Nuune, you're so funny, but the bitter reality is that we're around 10 million people, however as Horn Afrique say we're one the highest birth rate nations of the world, so Nuune don't worry those who born in the rich countries who may survive above 5 yrs old will increase our population.

MMA, it's sad to see mogadisho like this, i know this area very well, particullarly carwada, tarbuunka and taleex and shaneemo Kaasablbalaare too, since i lived near baar feerfeer, have u got any pictures further down to guriga shaqaalha or any jidka kaasa balbalaare, perhaps you were lived near Garaashkii Bashiir Lugay... Is this is the Mogadisho where Musa saying, ayakoo qaaman cadday imaahaayiin asaa dadka guryaha looga saaraa ..... see bottom, nabarkay xamar xamar ahayd asaga intoow joogay, xaan ka ognahay, qandho cagaarane ...

Thanks sNw, but to be honest the present Arabs deserve what happened to them.

I think i'm the only real nomad here, i wa born in BAADIYE, somewhere called cawa naaxshe, real nomad land, none of u know where is it? except one or two who can guess the area, but not exactly where it is :rolleyes: Raised in Cassa Popolare, between Bar Feerfeer and Bar Jabuuti, near Bar Kaah :confused: , lived in many countries mainly in Doha,(UMM Ghulina), Holland (Nimwegen), and UK (Londonium) am i real Qaxooti too? at least not alone :rolleyes:

Wardi, lool, is Muse you'r adeer, for me if he become president of somalia or even Mogadisho mayor (while mogadisho still remains as somali capital) i will drop my second citizenship (somali) and will keep forever my EU citezinship alone

This is some of his biography, it's long but it's useful; Hassan Al-Banna: The Leader and the Movement Sheikh Shaker Elsayed MAS Secretary General After fifty-two years since he was assassinated, and seventy-three years after he established the twentieth century’s largest and most powerful Islamic movement: the Muslim Brothers, it is still difficult to write about a great Muslim giant like the late Imam Hassan El Banna. On the one hand, we find a lot of misconceptions about the man and the movement, mostly due to a rigorous campaign of misinformation by both his foes, domestic and foreign, and the competition of other, yet Islamic movements. On the other hand, there is a massive amount of information that makes it very difficult to decide as to what to include and what to leave out. In this article, therefore, I preferred to let the Imam’s own words and work speak to us about his thoughts, beliefs, and vision for both the movement and the Muslim Ummah. After all, there is nothing more powerful in reflecting the true character of anyone than his own words and work. Self-Awareness o define Imam Hassan El Banna as he saw himself, I am going to use his answer to a Western journalist who asked him: “Tell me who are you?” The Imam responded: “I am a tourist who is seeking the truth, and a human who is searching for the meaning of his humanity amongst people, and a citizen who wants dignity, freedom, stability, and a good life for his nation, in the shade of the Upright Islam. I am a selfless person who, as he found the secret for his existence, called out: ‘My prayers, my sacrifice, my living and my dieing are all devoted to Allah, the Lord of the Worlds. He has no partner. This is what I have been commanded, and I am the first of Muslims’. This is who I am, who are you?” At a younger age, when he had his interview for college admission, his interviewer asked him if he had memorized any Arabic poems. At about sixteen years old, he had memorized more than twenty-two thousands of verses. The interviewer then asked him: “What is the most single one that you liked the most?” He picked a couple of verses from the famous Arab poet, Turfah Ibn Abd, in which he said: “When people call, (in distress), who is the youth, (for the crisis), I (immediately) understood that I am the one meant. I neither sat down nor was I indifferent.” A tourist seeking the truth, a human, a patriot, a Muslim who discovered the secret and the purpose for his existence, and a dedicated religious person who put all of his life and beyond for the sake of fulfilling his Lord’s expectations. That is who he was according to him. His entire life would, therefore, be structured around those values, as young as a middle school student, and as old as he lived. His Family Hassan El Banna grew up in a humble family that lived a very simple life. His family lived on the banks of the River Nile in a small town called Al Mahmoudeyah, in the Governorate of Beheerah, in the northern parts of Egypt. His father Shaikh Ahmed Abdul Rahman El Banna spent his days working in watch repair through which he sustained his family. He spent the rest of his time studying the Sunnah of the Messenger (Peace Be Upon Him), and discussing his studies with friends and scholars in his store and at home. Being Al Azhar scholar himself, Sheikh Ahmed Abdurahman El Banna’s home had a sizable Islamic library. He was known for his decency, generosity, humility and gracious manners. His Father’s Reflections Sheikh Ahmed A El Banna spoke about the childhood of his son’ Imam Hassan El Banna, saying: “Termedhi, the Hadeeth collector, reported on the authority of Ayyoub Bin Mousa, through his father, and his grandfather, that the Messenger of Allah (Peace Be Unto Him) said: ‘No father has provided his child with a better trait than good manners.’ I wished since I had married”, continued the father: “that Allah would give me a righteous son that I would raise up on good manners to be a good offspring, a recurrent good work and a lasting influence. Allah responded to my prayer, granted my wish, and gave me a righteous son. I called him Hassan El Banna.” A Protected Son He added: “Allah has always protected my son since young age with His divine care from all what could have harmed him. One night, a snake approached him while he was asleep. I asked Allah to protect him from its harm, and it went away. In another occasion, the ceiling of our first house in Mahmoudeyah fell over him in ruin and was very close to kill him and his brother Abdul Rahman, but Allah protected them both by keeping the ceiling hanging over the stair well. Both were shorter than the stairs’ height. Hassan stayed under the ceiling until the rubbles were removed and Allah honored his brother through him, and both of them came out safe by the grace of Allah.” In another incident, his father relates: “Dogs barked at him so hard that he threw himself, (out of fear), in the village’s small channel, the Rasheedeyah Channel, which was brewing with the Nile’s high flooding waters. The Channel through him on the bank, and a lady picked him up. Allah had saved him from drowning.” “My son’s childhood was not a usual one”, his father continues, “Since he was a child his intelligence was obvious. He started to ask about the universe, its maker, the moon and its creator. I noticed his intelligence early in his childhood. I sent him to memorize the Qur’an, and taught him the Sunnah and raised him on good manners.” He adds: “When I sent him to the ‘Teachers’ High School’ in Damanhour, he showed amazing achievements. As he was growing up, he led a righteous, ascetic, and a worshiper’s life. He was first of his class throughout his education. He was ahead of his peers in school, as he applied and was accepted at the ‘Higher Teachers’ College: Dar Aluloum’, four years earlier than his peers. He went to Cairo with no brothers or friends, and stayed in the House of Allah, i.e. the Mosque of Al Azhar. When he graduated in the ‘College of Dar Aluloum, he was first of his class in the Diploma exam. The Ministry of Education offered him a scholarship opportunity in Europe, but he refused for something Allah had designed. He was appointed as an elementary school teacher in Al Ismaieliah School, on the West bank of the Suez Canal, where the Da’awah was born where he established his thoughts and his Group; “The Muslim Brothers’ Group.” Special Effects Hassan El Banna grew up in an Islamically conservative home, a simple, but good, elementary and junior high schools, and the neighborhood Mosque. In all three places, he found the references and the scholars, in the persons of his father, his teachers and the classes of the Mosque. He used to attend, and at times participate, in his father’s scholarly discussions and study groups with other scholars. These meetings left indelible impressions on his thought, vision and more importantly his character. Besides his ability to memorize poems, he memorized the Qur’an at a young age. That gave him a very special power. He grew up to fear no one other than his creator. He was known for being very articulate as he gave sermons in Mosques at a young age. Studying education in particular gave him special skills that helped him formulate his message, articulate it, and convince thousands of listeners at a time of the righteousness of his goals and the sincerity of his heart. He was equally able to convince both highly educated intellectuals and lay people. The Country’s Atmosphere As El Banna moved to Cairo for higher education, the country and the Muslim world were going through turmoil. Egypt was boiling under the raging popular sentiments against the British occupation. The Muslim world had undergone two consecutive political surgeries during the 1st World War that resulted in the re-mapping of the Muslim World countries, and soon after the total collapse of the Ottoman Caliphate (Empire). This latter event influenced most of the thoughts and vision of Imam Hassan El Banna for both Egypt and the Muslim World. Empowered by his Sufi training with the Hasafeyeh Group, the scholarly education he mastered at home and in the college, and the Ismaileyah experience with the occupation’s manipulation and exploitation of the Egyptian labor, Hassan El Banna was very well prepared to make his next move: forming a Kamiah to address these issues on behalf of the nation and the Muslim World. Dr. El Qaradawy gives us the circumstances surrounding the arrival of Imam El Banna to Cairo: “Imam El Banna’s arrival to Cairo coincided with Political and intellectual boiling that changed the 1920s in Egypt. He looked at this situation with the eye of a simple religious villager. He concluded that the serious problem were the political conflict of political parties, the Wafd, the Ahrar, the endless loud political arguments which resulted in divisions after the 1919 revolution, the call for atheism and promiscuity that surrounded the Muslim World, and the attack on established norms and beliefs. These phenomena were supported by the Ata-Turk revolution in Turkey. These were also orchestrated by the so-called ‘Intellectual and social liberation movement’ of Egypt, then, the un-Islamic trends inside the Egyptian universities. These trends derived its inspirations from the idea that the University cannot be fully secular unless it revolts against religion and fights the norms based on religion. In addition to the above, the atheists, the liberals of the private intellectuals ‘saloons’, the organizations, the magazines, the books and the newspapers worked hard to promote the ideas that aimed at weakening the influence of religion in public life.” Private Frustrations El Banna expressed his reaction to these phenomena, like that of some of his contemporaries, in the following statement: “No one knows but Allah, how many nights we used to spend examining the situation of the Muslim Ummah, and what it had reached in all aspects of its life. We used to analyze the diseases and the possible remedies. The impact of our pain, for what we had reached (of misery), overflowed and, indeed, made us cry. We used to wonder when we found ourselves very busy with this serious business, while others were roaming the streets between cafes and nightclubs. And if you had asked one of these people about their indulgence in these useless and wasteful activities of theirs, he would say that he was killing time. Does not this poor person know that killing time means killing oneself! For time is life itself. We used to wonder about these people, the intellectuals in particular. We thought that they are the ones who should carry that banner and the responsibility. We used to say to each other: ‘isn’t this a disease of the diseases of the Ummah? May be it is the most dangerous one; that it does not think of its disease, and it does not work for a cure to cure itself. For this we do work. And to reform that corruption we dedicated ourselves. Our condolence, thanks to Allah, that Allah has made us amongst those who call unto Him, and work for His Sake” El Banna, therefore, was among the few of the few who cared enough to the degree that he cried as he met with other friends and colleagues in a case of apparent helplessness. This energy was, later, turned into a positive force for change. What can we do? They used to ask themselves. Can we do anything? Can we stand against the superpowers of the world? Can we bring about any change in the lives of our people, our nation or our Ummah? If so, what can we do? Such questions kept lingering in his mind and soul, and he kept discussing these issues with close friends. He took it further to Al Azhar, the most prestigious Islamic learning institute. He met with Al Azhar scholars, and came back home empty-handed! This became a constant process of frustration with both the foreign forces working against his ideals of an Islamic world he dreamt of, and the domestic forces of despair, helplessness, and surrendering to these forces. El Banna, however, dealt with these forces with an idealist’s vision and a realist’s plan. He combined the dreams and the vision to address the realities and the feelings of people around him. The Muslim Brothers’ Islam! El Banna explained to his followers the various popular misconceptions about Islam, in his “Fifth Convention Message” as follows: “Allow me, respected audience, to use this term; ‘The Muslim Brothers’ Islam.’ I do not mean that the Muslim Brothers have a new Islam that is different from that which was brought by Messenger of Allah (pbuh) from His Lord. Instead, what I mean is that many Muslims, across the ages, attributed to Islam descriptions, attributes, limits, and designs from their own, and used its flexibility and broadness in a harmful way, despite the fact that these were only for a divine wisdom. They differed greatly over the meaning of Islam. Several impressions and concepts of Islam were created in the souls of its own followers. These impressions and concepts might have been close or far away from Islam as it was first represented by the Messenger of Allah (Peace Be Upon Him) and His companions in its perfect example. Some people confine Islam to the worship system. If they did that, or saw someone doing this worship, they are content for what they see, and they count this as the core of Islam. And this is the popular understanding of Islam according to many Muslims. Some people see Islam as no more than good manners and overflowing spirituality, and the philosophical food for the spirit and the mind that takes them away from the dirt of the dark oppressive matter. Among people are those for whom Islam is limited to the admiration of the practical aspects of Islam. They do not look beyond these aspects, nor do they like thinking about anything else other than those aspects. Some see Islam as a collection of inherited beliefs, and the useless traditional practices that bring no advancements. This type of people is resentful to Islam and what relates to it. You find this phenomenon very clearly in those who have been foreign/ Western-educated, without being given the opportunity to experience Islamic facts. They did not know anything about Islam to start with. Or they may know it in a deformed fashion, through their interaction with Muslims who did not represent Islam well.” In explaining what he called “The Muslim Brothers’ Islam” he pointed out the following: “(1) We believe that the rules and teachings of Islam are so comprehensive that they encompass the affairs of people in this life and in the Hereafter. Those who think that these teachings address the worship aspects or the spiritual aspects alone are wrong in their thinking. Islam is faith and worship, a country and a citizenship, a religion and a state. It is spirituality and hard work. It is a Qur’an and a sword. The Glorious Qur’an speaks to al of that and considers it of Islam’s core and its essence. It calls upon man to excel in it all. This is what the verses points out to: ‘And seek with that, which Allah has provided you, the (reward of) the Hereafter, and do not forget your share of this life, and do good as Allah has done good to you.’” He continued to quote several verses from the Qur’an that reflect the comprehensive encompassing nature of Islam to show how Islam covers all aspects of human life. He continues: “(2) Besides this, the Muslim Brothers believe that the foundation of Islamic teachings and its sources are the Book of Allah, i.e. the Holy Qur’an, and the Sunnah of the Messenger of Allah (pbuh), to which, if the Ummah is committed, it can never go astray. Many of the ideas and the sciences/knowledge that came in touch with Islam and was colored with its color, carry also the color of the times in which they were developed, and the peoples who were contemporaries of these times. Therefore, Islamic systems, to which the Ummah should be directed, must be derived from these pure sources, the primary simple. We should understand Islam as the companions of the Messenger of Allah (pbuh) and the first following righteous generation, may Allah bless them all, understood it. We must stop at these divine limits so that we do not restrict ourselves with something that Allah did not restrict us with, or compel out times to an unfit color. Islam is the religion for the entire humanity. (3) Besides that also, the Muslim Brothers believe that Islam as a world religion has encompassed all aspects of human life, for all peoples and nations, and for all times and ages. It came too complete and superior to address the detailed particles of this life, especially in things that relate only to purely worldly things. It offers the general rules in every aspect of these affairs, and guides people to the practical way to implement (this guidance) and to go within its limits.” El Banna’s Definition of “The Muslim Brothers” After explaining the comprehensive nature of their understanding of Islam, the Imam gives his own brief summary of the definition of the Jama’ah and its mission: “You can say that “The Muslim Brothers” is: 1) A Da‘awah Salafiyah; (A Traditionally Sourced and Based). They call (people) to take Islam back to/from its pure sources, i.e., the Book of Allah and the Sunnah of the Messenger of Allah (pbuh). 2) A Sunni Method: Because they, i.e. The Muslim Brothers, commit themselves to implement the purified Sunnah in everything, especially in belief and worship, as much as they can. 3) A Sufi Reality: Because they know that the foundation of goodness is the purity of the soul, the cleansing of the heart, the constant work, the abstinence (from the indulgence) of people, love for the sake of Allah, and the joining (of others) for goodness. 4) A Political Organization: Because they demand the reform of the domestic governance, reviewing the foundation of the relationship of the Ummah (Muslim Nation) with other nations, and raising the people on the basis of dignity and honor, and the pride in their (Islamic) identity to the farthest limit. 5) An Athletic Group: Because they take good care of their bodies, and know that the ‘strong believer is better than the weak believer’, and the Prophet (pbuh) says: ‘Your body has a due right on you’. They also know that all the Islamic duties cannot be performed except with a good healthy body. Prayer, fasting, alms and pilgrimage requires a body that can withstand the duties of earning the living and the struggle for that purpose. They also pay attention to the forming of their teams in a way that is superior to some specialized athletics clubs. 6) A Scientific, Educational, and Cultural Association: Because Islam makes knowledge seeking a fundamental duty on every Muslim, male and female, and because the Brothers’ clubs are, in reality, schools for educating and culturing, and institutions for training the body, the soul and the mind. 7) A Business Corporation: Because Islam cares for fund raising, and earning it in the proper way. The Prophet of Allah (pbuh) says: ‘Good money is best in the hands of a good man.’ He also says: ‘Whosoever sleeps tired of hand work, he sleeps forgiven’, ‘Allah loves the handy man.’ 8) A Social (Service) Idea: Because they care for the Muslim society’s diseases, and they try to reach the proper remedies to cure the Ummah from such diseases.” Conclusion El Banna had developed lots of views regarding women issues, education, economic reform, political reform, Islam and the West, the concept of Jihad, liberating the Muslim Ummah, and many others. Such a short article could have never covered all or even some these issues. To understand Hassan El Banna, however, especially by Western academicians and researchers, one must caution against the theoretical analysis of his opinions outside his own context. Hassan El Banna dos not need me, or anyone for that matter, to explain or defend his positions, for he was articulate and accurate enough to get his point across as clear as anyone would. I found it personally very enlightening and rewarding to study his life, his work, and his movement. I found his words as the strongest argument for any case he presents. Nevertheless, I also found, amongst his followers, one who followed him only after his assassination, Sayed Qutub, to be equally articulate, strong, and committed. I’ll let Sayed Qutub conclude this article with his words of condolences. He wrote: “Hassan El Banna passes on to be next to his Lord. He passes away as the foundation of the structure is complete. He passes on as his assassination comes in the manner planned for him: A new process of the building processes, a process of deeper foundation, strengthening of the walls. Not a thousand sermons and one sermon, not a thousand message of the beloved lost martyr would have ignited the Da’awah in the souls of the Brothers, as did the droplets of his pure shed blood… Our words continues to be like wax dolls, until die for their sake, the spirit flows into them and life is prescribed for them.” Copyright © 2003 by Muslim American Society. All rights reserved

Qofka soo qoray ujeeddadiisu ma ahayn afka soomaaliga ee waxay ahayd in fikrad laga dhiibto dhibka dadkaas lagu hayo. Intaasi waa iga xussusin. Haddaan mawduuca u noqdo arrinta uu qoraagu sheegay waa arrin sax ah oo jirta, 5ta dulmi oo uu sheegay iyo ka badanba waa lagu hayaa dadkaas walaaleheen ah oo soomaalinnimada iyo islaamnimaduba inaka dhexeyso, waxaanay aniga ila tahay qofka arrintaan inkira iyo kan taageersani waa isku danbi, waayo wax la inkiri karo way ka weyn tahay, waa wax soo jiray una muuqda sida qorraxda oo goor barqa ah geeska Afrika kor taagan, laakiin midda yaabka lihi waxa weeye maxaa loo waayey culimmo, siyaasiyiin, wax garad, hoggaamiyo dhaqameedyo ama xataa fanaaniin is taagta siday arrintaan uga hortegi lahaayeen oo olole ballaaran ugu qaadi waayeen, Ilaahay ayuunbaa qof walba qalbigiisa og, oo ma dhihi karno soomaali oo dhan baa arrintaa isku raacsan, shaki la'aan way jiraan dad ka soo horjeeda laakiin maadaama la arki waayay dad ka soo hor jeeda oo muuqda lagana maqli waayay maxfallada la isugu yimaado, waxaa iska cad inay daka ka soo hor jeedaayi aad iyo aad u yaryihiin. Arrintu si kasta ha ahaatee, masuuliyaddu way kala weyn tahaye culummada diinta mid weyn baa saaran! waayo midka hoos ku qoran oo kale (signature) oon soomaalidii kale ooy isku qabiilka ahaayeen wax u oggolayn ka sugi mayno inuu dadkaas soomaaliyeed iyo kywa kale toona xoreeyo ama u ololeeyo. Ilaahoow adaa qof walba qalbigiisa u jeeda!

He is just like his cousion see bottom

Raxmah, Well said Sister, summary and very usefull. thanks Sis.

Br. Nur You didn't say fulaaan or fulaanah is Zindiiq, and i didn't say thatyou say someone is Zindiiq, what i said was i'm not happy about the word Zindiiq, and that doesn't mean that you say someone is Zindiiq, i just wanted not to open us this door because if we open this door we would never be able to shut it. look all the people who opened this door they continue to open door after door untill they split themselves into many groups, each group describing others that they lost the right way and publishing many books about them, desbite the 99% similarity between them. That was my conservation about the word ZANDAQA.

Yaa Jamaaca, time is running out, let's first prepare the application to the kipligat (innaga illeen garsoore u dooranaye) and if appropriate we should hold a sort of meeting in somwhere to nominate our candidate. where are the Admin. & moderaters they should also say their sayings. no more delay pls.

Originally posted by Nur: Flying Sis Actions are indicators of aqeedah or lack of it, if a pesron who happens to live in a non Muslim envirenment performs prayers, and conforms to Islamic etiquette ( Akhlaq) it shows that his aqeedah is likely to be correct,) I agree with you Sxb untill here, but to be honest i'm not happy the word Zindiiq, because Zandaqa means to be out of Islam and i think it's very difficult issue and dangerous too to describe someone as Zindiiq, on the other hand Aqiidah is not more than the IIMAAN and IIMAAN is the six pillars which are well known among the muslims around the world and if you look many Aqeedah books today they ignore most of these pillars and concentrate other minor issues. For example you'll find very few books which concentrate YOWMUL QIYAAMA as a part of Aqeedah and even BOOKS of ALLAH or his PROPHETS while they concentrate what even ULUMA, let alone the ordinary muslims, didn't agreed on it. Anyhow this is very big issue and needs more cautious as well as deep knowldege but as an ordinary Muslim we need to grip on the 5 pillars of Islam (as an AMAL) and the 6 pillars of Iimaan (as an AQEEDAH).

1. "They are not in Baghdad. They are not in control of any airport. I tell you this. It is all a lie. They lie. It is a hollywood movie." Mohammed Saeed al-Sahaf, Iraqi Minister of Information. (by: Shuju 1) 2.#1 Reason why Somalis are messed up: Half are born as result of Mirqaan, the other half bisinka Looma Raacin (by: Gediid) although it would be better .... Bisimka Looma Qaban, instead looma raacin 3. Danbigeena Ilaah ha dhaafo Intii dhimatay Ilaah hau naxariisto wixii khayr ah Alle hana waafijiyo boqol wardi soo akhri faataxa (by: Nuune)

Thanks All, but we've no time to elect fulaan or fulaan it's too late, the confrence is in it's latest stages So, let one of us come forward and we have to elect him. it's unwise that there is no candidate from one of the most popular somali websites. Common guys before it's too late :confused:

I am serious almost all somali websites have advertised their candidates, So why we as SOL don't have our candidate, it's easy and free of charge election, the only thing should the candidate do is to send a letter to Kipligat and that's it! no matter if he/she lost we've done our duty, we elected one person as a Somali president, since we're more than 3000 nomads our voice should be heard. Isn't it? i will start to elect our candidate and please take a serious and elect your candidate and remember time is runing out! This is my 1st candidate: JAMAAL 11 2nd candidate: OG MOTI

Baashi & Tamina thanks for these beautifull articles, Indeed Sheikh Hassan Al-Banna was one of the Muslim Heroes, unfortunately, because of Egypt goverments opposition to his Islmaic ideas (which one of it's secret agent assasinated him in 1949) all his works were banned in Egypt and many other arab countries, and his fellowers were either excuted in prisons by Gamal Abdilnasir or fleed from Egypt during that hard time, anyone who used to listen Sheikh Abdihamid Kashka's cassetes will realise the horror ond cruelty of that regime to these noble Sheikhs and reformers. instead of promoting and being proud to them they tortured and killed in the prisons. that's why the Sheikh Kashka always callinc Egypt as unlucky country (Tai'sah) but desbite these oppressions, assasinations and executions of his fellowers Sheikh Al-Banna became the father of all modern Islamic movements. some of his fellowers were Sayid Qutub - the Author of - in the shadow of Quran - (who was also executed by Egypt's government), Abul A'ala Al Mawduudi, and many others. I have read some of his works and i think one of his most usefull works is his 20 principales which all muslims should realise to minimize the differences between the muslims and i'm sure if all muslims would agree these 20 principales they would unite and return their origin source Quran and Sunnah. i don't have an english version of these 20 principales but i will try to find them and if someone else could find it would be better, otherwise i've to try to translate from arabic with my broken english.

I can't laugh because because i just had my launch however, he is more relistic than this one. see bottom

Good idea Sis, I also heard that a new converted muslim japanese man blamed arabs that japan always supplied them to the latest new technologies and arabs never supplied them these original religion untill pakistani tabligh brothers introduced him to the Islam. it's true !

Originally posted by Jamilah: Asalamu Calykum, So, being optimistic is very rare in this case. Anyway back to your topic...dying breed, eh? Well i do not have much to say about that if they are so "wise" then how come there is no peace in Somalia? Salaam I agree with you Sis.

I agree with him, have you seen an Arab president, king enz. has such courage.

during that period there were fights between sayid Maxamed Cabdulle Xassan and other somali clans on one hand, and between him and the British colonialism on the other hand, therefore these somalis may fled from these fights.

Nabad iyo Caano to all SOMALILNAD from Gaarisa to Xaafuun and from Cali sabiix to Fiiq.

thanks Shuju the for brilliant article, it's very ueseful. :cool:

Rayana you're absouletely right when you say .... are we hypocrites after all since we catagorise ourselves into clans and think reer hebel are better than reer hebel. i would add we're not only hyporites but we're the champion of hypocrites, and as you mentioed qabil is in everywhere even in the mosque and madrassah

Nur, Thanks Saaxiib, ishaad ka ridday meeshii ku haboonaydna waad ku qortay, ha Maqlin 11 hadalkiisa, dhinaca poetry ama suugaanta waxaa aada qof jacayl hayo sida 11 oo kale , xikmado fiican ayay ahaayeen midba midka kale ka daran. ha ka daalin hawsha :cool: