Tuesday, October 20, 2020

Proclamation finally decrees equality for Ethiopian Muslims

On 11 June, the House of People’s Representatives (the House) approved a bill to legally establish the Ethiopian Islamic Affairs Supreme Council (EIASC, aka the majlis), a move with overarching positive implications for Ethiopian Muslim society

Up until this day, a single religious society has maintained unrivalled legal status before the Ethiopian State.

The Ethiopian Orthodox Tewahedo Church’s continued special legal personality originates from articles 389 and 407 of the 1960 Civil Code. It marks a direct recognition of the church as a legal entity that can form organizations affiliated to it, and it was not subject to annual renewal.

Following the latest parliamentary approval, this number has now risen to three, adding the Ethiopian Gospel believers. The House granted legal status to the Ethiopian Evangelical Churches Council,

Finally, Ethiopia has officially recognized and integrated its religious elements. Post-1991 Ethiopia now becomes a multi-religious State, as it has been a multinational one.

Societal equality

The imperial era mantra that went “ሀገር የጋራ ነው፣ ሃይማኖት የግል ነው”, which means “country belongs to all; religion is personal”, has been a living memory, a counterfactual, until now. Because of this, the House’s glad tiding is the real deal that the old and the new generations are equally upbeat about.

Yet the move has less to do with the troubled majlis and more to do with the mass of Ethiopian Muslims. The majlis institution has for long been seen as anything but a sui generis spiritually Muslim in the eyes of the Ethiopian Muslims, and it is something they hardly identify themselves with.

The malfeasance of the majlis, rooted in lacking any shared vision and its institutional ineptitude, is one thing. But it is quite another, and a most damning one, when it stands against Muslims’ shared identity and becomes instrumental to the State’s repressive policies against the community.

It did this by giving overt support to measures the Ethiopian Peoples’ Revolutionary Democratic Front (EPRDF) government took.

In fact, many Muslims likened the majlis to one of the State’s ministries mandated to target Muslims. The majlis behaved and acted as part of the State security apparatus. The last three decades of its institutional history in particular manifest this. And that is why many Ethiopian Muslims resisted impressively and peacefully in late 2011.

The State’s act in the House is, thus, way beyond the mere commendable de jure precedence to authoritatively consent to the legal establishment of the Ethiopian Islamic Affairs Supreme Council (EIASC). Instead, for the wider Ethiopian Muslim community, this is a fundamental issue tied to the antique existence, underlying identity, unfettered equality, and fair justice as a religious community vis-à-vis the Ethiopian State.

Equality milestones

Two milestones are relevant to the Ethiopian Muslims’ question.

The first episode connects us with the 20th Century revolution marked by the demise of the empire that closed one key chapter about the question of State-Religion relations in Ethiopia. The other highlights the opening of a new chapter in the question of State-Religion relations and religious equality

In the mid-1970s, while the revolution was gathering pace, Ethiopian Muslims flooded the capital demanding the separation of State and Religion. The pre-revolution State-Religion relations served mutual political and economic interests.

One of the key instances powerful enough to capture such marriage could be that, the Church symbolized the Christianity of the State through the established official status the 1955 constitution provided under article 126. In exchange, the name of the Emperor should be mentioned in all religious services. Such an enduring bond that glued the two actors ultimately faced the wave of popular anger demanding change, including Ethiopian Muslims.

As historians  noted, it was their chant “ሀገር የጋራ ነው፣ ሃይማኖት የግል ነው” and the demand for equal status for their religion that reverberated. Shocked by the biggest demonstration which brought about onto the streets over 100,000 people, members of the aristocracy reacted strongly. The reaction was interpreted as a critical challenge that continued to undermine the historical position of the State.

The legitimate rights that Ethiopian Muslims demanded were critical to once again delegitimize the exclusivist discourse that had been reigning for centuries. Characterizing the discourse as unrepresentative to the wider Ethiopian polity, Muslims called for its disempowerment and for setting the State free so that it remains neutral and able to provide equal status to them.

The Muslims served as a key positive force that contributed to the 1974 revolution. Subsequently, the Ethiopian State dethroned the monarchic regime and turned a new chapter that parted ways with religion under the socialist military junta, the Derg.

As for the question of equal status, of becoming a directly recognized organized religious society and a judicial body that Ethiopian Muslims were equally struggling for, they had to wait until late 2011 when a critical juncture recurred in their history of oppression.

The Muslims’ renewed, but again seriously organized, demand for equal status resurfaced in December 2011, a part of the landmark peaceful struggle known as Dimtsachin Yisema. It all began when Ethiopian Muslims uncovered an Ethiopian government plot that targeted their autonomy and identity.

Historic repression

The EPRDF government was about to undertake an attack against Ethiopian Muslims in collaboration with the majlis. The government sponsored and invited a little known, ‘moderate’, sect headquartered in Lebanon, al Ahbash. This sought to alter the foundational beliefs and practices of Ethiopian Muslims that the State labelled as an existential threat. Foiling this ill-fated State-led operation, Muslims converged around a common cause, regardless of their differences.

The affair recalled two related incidents that occurred in Muslims’ history of oppression in Ethiopia: major mass conversion incidents, one in Wollo and the other in the now Ethiopian Somali region.

The first occurred in the late nineteenth century when Emperor Yohannes IV forced Wollo Muslims to desert Islam in an edict that says “now, let all Muslim[s] be baptized [and] become Christian.” Emperor Haile Selassie I always sought the same but acted off the record through systematically institutionalized channels. And this transpired to be the worst oppression Muslims ever suffered. A circular letter disclosed that the State would be pleased to see “the Somalis embrace Baha’ism religion than they remained adherents of Islam.”

While the Dimtsachin Yisema resistance was part of peaceful struggle for all Ethiopians, the stories resonated much more strongly with the Ethiopian Muslims and in particular the young generation.

Despite the aggressive nature of the State’s approaches to impose a foreign sect on Ethiopian Muslims, the modus operandi they opted for to push back was remarkable. Unperturbed, wise, and strategically organized, the Muslims remained steadfast to the principles of peaceful struggle. In a few months, as happened in 1974, the Muslim’s peaceful struggle won the hearts and minds of a significant segment of the polity that seek serious change.

They were all supportive of the cause and its inspirational methods which encouraged them to build upon for more purely political causes. As the only enduring challenge against the police state since the 2005 national election, political leaders and analysts praised the resistance’s nature and acknowledged the key role it played in the run-up to the EPRDF’s demise.

Now, the House’s June decree to grant equal status is the best answer of all recent answers the Ethiopian State came up with in the modern history of its Muslim citizens.

Implications of the proclamation

Apart from the grand historical significance discussed above, the proclamation has other benefits worth highlighting.

Firstly, it jettisons the age-old and State-led securitization of Islam and Ethiopian Muslims by shining light on the historic longevity of Islam in the land, a history that the State should take pride in as it does with Christianity. It is a well-established historical fact that Islam as a religion came to this land only after Mecca, where it was revealed.

Academic Adam Kamil, who dedicates his life to  studying and speaking about Ethiopia’s place and image in Islam, argues that Islam’s advent to Ethiopia equals justice. He asserts Ethiopia introduced the concept of treating migrants to the world 1,400 years ago. He suggested that this prototypical experience should be incorporated into the country’s broader history, if not utilized as a viable model in a global politics ridden by a refugee and migrant crisis.

Granting de jure equal status to its religions helps not only Ethiopian Muslims to proudly reclaim their rich history, but also helps the State reposition itself in world history that matches its antiquity.

Secondly, it glorifies Ethiopian Muslims as a religious society whose ontological existence is as old as the touching of Islam in Ethiopia.

The historical foundation of the Islamic community in Ethiopia is linked to the locals who welcomed members of the First Hijra and accepted Islam. Ethiopia’s contributions to Islam are ubiquitous in archives, yet its community and the State alike have no centrally administered collective ownership. The adoption of proclamation thus helps the Ethiopian Muslims remobilize and focus their efforts to re-identify themselves as a strong apolitical society rooted in its rich history, the State’s history.

Thirdly, the legal provision mirrors the magnitude of the present demography of Ethiopian Muslims. The significant proportion of Ethiopia as a polity is constituted by adherents of Islam. The number is such a large numerical value that deserves a parallel legal recognition through which apolitical activities of the society could be executed without facing legal hurdles and impediments by hostile officials.

Over the past several decades, even the majlis was subject to an annual renewal. The whole idea of going through such a complex institutional process undermined the grace of Ethiopian Muslims. But importantly, it practically precluded the majlis from behaving and functioning as a wider umbrella because this likens it with other NGOs whose organizational competence requires accreditation. The equal status provides the Ethiopian Muslims legal ground to see their umbrella spiritual organization differently from regular NGOs.

The last, semi-politically relevant point, is about ending a siege mentality.

Granting equal status to Ethiopian Muslims alters hostile mindsets and works against the perception of them as a threat. It deconstructs the legal and moral grounds that have been deployed by some agents, importantly the State and some regional states, to understand and treat Ethiopian Muslims as such.

The decree should serve as a key instrument for Ethiopian Muslims to reclaim their shared identity as an apolitical community. As an important precedent, the legal gateway should help Ethiopian Muslims come to a unity centered on their rich history, episteme, arts, and, crucially, their country, Ethiopia.

Related Articles

Daacish oo shaacisay sida ay uga jawaabeyso xiriirka Imaaraadka Carabta & Israel

Dubai (Caasimada Online) – Kooxda Daacish ayaa markii u horeysay si kulul uga hadashay xiriirka Imaaraadka Carabta iyo Bahrain ay la sameysteen yuhuuda Israel, kaasi oo ay kasoo saartay digniin hor leh. Daacish ayaa ugu horeyntii si weyn u cambaareysay xiriirkaasi, iyadoona ku dhawaaqady aargudasho ka dhan ah oo weeraro looga fulinayo dalka Sacuudiga, oo ay sheegen inuu yahay maskaxda ka dambeysa xiriiradaasi. Abu Hamza al-Quraishi, oo ah Afhayeenka Daacish ayaa muuqaal kooban oo uu baahiyey ku sheegay in xiriirkasta oo lala galo dalkaasi Yuhuuda ah uu ka dhigan yahay qimaayen lagula kacay Islaamka iyo xulafadiisa, sida uu hadalka u dhigay. Wuxuuna dagaal-yahanada kooxdiisa iyo dadka kale ee musliimnta ahba ugu baaqay inay weeraro ka dhan ah reer galbeedka ka fuliyaan boqortooyada Sacuudiga oo la ogyahay inay ku yaalaan labada goobood ee ugu barakeysan Islaamka. Sidoo kale waxa uu ku hanjabay inay beegsan doonaan dhuumaha shidaalka ee Sacuudiga, isagoona soo jeediyay in la isku kaalmeysto sidii dhulka loola simi lahaa dalkaasi. Ugu dambeyntiina waxa uu ka dhawaajiyey in Sacuudigu ay taageeray xiriirka Bahrain iyo Imaaraadka ay la yeeshen Israel, iyaga oo dhawaan hawada dalkaas u furay diyaaradaha Israel ee ku socda dalalka Khaliijka ee deriska la ah. Imaaraadka Carabta iyo Bahrain ayaa xulafo dhow la ah Sacuudiga, iyaga oo u gogol xaadhay heshiis dhab ah oo ay la galaan Israel, inkasta oo aysan si rasmi ah xiriir diblomaasiyeed ula yeelan. Sacuudiga oo isagu la fahamsan yahay inuu hormuud u yahay in xiriir lala sameeyo Israel, ayaa ku doodaya in is-fahamka labadooda dhinac ay dan weyn ugu jirto Falastiiniyiinta, isla markaana loo heli lahaa dal ay leeyihiin, wallow la rumeysan yahay inuu jiro heshiis hoose oo lidi ku ah sheegashadaasi. Let’s block ads! (Why?)

Bililiqada Ceerigaabo ka socota

20th October 2020  admin  Category : Nashqadaynta ay Hartiga Ceerigaabo u baahan yihiin oo Isaaqa reer Ceerigaabo degani ayna u baahnayn waa bililiqo iyo koox isu arkay inay ku guulaysteen dagaalkii beelaha ee gobolka Sanaag. Nimakan Cagfta gelinaya qaar ka mid ah waa ku iibsaday Dhismayaashii iyo iyo dawladdii Kcaanka dhisay oo guryo kaga iibsaday dalka Turkiga [embedded content]

Stay Connected

20,877FansLike
2,388FollowersFollow
0SubscribersSubscribe

Latest Articles

Daacish oo shaacisay sida ay uga jawaabeyso xiriirka Imaaraadka Carabta & Israel

Dubai (Caasimada Online) – Kooxda Daacish ayaa markii u horeysay si kulul uga hadashay xiriirka Imaaraadka Carabta iyo Bahrain ay la sameysteen yuhuuda Israel, kaasi oo ay kasoo saartay digniin hor leh. Daacish ayaa ugu horeyntii si weyn u cambaareysay xiriirkaasi, iyadoona ku dhawaaqady aargudasho ka dhan ah oo weeraro looga fulinayo dalka Sacuudiga, oo ay sheegen inuu yahay maskaxda ka dambeysa xiriiradaasi. Abu Hamza al-Quraishi, oo ah Afhayeenka Daacish ayaa muuqaal kooban oo uu baahiyey ku sheegay in xiriirkasta oo lala galo dalkaasi Yuhuuda ah uu ka dhigan yahay qimaayen lagula kacay Islaamka iyo xulafadiisa, sida uu hadalka u dhigay. Wuxuuna dagaal-yahanada kooxdiisa iyo dadka kale ee musliimnta ahba ugu baaqay inay weeraro ka dhan ah reer galbeedka ka fuliyaan boqortooyada Sacuudiga oo la ogyahay inay ku yaalaan labada goobood ee ugu barakeysan Islaamka. Sidoo kale waxa uu ku hanjabay inay beegsan doonaan dhuumaha shidaalka ee Sacuudiga, isagoona soo jeediyay in la isku kaalmeysto sidii dhulka loola simi lahaa dalkaasi. Ugu dambeyntiina waxa uu ka dhawaajiyey in Sacuudigu ay taageeray xiriirka Bahrain iyo Imaaraadka ay la yeeshen Israel, iyaga oo dhawaan hawada dalkaas u furay diyaaradaha Israel ee ku socda dalalka Khaliijka ee deriska la ah. Imaaraadka Carabta iyo Bahrain ayaa xulafo dhow la ah Sacuudiga, iyaga oo u gogol xaadhay heshiis dhab ah oo ay la galaan Israel, inkasta oo aysan si rasmi ah xiriir diblomaasiyeed ula yeelan. Sacuudiga oo isagu la fahamsan yahay inuu hormuud u yahay in xiriir lala sameeyo Israel, ayaa ku doodaya in is-fahamka labadooda dhinac ay dan weyn ugu jirto Falastiiniyiinta, isla markaana loo heli lahaa dal ay leeyihiin, wallow la rumeysan yahay inuu jiro heshiis hoose oo lidi ku ah sheegashadaasi. Let’s block ads! (Why?)

Bililiqada Ceerigaabo ka socota

20th October 2020  admin  Category : Nashqadaynta ay Hartiga Ceerigaabo u baahan yihiin oo Isaaqa reer Ceerigaabo degani ayna u baahnayn waa bililiqo iyo koox isu arkay inay ku guulaysteen dagaalkii beelaha ee gobolka Sanaag. Nimakan Cagfta gelinaya qaar ka mid ah waa ku iibsaday Dhismayaashii iyo iyo dawladdii Kcaanka dhisay oo guryo kaga iibsaday dalka Turkiga [embedded content]

Warqad furan Ku socoda madaxweynaha Somaliland

October 20, 2020 | Published by: yaska Warqad furan Ka timid abdisalaan mohamoud Ku socoda madaxweynaha qaranka Mawduuca Odweyne Mudane madaxweyne kusoo dhawoow caasimada Gobolka Daadmadheedh ee Odweine xarunta shidaalka iyo khayraad ka dalka Tan iyo intii aad xilka madaxweyne aad Talada wadanka qabatay waa markii labaad ee aad soo booqato gobolka waa arin muujinaysa dadaalka iyo juhdiga wadanka ku doonayso Inaad xogogaal noqodo baahiyaha aasaasiga ee gobolka Mudane madaxweyne mudadii aad xilka haysay siyaasadaada waxqabad ee gobolka Daadmadheedh waa kaaga mahad celinaynaa waxqabad ka muuqda ee aad ka hirgalisay odweiwe A.hirgelinta dhameystira Banka dhexe ee masuulka kaaga yahay Gudoomiye Cali Ibrahim Jama Baqdaadi oo ka hirgaliey dhisitaanka banki weyn oo ah rugunada dawladnimada kana soo baxey waajibadka qaran B.maxkamadii gobolka la dhameystiran C. Jeelki weynaa oo la dhisayo Iyo dadaalo badan oo aad muujisay oo iyana socda Mudane madaxweyne Baahiyaha aasaasiga ee u baahan Inaad u guur gasho 1. Odweine waa xuduntii xoolaha shidaalka iyo beeraha waa gobolka ugu balaadhan istaraatiji ahaan iyo baaxad ahaan ba madaxweyne Odweine cashuurteeda burco iyo hargeisa ayay ku dhacaan awood umalaha inay neefka xoolaha cashuurato oo ay u madaxbanaanaato waxaa dabar ku ah xeerka baarlamaanka oo Xanibay cashuurtii gobolka curyaamin weyna ku ah gobolka madaxweyne arinta wax ka qabo 2. Madaxweyne noqo mid hirgeliya balantii aad reer Oodweyne aad kaga farxisay Inaad wadada burco odweyne iyo hargeisa dhagax dhigto dhisi doonto taas oo aan odhan karo waxaad timid wakhtigeedi waa wado wax ku ool ah dhaqaale ahaan iyo dawlad ahaan ba waana halwable uu qarankani tebayo wadadan waxaa filayaa Inaad ka dhabayn doonto madaxweyne 3.madaxweyne waa Inaad daadajisaa nidaamka dawladnimada iyo adeega dawlada sidaad imikaba aad u wado dhaqaale ahaan maamul ahaan iyo dad ahaan waa nidaamka Dawadnima hargeisa la dhaafiyo goob kasta waa Inaad gaadhsiisa adeega dawladeed. 4. Madaxweyne masuuliyiinta gobolka metala kula xisaabtan waxay umada u qabteen uma baahnin masuul kursiga Oodweyne iskaga fadhiya waxii loo igmadeyna aan qaban uu guur galista odweyne masuul kasta a inuu xafiiskiisu ka shaqeeyo waxay ku tusi doontaa cida wax qabatay iyo kuwa aan waxba qaban si fudud baad u ogaan doonta 5. Baahiyaha aasaasiga ee gobolka waa kuwo aad u tiro badan Marka laga tago masuuliyiin faro ku Tiris ah oo shaqadooda kasoo baxay soona gaadhsiiyay adeegii dawladnimada ee aad u igmadey taasna aad ku abaalmariso wax qabad ka bulshada u qabteen kuwa aan wax qabana aad kula xisaabtando waxay wax uga qaban waayeen shaqadii dawlada ay u hayeen bulshada ugu celin waayeen 6. Mudane madaxweyne gobolka doorkii badhasaabnimada ayuu 7. Madaxweyne wasaaradaha gobolka inta badan xafiisyo kuma laha Marka laga tago wasaarada kooban 8.madaxweyne gobolka wuxuu baahanyahay kastamkii in loo sameeyo si gobolka ula jaanqaado gobolada kale dalka taas oo ka qayb qaadanaysa Koboca dhaqaale ee odweyne tabayo iyo dalkaba socdaalkaaga waxay marag madoon u tahay sida aad ugu dafaxeydan tahay dalka Inaad meel fiican gaadhsiiso mudane madaxweyne waxaa filayaa Inaad Baahiyaha a wax ka qaban doonto waxna ka bedel I doonto. Wabilaahi tawfiiq. LA WADAAG ASXAABTAADA

Maxaysatada Siyaasadda Soomaalilaan. Ujeeddo badan.

October 20, 2020 | Published by: yaska Madaxdii dowladda waxaa isha ku haya dhalinyaro wax basaasa oo u dhigma xisaabiyaha idman oo aan libiqsanayn, waa sidii xukuumaddii kacaanka, madaxdu way la sii jeestaan marka ay xanjo afka gelinayaan. Inamadu waxba ma maqlaan, kursiga kama kacaan iyaga oo wax qooraansanaya mooyee, waxaa lagu xantaa ‘ yaryarka dalbaha leh.’ Odaygan magiciisu waa jab Libaax, xisbigii uu ka tirsanaa wuxuu kala daatay, markii lagaga adkaaday doorashadii ugu dambeysey ee uu xil qabtay. Meesha wuxuu u joogaa in uu hor fadhiyo xisbiga ay beeshiisa iyo isaga laftiisu taageero ku filan guusha madaxtooyada u waayeen doorashadii u dambeysey. Hore wuxuu u lug gooyey xisbigii uu kula shuraakoobey laandheerenimada iyo danahiisa shakhsi. Inkasta oo ay jiraan faq iyo balan hoose oo uu naftiisa la galay, hadana Odayga wataa, weli ma Indho darayn, wuxuuna si foojigan u il baadinayaa dhaqdhaqaaqiisa iyo dhuumashooyinkiisaba. Is aaminku wuxuu noqday sheeko iyo beri. Waxaa jirta warqad cinwaan looga dhigo “Madaxweynaha oo diyaarinaya isku shaandhayn golaha xukuummadda” waxay soo baxdaa dhowrkii biloodba mar, waxayna soo toosisaa asxaabta godka ee rajo dhigtay, waxayse ku dambaysaa in dhowr ma quuste sawirka lagu buuxsado dabadeedna la fasaxo. Ujeeddada loo kala wado Maxamed iyo Maxamuud, waa sidii loo kala irdhayn lahaa is ogosha labada bahood ee ay wadajirkooda wax ku noqon lahaayeen, mid waxaa loo qoondeeyey sidii loo bari lahaa badhaq nugeyl aan suurto gal ahayn, iyadoo loo soo marayo hogaanka Socdaalka iyo Sirdoonka qaranka, kan kalena waxay bishu hortiisa iman, marka hoggaamiyihiisu cid u codaysaba waayo. Dadweynuhu way ka daaleen maamul aan hal abuur lahayn, oo hoggaan ciidan leh, kolkii horeba waxaa lagu liqay arrin dhaqan iyo balan la fulinayey. Badheedhaha shacabku wuxuu soo afjari doonaa, taariikhda Soomaalilaan shantii sanaddood ee abid Askari xukumo. Ninkan Inanta dhulka ku haysta, ee marka guddi xaqiiqo raadin ah la soo diraba, guriga kale ee waddada soo galay tusaya, waa nin Diinta la isku sawiro iyo khiyaanada ku cirraystay, Shiikh Khaliil baa la dhacay Muslimnimada ka muuqata, kaaga daranne macangegnimo, shan nin waddada ugama kaco, waaba kii oo gardarada garab u helay. Waanu iska aamusi lahayn, haddii uu magaalada noogu samayn lahaa calaamad qudha oo badhtamaha Burco ama waddada Howdka ishaaraysa ama hadduu tobonaanka haldoor ee reer Togdheer uu si uun u weyneyn lahaa, inay halkani tahay magaaladoodii, si ay dhalinyarada hamigooda u koriso. Tolow miyaanay arkayn hebelada iyaga oo aan filayn, diyaarna ahayn, ka hoydey adduunka, iyaga oo aan cidina u sii digin. Gafanuhu himiladiisa ma ku gaadhayaa kala guridda Maxamed iyo Muuse? Ma ku guulaysan karaa isagoo raacaya qaaciidada macalinkiisu u soo dhiibey? Maya. Labadii Xisbi mucaarad oo midba kan kale ka xigsanayo xukuumadda, si murashaxoodu ugu xigo xilka madaxtinimadda ama aan xisbigoodu ugu soo bixi waayin Ururada haddii la furo. Waxba kama ay korodhsan, kal hore iyo farsamooyinkii Kulmiyihii hore. Mucaarad kulul ayaa guuleysta, la isma baryo, axsaanna ma jiro Siyaasadda. Waxaan amaanayaa siyaasiyiinta C Geeljire, Xirsi Cali iyo C Daamur. Waddada Oodweyne waxay ka hir geli weydey koox fahmo yar, munaafaqnimo badan, oo aaminsan, haddii la isku xidho Burco, Oodweyne iyo Hargeysa, in degmada Shiikh iyo inta sii xigta Berbera ay ka lumayso fursado dhaqaale, iyaga oo aqoon gaabni garan la’, in aan Berbera marnaba looga baqayn in ay kobocdo oo barwaaqaysato. Sidee ayay reer Soomaalilaan u aaminayaan wax wada lahaansho? haddii Muwaadinka ka yimaadda Sool ama Sanaag lagu kadeedo safarrada ay ku tegayaan Caasimadda dalka, haddii hay’adaha amnigu ay soo jactediyaan, joogsiga Bari ee magaalada Shiikhna cago jugleyn iyo baadhasho loogu daro, dad wax wada leh tacadigaasi miyuu qabtaa? Hadday wada eexo tahay, hadday dabin aasan tahay, Shil iyo wada eeso tahay, hadday wada aano tahay, Hadday agaraa dam tahay, addoonsigu diin u yahay, Hadday orgobbaysan tahay, iimaanku ka qoomanyahay, Hadday abnawaasad tahay, afduub iyo beeno tahay, Hadday wada aniga tahay, siyaasadi aabe ma leh. Waa mar kale, maansadii Awaal tiris iyo filasoof Hadraawi. . Bashiir Tarabbi Oogle, Caynaba, Soomaalilaan. LA WADAAG ASXAABTAADA