Allaha Sahlo....

I guess there should be a rule against Copy and Paste....It kills debate and creativity.......Read what ur fellow nomads think, it is a rare commodity those days...

Correct it is Borama---Indhihii Basaasaw Boorama Ma aragteen.

"Ignorance kills"----- Being extremist in our views is a gene of somalis, we were not harnessed to be Flexible "Geel-jire culture". Anyway full understanding of Evolution is required before judging, Even Sheikhs are required to study and to have a complete idea of an issue before releasing a Fatwa about it. Evolution is the change that happens to one or more of our inherited genetic traits over course of time. There is a difference between the Theoretical Evolution pointed by Darwin and the Scientific evolution that is used today. Scientifically evolution is very apparent and exists in our real lives, Every scientist believes in it whether Muslim or Non-Muslim. A very easy example is the Swine flu; Influenza virus or the Flu virus goes through a series of changes from time to time, these changes are not usually significant to cause clinical dilemma, but those changes add up to form a new strand "sub-Type" of the virus that is strange to us and causes a different clinical scenario. This change is Expressed as "Genetic Drift" Which is a mechanism of Evolution. This is a proof That evolution is existent, Other examples include ; Cancer cells that undergo mutation by acquiring new genes in order to resist chemotherapy, Bacteria always reform itself and gain new genes to resist antibiotics. All this examples are present in our life, No healthcare professional or a scientist could deny, Even Media is a witness to the SARS outbreak and Chloroquine-Resistant Malaria. As a Muslim I Believe that Humanity started From Adam and Xaawa, Not believing so is breaking one of the "Arkaanul Iimaan", But since Darwin have no evidence proved by contemporary science, on the contrary Darwin was disproved by many other archaeologists and scientists. I am not obliged to believe him But that doesn't mean all his work is false. Remember Louis Pasteur who proposed the Germ theory of Disease, Who invented the Anthrax vaccine, The savior of the French chicken and Silk industry And Even the the First person to Produce and Administer the Rabies vaccine. He literally used The word Vaccine at first with its current meaning, His theories gave rise to the Idea of Washing hands before and after dealing with patients, He disproved the Spontaneous generation theory and even he has a complete process called after him "Pasteurization" . This significant scientist once in a hall full of Doctors and Sceintist claimed he invented The Treatment of Tuberculosis he was harshly disproved and his work was in vain. "To err is human and Perfection is divine"- same goes for Darwin and Louis Pasteur. As a Muslim you should have the Wise judgment to know what is wrong from what is right, Not believe every word that comes from the mouth of ignorant ones, Just Like believing In Alshabaab Waxay yidhaahdeen markii Ardaydii qalinjabinaysay la qarxiyay "Maxay baranayeen!, Sida gooryaanka loo walaaqo ayaa la barayaye" We are Muslims, The First Word to be revealed of Quran To our Prophet (Naxariis iyo Nabad galyo korkiisa ha ahaatee) was IQRA'A "Read". We the the IQRA'A nation, A nation that will only prosper through knowledge and reading. The fact that our Prophet (Salaa Alaahu Calayhi wa salam) was illiterate Have A message that his Ummah Should not be Illiterate and he marks the End of Illiteracy .

Guess this one. <img src="

I don't Want to be hasty, Laakiin Evolution-ka dhamaantii ma khaldana, It may be exaggerated by Darwin claiming Humans are monkeys and giraffes acquiring long necks, But it is true in case of Bacteriology and experienced on daily basis. One harmful strain of Bacteria that was sensitive to the good old penicillin the next morning it is resistant to Penicillin and we will look for another drug, and it is only a matter of time until that new drug is no longer useful. Again Ma lihi Humans Evolved from Monkeys (Acuudu bilaah Wa astaqfirulaah) Laakiin like any other lie Evolution is True concept lagu naaxiyay been badan.

@Nabad_dadaye, Waan isku dayi walaal. @Naxar Nugaaleed, Thanks and Your idea is excellent, I will try to add some English flavor next time.

He is one of the very few Somali Bloggers that his word touch the Somali scholar.

Even long before that I was, like many of my country people, lamenting the centuries old misfortune of my country and Africa; a misfortune that has become an everlasting viscous circle where the agony and distress expressed in a poem stands vividly valid over nearly 30 years as the day it was penned down. It gives me no comfort to read the following poem Qiiro that I wrote in December 1984 and was listened by many people back then in audio cassettes to be shocked that the conditions stand the same. “Qab-qabta waddankeena Qalaanqalka taagan Wanaagga la qoomay Qiyaama jooga Rasaasta qarxaysa Qaxootiga daadsan Abaarta la qiiqay * Hooyada qaxarkeega Ilmaha ka qandhaysan Qareena u weyday Ilmada ku qubaysa * Odayga qulubkiisa Dhulkuu qodanaayey Hashuu u quminaayey Abaari ka qaaday * Carruurta qadoodi Caloosha qarraadhay Qorraxda duhurkiiya Ku beer qadhqadhaysa * Intuu qalbigoodu Ka qoonsan lahaa Miyuu shir qabiilo Qalqaashay dadkaygu- (Qiiro, December 10, 1984). You can the full poem at my blog. So is this the destiny of the Somali people, one may ask? To which I could give a resounding NO; simply because as Somalis we are not less than other human beings in the world. In fact the Somali people are a very industrious race with great resilience. Their survival skills and entrepreneurship are proverbial. We are not also less patriotic than any other race in the world. On the contrary, one can argue that the root cause of the current debacle of the Somali people is patriotism went awry. They are the victims of their own nationhood and their legitimate dream and struggle to unite their race in one state and under one flag. An unlucky nation in hostile surroundings, they found themselves like a lone wolf in an unfriendly environment and a world dumb to their cries for justice. As frustration breeds desperation and helplessness, it is natural in such a situation for brothers-in-arms to turn against one another and descend into a macabre condition of absurd proportions. The situation turns hellish also when the nature itself plays its hand. No one can doubt also the hospitality and the generosity of the Somali people, a character that is deep-rooted in their nomadic culture. One thing we Somalis lack however is a sense of community and cultural cohesiveness. Just like our nomadic life when families moved together, settled together, fought together, died together and survived together in bloodlines, we still do the same and segregate ourselves in bloodlines even when we migrated to distant lands. Visit any metropolitan in the world such as Nairobi, Dubai, Riyadh, London, Amsterdam, Melbourne, Ottawa, Minneapolis and Washington D.C and it will take you no time to find where your clan members gather. You may stay as long as you wish and unless you deliberately go out of your way to search for old classmates and old friends who may not be related to you by blood, you may end up not seeing any Somali per se but your own clan members. We do this while we see other African brothers such as Ethiopians, Sudanese, Kenyans and others making their own communities despite their differences in ethnicity, culture, religion and language. If our brothers from the Horn of Africa can do, there is no reason why we cannot also do it. But only if we learn that our short term political differences and interests should not impede our long term goals to prosper and work together as a community. Only then we will be able to feel our collective pain, we will be able to lean on each other, and by pooling the few bucks that each one of us can afford we can make a difference. One can easily fall, but to rise needs an effort and sometimes a help and I am sure as Somalis in the Diaspora, we have the capacity and I am sure the desire to do it, if we appeal to our sense of community and put our political differences aside. Being in every corner of the world, I am sure as Somalis we are today stronger and more resourceful than we have been at earlier times. All we need is an organized effort to lift the misery of our people back home with the help of the international community. The misery is not eternal and the day will come when the media of the world will talk about our fortunes to the world instead of our misfortunes. And as I sang about the suffering of our nation, I also sang about my dreams of good days to come. And come they will if we all adopt and internalize the passion and optimism that exudes from the following stanzas of the following poem Walbahaarku Wuu Tegi ( the misery will go). “…Dalkaygow wallaahiye Warwarkiyo waxyeeladu Cidna lama walaaloo Qofna weerka dhiilada Wehel looma siiyoo Kuma waaro ciilkee Waxad wayda haysaba Waagii dhowaayoo Walaacani ku haystiyo Walbahaarku wuu tegi. * Wallee maalin dhow waqal Weelka loo dareershiyo War caloosha deeqoo Gaajada badh wiiqoo Wadnaha ii qaboojiyo Weedh aan ku diirsado London waayirkeegani Waxyigii ilaahiyo Wada dhalashadeeniyo Waayaha ka weyneen Weligii go’ayn iyo Waadaantan gaaladu Waddankii ku dhaafteen Galabtii wadaagniyo Waayeelka hirarkiyo Ababshaha wardoonkiyo BBCiisdu way werin…” (Walbahaarku Wuu Tegi, 1999) By: Bashir Goth Email: bsogoth@yahoo.com N/B At times like this it may also be healing to listen to the sad mother’s lullaby “Ha iga ooyine aamu”

Awdalpress – London – Col iyo Abaar, war and drought, were the historical enemies of the Somali people; the two disasters that played havoc with their nomadic life. The fear of these combined calamities was so engraved in the Somali psyche that it manifests itself in their prayers; Ilaahow Col Iyo Abaarba Naga Hay (O’ God spare us from both war and drought). There was also no ills worse to invoke when cursing an enemy than to curse them with war and drought; Col iyo Abaari ku Qaadday or Col iyo Abaari Kula Tagtay are both curses that bid you to be taken away or snatched away by the twin terrors. Nabad iyo Caano (Peace and Milk) was the antidote to Col iyo Abaar. And if the rainy season was exceptionally good and the pasture was abundant, then it was a time of Bashbash iyo Barwaaqo”; a time of splash and abundance or prosperity”. For Somali nomads, therefore, Nabad iyo Caano was their best time, it was for them a time of Nimco Ilaah (God’s bounty). It was when both people and their livestock and in fact all plants and creatures on earth had Biyo iyo Baad (water and food). Without rain, Somalis live on dead earth. When I met my wife for the first time many years ago, all she knew about Somalia other than a story she heard as a child about the Mad Mullah was that: “It was a dry land that came to life after rain.” Surprisingly, this was the first time in my life that I took note of my country described in such a graphic and indeed a realistic way. Sometimes, we need to see ourselves through the eyes of others. It is no wonder that fatalism holds sway over the Somali people as their life hangs on the forces of nature and the Will of God, for who else but: “Allah sends down water from the sky and by it brings the dead earth back to life. (Surat an-Nahl, 65). The Somali farmer can throw seeds to the ground, but he knows that without rain he should not expect to harvest them. If rain fails to come, then there is nothing he can do but look to the sky and pray. It was at a moment like this that a Somali farmer expressed his plight in the following biting lines: “Illayn laguma doog dhabo hadhuud Roob an kugu daadan Cirka meel dushaada ah illayn Dooxid lama gaadhid…” Today, the Somali people, as in many times in the past, face the apocalyptic double hit of Col iyo Abaar. Of the two, however, it is the Abaar that devastates the lives of the nomad. It is referred to as Abaar iyo Oodo Lulul, drought and tree shaking, as Somali nomads shake trees with their traditional hangools – a kind of a stick with a hook- to fall dry leaves for their livestock). One can run away from an enemy and avoid the areas of hostilities, but one cannot escape drought, particularly when it hits across traditional grazing areas. This is why the collective memory of the Somali people records the worst droughts that devastated the people through history. Known by their telltale names that give graphic description of their catastrophic impacts on people’s lives and livelihood, some of the best memorized droughts include: Abaalees, the one that overran everyone and everywhere; Liqa iyo Qutura, the one that swallowed and stayed unyielding; Arbacadii, the one that started on the year that began on Wednesday; Xaaraamo Cune, the one during which people were forced to eat the inedible or legally prohibited food; Hawa Rida, the one that humiliated every proud person; and Jaahweyn, the one that stared at people in the face for a long time. Also remembered are Maadh Gambiya, the one that devoured all wealth; Hayaan Dheer, the one that forced people to travel long distances; Siigacase the one with red sandstorms; Jaan Ma Reeba, the one that didn’t spare a single shoe as even shoes were boiled and eaten for food; Haarriya, the slow moving and grinding one; Bariis Guradkii, when the people were forced to eat rice which was an alien grain to the Somali people at the time; Sima, the equalizer as it made all people equal in misery and penury; Dooryaanle, the one that was characterized by the enormous quantity of worms it produced due to the enormous number of carcasses of dead animals around; and Daba Dheer, the long tailed – the never ending one. When droughts last long and people and livestock perish, the only option the surviving people have is to seek refuge in a place which is mostly far and alien. In the old days the name for this torturous journey was Daaduun (escaping from famine and poverty). The word Qaxooti which is today’s parlance for refugees was used in the old days for people running from war and hostility but not from famine. Just like we see them doing today, the people on Daaduun would travel as far as their weak legs could take them, as far as their last drop of water could last them, and as far as the famished, haggard and malnourished children could make to the nearest graveyard or the nearest help whichever came first. But today, Somalis are running for Qax iyo Daaduun -both running from war and from drought’s famine). Watching the news with my son and hearing that each day around 1500 people arrive in Kenya, he quipped: “Aabbo, if the Somalis leave the country in this rate and I know your population is small, I wonder, if anyone will remain in it.” He is a college student now and I remember addressing him in a poem I wrote when he was yet unborn telling him about the misery of the Somali people: “…Insha Allaahu dhib yari iyo caafimaad Waad ku soo dhalane Ilmayohow la wada dhawraya Bal an war kuu dhiibo * Hadday adiga nabadi kuu dhantahay Dheregna aad hayso Ood caalamkaba dhexdaa hooyadaa Moodday dhummucdiisa Adduunyada dhib baa joogta iyo Dhiilo iyo ciile Dhawrtay isku laayeen tolkay Dhiigna loo qubaye Waxa dhagarta loo galay anaan Dhiilka la ii shubine Gobannimadii loo dhaxay runtii Gaalka lagu dhoofshay Haweenkiiba kama dhaashadaan Dhiilahaan lulaye Dhul aan kuugu faaniyo ma lihi Dhoobo iyo ciide Dhagax buu Ilaahay ka dhigay Ani dhankaygiiye Dhawrkii bilood buu habeen Dhibic ku tiixaaye Dhuuni baan ka raadcaynayaa Qooddi dhabarkiiye Awr baaban weli dhaansadaa Dhererka jiilaale Dhallaankii harraad bay dhugteen Dhabarka saarraaye Ceelkii dhicirta weynaa beryahan Looma dhaadhicine Dadkaygii dhammaayo ma hadhin Ruux ad dhugataaye Iskadaa qabiil nin u dhintuu Loogay dhirifkiiye Dhilmaanyaaba weli laysa iyo Dhaxanta dayreede…” (Laba Dhuux, 1989) Since then the world has changed beyond recognition. The Berlin Wall fell, the Soviet Union had collapsed the cold war had come to an end; the information technology has made the world a global village. But even after two decades, just like the many decades before, the conditions remain the same for Africa. Nothing changes in Africa. It is either war, brother killing a brother, or drought, or both of them. Daaduun and Qaxooti all along. It is as if time stands still as I referred to it in the following stanzs: “…Afrikay dhagax dixeed Miyaad sidii dheri jajabay Duleedka u dhooban tahay Dharaartii soo baxdiyo Habeenkii loo dhaxaba Waqtigu ku dul dhereran yahay ? * Waa kani dhiigii qulqulay Haraha dhacadiida ee Sidii durdur loo dhurtee Miyaan ciiduba dhergeyn ? * Miyaanuu ubad dhallaan Dhirif li’i seexanayan ? * Awrtani dhoomaha sidee Jiilaallada dheelidiyo Miyaan dhaankuba degayn ? * Samada aan dheehdayeen Quraanka u dheelmiyiyo Miyaan ducaduba dhalayn ?… (Dhuxusha Ka Madoobiyaa, 1999)

OdaySomali;733966 wrote: Can Awdal survive without 'Somaliland'? For me that would be a more interesting question. Yes, Awdal have Borders with Djibouti and Ethiopia, the Red sea would provide international access. If you mean politically , Yes, Albeit blocked by Maroodi jeex "Formerly Woqooyi galbeed", Awdal could join and be whatever they want. But, For now Awdal is Part of Somaliland, It Harbored the Somaliland government for its first 6 months, Awdalites created the national anthem and flag of somaliland. Yes, Awdal is Marginalized in the current Somaliland Government But that does'nt mean they would drop somaliland at an instance. it is those enemies of somaliland plotting with few calooshood u shaqaystayaal to create qalalaase.

Nabdaadin Dabadeed I have been a silent reader of this Forum for few years now, I finally summed up enough courage to post something I deem to be useful to the Somali community. I have googled it few times a while ago and none came about "Afka-maldahan" So I took the initiative to start writing about it....Again I was hit by writers block and cannot go forward. Afmaldaha afka soomaliga Afmaldaha ama Afka maldahani waa hadalka oo la sogordahay (*****lay). Si fudud, waa hadalka oo sida uu yahay maahee si kale loo dhigo. Afmaldahu waxa uu suugaanta ku daraa qurxin, gaabin , ujeedo qeexid isla markaana ka dhigaa mid soo jiidasha leh. Afmaldahu waxa uu la mid yahay Balaaqada luqada carabida (بلاغه). Inkasta oo meelo farabadan ku kala duwanyihiin, laakiin fikrada ay xambaarsanyihiin waa mid qudha. Noocyada afmaldaha. Jaadadkiisu waa Ekeyn, Qofayn, Sarbeeb, Dayrin(Yamxeero), Buunbuunin iyo Sillan-sugan. Suugaanyahanada qaar baa intaa ka badiya, laakiin ilaa imika inta lagu heshiiyay waa intan. 1-Qofayn:- Qofayntu sida magaceeda ka muuqata waa inaad shay aan qof ahayn ula hadasho sidii qof ku fahmi kara kuuna jawaabi kara.Had iyo jeer maaha in ay walaxdaasi jawaabto laakiin waa inaad u ekeysiisa in ay walaxdu dhuganayso weedhahaaga. Tusaale Ismaaciil mire wuxuu yidhi. Guuguulihiiyow haddaad guga u ooyayso, * hadaad mooday keligaa inuu gubayo jiilaalku, Oo aad gabooyahan ku madhan gama' la'aan diiday, ** *Guuguule=nooc ka mid ah shimbiraha.(shimbirkan waxa loo yaqaan sidoo kale shimbirka colaada) **gabooyaha= qalabka dagaalka. Gabaygan waxa uu ismaaciil mire la hadlayay guuguulaha isaga oo ka samirsiinaya dhibta jiilaalka-ku-lamaanan colaadu ku hayo. Tusaale 2 Cali xuseen wuxuu yidhi:- Fiin yahay adaa ololayoo, oohin ciirsadaye* Haddii aan laguu imannin waad, aammusi lahayde Maxaad aragtay waan kula qabaa, uurkutaallada'e? Waxay tidhi "Ilaahay taqaan, aad u garanayso Oo aad Islaam tahay iddaa, waa irdhaysnahaye." gabaygan cali xuseen waxa uu la hadlayay fiinta oo ah nooc shimbiraha ka mid ah, sida inoo muuqata waxa uu cali xuseen ka dhigay fiinta mid u jawaabtay oo uu yidhi waxay tidhi. 2-Ekeeye:- Ekeyntu waa shayga loo yaqaan carabiga tashbiih (تشبيه) oo ah in aad shay u ekaysiiso shay kale. inta badan waa barbardhig, waxana loo adeegsadaa in qof ama shay la amaano, walax kale loo ekaysiiyo amaba mararka qaar deelqaafo qof kale. Inta badan Ekeynta waxa ku lamaanan Ereyada ; Sida, dhigoodii baad tahay, lagu mood, la mid tahay, tahay iwm. Tusaale sida geed caleenloo ubax guud ka qariyo ooy gooni laamahu ay midiba geesteed hoobaan is gaadhiyo guntin midha ah leedahay oo soo gandoodoo galka faraqa soo daray oo godon barwaaqiyo durdur aan go'ayniyo gacan webi ku yaaloo oon gu' iyo jiilaal midab guurin baadtee Heestan gabadha lagu amaanayo loona ekaysiinayo geed wayn oo caleen iyo ubax leh , isla markaana midho badan oo bislaatay leh, midhahaas oo ah hoobaan ( kuwa iyaga oo aan la karin la cuni karo sida cinabka), geedkaas oo ku soo foorara haro ka hoosaysa, haba soo fooraree waabu taabtay oo biyihii ayay laamihii ku ciyaarayaan, oo hirarka biyaha kicinaya. Haradaas gacan biyaha ku soo shuba ayay leedahay oo aan gudhayn gu' iyo jiilaal. Sawirkaas ereyo fudud baan ku dhigay lakiin ninkii arkay ayuun baa garanaya quruxda ay leedahay!! 3-Sillan-sugan Waa xusid laba weedhood oo iska soo hor jeeda ama liddi isku ah. sida magaca inooga muuqata sillan waa shay wax u dhimanyihiin ama naaqus ah, sugan waa shay dhamaytiran amase xaaladii lagu yaqaanay ku sugan oo aan nuqsaan lahayn. Tusaale:- Qaasim wuxuu yidhi:- Dacartuba mar bay malab dhashaayood muudstaa dhabaqe. waxaan ahay macaan iyo qadhaad meel ku wada yaale. midigtayda iyo bidixdaydu waa laba mataanoode. Midi waa martida soora iyo maata daadihise. midina waa mindiya xiirayiyo murriyo deebaaqe. Masalooyin talantaaliyaan maandhaw leeyahaye. Qaasin tuducyadan waxa uu ku sheegay waxyaabo badan oo isku liddi ah, ka bilaw dacarta oo ah geed ku caan baxay qadhaadhka ayaa waxa uu sidoo kale xusay dhabaqa ay bixiso oo isaguna aad u macaan , macaanka iyo qadhaadhkuna waa isku liddi. deetana waxa uu isku matalay sida dacartaas qadhaadh iyo dhabaqeeda macaan.