The-freeman;849169 wrote: You have critiqued my position but you've failed to offer your own. Let's see if it is more reasonable than mine. i asked a question, is that fair? before conception =nothingness. is this a balanced equation? do solve.

Raamsade;849907 wrote: More terrifying than death is how you die. When I depart from this world, I wanna go out with a bang not a whimper. Imagine kicking out while making love to the buxom hussy next door?! What an ignominious death. People will think of me as the guy who couldn't finish the job. Or imagine dying in a car accident or collapsing from heat stroke in scorchingly hot day while mowing the lawn. Or for that matter succumbing to some girly illness like cancer. Believe or not some people actually die while taking dump! There is nothing special or memorable or glorious about these run-of-the-mill deaths. So, when I finally kick out, I want me a glorious death one people will talk about and remember for generations to come. Glorious death like sacrificing my life to safe a kid about to be run over by a bus or while zapping Alshabaabis and religous zealots in cause of secuarlism and sanity. desperate minds, initiate desperate thoughts. to wish for a glorious death, while living an inglorious life, shows the ill bigotry innocence in you. however, the wanting of people to talk about you, is the REAL purpose life means to you. unfortunately, they say, a dying ape will not bequeath,,,,,,,, rediscover your ideologies, please.

What a timely post. Thanks brother n.o.r.f.

al shabab is the only institution i can trust my nation with, as of now. Bal think over this,,,,,,,, Out of the frying pan, heee,,,,,kuhoobta hee. I mean, at least al shabab will not negotiate up on our land, sea and air. I mean, they are the best choice for our nationhood.

The-freeman;849082 wrote: Death is only problematic for the living. For me, death is similar to before I was concieved, nothingness. to relate before birth to after death, and describe the state as nothingness, highlights The ignorance index of your deeply held belief about life and death. the statement above is an evident against your very basic claim. If you believe after life is a nothingness state, what proof can you come with? How do you refute what you don't know? cilmi iyo aragti hadeeysan jirin, jahliga ayaa jaah la modaa.

ain't it a curse in action, denying a FACT? if not, then i don't know what would.

the petty, burahadeer, and the likes, troll every thread with stuff and non sense. What has al shabab to do with business in eastleigh? A total digrazing, that never fades. I own a shop there, lol.

i don't think following is a form of freedom.

stuff and non sense. Islam is the only state religion in somalia. This does not mean a non muslim cannot live in somalia. However, a ''muslim'' who denounces his/her religion, will be killed, for riddah. Hope this is clear.

wyre;820118 wrote: Athiests-ka ma is guursadaan :D lol@ wyre they can't go along easily,,,,,,,,,, dee muran maalin walbo, yaa kabixi karo. from there (having Mr/Mrs Right), the meher and wedding arrangements are the next two important steps. the guidelines for the meher will be the economic capability of the man and the smaller it is, the more blessings it has. The wedding arrangements should be an affordable occasion and at an affordable place. going to a five star hotel, is permissible, with its limits. after all, wedding event has the role of informing the ummah that, so and so are getting married Islamically. all the people need is soft eating, and no need for expensive expenditures. shooting the populace at the wedding, with the intermingling of opposite sexes, is not good, and may have a negative impact on the marriage itself. The mistakes to avoid will be: very high meher, tough conditions like (ayeeyo intaas sii, aabo intaas sii, etc), going for expensive hotels, hiring musicians, etc etc etc ~~~~ a good marriage is the the pleasure of worldly life.

lol@aaliyyah,,,,,,,,,,,,,hees maadan deeeynin wili,,,,,,,, allah hakuu sahlo inaad iska deeyso .................amiin

A comprehensive analysis on the draft constitution by a Somali professor. http://www.pambazuka.org/en/category/features/81819

xiinfaniin;830262 wrote: ^sharmarke, the dastuur does not replace teh quran. think of it as a bylaws to manage the structure of governance similar to the ones Mosques in teh western world typically have as i said xiin, apart from those two, the rest wexeey noqoni '' antum taclamuuna bi umuuri dunyaakum''' we are together

Aaliyyah;829592 wrote: hadal badan haan madhan ma buuxsho... madhan armeey kujirin. lol. hadal badan haan ma buxsho.

what is halal and what is haram, (tashriic) comes from only Allah, the rest is open to discussion. since Somalia is not a secular state, the religion (Islam) must be the pillar for its policies.

Abtigiis;830231 wrote: What is this shar'arke ? Naming and shaming? waryaa not all names exchanged in PM are the correct ones! lol@abtigiis<<< aad aan uqoslay runti. just admit. you are being polygamous for the wrong reason. a father is worth respect,, ee gabdhihi mid quraanka bogtay horta majirtaa? lol.

whoever reports, fighting is never a noble course. to restrain and talk, is the solution. Allah hasahlo umuuraha

Xaaji Xunjuf;830219 wrote: Carafaat federalism is no longer on the table the garowe clan enclave elders fled Mogadishu today back to their village Garowe the rest of the country is not interested in a federal Somalia. They have made it clear so many times one nation one government one country one flag the hell with clan states. this dude has re-discovered his political stance. good luck sxb.

faarah22;830200 wrote: useless article... waryaa stop the copy and paste fadlan troll waaxid

MUSTAFE, ma adoo aabo ah, ayaad GF uwareegi?? ninyahow inteed kabiya cabtaa? waad dhibantahay sidaan u arko, ee bal arman nairobi isku aragnaa sxbow, every man knows how to, there's NO one straight-line technique for survival. by hook or crook, life has to continue, and some men must cheat, albeit cheating being bad.

http://adamdeen.com/articles/philosophy-a-theology/155-what-do-gadaffi-and-christopher-hitchens-have-in-common

Col Muammar Gaddafi the eccentric dictator was renowned for his cruelty and extravagance. Throughout his 40 year reign of terror, he established a family fortune estimated to be in excess of $20 billion. But as the saying goes, all good things must come to an end, and in his last moments, Gaddafi was terrified, cowering in a drain under a motorway, reduced to a wounded sewer rat. As he was discovered by the rebel mob, he was dragged throughout the streets, beaten, sodomised with a blade, and his life was ended with a bullet to the head. Finally, his body was placed on a car to be paraded like a hunter’s proud catch of the day. Tragic as it might be, Gaddafi could have avoided this outcome. When the up-rising received NATO support, when the rebel mobs had surrounded him, he could have acknowledged that his tyranny was coming to its bitter end. However, Gaddafi stood defiant to the very last fight, as further loss of territory amplified his intransigence, 'We will stay in our land dead or alive' he said. I have no doubt that in his very last moments, he must have been reconsidering these bold words. Why was he not able to see what the world could see so clearly? Like all tyrants, it was pride that blinded Gaddafi. The vice that created him was also the source of his destruction. Tyranny is the embodiment of pride. Theologians regard pride as one of the most fatal of the seven deadly sins - It is defined as an excessive belief in one's own abilities, which interferes with the individual's recognition of ones fragility and humility. No matter how immense you think you are, no matter how much power you have, in the grand scheme of things, that power is ephemeral. This essential insight is somehow drowned when one is intoxicated with self-importance. C.S. Lewis once made the poignant point “A proud man is always looking down on things and people; and, of course, as long as you're looking down, you can't see something that's above you.” No matter how powerful a tyrant you are, whoever you may think you are, the reality is you are an infinitesimal spec that resides in a cosmos governed by an immensely superior power that will account you, a power beyond anyone of us - including Arab despots… Gaddafi could, in an eerie way, have foreseen this fate if he had simply opened the Quran. He could have recognised himself in the stories of Pharaoh. The Quran uses Pharaoh as a symbol of pride and arrogance and a lesson for us to understand their destructive capabilities. Despite Pharaoh’s relentless rebellion, he was given countless opportunities to humble himself before God and to release the Israelites. Ultimately, the destructive nature of Pharaoh’s pride is recorded in eternity as warning for us all. “Pharaoh said: "O chiefs! I know not that you have a god other than me, so kindle for me a fire, O Haman, to bake bricks out of clay, and set up for me a lofty tower in order that I may look at the God of Moses; verily, I think that he (Moses) is one of the liars. And he and his hosts were arrogant in the land, without right, and they thought that they would never return to us” Pride blinded Pharaoh from the futility of his rebellion against God. Pharaoh’s story is there to remind us not to be deluded by any scale of self-importance. There is tragedy in the fact Gaddafi ignored the lessons of the Quran which could have helped him avoid following Pharaoh’s fate. So what is the link between Christopher Hitchens and a dictator like Gaddafi, you are no doubt thinking? It is essentially pride - both men are utterly consumed by it. In June 2010, Hitchens was tragically diagnosed with Esophageal cancer that is now at stage 4. In a recent conference held in October, making his first public appearance in months, Christopher Hitchens said, as he addressed the audience looking very frail, that his 'time' was coming. Over the years Hitchens the author of "God is not Great: and How Religion Poisons Everything," has seldom said anything remotely positive about religion. With death closing in, one could be forgiven for wondering whether Hitchens might temper his provocative view of religion? On the contrary. Hitchens claims that the sight of death has strengthened his atheism, as his comrade Dawkins praised him for showing his atheist determination even in the face of death. One would hope that Hitchens would give up his vitriolic speech against religion and allow for the possibility of God’s mercy. But Hitchens’ pride knows no bounds - pulling the rug of salvation from under his own feet, he said “I am not going to have a foxhole conversion”, and most poignantly “if I should turn to religious beliefs in the final days of my life then you know the cancer has reached my brain”. It is tragic to see that Hitchens’ hatred for God and religion is so great, he’d rather shut firmly closed the window of possibility that might allow him to change his mind. One might argue that these are the normal utterings of man who simply has not been convinced of the existence of God. But it seems to me there is more to it than that. The infamous Friedrich Nietzsche, who proclaimed the death of God, once said that if God did exist, he could not accept that he was not God. (Not long after this, Nietzsche was diagnosed as clinically insane…) In a similar vein, Hitchens has said that even if heaven did exist, he wouldn’t want to be a part of it. This statement epitomises pride. Think about this for a moment - Hitchens is saying that even if he discovered that he was wrong, he would still be defiant in his beliefs. This suggests his grievance is not really about evidence or reason, but rather that Hitchens’ deep turmoil relates to something much more personal, that he despises God, whether he exists or not. As Hitchens stares into the abyss of death, rather than seeing God, like so many of us do, all he sees is a reflection of himself, that perpetuates his uncompromising pride.

Richard Falk is the United Nations Special Rapporteur on Palestinian human rights. University of California, Santa Barbara Observing the Nakba It's a day not just for remembrance by Palestinians, it should become important for all persons of goodwill, worldwide. Last Modified: 14 May 2012 20:22 This year's Nakba day will have an added poignancy for many, standing in solidarity with thousands of Palestinian prisoners who have been on hunger strike in protest at administrative detention and prison conditions [EPA] Santa Barbara, CA - The parallel hunger strikes in Israeli prisons, over which a deal has reportedly been agreed, have captured the imagination of Palestinians around the world, giving the word "solidarity" a new urgency. The crisis produced by these strikes makes this year's observance of Nabka Day a moral imperative for all those concerned with attaining justice and peace for the long oppressed Palestinian people - whether living under occupation or in exile. The Palestinian mood on this May 14, is one inflamed by abuse and frustration, but also inspired by and justly proud of exemplary expressions of courage, discipline and nonviolent resistance on the part of those imprisoned Palestinians who have been mounting the greatest internal challenge that Israel has faced since the Second Intifada. Even as the strikes seem on the verge of ending, due to a series of Israeli concessions in response to the grievances of the prisoners, the impact and significance of the strike remains a shining light in an otherwise dark sky. It all started when a lone prisoner, Khader Adnan initiated a hunger strike to protest his abusive arrest and administrative detention on December 17, which happened to be the exact anniversary of Tunisian vendor Mohammed Bouazizi's self-immolation - his death leading directly to the birth of the Arab Spring. Adnan ended his strike after 66 days, when Israel relented somewhat on his terms of detention. More than 30 years previously, Bobby Sands died after 66 days of his own hunger strike, maintained so as to dramatise IRA prison grievances in Northern Ireland. It is not surprising that the survivors of the 1981 Irish protest should now be sending messages of empathy and solidarity to their Palestinian brothers locked up in Israeli jails. "The remaining several thousand non-striking Palestinian prisoners in Israeli jails have already pledged to join the refusal of food if there are any deaths among the strikers." What Adnan did prompted other Palestinians to take a similar stand. Hana Shalabi, like Adnan a few weeks later, experienced a horrible arrest experience and was returned to prison without charges or trial. She too seemed ready to die rather than endure further humiliation, and was also eventually released, but punitively, being "deported" to Gaza, away from her West Bank village and family for a period of three years. Others hunger strikes followed, with two types emerging, each influenced by the other. Parallel strikes and global solidarity The longer of the two strikes involved six Palestinians who remain in critical condition - their lives at risk for at least the past week. Bilal Diab and Thaer Halahleh have now refused food for an incredible 76 days, a sacrificial form of nonviolent resistance that can only be properly appreciated as a scream of anguish and despair on behalf of those who have been suffering so unjustly and mutely for far too long. It is a sign of Western indifference that even these screams seem to have fallen on deaf ears. The second, closely related, hunger strike that has lasted almost a month is an equally an extraordinary display of disciplined nonviolence, initiated on April 17, Palestinian Prisoners Day. By today, Monday, May 14, there are reported to be as many as 2,000 prisoners who have been refusing all food, until a set of grievances associated with deplorable prison conditions are satisfactorily resolved. The two strikes are linked because the longer hunger strike inspired the mass strike - and the remaining several thousand non-striking Palestinian prisoners in Israel jails have already pledged to join in the refusal of food if there are any deaths among the strikers. This heightened prisoner consciousness has already been effective in mobilising the wider community of Palestinians living under occupation, and beyond. Palestinian hunger strikers 'in immiment danger' This heroic activism gives an edge to the 2012 Nakba observance, and contrasts with the apparent futility of traditional diplomacy. The Quartet tasked with providing a roadmap to achieve a peaceful resolution of the Israel/Palestine conflict seems completely at a loss, and has long been irrelevant to the quest for a sustainable peace, let alone the realisation of Palestinian rights. The much publicised efforts of a year ago to put forward a statehood bid at the United Nations seems stalled indefinitely, due to the crafty backroom manoeuvres of the United States. Even the widely supported and reasonable recommendations of the Goldstone Report to seek accountability for Israeli leaders who seemed guilty of war crimes associated with the three weeks of attacks on Gaza at the end of 2008 have been permanently consigned to limbo. And the situation is actually even worse for the Palestinians than this summary depiction suggests. While nothing happens on the diplomatic level, other clocks are ticking at a fast pace. Several developments adverse to Palestinian interests and aspirations are taking place at an accelerating pace: 40,000 additional settlers are living in the West Bank since the temporary freeze on settlement expansion ended in September 2010, bringing the overall West Bank settler population to about 365,000, and well over 500,000 if East Jerusalem settlers are added on. Every day is a 'Nakba' Is it any wonder then that Palestinians increasingly view the Nabka not as an event frozen in time back in 1947 when as many as 700,000 fled from their homeland, but as descriptive of an historical process that has been going on ever since Palestinians began being displaced by Israeli immigration and victimised by the ambitions and tactics of the Zionist project? It is this understanding of the Nakba as a living reality with deep historical roots that gives the hunger strikes such value. Nothing may be happening when it comes to the peace process, but at least, with heightened irony, it is possible to say that a lot is happening in Israeli jails. "The Western media, especially in the United States, has taken virtually no notice of these hunger strikes." And the resolve of these hunger strikers has been so great as to convey to anyone that is attentive that the Palestinians will not be disappeared from history. And merely by saying this there is a renewed sense of engagement on the part of Palestinians the world over - and of their growing number of friends and comrades - that this Palestinian courage and sacrifice and fearlessness will bring eventual success. In contrast, it is the governmental search for deals and bargains built to reflect power relations, not claims of rights, that seems so irrelevant that its disappearance would hardly be noticed. By and large, the Western media, especially in the United States, has taken virtually no notice of these hunger strikes, as if there was no news angle until the possibility of martyrdom for the strikers began at last to stir fears in Israeli hearts of a potential Palestinian backlash and a public relations setback on the international level. Then, and only then, has there been speculation that, maybe, Israel could and should make some concessions - promising to improve prison conditions and limit reliance on administrative detention to situations where a credible security threat existed. Self-reliance and nonviolence Beyond this frantic quest by Israel to find a last minute pragmatic escape from this volatile situation posed both by hunger strikers on the brink of death and a massive show of solidarity by the larger prison population, is this sense that the real message of the Nakba is to underscore the imperative of self-reliance and nonviolence and ongoing struggle. The Palestinian future will be shaped by the people of Palestine. And it is up to us in the outside world, whether Palestinian or not, to join in their struggle to achieve justice from below, sufficiently shaking the foundations of oppressive structures of occupation and the exclusions of exile to create tremors of doubt in the Israeli colonial mindset. And as doubts grow, new possibilities suddenly emerge. For this reason, the Nakba should become important for all persons of good will, whether Palestinian or not, whether in Israel or outside, as an occasion for displays of solidarity. This might mean a global sympathy hunger strike as is being urged for May 17, or an added commitment to the BDS (Boycott, Divestment, Sanctions) Campaign, or signing up to join the next voyage of the Freedom Flotilla. Certainly the Nakba is a time of remembrance for the historic tragedy of expulsion, but it is equally a time of reflection on what might be done to stop the bleeding and to acknowledge and celebrate those who are brave enough to say "this far, and no further". Richard Falk is Albert G. Milbank Professor Emeritus of International Law at Princeton University and Visiting Distinguished Professor in Global and International Studies at the University of California, Santa Barbara. He has authored and edited numerous publications spanning a period of five decades, most recently editing the volume International Law and the Third World: Reshaping Justice (Routledge, 2008). He is currently serving his third year of a six-year term as a United Nations Special Rapporteur on Palestinian human rights. aljazeera.com

burahadeer;829516 wrote: Fundamentalist Islam= SAVAGE...... only apes think so.

faarah22;829495 wrote: Correction walaalkis. somalia peninsula will experience without islamist madmen I would have been happy, if you were in her place. shame on you.