Two Days in Brief: A Stay with Atoomsa Kumsaa of OLF

Written by: Afendi Muteki

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I know the man pictured with me on this photo 28 years ago. His name is Atoomsa Kumsaa. I saw Atoomsaa for the first time in December 1991 when the Oromo Liberation Front (OLF) organized a festival that marked the resurrection of the congress of the “caffee gadaa” assembly of Odaa Bultum which was banned for more than 100 years under the successive Ethiopian regimes.

Atoomsaa Kumsaa was one of the leaders of OLF in early 1990s. That was the reason for which he fall in to the sight of mine and many others when he came to Odaa Bultum in December 1991. After the completion of the celebration of the feast of Odaa Bultum, I continued to see him occasionally as when he comes to Galamso, my hometown, to carry out the tasks of his organization.

After OLF quitted the transitional government of Ethiopia in June 1992 under the pressures of EPRDF and started the armed struggle, however, I haven’t seen Atoomsaa for a single day. I never heard of him, neither did I read about him in the press. Due to the unavailability of information on his whereabouts, I closely came to a conclusion that he might had been martyred in one of the bloody battles fought between OLF and EPRDF in Eastern Oromia in 1992-1998.

Those intensive battles and the war fought between OLF and EPRDF in other parts of Oromia (Wallaga, Bale, Borana, western Shawa etc) are largely untold. Their history is rarely written. The media gave them little attention. But the Oromo public at large still remember that the lives of many members of OLA and their brilliant commanders were lost in the war. Political leaders of OLF like Nadhii Gammadaa, Buruysoo Boruu, Bilal Waaqayyo, Jiraa Leencoo etc were martyred in those battles; gallant OLA commanders including Hambisaa Soolee, Daddafaa Dhaqqabaa, Yaadataa Bariisoo, Arbii Miillii, Waarituu Waare etc fought bravely the aggressors and died for the national rights and the liberty of the Oromo people in those years.

As the Oromo martyrs of that remarkable era amount to tens of thousands, it was natural to assume that Atoomsaa might have been martyred in one of those battles. When I saw him recently in my hometown, however, I felt unconditional joy and screamed as if my dead brother were resurrected from his grave. I tried to rehearse my memory again and again and realized that it was not a dream. And having undertaken certain rudimentary checkups, I proved that I am not mistaken with another guy.

It is the same Atoomsaa Kumsaa that I knew in 1991-1992. It is that Atoomsaa to whom the people of Eastern Oromia gave much applaud for his guerrilla tactics and bravery. It is Atoomsa Kumsaa whom we were calling “Ramboo Part III” for his charisma, grace and fighting abilities

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Atoomsaa Kumsaa was one of the brilliant commanders OLA (Oromo Liberation Army) had ever seen in its long armed struggle. He was the commander-in-chief of the eastern division of OLA in 1991-1997 (note: OLA had three divisions then; they were called the eastern, the south eastern and the western divisions. Atoomsaa was the commander of the eastern division, Abbaa Caalaa Lataa was the commander of the western division and Guutama Hawaas was the commander of the south eastern division).

During that time Atoomsa’s main sit was the town Dadar in East Hararge zone. But as he was assigned to lead the largest division of OLA that spread from Dhummugaa in Arsi to Jjjiga in the tip of Eastern Hararge, he used to visit the towns of the whole Hararge region. Mostly importantly he was seen in Galamso since it was serving as OLF’s defacto capital for West Harerghe and Arsi zones. That was the reason for which I encountered him in my hometown multiple times.

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Atoomsaa’s history of participation in the Oromo people’s struggle starts from his early age. He was born in Haramaya, East Hararge, a town revered as a home of famous Oromo nationalists and important public uprisings. In his hometown, he participated in the clandestine groups which were founded to galvanize the Oromo freedom struggle in the area. When the military government of Ethiopia (i.e. the Dergue regime) waged a brutal campaign to silence the Oromo liberation struggle in all provinces of Oromia, he went to the jungles of Garamulata and joined OLF.

Up on his arrival at the OLA camp, Atoomsaa was made a member of the “Aayidaa”, a division of very young OLA combatants. As his age progressed, he served the organization and the Oromo people in different positions, from a single combatant up to a member of the supreme executive council of OLF. And when I knew him in 1991, he was a member of the Politburo of OLF and the commander in chief of OLA’s East Oromia division.

According to multiple sources, Atoomsaa Kumsaa was one of the chief architects of the military operations OLA undertook in eastern Oromia in 1980s and 1990s. He was a tactician of guerrilla warfare and a planer of many attacks that the Oromo freedom fighters waged against the Dergue and the EPRDF regimes. When OLF was a member of the transitional government (from June 1991-June 1992), Atoomsaa served as a member of the joint committee founded by OLF and EPRDF to avert a clash between the armies of the two organizations. He was also a member of the committee formed by the governments of Eritrea and USA in order to encamp the armies of OLF and EPRDF and make necessary arrangements for the highly anticipated election of 1992.

Following OLF’s withdrawal from the transitional government in June 1992, he resumed his command of OLA’s military operations in the highlands and lowlands of eastern Oromia. He and the notable leaders of OLA in his area of command such as Daddafaa Dhaqqabaa, Yaadataa Bariisoo, Leencoo Elemoo, Hambisaa Soolee, Aaneessoo Waaree, Waarituu Waaree, Raggaatuu Roobaa, Muraad Haashim, Caccabsaa Odaa, Ahmad Leemman, Gootomsaa Daadhii, Dayyaas Daadhii, Tokkumaa Sabaa, Duumeessoo Waariyoo and others, together with thousands of Oromo youth, fought selflessly the highly equipped and savage army of EPRDF for days and nights.

Atoomsaa was also highly admired by the members of OLA and the OLF’s political leaders who passed many years in the eastern front (Galaasaa Dilboo, Nadhii Gammadaa, Buruuysoo Boruu, Dhugaasaa Bakakkoo, Dhugoomsaa Dhugaasaa, Tujii Raggaasaa, Bobbaasaa Gadaa etc) for his organizational skills, humbleness, commitment and punctuality. His combat skills were praised both by his enemies and his friends. EPRDF designed many plans to kill him smoothly but failed. He was ambushed by rocket launchers and military helicopters repeatedly but escaped those skillfully planned operations. After many years of ups and downs, and the tremendous hardships of the long term Oromo people’s liberation struggle, he survived as one of the main veterans of Oromo Liberation Front.

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I passed two days with Atoomsaa Kumsaa in my hometown (Galamso) and I observed that his fluency and eloquence are still intact. His skill to clarify the ambiguous issues and topics raised by my friends is so amazing. He told us that currently he is a member of the supreme executive council of OLF and a head of the social affairs committee of the organization. But the name in which he addressed the organization’s supreme council is different from the one I know before 28 years.

Atoomsaa said “I am a member of Gumii Shanee of OLF”. I inquired “What is this Gumii Shanee? A new organization? And you were a member of the Politburo of OLF in 1992. So are you demoted or promoted?”

Atoomsaa smiled and replied “Politburo and Gumii Shanee are the same. The former Politburo was renamed "Gumii Shanee" following the tradition of the Oromo of Borana who call their executive council of their Gadaa assembly “Gumii Shanee”. It was renamed so on the OLF’s Mogadishu Congress of 1999. The organization made this change learning that the name “Politburo”, which implies a socialist orientation but which we left a long time ago, wasn’t comfortable to many members. So the old name “Politburo” was replaced by the new “Gumii Shanee”. No change was made on the name of the organization, and there is no organization called “Shanee” for sure. This name refers to only the executive council of our organization”

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My two days stay with Atoomsaa Kumsaa were very amusing and fruitful. His encyclopedic knowledge of the history of the Oromo liberation struggle in general and that of OLF in particular made me to plan writing a full book in which he will be read as a central figure. Meet me when we have the book.

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Afendi Muteki

January 5/2020

Galamso, West Hararge

Ramadan: A month of joy, celebration and fasting

Written By: Hicham Zerhouni

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For over 1.5 billion Muslims around the world, Ramadan, the ninth month of the Muslim Calendar, is the holiest time of year. For Muslims, it marks the month when the Quran was first revealed to the Prophet Muhammed (PBUH). During Ramadan Muslims fast from sunrise to sunset for 29 or 30 days, depending on the moon sighting of the lunar calendar. This year, the Muslim lunar year is 1440 A.H. and Ramadan started on May 6, 2019.

Muslims observe the fast by abstaining from food, water, smoking, and sexual activity from sunrise to sunset. When Ramadan falls in the summer, depending on their geographical location, Muslims fast anywhere between 12 and 22 hours each day. While most Muslims fast during Ramadan, children and anyone who is sick, traveling, pregnant, or nursing mothers don’t have to fast during Ramadan.

In the Arab and Muslim world Suhoor, a pre-dawn meal eaten before the sunrise Fajr prayer, is marked by a unique tradition: the “Musaharati” a drummer or oboe player, roams the streets to wake people up for their pre-dawn meal by playing music and chanting religious poems. Despite the expansion of cities and the use of alarm clocks, this tradition is still prominent in some parts of Syria, Palestine, Egypt, and Morocco.

During Ramadan, daily life switches into a night celebration. Streets are usually empty in the morning as people stay up until the early morning hours celebrating with family and friends. In the afternoon, markets fill up with people buying treats such as sweets, traditional filled breads, and fruits in preparation for breaking their fast at sunset with an “Iftar” meal. Throughout the Muslim and Arab world seasonal dishes are displayed in shops and restaurants in celebration of the holy month.

At sunset, families gather around Iftar tables to enjoy traditional meals. Depending on the country, Iftars include dates, sweets, fruits, soups, rice, or meat. Each country has a traditional Iftar dish that is always present for Iftars during the holy month. In the United States and many other Western countries, many families celebrate Iftars with their faith communities at mosques. Most places of worship hold community Iftars open to both Muslims and non-Muslims. Many people donate food and the Muslim community engages in mass potlucks to share the blessings of Ramadan.

Since Ramadan is a holy month, Muslims increase their worship activities during the month. Ramadan is not just about fasting, but also includes extra prayers, reciting of the Quran, giving to charity, and many philanthropic events to help the unfortunate around the world. One of the main spiritual purposes of Ramadan is to teach social solidarity by having everyone experience hunger. People then become more understanding and compassionate toward those who are less fortunate. People’s hearts tend to soften and they become more generous towards the less fortunate. Ramadan is a month of purification, not only of the body by fasting and resting the digestive system, but Muslims go beyond the physical aspect to attempt to purify thoughts, motivations, and souls by avoiding anger, gossip, and greed.

Following the Iftars, Muslims head to mosques for night prayers called “Tarawih,” where the Quran is recited each night until the early hours of the morning. Following Tarawih, people gather in cafes and homes with their families and friends until the Suhoor meal. During the last 10 days of Ramadan, many Muslims stay in mosques to increase their blessings for Ramadan. This practice is called Itikaf.

The end of Ramadan is marked by “Eid Al Fitr” (The feast of breakfast). During Eid, Muslims are not permitted to fast. In the morning of Eid Al Fitr, Muslims go to an open field or a large hall for the Eid prayer. After the prayer, Muslims head home for a morning breakfast as life returns to normal. People visit friends and family and share lunch and dinner with each other for three days in celebration of Eid.

While Ramadan could be seen as a harsh form of worship by non-Muslims, Muslims consider it a month of blessing, joy, and celebration. Muslims pray all year round that they will live to experience the following Ramadan, as it is an opportunity to grow in their faith, connect with their family and community, and exhibit the true essence of Islam.

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About the author: Hicham Zerhouni, MA is the Managing Principal of TransCultures He was born in Fez, Morocco, he moved to Chicago when he was 19. He has been a professional translator, interpreter and cultural trainer and consultant for the last 19 years. Hicham is fluent in four dialects of Arabic, French, English, and functional in Spanish. He is a voting member of the American Translators Association. He is a 2015 New Leaders Council Fellow. He speaks at conferences on many issues regarding leadership, diversity, cultural and language access issues. Since 2004 he is the Founder and organizer of the Chicago Arabic Language Culture Club. 

የተቃውሞው መነሻ ከመሠረቱ

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ጸሐፊ: አፈንዲ ሙተቂ
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የአዲስ አበባ መስተዳድር በከተማዋ ዙሪያ ባለው የኦሮሚያ ልዩ ዞን ቀበሌዎች ውስጥ የሰራቸው ኮንዶሚኒየም ቤቶች ባለቤቶችን በእጣ መወሰኑን ተከትሎ በተቀሰቀሰው ተቃውሞ ዙሪያ ብዙዎች ያላቸው ግንዛቤ በጣም የተሳሳተ ነው። ስለሆነም የተቃውሞውን መነሻ እና በኦሮሞ ህዝብ በኩል እየተባለ ያለውን ነገር በድጋሚ ዘርዘር አድርጎ ማሳየቱ ተገቢ ይመስለኛል።

የተቃውሞው መነሻዎች የሚከተሉት ናቸው።

1 ቤቶቹ የተሰሩት በኦሮሚያ ክልል ውስጥ ነው። መሬቱ አሁንም ድረስ በኦሮሚያ ክልል ውስጥ ነው ያለው። ሆኖም በመሬቱ ላይ መወሰን ያለበት የኦሮሚያ ክልል ድምጽ ታፍኗል። በዚህ ሁኔታ ወደ ቤት እደላ መሄዱ ህጋዊ መሠረት የለውም።

2 ቤቶቹ የተሰሩበት መሬት ከኦሮሞ አርሶ አደሮች በግዴታ የተነጠቀ ነው። አርሶ አደሮቹ የት እንደደረሱ ተጠይቀው አይታወቅም። እጅግ በሚያሳዝን ሁኔታ ለአንዳንዶቹ አርሶ አደሮች ለመሬቱ በካሬ ሜትር 2 ብር ለግጦሽ በካሬ ሜትር 1.35 ሳንቲም ብቻ እየተከፈላቸው ነው ከይዞታቸው የተፈናቀሉት። በዚህ ስሌት መሠረት አንድ ሄክታር (10000 ካሬ ሜትር) ያርስ የነበረ ገበሬ በድምሩ 40000 ብር ብቻ ይሰጠው ነበር ማለት ነው። የእነዚህ አርሶ አደሮች ብዛት በመቶ ሺዎች ይቆጠራል። ሁላቸውም ምትክ መሬት የላቸውም። ሁላቸውም ከግብርና በስተቀር ሌላ ሙያ የማያውቁ በመሆናቸው የተሰጣቸው አነስተኛ ብር የትም ሳይደርሳቸው እያለቀባቸው ተበታትነዋል።

3 ቤቶቹ የተሰሩት በ2014 እና በ2015 የኦሮሞ ህዝብ ትልቁን የተቃውሞ ትግል እንዲጀምር ምክንያት በሆነውና ወያኔ በኦሮሞ ህዝብ ላይ የዘር ማፅዳት ወንጀል ሊሰራበት ባቀደው "ማስተር ፕላን" መሰረት ነው። ማስተር ፕላኑ ቆሟል ቢባልም በእርሱ ላይ በመመርኮዝ የተሰሩት ግንባታዎች አሁንም ድረስ አሉ።

4 ቤቶቹን የሰራው የፌዴራል መንግስቱ የስራና የከተማ ልማት ሚኒስቴር እንጂ የአዲስ አበባ መስተዳድር አይደለም። መስተዳድሩ በቤቶቹ እጣ ፈንታ ላይ የመወሰን ስልጣን የለውም።

5 ቤቶቹን የማከፋፈል አጀንዳ ከሶስት ወር በፊት ሲቀሰቀስ ችግር እንዳይፈጠር ለሚመለከታቸው አካላት ሁሉ ተነግሮአቸዋል። በተለይ በአራት ነገር ላይ ጥልቀት ያለው ጥናት እንዲደረግ ተናግረን ነበር።

ሀ/ ማስተር ፕላኑ እና እርሱን ተከትሎ የመጣው ተቃውሞ ያስከተለው ክልል አቀፍና ሀገር አቀፍ ቀውስ

ለ/ በቤቶቹ ግንባታ ሳቢያ በኦሮሞ አርሶ አደሮች ላይ የደረሰው ማህበራዊና ኢኮኖሚያዊ ጉዳትና ውድመት

ሐ/ በኦሮሚያ ክልል የተገነባን ቤት በሌላ ክልል ለሚኖር ህዝብ መስጠቱ ያለውን ፖለቲካዊ እድምታ

መ/ ቤቶቹ ያለ በቂ ጥናት በችኮላ መከፋፈላቸው በህዝቦች መካከል ባለው ግንኙነት ላይ ሊያስከትለው የሚችለው አሉታዊ ችግር

6: የአዲስ አበባ መስተዳድር በራሱ ወጪ የሰራቸውና ለማንም ያልተከፋፈሉ በርካታ የኮንዶሚኒየም ቤቶች አሉት። እነርሱን ለነዋሪዎች ማከፋፈል እየቻለ ከላይ የተጠቀሱት ችግሮች የሚነሱባቸውን ቤቶች ለማከፋፈል መነሳቱ በመስተዳድሩ ውስጥ ሆን ብሎ ጠብ ለመጫር የሚንቀሳቀስ ቡድን ያለ እያስመሰለ ነው።

7 ከሁሉ በላይ አሁን ያለው መስተዳድር የህጋዊነት ጥያቄ የሚነሳበት ነው። መስተዳድሩ በህዝብ ምርጫ ያልተሾመ ጊዜያዊ የሽግግር ጊዜ አስተዳደር ነው። ጠቅላይ ሚኒስትሩም ይህንን በግልፅ ነግረውናል። በሁለተኛ ደረጃ ለመስተዳድሩ የተሰጠው ጊዜ አንድ ዓመት ብቻ ነው። እንደሚታወቀው በህጉ መሠረት የአዲስ አበባ መስተዳድር ምክር ቤት ምርጫ አምና መደረግ አለበት። ይሁን እንጂ አምና ሀገሪቱ የገባችበትን ቀውስ በመንተራስ ምርጫው በአንድ ዓመት እንዲራዘም ተጠይቆ ህዝቡም ፈቃደኝነቱን ገልጿል።

እንግዲህ የአዲስ ከተማ መስተዳድር በቀሩት ትንሽ ወራት ዋነኛ ሰራው መሆን የነበረበት ምርጫውን ማካሄድ ነው። ይሁን እንጂ የመስተዳድሩ አካላት እርሱን ማሰቡን ትተው በህግ ከተሰጣቸው ስልጣን በላይ በመሄድ ይህንን ከባድ መዘዝ ሊያስከትል የሚችል የቤቶች እደላ ጉዳይ ለማስፈፀም ተንቀሳቅሰዋል። ስለዚህም ነው የኦሮሞ ህዝብ በአንድ ድምፅ እየጮኸ ያለው።
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የመፍትሔ ሐሳብ

በችግሩ ላይ መግባባት ከተቻለ በመፍትሔውም ላይ መግባባት ይቻላል። የመፍትሔ ሐሳቡም ከላይ በቁጥር 5 ስር በተቀመጡት አቅጣጫዎች እንዲፈለግ ማድረግ ነው። በአጭሩ የኦሮሞ ህዝብ "ቤት ወደ ማከፋፈሉ ከመግባታችሁ በፊት በቂ ጥናት አድርጋችሁ ሁሉንም ወገኖች ሊያስማማ የሚችል መፍትሔ አምጡ" እያለ ነው። ይህንን ሳይፈፅሙ ወደ ቤቶች እደላ መግባት ህገ ወጡ ማስተር ፕላን እንዲተገበር መፍቀድ ማለት ነው። ስለዚህ የሚመለከታቸው አካላት የህዝቡን ድምፅ መስማት አለባቸው።
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ሼር ቢደረግ መልካም ነው።
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“ቡኻራ” እና “ቡኻሪ”

ጸሐፊ፡ አፈንዲ ሙተቂ
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“ቡኻራ” በዛሬው ዘመን “ኡዝቤኪስታን” በሚባለው ሀገር የምትገኝ ከተማ ናት፡፡ ይህቺ ከተማ በጥንታዊነታቸው ከሚጠቀሱት የዓለማችን ከተሞችም ትመደባለች፡፡ ከተማዋ ጥንታዊት በመሆኗም ብዙዎችን አፍርታለች፡፡ ታዲያ በእቅፏ ተወልደው ካደጉት ሰዎች ሁሉ ስማቸው በጣም ገንኖ የሚታይ አንድ ሰው አለ፡፡

  የዚህ ሰው የልደት ስም ሙሐመድ ኢብን ዒስማኢል ነው፡፡ በዓለም ዙሪያ የሚታወቀው ግን “ቡኻሪ” ወይንም “አል-ቡኻሪ” በተሰኘው ስም ነው፡፡ የሁለቱም ፍቺ “የቡኻራው ሰውዬ” እንደማለት ነው፡፡ በዚህ አጭር ጽሑፍ “የቡኻራው ሰውዬ” የሚታወቅበትን ዋነኛ ስራ እና የቡኻራን ተጠቃሽ ገጽታዎች በጥቂቱ እንቃኛለን፡፡

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አል-ቡኻሪ በርግጥም በኡዝቤኪስታኗ የቡኻራ ከተማ ነው የተወለዱት፡፡ ትምህርታቸውን አሐዱ ብለው መማር የጀመሩትም በዚህችው የልደት ቀዬአቸው ነው፡፡ በጉርስምና ዘመናቸው ግን የዕውቀት ጥማታቸው በጣም ጨመረ፡፡ በመሆኑም በዘመኑ የነበሩትን የዒልም መዲናዎች ማሰስ ጀመሩ፡፡ ወደ ኒሻፑር፣ መካ፣ መዲና፣ አል-ፉስጣጥ (ግብጽ)፣ ጠብሪዝ፣ በስራ፣ ኩፋ፣ በግዳድ፣ ደማስቆ፣ ወዘተ እየሄዱ እንደ አሕመድ ኢብን ሀንበልን በመሳሰሉት ስመ-ገና ሊቃውንት ስር እውቀትን ተመገቡ፡፡

  አል-ቡኻሪ በትምህርታቸው ላይ እያሉ የነቢዩን (ሰዐወ) ሐዲሶች በአንድ መጽሐፍ የማጠናቀር ጉጉት አደረባቸው፡፡ በዚህም መሠረት ከካይሮ እስከ ሜርቭ (ቱርክሜኒስታን) ድረስ እየሄዱ በሰው አንደበት የሚነገሩትን ሐዲሶች መሰብሰብ ጀመሩ፡፡ ከአስራ ስድስት ዓመታት አድካሚ ጥረት በኋላም በነቢዩ (ሰዐወ) ስም የሚነገሩ 600,000 ሐዲሶችን ሰበሰቡ፡፡

  “አል-ቡኻሪ” ከዚያ ለጥቆም የተለያዩ መመዘኛዎችን በማስቀመጥ የሰበሰቧቸውን ሐዲሶች እውነተኛነት በጥልቀት ፈተሹ፡፡ ከሰበሰቧቸው ሐዲሶች መካከል አብዛኞቹ ከአጠራጣሪ ምንጮች የተገኙ መሆናቸውን ተረዱ፡፡ 7275 የሚሆኑት ግን መቶ በመቶ አስተማማኝ (ሰሐሕ) እንደሆኑ ደመደሙ፡፡ በዚህ መደምደሚያ መሠረትም የማይሻር ክብርና ሞገስ ያስገኘላቸውን “ጃሚዑል ሰሒሕ” (በብዙዎች ዘንድ በሚታወቅበት ስሙ “ሰሒሕ አል-ቡኻሪ”) የተሰኘ ዝነኛ የሐዲስ መጽሐፍ አጠናቀሩ፡፡ ለዚህ ድካማቸው ከሙስሊም ዓለም “ኢማም” የተሰኘውን ማዕረግ አገኙ፡፡

  አዎን! ኢማም ቡኻሪ የአላህ ፈቃድ ሆኖ ለኛ ያበረከቱት ትልቁ ገጸ-በረከት “ሰሒሕ አል-ቡኻሪ” ነው፡፡ ይህ መጽሐፍ በእስልምና ሊቃውንት ዘንድ ከሐዲስ መጻሕፍት ሁሉ የመጀመሪያ ደረጃ ተሰጥቶታል፡፡ በእስልምና ደንብ ከቅዱስ ቁርኣን በማስከተል ዋነኛ የስነ-መለኮትና የሸሪዓ ህግጋት ምንጭ ተደርጎ የሚወሰደው እርሱ ነው፡፡

  በኢማም ቡኻሪ የተጠናቀረው “ሰሒሕ አል-ቡኻሪ” ተደናቂ የሆነበት አንደኛው ምክንያት “ቡኻሪ” ሐዲሶቹን ያገኙባቸውን ሰዎችና ሐዲሱ ከነቢዩ (ሰዐወ) ሲወርድ ሲዋረድ የመጣበትን ሐረግ (በዐረብኛ ስሙ “ሰነድ”) በተመለከተ የተሟላ መረጃ የያዘውን “ታሪኽ አል-ከቢር” የተሰኘ መጻፍ ለማጠናቀር መቻላቸው ነው፡፡ ይህ መጽሐፍ በቅድሚያ እያንዳንዱ ሰሒሕ ሐዲስ በነቢዩ (ሰዐወ) አንደበት የተነገረበትን ቦታና ጊዜ፣ እንዲሁም ሐዲሱ ከሰሐባ ትውልድ በኋላ በተከታታይ በመጡ ትውልዶች እየተወራረሰ እስከ ቡኻሪ ዘመን የደረሰበትን “የዘገባ ሐረግ” (Chain of Transmission) ያሳያል፡፡ በማስከተል ደግሞ በእያንዳንዱ የዘገባ ሐረግ ውስጥ የተጠቀሱት ሰዎች የልደት ቦታ፣ ጎሳ፣ የዕውቀት ደረጃ፣ የኢማን ሁኔታ፣ ስለእስልምና የነበረው አመለካከት፣ የጤና ሁኔታ፣ ሰውዬው በማኅበረሰቡ ዘንድ የነበረው ተኣማኒነት ወዘተ… በዝርዝር ተመዘግቧል፡፡

  ኢማም ቡኻሪ አንድን ሐዲስ “ሰሒሕ” (authentic) በማለት የሚመዘግቡት በዘገባው ሐረግ ውስጥ የተጠቀሱት ግለሰቦች በሁሉም መለኪያዎች “positive” የሚል ምስክርነት ካገኙ ብቻ ነው፡፡ ለምሳሌ አንዱን ሐዲስ ያስተላለፈ ሰው እብለት ያልታየበት (የማይዋሽ) መሆኑ ተረጋግጦ ሳለ ሰውዬው የአዕምሮ ጤና እንዳልነበረው የሚጠቅስ መረጃ ከተገኘበት ቡኻሪ ሐዲሱን ውድቅ ያደረጉት ነበር፡፡

   በሌላ በኩል ደግሞ በአንዱ የዘገባ ሐረግ (ሰነድ) ውስጥ የተጠቀሰው ሰው በጣም ጃጅቶ የሚናገረውን መለየትና ሰገራውን መቆጣጠር ባልቻለበት ዕድሜው ሐዲሱን አውርቶት ከሆነም ሐዲሱ በቡኻሪ መመዘኛ ውድቅ ይደረግ ነበር፡፡ ሰውዬው ሐዲሱን ያወራበት የተለየ የፖለቲካ ተልዕኮ ያለው መሆኑ ከታወቀም ቡኻሪ ለሐዲሱ “ሰሒሕ” የሚለውን ደረጃ ይነፍጉታል (ለምሳሌ “የፖለቲካ ስልጣን በዓሊና በፋጢማ ዝሪያዎች ብቻ መያዝ አለበት” የሚሉት በርካታ የሺዓ ሐዲሶች በቡኻሪ መጽሐፍ ላይ ያልተመዘገቡት ሐዲሶቹ ፖለቲካዊ ግብ ባላቸው ሰዎች የተወሩ ፈጠራዎች መሆናቸው ስለታወቀ ነው)፡፡ ከእንደዚህ ዓይነት ጉድለቶች በጠሩ ሰዎች አንደበት የተላለፉ ሐዲስ ብቻ ናቸው በቡኻሪ መጽሐፍ ውስጥ “ሰሒሕ” ተብለው የተመዘገቡት፡፡

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ከላይ እንደገለጽኩት “ሰሒሕ አል-ቡኻሪ” ከቅዱስ ቁርኣን ቀጥሎ ሁለተኛው የእስልምና ህግጋት ምንጭ ነው፡፡ ይሁን እንጂ መጽሐፉ በይዘቱ ሸሪዓዊ ብቻ አይደለም፡፡ የነቢዩ ሙሐመድን (ሰዐወ) እና የቀደምት ባልደቦቻቸውን የህይወት ታሪክ በተመለከተም ዋነኛ የሰነድ ምንጭ ሆኖ ያገለግላል፡፡ እስልምና በቀዳሚዎቹ ዓመታት የተተገበረበትን አኳኋን መረዳት በሚፈልጉ ተመራማሪዎች ዘንድም የመጀመሪያ ደረጃ የታሪክ ምንጭ ሆኖ ይወሰዳል፡፡

   ኢማም ቡኻሪ ከጃሚዑ-ሰሒሕ (ሰሒሕ አል-ቡኻሪ) በተጨማሪ በርካታ መጻሕፍትን ጽፈዋል፡፡ የበርካታ ታላላቅ ዑለማ አስተማሪም ነበሩ፡፡ ከተማሪዎቻቸው መካከልም አንዱ “ሰሒሕ ሙስሊም” የተሰኘውን ታዋቂ የሐዲስ መጽሐፍ ያጠናቀሩት ሙስሊም ኢብን ሐጃጅ ናቸው፡፡ አል-ቡኻሪ በመጨረሻ የህይወት ዘመናቸው ወደ ተወለዱባት የቡኻራ ከተማ ተመልሰው መኖር ጀመሩ፡፡ ይሁንና በዘመኑ ከነበረው የቡኻራ ገዥ ጋር ስላልተስማሙ “ኸርታንክ” ወደተባለች ከተማ ሄዱ፡፡ እዚያ ጥቂት ከኖሩ በኋላም በስልሳ ዓመታቸው አረፉ፡፡ አላሕ ይርሐማቸው፡፡ መልካም ስራቸውን ይቀበላቸው፡፡
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አል-ቡኻሪን ያፈራችው ቡኻራ በመካከለኛው እስያ ቀደምት ከሆኑት ሁለት ከተሞች አንዷ ናት (ሌላኛዋ “ሰመርቀንድ” ናት)፡፡ በዓለም ታሪክ ውስጥ “የሐር መንገድ” (Silk Road) እየተባለ የሚጠራው የንግድ መስመር ከሚያቋርጣቸው ዋና ዋና ከተሞች መካከልም አንዷ ነበረች፡፡ ከክርስቶስ ልደት በኋላ በ709 የኡመያድ ኸሊፋዎች ግዛት አካል ስትሆን ነዋሪዎቿ እስልምናን ተቀብለዋል፡፡

  ቡኻራ ለረጅም ዘመናት የእስልምና የትምህርትና የባህል ማዕከል በመሆን ነው የምትታወቀው፡፡ በዚህ ረጅም ዘመኗ የተገነቡላት በርካታ መስጊዶችና መድረሳዎች አሏት፡፡ ከነርሱም መካከል አንዳንዶቹ በኸሊፋ ሐሩን አል-ረሺድ ዘመን የተሰሩ ናቸው፡፡ ይህም ከዛሬ አንድ ሺህ ሁለት መቶ ዓመታት በፊት ማለት ነው፡፡ በነዚህ ጥንታዊ ግንባታዎች ላይ የሚታየው ውበት በመካከለኛው ዘመን የነበረውን እስላማዊ የኪነ-ህንጻ ጥበብን (Islamic Architecture) ይወክላል፡፡ እነዚህ ቅርሶች በደንብ መጠበቅ ያለባቸው መሆኑን ለማስገንዘብ የተባበሩት መንግሥታት የትምህርት፣ የሳይንስና የባህል ድርጅት (UNESCO) ቅርሶቹ የሚገኙበትን የቡኻራ ከተማን ጥንታዊ ክፍል (Old Quarter) በዓለም ቅርስነት መዝግቦታል፡፡
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አፈንዲ ሙተቂ
መጀመሪያ ህዳር 2/2007 በገለምሶ ከተማ ተጻፈ፡፡

እንደገና ተሻሽሎ ጥር 19/2010 በሸገር ተጻፈ፡፡