Subhana Allah, Subhana Allah, Subhana Allah O Allah it is you to whom we return. ARE THEY NOT YOUR BRS/SIS? WHAT DID THEY DO TO DESERVE THIS? TELL ME IF THAT IS NOT MOST HORRIFIC DEATH? I AM IN A DIFFERENT STATE TO POST SUCH REPLY wa alykum asalaam

Allah ha u naxaristo reerkedan sabar iyo iiman ha ka siiyo.

LST, I think his name is Aden Maato, though i could be wrong. My older sister and brother went school with him if he is the same guy we are taking about.

Ayoub_Sheikh, I have nothing to add to the current discussions, nor am I starting a new topic concerning the political view of the other “camps”. I may contribute my two cents to some discussion depending on the issue or the topic; that is, if we can restrain our qabiil dogma, then I don’t see why anyone wouldn’t want give his/her opinion so long as one finds it interesting. However, that is hardly the case; therefore, there are some folks who are little bit concerned about things around here. I don’t have anything against Pland, Sland or Habar-kuuleeyland. But I would like to see most folks in SOL discussing about what is taking place in other parts. AYOUB_SHEIKH, if 4.5 formulas does help the cause, then we should use it. If doesn’t, then let’s double the amount of the formula, though I don’t know what heck is this formula 4.5 Rudy, wha you said is true if i understood you correctly. sxb, Ijiid aan ku jiidee maa lugu jiraa markato, hal group si fiican haloo jiido, kadib sheekada waa dhamanesa , unless meel kale aysan ka dilaacin. well, jiid jiid lee lagalaa hadana. wa alaykum aslaam

I fail to understand why theses two camps (Pland and Sland) are center of the politics section. It is not my intention to instigate another xenophobic behavior, but to find out why other camps fail to get recognition in terms of discussong their political issues. Then the question arises; are most fellows in SOL belong these two camps? I am sorry to be the first to say this about the forum; however, this is the reality that many choose to ignore. After reading the politics section and its settled pattern of clan politics, one would infer that there are few who don’t populate either camp. That is jut my opinion. walayku aslaam

Originally posted by 719: quote:719 I find it hard to imagine getting turned on by a girl who is stuffing her face with SALIID MACSARO N CABUULO, but hey whatever floats your boat ------ Have u tried It? dont be so quick to judgement---You could see the majic cambuulo does to ur hormones LOOL@ 719

I can’t understand the term "politics" in such way that suits our current situation. For this reason it is beyond my limited comprehension to use the term (politics) when discussing somali political reality which mainly finds its roots in qabiil. Honestly i can’t exemplify political reality of Somalia, and in attempt to do so will not provide comprehensible answer upon which we all agree, reason being it is inevitable to resist or escape from the impetus to tribal discourse, which is entrenched in our mode of thinking. In other words it is our natural inclination to construct such political ideas which is principally based on qabiil, and this has been our natural condition. Despite today’s educated young men/women, the tribal line of thought is still prevalent in this forum. Many political and social thinkers had exhausted their mind in attempt to find a solution for social problems that existed in their respective societies. Each one believed that his theoretical ethics is indispensable for any society that is in a need of preservation ot its existence, thus their main concern was how society ought to be. Now, the basic definition of politics in essence should reflect on how society ought to be, how it should be governed, and through which methods or principles are the best depending on societal makeup. These thinkers also differed on their ideas of which group (aristocrats, theocrats, scientists, monarchies and so on) is capable of becoming a good political leaders. Do we think our today's reality bear any relation to the political objectives of other socities? I have nothing to add to discusion, but i am very confused fellow when it come to this topic. I think i should sit back and let others, with immense understanding of this topic, answer the above question. CIID WANAAGSAN

I have always wanted to meet brother Abdalla Hakim Quick before he moved to South Africa. But this time I had the opportunity to meet him at Islamic conference in Toronto. He was at his booth where his daughters, I think, were selling his books and types. But unfortunately I missed his lecture. Hamza Yusef did a good job in term of reminding young people how the civilization flourished from Islam. But I was expecting him to make some profound theologico-philosophical discussion about the so-called advanced nations (west) and the Islamic world as he did in his earlier lectures (Methodology of Qur’an which I have watched over and over again). I would highly recommend those of you who haven’t seen this lecture (methodology of qur’an) to buy it! Even those who are into philosophy will enjoy the way brother Hamze delineates philosophers mistakes in terms gayip (the unseen) and the seen world. As most of you know, he has website where you can purchase all of his lectures, and you can also become a member of his site so that you can have an access to his lectures. I REALLY ENJOYED NOT ONLY THE LECTURE BUT ALSO THE ATMOSPHERE. INDEED, IT WAS WELL ORGANIZED.

It is very simple to identify the root cause of our political crisis. It does not reqiure theoretical framework, though sometimes it is essential to employ such theories and deep political analysis in attempt discover and understand the complexity of such social and political phenomena. And certainly, there is no such thing as ideological contention in which claims to have panacea to the existing problem. Because I doubted that we can find a looser form of group association primarily defined by shared theory or ideology. My main argument is that political conflict based on ideological differences can be contained or at least minimzed, reason being national interest will always supercedes these differences. Yes, there will always be discontented segment of any nation, who forms a political movement (which can be based on different ideology or political stance) as way of challenging status quo. However, it is unlikely to see high level of destruction of the state(such as 1991...in somalis) in terms of both infrastructure and civilians duration of political insurgence. Having said that, Somalis don’t have a national outlook, but they rather hold tribal affinity, which takes precedence over the nationhood. And as you know, we all witnessed what took place back home. Bro Hagi, that is my input.

It is very simple to identify the root cause of our political crisis. It does not reqiure theoretical framework, though sometimes it is essential to employ such theories and deep political analysis in attempt discover and understand the complexity of such social and political phenomena. And certainly, there is no such thing as ideological contention in which claims to have panacea to the existing problem. Because I doubted that we can find a looser form of group association primarily defined by shared theory or ideology. My main argument is that political conflict based on ideological differences can be contained or at least minimzed, reason being national interest will always supercedes these differences. Yes, there will always be discontented segment of any nation, who forms a political movement (which can be based on different ideology or political stance) as way of challenging status quo. However, it is unlikely to see high level of destruction of the state(such as 1991...in somalis) in terms of both infrastructure and civilians duration of political insurgence. Having said that, Somalis don’t have a national outlook but rather hold tribal affinity, which takes precedence over the nationhood. And as you know, we all witnessed what took place back home. Bro Hagi, that is my input.

This is a very sad story! And I must say that it has become common occurrence in Somalis irrespective of their tribal differences. I liked how strong-minded the young boy (Mohamed) is and his impetus to someday move to some place where he can be with his religious group. He is a brave, in sense, his endurance to face the challenges and obstacle that awaits, as oppose join some ganges like most teenages. I took thses qoutes from the article "Sometimes people will talk a lot of trash and I'll just go, 'Whatever, just play on,'" Mohamed explains. "It's just that when they touch me, I gotta fight back, because that's me. Just handle it once and get it finished. "I have no desire to join a gang or anything," he emphasizes. "But I am not scared when they come up to me and things have to go down. Everybody is going to die sometime, so let's just all get through it. I don't care, I'll step up to you if I have to. I'm not scared of anybody except God." His Muslim faith is the core of Mohamed's existence. When his mother expresses skepticism about a God who would allow so many of her people to be killed, he is quick to rebuke her. "No, Mom, it did help--because we prayed a lot and that's why we're here right now, because it is a more peaceful place." Mohamed has a dream. "I've told her before I'm not going to stay here," he says, gesturing across the couch to his mother. "America is a fast land, a fast life. Everything is about money. As soon as I get married, I'm going to save up money, like a couple of thousand go to Africa, Egypt or something, and buy my own home. Because my mother sends, like, $200 to Africa and it can save them for a couple of months. I'm like, 'What are we doing here, then?' I want to go someplace where I'll be with my religious group, where you know it is time to pray because you can hear everybody praying, all over the country. I want to go someplace safer, someplace where life is simple."

Considering futile peace process led by the warlords, I agree that there is nothing to be optimistic about Somalia anytime soon. Being optimistic about our current political condition will only hinder Somalia from pursuing different approach and most of all appointing different players to the peace process. There have been as many as thirteen summits in effort to bring about peace in Somalia. How many of them were successful? None

How about building good schools and the other institutions in the black neighbourhood? Because, according to various statistics, most kids lack basic education i.e. elementary, middle and high schools, and hence their chances of moving to next level (college or university) are limited. Most of these feel that they are incapable of becoming doctors, astronauts, university professors and so on. This persistent pattern in the black community can be solved through investing the education as a form of reparation. Indeed, over two hundred years of slavery and its consequences (breakdown of family value for generations, loss of culture and sense of belonging) are not something upon which we can put price or any other material things. It is true that one would analyze the social problems in the afro-american systemically, that is to say, slavery not only exploit its subjects physically, but also disband norms, values and culture of its subject. As Bee and Liqaye said, putting monetary value on century of slavery would not do any justice for them.

As we buy gifts and clothes for our children, let us earmark a special sum for those who cannot afford to buy. Also we should instill in our children a sense of compassion so that when they buy something they will also think of their unfortunate brethren. Let us teach them the art of giving. We should let them know that there are millions of children in; war torn areas of Afghanistan, Palestine, Kashmir, Iraq and Chechnya, the poor and downtrodden areas of Africa, Asia and South America, and even in the forgotten ghettos of Europe and North America who do not have the basic necessities to make this day a different day. Baashi, thanks for reminding us! This a good article which more or less relates to the one you have shared with us, in term of helping our mulim people, particularly kids. Insha Allah some of those kids may turn out to be like our muslim brother, KHUBBAH. I know it is a bit long.... but please read it. EID MUBARAK A woman named Umm Anmaar who belonged to the Khuza-a tribe in Makkah went to the slave market in the city. She wanted to buy herself a youth for her domestic chores and to exploit his labor for economic gains. As she scrutinized the faces of those who were displayed for sale, her eyes fell ON a boy who was obviously not yet in his teens. She saw that he was strong and healthy and that there were clear signs of intelligence on his face. She needed no further incentive to purchase him. She paid and walked away with her new acquisition. On the way home, Umm Anmaar turned to the boy and said: "What's your name, boy?'' "Khabbah." "And what's your father's name'?'' "Al-Aratt. " "Where do you come from?" "From Najd." "Then you are an Arab!" "Yes, from the Banu Tamim." "How then did you come into the hands of the slave dealers in Makkah?" "One of the Arab tribes raided our territory. They took our cattle and captured women and children. I was among the youths captured. I passed from one hand to another until I ended up in Makkah . . ." Umm Anmaar placed the youth as an apprentice to one of the blacksmiths in Makkah to learn the art of making swords. The youth learnt quickly and was soon an expert at the profession. When he was strong enough, Umm Anmaar set up a workshop for him with all the necessary tools and equipment from making swords. Before long he was quite famous in Makkah for his excellent craftsmanship. People also liked dealing with him because of his honesty and integrity. Umm Anmaar gained much profit through him and exploited his talents to the full. In spite of his youthfulness, Khabbab displayed unique intelligence and wisdom. Often, when he had finished work and was left to himself, he would reflect deeply on the state of Arabian society which was so steeped in corruption. He was appalled at the aimless wandering, the ignorance and the tyranny which he saw. He was one of the victims of this tyranny and he would say to himself: "After this night of darkness, there must be a dawn." And he hoped that he would live long enough to see the darkness dissipate with the steady glow and brightness of new light. Khabbab did not have to wait long. He was privileged to be in Makkah when the first rays of the light of Islam penetrated the city. It emanated from the lips of Muhammad ibn Abdullah as he announced that none deserves to be worshipped or adored except the Creator and Sustainer of the universe. He called for an end to injustice and oppression and sharply criticized the practices of the rich in accumulating wealth at the expense of the poor and the outcast. He denounced aristocratic privileges and attitudes and called for a new order based on respect for human dignity and compassion for the underprivileged including orphans, wayfarers and the needy. To Khabbab, the teachings of Muhammad were like a powerful light dispelling the darkness of ignorance. He went and listened to these teachings directly from him. Without any hesitation he stretched out his hand to the Prophet in allegiance and testified that "There is no god but Allah and Muhammad is His servant and His messenger." He was among the first ten persons to accept Islam . Khabbab did not hide his acceptance of Islam from anyone. When the news of his becoming a Muslim reached Umm Anmaar, she became incensed with anger. She went to her brother Sibaa ibn Abd al-Uzza who gathered a gang of youths from the Khuzaa tribe and together they made their way to Khabbab. They found him completely engrossed in his work. Sibaa went up to him and said: "We have heard some news from you which we don't believe." "What is it?" asked Khabbab. "We have been told that you have given up your religion and that you now follow that man from the Banu Ha shim ." "I have not given up my religion" replied Khabbab calmly. "I only believe in One God Who has no partner. I reject your idols and I believe that Muhammad is the servant of God and His messenger." No sooner had Khabbab spoken these words than Sibaa and his gang set upon him. They beat him with their fists and with iron bars and they kicked him until he fell unconscious to the ground, with blood streaming from the wounds he received. The news of what happened between Khabbab and his slave mistress spread throughout Makkah like wild-fire. People were astonished at Khabbab's daring. They had not yet heard of anyone who followed Muhammad and who had the audacity to announce the fact with such frankness and deviant confidence. The Khabbab affair shook the leaders of the Quraysh. They did not expect that a blacksmith, such as belonged to Umm Anmaar and who had no clan in Makkah to protect him and no asabiyyah to prevent him from injury, would be bold enough to go outside her authority, denounce her gods and reject the religion of her forefathers. They realized that this was only the beginning . . . The Quraysh were not wrong in their expectations. Khabbab's courage impressed many of his friends and encouraged them to announce their acceptance of Islam. One after another, they began to proclaim publicly the message of truth. In the precincts of the Haram, near the Kabah, the Quraysh leaders gathered to discuss the problem of Muhammad. Among them were Abu Sufyan ibn Harb, al Walid ibn al-Mughira and Abu Jahl ibn Hisham. They noted that Muhammad was getting stronger and that his following was increasing day by day, indeed hour by hour. To them this was like a terrible disease and they made up their minds to stop it before it got out of control. They decided that each tribe should get hold of any follower of Muhammad among them and punish him until he either recants his faith or dies. On Sibaa ibn Abd al-Uzza and his people fell the task of punishing Khabbab even further. Regularly they began taking him to all open area in the city when the sun was at its zenith and the ground was scorching hot. They would take off his clothes and dress him in iron armor and lay him on the ground. In the intense heat his skin would be seared and hit body would become inert. When it appeared that all strength had let him, they would come up and challenge him: "What do you say about Muhammad'?" "He is the servant of God and His messenger. He has come with the religion of guidance and truth, to lead us from darkness into light." They would become more furious and intensify their beating. They would ask about al-Laat and al-Uzza and he would reply firmly: "Two idols, deaf and dumb, that cannot cause harm or bring any benefit..." This enraged them even more and they would take a big hot stone and place it on his back. Khabbab's pain and anguish would be excruciating but he did not recant. The inhumanity of Umm Anmaar towards Khabbab was not less than that of her brother. Once she saw the Prophet speaking to Khabbab at his workshop and she flew into a blind rage. Every day after that, for several days, she went to Khabbab's workshop and punished him by placing a red hot iron from the furnace on his head. The agony was unbearable and he often fainted. Khabbab suffered long and his only recourse was to prayer. He prayed for the punishment of Umm Anmaar and her brother. His release from pain and suffering only came when the Prophet, peace be upon him, gave permission to his companions to emigrate to Madinah. Umm Anmaar by then could not prevent him from going. She herself became afflicted with a terrible illness which no one had heard of before. She behaved as if she had suffered a rabid attack. The headaches she had were especially nerve-racking. Her children sought everywhere for medical help until finally they were told that the only cure was to cauterize her head. This was done. The treatment, with a ret hot iron, was more terrible than all the headaches she suffered. At Madinah, among the generous and hospitable Ansar, Khabbab experienced a state of ease and restfulness which he had not known for a long time. He was delighted to be near the Prophet, peace be upon him, with no one to molest him or disturb his happiness. He fought alongside the noble Prophet at the battle of Badr. He participated in the battle of Uhud where he had the satisfaction of seeing Sibaa ibn Abd al-Uzza meet his end at the hands of Hamza ibn Abd al-Muttalib, the uncle of the Prophet. Khabbab lived long enough to witness the great expansion of Islam under the four Khulafaa arRashidun--Abu Bakr, Umar, Uthman and Ali. He once visited Umar during his caliphate. Umar stood up--he was in a meeting--and greeted Khabbab with the words: "No one is more deserving than you to be in this assembly other than Bilal." He asked Khabbab about the torture and the persecution he had received at the hands of the mushrikeen. Khabbab described this in some detail since it was still very vivid in his mind. He then exposed his back and even Umar was aghast at what he saw. In the last phase of his life, Khabbab was blessed with wealth such as he had never before dreamed of. He was, however, well-known for his generosity. It is even said that he placed his dirhams and his diners in a part of his house that was known to the poor and the needy. He did not secure this money in any way and those in need would come and take what they needed without seeking any permission or asking any questions. In spite of this, he was always afraid of his accountability to God for the way he disposed of this wealth. A group of companions related that they visited Khabbab when he was sick and he said: "In this place there are eighty thousand dirhams. By God, I have never secured it any way and I have not barred anyone in need from it." He wept and they asked why he was weeping. "I weep," he said, "because my companions have passed away and they did not obtain any such reward in this world. I have lived on and have acquired this wealth and I fear that this will be the only reward for my deeds." Soon after he passed away. The Khalifah Ali ibn Abu Talib, may God be pleased with him, stood at his grave and said: "May God have mercy on Khabbab. He accepted Islam wholeheartedly. He performed hijrah willingly. He lived as a mujahid and God shall not withhold the reward of one who has done good."

Ilaahey ha u naxariisto eheladada adigana sabar iyo iimmaan hakaa siiyo. Waa bil ramandan ah uduceey ayaga iyo intii kale oo muslim ah. Fi amanaAllah. Ramadan Karim

the above article is from hiiraan.com fi amana Allah

Before we make any disparaging comments about this brother, I would highly suggest you guys make little effort to know who this person is and what his objective of being in Kenya was. For that reason alone we can save ourselves from committing a sin. It is a sin to disseminate a false accusation about another Muslim brother when none of us really knows anything about him. This is an article that briefly talks about his involvement in reconciliation and peace process, and as well as his autobiography. But Allah knows what his intention of partaking in this meeting was. Well that is not up to us, or is it? We can’t speculate about things that are not obvious to us. Ramadan Karim. Here is a brief article about the marxuum Marxuum Axmed Rashiid Sheikh Maxamed QulQule waxaa uu ku dhashay Tuulada Misra ee ka tirsan deegaanka Diinsoor sannadku markuu ahaa 1965. Tacliintiisa hoose waxa uu ku dhammeystay degmada Diinsoor. 1983 ayuu ka qalinjibiyey Dugsiga Sare ee 11ka Janaayo ee degmada Baydhabo. Sannadku markuu ahaa 1990 ayuu waxabrashadisii jaamacadeed ka bilaabay dalka Kuwait isaga ku taqasusay qaybta Maamulka "Managment". Marxuum Axmed Rashiid waxa uu shaqadiisii ugu horeysay ka bilaabay Majalada Islaamiga ah ee loo yaqaano Al-Mujtamac halkaas kuu shaqeynayey Muddo shan sanno ah isaga oo ka gaaray heer maamul "Manager". Marxuumka wuxuu ku xeel dheera qoritaanka iyo ku hadalka afka carabiga. Wuxuuna dhowr maqaal ku soo qoray wargeysada ka soo baxa wadamada Cararbta. Axmed Rashiid wuxuu ahaa nin aad u firfircoon una dhuundaloola Siyaasadda Soomaaliya. Mar walibana jeclaa in uu arko waddanka Soomaaliya oo dowlad iyo nabad galyo ka dhacdo. Wuxuu sannadihii dambe ku noolaa Magaalada Ottawa ee dalka "Canada". Wuxuuna aad uga dhex muuqday Jaaliyadda Soomaaliyeed ee magaaladan Ottawa. Marxuum Axmed Rashiid wuxuu muddo sannad ah ku maqnaa shirka dib u heshiinsiinta Soomaaliyeed ee hadda ka socda dalka Kenya. Waxa uuna ka mid ahaa guddiga loo xil saaray dib u habeynta dastuurka. Wuxuuna qayb weyn ka qaatay dib u heshiinsiintii beelaha Digel iyo Mirfle ee dhawaan ka dhacay Mbigathi halkaas oo lagu heshiisiiyay garbaha siyaasadda isku haysto ee uruka RRA. Halkaan ka dhageyso warbixintii xasan bariiso ee la xiriirta dilka Marxuum Axmed Rashiid Sheikh Maxmaed QulQule Allah hu naxariisto eheladiisana sabar iyo imaan haka siiyo.

Ilaahay ha unaxariisto kuligood iyo intii kale oo muslim ah AAMIIN.

RAMADAN KARIM TO EVERYONE

Dr. Mahathar’s remarks or statements about Jews being dominant in the world will not alleviate our hardship and humiliation. What he said is what almost every Muslim feels, and therefore expressing it openly in front of whole will not change the Muslim conditions. On the contrary, Jews may use these statements as one of their methods to perpetuate their attack on muslim while advancing their dormant ambitions (confiscation of Muslim land through extinction of Muslims people). In my humble opinion we don’t need to get emotional or rejoiced every time some politicians (Muslim or non-Muslims) make such remarks about the Jews

Originally posted by Modesty: Amiin! And may Allah help our oppressed muslim brothers and sisters in Palestine,and everywhere a muslim is oppressed or in need of help.And May Allah make our muslim community stronger in iman, and bring true Islam back into our hearts,and most of all grant us Jannah.Amiin. Asalaamu Alaykum AAMIIN

Ilaahey ha u naxariisto aabaha, adigana sabar iyo iimaan haka siiyo AAMMIN

An attempt to answer your question requires an understanding of how each person defines reason. I say this because some would consider reason to be acquiring the truth or hidden knowledge of metaphysical world or reality, which transcends our physical world, and while others would define or say reason is making sense out of confusion. It is my conjecture that rationalist school of thought used reason to investigate first causes of all existence and knowledge. But as limited as our sense-perception is, we can only acquire a fraction of what was revealed to us by the ONE with the infinite knowledge, ALLAH almighty. Humans possess this faculty (reason) for the purpose of self-restrain, thus it is distinguishing mark b/n animal and humans. Zaylici, if your conception of reason is different from the basic definition (making sense out confusion) then an attempt to answer this question requires someone with great understanding of the both realm. Given the most fertile mind, reason alone cannot engender one’s conviction of faith or religion. For example, we can see some of the philosophers with great minds whose arrogance has caused them to disobey their CREATOR. Fi amana Allah

Originally posted by Sophist: How do I make myself clear. I love the Idea of Somalia as long as it is coming through me (******* ). We are the only people who can manage Somalia for that being a principle of nature nad just a false prediction. Here I say again, likle it or not We, ******* , and I, *********** , are the LORDS OF TODAY AND TOMMOROW, Ever! Never ever dream of what does not belong to you Mr. Maay Maay. Apparently, civility is an alien concept to society whose way of life depends on ina adeer--dipossessing the livelyhood of other people--decieving people in the name of somalinimo,whilst they are the every people who dismentled the country. Sophist, i am not qabiilste because i was raised in society who believes in self-reliance, as opposed to in adeer or ina abti, anyone who grew up in Somalia can confirm that. Sxb, xaqdarada ma iska soconeyso. Xaqa wuu soobixi doona mar ay ahaataba. BTW, I honestly didn't know that your tribe existed untill i come to Italy. ps: nin waliba dhulka uu leyehay wa layaqan.

Sophist; what did you just call me? I read your childish and immature comments befor they were deleted by adm. Can't you engage in intellectual discussion without assasinating my character or calling me ****. as i said in my previous post, you need to learn how to restrain yourself!!! what happened to the educated guy who was destined to bring a change in Somalia? :confused: ps: thanks for proving my point.