waa iska yara xangaraarufo .........

Faan weynaa ,,,,

U don't understand eh ?? ,,lol

Hargeysa (Somaliland.Org)- Midowga Afrika ayaa Wefti xog-raadin ah, isla markaana dersi doona khilaafaadka Siyaasadeed ee Somaliland u soo diray dalka, kuwaas oo shalay ka soo degay Garoonka Diyaaradaha ee Hargeysa. Weftigan oo uu hoggaaminayo Ergayga gaarka ah ee Midowga Afrika u qaabilsan Soomaaliya iyo Somaliland Mr. Nicolas bwakira, ayaa socdaal ay shalay dalka ku yimaadeen ka dib, dalka ku sugnaan doonta muddo labada maalmood ah. Weftigan oo uu Madaarka Hargeysa ku qaabilay Wasiirka Khaarajiga Somaliland Cabdilaahi Maxamed Ducaale, ayaa Ergaygu sheegay in uu la kulmi doono Madaxweyne Rayaale, Xisbiyada Mucaaradka iyo Shirguddoonka labada Gole Baarlamaan ee Guurtida iyo Wakiilada. “Waxaan aad u danaynayaa amniga Somaliland ka jira, waxaanay caan ku noqotay xalinta khilaafaad kasta tan iyo markii ay madaxbanaanideeda la soo noqotay. Golayaasha Somaliland-na waxay isugu iman jireen wada-hadal uu hormuud ka yahay Golaha Guurtidu” ayuu yidhi Mr. Nicolas Bwakira oo u waramay Telefishanka Qaranku, waxaanu intaa ku daray oo uu yidhi, “Midowga Afrika, Qaramada Midoobay iyo Beesha Caalamkuba aad bay u danaynaynayaan Doorashooyinka Somaliland soo qabsatay oo ahaa kuwo si degan u qabsoomay, waxaanan rejaynaynaa in Doorashada Madaxtooyada ku dhacdo xilligii loogu tallogalay.” Dhinaca kale, Wasiirka Arrimaha Dibedda Somaliland ayaa isna sheegay in Weftigani ay kulamo la yeelan doonaan Xukuumadda, Axsaabta, Shirguddoonka labada Gole Baarlamaan iyo Komishanka Doorashooyinka Qaranka. Waxaanu Weftigan ku tilmaamay inay yihiin kuwo xaqiiqo-raadis ah. Socdaalka ay Weftigan Midowga Afrika dalka ku yimaadeen, ayaa wuxuu ku soo beegmay maalmo ka dib markii ay dalka yimaadeen Wefti ka socda Dawladda Itoobiya oo uu hoggaaminayo Wasiiru-dawlaha Arrimaha Dibedda Mr. Tekede Alemu, kuwaas oo wada-hadallo ay la yeesheen dhinacyada Siyaasadda Somaliland ka dib ilaa hadda dalka ku sugan.

Halkaa lagama bilaabo sxb ..... dadku inay ku jecel yihiin ka soo qaad ...

Sidaasuun baad ku dambayn ,,,

shhhhhhhhhhhhh ,, don't wake me up ,,

where is that directory horta ?? ,,,,, it is there

Of all the things ,,, "waa nala neceb yahay" miyay la yimaadeen ,,,,

Afurkee ,,, we're just half day here niyow ... I need to sleep today ,,,

Lost it ? ,, ehem Niyow ninkaas warkiisu wuu dheeraaa

Waar tolow kii yaa arkay mar dambe ,,,,

Originally posted by wacdaraha_aduunka: Sxb I dont need to show up nor hide from anyone in any part of Somalia as adigu sas iyo jirdiido baan kala nooshay nafsadaa laakinse anigu meel ay dan iga gaadhi Somaliya waan tegi wala Riyaale iyo Shankaroon-landna igama horjoogsan karto laakinse sheekadaa waxey isu badashey balan aan dhigano. Ma rag farabadan oo reer Puntlandna baad safarkooda ka dhursugeeysey oona balanta aad uu dhigtey kugu jareen War waxa qaar ilaahey abuurey sameyskooda amakaag badaana cajaa'ib badana I just had some EXPERIENCE dee ...

waar maxay la ooyayaan ? ,,,,,,,,,,

I mean this:

Geesinnimada dhabta ah ee dadku ma aha ta dagaalka, waa se ta maskaxda. Sida adeegsiga muruqa iyo hubka loogu kala dhiirran yahay ayaa adeegsiga maankana loogu kala dhiirran yahay. Guusha lagu xaqiijiyo awoodda iyo dhiirranida garashada ayaa aad uga sarraysa ugana qiimo badan guusha goob dagaal lagala tago. Taasi waa xaqiiqo sugan oo ka muuqata taariikhda dunida iyo nolosha dadka. Sababtaas ayaad arkaysaa iyada oo casrigan awoodda la saarayo taariikhaynta dhacdooyinka la xidhiidha firfircoonida iyo kartida maskaxeed halkii awel xoogga la saari jiray qisada dagaalka iyo qofnimada dagaalyahanka. Tallaabooyinka ugu mudan ee dunida saamaynta ugu weyn ku yeeshay run ahaantii ma ahayn dagaalgelin waxay se ka dhasheen dhiirranaan maskaxeed oo ay qof, koox ama ummadi ku kaceen. Guul walba oo dagaal laga gaadhay qudheeda waxaa abaabushay garasho miiggan, ha ahaato xeelad siyaasadeed ama mid ciidane. Haa, horumarka dunida ka jira oo dhami: aqoon, farsamo iyo dhaqaale intaba waxaa dhashay maskax geesiyad ah. Xitaa diimaha arrintaasi waa ay gelaysaa, waayo nebi maskaxda fulay ka ah lama arag. Waa sidaa. Garaadku wuxuu midho dhalaa kolka la hawlgeliyo ee karaankiisa oo dhan la fasaxo ee aqoonta iyo ogaanshaha sed looga dhigo ee garashada laga liso ee nuxurka dunida lagula baxo ee wixii mudnaan leh lala falgeliyo sidaasna danta lagu soo dhirindhiriyo. Guud ahaanba bani aadanka in aad u yar ayaa kudhac u leh adeegsiga awoodda maskaxda. Aragtiyaha iyo tallaabooyinka geesinnimada lihi waa wax ka yimaadda qof iyo qofaf, bulsho-weyntuna waa ay ka hor timaaddaa, waayo waxaa la jecel yahay wax waliba sida ay yihiin ee la caadaystay in loo daayo, xitaa haddii ay xun tahay. Dhammaan fikradihii waaweynaa ee dunida hagaajiyey bilawgii dadkooda waxay ku rideen qaadanwaa iyo qalalaase nafsadeed iyo mid bulsheed. Sida maskax ahaan loo dhiirran yahay ama aan loo dhiirranayn, ee dunida kugu xeeran loola falgalo loogana falceliyo, ama taas loo yeeli waayo, ayey ku xidhan tahay guusha iyo guuldarradu. Ummad iyo qofbana taas waa iskaga mid. Haddii aynu eegno xidhiidhadii Afrika iyo Yurub ee taariikhda casriga ah waxaynu arkaynaa in ay u wada dhacayeen isla si qudha oo natiijadooda hoogga leh isku mid ka dhigtay. Niman sahan ahaa oo labada jeeb mid diin ku sita ka kalena danta isirkooda ku sita ayaa yimid Afrika, waxayna la kulmeen, sida ay yidhaahdeen, dad u diyaarsan in sidii la doono loo qaabeeyo. Marka ay sidaas lee yihiin waxay ka duulayaan fahanka liita ee uu afrikaanka madoobi dunida isaga ka baxsan ka haysto, iyo sidii uu hab-dhaqanka martidiisa uga falceliyey ama uga falcelin waayey. Marxalad taa ka mid ahayd waa tii addoominta iyo suuqgeynta dadka. Waxaa xigtay tii qabsiga iyo gumaynta qaaradeed. Iyadana waxaa xigtay tan maanta lagu jiro oo ka soo bilaabatay 60-nadii qarnigii tegey, xilligaas oo la mooday Afrika in ay xorowday ay se dib ka caddaatay in aanay sidaas ahayn. Intaas oo marxaladood mid walba waxaynu ka arkaynaa sababta qudha ee ay sidaas wax u noqdeen in ay ahayd karti iyo dhiirranaan maskaxeed oo ay caddaanku la yimaaddeen una suurtageliyey in ay reer afrika sida halaqa suntiisa dhiigga iyo dhuuxa raacaan. Wax kale ma aha ee waa wacyi iyo abaabul maskaxeed oo la isdhaamay. Afrika uun ma aha ee reer yurubku ummadaha iyo qaaradaha dunida oo dhan waxay ula tageen kagana adkaadeen bisayl iyo dhiirrani garaad. Taariikhyahanka maraykanka ah ee isirraacnimada lagu dhaliilo lana yidhaahdo David Landes buuggiisa The Wealth and Poverty of Nations wuxuu kaga hadlay dibudhaca Shiinaha asiibay qarniyadii tegey, ee uu Yurubtii uu ka horrayn jiray kaga hadhay, sababtiisu in ay ahayd sidii fulaynimada ahayd ee ay u dhaqmeen fagaarayaashii ugu horreeyey ee ay iyaga iyo Yurubta Cusubi ku kulmeen. Shiinuhu farsamo iyo aqoon walba oo ay reer yurubka ka arkeen waa ay quudhsadeen isna diidsiiyeen iyaga oo u jabaya wixii ay iyagu hore u haysteen oo ahaa wax laga baxay kolka loo eego aqoontii iyo farsamadii darayga ahayd ee Yurub. Waxa lagu dhaamo in aad quudhsato (sidaas Shiinaha) waxaa la mid ah in aad ka baqdo (sideenna). Waa kolka aad yeelan waydo awood maskaxeed iyo dhiirrasho nafsadeed oo kuu suurtageliya waxa kugu cusub in aad wejiga saarto, nuxurkooda la baxdo, dabadeed ku danaysato ama ka danaysato. Baqdin iyo cuqdad dunida kaa duwan lagu eegaa waa liidnimada ugu weyn ee ummad iyo qofba ku dhacda. Sida uu arrinta u qeexay aqoonyahan sacuudi ah oo lagu magacaabo Ibraahin al-Buleyhi ”waa iyada oo irridaha iyo daaqadaha la xidho si aan waxba kuugu soo gelin, xitaa laydha iyo ilayska qorraxdu”. Doorasho saddexaad, oo ah ta loo baahan yahay, waa in waxa cusub ee lala kulmayo dhab loo qiimeeyo laguna eego garasho baraarugsan isla markaa dhiirran. Sidaas ayaa looga faa'iidaysan karaa waxqabadka aadamiga kale, isla markaa lagu kala saari karaa waxtarka iyo waxyeellada. Ilbaxnimada caddaanka aad baa looga dooday xumaheeda iyo samaheeda. Waxaa baadhitaanno ciiddaa iyo camaarkaa la eg ka sameeyey dadyowga iyaga ka baxsan. Iyaga qudhooduna baadhitaanno intaas ka sii badan ayey isku sameeyeen. Marka la isku wada xooriyana natiijadu waxay noqotay:1) caddaanku maanta waxay hayaan horumar iyo heer nololeed oo aanay jirin dunida cid kale oo gaadhay haddii ay tahay aqoon, farsamo, dhaqaale, maamul wanaag iyo daryeelka karaamada dadkooda iyo; 2) ilbaxnimada caddaanka waxaa ku taalla boog dhanka ruuxiga ah oo ku ridday madhnaan iyo macne la'aan, taas oo iyaduna ku keentay in wax walba lacag lagu qiimeeyo, danta maaddiga ah oo keliyana laga eego. Dabadeed garashada hagaagsani waxay isku raacsan tahay, sida ay nacasnimo u tahay in ilbaxnimada caddaanka idilkeedba la iska wada xantoobsado in ay doqonnimo u tahay in laga baqo oo lala dagaallamo. Kol haddii se ay hubaal tahay in aanay maanta dunida jirin cid aan horumarkaas siyaalo badan ugu danaysani, waxaa jirta arrin ay tahay in runta laga sheego. Taasi waxaa weeye, isla dadkii farsamada iyo dhinacyada kale ee waxsoosaarka ilbaxnimadaas habeen iyo dharaar ka faa'iidaysanayey, ee noloshooda oo dhan ku xidhay, ayaa haddana ugu cay badan oo ugu nacayb badan. Si abaal la'aantaas loogu qiilbanneeyo waxaa aad loo wadwadaa dhaliilaha xagga dhaqanka ah ee caddaanku yeelan karaan, taas oo ay iyaga qudhooduba isku dhaliilaan. Miyuu se jiraa dhaqan aan xumaatooyin lahayni? Marka aynu ummadaha kale dhaqankooda dhaliilayno, iyaga ha u xumaado ama ha u wanaagsanaadee, miyeynu hoos u eegnay innagaba keenna waxa ceebo ka buuxa? Horumar baa se laga hadlayaye yaa kuu diray dadka kale dhaqammadooda (tusaale ahaan sida ay isu jeclaadaan iyo sida ay isu guursadaan iyo sida ay isu qabaan iyo sida ay isu dhalaan iyo sida ay isu furaan iyo sida ay isu xabaalaan iwm)? Reer yurub markii ay sameeyeen horumar aad ah waxaa galay kibir iyo islaweyni, ummadihi ay dhaafeenna waxaa ku dhacay baqdin iyo nacayb. Baqdinta iyo nacaybku waxay dhaleen wax walba oo ay caddaanku ku horreeyaan in la sharaysto, xitaa iyada oo aan laga maarmin. Kobcinta fekerka, falsafadaynta nolosha, culuunta bulshada, casriyeynta iyo wanaajinta nolosha, xorriyadda iyo xuquuqda dadka, maamulka iyo abaabulka, iyo xitaa cilmiga iyo farsamada, waxaad mooddaa in loo qaatay wax ay iyagu dhaqan u lee yihiin. Haddii kale maxaa laga wadaa in la isku eedeeyo ”dhaqan reer galbeed baa la wadaa” iyada oo ay muuqato in ay tahay wax wanaagsan oo dan ah oo baahida aadamiga ka mid ah? Reer galbeedka iyo la'aantoodba dantu meel ay jirtaba in laga doonaa sow waajib ma aha? Taas oo jirta haddana fulayada fikirku waxay caado ka dhigteen aragti walba oo isku dayda in aqalka daaqadaha loo furo in ay ku eedeeyaan ”dhaqan reer galbeed buu wadaa”. Haddii wax fikrad ah laga dhiibto sidii dunida innaga horraysa loo higsan lahaa, iyo sidii aynu waxa la ina dhaamo ku heli lahayn, iyo guud ahaan sidii xaaladdeenna liidata wax looga beddeli lahaa, waxaa lala soo boodayaa ”dhaqankaa la duminayaa” iyo ”dhaqan caddaan baa la wadaa” iyo ”diintaa meel lagaga dhacayaa”. Xitaa suugaanta iyo halabuurka kale ee si uun uga yara duwanaada kii hore loo yaqaannay xukunkaas fulaynimada ah ayaa lagu ridayaa. Weliba ogow eedayntaas badanaa run loolama jeedo garashana lagama keeno ee waa caado ay fulayada fikirku iska lee yihiin oo ay firfircooni walba oo maskaxeed ku jidgooyaan. In aanay run uga jeedin, oo aanay xitaa iyaga qudhoodu ku qanacsanayn ee ay iska odhanayaan baan ku tusayaa. Eedda ah ”dhaqan baa la duminayaa” uma adeegsadaan oo qudha jidgooyada erey walba oo lagu soo qaado casriyeynta iyo hore u kicinta nolosha, waxay se kale oo ku cabbudhiyaan doodda ku saabsan soo noolaynta dhaqan badan oo wanaagsanaa oo rubuc qarnigii ugu dambeeyey innaga burburay. Isdiidada halkaas ku jirtaa yaab ayey lee dahay, waayo dadka casriyeynta neceb waxaa lagu yaqaan in ay dhaqanka iyo hiddaha ku yoto'aan, kuwani se wax kale ayey u afduuban yihiin; wax saddexaad. Ka hadli mayno wiilasha naftooda la maalgashaday ee bambooyinka kilkisha ku sita ee kolba goobta ay xuuralcaynta ku caashaqaan isku qarxinaya. Dadka aynu ka hadlaynaa runtii kuwaas waa ay ka duwan yihiin oo ka deggan yihiin, waxay se la wadaagaan in ay aadamiga iyo garashadiisa xaqirayaan qiimina aanay la lahayn. Dunida Ilaahay baa leh, wax kalena uma dhisnaan karto, dadkuna wax aan diin ahayn nolosha lama kaashan karo, weeye gundhigga fikirkoodu, haddana halkaa dhaafin kari maayaan. Tabtii horumarka reer galbeedka loo nacdalayey iyada oo aan daqiiqad qudha laga kaaftoomi karin, si la mid ah ayaa fikraddaa diinaysan carrabka loogu hayaa iyada oo aan daqiiqad qudha lagu kaaftoomi karin. Labada goorba waa isburin yaab leh oo aad is odhanayso waalli kama duwana. Waa waxa afka qalaad lagu yidhaahdo schizophrenia. Mar haddii se fikaradda ah "dadku waxaan diin ahayn uma baahna umana bannaana” aanay ka dhabayn karin, weligeedna laga dhabayn kari doonin, waxay ku dhex jiraan hawraar iyo hawl isdiiddan: afkana hadalkaas ha lagaga soo celceliyo marka ay hawl adduun noqotana waa nin walba iyo tabta uu laftiisa u dhuuxo. Bulshadana waxaa lagu haynayaa meel aan anigu u bixiyey erey diineedka ah ”barsakh” - meel laba nololood u dhaxaysa. Wax waliba waa xaaraan. Bidix iyo midig midna looma jeesan karo. Hor iyo dib midna looma tallaabsan karo. Hadalka afka ka soo baxaya waa la tirinayaa. Maqalka iyo muuqaalka la oggol yahay waa inta uu qol afargees ahi qaado. Far haddii la dhaqaajiyo waxaa la moodayaa in la halligmayo. Halaaggii la soo maray oo dhan waxaa sabab looga dhigayaa xeerarkaa kore oo la jebiyey. Fanka iyo farxadda iyo fannaannimada iyo halabuurka duwan ee xorta ah iyo furfurnaanta bulsheed iyo hanka iyo higsiga horumarku, giddigood waa fusuq iyo faasuq. Sida inoo muuqata halkaa waxaa laga doonayaa bulsho aan maankeeda iyo dareenkeeda midkoodna shaqayn oo iska tuban oo qalfoof ah. Waxaa laga yaabaa in la filayo tubnaantaas qudheeda in guul iyo wanaag ka soo bixi doonaan, se guusha iyo wanaaggu falka dadka oo qudha ayey ku yimaaddaane sida roobka cirka kama soo da'aan sida dooggana ciidda kama soo baxaan. Taariikhda ayey ku caddahay ummad sida ay u nooshahay ee dabkeedu u baxayo mar uun in ay dhagaxowdo dabadeed dhimato haddii aanay isdabaqaban. Dhagaxoobiddu waa calaamadda koowaad ee dhimashada ilbaxnimada iyo horusocodnimada bulsho. Xadaaraddii Islaamka iyo tii Masiixiyadda Yurub marxalado ay mareen ayaa tusaale u ah dhagaxoobidda. Reer yurubku tooda waxay u yaqaannaan Dark Ages, muslinkuna (ama carabtu) tooda waxay ugu yeedhaan Casr at-Taxajur, ummado badan ayaana jiritaanka dunida sidaas kaga baxay. Yurub waxay mar dambe ku badbaadday firfircooni ka soo bilaabatay qarnigii 15-aad oo isugu jirta badmaaxnimo dhiirran oo ganacsi iyo daahfur wadata, fan iyo farshaxan cusub, maskaxda dadka iyo siyaasadda oo gacanta kiniisadda laga furfuray, iyo Kitaabka Injiilka oo dad walba afkooda loogu turjumay taas oo damicii xumaa ee baadderiyada lagaga xoroobay. U dhug lahow qodobka u dambeeya, waayo diintu kolka ay dadka af kale ugu qoran tahay iyo marka ay afkooda ugu qoran tahay isku mid ma aha. Jeerka hore waxaa la gashadaa harawsi badan oo dadkaas lagaga danaysto, jeerka dambe se barashadeeda iyo fahankeeda waa ay u madaxbannaan yihiin. Tusaale ahaan maanta soomaalida iyo carabtu Diinta Islaamka isku si iyo isku ujeeddo uma haystaan. Carab aad u badan diintu waxay u tahay hayb isir, hayb af iyo arrimo kale oo iyaga u gaar ah. Xitaa waa ay dhacdaa carabku in uu qof kale oo muslin la ah aan se carab la ahayn diinta ugu faano. Waa hubaal diinta haddii af soomaali lagu qori lahaa ugu yaraan in la heli lahaa fahan madaxbannaan oo ka carabta u miisaaman. Qarnigii dhammaaday horraantiisii iyo qarnigii ka sii horreeyey qaybtii dambe ayey dad muslimiin ahi isku dayeen in ay sidii Yurub ka dhacday oo kale Dunida Islaamka dib u hagaajiyaan, nolol geliyaan, dhagaxoobiddana ka saaraan , Isla markaana ilabaxnimada Yurub ka caabbiyaan (Jamaaldiin Afgaani, Maxamed Cabdo, Abul Aclaa Mowduudi, Xasan al-Banaa iqk). Isweydiintii ahayd: muslinku maxay u dambeeyaan? Jawaabteeda ugu weyni nimankaas waxay la noqotay: sababta oo ah diintoodii ayey ka tageen. Halkaa waxay ka soo saareen mucaaddalo sidan u dhigan: muslinka awelba diinta ayaa horumarisay, kolkii ay ka tageenna waa ay burbureen, waxaana u badbaado ah in ay iyada ku dhaqmaan.Waxay soo jeediyeen: diinta waa laga tegey ee in loo noqdo, aqoonteedii waa la lumiyey ee in la barto, nuxurkeedii waa la dooriyey ee in khuraafaadka laga safeeyo, markaas ka dib in sidii xilligii Rasuulka lagu horumari doono. Intaas ayey far waaweyn ku qoreen. Garo oo taladaasi waxay liddi ku tahay tii ay Yurub qaadatay ee diinta iyo danaha adduunka lagu kala furfuray, qeybka iyo aqoontana lagu kala maareeyey. Qarni dhan ka dib maanta nimankaas dadaalkoodii weli midho lagama goosan. Waxa aynu odhan karraa nasiibxumadu waa iyaga oo xalka ka raadiyey diinta oo qudha. Meesha ay wax ka bilaabeen marka aynu maanta taariikhda ku qiimayno waxaa la odhan karaa hor u socosho ma ahayn ee waxay ahayd dib u noqosho: sidee baa iyada oo cusboonayn loo dan lee yahay haddana casrigii Rasuulka dib loogu noqonayaa? Weliba noqosho ruuxi ah si kale ayaaba loo eegi karaaye waxay ka shaqaynayeen waa dardargelinta nolosha dunida. Haddii se diinta iyo barashadeedu yihiin ruuxaaniyad iyo cibaadaysi iyo kala garashada waxa ay xarrimayso iyo waxa ay bannaynayso, taasi maxay ka taraysaa dhismaha dunida iyo waxsoosaarka maaddiga ah? In la abuuro bulsho wada taqi ah miyey la mid tahay in la abuuro bulsho ay sarreeyaan waxsoosaarkeeda, heerkeeda nololeed iyo awooddeeda jiritaan? Maya. Taa darteed hormuudkii casriyeynta muslinka iyo facii iyaga ka dambeeyey ee Sayid Qudb ugu weynaa halgankoodii natiijada ka dhalatay waa dib u celinta fikirka iyo dhaqanka dadka, taas oo iyaduna keentay xagjirnimada diineed iyo waallida maanta socota. Meel walba dhiig baa qulqulaya, meel walba gawrac baa ka socda, meel walbana barbaar isqarxiyey iyo dadkii uu isku dhex qarxiyey baa kidfan. Welina wax isbeddel iyo horumar bulsheed ah faro laguma hayo, haba yaraatee. Sababtuna waa in aan casriyeynta la doonayo waaqic lagu salayn garashana lagu hawlgelin. Waxaa laga wada laallaadaa kitaabo yaryar oo ay ka mid yihiin Min hunaa nabda iyo Macaalim fid-dariiq. Casriyeynta Dunida Islaamka in loo dhaqaajiyo dhan liddi ku ah dhankii ay caddaanku wax u dhaqaajiyeen waxaa lagu sheegi karaa jawaabcelin baqdin iyo canaadnimo ah oo ilbaxnimadaas loogu jilibdhigay. Beddel kalena xilligaas ma muuqan aan ahayn in Yurub la raaco iyo in diintii beri hore lagu ladnaaday mar kale boodhka laga tumo. Aragtidaasi in ay taageero door ah heshay malaha waxaa u sabab ahayd ta qudha ee iyada labaysa ayaa ahayd mid doqon ah oo ay wateen niman masaari ah oo Faransiiska waxbarasho u tegey dabadeed ashqaraar kala soo noqday kuna baaqay in ilbaxnimadaas duuduubkeeda lagu qaato. Taasi dabcan waxay xadgudub ku ahayd karaamada iyo ahaanshaha ummadnimo ee Masar iyo carab iyo muslin oo dhan. Welina maanta waxaa jira qofaf Dunida Islaamka u dhashay oo leh ”ninka cad ha la isu dhiibo”. Dareenka xun ee ay aragtidaas liidataa dadka ku reebtay iyo xanaaqa ay muslinka ku ridday fulayada fikirku weli waxay u adeegsadaan jidgooyada sahan walba oo ilbaxnimada Yurub ugbaadka ka soo sheega. Dhanka kale, fulaynimada fikirku waxay hoggaanka u sii daysaa xagjirka muslinka ee waallida ku shaqeeya. Xagjirkaasina isbeddel aayo leh umaddiisa uma keeni karo, horumarka dunidana uma tartami karo, waayo wuxuu ku jiraa tartan kale oo ah dhimashada iyo aakhiro iyo jannada, wuxuuna higsanayaa: (”Webiyo xareed ah iyo webiyo dhay ah iyo webiyo khamri ah oo ka cabba u macaan iyo webiyo malab miid ah, waxayna lee yihiin jaad walba oo midho ah.” - Suuradda Muxammad, aayadda 15-aad). Waxqabad adduun baa se laga hadlayaaye aakhiro miyey dadka ka dhexaysaa sow qof walba iyo tiisa ma aha oo xaalka laguma sheegin? (”Yowma yafirrul mar'u min akhiih. Wa ummih wa abiih. Wa saaxibatih Wa baniih. Likulli'imri'in minhum yowma'idin sha'nun yuqniih.” - Suuradda Cabasa, aayadaha 34-37-aad). Dad baa moodaya caddaanku in ay ka xun yihiin jiritaanka xagjirka muslinka amaba dhab uga baqayaan. Ha ka yaabin. Mar qudha ayey ka xumaadaan waana marka ay danahooda u dhowaadaan, taas oo ay ka mid tahay in ay dal muslin ah taladiisa qabsadaan. Intaas ayey ka ilaashadaan, halkaas ayeyna ku eg tahay colaadda caddaanku nimankaas u hayaan. Intaa wixii ka dambeeya dan kama galaan haddiiba aanay raalli ka ahayn, waayo xagjirka waalani umaddiisa wuxuu ka reebayaa ama ugu yaraan ka hakinayaa tartanka adduunka. Fulayada fikirka qudhoodu taa si kale ayey u fuliyaan. Xagjirka tiisu waa in indhaha la isku qabto oo dhimashada lagu yaaco, fulayga fikirka isagana tiisu waa in indhaha la isku qabto oo meel la istubo. Fulayada fikirku dal walba oo muslin ah waa ay ka buuxaan, xaggeennana waaba buuxdhaaf. Qaar badan oo ka mid ahi waa kuwa inoogu tugtug roon xagga aqoonta, fikirka iyo ereyga, inta kalena iyaga ayaa baalasha ku sita. Timaaddaduna ma soo qurux badna waayo faca imika kacay, weliba inta waxbaratay, badankoodu waxay ku jihaysan yihiin fulaynimada fikirka. Tilmaamaha fulayga fikirka lagu garto waxaa ka mid ah: 1) wuxuu jecel yahay maskaxda dadka oo dhami in ay isku si u shaqayso; 2) wuxuu jecel yahay dabaysha bulshadiisu marba dhanka ay u dhacayso in uu u raaco; 3) had iyo goor wuxuu muujiyaa diin jacayl iyo dhaqan jacayl mar haddii ay yihiin laba walxood oo dhawrsan; 4) haddii uu wadaad yahay iyo haddii uu yahay aqoonyahan iyo haddii uu abwaan yahay iyo haddii uu yahay wax kaleba wuxuu jecel yahay in uu ku koobnaado aqoontaas intii laga baray ama uu dhaxlay, weligiina maskaxdiisa hindse cusub kama raadiyo wixii la barayna ma kobciyo mana beddelo; 5) haddii uu la kulmo aragti cusub wuxuu ku qiimeeyaa wixii uu hore u yaqaannay iyo waxa uu filayo in ay bulshadu ka qabi doonto, doodda uu ka dhiibanayana labadaas qodob ayuu cuskiyaa. Sidaas darteed fulayga fikirku haddii uu yahay ka inoogu maskax weyn iyo haddii uu yahay ka inoogu aqoon badan kollayba waa khasaare. Haddaba sow ma habboona baqdinta fikirka in laga baxo oo maskaxda la yara ruxruxo jinni maashu bal in ay wax dhiiqdo? Waxa qorey Ibraahin Yuusuf Axmed ”Hawd”

She is not living in the Gulf waaryee ,, a lot of casiir will make her look lile a FIFA ball ,, lool Coffee is good ,, u just need to adjust the timing for it.

You need to learn first ............ Elections will take place and you will be disappointed, as ever.

You don't deserve to talk or even mention about democracy kid ...... Look at your capital city first.

Good morning again .................... ... feels so good.

By Dr. Abdishakur Jowhar

Midnight Forever Part II: The Murder “Face Mecca and profess Islam, before I kill you” The murderers conspiring on this desolate road carried within them the virus of Africa’s most potent evil; the Tribal Murderer. They were indeed the physical embodiment of this ugliest, most base and most inhumane manifestation of a tribal society. It is essential to elucidate here the role of tribal murderer. The Tribal Murderer kills on behalf of his tribe. His action is both sanctioned and despised by the tribe. The contradiction inherent in this role gives it a massive destructive potency. It is essential to differentiate the role of the tribal murderer from that of the tribal warrior for there is hope in this distinction. The tribal warrior travels in the day time; he fights his wars in the battle field. He gains stature by his gallantry, his strict observation of the rules of war, his temperance and even his kindness towards non combatants. He is revered in public and loved in private by the members of his tribe. On the other hand the tribal murderer is by definition a psychopath and a vulture. He is the embodiment of cowardice. He never confronts an armed enemy. He sneaks behind the unarmed, the traveler, and the one peacefully tilling his land. Death and dismemberment is a trade he perfects and prefers. He is revered in secret, feared in secret and denounced in public by the members of his tribe. He and his progeny often become outcasts of society for which they played this dirty role as the tribal murderer succeeds in disgusting his own tribe’s men and everyone else. This is because there is something intrinsically offensive about the murder of innocent men in all human societies and the tribe even though a most primitive social organization shares in this disgust. And there is even more revulsion about torturing a human being or any sentient being to death. Yet these are the trademarks and the essential tools of the tribal murderer. For the warriors who sat under the shade-less trees the names, the nature, the history, the personality, the holiness or lack of it of those who were to be murdered did not matter in the least. There were only few essential criteria that the victims-to-be had to satisfy 1) they should be warm blooded male homo sapiens 2) they should belong to the neighboring tribe “the other”3) They should be unarmed, unaware and vulnerable. The tribal murder warrior does not discriminate. He would accept any unarmed victim. The act of tribal murder has to be specific, in stark contrast to the randomness of how its victim is selected. The method and mechanism of death of these random victims were meticulously and carefully planned by the tribal murderer. The death of the victim must be slow and gruesome. The body must show publicly demonstrable evidence of pain and dehumanization to teach the living “other” a lesson that “you must not mess with us”- the lions in this jungle. This explains why the body of Ali Aw Omar’s body was found in such a state of gruesome mutilation. The killing process has to showcase the “manliness” of the warrior’s tribe. In the strange world of the tribal feuds this dictum dictates the harvesting of the testicles of the victim. It is reported to me that Ali’s testicles were “taken” as he watched. The tribal murder is the most primitive version of psych-ops. It could aptly be described as a form of psychological terrorism in a backward tribal setting. The death of “the other” in this most gruesome manner unleashes the vilest of the hidden demons in the psyche of the collective and it triggers a catastrophic chain of events that leads to genocide of a group against the other. In the dirty tribal wars that ensue there are no winners. From the times of posterity tribal wars has always been a lose-lose proposition. That is why tribal society everywhere is in decline, or has become extinct or is about to become extinct. One must understand clearly and with no ambiguity that this whole shocking process is not personal at all. The warriors, who hunted, captured and tortured Ali Aw Omar to death had nothing against him in person. Their roads never crossed. Strangely enough the warrior appeared willing to help Ali achieve Janna (heaven) in the next world; One of the murderers is reported to have asked Ali “Face Mecca and profess Islam, before I kill you”. In the irrational and schizophrenic mind of the tribal warrior, there is no contradiction between torturing Ali Aw Omar, murdering him and “taking away his testicles” and the warrior’s firm belief that he has nothing against Ali Aw Omar the person. This is how genocide starts and works. The human, the person, is taken out of the equation and replaced with a mental image of the horribly caricatured “other”. Later on the virus of violence spreads with hyper-inflated waves of hatred with the power of many tsunamis. Killing and torturing the dehumanized “other” become as easy as walking and talking. This is how Auschwitz and Rwanda came about. This is the explanation of the mass graves (the legacy of Siyaad Barre) that keep cropping up in Hargaysa every now and then. And so on that fateful shocking and ugly day Ali Aw Omar and 3 of his fellow citizens were caught up in the dragnet of the tribal vengeful murdering warriors. We remember. We will not forgot. They are: Cali Maxamuud Nuur AKA Cali bagaashle (Businessman) Daauud Xaashi Jaamac (Engineer) Mawliid Xasan cumar (Businessman) Cali Aw Cuamar Barre(Educator) They died a painful, horrifying death. I will spare you the details of their horrible death but one small fact needs to be mentioned. One man escaped the mayhem and reported on the manner of their death. In an interview with the BBC Somali services he reported of one particular exchange that he overheard and that could summarize the horror of that day. The man who escaped reported that he heard one of the victims beg for mercy “Men of Islam, my religion; kill me but shoot me with a bullet; are we not Moslems all?” The heartless leader responded with “cut out that tongue that dares to speak” and the tongue was cut off. And there he was; butchered by evil. The light of death shining from his black eyes, a stone’s throw from Kalabaydh the small town where he grew up working in his brother tea shop. I mourn for Ali Aw Omar and I mourn for my people. “tribal war is not about politics….. tribal warfare is about revenge. Tribes don’t fight for principles. They fight to get even.” “Tribal wars are therefore particularly and intentionally full of atrocities. Victims of tribal wars may be skinned or burned alive. Their dead bodies maybe mutilated and displayed. The aim of tribal revenge is not to achieve balance, but to attain vindication and total submission or extermination of the other. A tribe that fails the bloody test of revenge takes the risk of finding its resources, land and homes plundered, women carried off and men bullied.” July 2005 Abdishakur Jowhar’s “Essentials of Tribal Psychology I wrote these words four year ago. I did not know then that I will witness them so vividly, so personally. Ali Aw Omar: Memories of my Generation July 12, 2009. I hold on to the book of Hadith. I opened the same passage again that I read with Ali Aw Omar two years before. This time my head hung low in grief, I read the passage again with eyes unseeing flooded with the gravity of the loss. Narrated Anas: Allah’s Apostle said, “Help your brother… I knew immediately why Ali selected the particular Hadith for my attention. Lifelong bonds of friendship ensured shared experiences and shared memories. Now that he has gone, in these memories, shared no more, I exist. I must remember to pass them on, to those who will come, for to bear witness is a responsibility. Ali and I have been together in the social justice movement in Somalia since the early seventies when we both joined forces with other members of our generation to confront the military dictator of our time Mohamed Siyad Barre. We were on the side of the progressive left of the political spectrum. Che Chevera of Cuba, Franz Fanon of Algeria, Amílcar Lopes Cabral of Guinea Bissau and Joe Slovo of South Africa were our heroes. We were the post independence generation of Africa. We were fed up with tin pot military dictators and military coup d’états that devastated the continent of Africa like pestilence and plague. That was the turbulent seventies for my generation. We came to maturity in that decade and were immediately confronted with a nation in a crisis. We met head on a military dictatorship that was systematically destroying a nation. Ours was a political revolt, student movement, popular campaigns. We were determined to stand up to be counted. But we were crushed by the regime. To be brutally honest we failed miserably in the task we set up for ourselves. Our defeat and the victory of the short sighted selfish right set the stage for Somalia to become the prototypal land of statelessness , starving masses, well fed pirates, warlords and of course their social counterpart marauding ferocious machete wielding tribes. Many of us ended as refugees in the four corners of the world. Few of the more dedicated, hardy, heroic types remained in the country and refused to go. Ali Aw Omar was one of the latter. He stayed with the people. He shared their lot, their wars, their peace, their hunger, their pain and their prosperity. I envied him then for his bravery. I think he knew of my envy, it was never mentioned. He was just too refined. I sought refuge in the west and quickly got lost in its decadent capitalistic ways. I conformed to the locally prevalent creed of democracy, equality and free fair elections as the gentlest means of human progress. Ali Aw Omar having stayed home was caught up in the wave of Islamism that has swept over the new generations in Somalia. He also conformed to the locally prevailing political mood of a resurgent Islamic exuberance. He found safety in the Quran and sustenance in Hadith and Sunnah. Ali and I witnessed the death of the ideology that dominated our childhood days as well as the death of the nation in whose bosom we grew. Like orphans in a ruthless world we had to evolve, adapt and improvise with all haste to survive. Like a football on the playground of fate, we were kicked around, cast, molded and ripened by the force of circumstances and times. At the end of it all here we were Ali, a Sheikh, and a pious man in Somaliland preaching to save my soul for the next world, I a Psychiatrist from Canada trying to understand my old friend in this present world. By sharing with me this particular Hadith, with its beautifully written message of justice and our role in bringing it about, Ali Aw Omar peeled away the residue of time and space to reveal that we both remained true to our commitment to the timeless cause of human equality, fraternity and peace despite the differences in languages and terminologies we acquired over our lifetimes. It is important that we draw the right conclusions from this national tragedy. What we are witnessing is not merely the murder of Ali Aw Omar, it is much broader and much deeper; it is nothing less than the last gasp of the Somaliland state which will surely collapse and die unless its heroic masses comes to its aid. The central pillar of any society is law and order. The state has the obligation of protecting its citizens. The current administration failed the people of Somaliland. What has killed Ali Aw Omar is lawlessness, injustice, corruption, weakened judiciary and the mother of them all the muzzling of the free press. These have, unfortunately, all become the official trademark of those in power in Somaliland today. Even worse it is clear that those who committed this most heinous act remain free and at large because the current administration of Rayaale has reached a cynical calculation that allowing the murderers to remain free is in the regime’s best political and electoral interest. What the leadership has not yet grasped is this: every single day these criminals remain free, rubbing their dirty nose on the face of the national psyche, bears witness to the moral bankruptcy and practical impotence of the regime. Every single day the murderers so openly challenge the state and get away with it constitutes one more nail in the coffin of Rayaale’s administration. It is time to change course, time to dismantle the politics of divide and rule, time to come together and find justice for Ali Aw Omar and for Somaliland. But there is urgency in the matter, in these most dreadful of times. And I must now address those in my tribe who has become possessed by the demons of vengeance, who dream of basking in its blooded glory, I say to you give me few moments of your precious time, for I too belong to the tribe and I too feel the pain.

Introduction: On July 11, 2009 four prominent Somaliland citizens were kidnapped from a public highway and later on massacred in a tribal ritual. On August 6, 2009 Ali (Marshall) Gulaid died in a car accident on his way to Berbera. Ali Marshall was an economist, journalist, and leading opposition politician, in short a renaissance man who moved from USA back to his country of origin (Somaliland) to help bring about democracy, freedom, peace and stability to his people. This ugly massacre and this untimely death have brought the nation of Somaliland to its knees. This article explores the reasons behind the massacre of 7/11. It articulates the hopes, dreams and also the nightmares of the people of Somaliland. Neither Ali Marshal nor Somaliland’s 7/11 victims will die in vain. Their blood will feed the tree of liberty and democracy. Freedom will win in spite of the forces of the extreme right of dictatorship, darkness and extremism. I dedicate this article to the loving memory of the 4 victims of the Somaliland’s 7/11 whose murder will unite a nation to defeat lawlessness Cali Maxamuud Nuur AKA Cali Bagaashle (Businessman) Daauud Xaashi Jaamac (Engineer) Mawliid Xasan Omar (Businessman) Cali Aw Omar Barre(Educator) And in loving Memory of Ali Gulaid (Marshal) His untimely sacrifice will teach the nation about sacrifice, decisiveness, discipline and commitment to the people’s cause of justice, transparency and honesty Midnight Forever Part I: Grief July 12, of 2007: The words are blurry. I focus. The letters move on their own. I feel wetness on my face and on my shirt. Arrows of sorrow and pain pierce through my heart. My breathing misses a step then another. Things around me look different. Darkness closes in. Ali Aw Omar. I remember his last words to me at the Ambassador Hotel in Hargaysa, Somaliland. “This book, my present to you, delivered me from a state of utter ignorance. I pray it does the same for you. Look here for example, read this aloud if you have not forgotten your Arabic”. He challenged in the way only an old friend can. I noticed he was talking a bit louder. I made a mental note to check his hearing later. I accepted the book with the gravity it was offered. It is a book of Hadith (oral traditions relating to the words and deeds of the prophet Mohammed, upon him be peace and blessings ). playfully I declared: It is an old book, old man. And it was. Yellow with age, over used, lovingly kept. I read the passage in Arabic taking up his challenge. Narrated Anas: Allah’s Apostle said, “Help your brother, whether he is an oppressor or he is an oppressed one. People asked, “O Allah’s Apostle! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?” The Prophet said, “By preventing him from oppressing others.” July 12, 2009. Sheikh Abdullahi Sh. Ali Jowhar walked into the make shift morgue in Borama. The body parts of four men viciously murdered the day before were laid out for identification. This was no ordinary serial murder. The brutalized bodies spoke aloud of a dark tribal ritual murder ceremony only one step removed from frank cannibalism. The dead bore silent witness to the brutality of man to his brother. There was something familiar about the head among reassembled body parts. The nose broken and twisted around before death looked both grotesque and familiar. The mouth was frozen in horror. The high forehead was serene as ever; shinning dark spot in the middle; the sign of prostration and submission to Allah (SWT) in Salaat (prayers). The marks on the torso left behind by a blunt knife stabbed and twisted around in the innards of the still living victim left no doubt about a tribal ritual signature intended for the living. The Sheikh moved on to the next body. But there was a foreboding sense, a subconscious alarm. The Sheikh looked back again. A face; a name, a pattern recognized! Ali Aw Omer. He is Ali Aw Omar; the Sheikh confirmed “Ina Lilahi wa inaa elayhi Rajucuun” (Verily, unto God do we belong and, unto Him we shall return Quran “The Lion 2:156) 2:155 (Asad) And most certainly shall We try you by means of danger, and hunger, and loss of worldly goods, of lives and of [labour's] fruits. But give glad tidings unto those who are patient in adversity 2:156 who, when calamity befalls them, say, “Verily, unto God do we belong and, verily, unto Him we shall return.” Quran “the Lion” 7/11, 2009 was a day like any other. Ali woke up fresh and immediately made a decision that will cost him his life that very night. He decided to delay his trip to Borama and to go shopping for that particular dress his daughter wanted now that he has few dollars to spare. That is all it took. But then again no one who knew Ali will be surprised that this was his last decision in this world. I still can see in my mind’s eye Ali Aw Omar, a single father at the time, riding by me on his motorcycle with his daughter holding onto his back in the streets of Djibouti. She was the jewel of his eyes. In a world where childcare is traditionally left to women Ali will be remembered as the prototype of the emerging role of the new caring father; definitely a welcome evolution in this ultra conservative patriarchal society. He remarried and became the doting father of 7 more children. He ensured that all of his children (sons and daughters) attended school and excelled in it in spite of the modesty of his means. His oldest daughter has just joined nursing school. He inherited this deep capacity to nurture from his mother Mumina (of the Bahgobo tribe of the Jibri-Abokor people of the Isaak tribe). And he inherited the hands on attitude to parenting from his father Aw Omer Barre (of Bahabar Abdalle of the Makaahil people of the Samoroon tribe.) This was Ali Aw Omar and it is important to remember his tribal lineage because the end of his life is so intractably tied up with this prehistoric curiosity. The delay in travel timing from Hargaysa to Borama to the evening of July 11, 2009; meant Ali Aw Omar entered the vortex of a chain of events that will lead him to the devil’s den and that will end in his torture and death that shook his nation and that may lead to its death as well. On the road that Ali traveled later that day and unbeknownst to him, Tribal Murder Warriors gathered under dying trees surrounding by dying animals, having come from homes where the monsters of hunger and starvation hunted the weak, the young and the old. It is a particularly dry season in this semi dessert but among the warriors gathered on this particular road on this particular day there was thirst only for one thing; human blood. “Shaitiin” (Demons) set loose from their chains in fires of hell stirred the bitterness of collective tribal memory in the cold hearts of these men, as they schemed the murder of any one from the “other group” who travelled that route on that fateful day. Yes, yes there was some dispute over a parcel of land between few neighboring families. But that was nothing more than a pretext, and a flimsy one at that. It sure was not the cause of the horror that was to unfold. It could have been anything; a dispute between a student and a teacher over grades in school, an ordinary traffic violation, a mundane crime, anything at all. The real cause is that injustice and corruption has so weakened the newly born state of Somaliland and a budding dictator has chosen solidifying his hold on power on the basis of tribal allegiances, and at the expense of law and order and good governance. In these dire circumstances the tribal monster is rearing its ugly head and getting ready to consume the nation in a frenzy of primitive tribal blood orgies of mutual self annihilation.

hehehehe ,,,,, who told u to qarxis me here bal ,,

Originally posted by Farancab: Ina aabow kitaabka ^^ aad raacato weynaa,,, waar maxaad akhriyaysaa ,,,,,, Actually that book is one of the best i've read so far ....