Monday, September 19, 2016

ROSARIES AND AMULETS

By Adan Makina

A myth is a religion in which no one any longer believes—James Feibleman

Rosaries and Amulets are two religious symbols whose historical significance has baffled researchers mainly those engaged in anthropology, sociology, and archeology. Mythological, religious or otherwise, the rosary is seen as a device that plays a great role in human contemplation of the unknowns as well as a revealer of unfathomable heavenly mystiques. An ordinary object of daily use for millions of committed adherents with differing religious, ideological, and cultural backgrounds, the rosary continues to dangle from the necks of Sheikhs, priests, Rabbis, knowledgeable hermits, spiritualists, and monks without losing its rightful role in society regardless of whether it is crafted from simple wood or made from precious gemstone.

The use of rosaries or prayer beads is widespread among the followers of Islam, Christianity, and Judaism. In Buddhism and Hinduism, the Japa Mala or simply Mala, is a rosary of 108 beads usually worn by priests exclusively for chants purposes. In esoteric Japanese and Tibetan Buddhism, rosaries are used for counting the Mantras and also serve as attributes for some deities most notably the Avalokiteshvara who is the Bodhisattva of compassion. In almost all religions, as usual, the right hand is the regulator of the rosary in every session with the finger nearest the thumb being the one that flicks and counts the preferred chant. In Chinese, the rosary is called Nianzhu; in Japanese it is Nenju; in Vietnamese it is known as Tranghat; while it is Rosarium in Latin.

There is a lot of debate regarding the origin of the rosary among users. [(1)] “In Islam, however, the performance of the rosary is an act of piety. The word for "rosary" in the Arabic language is sibha or masbaha, which is derived from Subhana Allah (God be praised). According to Ali Gom'a Mohamed, professor of fiqh (Jurisprudence in Islam) at Al-Azhar University, the number of beads in the Muslim rosary varies: there is a 33- bead rosary which requires three turns around the circle of beads. Each bead represents one of the names of God mentioned in the Qur'an, the total of which is 99. Another is divided into three parts, each made up of 33 beads which are used at the end of each of the five daily prayers. There is also a 100- bead rosary used in accordance with Sunnah. In his book, Manners and Customs of Modern Egyptians, Edward Lane mentioned a 1,000-bead rosary used for funerals.” To some Muslim scholars, the use of the fingers is more preferred than the rosary. They claim that the joints at the phalanges and metacarpals have been created to count prayer chants and that the rosary is an unnecessary innovation into Islam.

Abrahamic and philosophic religions, Pagan and animist practices display amulets of various makes, shapes, and colors worn around the neck with the promises of wealth, children, health, and other human allures or to ward off evil, magic, wicked spirits, and misfortunes. [(2)] “An amulet or charm is an apotropaic object or device, usually with writing on it, which provides prophylaxis against harm, whether of natural or supernatural origin. The use of amulets and charms is virtually universal across human cultures and across time, and Jews are no exception. Jewish amulets have been used to ward off a variety of ills: disease, mishap, sorcery, and/or malevolent spirits. They can also serve as love charms. They have been particularly used by Jews to protect women during pregnancy and to shield newborn infants.”

Amulets have been in existence since the days of the Canaanites, Phoenicians, Assyrians, and Ancient Egyptians. In Turkey, Nazar boncuk is a special type of amulet believed to protect one from evil eye. Amulets can be found all over Turkey; Turkish women use amulets as bracelets, earrings or necklaces. Turkish people hang them in their houses, offices and also inside cars while babies have specially designed amulets attached to their cloths. This leads us to the notion that the nation of Turkey is the leading producer of amulets in the world. Turkish amulets are mainly blue in color and look like an eye. Some Turkish amulets have magnetic fields making them easily stick to some select surfaces like the refrigerator door. There is a common belief among the Turkish people that even well-intentioned compliments have a conscious or unconscious measure of spite and resentment. For a Turkish amulet to guard a house, it should be hang at the entrance to the house.

An explanation of the origin of the amulet in Turkish superstition goes this way: once upon a time…there was a massive rock by the sea that could not be split asunder, cracked or broken into pieces despite the combined efforts of a hundred men and repeated dynamiting. After exhausting all energy and technical expertise, mention was made of a man who lived by the sea and who was known to carry the evil eye (nazar). Finally, a plan was hatched to bring the man to the rock venue so he could display his spectacular rock-splitting skills. Upon arriving at the scene and upon setting his sights on the rock, the man was heard to exclaim, “oh my God, what a gigantic rock!” The instant he finished his intonation, there was a crack and then a thunderous sound followed by violent convulsion that reduced the unbreakable huge rock into two pieces.

Moreover, in almost all superstitious communities, it is common for visiting neighbors and strangers alike to compliment on the health, shape, size, and color of newborn babies. For some reason, as fate would have it, the baby gets sick because the invisible evil eye penetrated the baby’s body and soul. At this point in time, parents and immediate relatives of the infant have no other choice but to contact a shaman or cleric to prepare an amulet to keep at bay all varieties of evil eyes as the baby undergoes various developmental stages of metamorphosis. In some communities, a crack on an amulet resulting from prolonged use denotes the wearer has received overwhelming protection and blessings for the duration the amulet was worn.

Egyptologists carrying out archeological excavations in the many burial sites scattered all over Egypt stumbled upon historical amulets made of papyrus finely encased in pharaonic sarcophagus. “Also, Coptic amulets dating back to the 3rd and 4th centuries A.D. have been unearthed in Egypt. Some of the amulets found in Egyptian pyramids are written in Mandaic (an Eastern Aramaic dialect) and have not been translated to this day. In some rare amulets, ancient Egyptians displayed images of the two-headed god (snake and Ibis); there are amulets depicting the cock-headed-snake-legged god, others display the eagle-headed god, crowned hawks, papyri boats, symbols of deities and the ram-headed god. Uterine amulets helped control contraception and childbirth, others were meant for regeneration and eternity and for hip pains (sciatica).” [(3) The discovery of Greco-Roman, Babylonian, and other varieties of amulets used by diverse ancient civilizations add flavor to the expanding infant archeological sciences.

In Somalia, amulet use is common among nomadic, urban and tribal communities. A well crafted amulet, depending on size and shape, typically is encased in leather while others are sheathed in fine threads. However, there is a type of amulet known locally as “Qardhaas” which is usually carved out of wood and worn around the neck.

Also, Qardhaas may be strapped round the neck of domesticated animals for protection against theft, disease, and the evil eye. The most remarkable trademark amulet known among Somalis is “Xirsi”- which is used for overcoming the whispers of the dreaded Jinni notorious for its mischievous use of supernatural powers. Whether one is seeking to expand a stagnated business enterprise, win the heart of a stubborn mademoiselle, embark on a treacherous journey, overcome the trauma of sterility or recover from a debilitating malady, owning an amulet that will dangle from one’s wrist, neck, leg, thigh, around the waist or other parts of the body, will, if determined by the amulet’s original designer or prescriber bring about abrupt changes and healing to the afflicted body and mind in the nick of time. In women, amulets may be worn to overcome gynecological ailments, vitamin deficiencies, urinary tract infections, migraines, infertility, schizophrenia, mental disorders and even to overcome jealousy.

Perhaps, humans used amulets to triumph over hardships at a time when modern medications other than herbal medicine were nonexistent. Natural hazards like Tsunamis, epidemics, flooding, volcanic eruptions, earthquakes, hurricanes, and other unavoidable predicaments that decimated populations may have contributed to the discovery of amulets by shamans whose livelihood depended on the knowledge and skills of prescribing medication and healing the sick. Despite their dependence on trial and error techniques and despite premeditated medical malpractices, healers and shamans continued to be a source of inspiration for millions in need of medical attention.

Religious and historical accounts of human sacrifices as a last resort evolved as a result of appeasing virulent gods and deities whose anger could only be contained by spilling blood and goring human flesh in pagan and animist ritual practices-secret procedures found in some communities. The wave of secret murders of Albinos for ritualistic purposes and the rape of infants by HIV/AIDS sufferers in some countries epitomizes the continuation of ancient practices and the total disregard for the sanctity of human life.

People living in modern western democracies do attach importance to the use of amulets. Rock band musicians, reggae ragamuffins, gangsters, heads of government institutions, and people from all walks of society wear amulets in daily life either as ornaments or for protection against the unknowns. In the African continent, reports of leaders seeking consultations with magicians, shamans, and soothsayers, palmists and astrologers during election times is no secret. Thus, mythological experts have the power to instill fear in the hearts of their clients’ opponents or even cause them to suffer diseases unbeknownst to modern doctors. In some Asian cultures, shamans have mastered the art of shedding light on natural phenomena say like how a perceived volcanic eruption will affect surrounding inhabitants.

Amulets are widely worn as aphrodisiacs in some communities even with the advancement of medical technology. In some diverse cultures, dangling a piece of rhino horn around the neck is a prescription for erectile dysfunction, premature ejaculation, and other aspects related to sexual genitalia malfunctioning. A man in need of instantaneous desirability from an unfriendly woman may resort to wearing a specially designed amulet meant to win her heart even when real love is not on her side. Likewise, women may influence men by wearing amulets of like kind and purpose. Wearing articulately designed amulets with religious inscriptions is a common occurrence across cultures.

However, amulets come in many shapes and designs depending on culture, religion, and intention. Primarily, women who are sterile may wear them around the waist right across where the uterus is located; it may dangle from the neck; it is worn on the wrist and it may also be worn around the thighs. It could be as tiny as a finger ring or it could even be a seed to be retained in the pocket. It is up to one’s preference and choosing how an amulet should be worn and how it should look like.

The emergence of religious fundamentalism has instilled terror among amulet wearers. Fear of retribution or the dread of being associated with certain cults has forced many to formulate assortment of amulets that dissuade the attention of religious fanatics. For example, the use of regular necklaces, finger rings, and even ear rings as amulets has made ancient amulet blueprints obsolete and replicated for modernity.

Thus, inscriptional amulets have been substituted with intentional amulets. This brings us to the idea that amulets need not be handwritten on a piece of paper by a cleric with verses from a divine scripture and then folded into shape anymore. Instead, reciting select verses on to a piece of jewelry is enough to hold the message as intention is superior to scribbling. In Africa, amulet use is widespread among cultures though its use among communities depends on the nature of religious practices and form of worship. Surprisingly, Tuareg amulets sell for up to $150 a piece on eBay. However civilized and transformed the world has become, amulet and rosary use will remain with humankind for a long time to come.

References

(1) http://weekly.ahram.org.eg/2003/627/fe2.htm

(2) http://www.pantheon.org/articles/a/amulet.html

(3) http://www.lib.umich.edu/pap/exhibits/magic/def1.display.html
This article previously appeared on www.wardheernews.com



Thursday, August 11, 2016

THE DECEPTIONS OF BAITE MURUME AND THE 'BIG G' MIRACLE

If the leading consumers of alcohol in the world are the Czechs, Austrians and Germans, in Africa, Nigeria stays on top, followed by Uganda and Kenya respectively. In Kenya, an ethnic group known as the Meru who produce most of the Miraa or Qaad or Khat consumed by Somalis on a wider scale, hold the record for alcohol consumption. The money milked from the Somali by the Meru on Miraa sales, goes to the guzzling of their famous or favorite alcoholic brands White Cap, Pilsner, and Tusker respectively.
When desperately selling their favorite brands-whether Kangeta, Kolombo, Aleele, or Makokha-a leafy low grade category that is the reserve for the economically deprived-Meru Miraa sellers are adept at deceiving Somali Miraa chewers by substituting their wholesale consumption of the drug that is scientifically known as Catha edulis with Big G, a brand name chewing gum.
At first approach, Merus are known to use the two enticing words: Baite or Murume-obviously friendly connotations meant to attract or win one's attention. Baites or Murumes don't consume too much of this herbal drug. To inject temptations into the consumer's faculty of thinking, the seller chews a few sticks of the herb and then stuffs several Big G's to create a gigantic Daaqsin (overloaded cheek). At the end of the transaction, Baite or Murume emerges victorious leaving the Somali beat the highway empty-pocketed and consequently filled with euphoria when the chewing session kicks off

Wednesday, July 13, 2016

WICITAANKA DHAGEYSTAYAASHA: AQOON YAHAN AADAN MAKIINA

Laanta Afka Soomaaliga ku hadasha ee VOA oo saldhigeedu yahay Washington, DC oo wareysatay Aqoon Yahan Aadan Makiina oo tifaftire ka ah degelka www.wardheernews.com. Wareysiga wuxuu ku saabsanyahay Booliska Mareykanka oo dilal u geysta ragga Madowga ah ee u dhashay dalkaasi. Waxaa wareysiga qaaday Jamaal Cusmaan oo daadihiya Barnaamijka Wicitaanka Dhageystayaasha. Dhageysi wacan!

http://www.wardheernews.com/wicitaanka-dhageystaha-voa-aadan-makina/

Wednesday, July 6, 2016

GARAACA ARDADA AFRIKAANKA DHIGTA ISKOOLADA

Guumeeystihii markuu soo cago dhigtay Afrika, wuxuu sammeeyay labo qeybood oo waxbarasho ama manaahij: Mid loo qoondeeyay ilmahii Caddaanka ahaa iyo mid loogu talo galay carruurta Madowga ah. Guumeeystayaashii waxay tabo bareen macallimiin Madow ah.
Ardadii Caddaanka ahaa lama garaaci jirin, laakiin kuwii Madowga ahaa waa la tumi jiray loomana ogoleen in ay ku hadlaan afkooda hooyo Garaacii waagaa billowday weli wuu socdaa oo guud ahaan Afrika, garaaca ciyaal iskoolka dhigta waxay iska noqotay wax iska caadi ah oo ilmaha lagu edbinayo.
Dherbaaxo dheg dillaacisa, shabiiq maqaarka ardeyga ku reebta nabarro, bakoora lafaha baduuqda, garruun ardeyga curyaamisa, toontooma feeraha riiqda, haraanti aan kala joogsi laheyn, ayaa ka dhaqan galay qeybo badanoo Afrika kamid ah.
Waxaa intaasi u sii dheer,gaajo baahsan iyo calool madhan, harraad ama oon, kaneeco ku reebta cudurka maleeriyada, nadaafad darro,,iyo gurigii oo aan laheyn nolol maalmeed aanan laysku halleyn karin. Waalidkii dhalay cannugan dhibban, wuxuu aamminsanyahay ilaa hadda, in haddii aan canuga la garaacin, uusan wax baraneyn.

GUURE XAAJI DUDE: NINKII DHERBAAXAY GUUMEEYSTE INGIRIIS AHAA

Sannadkii 1958 ayaa ciidankii Soomaaliyeed ee ku sugnaa magaalada Wajeer (Wajir) kana tirsanaa maamulkii guumeeystihii ingiriiska oo dhammantood ahaa ha qabiil ayaa waxaa loo beddelay magaalada Siyaloow (Isiolo) waxaana laga reebay hal nin qudha.
Kuwii Siyaloow joogey oo ayaguna ahaa qabiil kale oo Soomaaliyeed ayaa waxaa loo soo beddelay Wajeer oo uu xukumayey gaal Caddaan ah oo la odhan jiray Sutter. Ninkii Soomaaliyeed ee ku hadhay Wajeer ayaa u sheegay Soomaalidii laga keenay Siyaloow in Sutter uu askartiisa ku garaaco suunka dhexda ugu xidhan.
Gaalkii ayaa waxay is maandhaafen askeri la odhan jiray Guure Xaaji Dude oo ka tirsanaa askartii Siyaloow laga soo beddelay. Sutter intuu suunkii dhexda ugu xidhnaa la soo baxay ku garaacay Guure Xaaji. Guure intuu udul qaadan waayey garaaca, ayuu gaalkii labada indhood dherbaaxo kala dhacay, halkaasoo gaalkii dhulka isa shalalay sidii lax gowrac sugeysa.
sutter markuu soo miyirsaday ayuu ku soo baraarugay askartiisii oo dammasanaa in Guure ay xabsiga dhigaan. Sutter, wuxuu ammar ku bixiyey inaanan Guure la xidhin. Sutter wuxuu askartii weydiiyey ninka dherbaaxay magaciisa waxaana loo sheegay in la yidhaahdo Guure Xaaji Dude. Beddelkuu ciqaabi lahaa ayuu Sutter geesigii dhulka dhigay ubaxshey 'Guure Wazimu'-taaso la micne ah Guurihii waalnaa. Dhacdadaasi kadib, Sutter wuu joojiyey garaacii uu caadeeystay.
Waxaa soo tebiyey sheekadan Xasan Jire.

Saturday, July 2, 2016

GUUR, HALAQ GALEEN, IYO SADDEX GEERI

Nin baa wuxuu guursaday gabadh aad u qurux badan wuxuuna geeriyooday habeenkii koowaad ee ay aqal galeen. Ciddaddii markey ka baxday, ayaa waxaa dumaalay marxuumkii walaalihiisi mid ka mid ahaa asagana wuxuu dhintay habeenkii ugu horreeyay ee ay aqal galaan.
Soomaali dumaal waa u caado ee raggii noolaa waxay ka maarmi waayeen gabadha quruxdeeda iyo hab dhaqankeeda wanaagsanaa. Goortey ciddaddii ka baxdayna, waxaa dumaalay walaalkii labaad, asagiina isla habeenkii ay aqal galeen ayuu qudh baxay.
Deetana waxaa guursaday walaalkii saddexaad, asagiina wuxuu xijaabtay habeenkii ugu horreeyay.
Waa yaab iyo ammakaagee, gabadhii waxaa la aqal galay walaalkii afraad. Habeenkii ugu horreeyay ayuu diyaarsaday xarig iyo toorreey affeeysan. Intuu sasabay ayuu gurigii ka kaxeeyey wuxuuna geeyay meel guriga ka yara durugsan kadibna geed buu ku xiray.
Ayadoo geedkii ku xirxiran ayuu u cago jugleeyey. Intuu toorreeydii la soo baxay si uu u cabsi geliyo, ayuu ka codsaday iney u sheegto wixii walaalihiisi dilay Wuxuuna u sheegay haddii ay runta u bayaamiso oo xitaa ay qirato in ayada ay dishay, in uu cafinayo.
Runley bey aheyde, waxay ka codsatay in uusan waxba u geysan, maadaama ay run u sheegi doonto.Waxay tidhi, "mas baa caloosheyda ku jiraa wuxuuna soo baxaa markaan kaadinayo ama nin ii hawoodo ee ogoow walaalahaaga waxa dilay waa bahalkaasi igu dhex nool.." Ayadoo hadalkeedi sii wadata, ayaa waxay u sheegtay in bahalku horraan intaanan la guursan uu afka la soo bixi jiray marka ay kaadineyso oo uu leefleefi jiray kaadideeda.
Intuu gabadhii xarigga ka furay ayuu ka codsaday in ay u sheegto goor kastoo ay kaadi qabato, wuxuuna diyaarsaday surqin ka sammeysan xarig kaasoo uu ugu talo galay in bahalkaasi uu ku qabto. Wax yar kadib gabadhii kaadi ayaa qabatay weyna u sheegtay ninkeedi in uu diyaar garoobo.
Debedda ayey is la tageen weyna kada loobsatay oo billowday in ay kaadiso, isla markiina bahalkii ayaa madaxa la soo baxay oo xarriggii ayuu si fiican ula helay kana soo jiiday ferjigeeda. Mas weyn buu ahaayee, halkii ayuu ku dilay.
Wuxuu gabadhii ku wargeliyey in ay ogeysiiso mar kastoo ay kaadi qabato. Saddex jeer markey kaadisay habeenkaasi oo uu ninkii ka waayey wax ferjigeeda ka soo baxa, ayuu is dejiyey oo iska illaaway wixii tagoo hore. Gabadhii waxaay ninkeedii u dhashay 10 carruur ah weyna isku waareen.

Thursday, June 30, 2016

JINNI IYO INSI IYO SHEEKO JACEYL

Nin Insi ahaa ayaa wuxuu qabay labo haween ah oo mid ay aheyd Insi, ta kalena, Jinni. Haweeneeyda Inisiga ah waxay u dhashay saddex wiil, halka ta Jinniga aheydna, hal wiil. Odeygii labadan qoys maamuli jiray ayaa waxaa soo riday geeri maadaama uu gaboobay.

Wiilkii Jinniga iyo Insiga iska dhalka ahaa ayaa wuxuu jeclaaday gabadh aad u qurux badneyd oo aheyd Jinni. Hooyadii dhashay ayuu wiilkii u soo bandhigay jaceylka hayo iyo gabadha u eg sida dayax shan iyo toban ah, indho deero leh, dahabna lagu mitaali karo. Hooyo waa lama huraanee, waxay kula talisay in arrinkaasi ay u soo bandhigto walaalahiisa Insiga ahaa, sidii ayuuna yeelay.

Saddexdii walaal ee Insiga ahaa ayaa waxay walaalkoodi Jinka ahaa ee jaceylka soo riday ku war geliyeen in dhammaantood ay arrinkaasi kala xaajoodaan adeerkood oo la odhan jiray Mataan Qoolleey oo asaguna Insi ahaa. Kadib markey adeerkood uga sheekeeyeen xaalku siduu yahay, ayey dhammaantood safar galeen oo abbaareen dhankii gabadhii Jinniyadda aheyd ay ku nooleeyd ayagoo u siday eheladeedii iyo qaraabadeedii , haddiyad qiimi badan.

Geel Xanuunsan iyo Mid Fayoow

Waxey cagta, cagta saaraan ba, waxay soo galeen dhul Jinka ka taliyo oo wax Insi ah aan laguba arag. Waxay arkeen labo kooxood oo geel ah oo qaarkood gaboobeen oo innaba wax shanqadh ah ayan ka muuqan gabow awgeed iyo koox kale oo burraaqoonaya da' yaraan awgeed. Saddexdii wiil ee Insiga ahaa mid kamid ahaa ayaa arrinkii la yaabay oo cudur daartay, wuxuuna codsaday in la fasaxo oo uu ku laabto halkii ay ka soo hayaameen kal hore, waana laga aqbalay.

Saddexdii Ceel ee Cajiibka Badnaa

Safar kale ayey galeen oo hore u sii dhaqaajiyeen. Waxa xilligan wada socda waa wiilkii Jinka ahaa, labadii wiil ee Insiga ahaa iyo adeerkood. Cabbaar waxay socdaan ba, waxay arkeen saddex ceel. Labada ceel ee dhinacyada jira biyo ayey isku tuurtuuraayeen, halka ka dhexena uu madhnaa ama ingegnaa. Wiilkii Insiga ahaa ee labaad ayaa khalkhal galay wuxuuna codsaday in laga raalli ahaado oo uu dib ugu laabto degmadii ay ka soo kicitimeen billowgii safarkooda, waana laga yeelay. Waxaa isku soo hadhay hal wiil oo Insi ah, wiilkii Jinka ahaa iyo adeerkood

Jinnigii Tunka Weynaa

Xoogaa markey socdeen, ayey arkeen nin Jin ah oo gooynaya ama dumminaya geed baaxad weyn, deetana qaadi kari waayeey. Wax yar kadibna, Jinkii intuu sagaal geed oo kale wada jaray ama dumiyey, hal mar wada xambaaray. Halkii wiil ee Insiga ahaa ee soo hadhay ayaa wuxuu codsaday in loo sabro oo halkii uu horraan ka imi ku laabto, waana laga ogolaaday. Waxaa soo hadhay adeerkii iyo wiilkii Jinka ahaa.

Isbedel Jawi Deegaan

Wiilkii Jinka ahaa iyo adeerkii ayaa hal mar dareemay isbedel jawi oo waxay ku soo baxeen qaryad leh geedo aysan hore u arag, bilic cusub, cadeceed iyo ileys cajabiyey, shimbiro leh muuqaal iyo midab noocyo badan, iyo ugaadh iyo xoolo kaga yaabshey. Waxay muuqaal walba milicsadaanba, ugu danbeyn waxay u tageen aabbihii dhalay gabadhii loo dan lahaa. Salaan kadib, odeygii gabadha dhalay ayaa wuxuu u yeedhay gabadhii oo wuxuu faray in martida ay u keento gogol ay ku fadhiistaan. Wax yar kadibna gabadhii weey keentay wixii la faray.

Wax Weydiin Ogaal

Adeerkii wiilka la socday, ayaa wuxuu weydiiyey duqii Jinka ahaa ee gabadha dhalay, bal inuu wax uga sheego waxyaabihii layaabka badnaa ee ay la soo kulmeen intey safarka ku soo jireen. Wuxuu weeydiiyey geelii xanuunsanaa iyo kii fayoobaa, saddexdii ceel, iyo Jinkii tunka weynaa.

Waayeelkii Jinka ahaa ayaa mid mid u kala saaray waxay ahaayeen waxay soo arkeen:

  1. Geeli xanuunsanaa waxay muujinayeen odayaasha oo aan la dhageysan doonin hadalkooda loona diidi doono wax xukun ah ayadoo kuwii caafimaadka qabay ahaayeen dhallinyaro kuwaasoo la wareegi doono xukun walba, waana calaamadaha muujinaya in Qiyaamaha soo dhowyahay.
  2. Saddexdii ceel ee labo biyo isku tuurtuurayeen kii dhexda ku jireyna ingegnaa ama madhnaa waa taajiriinta oo wax isa siinaya, is caawinaya, is gargaaraya; halka ceelkii dhexda ku jiray ee madhnaa ahaa dadka danyarta ama masaakiinta oo la illoobi doono oo aan waxba la siin doonin. Maal qabeennada dheg uma dhigi doonaan kuwa aan waxba haysan umana gargaari doonaan goortey Qiyaamaha soo dhowdahay.
  3. Jinkii tunka weynaa ee qaadi waayey hal geed, deetana qaaday 10 geed waa qof dukaan ama bank deyn ka daldalanaya. Dukaanka ama bankiga ugu horreeya ayaa u diidi doonaa ama ka joojin doonaa deynta markey ku badato oo uu iska bixin waayo. Kolbo dukaan ama bank siduu deyn uga qaadanayo ayuu waayi doonaa meel uu deyn ka qaato. Waana calaamadaha Qiyaamaha mid kamid ah.

Guntii iyo Gebagebadii


Odeygii Jinka ahaa markuu tarjummaaddii bogay, ayuu u sheegay wiilkii iyo adeerkiisi in aysan odhan ‘Bismillaahi’ maadaama uu Jinku ka xijaabanyahay. Kadib gabadhii ayuu wacay si ay uga qaaddo gogosha. Wey timid oo qaadday gogoshii. Intey sii socotay ayaa labadii martida aheyd arkeen gabadhii sii socotay oo lugo qoobab leh, markaasey hal mar wada yidhaahdeen, ‘Bismillaahi’. Dabadeed, wax ilbidhiqsi ka yar ayaa waxay is arkeen ayagoo taagan degmadii ay ka soo kicitimeen.