CCPCD

Cabdillaahi Suldaan Maxamed oo ku caan-baxay (Timacadde),wuxuu ku dhashay Galoolley, oo ku
taal duleedka magaalada Gabiley,sida in badan oo taqaanay rumaysan tahay,isla markaana uu ii
xaqiijiyay Isaaq Cismaan Maxamed oo ay Timacadde ilma-adeer ahaayeen.Hooyadii waxay ahayd
Xabiiba Seed Guuleed.C/laahi Suldaan markuu geeriyooday 1973-kii, wuxuu ahaa 53-jir, sidaa
darteedna wuxuu dhashay 1920-kii.
C/laahi Suldaan wuxuu ka dhashay qoys beeralay ah, waxaanu ahaa madi.Wuxuu ku koray
degmada Galoolley oo ay beer ku lahayeen, halkaas ayaanu ka galay malcaamad-qur’aan.C/laahi Suldaan,
isagoo weli dhallinyaro ah ayuu tegay dalka Itoobiya,waxaanuinta badan ku noolaa magaalooyinka Adari
(Harar) iyo Diridhabe.Timacadde wuxuu Itoobiya ku tegay farriin uga timid ina-adeerkii Maxamed
Dugsiiye Maxamed oo ciidamadii Talyaaniga ka tirsanaa.C/laahi Suldan waxay isa sii raaceen laba kale
oo ay ilma-adeer ahaayeen.Markii ay muddo joogeen magaalada Adari, ayuu Maxamed Dugsiiye u yimid.
Tima-cadde wuxuu ku daray malcaamad uu qur’aanka iyo diinta ka barto.Maxamed Dugsiiye dib
ayuu u noqday oo wuxuu sii raacay ciidamadii Talyaaniga ee uu ka tirsanaa. Waxoogaa markuu maqnaa,
isagoo ku sugnaa magaalada Jimma, ayuu ciidamo ka soo noqday farriin soo faray ahayd in ay C/laahi
Suldaan soo kaxeeyaan markay soo noqonayaan. Halkii ayuu Timacadde ugu tegay Maxamed Dugsiiye, isagoo
ka mid noqday ciidamadii Talyaaniga oo ay MaxamedDugsiiye isku ‘Batalyan’ noqdeen.
Ku sinnaan 1938-kii ayuu Tima-cadde ka soo baxay ciidamadii Talyaaniga
oo uu degay magaalada Diridhabe oo uu waxoogaa ku noolaa. 1940-kii ayuu C/laahi u soo wareegay
magaalada Jabuuti oo uu ku noolaa ilaa 1949-kii. C/laahi Suldaan intii anu Jabuuti ka imanba wuxuu
noqday gabayaa laga yaqaan golayaasha iyo fagarayaasha lagu kulmo, gaar ahaan aroosyada oo uu aad uga
gabyi jiray.Sannadihii uu ku sugnaa Jabuuti iyo markuu ka soo wareegayba, C/laahi Suldaan gabayo bulsho
oo kaftan iyo xifaaleba lahaa ayuu la wadaagi jiray hal-abuurkii ay isku da’da ahaayeen, kuwaas oo
dadku aad u xiisayn jiray.
C/laahi Suldaan markii uu Jabuuti tegay, halkaa waxay ku kulmeen Barni Jimcaale oo kal-gacal
xoog lihi u galay, tix uu u tiriyayna laga hayo halku-dhegga ah;

"Barni ina Jimcaalaan helee, sow bar dahab maaha."

C/laahi Suldaan iyo Barni Jimcaale, waxay ku aqal-galeen Galoolley 1952-kii. Barni Jimcaale, 1954-kii
ayay Maryan ku curatay.Guurkaa Tima-cadde iyo Barni Jimcaale ma raagin, waxaanay ku kala tageen
magaalada Jabuuti 1957-kii.C/laahi Suldaan wuxuu si rasmiya uga soo wareegay Jabuuti 1949-kii,isagoo
degay Galoolley oo ay beertoodu ku taal. 1959-kii ayuu C/laahi mar labaadkii ku guursaday Galoolley
Ardo Qallinle Cige oo u dhashay afar hablood iyo wiil, kuwaas oo kala ahaa:

Xaliimo C/Laahi Suldaan
Maxamed C/Laahi Suldaan
Mako C/Laahi Suldaan
Iyo Nimco C/Laahi Suldaan.

C/laahi Suldaan, markuu dalka soo degayba wuxuu ka qaybgalay halgankii gobonimo-doonka ahaa
ee dalka ka hana-qaaday.Wuxuu markiiba ku biiray ururkii SNL oo ay xaruntiisu ahayd Hargeysa, halkaas
oo ay kasoo baxeen gabayadii ugu badnaa ee Timacadde ee marxaladdaa ku beegnaa. 1960-kii kadib, markii
gobonimada la qaatay ee la isku daray labadii gobol ee Soomaaliyeed, lana sameeyay Jamhuuriyadda
Soomaaliyeed, Tima-cadde wuxuu ka tirsanaan jiray xisbigii la odhan jiray SDU, loona yaqaanay Calan-Cas.
Wuxuu ahaa xisbi fekerkiisu bidix ahaa ama u janjeedhay dhinaca hanti-wadaaga. Beryihii dambe ilaa
doorashadii 1969-kii,Xisbina k**a uu tirsanayn, waayo markuu arkay sidii wax loo waday iyo siday
Xisbiyadii u noqdeen wax lagu danaysto, wuu ka aamin-baxay. 1969-kii, markay ciidamadii qalabka siday
taladii dalka kula wareegeen inqilaabka, C/laahi Suldaan dadweynaha Soomaaliyeed ayuu la qaybsaday
dareenkii wanaagsanaa ee lagu soo dhoweeyay, iyadoo maamulkii madaniga ahaa laga khatoobay, isla
markaana laga rajo-dhigay, shacbigu way u heellanaayeen is-beddel dhaca.
Ididiiladii iyo rajadii dadweynaha gashay waxay ahayd in wax is-beddeli doonaan oo weliba
sida ugu roon isu beddeli doonaan. Mar saddexaadkii ayuu C/laahi Suldaan magaalada Hargeysa ku
guursaday Ardo Tukaale 1971-kii,waxaanay u dhashy Samsam C/laahi Suldaan oo keliya. Carruurtii
Tima-cadde dhalay oo ahayd toddoba gabdhood iyo wiil, waxa maanta ka nool Maryan,Nimco iyo Sam-sam
oo keliya oo xaasas ah. 1971-kii, C/laahi Suldaan waxa kusii xumaaday xanuun kaga dhacay cunaha.
Markay xaaladdiisii caafimaad ka soo rayn weyday ayay xukuumaddii militeriga ahayd 1972-kii u dirtay
dalka Kenya.
Tima-cadde waxa la dhigay ‘Kenyatta Hospital’, oo Nayroobi ku yaal. C/laahi Suldaan wax badan
ma joogin halkaas, muddo kooban kadibna waxa lagu soo celiyay Somaliya. C/laahi Suldaan wuxuu ku
dambeeyay gurigiisii Galoolley ku yaalay, halkas oo ay ku haysay Ardo Qallinle Cige oo xaaskiisa ahayd.
Noloshiisii intii ka hadhsanayd inteedii badnaydna halkaas ayuu degenaa.
C/laahi Suldaan, 7/12/1972-kii, ayaa laga soo qaaday Galoolley oo la geeyay Kala-baydh, halkaas
oo uu ku dhintay 6/2/1973-kii. Bishii February 7dii,1973-kii, subaxnimadii ayaa meydkii Tima-cadde laga
soo qaaday Kala-baydh,iyadoo si wanaagsan loo sii gelbiyayna, waxa lagu aasay Gebilay,
naxariistii Janno Ilaahay ha ka waraabiyo’e

SOO BANDHIGIDA DHAQANKA SOMALI: “Ma Taqaan hebel afar Isniin ayuu jiraa ama wuxuu dhashay gugi ka dambeeyay deyrti bilqanka ahayd?

Flashbacks about
literature and culture of Somalia

the Somali culture in terms of ethnicity, language, religion, food and dress, family and social structure, values, education, socioeconomic status, and traditional health beliefs. Readers are cautioned to avoid stereotyping Somalis on the basis of these broad generalizations. Somali culture, as all others, is dynamic and expressed in various ways, owing to individual life experience and personality.
In Somali society poetry, oratory, theatre and song are the dominant forms of cultural expression. Somalis’ thoughts about the last two catastrophic decades have been recorded in poems, drama and song, as well as written literature.
In the dialogue-based, problem-solving forum of a peace meeting, poetry and oratorical eloquence can affect the emotions and outcomes of negotiations and their influence has
been seen in internationally-sponsored peace processes such as the 2000 Arta conference.
Accurate understanding of parenting practices
Most Somali families focus only on the basic needs of their children. These basic necessities include nutrition, education, and shelter. They also put an effort into their children’s safety, health, and overall well-being. Religious traditions are considered essential to strong families. A two-parent family structure is described as the ideal family for Somali families. Somali families often utilize an authoritarian parenting style; parents make decisions for their children, who are expected to obey.
Somali parents often express concern with methods of discipline and seek more effective ways to manage children’s behavior. There is a desire to ensure that disciplinary interventions are contextually congruent with family and community culture.
The Somali culture is chiefly an oral tradition that values hands on learning and oral exchanges; handouts to be read will have a limited response.

Oratory
In pre-colonial times Somalis valued highly the skill of oratorical eloquence. Successful orators would show their ability by making extensive use of oral literature such as poetry, proverbs and words of wisdom. Speeches needed to be formulated in poetic form or augmented with quotes from famous poems, as well as proverbs and allusion to commonly known stories