Khadafi

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Everything posted by Khadafi

  1. This poor kid is no CIA-agent, He dreamed of a romantacised world of Jihad where he would be white knight fighting the "godless". Instead of doing that, He ended up in a place where God knowes, killing fellow muslims and maiming others. I checked his twitteraccount. The guy sounds delusional . One of his posts are even quite funny, He writes: thank God each time u have a nice hot steamy shower without getting the water from a donkey &boiling it 1st. egypt was my last semi-proper 1 Hours later he is shot in the neck by his fellow comrades in arms. He have become a liability for the godless al-shabaab now, probably becouse of his bizarre rants. The Kebabs made one big mistake, they boosted his ego-filled heart when it was in their intrest to do so a couple years ago.
  2. We have the kaban style of music "central" somalia and we have the southern music style...
  3. Haatu good idea.. but just as chimera said are we really ready for it?... Siyaad Barre ilaahay ha u naxariisto once made mockery of Qabiiil. In cultural play that potrayed Somalia as a qabil-free state--- The theme in the theater was the death of Qabiil. They made a theater of an old representing Qabill and dying and they buried him. This was made in the 70-ties. The point of course is that they buried qabiil. How wrong they were! So your saying instead of making qabil hush hush behind the closet let us make in the open? Just as the arabs? Well thats atomb bomb. Sacuudiga without it's oil would probably have been a modern Somalia. It's history before the oil was full of nomadic warfare between tribes. Egypt to maghreb are ofcourse not included in this list becouse of its non-nomadic history. Let´s judge a person by his actions and belifs, a known surname that indicates his qabiil will probably not solve issues Somalia.
  4. Johnny B;941088 wrote: Ehem ehem, There seems to be incohessive theme of sentiments flying around this issue, first off Mr Khadafi has presented more of a hatred than justice inquiry, and we've but with contemp to deal with his coupling of an Elder of a certain Clan and this non clanish issue of looted properties, this glaring insult to some clan's elders is tatemount to more of hate sentiment than justice inquirey, but it won't be met on that level. Johnny B, kamrat... The porpuse of the thread was not awake clan hostilities even though some could say that comical picturs of Diriye and Goebells is sentiments of clan hatred. The simple facts are just as stated before: Atleast 20%-40% of all houses or property in Mogadishu is today former private owned property, in other words looted property. I am not saying that some clans benfited from war, how could they? 20 years of chaos and destruction doesnt change the facts that thet whole somali population suffered. Even the looter has in some way been negativly affected by the chaos. But whats more important is that looters or those xaaran-kunaxayaal do not hide behind respected "Clan elders" in their thirst for decent living from a rotten establishment . The situation in Somalia is changing and I truly belive the winds of change are going in he right direction. But the legal questions that is concious among every adult somali must be answerd. Oday Diiriye completly fits this equation. He is the direct personfication of those mentioend. The robbers can not hide behind a Clan elder. Adeer Xassan Culusow should be firm on this question. Ngonge, minkiaaga u dhow naaso-hablood agtiisa adeer Diiriye adi ma ku aamine?:eek:
  5. Xaaji Xunjuf;941166 wrote: According to Daahir calasow waagacusub editor cagmadhige works for the sahal organization Xaaji, giimka un uu bahanyahay ma ku diray? I dont know but i own a laarge telivision, cagmadhige takes the whole screen? Maybe it is true that telivision makes yopu fat:D
  6. Khadafi;940620 wrote: As you know all Somalia is today moving forward. We actually today have a recognised Government (not Axmed Diiriye ma ku aaminkartaa minkaaga in uu maalhaayo? I sure dont trust that nazi eyes of diriye! The resemblense is striking! One Law that the parliament needs to enact is banning of sedition and inciting hatred. If xaaji Maxamed Dheere was in priosned why not Diiriye
  7. *ANWAR*;940645 wrote: this is just talk to talk loool anwars talk talk sometimes lead to the airplane... I get you when dont want go to somalia and get shot or blown up in a hotell, but some love the thrill of it
  8. PART 2 God inspred unmediated in her heart. “Rabe’a, thou art faring in the life-blood of eighteen thousand worlds. Hast thou not seen how Moses prayed for the vision of Me? And I cast a few motes of revelation upon the mountain, and the mountain shivered into forty pieces. Be content here with My name!” One night Rabe’a was praying in the hermitage when she was overcome by weariness and fell asleep. So deeply was she absorbed that, when a reed from the reed-mat she was lying on broke in her eye so that the blood flowed, she was quite unaware of the fact. A thief entered and seized her chaddur. He then made to leave, but the way was barred to him. He dropped the chaddur and departed, finding the way now open. He seized the chaddur again and returned to discover the way blocked. Once more he dropped the chaddur. This he repeated seven times over; then he heard a voice proceeding from a corner of the her- mitage. “Man, do not put yourself to such pains. It is so many years now that she has committed herself to Us. The Devil himself has not the boldness to slink round her. How should a thief have the boldness to slink round her chaddur? Be gone, scoundrel! Do not put yourself to such pains. If one friend has fallen asleep, one Friend is awake and keeping watch.” Two notables of the Faith came to visit Rabe’a, and both were hungry. “It may be that she will give us food,” they said to each other. “Her food is bound to come from a lawful source.” When they sat down there was a napkin with two loaves laid before them. They were well content. A beg- gar arrived just then, and Rabe’a gave him the two loaves. The two men of religion were much upset, but said nothing. After a while a maidservant entered with a handful of warm bread. “My mistress sent these,” she explained. Rabe’a counted the loaves. There were eighteen. “Perhaps it was not this that she sent me,” Rabe’a remarked. For all that the maidservant assured her, it profited nothing. So she took back the loaves and carried them away. Now it so happened that she had taken two of the loaves for herself. She asked her mistress, and she added the two to the pile and returned with them. Rabe’a counted again, and found there were twenty loaves. She now accepted them. “This is what your mistress sent me,” she said. She set the loaves before the two men and they ate, marvelinn
  9. Some people are destined to enter the hearts of Mankind, while others enter history by dubious acts other are rememberd with love and respect. A women whom in my eyes (and acording to other classical scholars) became a reviver (mujadid) of faith was Rabiicatu Adawiya. Her works of love of God and worshipping god through ixsan and following the prophet is inspiring. Rabiica teached the known Scholar Xassan Basri and humbled him. Salaan ilaahay ku yeelo Rabiicoy, hanagna anfaco acmaalkaaga! Ps (There is some old arab movie about her made in 70-ties check it out) God spoke of his friends, amongst them are women and men. God said about them: Unquestionably, [for] the awliya of Allah there will be no fear concerning them, nor will they grieve”. (Qur’an, 10:62) The lessons we could draw from this verse acording to Al-qurtubi the main sunni commentory if the Quran is that the Wali does feel any fear when the day of ressurection occurs. They also have no fear in this worldy life. This fear comes from their absolute faith in God. ¨ They attained the firm posistion of Ixsaan. Ixsaan is concept of faith that needs its own subject but if we were to summarise it. God messenger was once asked in famous narration "Oh prophet from god" How do we attain "Ixsaan" The firm answer that he gave was "worship" God as if you see him" Some and even myself would ask myself , well I cant see god! and I cant blame them. The prophet of Abraham who had Iman (belif) wanted to attaint Ixsan in his worship. He said to God: "And (remember) when Ibrahim said, “My Lord! Show me how You give life to the dead.” He (Allah) said: “Do you not believe” He (Ibrahim) said: “Yes (I believe), but to be stronger in faith.” He said: “Take four birds, then cause them to incline towards you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them, they will come to you in haste. And know that Allah is All-Mighty, All-Wise.”) God showed Ibrahim and gave life to those birds. Many of us pray but would not our prayers be in a much higher rank when we can see the hidden (ghaybiyaatka of the world). If All of us would be able to see the hidden aspetcs of existense (hell, heaven, angels) I am 100% that our solers with doubt would rush to seek some kind of guidance God continues to speak about the walis (his friends): He says : Allah is the ally of those who believe. He brings them out from darkness into the light.” (Qur’an, 2:257) Acording to the commentary of classical scholars the light that god speaks about is when he enables the beliver (mu´min) to attain the highest station of Ixsaan. Acording to Caalimki Weynaa. Imaam Taxawaai (the universal agreed codex om sunni muslims) said in his Tahawiya: No´mino bi awliyaaullaah, wa bi karamaatim (we belive the awliya and their karamaats (miracles) as long as them from known sources" As I mentioend earlier, when we ponder about likes of Rabiica Adawiya (who saw and teached Xassan al Basri) they were people who attainted the station of IXSAAN Rabe’a bint Esma’il al-‘Adawiya, born in humble circumstances and sold into slavery as a child, later settled in Basra where she attained great fame as a saint and a preacher and was highly esteemed by many of her pious contemporaries. The date of her death is given variously as 135 (752) and 185 (801). To her, a lifelong celibate, is attributed a large share in the introduction into Islamic mysticism of the theme of Divine love. Her tomb used to be pointed out near Jerusalem. Rabe’a, her birth and early life If anyone says, “Why have you included Rabe’a in the rank of men?” my answer is, that the Prophet himself said, “God does not regard your outward forms.” The root of the matter is not form, but intention, as the Prophet said, “Mankind will be raised up according to their intentions.” Moreover, if it is proper to derive two-thirds of our religion from A’esha, surely it is per- missible to take religious instruction from a handmaid of A’esha. When a woman becomes a “man” in the path of God, she is a man and one cannot any more call her a woman. The night when Rabe’a came to earth, there was nothing whatsoever in her father’s house; for her father lived in very poor circumstances. He did not possess even one drop of oil to anoint her navel; there was no lamp, and not a rag to swaddle her in. He already had three daughters, and Rabe’a was his fourth; that is why she was called by that name. “Go to neighbour So-and-so and beg for a drop of oil, so that I can light the lamp,” his wife said to him. Now the man had entered into a covenant that he would never ask any mortal for anything. So he went out and just laid his hand on the neighbour’s door, and returned. “They will not open the door,” he reported. The poor woman wept bitterly. In that anxious state the man placed his head on his knees and went to sleep. He dreamed that he saw the Prophet. “Be not sorrowful,” the Prophet bade him. “The girl child who has just come to earth is a queen among women, who shall be the intercessor for sev- enty thousand of my community Tomorrow,” the Prophet continued, “go to Isa-e Zadan the governor of Basra. Write on a piece of paper to the following effect. ‘Every night you send upon me a hundred blessings, an on Friday night four hundred. Last night was Friday night, and you forgot me. In expiation for that, give this man four hundred dinars lawfully acquired.’” Rabe’a’s father on awaking burst into tears. He rose up and wrote as the Prophet had bidden him, and sent the message to the governor by the hand of a cham- berlain. “Give two thousand dinars to the poor,” the governor commanded when he saw the missive, “as a thanksgiving for the Master remembering me. Give four hundred dinars also to the shaikh, and tell him, ‘I wish you to come to me so that I may see you. But I do not hold it proper for a man like you to come to me. I would rather come and rub my beard in you threshold. However, I adjure you by God, whatever you may need, pray let me know.’” The man took the gold and purchased all that was necessary. When Rabe’a had become a little older, and her mother and father were dead, a famine came upon Basra, and her sisters were scattered. Rabe’a ventured out and was seen by a wicked man who seized her and then sold her for six dirhams. He purchaser put her to hard labour. One day she was passing along the road when a stranger approached. Rabe’a fled. As she ran, she fell headlong and her hand was dislocated. “Lord God,” she cried, bowing her face to the ground, “I am a stranger, orphaned of mother and father, a help less prisoner fallen into captivity, my hand broken. Yet for all this I do not grieve; all I need is Thy good pleasure, to know whether Thou art well-pleased or no.” “Do not grieve,” she heard a voice say. “Tomorrow a station shall be thine such that the cherubim in heav- en will envy thee.” So Rabe’a returned to her master’s house. By day she continually fasted and served God, and by night she worshipped standing until day. One night her master awoke from sleep and, looking through the window of his apartment, saw Rabe’a bowing prostrate and praying. “O God, Thou knowest that the desire of my heart is in conformity with Thy command, and that the light of my eye is in serving Thy court. If the affair lay with me, I would not rest one hour from serving Thee, but Thou Thyself hast set me under the hand of a creature.” Such was her litany. Her master perceived a lantern suspended without any chain above her head, the light whereof filled the whole house. Seeing this, he was afraid. Rising up he returned to his bedroom and sat pondering till dawn. When day broke he summoned Rabe’a, was gentle with her and set her free. “Give me permission to depart,” Rabe’a said. He gave her leave, and she left the house and went into the desert. From the desert she proceeded to a hermitage where she served God for a while. Then she determined to perform the pilgrimage, and set her face towards the desert. She bound her bundle on an ***. In the heart of the desert the *** died. “Let us carry your load,” the men in the party said. “You go on,” she replied. “I have not come putting my trust in you.” So the men departed, and Rabe’a remained alone. “O God,” she cried, lifting her head, “do kings so treat a woman who is a stranger and powerless? Thou hast invited me unto Thy house, then in the midst of the way Thou hast suffered my *** to die, leaving me alone in the desert.” Hardly had she completed this orison when her *** stirred and rose up. Rabe’a placed her load on its back, and continued on her way. (The narrator of this story reports that some while afterwards he saw that little donkey being sold in the market.) She travelled on through the desert for some days, then she halted. “O God,” she cried, “my heart is weary. Whither am I going? I a lump of clay, and Thy house a stone! I need Thee here.”
  10. oba hiloowlow;940633 wrote: Im going this June sxb see u there! somali swedish-sol part meesha mu ka qabanaa? (vem smugglar in bränn-water?)
  11. So is anyone here going to Somalia under june-july? I am fore sure breaking my self imposed exile and and decied not go to Addis or Mombaasa. Mogadishu this year will Inshá Allah be pleasant journey
  12. The guy mostly wrote in French philo... But you can find his articles on various somaliwebsites try doing a search on Google. He was a hard core somali nationalistt, he disscted the clan rivavlry in the horn ( but his weakest point (that I dont agree with) was his twitty answer by blaiming everthing on Ethiopia. Was suprised when I read that he was actually from Djibaouti. Acording to the orbituray he played a role in the struggle against the French so RIP for the halyeey.
  13. oba hiloowlow;940624 wrote: War ya ilaahi yaqaan the country doesn't even have a well functioning judiciary i doubt there is even a existing yet marka mowlana khadafi how would you adress the matter? Xabibbi Oba! Now one said that the countrey had an effecient judiacary ( the khariji extremist ) attacks on the national courts building showed that. Peace is fragile but its getting firmer. But far from that Oba what we need to today is trust and harmony amongst Somali clans. How on earth could we have that when the afhayeen the speaker of the so called seditous "HAG" Diiriye is according to some sourses living in a looted houses. Mogadishu was Somalia in pre-1991 Somalia. How are going to restore that and truly find end to the mistrust? The presidet as I said before should make himself above or "aloop" the Goebellls like people as Diiriye and other so called HAG-afhayeen.
  14. As you know all Somalia is today moving forward. We actually today have a recognised Government (not provincial) Even tough we dont have peace (in a sense of no war) becouse of the Al-shabaab ragtags hit and run attacks, We could say that Somalia is today moving forward to newer frontier becouse of the these main major factors a) The political establishment in the World is today supporting the reconstruction of Somalia b) We have well defined political charter that clearly de-fused inter clan-rivavlry c) The Somali people after 20+ years are finally fed up with war and its horrible destruction d) The Somalia diaspora that sends more capital (aid) then the NGO has finally realised that peace is in every clans intrest The major and greatest obstucle to inter-clan harmony is : Culusow have to make make a national commision that truly gives a solution looted property in Mogadishu. Some would say why talk about looted properties when the starved nation is just rising from civil war? My answer that for 60 years Siyaad bare created a very centric society. Every Somali, weather a hergeysaawi too Raas-Kombooni invested his die-hard money in Mogadishu. Somalia was Mogadishu and Mogadishu was Somalia. simply as that. The Civil war caused a change of demography, many fled from their homes with nothing then their clothes. Ones flight is also ones benefit. Some individuals (I dont like term groups) took advantage of that civil war and ockupied well known houses. This has created a great mistrust. Why would ´those who once fled the city even again have the trust re-invest it when the likes of Axmed Diirye or ther HAG speaks like Joseph Goebells in the radio? Axmed Diiriye ma ku aaminkartaa minkaaga in uu maalhaayo?
  15. Waraa oba! It´s a dangerous road to say that Hosh does not deseserve to get his property back! Who has the final right? Axmed Diiriye and his gang or ********? I personally dont like Hoosh, A close retaltive actually served under him in the early 70-ties and saw the injustice when he was promoted becouse of clan, but the guy is a funny man, live and let be. If we are today giving back property to Moorgon then why not Hoosh?
  16. I have read a qouple of books, I dont agree with some points but we truly a gem amongst somali nationalists! Alle ha u naxariisto. Seems that good old men that rised up against the cadaan are dying these days... I hope their legeacy is enriched in the younger somali generation.. All of the SYL-youth are dead.. and now other ones are dying.. TACSI: TAARIIKH NOLOLEEDKII DR. CUMAR CISMAAN RAABI INNA LILAAHI WA INNAA ILAYHI RAAJICUUN. GEERIDU WAA XAQ. Waxaa maalintii shalay oo ay taariikhdu ahayd Arbaco April 17, 2013 magaalada Qaahira, ee Dalka Masar ku geeriyooday Dr. Cumar Axmed Malow oo ku magac dheeraa Dr. Cumar Cusmaan Raabeh. Dr. Cumar Cusmaan Raabeh waxa uu ahaa muwaadin Soomaaliyeed, halgamaa ah, oo had iyo goorba u taagnaa midnimada Soomaaliyeed, Dr. Raabeh wuxuu ahaa qoraa ummadda wacyi geliya, barbaariye iyo bare umadda bara sooyaalkeeda taariikheed- isla markaana- uga diga oo ka wacyi geliya khatarta ku soo food leh umadda mustaqbalka dhow. Ilaahay ha u naxariisto Marxuumka, Eheladiisa iyo dhamaan ummad weynta Soomaaliyeedna Samir iyo Iimaan haka siiyo. Mohamed Haji Qaahira, Masar Fadlan halkaan ku dhaaf tacsida Dr. Raabi TAARIIKH NOLOLEEDKII DR. CUMAR CISMAAN RAABI Dr. Raabi Waxa Uu Ahaa Halyeey, Soomaali Oo dhan ka baxay. Dr. Cumar Cusmaan Raabi wuxuu ku dhashay magaalada Djibouti sannadku markuu ahaa 1946kii.Wuxuuna waxbarashadiisa ku dhamaystay magaalada Jabuuti waqtiyadii Gumeysiga Farinsiisku ka talinayey. Wuxuu ka mid noqday dhallinyaradii u adkeysan weyday hagardaamadii gumeysigu ku hayey ummadda Soomaaliyeed ee ku noolayd Xeebta Soomaaliyeed ee farnasiisku gumeysanayey. Wuxuu ku biiray jabhadii ururkii u dagaalamayey xoraynta Djibouti oo ay ka mid ahaayeen Maxamed Cismaan Hufane, Cumar Shardi Buuni, Xaashi Cabdillaahi Orax, Aadan Rooble Cawaale, Xumar Cilmi Khayre iyo qaar kale oo badan oo aan la soo koobi karin. Waxa la odhan karaa waa ninka ugu caansan dadkii u soo dagaalamay xurriyada Djibouti, halgankana bilaabay isagoo aad u dhalin yar. Dr. Raabi iyo dhallintii halganka kula jirtay, waxay aad uga soo horjeysteen Digoolkii Faransiiska iyo qorshayaashii la rabay Djibouti in laga bedelo magaca Soomaaliyeed ee ahaa ” Dhulka Soomaaliyeed ee Faransiisku gumaysto.”( French Soomaliland). 1968 Dr. Cumer iyo laba dhalinyarda gobanimo-doonka ka mid ahaa ayaa la qabtay oo xabsiga la taxaabay, laguna eedeeyey in ay ka dambeeyeen isku day lagu dilyey Cali Caarif Burhaan oo ahaa Raiisul Wasaarihii Djibouti. Saddexdoodaba maxakamad la geeyey waxa ay ku xukuntay laba ka mid ah xabsi daayim Dr. Raabina Dil. hase yeeshee markii dambe Jeneraal Digool ayaa ugu badalay Xabsi daayim ,waxana loo qaaday jeel ku yaalay Jasiiradaha Faransiiska. Dr Raabi todoba sanadood ayuu ku jiray jeelkaas, waxaanu Jeelkaas ka soo baxay markii rag ka mid ah jabhadii xoraynta Djibouti ay Muqdisho ku afduubeen Safiirkii Faransiisk iyagoo ummadda adduunka ogeysiinaya qiimaha uu ugu fadhiyo naftii huraha Dr. Cumar, natiijadeedii waxay noqotay iyagoo gacan walaaltanimo oo aan la soo koobi karin ka helay madaxdii Dawladii Soomaaliyeed, taasina ay ku qasabtay Dawladii cunsiriyada ahayd ee Faransiiska in Dr.Raabi iyo Safiirkoodii la isku waydaarsado dalka Yemen. Dr. Raabi intii uu jeelka ku jiray waxa uu diyaariyey shahaadada PHD oo filasoof ah. Dr Raabi Allah ha u naxariistee wuxuu ahaa muwaadin Soomaaliyeed oo caqiido wanaagsan oo diineed lahaa, nin aad ugu ada-adag Soomaalinimada islamarkaana aad u daneeya jiritaanka iyo difaaca qaranimada ummadda Soomaaliyeed. Marnaba kama daalin, kamana hadhin gudaha iyo dibeddaba intii uu ku noolaa, waxba iskama bedelin mawqifkiisa uu ku raadinayey SOOMAALI xor ah oo nabad ah. 1989 kii markii uu qoray buugga yar ee uu ugu magic daray “SOOMAALIYEEY HALKEEBAAD KU SOCTAA” wuxuu saadaaliyey Ilaahayna u aqbalay sawir cad oo uu ku muujiyey DHULBALLAARSIGA ABISIINIYA & HALKA UGU DAMBEYN AY KU SOCOTO” (eeg page 2&3) Dalka hadii uu joogo iyo intii uu qurbaha joogayba , marna kama daalin ururinta dadka Somaaliyeed iyo soo celinta jiritaankooda. waxa uu qoray dhawr buug oo qaarkood libareeriyada adduunka yaalaan waxa ka mid ah: 1-Le cercle et spirale oo la daabacay 1984. 2-La Somalie oo la daabacay1989. 3- Le etat e la Pan Somalism. 4- Somalia: The psychology of the nomad , oo la daabacay 1983. 5- The Somali Nation, Historical consideration and issues. oo la daabacay 1985. 6- Republic of Djibouti or spare tire of Ethiopia. oo la daabacay 1985. Mudadii yarayd ee uu Ottawa degenaa wuxuu ka hirgaliyey urur ka shaqeeya midnimada ummadda Soomaaliyeed, wuxuu kaloo dhidibada u aasay Iskuulka Ibna Batuuta oo maanta ardaydii bilowday ay ku jiraan Dugsiyada sare. Ilaahayna waxaan uga baryeynaa inuu uga dhigo SADAQATUL JAARIYA. Dr. Cumar, waa nin taariikhda ummadda Soomaaliyeed kaga jira baal dahab ah, oon adduunkan ugu talo gelin in lagu qiimeeyo, hasayeeshee u keydsaday in uu Allaah (SWT) ka abaal mariyo maalinta la baahan yahay. Anigoo ku hadlaya magacayga, kan xaasakayga, ka dhammaan reer Xuseen Hadi oo dhan iyo inta qawmiyadda Soomaalinimada leh, waxaan tacsi u dirayaa Qoyska reer Cumar iyo dhammaan Ummadda Soomaaliyeed oo dhan, geeridaas ku timid walaalkay Dr. Cumar Cusmaan Raabi. Waxaana aan Ilaahay (SWT) ka baryayaa inuu naxariistiisa ku janno geliyo, qabrigana uu uga dhigo Rawda min riyaadul Janna, dambiyadiisii oo dhanna uu ka cafiyo, xasanaadkiisii oo dhan uu ugu daro miisaankiisa. Aamiin. Fadlan halkaan ku dhaaf tacsida Dr. Raabi Mohamed Hussein Hadi Ottawa Canada --------------------------------------------------------------------------------
  17. Nothing wrong with that che... Choose a topic, sprinkle it with religous well-known cathcy phrases and voila!
  18. Haatu;937183 wrote: A rubbish thread full of utter rubbish trying to create differences where there aren't any. The Somalis are one people, with one language and one culture. Haatu no one is denying that, Somalis are one people, but why ignore the diversity in culture? Some Somalis are fishermen while other are nomads, and some are semi-nomads and some are even farmers The point is that southern Somalia is diverse and its mixture of diffirent cultural sub-groups should be appreciated and not supressed.
  19. For over 60 years the core message that have some what been institutionalized is that Somalia is a homogeneous society that is only inhabited by Somalis. This theory might be true (truly somalis are a homogeneous ethnic society) but it has some flaws. The truth is that Somalia is a diverse nation with many different cultural sub-groups. The old man Siyaad Barre Alle ha u naxariisto hated these diverse sub-groups and made his MOD-oriented government to equate somaliness with with MOD-originated culture. All anthropological text books about Somalia mentions nomadism..but those from semi-nomadic or sedimnaty or fishery lifestyle It mentions core values that somalis only[/b ]MUDUG have, nothing is mentioned about other cultural sub-groups that exist within southern Somali communities. The Somali languaged is standard is formed upon that central somali dialect. My point here is: We should see our diversity as something positive and even appreciate these cultural differences. We should also create federal states from cultural aspects rather then clan states. The Bravenese people, The Banaadiri groups, the Digil-Mirifle and Obas Unuka groups and Biymaal have some what similar cultural and social behaviour. Some would accuse me here of being a clanist for saying this, but the simple truth is that these people are some what peace-loving and have semi-nomadic and sedimentary lifestyle. So how did I come this conclusion? Interacting with other Somalis from different regions, inlaws from mudug and ofcourse friends. During my skaabalo days I lived in a large villa with many somalis from different regions of Somalia. What I noticed was the cultural differences. Those who hailed from Mudug had a habit I cant really explain.... Maybe it's a nomadic culture but If I would describe it with a word it would be "INDHOCADEYS" An example of this Indho-cadeys would for example be: Once our satellite receiver did not function... Me and another "southern" somali named Muuday knew how we would solve the problem. The Mudug guy named Xaayle (still a dear friend of mine) did not know how to fix it but for 6 hours he tried to fix the problem. He read the manual, shook the box, called his fellow mudug clans men. Despite that we told him that we knew the problem and how to fix it Rather then listening and asking he thought that it was positive thing to be "self-dependant". He took pride in fixing the problem with no help. While we southern Somalis thought his way fixing things as something negativly. We asked ourselves, why on earth does not Xaayle ask us to show him to fix the damn satelitte. To make a long story short, Xayle did indeed fix the problem after 6-7 hours. He came with a smile. Me and the another viewed hisstubburness as a sign of ignorance. Xayle was indeed stubborn but he was also a man you always could count on. That was positive mudug trait about him, but this also created problems for him. Other social cultural differences that I observed was the sense of collectivism amongst northern somali brothers. Xaayle always got in problems, and sometimes this would be physical. Xayle spent some time in prison when defended to him and unknown alcoholic clansmen when he was beaten by other non-mudug somali man. When I and Muudey talked about it, we said amongst ourselves "yaakhay, maxaa ka galay, alkooliste xun maxaas u difaacay"
  20. A qabiilist- nomad---------Un-educated----un-political---does not know etnicism, sees clanism as a way to survie A qabilist intectual realistl-------- Educated..........very political... is pragmatic but relies on clanism to get confidence amngst the popilation. A qabilist bayzaaani...................Educated..........non-political------ is pragmatic--- relies on clanism becaouse of personal problems--- Westernised.qabilist.. Educated... very political--- is pragmatic------relies on clanism of becouse personal gains Alshabaab--------------------------------Un educated...verypolitical non-pragmatic-----relies on clanism for personal gains but rejects clanism Sooomali anti qabilist........................Educated....politcal--------------not-pagramtic-----------relies on somali ethnicity...----
  21. Qabiiblo badan, maa "cad cad" looo bixiyay, they come in many shades sxb!
  22. Xiiin before you speak about Marka, please tell me do you know af-marka and those who speak that language?
  23. Uways Al-Barawi (Arabic: أُوَيس البَراوي‎) (b. 1847–1909) was a Somali scholar credited with reviving Islam in 19th century East Africa. Contents [hide] 1 Early life 2 Journey to Baghdad 3 Journey home 4 Death 5 Influence 6 See also 7 References [edit]Early life Sheikh Uways was born in Barawe on the Benadir of Somalia coast, the son of a local religious teacher. He obtained a simple elementary education in basic theological sciences, and only later furthered his studies with eminent scholars. Sheikh Uways studied the Qur'an, Qur'anic exegesis, syntax and grammar, legal principles and basic Sufism under the tutelage of one Sheikh Muhammad Tayini al-Shashi in his local vicinity. [edit]Journey to Baghdad Being a devout student of Islam and excelling in piety, the young Sheikh Uways caught the attention of his teacher who then introduced him to the Qadiriyya doctrines and, circa 1870, took him to the birthplace of that tariqah in Baghdad. This journey had a profound impact on Sheikh Uways' spiritual search and religious credibility. He studied with the eminent Qadiri, Sayyid Mustafa b. Salman al-Jilani and later claimed to have received an ijazah from his teacher, thus boosting his reputation. Despite this, B.G. Martin described his training and education as "relatively provincial, mildly uninspired, and above all conservative and conventional." Uways also made Hajj to Madinah and Makkah during this spell, which normally marks a spiritual milestone for Muslims. And truly so, his life took a drastic turnaround. [edit]Journey home In 1883, Sheikh Uways made his way back to his hometown to settle there for good. A very important journey in enhancing his reputation as a scholar was when he passed through the Hejaz, Yemen and northern Somalia. While in northern Somalia in particular, Choi Ahmed claimed through oral tradition that Shaykh Uways met the renowned Somali Qadiri Shaykh Abd al Rahman al-Zayla'i near Qulunqul right before his death and was at that time handed granted complete control of the Qadiriyya in Somalia. On the other hand, the Somali scholar Said Sheikh Samatar claims that Shaykh Uways merely visited al-Zayla'i's tomb and received a symbolic ijazah to preach. Whether or not the former or the latter claims are correct, both Choi Ahmed and Samatar imply that Shaykh Uways successfully established himself as the successor to the much revered Shaykh Abd Al-Rahman bin Ahmad al-Zayla'i. Sheikh Uways' reputation and renown preceded him by the time of his arrival back in his hometown of Baraawe. He was subsequently elevated as leader of the Qadiriyya in southern Somalia (which later became a sub-branch named after him, the Uwaysiyya), and began missionary works throughout East Africa. According to B.G. Martin, this newly-earned prominence was met with envy by the rival brotherhoods of Ahmadiya and Saalihiya, and even by some family members, according to Samatar. This intense competition for influence led Sheikh Uways to seek greener pastures, perhaps in emulation of Muhammad's hijra from Makkah to Madinah. This decision made room for further proselytizing, which in turn increased his influence. Sheikh Uways moved inland and founded Beled al-Amin (translated as "Town of Peace"), which flourished into an agricultural town. Bearing testament to his mass appeal, Samatar mentions that "nomad and farmer flocked to his community, bringing with them gifts in vast amounts of livestock and farm produce". Freed from external pressure from the Salihiyya of Sayyid Muhammad Abdullah Hassan in northern Somalia, the Sahiliyya led by Sayyid Muhammad Maaruf from the Comoros Islands, and Christian missionaries from inland Ethiopia, Uways and his followers were able to focus on proselytizing the Qadariyya. [edit]Death Sheikh Uways' influence can be felt throughout East Africa: From the islands surrounding Zanzibar to as far west as the Eastern Congo and as far south as the Tanganyika. His influence in Zanzibar alone was attributed to his close relationship with the Sultanate, two of whom he took as his Khalifah. This close relationship was established as a result of the Sultan of Zanzibar encouragement. Uways' widespread appeal is also attributed to the present circumstances of the Benadir coast, where foreign migration undermined local economic domination. The locals thought their calamity correlated with their lack of spiritual strength rather than external circumstances. Sufi orders then "provided a context for exploring these failings and proposing solutions by means of a renewed moral framework" (Reese). This phenomenon elevates the status of wadaads, where merchants subsidized activities of the wadaads. Due to the Qadiriyya's popularity (which Uways spearheaded), the Sheikh's elevated status was most felt. [edit]See also
  24. The somali language is diverse and beautiful.., here is a song in a distinct af-marko lahjo-banaadiri song from marka. ...