeelkadeede, xukunka dhagax ku dilka ruuxa guursaday ee gogol-dhaafka sameeya waxaa isaguna si cad u beeniyey wadaadka reer Suudaan ee Dr. Xasan al-Turaabi.

Si taa la mid ah, fuqahada Islaamka qaarkood waxay ku doodeen in isdheehiddii ay isdheeheen hiddaha yuhuudda iyo kan Islaamka laga dhaxlay in hiddaha yuhuuddu uu qalafsanaantii lagu yaqiin kula galgasho hiddaha Islaamka, jeer arrinku waji kale yeeshay oo loo qaatay in shareecada yuhuuddu ay ka fudayd iyo dhimrin badan tahay shareecada Islaamka oo asal ahaan lagu yaqiin fudayd iyo dhimrin, xukunka rajmintuna wuxuu tusaale u yahay saamaynta noocaas ah[vi].

Arrin mudan in qalinka lagu duugaana wuxuu yahay in falka dhagax ku dilka dadka gogol dhaafka lagu tuhmaa uusan ahayn mid ragga iyo dumarku u siman yihiin, balse caadi ahaan uu yahay mid dumarka ku kooban. Tusaale ahaan, ururka xuquuqda aadanaha u dooda ee Human Rights Watch wuxuu sheegay in sannadkii 2010-kii maxkamadaha dalka Iiraan ay rideen toban xukun oo dhagax ku dil ah. Tobanka qof ee xukunku ku dhacayna ay dumar ahaayeen. Aalaabana dumarka xukunkaani ku dhacaa waa kuwa saboolka ah ee gaajada iyo saboolnimadu ku bixiyaan inay jirkooda iibiyaan.

Ugu danbayntii, waxaa in la xusuusto mudan weedhii nebi Ciise (CS) uu ku yiri qoladii ku adkaystay in dhagax lagu dilo haweeney lagu eedeeyey in ay sineysatey ee ahayd: “Haddii ay jiraan kuwo idinka mid ah oo aan denbi lahayni ha dhagxiyaan.” Sababta nebi Ciise sidaa u yirina waxay tahay isaga oo ku kalsoonaa in uusan jirin ruux bani’aadam ah oo aan denbi gelin, sidaa darteedna aan la helayn ruux ku dhiirrada inuu gabadhaas dhagxiyo.

[i] Eeg: Muwadha Maalik ( al-Maktabah al-Cilmiyah, dabcadda 2-aad) B. 241. Waxaana xusid mudan in ay jiraan aayado kale oo lagu andacoodo in Cumar sheegay inay quraanka ka mid ahaayeen, waxaana ka mid ah aayadda la sheegay inay oranayso: ” War aabbayaashiin ha diidina, waayo gaalnimay idinku tahay inaad aabbayaashiin diiddaan.”

[ii] Muxamed al-Gasaali; Taraatunaa al-Fikrii Fii Miisaan Asharci Wal-Caqli (Mac-had al-Caalamii Lilfikri al-Islaami, Daar Ashuruuq, 1991) B.147

[iii] Al-Bukhaari; Saxiix al-Bukhaari (Baab al-Manaaqib, Tir. 3560).

[iv] Xadka rajminta muslimiintu iskuma waafaqsana, oo tusaale ahaan waxaa si buuxda u diiday Khawaarijta iyo Muctasilada.

[v] Dhacdadaas waxaa ka faallooday shiikh Yuusuf al-Qardaawi.

[vi] Tusaale ahaan eeg: Dhaha Jaabir al-Calwaani; Laa Ikraaha Fii Diin: Ishkaaliyat Arriddah Wal-Murtadiin Min Sadri al-Islaam Ilaa al-Yoom ( al-Mac-had al-Fikri al-Islaamii al-Caalami Wa-Maktabat AShuruuq Addowliyah, al-Qaahira, 2006)

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A young Somali woman is shot in her private part following attempted sexually abused by a soldier from semi-autonomous Somali region of Puntland

It is reported that a well-known militiaman from the semi-autonomous Somali region of Puntland has shot a young woman in the Somali city of Bosaso then was helped fled the region to the southern city of Kismayo, by his fellow clansmen.

Cabdiqaadir Warsame Ahmed (alias Sanka) age not know has shot and seriously wounded 15-year-old Faa’iso Cabdi Xaye in her private part on 27 October 2017 after she had resisted his attempt to rape her.

Faiso

Faisa at Erdogan Hospital in Mogadishu

Cases of sexual and gender-based violence (SGBV), as well as mistreatment of people from Southern Somalia, are rife in Puntland. However, it is women and young mothers who are bearing the brunt of human rights violations and rape in this region,  although sexual abuse cases are also being reported in other parts of the country.

faisa

15-year-old, Faaisa was seriously wounded by a militiaman from Puntland’s security forces

Maxamed Xasan Cabdi who is Ms. Xaye’s uncle has told journalist in the Somali Capital, Mogadishu that the perpetrator who works for the anti-terrorist agency of Puntland region had been freely living in Bosaso city before he fled to the city of Kismayo despite the serious human rights violations he had committed and the local authorities have not done any attempt to arrest him.

perp

Perpetrator- Maxamed Xasan Cabdi works for Puntland’s anti-terrorist militia.

Watch here a video about this incident.

 

Cabdiqaadir Warsame Ahmed (Sanka)Cabdiqaadir Warsame Ahmed (alias Sanka) works for the Puntland anti-terrorist agency. it is reported that he had been freely living in Bosaso town before his escape to Kismayo, which is believed was made easy by his fellow clansmen.

 

 

 

 

An example of critical reflection log (log 4): Reflection on learning

Taking into account all your learning to date, reflect critically on how you have progressed in your development as a professional over the last three months and consider your development areas for the forthcoming three months.

(Suggested word limit 1,750 words)

It has been a positive period of 3 months since the last critical reflective log, and I have had the opportunity to develop some of the areas of my practice that I identified in my three months review. Some of these areas include; familiarizing myself with Safeguarding Procedure, further training on Mental Capacity Act 2005; Code of Practice including its principles as well as Advanced Communication Skills, Service User Engagement & Multi-Agency Working. These training has had a positive impact on my assessment and my engagement with service users and other relevant parties.

This is my fourth reflection log, and like my previous logs, it will be based on the learning objectives identified in my personal, professional development plan (PPDP). Headings identified under the PCF and KISS would be used to demonstrate how I have used a range of Continuing Professional Development activities to meet the AYSE standards.

Knowledge

Overall the learning gained from the last three months has honed my skills and prepared me for the final part of the ASYE programme. I have had varied cases which have given me different experiences in the Adult Social Care. Supervision with my supervisor has become more regular now. Having regular supervision was a good way of my supervisor monitoring my progress and also giving me the opportunity to discuss any difficulty that I was experiencing and seeking support in those areas. Communicating my difficulties as and when they happen with my supervisor and team manager has also built my skills and encouraged me to work with other professionals using their expertise to further my knowledge. I am aware that by the end of the ASYE programme, I should be able to manage complex cases and safeguarding cases like my colleagues in my team. My practice has persistently been guided by the Care Act 2014, HCPC, Equality Act 2010, Data Protection Act 1998 and Human Rights 1998 as well as the Mental Capacity act and its principles.

Reflection

During both my Social work studies and my placements as well as further independent readings, I developed a greater understanding of the term ‘emotional intelligence’ as developed by Salovey and Mayer (1990). Emotional intelligence is about being aware of one’s own feelings and the need to not only manage but also to reflect upon them so as to see how they might affect his or her interactions with service users and how such emotions and feelings can impact upon one’s assessments. According to Howe (2009) emotional intelligence can have effects on behaviour. I found that this was important to note as, from the beginning of my social work journey, I was aware that I held negative stereotypes about mental illness and as such, was concerned as to how this would affect the way that I work with relevant service users. According to Taylor and White (2000) ‘the assumptions we have about social problems and the people who experience these problems have ethical and practical consequences’ (cited in D’Cruz, Gillingham, and Melendez (2007). I found that as my ASYE progressed and as I gained greater knowledge and understanding of mental illness and personality disorders I was able to overcome some of my fears and prejudices. However, due to the influence and the impact of the others (friends, colleagues, and the media) such feelings are always there, but I am aware of their impact on others and able to control them.

I felt that my ability to manage and reflect upon my own emotions, feelings and those of others was tested during this employment, especially on one occasion when I felt caught in an ongoing issue between a service user who lacks capacity and her family (daughter). In this instance, the service user’s daughter sent a complaint email to my manager, and this has come to a shock to me. I felt I had a good rapport with the daughter when I did a home visit to assess her mother’s needs. We had a good discussion regarding her mother’s needs. She even commented that I am very kind and empathetic compared to the previous worker. I even shared this positive comment with my supervisor. I was therefore very disappointed when she sent a complaint email to my manager.

Initially, I was very disappointed about this issue, but having read background information about the case, I established that the daughter has been complaining about all most all previous workers who had worked with her. I found remaining calm and professional in this instance very difficult because the daughter, had not given me the opportunity to address her concerns. Instead, she complained to my manager, without my knowledge.

Upon reflection, I feel that this situation highlighted my lack of experiences of working with challenging service user’s family members. The situation also highlighted that I needed to continue to build my emotional resolve as I would undoubtedly experience more upsetting situations in my role as a qualified social work practitioner.

Risk

Before I commenced this employment and the AYSE programme, I found the concept of ‘risk’ difficult to fully understand. I found it difficult to identify risk and as such address how it could be minimised and managed. As my workload and my involvement with service users progressed, for example, working with services users with challenging behaviour, serious diseases (such as AIDS) and mental illnesses, risk became an obvious concept to appreciate. Throughout this employment, I feel that I have developed a greater understanding of the concept of risk and as such, I have gained greater confidence in the identification of risk and assessment of how it can be managed.

‘Risk’ is defined by an assessment of a particular behaviour, the potential damage or likely harm from that behaviour and the probability that it will occur and under what circumstances’. Moreover, following research on mental illness and violent behaviour Mossman (1994) argues that past behaviour can be used as the best predictor of future behaviour. I was able to use this knowledge while working with service users on a daily basis, but crucially I used this knowledge to inform my assessments so as to be able to identify and assess risks.

Legislation

Throughout my employment at the Council (and the ASYE programme) I quickly learnt how legal and policy requirements direct practice, with the Care Act 2014, Mental Health Act (1983) as amended by the Mental health Act (2007) as well as Mental Capacity 2005 as being the main legal instruments in use in this setting. My knowledge of this legislation (MCA in particular), has greatly improved and as a result, made me more effective in assessing vulnerable adults’ care needs. I attended Mental Capacity training which helped me to have a better understanding when assessing an individual’s capacity. Understanding of the law has given me a rationale to make complex decisions; For example, when undertaking Mental Capacity Assessment, I would follow the five key principles of the MCA 2005 and assume everyone has the capacity to make decisions until proven otherwise. Determining a person’s Capacity is a key to determining proportionate services. I have applied this knowledge in a number of cases including; KJ, aged 70 and LD aged 93, who both could not make decisions pertaining to their care needs.

I ensured that I worked in a person-centered way when working with service users and their families. However, one of the cases that was allocated to me challenged my personal values. The service user’s family members were in a same-sex relationship however as a social worker one needs to be sensitive to the views and opinions of your customers by treating them with respect and being non-judgmental in accordance with Equality Act 2010. So I had to let my professional values override my personal values, because to work in an anti-oppressive manner, I need to understand different groups by listening to their views, feelings and address their needs (KSS 1).

In summary, the learning gained from the last three months has honed my skills and prepared me for the final part of the ASYE programme. I have had varied cases which have given me different experiences in the Adult Social Care. Having regular supervision was a good way of my supervisor monitoring my progress and also giving me the opportunity to discuss any difficulty that I was experiencing and seeking support in those areas. Communicating my difficulties as and when they happen with my supervisor and team has also built my skills and encouraged me to work with other professionals using their expertise to further my knowledge. I am aware that by the end of the ASYE programme, I should be able to manage complex cases and safeguarding cases like my colleagues in my team. My practice has persistently been guided by the Care Act 2014, MCA 2005, HCPC, Equality Act 2010, Data Protection Act 1998 and Human Rights 1998.

References

Beresford, P., & Branfield, F. (2006). Making user involvement work: supporting service user networking and knowledge. London: Rowntree foundation.

Carpenter, J. W., & Webb, C. M. (2013). The surprisingly weak evidence base for supervison. London.

Clifford, D., & and Burke, B. (2009). Anti-oppressive ethics and values in social work. Basingstoke: MacMillan .

Fook, J. (1999). Transforming Social Work Practice. London: political Science.

Thompson, N. (2006). Anti-Discriminatory Practice. Basingstoke: Palgrave Macmillan.

Trevithick, P. (2012). Social Work Skills: A Practice Handbook, . Maidenhead: Open University Press.

Howe, D (2009) The Emotionally Intelligent Social Worker. Basingstoke

D’Cruz, H., Gillingham, P. & Melendez, S. (2007). Reflexivity, its meanings and relevance for social work: A critical review of the literature. British Journal of Social Work, 37, 73-90.

Mossman, D. (1994) Assessing Predictions of Violence: Being Accurate about Accuracy. Journal of Consulting and Clinical Psychology, 62 (4) 783-792.

Westerfelt, A. (2004). A Qualitative Investigation of Adherence Issues for Men who are HIV Positive. Proquest Sciences Journals, 231.

Whittington, C., & Whittingon, M. (2006). Ethics and social care: political organisational and integrity dimensions. In A. Leathard, & S. Mclaren, Ethics: contemporary challenges in health and social care, (pp. 83-96). Bristol: The Policy Press.

BOOK REVEIW – ISLAMIC EXTREMISM: THE UNTOLD TRUTH-

ISLAMIC EXTREMISM: THE UNTOLD TRUTH Author: Abdi Rahman Mohamed Jibril Publisher: Partridge Publishing, South Africa Number of Pages-189 Available in Hardcover, Soft Cover and as an E-book. Introduction- Part 1 – please note that this is a summary review of chapter 1 of the book. I will hopefully publish final review of all of […]

via BOOK REVEIW – ISLAMIC EXTREMISM: THE UNTOLD TRUTH- — Personal blogs

Wax iswaydiini ma xumee wax is waydaaris baa daran!

September 20, 2016January 3, 2017 Shiikh Cabdiraxmaan jirill

Had iyo jeer waxaan maqalnaa dad ka hadlaya liibaanta iyo khayrkadadka kale iyo sidii lagu gaari lahaa wanaagga. Dadkaas qaar badan oo ka mid ah waa la’ aamminay, waxay sheegaanna run ayaa dad badan u qaataan. Waxyaabaha ay ka hadlaan oo ay dadka kale ka gadaan waxaa ka mid ah arrimaha MAQANTA (Geybka) oo aakhiro iyo nolosha danbe ku saabsan. Dabcan, khidmadaasi bilaash ma aha ee waxay ku baddashaan wax-yaabo nacfi u leh, sida lacag, qaddarin iyo fulin amarkooda la fuliyo. Waxaas oo dhan waa wax dabeeci ah oo waligeed bulshooyinka aadanuhu lahaan jireen. Waa wax dadku nafsad ahaan iyo ruux ahaanba u baahan yahay. Mana filan karno wakhti aan aadanuhu lahayn dad howshaas u qabta.

Waxaase muhiim ah, oo aan marna laga maarmayn in khidmadaas arrimaha maqanta ku saabsan ay la socoto marba xaaladda bulshada khidmadaas loo qabanayo iyo baahideeda. Waa in la qadariyo koritaanka caqliga bulshada iyo baahidooda xilligaas jirta. Waa in loo keenaa marba badeecadda (=Afkaarta) ay u baahanyihiin oo laga gadi karo markaas, islamarkaasna la ixtiraamo caqligooda iyo

baahidooda xagga ruuxda iyo diinta ku saabsan. Marka khidmadaasi waa suuq wayn oo jira laakiin u baahan nidaamin iyo aadaab xagga akhlaaqda iyo anshaxa ku saabsan.

Hadda ummadda Soomaalida waxaa jira Wadaaddo arrimaha diinta iyo qaybka ka hadla oo khidmadaas bulshada Soomaaliyeed u qabta. Wadaaddadaasi, waxay ku jiraan suuq ayna si fiican ugu tababarnayn. Waxay u baahanyihiin la taliyaal xagga cilmu-nafsiga iyo bulshada ku takhasusay. Midda kale, waxay u baahanyihiin in loo sheego in badeecadda ay suuqa ka gadayaan la eegayo tayadeeda iyo dhibteeda xagga caafimaadka bulshada ku saabsan. Haddii waxa ay suuqa ka gadayaan ay noqdaan wax u daran ummadda oo caafimaadkooda wax u dhimayana waa in laga joojiyaa suuqa.

Hadda suuqa diinta iyo ruuxda ee Soomaalida waxaa looga baahan yahay: JACAYL, SAAMAXAAD, CAFI, SAMIR, DULQAAD, NAXARIIS, CEEB ASTUR, DAWLADNIMO, WAX BARASHO, WAX BIXIN, WAX SOO SAAR.

Hadda loogama baahna badeeco xanbaarsan nacayb, umal, dagaal, kala qaybin iyo gaalaysiin. Badeecadda noocaas ah hadda ka hor ayaa suuqa la keenay waana lagu le’day. Dalkii iyo dadkii waxaa baabi’iyay badeecaddaas oo dadka loogu sheegay in Alle iyo Rasuulkiisu soo saareen oo dadka ugu tala galeen. Mar haddii la tijaabiyay hadda ka hor, oo xataa ay dishay kuwii waday oo loo soo dhiibay laftigoodii in hadda la sii xayeysiiyo waa arrin laga fiican yahay.

Qofka doonaya inuu dadka diin ka gado oo waxuun khidma ah uga helo, waxaa ku filan inuu xagga khayrka u jeesto. Duruusta samirka, dulqaadka, cafiga iyo fikirka wanaagsan aad ayay diinta uga buuxaan. Duruusta ruuxda, jannada, jacaylka iyo khayrka aad ayay u badanyihiin. Marka waa in ay fahmaan wadaaddada ka fa’iidaysta khidmada xagga diinta, arrimahaas muhiimka ah; oo ay ka hadlaan wax yaabaha loo baahan yahay hadda iyo wakhtigaan adag ee Soomaalidu marayso.

Waxaa la sheegaa qiso ku saabsan SAYIDD MAXAMMED CABDILLE XASAN. Sayid Maxammed wuxuu ahaan in halgaama ah oo xaq u dirir ah. Waxaa ka soo horjeeday gumaysigii reer Yurub. Wuxuu doonayay dad iyo dal xor ah. Laakiin wuxuu ahaa nin aad u dhiig kulul oo si fudud u khaarijiya qofkii XUJOOBA. Haddii uu mar dhaho habel waa xujoobay waxay u dhigantay wuu gaaloobay. Mar haddii uu xujoobana waa in la dilaa. Wuxuu isticmaali jiray erayo fo’gayn iyo fongorid ah sida: CIIDANKA IIGA DHEXBAX. Maalintii danbe ayuu mid Daraawiishtii ka mid ah ku yidhi: Ciidanka iiga dhexbax. Darwiishkiina wuxuu ku jawaabay: anigaaba u danbeeya ciidankii!!! Hadda wadaaddada Soomaaliyeed ee maalinba FATWO GAALNIMO QOF KU SOO SAARAYA, oo ma’saa’il yar-yar oo aan muhiim ahayn marba qof hadlay ku qabsanaya, waxay suuqa ku gadayaan badeeco dhacday oo la soo tijaabiyay ilaa wakhtigii SAYDI MAXAMMED CABDILLE XASSAN.

Ka warran haddii culumadu u yeeri lahaayeen ninkii qoray buuga “Xadka Riddada Maxaa Ka Run Ah?†oo ay waydiin lahaayeen sida wax u jiraan, si walaalnimo iyo qaddarin lehna u la hadli lahaayeen! Ka warran haddii ay noqon lahaayeen aabbayaal ruuxi ah, oo qof walba u nasteexeeya oo aad u jecel dadkooda iyaga oo aan kala saarin. Ka warran haddii iyaga lagu soo carari lahaa, halka hadda laga cararayo. Ka warran haddii culumada Fat’wadoodu halis galisay dad badan noloshooda iyo ammaankooda sida: Cabdisiciid Cabdi Ismaaciil, Faysal Cabdi Rooble,  Maxamed Cabdi, Cabdullahi Cismaan Xiireey iyo kuwo kale oo badan oo si guud loo xukumay sida Kooxda Isbaddaldoon iyo kuwo la mid ah. Ka warran haddii Culumadu dadkaas oo dhan daacad u noqon lahaayeen oo si deggen oo walaalnimo iyo mas’uuliyad ku dheehantahay loo wadahadli lahaa. Raggaas culumada diintu ka hadleen waa wax garadkii iyo maskaxdii ummadda Soomaaliyeed. Waa dadkii loo baahnaa in la’ilaaliyo oo la ixtiraamo. Waa dadkii la shaqayn lahaa culumada diinta Islaamka sidii dalkooda iyo dadkooda loo dhisi lahaa. Iskaashigu wuxuu aad uga fiican yahay is faquuqa.

Hadda ka hor, wadaad Soomaaliyeed oo kutubta axkaamta Islaamka aad u yaqaan ayaa mas’alo diini ah xukumay. Markaas ayaa loo sheegay in Imaam Shaafici uusan sidaas qabin. Markaas ayuu ku Jawaabay: “SOOMAALI ANAA SHAAFICI UGA WAR ROON†. Haddii culumada Soomaaliyeed ogaan lahaayeen in ay Soomaali uga war roon yihiin, Qurdubi iyo Ibnu Majah oo ay iyaga kala hadli lahaayeen danahooda iyo sida ay u fikirayaan aad ayay u fiicnaan lahayd. Waxaan qabaa in sida hadda wax u socdaan aysan danteennu ku jirin. Danteenu kuma jirto muran iyo is gaalaysiin iyo dagaal diineed. Aan joojinno sida deg-deg ah ee arrimuhu ku socdaan iyo isticmaalka warbaahinta ee loo adeegsanayo sida aan habboonayn.

Maah-Maah Soomaaliyeed ayaa oranaysa “REER NABAD AH LOOMA TALIN WAAYO†. Reer-kaan Soomaali la dhaho oo taladiisa iyo wanaagiisa adduun iyo aakhiro- la’isku haysto ma reer nabad ahaa mise waa reer mar hore halaagsamay oo lagu kala tagay? Anigu waxaan qabaa inuu yahay reer mar hore la halaagay oo aan waxba u dhaqnayn. Su’aasha aan qabo- dabcan dad bandanna qabaan- waxaa weeye maxaa halaagay ummaddan oo dulleeyay? Waxaa halaagay oo dulleeyay hoggaan xumada madaxdooda siyaasadda iyo dhaqanka iyo fatwada diinta ee aan laga fiirsan.  Waxaa halaagay isla qummanaanshaha qof walba tiisu la toosan tahay tan kalana uusan tixgalinayn, iyo wadatashi la’aanta dhaqanka noqotay. Qaar ka mid ah wadaaddada Soomaaliyeed waxaan ku tuhmayaa in aysan ku cibro qaadan wixii Soomaaliya ku dhacay, oo ay wali u malaynayaan in ad’adayg diineed iyo fatwo la soo saaro ay wax kordhinayso. Waxaan ka codsanayaa culamada Soomaaliyeed ee hadalkooda ka dhigaya sawaariikhda qaaradaha ka gooshta oo wax halaagta in ay joojiyaan dhaqanka noocaas ah, oo ay aabbayaal ruuxi ah u noqdaan dhammaan ummadda Soomaaliyeed ee maanta u baahan gacan qabashada hoggaamiye-yaasheeda.

Waad mahadsan tihiin.

Shiikh Cabdiraxmaan Maxammed Jibriil.

Email: Jibriil1950@gmail.com

Ummu Kaltuum iyo wadaaddada Carabta.. dood aan dhammaad lahayn!

October 8, 2017Cabdi Ismaaciil

Toddobaadkii hore dunida carabta waxaa ka dhacay labo dhacdo oo waaweyn oo si toos ah xiriir u la leh fannaanaddii Ummu Kaltuum oo lagu naynaaso magaca ‘Xiddigii Bariga/كوكب الشرق’, geeriyootayna dabshidkii 1975 iyada oo 77 jir ah.

Labada dhacdo tan hore waa in dowladda Sacuudigu ay soddon iyo shan dabshid ka dib oggolaatay in warbaahinta dalkaas ee dowladdu maamusho- sida idaacadaha iyo taleefishinnadu- ay baahin karaan heesaha habluhu qaadaan. Heestii ugu horraysey ee warbaahinta rasmiga ah ee dalkaasi ay sii daayeenna waxay ahayd heesta Ummu Kaltuum ku luuqayso ee lagu magacaabo “Indhahaaga awgood/ من أجل عينيك” (https://www.youtube.com/watch?v=noboeW5mR8w ).

Mas’uuliinta Sacuudiga qaarkood oo ka hadlay sababta keentay in xilligaan la fasaxo baahinta heesaha gabdhuhu qaadaan, waxay sheegeen in ujeeddooyinka loo fasaxay ay ka mid tahay in heesaha lagula dagaallamo xag-jirnimada. Maxaa yeelay waxaa la rumaysan yahay in qofka fanka daneeyaa uu yahay ruux nolosha jecel, oo aalaaba aan diyaar u ahayn in uu isqarxiyo.

Bulshada Sacuudigu weligeed waxay ahayd bulsho muxaafid ah, laakiin marna ma ahayn bulsho fanka neceb -( Dhab ahaantii waa adag tahay -haddiiba aan la oran suurogal ma aha- in la helo bulsho aan fan iyo heeso lahayn). Dhaqanka la dagaallanka fankuna waa dhaqan goor danbe bulshada lagu beeray. Dadka arrinkaan xog-ogaalka u ahi waxay sheegaan in canbaaraynta fanku, siiba heesaha habluhu qaadaan ay dalkaas ka dhaqangashay wixii ka danbeeyey xoogaysiga waxa loogu yeeray ‘baraarugga islaamka/الصحوة الإسلامية’, gaar ahaan wixii ka danbeeyey xoogaysigii dhaqdhaqaaqii xagjirka ahaa ee uu garwadeenka ka ahaa Juheymaan al-Cuteybi oo dalkaas ka curtay dabayaaqadii toddobaatanaadkii iyo bilowgii siddeetanaadkii qarnigii tagay (=1975-1985).

Sidaa awgeed, kolkii toddobaadkii hore ay dowladda Sacuudigu oggolaatay baahinta heesaha gabdhuhu ku luuqeeyaan, taleefishanka dalkaasna laga soo daayey Ummu Kaltuum oo heesaysa, bulshada Sacuudiga qaarkood waxay yiraahdeen: ‘Ugu danbayntii Ummu Kaltuum ayaa ka guulaysatay Juheymaan al-Cuteybi!’.

Run ahaantii, deegaanka loo yaqaan Najdi ee Sacuudiga ka tirsan la dagaallanka fanka iyo heesuhu waxay ka biloween kolkii ay soo baxeen wadaaddadii loo yaqiin ‘Ikhwaan Man Adaaca Allaah/إخوان من أطاع الله’ ee boqor Cabdicasiis askarta u ahaa, laguna tiriyo in ay aheeyeen nuqul hore oo Daacish iyo Alshaab ah. Ku Allahoode, waxay wariyeen in wadaadkii la oran jirey Cabdullaahi bin Xumeyd oo ahaan jirey qaalli iyo Iimaam ka tujiya Xaramka Maka- dhalayna Shiikh Saalax bin Xumeyd oo aabbihi ka dhaxlay imaamnimada Xaramka Maka- uu nin uga soo ashtakoodey nin kale oo uu ku eedeeyey in uu ku dhibo dhegaysiga heesaha Ummu Kaltuum. Shiikh Cabdullaahina ninkii dacwada ahaa wuxuu weydiiyey: Ma taqaan Ummu Kaltuum? Ninkiina uu ku jawaabay: waa dhegaystaa, dabadeed Shiikhu ninkii wuxuu ugu maahmaahay: “Kan dabran baa ka daran kan daysan/ المربوط أخبث من المنطلق” oo ah maahmaah macneheedu yahay: isma dhaanto iyo dhasheed baad tihiin! Ashtakadiisiina waxba kama uusan soo qaadin[i]!

Dhacdada labaad waxay ka dhacday dalka Masar, waana dhacdo dood badan dhalisay, waxayna timid ka dib markii wadaad As-hari ah oo lagu magacaabo ‘Iihaab Yuunis ‘ oo ku caan ah qaadista qasiidooyinka nebi-ammaanka ahi, uu isaga oo xiran dharka As-har si toos ah taleefishinnada dalkaas midkood uga qaaday heesta Ummu kaltuum ee lagu magacaabo “Weli ma xasuusataa/لسه فاكر” (Halkaan ka eeg: https://www.youtube.com/watch?v=rCMMs6E07FA ).

Barnaamijka ka dib, qalabka warbaahinta, gaar ahaan baraha bulshadu ku xiriirto waxaa ka bilowday dood iyo muran ku saabsan falka shiikhu sameeyey, dadkuna waxay u qaybsameen qaar dhaleeceeyey iyo qaar kale oo soo dhaweeyey. Arrinkaasina wuxuu keenay in wasiirka Awqaaftu uu soo saaray wareegto Shiikh Iihaab looga joojiey shaqadiisii ahayd in uu masjidka Cali bin Abii Daalib dadka ka tujiyo ugana khudbeeyo, tan iyo inta wasaaraddu ay falkaas baaritaan uga samaynayso, go’aan kama dambays ahna uga gaarayso (wasaaraddu hadda wareegtadaas waa ka noqtay, shiikhuna shaqadiisii buu ku noqday).

Wareegtada wasiirka ka dib, waxaa bilaabatay dood kale oo nuxurkeedu yahay in wax la iska weydiiyo halka wax ka khaldan yihiin iyo sababta muranka dhalisay?

Diidmadu ma waxay ka dhalatay heesaha oo xaaraan ah darteed? Laakiin idaacadaha iyo taleefishinnadu har iyo habeen waxay baahiyaan heeso iyo muusig cidna kama qayliso, mise heesuhu wadaaddada ayay xaaraan ka yihiin? Laakiin waxaa jira wadaaddo badan oo heesa oo maal, magac iyo maamuusba ku mutaystay heesaha, wadaaddadaasna waxaa tusaale u noqon kara Shiikh Ihaab qudhiisa, oo muddo caan ku ahaa qaadista heesaha magac iyo maamuusna bulshada uga dhex yeeshay, mise dhibaatadu waa cimaamadda iyo hu’ga wadaaddada oo aan loo baahnayn in heesuhu dhaawacaan? Laakiin taariikhda fanku waxay xusaysaa in ay jiraan wadaaddo badan oo iyaga oo cimaamado xiran kaalin muuqda ka qaatay fanka iyo heesaha, cidna aysan ku eedayn in ay wax u dhimeen As-har iyo diin toona, tusaale ahaanna wadaaddadaas waxaa ka mid ah Shiikh Salaama Xijaasi, Shiikh Sayid Darwiish, Shiikh Abuu al-Calaa Muxamed, Shiikh Sakariye Axmed, Shiikh Sayid Makaawi, Shiikh Imaam, Shiikh Ihaabka hadda la haysto iyo kuwo kale oo badan.

Dhab ahaantii, Ummu Kaltuum iyo wadaaddada carabta waxaa ka dhexeeya gacalo iyo nacayb aan dhammaad lahayn, oo wadaaddo carbeed oo badan ayaa gacalo iyo qaddarin u haya Xiddiga Bariga, halka kuwo kale oo badani ay jecel yihiin in ay jahannamo u diraan. Bilmatal, dhawaan nin baa wuxuu ku dooday in uu maqlay, codna ka duubay Ummu Kaltuum oo qabriga lagu cadaabayo (halkaan ka akhri: http://elaph.com/Web/NewsPapers/2011/5/655920.html ).

Waxaana lagu dooday in suugaanta (sheekooyinka, filimada, …iwm) ay ugu xiiso badan yihiin kuwa qofku jeclaysto in uu ka bogto isaga oo keligiis ah, qolkuna hoosta uga xiran yahay. Tusaale ahaan, waxaa jira buug badan oo aan akhrinno annaga oo dadka ka qarsanayna.

Heesaha Ummu Kaltuunna qaar ka mid ah wadaaddada iyo boqorrada carabta halkaas bay ugu jiraan, oo waxaa jira boqorro iyo wadaaddo badan oo ka hela heesaha Ummu Kaltuum isla markaana aan jeclayn in lagu ogaado. Tusaale ahaan, buugga ‘Xusuus boqo/La memoire d’un roi /ذاكرة ملك’, oo ka hadla qayb ka mid ah taariikh-nololeedkii boqor Xasankii 2-aad ee Marooko, kuna salaysan waraysi wariye Faransiis ahi uu boqorka la yeeshay, waxaa la sheegaa in ay jirto sheeko yar oo ku qoran nuqulka Faransiiska ah,laakiin laga reebay tarjamada Carabiga ah oo markii ugu horraysey Sacuudiga lagu faafiyey.

Sheekada yar ee ka maqan tarjamada Carabiga ahi waa mid boqor Xasan uu ku sheegay in isaga iyo boqor Faysal bin Cabdicasiiskii Sacuudigu ay maalin waqti badan wada qaateen arrimo badan oo siyaasad, dhaqaale iyo dhaqan isugu jirenya ay ka sheekaysteen. Intii ay sheekaysanayeenna ay ogaadeen in ay jirto hees ka mid ah heesaha Ummu Kaltuum oo labaduba ay ka helaan dhegaysigeeda.

Sida la sheegayna in sheekadaan yar laga tuuro tarjamada carabiga ah ee buugga waxaa ka mas’uul ah dadkii buugga daabacaadda u diyaarinayey (= Editing team), sababta ku bixisay in ay ka reebaanna waxay ku macneeyeen in ay ka cararayeen in sheekadu dhaawacdo sawirka bulshada Sacuudigu ay ka haystaan boqorka ka dib marka ay ogaadaan in boqorkoodu uu dhegaysan jirey heesaha Ummu Kaltuum (Tarjamada Carabiga ah ee buugga waxaa la daabacay sagaashanaadkii qarnigii tagey, ka dib markii fatwooyinka heesaha xaaraameeyaa ay bulshada Sacuudiga ku dhex faafeen).

Dhanka kale, waxaa la sheegay in markii dabshidkii 1946 uu boqor Cabdicasiiskii Sacuudigu uu booqashada ku tagay dalka Masar lagu soo dhaweeyey suugaan badan oo heeso iyo gabayo ay ka mid ahaayeen. Heesaha loo qaadayna ay ka mid ahayd heesta “Qalbigayga weydiiya/سلوا قلبي” oo Ummu Kaltuum ay qaadday miraheedana uu ka midka yahay meeriska caanka ah ee yiraahda “Ruux miyir qaba ayaa dhacdooyinka wax laga weydiiyaa ee horta quruxdu garasho ma u reebtay! /و يسال في الحوادث ذو صواب فهل ترك الجمال له صواب”. Dabadeed, boqor Cabdicasiis booqashada ka dib wuxuu hadiyad u diray fannaaniin ay ka mid ahaayeen Ummu Kaltuum, Maxamed Cabdiwahaab iyo Cali Maxamuud Taha (halkaan ka dhegayso heesta ‘سلوا قلبي’: https://www.youtube.com/watch?v=JPmD7XmDMME ).

Si kastaba ha ahaatee, waxaa jira wadaaddo carbeed oo waaweyn oo qirtay in ay dhegaystaan heesaha Ummu Kaltuum, waxaana la rumaysan yahay in heesaha Ummu Kaltuum badankooda ay laxanka u sameeyeen wadaaddo. Tusaale ahaan, quraan akhriyihii caanka ahaa ee Cabdibaasid Cabdisamad wuxuu sheegay in uu dhegaysto heesaha Ummu Kaltuum wuxuuna ku tilmaamay in ay tahay ‘Xiddiga Bariga iyo Galbeedka labadaba’ ( halkaan ka daawo Shiikh Cabdibaasid oo qodobkaan ka warramaya: https://www.youtube.com/watch?v=aCvRj7b1V0s ). Culumada kale ee quraan akhriska caanka ku ah ee qiray in ay u khushuucaan Ummu Kaltuum waxaa ka mid ah Shiikh Maxamed Siddiiq al-Manshaawi (1920-1969) iyo Shiikh Mustafe Ismaaciil (1905 – 1978). Waxaana xusid mudan, in la sheego in Ummu Kaltuum qudheedu ay quraanka ku akhrin jirtey cod macaan oo aad loo jeclaysto (Halkaan ka dhegayso Ummu Kaltuum oo quraan akhrinaysa: https://www.youtube.com/watch?v=d0rBvW-QqWg ).

Shiikh Cali Tantawi (1909 -1999) isaguna wuxuu sheegay in uu dhegaysto Ummu Kaltuum, wuxuuna isbarbardhig ku sameeyey Feyruus (1935- ) iyo Ummu Kaltuum. Culumada kale ee sida weyn uga qayb-galay doodaha la xiriira dhegaysiga heesaha waxaa ka mid ah Shiikh Maxamed al-Gasaali (1917- 1996). Bilmatal, waxaa la wariyey in arday ka mid ah ardaydii shiikhu uu la yaabay in shiikhu dhegaysto heesaha Ummu Kaltuum, shiikhuna uu ku yiri: waa jeclahay dhegaysiga ummu Kaltuum marka ay qaadayso qasiidada caanka ah ee Axmed Showqi ee oranaysa “ولد الهدى فالكائنات ضياء، وفم الزمان تبسم وسناء” ee ii sheeg waxa taa ku jaban? (halkaan ka dhegayso heesta Walada al-Hudaa: https://www.youtube.com/watch?v=xjpuTZu33qE ).

Dad ciiddaas ka badan oo uu ka mid yahay Shiikh Yuusuf al-Qardaawina (1926-) waxay luqunta u lu’laan qasiidada ‘Nahj Burda/نهج البردة’ee nebi-ammaanka ah ee Ummu Kaltuum ay ku luuqayso (https://www.youtube.com/watch?v=l_s4BKQk7Gg

Aan qalinka dhigo, qoraalkana ku soo afmeero dhacdadaan maqaawiirta laga wariyo. Ku Allahoode, waxay wariyeen in bishii Sibteembar ee 1929, uu magaalada Buur-Saciid ee dalka Masar uu soo maray Amiir Shakiib Arsalaan (1869-1946) oo xajka ka soo noqday, dhulkiisiina ku sii jeeda. Dabadeed waxaa booqasho ugu tagay ikhyaar ay ka mid ahaayeen Shiikh Maxamed Rashiid Ridaa (1865-1935) iyo Maxamed Cali Daahir oo ah ninkii lahaa wargeys la oran jirey ‘Ashuuraa/الشورى’. Intii sheekada iyo is waraysiga lagu jirey ayaa Maxamed cali wuxuu saaxiibbadiisii reer Masar wuxuu ku yiri: Amiir Arsalaan Masar waa joogaa,laakiin dhab ahaantii Masar ma uusan arag? Hadalkaas oo uu ka waday in uusan arag Ummu Kaltuum oo heesaysa, taa darteedna Masar wax ugu dhimman yihiin. Durbadiibana waxaa la xusay in Ummu Kaltuum ay hadda Buursaciid ku sugan tahay, caawana ay bandhig faneed samaynayso, waxaana la goostay in Shakiib Arsalaan madashaas la geeyo. Kolkii la tagay madashii Ummu Kaltuum xafladda ku qabanaysay ayaa Daahir wuxuu Shiikh Rashiid Ridaa weydiiyey su’aal ahayd: Ma bannaan tahay in la dhegaysto heesaha Ummu Kaltuum? Shiikh Rashiid Ridaana wuxuu ugu jawaabay: sidee baysan u bannaanay, soo ma aragtid in aan halkaan joogo? Kolkaasna Shakiib Arsalaan ayaa wuxuu yiri: Haddaba tani waa fatwo! Wuxuuna bilaabay in uu tiriyo gabay uu ku yiri:

رؤوس تغطّى بثلج المشيب

ولكنما النار من تحتها

تميل مع الطرب المستمر

لدى أم كلثوم مع تختها

Cabdisaciid Cabdi Ismaaciil

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[i] Sababta maahmaahdu ku baxday waxaa loo wariyey sidatan:

Waxaa la yiri: waxaa jirey beeraale sabool ah oo la oran jirey Geythaar, wuxuu lahaa dhul yar iyo labo dameer, mana lahayn tabar dhaqaale oo uu calaf ku filan dameeraha ugu helo. Marar badanna waxaa dhici jirtey in dameeraha midkood uu gaajada haysta darteed inta dabarka furto uu beerta ku mirto. Geythaarna kolka uu ogaado shilka dhacay labada dameerba isku si buu u ulayn jirey, kolka la weydiiyo sababta midka aan wax galabsan ee meeshiisa iska dabran uu u garaacayana wuxuu oran jirey, labaduba dhanka niyadda waa isaga mid oo isku bay u doonayaan in ay beerta daaqaan. Kolkaasna dadkii dooddiisa maqlay waxay yiraahdeen: “Dameeraha ina Geythaar kan dabran baa ka xun kan daysan! / حمير ابن غيثار المربوط اخبث من المطلق.”

Shukaansiga iyo sheydaaminta haweenka!

Waxaa qorey Cabdi Ismaaciil 04/07/2017

shaaarib

Dadka daneeya xiddiguhu waxay ku doodaan in meeraha al-Suhra (=Venus) uu yahay kan meerayaasha oo dhan ugu qurxoon. Imaam al-Tabarina (838-923) buuggiisa tafsiirka ah wuxuu ku xusay in saxaabigii Cabdullaahi bin Cumar (RC) mar walba oo uu arko al-Suhra uu nacladi jirey, uuna oran jirey: “Waa tan midda fidnaysay Haaruut iyo Maaruut/هذه هي التي فتنت هاروت وماروت”.

Sheeko-xariirtaan oo la sheego in asal ahaan lagu xusay diinta Saraadashtigu waxay leedahay sidatan: waxaa jirey labo malag oo la kala oran jirey Casaasiis iyo Shamxasaay ama Haurvatat (=Haaruut) iyo Ameretat (=Maaruut). Habeen habeennada ka mid ah, labadaan malag waxaa ku diday dareen shahwo oo aad u daran, waxayna go’aansadeen in ay dhulka u qaraab tagaan. Kolkii ay soo degteenna waxay ka heleen gabar qurux badnayd oo la oran jirey Astiir (=Cashtaar ama Aphrodite), gabadhiina waxay u ballan-qaadday in ay damacooda uga dhabayn doonto haddii ay baraan magaca Alle ee weyn ee samada lagu tafo.. way u sheegeen, laakiin way ku ballan-furtay, waxayna u sheegtay in ay tahay qof dhowrsoon oo aan sina arrinkaasi uga suuroobin. Intaa ka dib, gabadhii waxay u duushay samada, Ilaahna wuxuu abaal marin uga dhigay in uu xiddigaha ku daray. Waana taas tan iyo maanta meerayaasha oo dhan ugu sidata, ishii daymootaana aysan ka jeensanayn.

Sheekada iyo warka laga wariyey Cabdullaahi bin Cumar run iyo been kay doonaan ha ahaadeene, waxaa jira rag badan oo ka mid ah wadaaddada diimaha oo ku dooda in walxaha qurxooni ay xuska Alle dadka ka mashquuliyaan. Walxaha qurxoon ee wadaaddadaasi ay sida gaarka ah u colaadiyaanna waxaa ka mid ah wajiga haweenka.

Waxaa jira baaritaanno tusinaya in guud ahaan haweenku ka diin jecel yihiin ragga, xarumaha cibaadada diimaha badankooduna ay ku taagan yihiin taageerada maaddiga ah iyo tan macnawiga ah ee ay ka helaan haweenka (tusaale ahaan, halkaan ka eeg warbixin uu diyaariyey mac-hadka PEW oo xaruntiisu tahay Washington, DC: http://www.pewforum.org/2016/03/22/the-gender-gap-in-religion-around-the-world/ )[i]. Taa oo jirta, haddana qaar badan oo ka mid ah wadaaddada diimaha kala duwani- gaar ahaan wadaaddada diimaha Ibraahiimigu- waxay rumaysan yihiin in haweenku yihiin macallinka Ibliis wax u meeriya. Waana tii ay ku been-hawaaseen “Sheydaanku shaqada ku adkaata dumar buu u dirsadaa!”. Sida la ogyahayna Ibliis towbad ma leh, xaawaleyduna ardaygooda waa ka sii xagjiraan, oo waa cawro fitno iyo fasaad la soo taagan.

Sheydaaminta haweenku waa dhaqan ummadaha adduunka badankoodu- haddiiba aysan ahayn dhammaantood- ay wadaagaan, xooggeeduse wuxuu salka ku hayaa oo ay ka soo jeeddaa sheekooyinka diimuhu siyaabaha kala duwan u tebiyaan ee ay ugu caansan yihiin labada sheeko ee lagu kala magacaabo sheekada abuurka (The story of creation/قصة الخلق) iyo sheekada denbigii ugu horreeyey (The first or original sin/الخطيئة الأصلية).

Sheekada koowaad waxay sheegaysaa in Xaawo laga uumay feer qalloocan oo uu leeyahay Aadan oo isaga Rabbi isu ekaysiiyey. Ujeeddada Xaawo loo uumayna sheekadu waxay ku sheegaysaa in ay tahay si ay Aadan u maaweeliso, oo caajiska iyo carada uga ilaaliso. Sheekada labaadna waxay Xaawo ku tilmaamaysaa in ay tahay midda Aadan duufsatay ee ka mas’uulka ah hoogga isaga iyo warasadiisu ay dunida kula kulmayaan, ka dib markii ay sabab u noqotay in laga cayriyo jannadii Eebbe asalkii hore ku abuuray. Sidaa awgeedna, Xaawo iyo gabdhaheeda waxaa ku waajibay in ay weligood u heellanaadaan ka maqsuudinta Aadan iyo barbaarta ka beermay.

Xaawo kolkii ay Aadan cunsiisay geedkii loo diiday, jannadana dibedda looga soo xooray, muddo waxay ku jirtay baadigoobka Aadan, hayeeshee kolkii ay aragtay dhulka ayay isku dhufatay iyada oo iskhaafinaysa, iskana dhigaysa ruux danaheeda ku mashquulsan oo aan isaga dan iyo hello toona ka lahayn. Tan iyo maalintaasna Xaawo iyo gabdhaheeda waxaa dhaqan u noqday dhagarta iyo ku dheelidda ilmo Aadan, labkana waxaa ku laasimay in ay ka foojignaadaan dhibka xaawaleeyda. Waxaana xusid mudan, in marka keliya ee Carabtu u garaabaan Yahuudda ay tahay marka meesha haween soo galaan. Miyeydaan maqal Carab iyo Muslimiin badan oo si murugo leh ugu cataabaya: “Ka digtoonaada dumarka! Fitnadii ugu horreysay ee Israa’iilida qabsatay waxay ahayd mid uga timid dhanka dumarka /اتقوا النساء، فإن أول فتنة بني إسرائيل كانت في النساء”.

Dhowr maalmood ka hor, magaalada Qudus, maxkamad ayaa waxay gaadhay xukun dhigaya in shirkadda duullimaadka dalka Israa’iil ee ELAL (=AlCaal) ay hadda ka dib ka reebban tahay in qof dumar ah kursigeeda looga kiciyo wadaad xag-jir ah dartiis. Diyaaradda muddo dheer waxaa culays ku hayey wadaaddada xagjirka ah oo marar badan diida in ay ku fariistaan kursi ku xiga kursi ay ruux haween ahi ku fadhido. Duullimaaddada diyaaradda, siiba kuwa u kala goosha Israa’iil iyo USA iyo Israaiil iyo Uk, waxaa si joogto ah ula soo darsayey dib-u-dhac ku yimaada waqtiga duulitaanka oo ka dhasha cabasho iyo muran ay abuuraan wadaaddada xagjirka ah oo diida in ay ku fariistaan kursigii ay diyaaradda ku lahaayeen, iyaga oo qiil ka dhiganaya in kursiga ku xiga uu ruux haween ahi ku fadhiyo.

Xukunka maxkamadda oo lagu tilmaamay mid taariikhi ah, waxa uu yimid ka dib markii ay shirkadda dacweysey haweenay 83 jir ah oo lagu magacaabo Renee Rabinowitz, ka dib markii shaqaalaha diyaaraddu ay waydiisteen in ay ka kacdo kursigii ay diyaaradda ka fadhidey iyaga oo isku dayayey in ay raalli geliyaan wadaad seef la bood ah oo diiday in uu ku fariisto kursi u dhow mid dumar ku fadhiyo.

Murwo Rabinowitz waxay ku fadhidey kursi ka mid ah kuraasta qaybta heerka ganacsata (=business class) ee diyaaradda ElAl oo samaynaysey duullimaad u dhexeeyey Maraykanka iyo Israa’iil, markii shaqaalaha diyaaraddu ay waydiiyeen in ay fariisato kursi aan ahayn kii ay xaqa u lahayd, sababtana ay ku macneeyeen in wadaad ku qoran kursiga keeda ku xigaa uusan doonayn in uu ku fariistu kursi haween deris kula tahay.

Maxkamaddu waxay amartay in shirkaddu Murwo Rabinowtiz ay magdhow ahaan u siiso lacag dhan 6,500 oo Sheekal oo u dhiganta USD 1838. Hayeeshee, Rabinowtiz waxay sheegay in sababta dacwada ku bixisay aysan ahayn sabab dhaqaale, balse ay tahay mid mabda’ ku dhisan oo ay ka dhiididay faquuqa lagu samaynayo haweenka. Waxay intaa raacisay in ay tiri: hadda ka dib ma jirayso haween kursi looga kiciyo wadaad darti. Hadda diyaaradaha waa ka mamnuuc in ay wadaaddada madax-falluuqa qaba gacan ku siiyaan in haweenay la kiciyo. Nin waa laga yeeli karaa inuu haweenay sidaa ka codsado, laakiin hadda ka dib uma bannaana in uu shaqaalaha diyaaradda weydiisto in ay arrinkaas gacan ku siiyaan.”

Shirkadduna dhankeeda waxay sheegtay in ay sharcigaas u hoggaansami doonto, shaqaalaheedana ay ku baraarujin doonto siyaasadda shirkadda ee arrinkaan ku aaddan (Sheekada oo dhan halkaan ka akhri:

http://www.timesofisrael.com/in-landmark-ruling-el-al-ordered-to-end-policy-of-asking-women-to-move-seats/ ).

Qoraagii reer Masar ee la oran jirey Towfiiq al-Xakiim buuggiisa “Alle I tusi/أرني الله”, wuxuu isku weydiiyey su’aal oranaysa: Haddii Ibliis damco in uu towbad keeno halkee buu aadayaa? Xakiim wuxuu sawir ka bixiyey Ibliis oo go’aan ku gaaray inuu towbad keeno oo gaaracaya albaabada wadaaddada ugu sarreeya diimaha Yahuudiyadda, Kirishtaanka iyo Islaamka.

Ibliis markii koowaad wuxuu garaacay albaabka Xaakhaamka ugu sarreeya diinta Yahuudda, wuxuuna u sheegay in uu doonayo in uu towbad keeno. Xaakhaamkii wuxuu ku yiri: Ma waxaad doonaysaa in aad Yahuudi noqoto? Wuxuu ugu warceliyey: waxaan doonayaa in aan Alle ku xirmo! Xaakhaamkii xoogaa buu fekeray, wuxuuna iskula hadlay: haddii Alle Ibliis cafiyo, oo dhulka shar ka dhammaado, maxay baa Yahuuddu ummadaha kale ugaga duwanaanayaan, oo ay ku mudanayaan in ay noqdaan shacabka Alle doortay? Haddii taasi dhacdo oo Ibliis towbad keeno waxaa meesha ka baxaysa sababtii Eebbe Israa’iili ummadaha kale uga doortay, hantidooda iyo hey’adahooda maaliyadduna waxba tari maayaan. Dabadeed, Xaakhaamkii wuxuu Ibliis ku yiri: Annagu haddaan Yahuud nahay dhaqankayaga kama mid ah in aan diintayada dad kale ugu yeerno, ee fadlan diin kale raadso haddii towbad keenku dhab kaa yahay.

Ibliis isaga oo murugaysan ayuu ka tagay Xaakhaamkii, wuxuuna tagay Faatikaanka, wuxuuna dhegaystay Boobka iyo xertiisa oo Kaniisadaha ka akhrinaya wacdi sheegaya: in Maryanta dhowrsani ay dhashay wiil ay u bixisay Yasuuc, maxaa yeelay ummaddiisa ayuu denbiyada ka badbaadinayaa. Ibliis wuxuu dhegaystay gabayo Ciise lagu ammaanayo oo sheegaya inuu u yimid si uu aadanaha denbiyada uga dahiro. Intaa ka dib, Ibliis wuxuu hor istaagay Boobka, Boobkuna wuxuu ku yiri: War nacalad-qabayahow maxaad doonaysaa oo halkaan ku keenay? Wuxuu ku jawaabay: shey kastaa wuxuu leeyahay waqti uu dhammaado, waxaana doonayaa in aan iska daayo canaadka iyo madax-adayga oo aan Alle u towbad keeno.

Boobkii wuxuu yiri: War ma adiga oo Ibliis ah ayaa doonaya in uu diin qaato? Ibliis wuxuu yiri: miyaan Masiix oran: “Samada hal denbiile oo towbad keenay ayaa looga dabbaal-degid badan yahay sagaashan iyo sagaal aan denbaabin?”. Boobkii waa baa ku baryey, wuxuuna iskula hadlay: “ Maya.. Maya.. taasi ma dhici karto, haddii Ibliis towbad keeno maxay ku danbaynayaan kaniisadaha iyo Faatikaanku? Hantida iyo sharaftu ma sii jirayaan? Maxaa dadka lagu wacdinayaa? Kaniisaddu ma aqbali karto codsigaaga ee saaxiib naga raalli ahow!

Ibliis ma quusan, ee wuxuu aaday masjidka iyo jaamacadda As-har, wuxuuna la kulmay Shiikha As-har oo ka dhegaystay ujeeddada uu ugu yimid. Shiikhii As-har markii uu dhegaystay codsiga Ibliis wuxuu ku yiri: War ma adiga oo sheydaan ah ayaa doonaya in uu towbad keeno, oo uu iimaan yeesho? Ibliis wuxuu yiri: miyaan towbad keenku wanaagsanayn, dadkuna xaq u lahayn in ay diinta Alle koox-koox u soo galaan, Eebbana uusan quraanka kariimka ah ku oran: “Markuu yimaado gargaarka Eebbe iyo furashadu, oo aad aragtid dadka oo diinta Eebbe kooxo u soo gali, u tasbiixso Eebbe adiga oo ku mahadin denbidhaafna weydiiso.”

Wadaadkii wuxuu iskula faqay: haddii Sheydaan towbad keeno sidee quraanka loo akhrinayaa? Dadku weedha “Acuudi Bilaah mina Sheydhaani Rajiim” maxay ku beddelanayaan? Ibliis markuu islaamo ka dib maxaa magac looga dhigayaa oo loogu yeerayaa? Dadku denbiyada iyo eedaha ay galaan yaa loo saarinayaa/xanbaarinayaa? Wadaaddaduse maxay qabanayaan oo meherad ka dhiganayaan? Ugu dambayntii shiikha As-har Ibliis wuxuu ugu cudurdaartay in codsigiisu uu awooddiisa dhaafsiisan yahay, hawsha loo igmadayna uu ka hor-imaanayo.

Dabadeed, Ibliis isaga oo quus jooga ayuu samada u duulay, laakiin wuxuu dhexda kula kulmay Jibriil oo u sheegay in uu ka soo hormaray waqtigii la filayey, xilkiisiina uusan wada gudan, kuna amray inuu dhulka ku noqdo si uu u guto waajibka loo igmaday, waayo? Wanaag lama garanyo haddaan xumaan la aqoon, xaqna ma jirayo haddaan baadil jirin, iftiinkana lama qiimaynayo haddaan mugdi la arag, caddaanna lama sheegayo haddaan madow la aqoon. Waa lagama-maarmaan in Ibliis dhulka joogto inta aadamigu tilmaamahaas u baahan yihiin. Ibliis wuxuu dhulka ku soo noqday isaga oo leh: muxubada aan Alle u qabo darteed ayaan dhulka ugu noqonayaa, xilkaygana u gudanayaa, wuxuuna ku qaylinayey “Waxaan ahay shahiid, waxaan ahay shahiid, waxaan ahay shahiid!” (Sheekada Tawfiiq Xakiim oo dhan halkaan ka akhri: file:///C:/Users/User/Downloads/%D8%A3%D8%B1%D9%86%D9%8A%20%D8%A7%D9%84%D9%84%D9%87%20(1).pdf ).

Ku Allahoode, waxay kaloo wariyeen in Ibliis abidkii mar qura towbad keenay, uuna muddo maalmo ah dunida ku noolaa isaga oo u eg, una dhaqmaya sidii barbaar bilicsan. Hayeeshee, galab galbaha ka mid ah ayuu wuxuu la kulmay gabar cajab gelisay, wuxuuna damcay in uu shukaansado, laakiin ayaandarro wuxuu garan waayey xeelad uu qalbigeeda ku kasbado, dabadeed wuxuu xal moodey inuu ku noqdo xaaladdiissii sheydaannimada. Laakiin kolkii uu ku noqday xaaladdii sheydaannimada wuxuu yeeshay muuqaal foolxun oo gabadhii ka didday. Inta la ogyahayna sheydaan markaas oo qura ayuu towbad keenay, maalintaasna xaawaley ayaa sheydaannimadii ku celisay.

Iyada oo kooban, bilis-xaawo sheydaan iyo malaa’ig toona ma aha, shaaribkuna laboodka xaq u siin maayo in ay haweenka caqligooda iyo codkoodaba cawro ku sheegaan, dabadeedna sida ay doonaan ay u sawiraan. Qofku waxa uu haysto oo dhan waxaa ugu qaalisan caqligiisa iyo caqiidadiisa, marka labadaas la dhayalsadana ma harin curyaamin kale oo ruux loo geystaa.

Cabdisaciid Cabdi Ismaaciil

sismail42

[i] Baaritaankaan waxaa lagu ogaaday in Islaamka iyo xagjiriinta Yahuuddu ay yihiin labada diimood ee dunida oo dhan raggu ay haweenka ummuuraha diinta –tusaale ahaan salaadda iyo sadaqada-ka badsadaan

BOOK REVEIW – ISLAMIC EXTREMISM: THE UNTOLD TRUTH-

book

ISLAMIC EXTREMISM: THE UNTOLD TRUTH

Author: Abdi Rahman Mohamed Jibril

Publisher: Partridge Publishing, South Africa

Number of Pages-189

Available in Hardcover, Soft Cover and as an E-book.

 

Introduction- Part 1 – please note that this is a summary review of chapter 1 of the book. I will hopefully publish final review of all of the chapters shortly

The following review is based on my understanding having read the above book once. I understand that other readers/reviewers will most likely come up with a different conclusion.

This book is unique in the sense that the Author is Somali Muslim whose views are strong and against what he calls “extremist Muslims as well as mainstreams Muslims” the author does not appear to hide his views; he tells them as he sees them. Unlike some mainstreams, Muslim scholars who argue that terrorism has no place in Islam, the author, states that “All of the killings, hatred, and violence perpetrated by Islamist extremists can easily be justified on the teaching of Islam, especially some chapters of the Holy Quran and Hadiths. I have no doubt that this book will shock and even offend many readers, particularly, those who live  the regions the author hails from. This is a book that one will not find the usual politically correct phrases one would normally expect from Muslim writers. The author begins to point the fingers to the teaching of Islam and blames the Koran, hadiths and Islamic scholars and lays everything bare. I am not surprised if he is not labeled as “kafir” because he touched a taboo subjects, and calls the  reinterpretation and a review of Islamic teaching.

Overall this book contains Eight Chapters, and I intend to write a summary review of each chapter. In Chapter one, the author talks about how the teaching of Islam impact the thinking of extremist and Muslims (he interchangeably uses these terms). He argues Muslims hold extreme views and such views are supported by the Quran and the Sunnah. He, therefore, suggest that Muslims should remove all the Quranic verses that support fighting and violence from the Holy Book, because, ‘their cause and effects are invalid and illegitimate.’ The author is specifically critical to the Koranic verses on Jihad. He claims that Koranic verses that advocate for peace are not many and well known like those preach Jihad and fighting against the infidels. He claims that Islam feeds Jihad and encourages Jihadists and extremist to wage war, and the result is; torture and human rights violations that take place in Muslim countries.

Jihad

Chapter one talks about Jihad in more detail. The author states that Jihad is used to fighting against Muslims and none Muslims alike. All Muslims are taught that Jihad in Islam is important that is why they see nothing wrong in killing because it is part of their religious belief. The author reports that the extremists do not read the Koran to understand its aims and values. They are angry and do not appreciate universal brotherhood. He argues that Islam can be truly a religion of peace, but extremists have hijacked it. He, therefore, suggest that the current trend of religious-based violence and hatred by extremists and in many cases many Muslims requires rethinking or reinterpretation of the religion. The author not only proposes the total elimination of verses that promote Jihad, but he is strong, advocating a total reinterpretation of Islamic teachings and adaptation of the United Nations Human Rights Convention.

The author further argues that the literal and clear meaning of the Koranic verses, support the belief of extremists and the source of their hatred is killing is the Holy Book itself. He claims that there is no common policy in Islam that guarantees peace, instead of Islam emphasise fighting and Jihad. He gives a long list of verses from the following chapters of the Koran;

· Albaqarah – 154, 192, 216, 245

· Al-imran -142, 157, 158, 169

· Al-nissa- 74, 75, 76, 84

· Al-maida- 51

· Al-anfal – 38, 39

· Al-towba 5, 12, 13, 14, 23, 36 and 37 as well as 111

The author believes that the above verses on Jihad served their purposed during the life of Prophet Mohamed and are no longer tenable in this day and age. He claims that Islam is not supposed to be a static religion, it has to change and be relevant to the modern world and its systems. He adds that the law of nature applies to Islam, meaning the understanding of Islam by those before us is not the same. He claims that we must not follow the footsteps of our ancestors. Otherwise, we would be behaving like the extremists.

Religious regulation.

The author talks about how Muslim clerics fail to take the responsibility to convey the true meaning of Islam to their folks. He talks about how Muslims learn the Koran by heart get some basic knowledge of Islam and then give themselves titles such as ‘Sheikh’ and Ma’ allim.’ He argues that there is no well-established system or procedure on how one can obtain these religious titles. Therefore, religious fatwas are the order of the and followers are expected to obey and follow such decrees.

On page 25 the author provides two contrasting claims. He states that the notion that extremist does not follow the true Islam and Islam does not advocate the killing of infidels and is a religion of peace is NOT true, because of extremist, follow the teaching of Islam and are fulfilling the order of their god, according to their belief system. However, on the same page, he states that Islam does not incite envy and hatred for others, but it was made by the people who administered the religion, for a long time.

Interactions with Christians

The author suggests, unlike Muslims Christians rarely expressed hatred towards Muslims. He states that ‘since Muslims consider none Muslims as enemies should they (Muslims) expect the same hatred from Christians? He supports his arguments, by saying that ‘ Christians usually wear a friendly, smile and interact with the without prejudice or hatred’ he tells of how Muslim asylum seekers get everything they need which they could not get from their own countries. He gives an example such as; peace, respect security, freedom justice, education, health services and social welfare. Muslims get all these without discrimination, yet, this is not compatible with what their religion teaches, he claims.

Chapter one concludes that plight of Muslims today is not the oppression from others (none Muslims), but it is due to Muslims not utilizing their own consciences. He gives an example of wartorn countries such as Syria, Somalia Iraq, Libya, and Yemen.