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Qalinkaa wax suureeya,
Kugu sima halkaad doonto,
Saaxiib kal furan weeye,
Sunto fara ku hayntiisa,
Weligaa ha sii deynin.
"Sahra" - M I W Hadraawi

suugaan


A Note of my teachers


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10/09/2005: Submitted for publication via web
MADHXINTA AFSOOMAALIGA
by Maxamed Bashe X. Xasan

Waxa la tilmaamaa in afafka ama luqaduhu aanay waxba ka duwanayn ilmo yar oo la gardaadinayo, loona korinayo si uu u hanaqaado. Tisqaadka afku haddaba waa arrin si adag uga xidhnaan karta hadba sida afkaas loo daryeelo ee loo ilaaliyo. Soomaalidii hore afka oo aan weli qoraal gelin ayay haddana dhaqaalayn jirtey oo aanay waxba ka tasoobi jirin, kana lumi jirin.

Gabayga, geeraarka, guuxa, saarka, guurowga, buraanburka, maahmaahda, ciyaaraha kala duwan ee dhaqanka iyo hiddaha, hal-ku-dhigyada ama hal-haysyada murtiyeed, hal-xidhaalaha, googaaleysiga iwm. ayaana ahaa kayd hodan ah oo ka qayb-qaata ilaalinta iyo madhxinta afsoomaaliga, waxana kaydkaasi suugaantu uu soomaalida uga dhignaa oo ugu jirey halka ay dadyowga kale ee dunida ay ugu jiraan Rugaha Kaydka Kutubka iyo Duug-yaalka taariikhda ee loo yaqaano Library-yada iyo Museum-ka.

Kaydkaas suugaanta ayaa haddaba waxa lagu tilmaami karaa hantida keliya ee soomaalida ay wax uga baxsadeen, ugana soo hadheen dagaaladdii iyo burburkii ka dhacay waddanka soomaaliya ee ilaa haatanna weli meelaha qaar ka sii dhisaalan. Suugaanta waxa kale oo lagu tilmaamaa in ay tahay il kale oo lagala soo bixi karo, lagana soo dheegan karo taariikhda iyo wacaasha waayihii ummadda ee sooyaalka ahaa, sidii loo noolaa, wixii dhibaatooyin soo jiitamayey iyo sidii xalka loo raad-goobi jirey ee wax loo furdaamin jirey iyo xitaa qalabyadii la adeegsan jireyba.


Soomaalida waxa lagu tilmaamaa ummaddii maansada ama gabayga, Waxana dhici jirtey in lagu wada xidhiidhi jirey mararka qaar marka geedka iyo tala-goynta la isugu yimaaddo, in kulanka oo dhan inta uu dhammaanayo lagu adeegsado oo lagu wada xidhiidho hadal tixaysan oo sidii maansada qaafiyad ku socda. Waxa la yidhaahdaa Af-soomaaligu waa Tix iyo Tiraab (Hadal iyo Hawraar).

Tixdu haddaba waa hadalka intiisa geedaysan ama maansaysan. Tiraabtuna waa intiisa caadiga ah ee maalin walba loo adeegsado wada xidhiidhka.

Haddaba waxa ay tixdu kaga duwan tahay tiraabta, tixdu waa hadal kasta oo leh dhacdo iyo higgaad ama qaafiyad. Dhacdadu waa miisaanka ereyga oo la raacinayo khad jeexan oo aan laga duwi karin; haddii jidkaasi laga baxana waxa la yidhaahdaa waxa yimaadda Deelqaaf. Higgaadda ama qaafiyadduna waa adeegsiga xaraf isku mid ah, iyada oo aan laga leexan fikraddii loo dan lahaa in la soo gudbiyo. Haddii higgaaddaasi laga baxana waxa yimaadda baa la yidhaahdaa Laaxin. Miisaanka maansada soomaalida waxa asteeyey abwaanka aqoonyahanka ah ee Maxamed Xaashi Dhamac Gaarriye iyo Qoraaga weyn C/laahi Diiriye Guuleed (Carraale). Isaga oo Gaarriye haddaba ka hadlaya miisaankaas maansada soomaalida waa kii lahaa; Dhegtaa diidda; meeshay xarfuhu dalab ku yeeshaane. Dhacdada uu miisaankeedu jaban yahay, waxa ka soo boodda dhegta oo dhegaysigeedu ma dhadhan samaado, si fudud ayaana loo soo saaraa meesha uu laaxinku ku jiro.


Xeel-dheeraanta suugaanta iyo afka soomaaliga waxa ka mid ah in nolosha oo dhan lagu also, laguna asteeyo ama lagu sargooyo hab suugaanaysan. Dhinacyo iska dhan oo nolosha soomaalida ka mid ah ereyo afeedka lagu isticmaali jirey waxa ay raacayaan habkaas higgaadaysan ee qaafiyadda ku socda. Tusaale ahaan marka la is qabto ee laba dhinac ama laba qof ay wax dhex maraan, waxa loo kala bixi jirey mudduc iyo maddaacaley oo ah dhinac wax sheeganaya oo dacwad ku soo oogaya dhinaca kale iyo dhinaca labaad oo dacwaddaasi iska deedafaynaya oo iska difaacaya. Waxa markaas la tegi jirey geedka oo gar-naqsi laga furi jirey sida maxkamadaha casriga ah oo kale.

Waxa haddaba guurtida xeer-beegtida ah ee geedku ay arrinta u qaybin jireen laba qaybood oo waxa ay odhan jireen waxa la isku hayo ee meeshaa yaallaa: Ma dhur baa mise waa dhaqan.


Dhurka waxa looga jeedaa wixii dhiig ama gacan-ka-hadal ku saabsan ee madasha geedka la keenay ee la xukumayo, dhaqankana waxa looga jeedaa wixii ku saabsan hanti ama dad la kala haysto ee ku kala maqan labada dhinac ee wax kala tirsanaya.

Haddaba haddii uu Dhur yimaaddo waxa dhibaabaha kiiskaasi loo kala saaraa isna laba qaybood, waxana laga soo qaadaa Qudh ama Qoon.

Qudh waxa looga jeedaa wixii dil ah ee gaadhsiisan naf la jaray oo qudh-gooyo ah, Qoontuna waa wixii nabaro la is gaadhsiiyey iyo dhaawacyo la xidhiidha.

Dhibaabaha qaybtiisa labaad ee dhaqanka loo yaqaan oo ku saabsan hantida ama dadka la kala haysto ayaa isna waxa loo kala qaybiyaa xilo iyo xoolo.

Xilaha waxa looga jeedaa dumar la kala qaaday ama la kala haysto iyo wixii la mid ah, xooluhuna waa wixii hanti ku arooraa ee ku kala maqan labada dhinac.

Marka ay arrintu haddaba xoolo timaaddo ayaa waxa la odhan jirey: ma bar xoolaad baa mise waa beer, dadka qaarna waxa ay odhan jireen ma maal baa mise waa mood.

Barta xoolaad amaba maalka waxa looga jeedaa xoolaha la dhaqdo ee la isu sheeganayo, sida geela iwm. Beerta ama moodkana waxa looga jeedaa wixii dhul ama wax la mid ah la xidhiidha ee aan noolayn ee la isu sheeganayo, geedkana la keenay ee la xukumayo.

Barta xoolaad ayaa haddaba waxa iyana loo sii kala qaybiyaa magan iyo mooro.

Maganta waxa looga jeedaa wixii xoolo ah ee baadi ahaan ama dhac ahaan ama xatooyo ahaan beesha ku soo galay ee lagu haysto iwm. Mooradu laba macne ayay af-soomaaliga ku leedahay, waxase halkan looga jeedaa wixii xoolo ah ee xerada ku jira ee ku saabsan dhaxal iwm. Macnaha labaad ee Mooradu waxa uu la xidhiidhaa faalka iyo maluugta.


Dhinaca kale marka neefka xoolaha ah la shidaysanayo ee la qalanayo amaba martida loo loogayo, ayaa waxa hilibkiisa loo qaybiyaa abla ablayn ku sar-jaran habkaas maansaysan ee soomaalidu ay u adeegsato nolosha caadiga ah, waxana neefka shidhada ah loo qaybiyaa hilibkiisa: So’ iyo Saan.

So’du waxa ay yeelataa af-soomaaliga macneyaal badan. Mar waxa ay noqon kartaa meel cayiman oo ka mid ah darka ceelka ama inta uu degaanka reerku yahay ee uu ku fadhiyo, halkanse waxa ay ugu jirtaa oo looga dan leeyahay inta haragga ama maqaarka neefka ka hoosaysa ee hilibka, lafaha, xumaysta, uuska iwm. ee neefkaasi loo qalanayo shido-ahaanta.

So’da lafteeda ayaa waxa iyana loo sii kala qaybiyaa laba qaybood oo loo kala yaqaanno: Laf iyo Lud.

Waxa uu Ludka mancihiisu yahay oo looga jeedaa wixii ka soo baxsan ee aan ahayn lafaha neefka, waana hilibka oo dhan ludku.

Ludkaas ayaa isna waxa loo sii kala qaybiyaa Jiidh iyo Jibaad. Hilibka intiisa aan jiidhka ahayn ee baruurta iwm ayaana jibaadha loo yaqaan.

Haddaba quruxda iyo farshaxannimada af-soomaaligu leeyahay ee uu ku dhaadan karaa, loona baahan yahay in la soo bandhigaa, waa habkaas higgaadda ama qaafiyadda leh ee geedaysan, kuna taxmaya ee xitaa ku milmaya noloshii caadiga ahayd ee soomaalida. Si loo xusuunaado, loona haysto oo aan loo iloobin, ayaa waxa la adeegsanayaa ereyo sidii gabayga xaraf keliya ku wada socda oo maansaysan.

Waxa kale oo halkan soo gelaya ereyo badan oo kale oo ay ka mid yihiin:

Shaqallada: a, e, i, o, u

Af iyo addin, if iyo aakhiro, arrin iyo adduun, arag iyo arrin, ajar iyo abaal, il iyo oof, uf iyo akh, ab iyo isir, ab iyo abti.

Shiibbanayaasha: btjx ilaa dhammaadka mnwhy iyo hamse (,)
B
Bad iyo berri, buur iyo bannaan, bur iyo bahal, bog iyo beer, biyo iyo baad, badhi iyo buuryo, bari iyo bogox, bash-bash iyo barwaaqo.
T
Tiro iyo tayo, togane iyo tabane, tix iyo tiraab, tuur iyo tirbiico, talo iyo tusmo.
J
Juuq iyo jaaqla’, jin iyo jaan, jiif iyo joog, jiidh iyo jibaad.
X
Xidid iyo xigaal, xoog iyo xawo, xeer iyo xaagaan, xin iyo xaasid, xilo iyo xoolo, xan iyo xamxam, xas iyo xajiin.
KH
Khaakh iyo khuukh, khaakh iyo khuuro.
D
Dad iyo duunyo, dab iyo duur, dufan iyo duugmo, dooc iyo dareen.
R
Rag iyo rabbi, raq iyo ruux, rays iyo ramaas.
S
Soon iyo salad, silic iyo saxariir, so’ iyo saan.
SH
Sheeko iyo shaahid, shib iyo shaamareer
DH
Dheg iyo dhaban, dhib iyo dheef, dhur iyo dhaqan.
C
Cidliyo ciirsila’, calaf iyo cawo, ciil iyo cadho, col iyo cadaawe, caano iyo cuud.
G
Garre iyo guntane, garab iyo gaashaan, gun iyo gob, gar iyo garowshiinyo, guul iyo gabanimo.
F
Faq iyo fagaare, ficil iyo falaad.
Q
Qoob iyo qaylo, qudhun iyo qashaabiir, qulub iyo qasaaweselel, qudh iyo qoon, qawed iyo quweyn, qadaf iyo qallooc.
K
Kaaf iyo kala dheeri, kor iyo kal, kun iyo kaakac, kur iyo kaafaan, kab iyo karin.
L
Laf iyo lud, lur iyo leeleel, lug iyo laan, lis iyo laga lulay.
M
Magac iyo muunad, magan iyo mooro, mug iyo maax, mudduc iyo maddaacaley, muruq iyo maal, magac iyo manfac, milge iyo maamuus.
N
Naq iyo negaadi, nabsi iyo nasiib.
W
Wadaad iyo waranle, wadaad iyo wabiin, war iyo wacaal, war iyo waayaale, werwer iyo walaac, wir iyo wiirsi, wahan iyo wareer, wiil iyo walaal.
H
Hiif iyo haaraan, habar iyo habeenkeed, haad iyo haanraawe, hoog iyo halaag, hiil iyo hoo, hadal iyo hawraar.
Y
Yuug iyo yamaanyuug, yur iyo yel, yaab iyo yaabkiis.

(,) = hakad ama hamse

Waxa jirta bad kale oo iyana tan la halmaasha, hase yeeshee ka yar duwan marka la eego dhanka qaafiyadda, waxana tusaale loo soo qaadan karaa:

Sal iyo baar, sir iyo caad, yar iyo weyn, kas iyo maag, bagiyo ula kac, masiyo kala maan, gar iyo xoog, ul iyo diir, hoodiyo ayaan, khayr iyo barako dameer iyo labadiisii daan, tin iyo cidhib iwm.

Haddaba ereyadaasi laba- labada isugu qodbani iyo qaar kale oo badaniba waxa ay ku aroorayaan oo ay beegsanayaan tubtii Higgaadda ama Qaafiyadda ee hadalka tixaysan. Sida muuqatana laba erey oo kastaba waxa ka dhexeeya xidhiidh iyo xadhko isku haya macnayaashooda oo isku mid noqon karaya amaba iska soo horjeedi karaya oo isku lid ah. Sababta haddaba keenaysa in uu afsoomaaligu awooddaasi yeesho, ayaa lagu tilmaami karaa arrin ka soo jeedi karta hodantinnimadiisa iyo saamaynta ay maansadiisu ku yeelan jirtey nolosha ummaddiisa, waana arrinta loo baahan yahay in maantana la sii ambaqaado, lagana sii shaqeeyo oo si cilmiyaysan boodhka iyo habaaska looga sii jafo, iyada oo lagu simayo oo la gaadhsiinayo da’faceeddan jiilka cusub iyo kuwa laalan ee jiilasha dambe. Madhxinta Afsoomaaligu waa ma-guuraannimadii sooyaalka dhaqanka soomaalida.

Qalinkii Maxamed Bashe X. Xasan

mohamedbashe@hotmail.com



The views published here are solely those of its authors (Maxamed Bashe X. Xasan) and do not necessarily reflect those of REDSEA-ONLINE.COM.
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87. 04/03/2004 Warsaxaafadeed "Ururka Qoraaga Somaliland" - UQS, Sweden
88. 28/02/2004 20-ka February oo markii ugu horeysay laga xusay magaalada London - London (Jam) - from www.jamhuuriya.info
89. 27/02/2004 20-Ka February Oo Loo Aqoonsaday Maalinta Dhallinyarada Somaliland - Haatuf, Hargeysa Feb, 22, 2004
90. 25/02/2004 «Materia Cinese Chinese Matter»: per una comunicazione universale - Elisabetta Marino, l'Unità 06.02.2004
91. 12/02/2004 Bandhig Buug: Jamhuuriya
92. 23/12/2003 “Materia cinese”: i ponti invisibili di Lina Unali - Elisabetta Marino
93. 16/08/2003 The Vice President told youngs in his Party that "My Teachers' Group" is a good example to follow.
94. 20/06/2003 Barre Hagi Elmi Ahmed: Tribute to an unknown martyr - Jama Musse Jama
95. 29/05/2003 Xasuusta Dhagaxtuurka iyo Xuska Macalikayga Maalintaas (20-ka February 1982) - Khadar Ali Gas
96. 24/03/2003 A new section dedicated to the Somali Books
97. 21/01/2003 "Il Gazzettino" newspaper reviewed Layli Goobalay
98. 20/01/2003 Layli Goobalay on "IntercultuRadio" Radio
99. 4/12/2002 "Il Secolo XIX" reviewed Layli Goobalay
100. 3/12/2002 Layli Goobalay on Italian National Radio

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