Moral Bankruptcy: The Collapse of Principles in the Politics

"The past was erased, the erasure was forgotten, the lie became the truth." — 1984 by George Orwell.

This haunting quote encapsulates the moral decay and political hypocrisy that have become rampant today. Politicians, who once fervently opposed certain ideas or figures, now readily embrace them for convenience or power. This glaring contradiction isn't just a betrayal of principles but a demonstration of what can only be described as moral bankruptcy.

The Hypocrisy of Politicians

Political hypocrisy, professing values and beliefs one does not truly adhere to, is perhaps the most visible symptom of moral bankruptcy. Politicians routinely engage in doublespeak—saying one thing to win popular support while doing the opposite behind closed doors. This phenomenon, reminiscent of Orwell’s doublethink, allows leaders to justify their contradictions under pragmatism or necessity.

One compelling example is how political leaders shift their allegiances and principles depending on the changing winds of power. Philosophers have long recognized this trend. Aristotle, in Politics, emphasized that a government’s stability depends on the virtue and integrity of its rulers. However, in modern times, it seems this wisdom is frequently ignored. Politicians not only abandon their principles but also manipulate public perception, relying on short-term memory and partisan loyalty to avoid accountability.

Such hypocrisy erodes trust in governance, reducing public discourse to mere theater. Leaders who once championed democratic ideals often find themselves compromising these very values under the pretext of maintaining stability, thereby reinforcing a culture of deception.

The Influence of Machiavellian Philosophy

Niccolò Machiavelli’s The Prince is often cited as the philosophical blueprint for political pragmatism. His assertion that “the ends justify the means” has been interpreted as a license for moral compromise in the pursuit of power. While Machiavelli’s work is nuanced, focusing on the complexities of leadership, its misapplication has inspired leaders to justify unethical behavior as a necessary evil.

Machiavelli’s realpolitik approach suggests that rulers must sometimes engage in deceit, manipulation, and even cruelty to maintain their position. This perspective is evident in how many modern leaders prioritize personal gain or political survival over ethical considerations. As Leo Strauss noted in Thoughts on Machiavelli, the Florentine philosopher’s writings have been “a double-edged sword,” offering insights into political survival while simultaneously undermining moral governance.

Modern governance, especially in fragile political systems, has increasingly aligned with this Machiavellian ethos. Leaders adopt policies or strategies that secure immediate political gains while neglecting long-term ethical and societal consequences. Such behavior not only damages public trust but also fosters a cynical view of leadership, where voters come to expect betrayal and dishonesty as inevitable.

In contrast, philosophers like Immanuel Kant have argued for the primacy of moral duty in leadership. Kant’s Groundwork of the Metaphysics of Morals emphasizes that actions must align with universal ethical principles, not just situational convenience. This divergence between Machiavelli’s pragmatism and Kant’s deontological ethics underscores the philosophical tension at the heart of modern political behavior.

A Call for Ethical Revival

The erosion of moral integrity in politics demands a robust ethical revival grounded in philosophical and cultural traditions. Leaders must be held to higher standards, drawing on the rich intellectual heritage of moral philosophy and political ethics to rebuild trust and accountability.

Dr. Mohamed Mukhtar al-Shanqiti, a renowned professor of political ethics at Hamad Bin Khalifa University in Qatar, emphasizes the importance of moral consistency in leadership. He states: “The true measure of political success is not the consolidation of power but the ability to govern with justice and integrity. Leadership without a moral compass inevitably leads to societal decay.” This insight underscores the necessity for ethical frameworks that prioritize justice and accountability over expedience.

Similarly, John Rawls’s A Theory of Justice offers a framework for ethical governance based on fairness and equality. Rawls emphasizes that political decisions should be made from an “original position,” where leaders set aside personal biases and interests to prioritize societal well-being. Such an approach challenges the opportunism and hypocrisy prevalent in modern politics, advocating instead for principled leadership.

For Somali politics, these philosophical insights can be complemented by Islamic teachings, which place significant emphasis on integrity, accountability, and the moral duties of leadership. The Quran, for instance, admonishes leaders to act justly: “Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice” (Surah An-Nisa, 4:58).

By integrating these ethical frameworks into political discourse and practice, societies can begin to counteract the moral bankruptcy that has taken root. Civil society, academia, and the media all have roles to play in fostering this revival, holding leaders accountable, and championing a culture of integrity.

In conclusion, the visible disaster of moral bankruptcy in modern politics is a stark reminder of the dangers of unchecked political opportunism. However, history and philosophy provide us with the tools to address these challenges. Leaders who embody ethical principles, grounded in both historical and contemporary moral thought, can pave the way for a more just and trustworthy political system. It is a call to action for all stakeholders to demand a return to integrity, ensuring that governance serves the people and upholds the ideals of truth and justice.

A Memorable Visit to Mogadishu University: A Gateway to Educational Excellence!

 On a sunny Sunday morning, I had the privilege of visiting Mogadishu University, accompanied by my friends Warsame Mohammed and Abdullahi Mercy, both proud alumni of this esteemed institution, having graduated 16 years prior. Our visit was not merely a tour but an enlightening experience that provided a deeper understanding of the university's significant role in Somalia's educational landscape.

As we arrived at the university, we were warmly welcomed by Dr. Ali Dahir, the Deputy Rector, Academic Affairs. His hospitality set the tone for what would be an inspiring journey through the campus. Dr. Dahir guided us on a comprehensive tour of the university, showcasing the remarkable features that surpassed my expectations. The beauty of the campus, combined with its expansive layout, created an inviting environment for learning and growth.

                                     
                        

Mogadishu University boasts a diverse array of facilities, including modern classrooms, administrative offices, and various academic departments. During our tour, we had the opportunity to meet several Deans of faculties, who provided insights into their respective departments. The enthusiasm and dedication of the faculty members were palpable, reflecting their commitment to fostering a productive and engaging academic atmosphere.

The university comprises three main faculties: the Faculty of Education and Humanities, the Faculty of Sharia and Law, and the Faculty of Health Sciences. Each faculty is equipped with specialized resources that cater to the educational needs of the students. The Faculty of Education and Humanities focuses on developing critical thinking and communication skills, essential for future educators and professionals. The Faculty of Sharia and Law emphasizes the importance of legal studies and the understanding of Islamic jurisprudence, preparing students to navigate the complexities of the legal system in Somalia. Finally, the Faculty of Health Sciences is dedicated to training the next generation of healthcare professionals, addressing the pressing health challenges faced by the community.

                                                                        University Main Campus

One of the highlights of our tour was visiting the university's greenhouses, a testament to the institution's commitment to sustainability and practical education. The greenhouses serve as a hands-on learning environment for students, allowing them to engage with agricultural practices and understand the significance of sustainable development. This initiative not only enhances the educational experience but also contributes to food security and environmental awareness in the region.

Throughout the campus, I observed a vibrant student life characterized by an atmosphere of collaboration and camaraderie. It was a pleasure to engage in conversations with the students, who shared their experiences and aspirations. Their enthusiasm for learning and commitment to their studies were truly inspiring. Many students expressed their gratitude for the opportunities provided by Mogadishu University, highlighting how the institution has positively impacted their lives and the broader community.

As I reflected on my visit, I felt a profound sense of pride and optimism for the future of education in Somalia. Being accepted into the Master's program in Education at Mogadishu University is not just an academic milestone for me; it represents an opportunity to contribute to the educational development of my country. The university's emphasis on quality education and its mission to empower students align with my aspirations to make a difference in the lives of others.

Mogadishu University serves as a beacon of hope for the city and the entire nation. Its commitment to academic excellence, community engagement, and sustainable practices positions it as a leader in higher education. The university's emphasis on interdisciplinary studies fosters a holistic approach to education, preparing students to tackle the multifaceted challenges faced by Somalia.

In addition to its academic programs, Mogadishu University plays a crucial role in community development. The university's outreach initiatives aim to bridge the gap between academia and society by addressing pressing social issues. Through various community service projects, students and faculty collaborate to implement solutions that benefit the local population, reinforcing the university's commitment to social responsibility.

IT Lab

The impact of Mogadishu University extends beyond its campus, influencing the broader educational landscape in Somalia. By producing well-rounded graduates equipped with the knowledge and skills necessary for success, the university contributes to the nation's human capital development. The alumni network, which includes professionals in various fields, exemplifies the university's role in shaping the future leaders of Somalia.

In conclusion, my visit to Mogadishu University was an eye-opening experience that deepened my appreciation for the institution's contributions to education and society. The warm welcome from Dr. Ali Dahir, the inspiring conversations with students, and the impressive facilities left a lasting impression on me. As I embark on my journey as a Master's student in Education, I am filled with hope and determination to be part of the positive changes this university represents. Mogadishu University is not just an educational institution; it is a catalyst for progress and a source of inspiration for all who seek to contribute to the betterment of Somalia.

    

In the IT class talking with the students 

In an upcoming article, I will publish one titled 'Lessons from Mogadishu University.'.

                      Photo 'from right: Ali Dahir Deputy Rector, Mr Abdullahi Mercy: my friend, ME,                                                                      and Warsame Mohamed my friend.

Abdiaziz Mubarak

27, September 2024

Dawladda iyo Shareecada?

 

ARAR:

Dhaqan galinta shareecada iyo isku xukunkeeda, waa eray ku badan dhagaha bulshooyinka Muslimka ah, ee rumeysan in uu jiro Rabbi na uumay, Kitaab uu soo dejiyay iyo ergay uu inoo soo diray, si uu inoogu fasiro kitaabkaas.

Eraygaas “Shareecada”, kuma ekaan dhagaha dadka ee waxa uu noqday halka ay ka duulaan is diiddooyin mushkilado ay ka dhasheen, waxa ayna jahliga iyo fahan darrada diineed keensadeen in eraygii wanaagsanaa uu noqdo utun ku taagan bulshada Soomaaliyeed, ayna u dhexeeyaan u hiloobidda dhaqangelinteeda iyo ka cararka natiijooyinka ay dhaliyeen kuwii sheeganayay dhaqangelinteeda. Sababkaas dartii waxaa u daatay dhiig badan, welina waa uu daadanayaa, waxaa ku kala dhintay dad isku fayoobaa, waxaa ku burburay qooysas, waxaana ku kala tagay Wiil iyo Aabihii. 

Mawduucan waa mid xasaasiyad badan, dad badanne ay ku kala duwan yihiin, sida aan rumeeysanahayne waa in xasaasiyaddu keensanin ka aamusid, ee ay dalbanyso ka hadal, waxa uu mawduucan iga dhex guuxayay waqti dheer, waxaana wax ka qorayay inbadan, haddane waxaa iiga waqti badnaa in aan faafiyo!, maanta ayayne noqtay in uu nuurka arko qoraalkeyga. Qormadan waxaan wax ka taaban doonaa aniga oo ka soo xiganayo buugaag iyo maqaallo laga qoray mawduucan, dhinacyo ay kamid yihiin Fahmidda Shareecada, ku dhaqankeeda, sideen ugu dhaqannaa? iyo maxaan kaga dhaqannaa Shareecada? IQK. Illaahay ayaana ah ujeedka qoraalkeyga, isaga ayaana weydiisanayaa waafajin.

Labo Is-diiddooyin:

Bulshada Soomaalida dhexdeeda maanta, waxaa xoog badan marki laga hadlayo dhaqan gelinta Shareecada labo kooxood oo laba daraf kala ah; Kooxaha Calmaaniyiinta oo diiddan isasoo gelinta Diinta & xukunka, ayaga oona u arko in shareecadu ku tahay khatar, ayna ka hor imaaneyso Xorriyadda dadka. Qolada labaad waa Islaamiyiinta (si gaar ah Madrasada Salafiyiinta) oo u arko in Xorriyadu khatar ku tahay Diinta. Calmaaniyiintu waxay u arkaan Diinta in ay tahay taariikh laga soo gudbay, oo kali ahne anfaceysay xilligii Suubanaha iyo dadkii la noolaa. Halka (Salafiyiinta) ay ka yeeleen taariikhdii waxyi aanan laga gudbi karin, ayne isku dayeen ka dhigidda taariikhda waxyi ay tahay in la qaato, oo la maro hannaanki hab xukun ee ay mareen dawladihii Islaamka soo maray. Labadaas is-diiddooyin ayayna bulshada soomaaliyeed ku dhex luntay, mid kamid ah Mushkiladaha ugu waaweyn ee haystana ay ka dhaxashay.

Haddii aan si mug leh u fiirinno labada dhinac doodahooda, waxaan arkeynnaa in ay jirto wax ay ka mideysan yihiin, waana dhammaadka ama natiijada, oo labada goorba noqoneyso in aan la dhaqan gelin Shareecadii Islaamka, sidaa darteed waxa uu qabaa Dr Muxammad Mukhtaar al-Shanqiidi in Calmaaniyiinta iyo Salafiyiinta ay isku yihiin cadow billowga hore, balse ay saaxiibbo ku noqdaan ama isku waafaqaan dhammadka natiijo ahaan. Salafiyiinta waxa ay u suxul duubayaan waa dhaqangelinta Shareecada, balse waxa ay ku soo koobeen Islaamkii dhacdooyinka taariikheed, waxayne isku dayeen in ay fikrad waliba u helaan mid hore, waana midda aanan noqon karin suuragal.

Calmaaniyiintu waxa ay sidoo kale soo qaateen aragti gaaban, oo u qeybinayso nolosha arrimo adduun iyo kuwo diimeed, waana kala qeybin uusan Islaamka aqoon, uuna sidoo kale aqoonsanayn. Maadaama Islaamku yahay Diin dhammeystiran, aana kala soocayn nolosha adduun iyo arrimaha Aakhiro. Aragtida Islaamka waxa ay ku qotontaa dhammeystirnaan, Diintuna kama koobna  oo kali caqiido iyo cibaado, ee waxaa u dheer toosin akhlaaqeed, Qiyam bulsho, kuwo siyaasadeed iyo kuwa dahqaale intaba, waana tan uu kaga duwan yahay diinta Masiixiyadda sida uu ku xusayo Cali Cissat Beogivish kitaabkiisa “Islam between west and East”.

Haddaba bulshooyinkeenna maanta, waxa ay u baahan yihiin dib u eegidda aragtida ku aaddan Fahmidda shareecada, dhaqan galinteeda iyo cidda dhaqan galineyso, ayada oo la eegayo Mabda’a xorriyadda iyo karaamada dadka ee Qur’aanka ku cad. Fahmidda isma diiddooyinkaas (Shareecada iyo Xorriyadda) iyo dhaqan galinteeda ayay ku jirta helidda xal waara. Taasina waxa ay u baahantahay baaritaan xoog leh iyo daraasooyin qoto dheer oo laga sameeyo mawduucaas, oo aanan halkan  iigu suurtagalayn in aan ku soo gudbiyo.

Fahanka erayga `Shareecada´

Falsafad ahaan, waxaa uu farqi u dhaxeeyaa erayga iyo fahmiddiisa, waxaana muhiim ah fahanka asalka ah ee erayga, ee ma ahan ujeedka eray bixinta. Sida uu ku tilmaamayo Maalik bin Nabi Muslinka casrigan waxa uu u dabranyahay, la haystane u yahay eray-bixinnada isaga oo aanan fahmin ujeedkooda. Erayga shareecaduna waa kamid eray-bixinnadaas halka tafsiir loo sameeyay, iyada oo aanan laga salgaarin macna ahaan asalkeeda.

Erayga ‘Shareecada’ sida uu Qur’aanka u isticmaalay waxa uu ka koobmayaa wax waliba oo uu Alle weyne soo dejiyay ee caqiido, cibaado, Akhlaaq, dhaqan iyo Axkaam intaba leh. Waxa ugu horreeyo shareecadana waa  Caqiidada iyo Cibaaadooyinka.

Qur’aanka dhexdiisa, hal mar ayay ku soo aroortay erayga “Shariico”:{Jaasiya:18} waxa uu ku fasiray Imaamu Dabari “Dariiqa toosan ee Diinta ayaa loola jeedaa”.  Sidoo kale Mufasiriinti ka danbeeysay erayo u dhow ayay ku tafsiirayeen dhammaantood, oo macnuhu ku imaanayo in shareeco loola jeedo Diinta oo dhan. Macnahaas ayuuna ku allifay Imaamu Abu Bakar Al-Aa’juri (Dhintay: 360H), kitaabkiisa uu ugu magac daray “Ashariicah” waxa uuna ku soo arooriyay masaa’il badan oo caqiido iyo tarbiyo ah. Gadashiis waxa uu Allifay Faylasuufkii Muslimka ahaa ee Alraaqib al-Asfahaani (Dhintay 502H) kitaabkiisa caanka ah ee “Aldariicah ilaa Makaarim al shariicah”. Waana kitaab ku saabsan falsafadda akhlaaqda iyo tarbiyada.

Haddabo, haddii aan si mug leh u fahanno macnaha erayga “Shareecada” waxaan ogaanaynnaa in ay tahay mid koobayso diinta oo dhan (Caqiido, cibaado, akhlaaq iyo Qaanuun), waxaa kale oo aan fahmaynnaa in aysan shareecada ahayn mid “laalan” gudaha dalalka Muslimiinta, sida ay sheegtaan qaar kamid ah “Islaamiyiinta”, taas oo ah fikrad Takfiiri ah aana habboonayn isticmaalkeeda. Saa darteed, waxa laalan waa qeyb kamid ah shareecada, ee Muslimiintu waa ay dhaqan galiyaan shareecada, waxaan arkaynnaa in sahreecada la dhaqan gelinayo Caqiido ahaan, cibaado ahaan, Akhlaaq ahaan si guud ay Muslimiinta ilaalinayaan intaas oo dhan, balse waxa maqan ay yihiin labo qodob oo kali ah.

Maxaanan laga dhaqan galin SHAREECADA?

Shareecada waxa aanan laga dhaqan galin dalalka Muslimiinta dhexdooda ee ku laalan waa labo qoddob oo kali ah:

1.    Qiyamka Dastuuriga ah iyo kuwa siyaasadeed ee Islaamku leeyahay oo ay kamid yihiin; wada tashiga iyo wadar oggolka lagu dhisto Maamullada (Shuuraa/Dimuquraadiyada xukunka), Cadaaladda iyo xorriyadda, ula dhaqanka hantida dadweynaha iyo Mansabyada siyaasadeed in ay yihiin kuwa loogu adeegayo dadka, ee aysan ahayn milkiyad qofeed iqk. Qeyb ahaan qeybtan oo kamid ah meelaha ugu muhiimsan shareecada, waa ay laalantahay, lagumana dhaqmo. Cidda laashayne ma ahayn Gumeeyste iyo cadow  shisheeye, ee waxa ay ahaayeen Muslimiinta laga soo billaabo qarnigii 1-aad ee Hijriga, illaa maanta oo maalinba qeyb ay lumaysay.

2.    Qeybta labaad ee shareecada kamid ah ee laalan, waa qeybta Qaanuuniga ah ee Shareecada, si gaar ah xeerkeeda ciqaabta. Laalitaanka qeybtan waxa uu la yimid Gumeeystihii Yurub ee dalalka Islaamka.

Arrinta la yaabka leh ayaa ah, in aan aad ugu mushquulno laalitaanka qeybtan ee gumeystaha la yimid, halka aanan laga hadal qeybta kale ee muhiimka ah, ee aan annaga laalnay, sixitaankeeduna ka sahlnayahay, hor tabinna uu ka leeyahay qeybta danbe. Sababtoo ah sixitaanka qeybta hore waxa ay keensanayaa istaagidda dawlad taas oo ay u suurtagali karto dabbaqidda ama dhaqan galinta qeybta danbe ee Qaanuuniga ah. Sidaa darteed Dastuurka iyo Qaanuunka waxaa horreeyo Dastuurka, dhaqan galinta qaanuunka kama suurtagalayso dawlad aanan Dastuur lahayn xilligan.

Ma qeybsamaa Qaanuunka?

Islaamiyiinta qaarkood (si gaar ah Madarasada Salafiyiinta), waxa ay u qeybiyeen Qaanuunka shareecada labo qeybood oo kala ah mid la dagsado (Wadci ah), iyo mid sharci ah. Waxa ayna ka dhigeen sharciga la degsado dhammaantii mid gaalnimo ah, aana si siyaabaha kamid ah ku banaannayn. Taasi waxaa ka dhalatay in lidadkaas wareer badan ay keenaan, fahan xumana sii raacdo. Asalka mushkiladda waa iyaga oo u arko in Ilaha sharci dajinta ee Muslimiinta aysan badan karin, oo aanan laga soo xigan karin sharci il kale oo aanan ahayn shareecada Islaamka, xataa haddii aysan ka hor imaanayn shareecada Islaamka. 

Laakiin si aan taasi u fahanno, waa in aan u aragnaa Diinta Islaamku in ay leedahay aragti dib-u-habayn, dib-u-cusboonaysiin iyo hab-is-kaabayo isaga oo ka qalin daaranayo aragtiyaha bulsho ee jiro, aana duminayn qiyamkii dhisnaa ee sugayo sidoo kalena xoojinayo. Sida uu suubnahuba SCW ku xusay xadiis “Waxaa la ila soo diray dhammaystiridda Akhlaaqda wanaagsan”. Haddaba suubanahu SCW, lama uusan iman warqad cad oo wax cusub lagu qorayo, ee waxa uu sugay wanaaggii horay u jiray, waxa uuna sidaas si lamid ah baabi’iyay xumaantii jirtay.

Qaanuun ama xeer waliba oo aanan ka hor imaanayn shareecada, ama xaqiijinayo maslaxad ay shareecada islaamka u aqoonsatay maslaxad qof ama  mid bulsho, waa Qaanuun sharci xataa haddii laga soo dheegtay xeer talyaani ama Ingriis. Waxa uu leeyahay Sheekh Maxammad Saalim Cabdiwalduud (AU), oo kamid ahaa culimadi ugu waaweynaa Mawritaaniya qarnigii 20aad, “Waxaan maanta u baahannahay ma ahan qaanuun ka dhigidda fiqiga [تقنين الفقه], ee waxa aan u baahannahay [تفقيه القانون] ama fiqi ka dhigidda qaanuunka”. Waxa uuna ula jeedaa waxa aan u baahannahay in aan dib-u-eegid ku samaynno qawaaniinta degsan, si aan u waafajinno fiqiga, aana u celinno waxyiga asal ahaan tooda. Sababtoo ah qawaaniin badan oo loo yaqaanno maanta kuwa la degsaday [wadci ah], waa kuwa sharci ah, oo waafaqsan maslaxadda shareecada ee ilaalinta nafta ,caqliga, sharafka ama hantida. Tusaale haddii Baarlamaanka Soomaaliya uu ansixiyo sharciga Taraafikada, waxaan leenahay sharcigaas waa sharci Islaam mana ahan mid la degsaday (xukun ahaan) [wadci ah], lagumana tilmaami karo sharci gaalnimo ah, xataa haddii laga soo min-guuriyay sharciga taraafikada ee Talyaaniga. Sabab?, sababtoo ah waxa uu waafaqsanyahay tiir ay shareecada ilaalisay oo ah bed qabka nafta. Haddabo xeer waliba oo ilaalinayo inta ay shareecada ilaalisay, oona waafaqsan guud ahaan, waa sharci Islaam annaga oonan eegayn asal ahaantiisa halka laga keensaday.

Si ka duwan sida ay Islaamyiinta qaar qabaan, waxaan arkaynnaa in ilaha sharci dejinta oo kala duwanaado, aysan ka hor imaanayn shareecada, haddiiba ay tahay shareecada Islaamka, isha ugu weyn ee loo soo laabanayo, loona eegayo sharciyada la dajinayo. Waxaana taas daliil u noqonayso Dastuurkii Madiina [وثيقة المدينة], oo ahaa dastuurkii ugu horreeyay taariikhda ee qoran sida uu qabo Dr Muxamad Xamiidullaah oo ku qoray cilmi baaristiisa magaca “Madiina Constitution- the first consistution in the world”. Waxa uuna ku dhex xusayaa in ay ka mid ahaayeen qodobbada Dastuurka Madiina  kuwo sugayay caadooyinkii mag kala qaadashada ee qaar kamid ah qabiilladii carbeed. 

Kala saaridda xeerarka Akhlaaqda iyo kwa qaanuuniga

Waxaa muhiim ah kala soocidda Axkaamta akhlaaqda ah iyo kuwa qaanuuniga ah ee shareecada, [Morality and Legality] waana mid ka mid ah meelaha uu wareerka badan ka jiro. Akhlaaqda waa qodob hoos imaanayo awoodda damiirka qofeed iyo kan bulsho, oo aysan soo dhex gali karin awoodda Dawladda. Halka qodobbada Qaanuuniga ah cidda fulinayso, awooddana u leh in ay soo dhex gasho ay tahay dawladda oo kali ah. Haddii aan u fiirsanno luuqadda Usuuliyiintii hore (Culimada Usuulu fiqiga), waxa ay u kala soocaan axkaamta (Xuquuqda Illaahay) oo ay ula jeedaan axkaamta cibaadada, sida salaadda, soonka, xajka, akhlaaqda iwm. Kuwaas oo ay masuuliyad ka saarantahay Damiirka qofka, dawladduna shaqo aysan ku lahayn soo dhex galkeeda. Qeybta labaad oo ah (Xuquuqda Dadka), oo ah arrimaha ay dawladda shaqada ku leedahay soo dhexgalkeed marki loo baahdo ama fulinta axkaamta ka dhalato sida Qisaasta, magta, xuduud oofinta iwm. Waana waajib saaran dawladda in ay ilaaliso. Haddabo dawladda kuma qasbi karto dadka cibaadooyinka shakhsiga laga doonayo, ee waxa ay ku qasbi kartaa arrimaha ku saabsan xuquuqda  dadka ee ay wakiilka ka tahay.

Xeeldheerayaasha cilmiga Falsafada Akhlaaqda “Moral Philosophy” waxay u qeybiyaan heerarka mas’uuliyadda akhlaaqeed seddax Awoodood oo kala ah; Awoodda Damiirka qofka, oo ay ula jeedaan akhlaaqda gaarka ah ee ay mas’uuliyadda ka saarantahay damiirka qofka, sida ku gudashada salaadaha Jamaaco, runta, amaanada, iwm. Heerka labaad waa Awoodda bulsho, kaas oo reebayo in bulsho ahaan akhlaadu doorsoonto, waana awood xakamayneyso xarga goosashada akhlaaqeed ee bulsho wadar ahaan ku dhici karo. Awooddan waxay ka celisaa dad badan in ay khalad ku dhacaan, iyaga oo ka cabsi qabo canaanta damiirka bulsho, kana xishoonayo aragtidaas. tusaale qof ayaa laga yaabaa in uu u guto salaadaha jamaaco, isaga oo iska ilaalinayo damiirkaas bulsho, Awooddan waa mid aanan qasbid xaq u lahayn. Heerka seddaxaad ee mas’uuliyadda akhlaaqeed waa Awoodda Dawladda, oo ugu danbeeyso, imaanaysana labada hore kadib, waxayna ku tacaluqdaa arrimaha dadka ka dhexeeyo ee kala saaridda u baahan, ama waxa lagu yiraahdo luuqadda fiqiga (Xuquuqul cibaad). Oo ah Cibaadooyinka u dhexeeyo addoonka iyo Rabbigiis dawladda xaq uma leh in ay soo dhex gasho, ama fara galin ku sameeyso iyada oo ku qasbeeyso qofka in uu sameeyo. Taasi waxaa daliil u ah, in Suubanahu (SCW) uu sheegay in uu damcay in uu ugu tago guryaha dadka aanan jamaacada masaajidka ku tukan, oo aan ku soo gubo. Taasi waxay dadka qaar daliil uga dhigteen in la isku qasbo, balse lidkeeda ayay u daliil tahay, sababtoo ah ma uusan samayn suubanaha SCW, haddii uu samayn lahaa, hubaal waa uu buuxsami lahaa masaajidka maalinta xigta, balse dadkaas ma waxay u yimaadeen Illaahay dartii, mise ka cabsashada gubitaanka guryahooda?!. Arrinta ugu muhiimsan ee aysan dawladda ugu bannaanayn ku qasbidda dadka cibaadooyinkooda, waa iyada oo faafinayso is-tuska iyo cibaadada oo beesho ujeedkeedii ahaa (فأعبدالله مخلصا له الدين، الا لله الدين الخالص).

Waxaan aragnay qaar kamid ah dhaqan galinta doorsoon ee shareecada sharfan, taas oo awoodaha qaar ay ku qasbayaan dadka in ay xiraan goobahooda ganacsi salaadaha dartood, ama ku qasbayaan xiritaanka maqaayadaha xilliyada soonka, dhaqammadaas oo ah kuwa aanan sal iyo raad ku lahayn shareecada suuban. Nebiga (SCW) ma uusan lahayn ciidamo biliis ah oo dadka xoog ugu kaxeeyo salaadda, ama ka xiro goobahooda ganacsi, ama ku qasbo soomitaan, balse waa uu fari jiray, boorrin jiray, una tala saaran jiray niyada iyo qancitaanka qofka. Haddii kale waxaa faafi lahaa munaafaqnimada diimeed iyo tan dhaqan oo aan maaanta aragno natiijadeeda.

Gebogabo

Ugu danbeyntii, shareecada Islaamka dhaqan galinteed waa yool sharfan, waajib ummadeedna ah, balse waddada loo marayo iyo hannaanka lagu gaarayo ayaa u baahan fahmid iyo dhaqan galin. Shareecada Islaamka dhaqan galinteeda maanta waxa u tallaabo koobaad ah –sidaan qabo- Dhisidda iyo dib u-soo-celinta qeybta sharciyadeed ee Dawladda, taas oo keensanayso in la helo dawlad Dimuquraadiyad ku dhisan, ilaalinaysana xorriyadda iyo karaamada qofka, dhawraysane xuquuqdsiisa ay shareecada ilaalisay, oona simayso xuquuqda qanuuniga ah ee muwaadinka iyo madaxdiisa, waana midda uu ka qoray Dr Muxammad Mukhtaar al-Shanqiidi, cilmi baaristiisa uu ugu magac daray Sharciyadda ka hor Shareecada [الشرعية قبل الشريعة].

Illaahayoow uga gargaar diintaada kuwa “U-gargaarayo diinta”, ugana hiilli shareecadaada kuwa “U-hiillinaya shareecada”!..

 

Tixraacyo:

1-    تفسير الطبري

2-    الجامع لأحكام القرآن – ابن العربي

3-    الذريعة الي مكارم الشريعة – راغب الأصفهاني

4-    مقاصد الشريعة الإسلامية – أحمد الريسوني

5-    التشريع الإسلامي – إبن عاشور

6-    السياسية بين الصحابة – د.محمد المختار الشنقيطي

7-    الأزمة الدستورية في الحضارة الإسلامية – د. محمد المختار الشنقيطي

8-    The first constitution of the world- DR Muhammad Hamidullaah

9-    Islam Between East and west- Ali Izetbegovic

10-                       The elements of moral philosophy – James Rachless

11-                       An introduction of moral philosophy – jonathon wolf

12-                       تطبيق الشريعة في المجتمعات الحرة – مركز دراسات التشريع الإسلامي والأخلاق – د. محمد مختار الشنقيطي.

 

 

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Maxaan isku khilaafaynna?!.

 

Maxaan isku khilaafaynna?!.

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Dadka Muslimiinta ah waxaa badan, waxyaabaha mideeyo, la isku raacsanyahy, laguna kala tagsanayn, wixii ka soo haro, waxa ay u badan yihiin waxa la isku qabsado masaa’il faraceed uusan ku soo aroorin nas cad, ama tafsiirkiisa lagu kala geddisnaado. Meelaha sixitaanka u baahan ee inbadan doodaha dhaliyo waxaa kamid ah; in masaa’ilka faraca ah la isku qabsado, wadaaddada ama xubnaha jamaacooyinka Islaaamiga ahne ay ku kala tagaan; arrimahaas oo u badan kuwa ay culimadii hore isku khilaafeen xaaraantinimadooda ama xalaalnimadooda, waajibnimadooda ama sunnanimadooda!.

 

Waxaad arkaysaa iyaga oo buuq badan ka dhalinayo, ama dagaal ka kicinayo arrimo khilaaf badan ka jiro, tusaale; Sii deynta garka, gaabinta ama xiiriddiisa, dheeraynta dharka ama gaabintiisa (ragga), gacmaha halka la saarayo xilliga salaadda la taaganyahay; xuddunta korkeeda ama xabadka!, Heesaha iyo aaladaha loo isticmaalo; xaaraan, xalaal mise wax la koho, sawirka iyo surashadiisa darbiyada, niqaabka dumarka iqk. Oo badan kuwaas oo dhammaantood markaad eegtid ah masaa’il horay iyo gadaal ba dood badan ka taagneyd, khilaaf badanne culimada kaga dhex jiray!.

 

Haddaba mushkiladdu ma ahan qofka, in uu baaritaankiisa kaga qanco ra’yi gaar ah oo ku saabsan mas’alada, balse dhibka aan tilmaamaya ayaa ah, in halbeeg lagaaga dhigo aragtidaada ku aaddan mas’alo farci ah, oo aad addoomada Illaahay ku xukuntid aragtida aad ka qabto mas’alo khilaafi ah, kadibne aad ka hadashid masiirkooda iyo xukunkooda aakhiro, mas’alooyinkaasne aad u aragtid sidii iyaga oo ah asaas caqiido oonan lagu kala tagi karin!. Dadka noocaas ah halbeeg ay kugu xukumaan ayay kaaga dhigayaan mas’alooyinkaas iyaga oonan marne soo hadal qaadeyn inta ka badan ee la isku waafaqsanyahay, markaasuu ka tagayaa tiirarkii Iimaanki, Islaamka, Dhaqanka wanaagsan iyo akhlaaqda suubban ee lala soo diray suubbanaha SCW in uu dhammaystiro, waajibaadka la isku raacsanyahay iyo xaaraanta la isku raacsanyahay, waxa uuna wax walba u arkaa, dood ka kicinta iyo weydiimaha ku dhisan arrimahaas khilaafiga ah!.

 

Waxyaabaha aan u diiddanahay dadkaas:

1.     Jaceylka dood-kicinta: waxaa summad u ah dadka noocaas ah, in ay dood ka kiciyaan  ku saabsan arrimaha la isku khilaafsanyahay meel walba, masjidka, muxaadarooyinka iwm. Waa dood sugid jiritaan ku dhisan iyo is-muujin joogid!.

2.     U-arkidda in aragtidooda uun sax tahay; arrintaas oo keensanayso isku qancid ay la jirto isla-weynin, waana u arkidda in aragtidaadu tahay sax aanan khalad noqon karin, halka aragtida qofka ka soo horjeedana tahay a khalad aanan sax noqon karin!.  Waxa ayna kuwaaas inkirayaan ama is-inkirsiinayaan, in mas’alooyinka khilaafiga ah lagu kala aragti duwanaan karo, caalimka (Mujtahidka) ahne uu ku yeelan karo aragti isagoon caalim kale u daba fariisanayn, halka qofka caamiga ah ee aanan aqoon u lahayn cilmiga uu kaga dayan karo caalim dedaalay (Mujtahid) aragtidiisa!.

3.     Tixgelin la’aanta arrimaha la isku raacsanyahay: waxa aan ku lunnay waxaa kamid ah, in aan ku mashquulnay arrimo yaryar kuwaas oo naga indho tiray arrimo waaweynaa oo mudnaa tixgelin iyo weynayn, in sees iyo saldhig looga dhigo xukminta qofka; aragtidiisa ku aaddan mas’alo yar, waa indho la’aan jahli iyo marin haabid cad!.

4.     Jacayl buuq-dhalin iyo dood: Waxaan inbadan u fiirsaday in dadka noocaas ah, ay iska jecel yihiin buuqa, doodda iyo muranka, waana wax xun oo waqtiga oo ah waxa ugu qaalisan ee aan haysanno inbadan naga cunayo, dedaalladana baabi’iyo. Xadiis ayaa ahaa “Kama baadiyoobaan qawm hanuun ay ku sugnaayeen illaa waxaa ay lagu sallidaa dood!”. (Axmad iyo Tirmidi). Waxaana kamid ahaa hanuunkii Suubnaha SCW necbanaanta doodda iyo muranka.

5.     Isla-saxnaan indho la’aan ah: waxaana laga dhaxlaa is-cajabin iyo in uu qofka naftiisa u arko marwalba mid saxan. Waana wax aad u xun in qofka ka indho la’aado ceebihiisa, maanta dhanne uu arkayo ceebaha dadka kale.

6.     Ka malaysashada dadka wax xun: arrintan aad ayay u halis tahay, suubanahuna waxa uu noo dardaarmay ka maleysashada mu’miniinta wax wanaagsan. Nasiib darro, waxaan arkeynnaa in qofki lagu arko wax kamid ah masaa’ilka khilaafka ka jiro, iyada oo dadka qaar ay qofkii xukminayaan, oo ay ugu yeerayaan naanayso xun sida (Faasiq, calmaani, diinlaawe iwm.)!. Qofki aad aragtid in uu surwaalkiisu dheeryahay kama dhigno in uu yahay qof xun, waxaaba dhici karto in uu kaa fiicanyahay, ee aan Illaahay ka cabsanno oo aan umadda isu soo dhaweeynno, inti aan kala fogeyn lahayn!.

W/Q: Cabdicasiis Mubaarak.

Ku kaadinta Samsamka!.

 

Waxuu wariyay Ibnul-Jawsi dhacdo ka dhacday xajka xilligiisi, waxuu sheegay in xilli ay xujayda dawaafayeen kacbada, qaarna ay biyo ka darsanayeen ceelka Samsamka, uu yimid nin reer baadiya ah, uuna xaytay maryihiisi, kadibne uu ku kaadiyay ceelkii biyaha Samsamka!. Dadki ayaa ku soo yaacay, si xunne u garaacay, illaa ay askartii ilaalada ka fujiyeen, waxaana la horgeeyay madaxii Makkah ee xilligaas. Waxa uu weydiiyay sababta ku kalliftay in uu sidaas sameeyo?, waxa uuna ku jawaabay  

 

Foolxumada iyo liiddanaanta falka ninkaas kadib, waxa uu ku ugu suntay magaciisa taariikhda doqonnimadiisa iyo foolxumad ficilkiisa, waana halka ay la gaartay raadinta caannimada, iyo jacaylka is-muujinta, waxa uuna sidaas ugu noqday caan, waloow ha ka soo-galo mid kamid ah albaabada ugu xun ee ugu hooseeyo taariikhdee, si gaar ah falkaas oo aanan u baahnayn wax u dedaalid dhaqaale ama dedaal bixin ah!

 

Qofki eego maanta waaqaceenna, iyo nolosha baraha Bulshada, waxa uu ogaanayaa in ninkii ree baadiyaha ahaa, ay madrasadiisa ka soo baxeen arday badan, uuna yeeshayba taageerayaal aanan la tirin karin, kuwaas oo ku tunto xeerarka Bulsho, oona hareer maro dhaqammada toosan, kana tallaabsado Anshaxa iyo mabaad’ida toosan. Waxa ugu weyn ee ay raadinayaan ayaa ah caannimada, sheegidda, Jacaylka soo-muuqashada iyo is-caan-bixinta!

Tusaalayaasha ardayda Madarsada ninkaas waxaa kamid ah; kuwa Baraha bulshada tuuran ee ku caanbaxay, ama ba isku-caan-bixiyay cayda, aflagaaddada, wax-kasheegga qabiillada iyo duridda dadka wanaagsan!

Si aad u ogaato tira badnida ardayda Ninkaas, waxaad tagtaa TIKTOK, si aad u aragto heerka akhlaaq liidasho, dhaqan hoobasho iyo garaad xumo ee dhallinteennu marayso!, waxa aad arkaysaa Haweeneey marwo ah, oo marba meel ka duubayso jirkeedi, ninkeedi (anigoo ka xun in aan ku dari karin rag ah!), gurigeedi iyo wax walboo qarsoonaa, ayna ahayd in ay daboosha!

Waxaad arkaysaa gabar dhallinyaro ah, laga yaabo in ay ardayd tahay (Anigoo ka xun in aan summada ardaynimo u qiro!), oo marba meel ka duubayso jirkeeda, lana niikinayso niman kale oo marba meel qabsanayo!. Waxaad arkaysaa wiil dhallinyaro ah oo afkiisa uusan lahayn dabar, dibnihiisuna lamid!, oo hadbo waxa uu isleeyhay way ka yaabin karaan bulshada dheh oo samee, asagoonan dhib u arkayn in laga cuudibiilaysto, ama la ammano, masaajidda laga sheego ama la dhiirrigeliyo!. Waxaa kamid ah kuwa qoraa isku-sheegyaal ah, oo ka tallaabo xeyndaabka anshaxa iyo af-gobaadsi, ayaga oo ugu raadinayo buugtooda suuq sidaas!

 

Waxaan dhimrin u dareemayaa ninkaas ku kaadiyay biyaha Samsamka iyo garaaca uu la kulmay, laakiin maanta ay ardaydiisa maamuusayihiin, billad sharafyo ayaana la guddoonsiiyaa, ammaan iyo dhiirrigelin badan ayaana loogu daraa!. Haddabo waxaan si aamusan isku weydiinayaa; dhibtu waa halkee? Ma dhaqankeennaa? Mise waa dhadhankeenna oo waxaan ku dhiirran la’nahay cabburinta codadkaas caannimo doonka ah?, mise waxaan dhibaatada ku tuurnaa Macallinkaas baas, ee maalintaas ku kaadiyay ceelka, illaa maantana ay qulqulka kaadidiisa hallaynayso ceelasheenna iyo illaheenna biyo?!

 

Farriin furan!..8

 Farriin Furan!.. 8

Waxuu i weeydiinayaa saaxiibkeey, wax walba oo aan qoro miyaan fuliyaa?, si kale; intee in la eg ayaan isu egnahay aniga iyo qoraalkayga?!.
Si qaraar ayaan ugu jawaabayaa, sida aad adiguba si xishood leh iigu weeydiisay:
Aniga waxaan u dagaallamayaa, iskuna dayayaa isu soo-dhawaynta ficilkayga iyo qoraalkayga, laakiin marar badan waan ku fashilmaa nasiib darro!.

I rumeeyso, marar badan baan ku fakaray joojinta wax qorista, markaas ayaan haddane isku qanciyay, iskuna sabarsiiyay, oo ii tacsiyeeyay, hadalka Xassan al-Basri, "Haddii dadka inta waxay nagu  waaninayaan ku dhaqma uun, hadli lahaayeen, waxaa la waayi lahaa cid dadka waaniso!". 

Markaas ayaan dhexda xirtaa, oo rogaal celin sameeyaa, qoraalkana sii wadaa, iskuna dayaa isu soo dhaweynta noloshayda iyo qalinkayga, waxaana indhaha saartaa, hadalka Khadiib al-Baqdaadi uu ku sheegay taariikhdiisa, in Yuusuf ibnu Xassan al-Raasi, lagu arkay riyo geeridiisi kadib, lana weydiiyay, waxuu Alle kala kulmay, waxuu yiri Yuusuf: Wuu ii danbi dhaafay, waxaa la weydiiyay, maxuu kugu danbi dhaafay? Waxuu yiri, kalmado aan dhihi jiray oo ahaa, 'Alloow dadka hadal baan u sheegay, wax ka duwanne way iga dhaceen, ee iigu dhaaf hadalkaygi wanaagsanaa, ficilkaygi khilaafay'!.

Saaxiibkeeyoow, qofka caqliga leh, ma kulansado hadal xun iyo ficil xun, haddii uu wax xado, ma dhaho wax xadistu waa xalaal!. Khaladka aad gashayne, yuusan kaa reebin inaad dadka uga digto. Oo u dagaallan mar walba, is waafajinta ficilkaaga iyo hadalkaaga.
Noloshuna waa dagaal joogta ah, marne waa lagaa guuleeysan marne waad guuleeysan!.
Dhammaanteena ceebo ayaan leenahay, haddii aysan ahayn asturidda Illaahay!. 

Nabagalyo korkaada ha ahaato!. ❤

Farriin Furan!.. 7

 

Ma xasuusataa maalintii uu saaxiibkaa kugu salaamay, waad is beddashay, maxaa dhacay?!. Markaas waxaa ku khayaanay eraydii, waadna jawaabi wayday, laakiin aan anigu qoraalkan kuugu jawaabo, iina oggoloow in aan ku matalo, adiga iyo cid walba oo sidaada oo kale ah!.. 

Saaxiibkeeyoow, dadku nasiib darro, waxay arkaan natiijooyinka, laakiin marna ma fiiriyaan sababta ka danbeeyso!..

Aan kuu celiyo gadaal iyo maalmahaygii ardaynimada, si aan kaaga sheekeeyo maalin aan xasuusto, xafiiska Macallimiinta ayaan soogalay aniga oo wado Galaas biyo ah oo uu Macallin ii dirsaday, kulayl daran ayaa jiray, xilli duhur ahne waa la joogay, waxaan dareemay waxa uu dareemo qof dhabarkiisa kululi buuxiyay, jiriricyadaas igu kalliftay si lama filaan ah in uu igaga fakado koobkii biyaha ahaa ee aan waday!. Markaas dadka oo dhan waxay maqleen galaaska dhacay, waxayna dhammaantood igu canaanteen qaylida aan dhaliyay, laakiin ma jirin cid arkaysay kulaylka aan dareemayay, dhabarkayga waxuu la xanuunsaday iyo jaraynti gacantayda ee ka horreeysay fakashada weelka!.. 

Dadku ma garanayaan, in qofkan jilicsan ee aa aadka u qaboow ee aad noqotay ay ka dhalatay natiijada, gubashooyin badan oo aad la soo kulantay, cid aanan adigu ahaynne goob joog aysan u soo ahayn!..

Waa sidaas oo isku mid ma aha, kan dab gacanta kula jiro iyo mid biyo Gacanta kula jiro!. 

Dadku ma oga, in qofkan taxaddarka badan, ee aanan qofna ku kalsoonaanayn ee aad noqotay, in ay ka danbeeysay khiyaanooyin iyo hagardaamooyin badan oo aad la soo kulantay kaligaa!.. kan dhabarka waran lagaga duray, iyo midkii fiirinayay isku dareen ma ahan saaxiibkeeyoow, ee sidee baadan isku beddalayn!.. 

Dadku ma oga, in qofkan gooni-u-goosadka iyo kaligii socodka ah, ee aad noqotay, ay tahay natiijada kalsooni xad-dhaaf ahayd oo isu beddashay khiyaano!, qaraarkeeduna adigu uun aad dareemaysay!.. 

Saaxiibkeeyoow, Dacaarta kan shubayo iyo midka cabayo isku mid ma ahan, kan tacsiyeynayo iyo loo tacsiyeeyahana isku mid ma aha, kan xanuunsan iyo midka soo booqdayne isku xanuun ma ahan!..

Geedka marki masaarta lagu garaaco, ma sii ahaado Geedkii weynaa, ee qaab kale ayuu yeeshaa, adiguna masaaro badan ayay nolosha kula dhacday, ee sidee baada isu beddalayn!.. dadkuna dhammaantood waxay arkaan koobka kaa fakaday, ee ma arkaan jarayntii gacantaada ee ka horreeysay!. 

Nabadgalyo korkaada ha ahaato!.❤