Gorfaynta Waxqabadka Qoran: Buugaagta

Gogoldhig[1]:

Si waxqabadka qoran qaabka loo qoray u yeesho tayo, waa in cidda qortay aqoon u lahaataa, ama ugu yaraan ka dhisan tahay, sida wax loo qoro iyo mawduuca [waxa] ay qorayso. Si iyana waxa la akhriyay qaabka loo akhriyay tayo u yeesho, waa in cidda akhrisanaysaa yeelato aqoontii, lahaataana agabkii, ku habboonaa wax-akhriska habboon. Aqoomahaas iyo agabyadaas waxa ka kow ah in akhristuhu leeyahay awood gorfayneed—shaandho-miirto aanu daaniyuhu ka dusi karin, sitaana toosh talaata-xajar ah weeye. 

Qoraalkani waxa uu isku deyi doonaa in uu akhristaha Soomaaliga ah ka saacido waxa ay tahay gorfayni, waxyaabaha ay tahay in la sameeyo marka gorfaynta lagu gudo jiro, sida wax loo gorfeeyo iyo ugu danbaynta sida gorfayntii aad samaysay aad uga dhigi lahayd mid dadka gaadha, oo ay sahlan tahay akhrinteeda iyo fahankeedu. Waxa uu maqaalkani xoogga saari doonaa gorfaynta buugaagta, isaga oo aan ka tegayn xusidda guud ahaan jaadadka kale ee gorfaynno jira.

Hordhac:

Tan iyo markii bani aadanku uu bilaabay in uu wax qoro (qoraalkaasi nooca uu doono ha noqdo e), ama wax allifo oo uu shaaciyo, maaddada gorfayntuna waxay ahayd mid qaab “mataan” ah ula curatay in waxqabadkii kasta ee u qalma lala daba-istaago “gorfayn.” 

Waxqabaddada curineed, qoraal ha u bataan e, dadku samaynayay gu’yaashaa isdaba socday waxay samaynayeen horumar loo guuxi karo. Meel aad u hoosaysa, ilaa xad la odhan karo waa “figtii” ayay isaga soo kala gooshtay hal-abuurnimada aadanuhu. Korukacan mid la meeqaam ah, haddiiba aanu ka sarrayn, waxa ku kacay isaguna heerkii gorfayneed ee la samaynayay. Waa sidaas oo waa la isqabyo-tirayay. Wax buu qoray hebel, iyo waa la naqdiyay, ayaa ay ahaayeen wararka isxiga ee ka soo baxa hal waxqabad oo gaar ah. 

Ummadaha qoraalka iyo akhriska ku horumarsan ee aynnu "dunida kowaad" u naqaanno, waxa jira kooxo ama dad gaar ah oo u banbaxay halabuur kasta oo bani aadanku sameeyo, haddii uu yahay qoraal, maqaal, sheeko gaaban, Xaanshi Aqooneed (Academic Paper) ilaa buug (– Fiction or Non-fiction), dhanka kalena, maanso nooc ay doonto ha noqotee, in ay la dabagalaan gorfayn. 

Dadkaasi qaarkoodna waa kuwo madaxbannaan oo si iskood ah u sameeya gorfaynaha, kuwo kalana, waa kuwo ay saldhigyo u yihiin wargeysyada iyo warsidayaasha (journals and magazines) ku caanka ah gorfaynta; kuwaas oo ay ugu caansan yihiin:

1.      The New York Review of Books       

2.      American Book Review

3.      The New York Times Book Review                 

4.      Australian Book Review

5.      Kirkus Reviews                       

6.      Al Jadid Magazine

7.      Nowe Książki                          

8.      Armadillo (magazine)

9.      London Review of Books                    

10.  The World Today (magazine)

Waxa halkan ka muuqata in adduunyada kale waxqabadka qoran iyo gorfayntiisaba xil iska saartay. Kuwan aynnu kor ku soo qornayna waa uun muunad ka mid ah dhawrka wargeys/warside ee hawshaa gorfaynta u go’ay.

Dunida Soomaalida marka la yimaaddo, in wax la qoro, ama waxqabad curineed (aan ka ahayn maansayntii taariikhdeenna ku soo taxnayd) la sameeyaa, waxay ku jirtaa liistooyinka aan xaggooda loo kicin. Haddii loo kacayna, waa la leefay ee lama liqin! 

Gu’yaashii u danbeeyay waxa dhabanaysay dabayl iyo kacdoon qoraal iyo akhris. Buugaag badan oo isku dhalasho xiga ayaa oodda laga soo qaaday, ama ka soo qaadmay. “Qoraayo” tiro iyo tamuux ah ayaa soo ifbaxay. Waa ay badnaayeen, tiro ahaan, tayo ahaanse weyddiin ayaa saarnayd, weyddiin aanu maqaalkani u dan lahayn.

Haddaba, iftiinka qoraal ee gu’yaashan danbe baxayay, waxa aan ka maqnayn, yaanay la heer ahaannin e, gorfaynta. Iyaduna, sida buugaagta badan ee oodda laga soo qaaday iyo maqaallada aan tirada lahayn, bay u tayo liidatay. Wayddiinta mudanka ahi, waa: maxaa gorfaynta oo tiro yar, haddana tayo la’aanna baday? Taasi oo aan is leeyahay, haddii la soo koobo jawaabta, bulshada soomaaliyeed oo gorfaynta halabuurka qorani ugub ku yahay iyo aqoontii gorfaynta oo aanay gorfeeyayaashu lahayn baa israacday.  

Taas ayaanu maqaalkani, sidii aynnu goldhiggaba ku soo sheegnay, isku deyi doonaa in uu gurmad ka noqonno. Ugu yaraan si akhristaha Soomaaliga ah, ee laga yaabo in berri-ka-maalin uu wax qoro, waxa la gudboon in uu inta ay goori goor tahay iska sii gufeeyo godadka gaadaha iyo goodku uga soo geli karo; aqoonta gorfeynta isku qalabeeyo. 

Waxa u muhiimsan ee aynnu u gudbaynaa waa in aynnu isla garanno waxa ay gorfayni tahay iyo, haddiiba ay jiraan, inta nooc ee ay yihiin gorfaynaha jiraa.

“Gorfayn”: Fahan Guud:

Erayga “gorfayn” waa Af Soomaali dhalad ah, oo intii la yaqaanayba ka mid ahaa afka. Ma aha kelmad booli ah, ee waxa uu ugu horreeyaa erayada sixinka ah ee afku leeyahay. Geedka gartu ka dhacayso ayaa inta u badan eraygan adeegsan jiray. Talada ayaa dabadeed la odhan jiray “ha la gorfeeyo.” 

Abwaankii Soomaaliyeed waa kii lahaa: Xaajada nin gunaan ahee, an u garaaddeeyo[2]. Taas oo uu Muran-li’i, “aan gorfeeyo oo kala dhigdhigo” uu uga jeeday. Maahmaah ayaa iyaduna tidhaahda: “Xaajo la gorfeeyay ayaa geedka lala tagaa”. Malaha waa bartan meesha ay ku aroorayso maansada uu hees ahaanta ugu luuqeeyo Cumar Dhuule ee ay ku jireen beydadkii ahaa:       

“Talo aad gorfaysaa;

 Geed lala tagaa.”

Marka aad isku soo ururiso, wax la gorfeeyay waa wax la saxartiray oo dhan walba laga istaagay. Gartaada oo aad geedka hortii sii akhrisataba weeye gorfayntu, akhrinta aad akhrisanayso gartaada waad gorfaynaysaa oo 'in lagaa gar leeyahay iyo in aad gar leedahay' baad kala soo dhexbaxaysaa gorfayntaada. 

Waagii danbe kolkii afka Soomaaliga la aqoomaynayay, waxa erayga “gorfayn” loo gartay in uu buuxinayo booska ay labada erey “Critique,” iyo “Review,” ugu jiraan Af Ingiriisida iyo kan “Naqd,” uu ugu jiro Af Carabiga. 

Qaamuuska Oxford waxa uu ku qeexayaa erayga review: “Qiimayn rasmi ah oo lagu sameeyo wax gaar ah, iyada oo ujeedku yahay in la soo bandhigo isbeddello; haddii loo baahan yahay[3]”, ama “Qiimayn saafidi ku lammaan tahay oo lagu sameeyo buug, filim, riwaayad iyo wixii la hal maala, laguna daabaco wargeys ama warside[4],” mar kale, “Qoraallo la faafiyay oo ay ku jiraan maqaallo su’aal laga keenayo xaalad dhaqan ama dhacdooyin taagan[5].”

Taasi waa ereyga “Review” iyo qeexidda Qaamuuska Oxford; bal aynnu eegno, ereyga “Critique”iyo isla Qaamuuska Oxford waxa uu ka yidhi. Erayga critique, waxa uu isla qaamuuska Oxford ku qeexay: “Saafid (analysis) iyo qiimayn (assessment) faahfaahsan oo wax gaar ah la saaro, gaar ahaan aragtiyo hal-curin, falsafad ama siyaasadba ku saabsan. Tognaan ama tabnaan[6].”

Buugga xorfadda (encyclopedia) ah ee Lisaanul-Carab waxa uu erayga Carbeed ee naqd ku qeexayaa isna: “Kala-haadin iyo kala-hufid, oo waxa uu tusaale u soo qaadanayaa “naqdinta dahabku waa kala-miiridda dahabka saafiga ah iyo huubada[7].”

Qaamuuska Af Soomaaliga ee ay wada diyaariyeen Cabdalla Cumar Maansuur iyo Annagrita Puglieli, ereyga “Gorfee” oo fal ah, wuxuu ku qeexayaa: “gorfee f.g2 (-feeyay, -faysay) Arrin laga doodayey si fiican uga hadlid[8].” Waxa kale oo aynnu odhan karnaa: Gorfayntu waa cilmi-baadhis lagu raad-raacayo iftiiminta waxa qoran, kaas oo koobsanaya dheef iyo dhaliil waxa qoraalkaasi xanbaarsan yahay.

Intaas haddii aynnu kaga nimaadno qeexitaannada aasaaska ah ee af ahaan uu leeyahay erayga ‘gorfayn’ iyo erayada la jaadka ahi, bal aynnu dul istaagno aqoon ahaan waxa uu micno samaynayo eraygan gorfayni. Marka la joogo caalamka curinta, waxa jira waax aad u culus oo la yidhaahdo: Gorfayn-curineed[9] – “Literary Criticism.” Taas oo ah ta aynnu xoogga saari doonno qoraalkeenna. 

Haddaba, gorfayn-curineedka waxaa lagu qeexaa: deraasaynta, qiimaynta iyo sawir-ka-bixinta waxqabad la curiyay. Waxqabadkaa la curiyay waxa uu noqon karaa maqaal, sheeko, buug, filim, riwaayad, hees, ama nooc maanso. Gorfaynaha curineed ee casrigan danbe waxa saamayn weyn ku leh aragtiyaha curineed (Literary Theory); kuwan oo ah u falanqaynta waxa la curiyay iyo hababka loo curiyay loo falanqeeyo qaab falsafadaysan. Jirtoo ay labadan hawlqabad, (gorfayn-curineed iyo aragti-curineed), yihiin kuwo aad isugu dhaw, haddana gofeeyaha curintu (literary critic) mar walba ma aha, mana aha in uu noqdo, mid aragti uun ka hadla (theorist). 

Haddii la kala saaro aragti-curineedda iyo gorfayn-curineedda iyo haddii aan la kala saarinba, muhiimaddu waxa weeye in halcelini tahay maxsuulka la filanayo. Johns Hopkins waxa uu buuggiisa “Guide to Literary Theory and Criticism” u adeegsanayaa labadan eray sidii oo ay yihiin isku mid[10], laakiin badi gorfeeyayaashu waxay ku doodaan in gorfayn-curineeddu tahay dhaqangelinta aragtiyaha curineed; sababta oo ah waxa gorfayntu abbaartaa waxqabad gaar ah iyada oo dhuuxa gaadhaysa, halka aragtidu ama ay si guud uga hadasho waxqabaddada, ama si aad u kooban.

Akhriste, waxa jira qodob muhiim ah oo ay tahay in aad maanka ku haysid; inta u badan gorfaynta cuirneed ee la sameeyaa waa mid lagu sameeyo suugaanta, oo waxa ay dib inoogu celinaysaa qarnigii 4aad ee CH (Ciise Hortii) markii uu faylasuufkii Aristotle qoray buuggiisii Poetics uuna gorfayn dhaleecayn u badan ku ekaysiinayay suugaan iyo jaadad faneed (arts) uu qof ahaan diiddanaa. 

Aristotle waxa uu gorfayntiisaa markii u horraysay ku bud-dhigay adeegsiga erayada canjilaad iyo nadiifin (mimesis and catharsis), ta hore oo ah nooc kasta oo jilid ah ama isu-eekaysiin, Aristotle waxa kaga horreeyay, in kasta oo aanu danayn badan siinin, macallinkiisii Plato oo ku soo hadal qaaday eraygan buugtiisa Ion iyo The Republic[11], iyo ta danbe oo ah shuqul falsafadeed oo lagu tibaax-bixiyo in uu daaran yahay ka nadiifinta ruuxda laga nadiifinayo cabsida iyo khajilaadda tiiyoo la adeegsanayo noocyada fanka (Arts)[12]; kolka gorfaynta lagu samaynayo curin gaar ah iyada oo la isticmaalayo aragtidan nadiifinta, waxa la iswayddiinayaa: “ilaa heerkee ayay curintani ruuxda cabsida iyo xishoodka ka nadiifinaysaa?!” Ilaa maanta aragtiyahaa Aristotle waa la adeegsadaa[13]. 

Qaabkan ayay ku soo bilaabantay gorfaynta curintu. Suugaanta ayaa aad loo lafa-guri jiray iyada oo danaha laga lahaa ay kala duwanaayeen. Waa ay soo dhawaatay xeeladdani. Waxa inta u badan haddeer ka jira dunida Carabta wax la yidhaahdo naqdul shicr – gorfaynta gabayga[14]. 

Casriyadii Dhexe waxa bilaabmay naqdin la saaro xaaladdii lagu jiray ee dhaqan-bulsho. Waxa marag u ah Muddadii Maanfulka[15], halkan waxa dhacay wax kale ma uu ahayn ee waxa gorfayn iyo naqdin ka-dhiidhiyid u badan lagu sameeyay xaaladdii ay ku jireen bulshooyinkaasi; siiba reer Yurub.

Haddii aynnu intaa kaga soo gudubno fahan guud iyo ilfur fiiqan oo aynu uga dan lahayn sidii aynu uga wada sinnaan lahayn shishada eraygan, aynnu u gunda-degno qaybta aynnu qoraal ahaan xoogga sii saarayno ee gorfayn-curineedda waxqabadka qoran.

Gorfaynta waxqabadka qoran: buugta gaar ahaan: 

Gorfayntu, guud ahaan aqoonta iyo gaar ahaanba buugaagta muhiimad baa ay u leedahay, waana agab aqooneed muhiimaddiisa leh[16]. Buuggii la qoray in ay wehel u tahay ayaana lagu doodaa (tus. Hyland, 2000; Schubert et al, 1984.), marna, waa beegaal laga daawan karo horumarka iyo muhiimadda uu leeyahay buug daabacani(Glenn, 1978).  

Gorfaynta buugaagta (book reviews) ama gorfaynta lagu sii gorfeeyo gorfayno la sameeyay (reviewing the book reviews), waxay ahayd fan iyo aqoon iska dhan oo furaheeda iyo farsamadeedaba leh, taas oo waax ka tirsan gorfayn-curineedda. Da’ ahaan waxay la dherersanaysaa curinta idil ahaanteed.

Faalleeyayaal badani, (sida Chen, 1976; Ingram iyo Mills, 1989; Miranda, 1996; Snizek iyo Fuhrman, 1979), waxay u aqoonsan yihiin gorfaynta in ay tahay agab aqooneed muhiim ah. Wax ay ku doodeen in gorfaynuhu ka caawiyaan bulshada saynisyahannada ah in ay si dhaw ula qoobwadaagaan isbeddellada curineed ee dunida, nin iyo takhsuskii, ka dhacaya; buugta la qoray, filimada laga sameeyay ilaa maansooyinka laga tiriyay.

Baadhitaannada ay mawduucan ku sameeyeen Spink, Robins iyo Schamber (1998), waxa uu xoonsanaanta[17] saarayaa carinta (challenge) ay gorfeeyayaashu cariyaan waxqabadkii uu qoraagu soo bandhigay in ay abuurto xiise gaar ah oo yoolkiisu yahay in bal xagal kalana laga istaago mawduuca. Iskaabid iyo iskaashi ayaa dhex mara aragtidii qoraaga iyo aragtida gorfeeyaha carinta sameeya. 

Spink iyo saaxibbadii waxay dhiirrigelinayaan in akhristaha gaadhay heerkaa gorfeeyuhu aanu iska afgobaadsan isla jeerkaasna u xilqarin qoraaga, oo aanu ceeb moodin naqdinta, ee uu u fahmo in gorfayntiisu qabyo-tirayso waxqabadka la sameeyay. Wax aanay dhigeen aragtiyo sii balballaadhinaya fekraddii Garvey iyo Griffith (1971) ee tilmaamaysay waxa ay ugu yeedheen “Xidhiidh-aqooneed – Scholarly Communication,” iyaga oo ku soo daray qaababka aqoontu u wada xidhiidho gorfaynta buugta[18].

Aragtidan Garvey iyo Griffith waxay ina tusinaysaa in aqoonyahanku u wada xidhiidho hab ka duwan hababka dadka kale u wada sheekaysto. Xidhiidh aqooneed wax la yidhaahdo baa aqoonyahanka dhexmara baa ay yidhaahdeen. Spink iyo kooxdiisuna waxa ay qaababkaa uu xidhiidh-aqooneedku u dhaco ku soo kordhiyeen gorfaynta. Buugga qofkii qoray iyo qofka gorfayanta qoray ayaa wada xidhiidhaya; way iskaabayaan[19].

Gorfaynaha waxa inta u badan loo adeegsadaa in laga dhigto beegaal laga eego horumarka iyo muhiimadda uu leeyahay buug la daabacay (Glenn, 1978). Waxaa si weyn ugu tiirsan dhigaal-hayayaasha (Librarians)[20] iyo dadka warbixinnada ku nool ee ku takhasusay, si ay u soo xushaan nooca buugaag ee ay rugta akhriska keenayaan, una kordhiyaan warbixinta ay ka hayaan buug cayiman (sida ay u soo kala horreeyaan), sidaa darteed qofka gorfayn samaynaaa waa in uu middaa maanka ku hayaa; ma aha in uu buug wanaagsanaa masabbido ama mid xumaa dadka u qariyo. Sideeda bannaanba, gorfayntu waa in ay noqoto mid ka madhan eex iyo xaqdarro; buug madhanna in aad ammaan been ah huwiso oo aad u eexatid ma aha, buug wanaagsanna in aad dhaleecayn aanu u qalmin guudka ka saarto oo aad xaqdarro kula kacdo ma aha. 

Noocyada Gorfaynta Buugaagta: 

Inta badan gorfaynta buugaagta ee la sameeyaa waa saddex: 

1.      Gorfayn-qofeeddu (Opinion Review): waxa loola jeedaa gorfaynta uu qofka qoray ka hadlayo aragtidiisa qofeed ee ku saabsan buuggan uu akhriyay. Waxa uu soo bandhigi karaa goobaha uu u bogay haddii uu buugga caashaqay, ama goobaha uu saluugay haddii uu buugga sannifay. Qasab ma aha in uu qoraaga gorfayntan qofeed qoray raalligeliyo dhammaan akhristayaasha kale ee buugga, sababta oo ah waxa uu ka hadlayaa aragtidiisa buuggaas.

2.      Sookoobidda (Summary Review): waxa laga wadaa gorfaynta ay sameeyaan wargeysada ama warsidayaasha ku caanka ah gorfaynuhu ee buug gaar ah ku saabsan. Inta u badan gorfaynahan waa kuwo aad u koobkooban oo loogu talogalay in akhristayaashu u adeegsadaan agab ka caawiya in ay go’aan ka gaadhaan akhrinta/akhrin-la’aanta buuggaa. Badiyaa waxa la daabacaa maalmaha uu sidaa suuqa u soo galo buuggu, ama waaba laga soo hordhacaa oo dabxidh ayuu noqdaa.

3.      Gofayn-aqooneed (Scholary Review): Waa gorfaynta gorfaynaha baa aan odhan karaa. Waxa sameeyaa aqoonyahanka u aqoonta leh buugga daabacani mawduuca uu ka hadlayo. Si xeeldheer oo ballaadhan baa gorfaynta loo gag a warramaa buug daabacan ama dhehba loogu lafoguraa. Gorfayntan aqoonyahanka sameeyaa waxa ay awood u lee yihiin in ay gunaanadka gorfayntooda buugga ku talobixyaan “Uma qalmo in la akhriyo”. Gorfayntan waxa loo daabacaa hab buug oo buug baaba laga dhigaa, ama waxa lagu daabacaa magasinnada iyo joornaallada aqoonta[21].  

Sidee buug loo gorfeeyaa? 

Gorfayntu ma laha dherer u go’an oo la isla yaqaan. Waxa ay u kala furantaa min hal tuduc (paragraph) ilaa curis dheer (substantial essay) ama buugba. Hasa yeeshee, waxaa muhiimka ah xagasha uu gorfeeyuhu ka gelayo iyo qaabka uu u gelayo mawduuca. Sidaa awgeed, gorfaynta buugaagta marka la samaynayo, waxa la abbaaraa saddex rukun:

·       Qaabka uu u qoran yahay (Style): rukunkan waxa lagu gorfeeyaa habka iyo hannaanka buuggu u qoran yahay, u daabacan yahay amaba u kala dhigdhigan yahay. Waxa gorfeeyuhu ay tahay in uu ku soo bandhigo rukunkan dhexdiisa, haddiiba ay jiraan, dhaliilaha qoraal ee buuggu leeyahay ama kuwa dhanka daabacadda ah amaba kuwa dhanka habqoraalka ahba.  

·       Waxa ku qoran (content): waxa Iyana rukunkan lagu gorfeeyaa, buugga mawduuca ku qoran, habka uu uga hadlay, u qoray amaba u falanqeeyay. Dhaliilaha mawduuca buuggu sida uu u ga hadlay ku jira baa lagu caddeeyaa, wixii bogaadin iyo ammaan buugga la gu ammaanayo baa iyadana rukunkan lagu dhigi karaa. Waxa ay tahay in uu si weyn rukunka ugu lafoguro gorfeeyuhu mawduuca buugga.  

·       Muhiimaddiisa (merit)[22]: waxa lagu gorfeeyaa rukunkan farriimaha uu xanbaarsan yahay buuggu iyo sidoo kale miisaankiisa baahiyeed ee uu bulshada u yeelan karo.

Shuruudaha gorfeeyaha:      

Shuruudo badan baa qofka gorfeeyaha ah loo shardiyaa, taasi oo ujeeddada laga leeyahay tahay sidii gorfayn tayo leh loo heli lahaa, qof walibana, aanu ‘anna waykan’ ugu soo gelin gorfaynta. Adigu dhehba, si gorfaynta iyo qofkeedii ku habboonaa la isula heli lahaa. Bal u fiirso abwaankan Soomaaliyeed sida uu garta uga warramayo:

“Guurti talada loo xulay xaqay, garabka siisaaye,

 Arrintay gorfeeyaan kolkii, gobo’da ay joogto,

 Go’aan eexo laga dhawray, bay gaasabixisaaye[23].”

Saddexdaa meeris waxa aynnu ka soo dhiraandhirin kartaa baalasha ay tahay in laga helo qofka gorfeeyaha ah, ee aanu la’aantod duuli karin:

1.      In mar kasta uu wixii xaq ah jaal la yahay. Waxa jirta gorfayn la dhihi karo: “Gorfaynta wax dhista[24].” Waa gorfayn ku eg oo diiradda saaraysa mawduuca, aragtida iyo ujeedka. Gorfayntan waxba kama aysan gelin qofnimada qoraaga. Xaqu waxa uu ku jiraa in aad aragtida isku koobto oo aanad marnaba shakhsiyadda qoraaga u gudbin. Ujeedka gorfayntan wax dhisaysaa waa mid aanu mugdi ku jirin oo tooganaysa in aragtiyuhu saxmaan. 

Meesha aad saluugto si cad u caddee, hadhowna raaci sida aad u aragtid saxa ee qoraagu gefay. Waxa aad xasuusnaataa in aanay kuu bannaanayn in aad gorfayntaada uga faa’idaysatid sidii aad ugu duqayn lahayd cidda qortay oo ay utun hore idin dhex taallay, Eebbe waxa uu inoo diiday in ciilka aynnu u qabno dad aynnu hore isu haynay aanu saamayn ku yeelan garta aynnu qaadaynno oo aanu xaqsoorka innaga leexin[25].

Dadka qaarkood oo gorfaynta u qalinqaatay baa aad is odhanaysaa, in ay wax gorfeeyaan uma ay dan lahayn e, waxkasheegga, duridda iyo aflagaadaynta qofka ayaa ay u dan lahaayeen. Dhaqankan foosha xumi, wax ma hagaajiyo, wax uu kharibo mooyaane, ujeeddadii gorfayntana uma adeegayo. Ha ka feejignaado gorfeeyuhu.  

Gorfaynta wax dhistaa waa gorfaynta ku eg diirad saaridda mawduuca, aragtida iyo ujeedka. Qorfeeyaha wax dhisa, kuma mashquulo ama iskuma dayaba, dhaqanka xun ee waxkasheegga shakhsiyadda in uu u tallaabo. Marwalba, wixii xaq ah, waxay ku jiraan in gorfeeyuhu mawduuci noqdo ku eeg mawduuca, si gorfayntiisu mid tayo leh oo wax tilmaamaysa ama toosinaysa u ahaato. Waa waajib, sida aan qabo, in gorfeeyuhu ka dheeraado haworaaca iyo aargoosiga. Ma bannaana qof, xataa haddii ay is hayeen, in gorfeeyuhu waxqabadkiisa uu gorfaynayso u ga faa’iidaysato in uu ka aargoosato oo xaqsoorkii iyo caddaaladdii iyo masuuliyaddii gorfeeye ahaan u saarnayd intaba u xooro. Gorfayntu waa masuuliyad.  

2.      In aad gorfayso micnaheedu waa in aad xaglo badan ka eegtid. Dhan keli ah ha ku kaaftoomin. Aakhirkana gobo’da iyo ubucda gorfayntaada qalinka ku duug.

3.      Eexdu waa qofka oo caddaalada ka taga oo dhan xigsada; ama ammaan indho la’ ama dhaleecayn indho la’ midkood in gorfeeyuhu kula dul kufo waxqabad qoran. Laba gooraalaba, haddii gorfeeyuhu ammaan indho la’ u miiso waxqabad qoran ama dhaleecayn aanu gayin uu ku hurgufo, waxa uu akhristihiisa ku ridayaa wasakhoow warbixineed[26]. Weligaa waxa uu Ilaahay kugu og yahay runta ka sheeg.

Arrimaha kale ee qofka gorfeeyaha ah looga baahan yahay waxa kale oo ka mid ah: 

·       Aqoon: qofka gorfeeyaha ahi waa in uu aqoon u leeyahay gorfaynta iyo maaddada uu gorfaynayo, labadaba; caqliga, aqoonta iyo dadnimada saxaniba, waxay qofka ku waajibiyaan ka-hadalka wixii uu aqoon u leeyahay ee xaqeeda siin karo. (وَلا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُوْلَئِكَ كَانَ عَنْهُ مَسْئُولًا). 

·       Madaxbannaani: Marka qofku gorfayntii aqoon u leeyahay, maaddadii uu gorfaynayay na u aqoon leeyahay, waxa waajibka labaad ee saarani yahay “madaxbannaani”. Waa in aysan jirin wax ka baxsan ujeeddooyinka gorfaynta laga leeyahay oo ku kellifaya u qalinqaadashada waxqabad qoran gorfayntiisu.  

·       Deggenaan iyo dhawrsooni: Qofku marka wax gorfaynayo waa in uu la yimaaddaa deggenaan ay ku lammaan tahay hubsasho iyo dhawrsooni uu ka dhawrsanayo waxkasta oo aan aqoonta sal ku lahayn, sida: aflagaaddo, jeesjees iyo waxwal oo dhaawac ku ah gorfayn laftigeeda iyo waxa la gorfayanayo iyo cidda qortayba.

·       Aqoonayn: Gorfayn aan aqoonaysnayni gorfayn ma aha, waxa aanay u dhuranaysaa, marka ay gorfayntu dhaqanaqooneedka ka weecato dhanka caadifadda. Caaddifadina gorfayn ma aha, ujeeddada gorfayntana way baalmarsan tahay. 

·       Mawduucinnimo: qofka gorfeeyaha ah, waxa saaran in uu qof mawduuci ah ahaado oo aan dhanna uga bixin mawduuca waxqabadka qoran ee uu gorfaynayaa khuseeyo.

 

Tixraacyo iyo akhris dheeraad ah:

Maansuur, C.; Puglieli, A. (2012) Qaamuuska Af-Soomaaliga, RomaTre Press, pp. 365.

 Hopkins, Johns (2005). Guide to Literary Theory and Criticism, Johns Hopkins University Press, ISBN 0-8018-8010-6.

Princeton (2011). "Book reviews". Scholarly definition document. Princeton. Retrieved September 22, 2011.

Virginia Polytechnic Institute and State University (2011). "Book reviews". Scholarly definition document. Virginia Polytechnic Institute and State University. Retrieved September 22, 2011.

Borgman, C.L. (tifaftire) (1990) “Scholarly communication and bibliometrics”. Newbury Park, CA: Sage.

Borgman, C.L.; Furner, J. (2002) ‘Scholarly communication and bibliometrics’, Annual Review of Information Science and Technology, 36, in press.

Qudaamah bin Jacfar (1902H), “كتاب نقد الشعر”, Xaqiijiyay: Maxamed C/muncim. Daarul Kutub al-cilmiya, Bayruut.

van Gelder, G. J. H. (1982), Beyond the Line: Classical Arabic Literary Critics on the Coherence an Unity of the Poem, Brill Publishers, b. 1–2.

Chen, C. C. (1976), Biomedical, Scientific and Technical Book Reviewing, Scarecrow Press, Metuchen, NJ.

Bazerman, C. (1988), “Shaping Written Knowledge: The Genre and Activity of the Experimental Article in Science”, Madison, WI: University of Wisconsin Press.

Ingram, H. & Mills, P. B. (1989), “Reviewing the book reviews”, PS: Political science and Politics, Vol. 22 No. 3, pp. 627–634.

Katz, Bill (1985–1986). The sunny book review. Technical Services Quarterly, 3(1/2), 17-25

Lindholm-Romantschuk, Y. (1998). Scholarly book reviewing in the social sciences and humanities. The flow of ideas within and among disciplines. Westport, Connecticut: Greenwood Press.

Miranda, E. O. (1996), “On book reviewing”, Journal of Educational Thought, Vol. 30 No. 2, pp. 191–202.

Motta-Roth, D. (1998), “Discourse analysis and academic book reviews: a study of text and disciplinary cultures”, in Fortanet, I. (Ed), Genre Studies in English for Academic Purposes, Universitat Jaume, Castelló de la Plana, pp. 29–58.

Nicolaisen, J. (2002a), “Structure-based interpretation of scholarly book reviews: a new research technique”, Proceedings of the Fourth International Conference on Conceptions of Library and Information Science, pp. 123–135. Laga heli karo: https://web.archive.org/web/20050818220548/http://www.db.dk/jni/Articles/Abstract_Colis4.htm

Nicolaisen, J. (2002b). The scholarliness of published peer reviews: A bibliometric study of book reviews in selected social science fields. Research Evaluation, Vol. 11 No. 3, pp. 129–140. Laga helayo: https://web.archive.org/web/20060215004706/http://www.db.dk/jni/Articles/Nicolaisen%282002c%29.pdf

Nielsen, S. (2009), “Reviewing printed and electronic dictionaries: A theoretical and practical framework”, in S. Nielsen/S. Tarp (eds.): Lexicography in the 21st Century. Amsterdam/Philadelphia: John Benjamins 2009, 23-41.

Novick, Peter (1988). That noble dream. The "objectivity question" and the American Historical Profession. Cambridge: Cambridge University

Aristotle, Poetics.

Lucas, DW (1977). Aristotle: Poetics. Oxford University Press, USA.

Thomas Scheff PhD Professor Emeritus of Sociology and Anthropology (1979). Catharsis in Healing, Ritual, and Drama. University of California, USA.

Rampola, Mary Lynn (2010). “Critiques and book reviews”, A Pocket Guide to Writing in History, Daabacaadda 6aad, pp26–28.

Riley, L. E. & Spreitzer, E. A. (1970), “Book reviewing in the social sciences“, The American Sociologist, Vol. 5 (November), pp. 358–363.

Sabosik, P. E. (1988), “Scholarly reviewing and the role of Choice in the postpublication review process”, Book Research Quarterly, Summer, pp. 10–18.

Sarton, G. (1960), “Notes on the reviewing of learned books”, Science, Vol. 131 (April 22.), pp. 1182–1187.

Klemp, P.J. (1981), ‘Reviewing books: some ideas for beginners’, Scholarly Publishing, 12(2), pp. 135–139.

Schubert, A. et al. (1984), “Quantitative analysis of a visible tip of the peer review iceberg: book reviews in chemistry”, Scientometrics, Vol. 6 No. 6, pp. 433–443.

Snizek, W. E. & Fuhrman, E. R. (1979), “Some factors affecting the evaluative content of book reviews in sociology“, The American Sociologist, Vol. 14 (May), pp. 108–114.

Spink, A., Robins, D. & Schamber, L. (1998), “Use of scholarly book reviews: implications for electronic publishing and scholarly communication”, Journal of the American Society for Information Science, Vol. 49 No. 4, pp. 364–374.

Garfield, E. (1977), “To cite or not to cite: a note of annoyance”, Current Contents, 35 (29 August), pp. 5–8.

Zuccala, A. & van Leeuwen, T. (2011), “Book reviews in humanities research evaluations”, Journal of the American Society for Information Science and Technology, Vol. 62 No. 10, pp. 1979–1991.

Motta-Roth, D. (1998), “Discourse analysis and academic book reviews: a study of text and disciplinary cultures”, in I Fortanet. (tifaftire), Genre Studies in English for Academic Purposes (Castelló de la Plana: Universitat Jaume), pp. 29–58

Glenn, N. (1978), ‘On the misuse of book reviews’, Contemporary Sociology, 7(3), pp. 254–255.

Jeppe Nicolaisen (2002) “Indicators of scholarship: The scholarliness of published peer reviews: a bibliometric study of book reviews in selected social science fields”, Research Evaluation, Vol. 11 No. 3, pp. 123-140.


[1] Erayga “Gogoldhig”, waxa qoraalkan loogu adeegsaday si uu u buuxiyo ujeedka kelmadda Ingiriida ah ee “Abstact” ama tan Carabiga ah ee “ملخص;” taas oo ah barta lagu sheego farriinta iyo fahanka guud ee qormo kasta.

[2] Maxamed Cabdille Xasan, gabaygii “Gudban.”

[3] Buugga Oxford Advanced English Dictionary. Ama fiiri degelka: http://www.oxforddictionaries.

[4] Isla tixraaca hore. (ITH)

[5] ITH.

[6] ITH.

[7] Ibn Manduur, Lisanul-Carab. B 14/ 254.

[8] Maansuur, Pugieli, 2002, Qaamuuska Af-Soomaaliga. RomeTre Press, B365.

[9] Eraygan “Gorfayn-curineed” qoraalkani isaga ayaa sameeyay, waxa uu noqday ereyga iigu qummanaaday ee buuxin kara kelmadda aan micnaha af Soomaaliga ah loo hayn ee Literary Criticism. Maaddaama aan eraybixintan allifay, waxa aan diyaar u nahay in haddii la hayo mid ka habboon la ila wadaago. Ciddii adeegsanaysa, ee ku qanacdaana, waa ay isticmaali kartaa.

[10] Hopkins, Johns (2005). Guide to Literary Theory and Criticism, Johns Hopkins University Press, ISBN 0-8018-8010-6.

[11] Ion waa buug u qoran noocii ay falaasifadii hore u qori jireen ee wada-sheekaysiga (dialogue) ahaa, The Republic isaguna waa buugga caanka ah ee Plato qoray, kan oo uu ku dhisayo dawlad “male-awaal” ah oo uu falsafaddiisa ku fadhiisiyay.

[12] Waxa aad fiirisaa:
   b. Aristotle, Poetics.
   t. Lucas, DW (1977). Aristotle: Poetics. Oxford University Press, USA.

[13] Tusaale ahaan: Thomas Scheff PhD Professor Emeritus of Sociology and Anthropology (1979). Catharsis in Healing, Ritual, and Drama. University of California, USA.

[14] Waxa aad fiirisaa:
     b. Qudaamah bin Jacfar (1902H), Kitaabu Naqdush-shicr. Xaqiijiyay: Maxamed C/muncim. Daarul Kutub al-cilmiya, Bayruut. [Buug tusaale u ah gorfaynta lagu sameeyay gabayga Carbeed.]
     t. van Gelder, G. J. H. (1982), Beyond the Line: Classical Arabic Literary Critics on the Coherence an Unity of the Poem, Brill Publishers, b. 1–2.

[15] “Muddadii Maanfulka” waxa qoraalkan loogu adeegsaday si uu u buuxiyo micnaha erayga “Renaissance Period,” ama Casrut-tanwiir. Kaas oo ahaa kacdoon dhaqan-bulsho oo ka soo bilaabmay Talyaaniga kuna faafay gudaha Yurub inteeda kale oo idil. Waxa lagu tilmaami karaa in uu ahaa “Gorfayn-dhaqameed.” Qarniyadii 14aad ilaa 16aad ayuu socday. Fiiri qoraalka: “Beginning And Progress Of The Renaissance” ee uu qoray R. A. Guisepi, ka tirsan jaamacadda University of California, laguna daabacay degelka history-world.org, oo aad toos uga heli kartid dabarkan: http://history-world.org/renaissance.htm.

[16] Chen 1976, Ingram iyo Mills 1989, Miranda 1996, Snizek iyo Fuhrman 1979.

[17] Eraygan “xoonsanaan” waxa isaga oo lagu micnaynayo kelmadda “concentration” ee af Ingiriisida ah markii u horraysa aan ka soo xigtay Axmed Ibraahim Cawaale, qoraa iyo deegaan-yaqaan Soomaaliyeed oo Hargeysa ku nool

[19] Tixraac ahaan:
   b. Borgman, C.L. (tifaftire) (1990) Scholarly communication and bibliometrics. Newbury Park, CA: Sage.
   t. Borgman, C.L.; Furner, J. (2002) ‘Scholarly communication and bibliometrics’, Annual Review of Information Science and Technology, 36, in press.

[20] Erayga “Dhigaal-haye”, waxa qoraalkan loogu adeegsaday si uu ula micno noqdo “librarian.” Waxa aan ka soo ergistay qoraa Axmed I Cawaale, oo kelmadda bixiyay.

[21] Virginia Polytechnic Institute and State University (2011). "Book reviews". Scholarly definition document. Virginia Polytechnic Institute and State University. Retrieved September 22, 2011.

[22] Muhiimaddiisa waxa u weyn ee soo dhex gelaysaa waa farriinta uu xanbaarsan yahay iyo miisaanka baahiyeed ee uu bulshada loo qoray ka kafaynayo.

[23] Waxa tiriyay Maxamed Muxammad Cabdi (Haykal.)

[24] Qoraal uu qoray Shiiraaz Xirsu-laah oo la yidhaahdo “Tacriiful Naqd” lagana heli karo http://mawdoo3.com/, ayuu ku adeegsaday eraygan. La daabacay March 31, 2014, 08:27.

[25] Qur’aan, Suuradda Maa’idah.

[26] Erayga “wasakhow warbixineed” isaga oo u qoran qaab ah “dikhow macluumeed” waxa adeegsaday oo aaى ka soo ergistay Cabdiqani Xasan.

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