must be the new terror task force eh?

....more effective way is to change the society from within ie muslim brotherhood in Egypt.... If Egypt brought Israel to take out the Muslim brotherhood, what would they do?

PI, thinks the "Anarchists" should fight on open fields! Are there any open fields in Muqdisho? Furthermore the occupiers are staying in Hospital and Hotels! Perhaps there are open fields in hospitals and hotels? And it's not "Government and it's allies" it's "Government and it's occupiers".

Originally posted by Pi: Yes. Trying to bring Law and Order to these parts of Somalia after 16 yrs of anarchy is an occupation. Anarchists see all and any kind of government as an occupation. Kudos to our Nigerian Muslim brothers. There was peace in Somalia after 16 years brought about by the "Clan courts".Some anarchists in Washington obviosuly weren't happy thus they supported a U.N resolutuion which triggered a war in Somalia.Furthermore the resololution specified that "no neighbouring countries could send troops into Somalia". Therefore according to your beloved U.N the invasion was Illegal. In other words Somalia was invaded illegally.It's simple really........

Another desperate attempt to sideline the issue of the ongoing illegal invasion/occupation of Somalia.Which broke the resolution of the criminal organisation(United Nations)

There is no bull my friend.Are you disputing the fact that Somalia is under illegal invasion/occupation as according to International law?Don't tell me any nonsense about Abdiqasim and clan this clan that.I would oppose my own father he brought Tigray to Somalia.I couldn't care less about any clans.The only thing i care about is that my Country was illegally occupied by another entity.Understand that no everyone like yourself sees the Habashiis as cosy brothers.I don't care about "clan" courts, t.f.g this that. It's simple until there are armed criminal illegal alien habashiis partolling the capital of Somalia.Who killed thousands of Somalis.There are some who see this as humilation and occupation. Of course there are some like you who se the habashiis as liberators, right Duke? Yes the president came to Muqdisho but we all know how.

The security of Muqdisho will improve.When the entire population welcomes the occupying reckless thieves of Tigray with Milk, Honey and presents(khat?).As some of the members of this forum would do so readily............Some of them even think the T.F.G "captured" southern Somalia. First they said there was no troops, then they said it was mere advisors and in the end it was an illegal invasion(sanctioned by the criminal U.N) from a neighbouring state.You can lie and delude yourselves all you want.But the presence of occupiers is fueling the conflict in Muqdisho. Just remember why nobody wanted to disarm when they had armed illetrate peasant habashi soldiers walking their streets. Furthermore they think the mighty African troops will come and save Muqdisho.Or the employment of thousands of moryaan troops. The only thing that can save Muqdisho is if Abdullahi Yusuf tell their Masters where to go and then negotiate with all Somali parties inside Somalia.Thus offering political amnesty and reconciliation to all parties.Rather than lavishing or hiding in posh Hotels in Nairobi and London..........

@ Johnny B, Islam or Muslims contributed to the englightenment of the West. Muslim scholars translated the Greek and Roman Texts into latin thus sparking a new way of thinking in the West.Some would argue that this happened in spite of Islam.Nevertheless i shall attempt to point some inconsistencies with your arguments about Islam being just another diluted version of Christianity thus it will(or has already) meet the same fate as Christianity. Muslims ruled Spain for 800 years. The achievements and the contribution that they made is well noted throughout history. Many of the medicine books the Western Scholars where referencing in the Universities where from Islamic Cordoba. Words such as "Chemistry(Al Kimiya), Alcohol(Alkol),Algebra and Lemon(leemon) have their roots in Arabic thus demonstrating some of the techniques the Muslims passed on to the West.In fact some say the word "Portugal" is from the Arabic word for Oranges, possibly named after the irrigation system the Muslims introduced to Southern Spain. These are just a few examples we can use.The ninth century, Islamic scholar Al jahiz, is said to have influenced the Europeans(eg Darwin..Lamarck) with his Book of Animals.To cut the history lesson short, there are several question/points that arise from this;namely: If we take Islamic Spain again, the Muslims created an atmosphere of tolerance for Jews, Christians and Muslims. In fact the "golden age" of the Jewish culture was in Islamic Spain. Can we say the Christian empires treated Jews in such a way?When the Jews where being persecuted in catholic Europe, they fled to the relative safe havens of Islamic lands. Furthermore when the Catholic regained Spain, they massacred/enslaved thousands and thousands of Muslims and Jews. The Catholics started to burn all the scientific books previously being used in Islamic Spain as they deemed it heretical.The muslims generally(not always) inhertited or absorped the classical teachings rather than destroying them like the Christians. After this they(Catholics) enslaved and massacred millions of people in the Americas.The younger brother of Columbus is reported to have seen Moors(muslims) when the visited the Americas.Showing that Muslims under King Mansa Musa may have sailed to the Americas before Columbus. We see a clear contrast in the approach of the Christian and Islamic empires towards new lands they had acquired....... When the West was "pacifying" Christianity as you say, it was using the works of Muslim georgraphers, scientists and historians.Can one say Christianity contributed as much to Western Civilization as the Islamic civilization?The Protestant reformation got rid of the dogmatic teachings of the Catholic sect from Western Europe.This is alluded to by Max Webber(capitalism and the protestant ethic)he says it got rid of the "intermediaries" connecting man to god present in Catholicism.Ironically, it was Muslims again(Ottomans) financially supporting the Protestants.In order to tame the Catholic Church, their arch enemies. In the Islamic civilizations, it was possible to that one could be a devout muslim, and still excel in the secular sciences, trade, and many other fields.Where as in Catholicism, as Webber points out, there where many constraints and intermediaries preventing this. In terms of economics the Islamic community in the Reign of Abdul Aziz managed to eliminate poverty from society via the Zakat system. I can't find any comparison between the trade and dinar currency in the Islamic Civilization to any Christendom empire!Therefore the West did not paficy Islam, it never had the resources or the power to.Rather it was internal conflict amongst the Muslims themselves that led to their demise.This happens in any declining empire, we saw in Spain, their was several different emirs in one town fighting for power and even helping the Christians.The Westerners themselves had the Phrase: "If it wasn't for the Shias(fighting the ottomans) we would have been praying like they do in Northern Africa". One scholar was asked why didn't Tarik Ibn Zayid continue his Conquest from Spain to England etc..., " It was probably seen as a barbaric land with no relevance at that time" he replied. Lastly, i asked you for a clear definition of Islam.Because today, Islam, does not have a system of governance, an econonimc or theological unitary system.It is simply a billion people torn with conflicts steming from; ethnic, sectarian and cultural differnces. When you say "Islam is doing that and this", you need to be more specefic. Who exactly are you referring to? Alqaeda, the muslim world in general or particular states. Here are just a few quotes(from Westerners) in the twenthy century on the Islam which you say was pacified hundreds of years ago via the pacification of Christianity. Quote;The British occupation of Palestine began in 1917. Lord Allenby, planting his sword in the Mount of Olives in Jerusalem, boasted “Now end the Crusades!” In the autumn of 1917 General Sir Edmund Allenby invaded Palestine and on December 11, he and his officers entered the holy city of Jerusalem through the Jaffa Gate. Prime Minister Lloyd George regarded it as a Christmas gift, and wrote that Christendom had regained "possession of its sacred shrines." Quote:French General Henri Gouraud entered Damascus in July 1920. After kicking Salahuddin's tomb, Gouraud exclaimed, "Awake Saladin, we have returned. My presence here consecrates the victory of the Cross over the Crescent." Quote:How dreadful are the curses which Mohammedanism lays on its votaries! Besides the fanatical frenzy, which is as dangerous in a man as hydrophobia in a dog, there is this fearful fatalistic apathy. The effects are apparent in many countries. Improvident habits, slovenly systems of agriculture, sluggish methods of commerce, and insecurity of property exist wherever the followers of the Prophet rule or live. A degraded sensualism deprives this life of its grace and refinement; the next of its dignity and sanctity. The fact that in Mohammedan law every woman must belong to some man as his absolute property, either as a child, a wife, or a concubine, must delay the final extinction of slavery until the faith of Islam has ceased to be a great power among men. Individual Moslems may show splendid qualities, but the influence of the religion paralyses the social development of those who follow it. No stronger retrograde force exists in the world. Far from being moribund, Mohammedanism is a militant and proselytizing faith. It has already spread throughout Central Africa, raising fearless warriors at every step; and were it not that Christianity is sheltered in the strong arms of science, the science against which it had vainly struggled, the civilization of modern Europe might fall, as fell the civilization of ancient Rome.(Sir Winston Churchill)

but the West has already pacified Islam before it even could be a problem, and not by the crusades which are probably the first to occupy your mind, but by pacifying Christianity which is West's previlant faith and a direct or indirect Islamic source of faith. Mere opinions and hearsay disguised as critical logical thought!The West "pacified" Islam how, when and where? It seems to be about Islam whining to be redefined and entitling itself for a rematch against a West that is more of a different class nowadays. I would probably agree with you there.But why can't the conflict/confrontation be the other way around? Or even both sided? I Detect a certain bias(towards the superior West) in your analysis(opinions)..... christianity as west's prevelant faith had been tamed to what a faith should be, a theological idea that competes about followers at home against not only Islam which it sees an adultred version of itself but against all possible/probable faiths mankind has known. A gross over generalisation which means nothing to anyone engaging in a serious discussion.All you have done is regurgitate the history of Christianity and its "pacification" in the West.Then you have somehow, without explaining linked this to Islam.Something(Islam) you haven't even defined..... i'm an optimist as i consider myself a living proof for such a Reality. Please, do elaborate

An Interview on Uthman dan Fodio ***THE MUSLIM VOICE, SPECIAL*** An Interview with Dr. Abdullah Hakim Quick on his PhD on Sheikh Uthman dan Fodio. by Shireen Ahmed. "Uthman Ibn Fodio is probably the most influential Islamic scholar in the history of Islam in west Africa...", stated Sheikh Abdullah Hakim Quick who has recently acquired a PhD in - Aspects of Islamic Social Intellectual History in 18th century Hausaland: Uthman Ibn Fodio. This is the end of a nine year educational journey, which began with a Masters and gradually moved on to a PhD degree from the History Department of the University of Toronto, St. George Campus. "The whole experience for me has really been more than just a degree. I don't look at it like a PhD from the University of Toronto, although that is an achievement, but that is a minor thing for me. Whether I got the degree or not, it wouldn't really matter compared to what I got by going into the writings of the Sheikh (Uthman ibn Fodio)." But what is it about this scholar that makes him worthy of study? Who is he and what exactly is significant about him? Questions such as these can be answered once an individual takes a moment to look into the life of this 18 century scholar, who is known as Sheikh Uthman ibn Fodio in Arabic or Dan Fodio in Foulani (a West African) language. When asked why he had chosen this particular aspect of study, Abdullah Hakim answered that not only was Uthman Ibn Fodio most likely the most influential Islamic scholar in the history of Islam in west Africa (therefore influencing the people in Hausaland), but his teachings also spread throughout west Africa and even connected to Sudan itself. Even today, people continue to read his books. Abdullah Hakim also wanted to make the Sheikh's life and achievements in regard to Islam known, so that muslims could see how Islam grew in other parts of the world besides Southern Asia or the Middle East. As a background to his thesis paper, he examined the presence of Islam and the presence of scholarship coming into west Africa in general and into Hausaland. Hausa speaking people made up the largest proportion in west Africa, and they were a very influential group of people living in Hausaland, who were known for their merchant activities. During this time period, it was a great time of revival when great changes were coming about in the intellectual thought within the muslim world. Places such as Timbuktu, now in the Mali Republic of Africa were considered to be great centres of Islamic learning, especially from the 12th century up into the 17th and 18th centuries. There are reports that when the Sahaba went across northern Africa, some of them went down into the desert into desert regions like Mali, Niger, southern Algeria, Tunisia, Libya and Lake Chad area. This would account for the number of groups well-versed in Islam stemming from those areas. Abdullah Hakim further stated that the Timbuktu system of learning followed the Maliki school of thought. A major concept they used was the mulazama system. "The mulazama system is something which I think we really need to revive today, it was practiced all over muslim world. It is where the student, instead of studying in a classroom setting where in the western sense a teacher comes in and students are sitting in their chairs...you actually live with the teacher, so you become part of the clerical community & you may even marry into his family. He gets to know you and you stay in the company of a scholar working and living with that person until you master certain texts." Each scholar has their own specialty of a particular branch of knowledge (eg. Qur'an or Daw'ah) so that by the time one has reached their seventh or eighth sheikh, they are pretty well-rounded in each of the subjects. This is the classical way of islamic knowledge. Abdullah Hakim emphasized that when living with the sheikh you pick up his qualities and character as well, so that you are not just learning a set of theoretical rules. Sheikh Uthman ibn Fodio studied within this system, which was also something Abdullah Hakim examined in his thesis. Uthman ibn Fodio was one of the Foulani people, who were nomadic people who most likely originated from Senegal. They moved throughout west Africa, taking their cows to different pastures and using them for trading purposes sometimes. The Foulani people lived in a symbiotic relationship with the Hausa people, who were farmers and blacksmiths. Thus, the two groups traded their wares to survive. In the 18th century, the Foulanis developed a clerical group and this clerical group had a nomadic base while focusing on scholarship. The islamic body they formed, torodbe scholars (a Foulani word) continued to move throughout west Africa, and some of their scholars even went on to become leaders of the great jihad movements of the 18th century. This was the actual movement that Sheikh Uthman ibn Fodio gained his knowledge, through the mulazama method. The society at this time was not doing very well. A series of corrupt kings had developed, and Islamic ideals were indistinguishable from local superstitions and practices. There was also a great deal of overburdening people with taxes, government corruption, dynastic rules, oppression, tribalism, and heavy oppression of women. Now picture Uthman dan Fodio entering into this picture. He was around old 20 years old when he began to teach the people, and he did daw'a for 30 years. Allah gave him the ability to express himself well at an early age, and he would move through different areas of Hausaland teaching in a number of different areas. He focused on giving the masses of the people basic islamic education, and he was well-versed in classical Arabic, Hausa, Foulani language, and Tuwadic language, which made him more capable of speaking to masses of people in their own language. He espoused many different new islamic concepts to the people, which he taught them. He focused on basic islamic education: learning fiqh, learning tawheed, also understanding the life of the Prophet (pbuh) and the basic rudiments for a sound Islamic education, following the Maliki school of thought. Then he worked on the scholars of the time themselves, striving against extremism within them (i.e. taking extreme positions on tawheed, which dealt with heavy philosophy that people were not emphasizing - eg. "where is Allah?" & anyone who couldn't answer was declared a kafir by this group) Uthman ibn Fodio wrote a book showing them how their extremism was wrong. He also taught that all madhabs (schools of law), were correct so that people should respect them and the people within each school. He also tried to rectify the position of Islamic scholarship with sufism. Actually, he was also considered to be a leading part of the Qadarwi Sufi order. Yet, at the same time he made it clear that anybody who went into tasawaf should only go into it for knowledge of the heart. Any whirling around, musical playing, or extremism that was not withing Shari'a he was against. His followers practiced a sober, individual type of Sufism that was more into heavy reflection. Anyone wishing to study sufism more in depth was told to know their fiqh first, so that they would recognize any sufi practices that crossed the Shari'a border. Another area Sheikh ibn Fodio was strongly vocal in was women's education. During his time, there were either two extremes: women were either walking around in nothing but a waist-cloth, or on the other extreme they were locked into their houses against their will. They were all generally ignorant of Islam. What the sheikh did was he brought the women out of their houses, and put them in one area and the men in another area and began to regularly lecture them. However, the extremists of the time strongly disapproved. "They said 'fitna, you are mixing men and women!'", Abdullah Hakim explains, and even went on to a modern example: "The Muslim Students' Association (MSA) brings a question to me every year, 'Brother Abdulla, can we have brothers and sisters in the same room?' Every year. Every time there is new leadership in MSA they are asking the same question." The Sheikh answered these extremists by saying that they were not educating the women before, they were simply using them like a dish..eating out of it and then throwing it away, having no further use for it. He went on to say that he had brought these women out of their houses and was educating them, and they were covering themselves up. Men and women were always kept in separate areas, and because we were talking about people with high morals coming together to learn and practice Islam - there was no fitna there. He even used examples from the early days of men and women in the Prophet's mosque. The way men dressed was also addressed by the Sheikh, as he encouraged them to wear turbans and long, loose clothing. Thus, all his followers were readily distinguishable. Another aspect that he educated the men about was taharah. Surprisingly enough, this Sheikh went into intimate details on various subjects like this one. Apparently at the time, the men had a harmful practice for their method of purification which the Sheikh stopped. Another personal issue he addressed was the relationship within a marital relationship, and how to strengthen the bond between these two people. He took it to the point where he actually spoke to people about the sexual relationship between a man and his wife, which one would usually not expect from someone talking about fiqh. But these were realistic things that he was doing for society. As stated in Abdullah Hakim's thesis, it is clear that Uthman dan Fodio was not only the jihad leader, but that he also affected the social-intellectual situation in Hausaland, as he radically changed the society. Sheikh dan Fodio has written a book called Yahya al-Sunnah which talks about bringing the sunnah to life again by going into points like these. Female circumcision was another major social issue the Sheikh delved into. This practice was in the Sudan, Somalia and was going across to his country and he stopped people from doing it. He brought the hadith of the Prophet showing that only a little bit was allowed to be removed from the tip of the clitoris, but was by no means necessary as it wasn't really part of Islam. His argument against it, once again went into graphic details of how if men allowed this to happen then a woman would not be able to achieve her climax in a physical relationship, which would then cause their relationship to deteriorate. To have a more fulfilling relationship, they should allow her to retain what Allah gave her. This obviously was a heavy argument for the Sheikh to be making, especially in the 18th century! "Uthman ibn Fodio went into common events people faced, for instance how to set up masjids, sunnah ways of eating food, describing the benefits of cleaning up your plate, eating with your right hand, washing your hands..all these different social benefits." He went through the sunnah and explained why they would benefit and the reasons behind these practices. Uthman ibn Fodio also spent a great deal of time concentrating on cleaning of the heart. So a number of his texts deal with rea, showing off, jealousy, arrogance, anger, and other general diseases of the heart which are so rampant today in the muslim world. "Basically, I was concluding that he was more than just a scholar, that he was a social reformer in his time and he's still relevant up until now." stated Abdullah Hakim. Gradually, the number of Sheikh Uthman ibn Fodio's follows grew, until he was at a point where whenever he travelled he took 1000 of his scholars with him. The kings became nervous because of the number of people he drew away from them. The Sheikh demanded that the laws be changed to become more islamic. Later he was attacked by order of the kings, and his group made hijrah, then made jihad and won despite their smaller numbers - thus establishing a khalifah. When the battle was won he stepped down from his Amir position, and went to a small village to teach until he died. This shows that the Sheikh wasn't into power, because he had just won the battle that would have given him ultimate control and yet he chose to step down. His relevance up to today makes it conceivable for us to consider the types of lessons from him. "The issues he handled were actually very crucial to our own existence today." Abdullah Hakim pointed out. He went further to mention that many of his khutbahs that he gave at the Jami Mosque between 1985-1990, and many of the positions that he came to on various issues, were actually based on what he had discovered through reading the writings of the sheikh. "That is why the whole experience for me, has been more than an academic one. It has changed me as a person." He has even visited Nigeria and visited the sheikh's grave, and also visited his family. Even the fact that Sheikh Uthman don Fodio had special classes for women and children after Asr prayers, so that women would have a forum where she could ask for help from the Sheikh, inspired Abdullah Hakim "..that was one of the things that helped me even to develop this office here, ISSRA. There has to be a place where women can come and youth so they can express themselves. So that was one of the inspirations for me for some of the things we are doing here." As students, we can all learn from Sheikh ibn Fodio's experiences. There are several points to note, for instance the importance of a sound islamic education (i.e. knowing the meaning of the Qur'an, basic fiqh, a broad-based education), avoiding extremism and having balance, believing in authentic traditions, and putting much less emphasize in culture and superstition - especially in unislamic concepts. Abdullah Hakim also advised that muslim sisters read the recently published book written by Jean Boyd called Nana Asma'u, about one of the Sheikh's daughters. Abdullah Hakim's actual thesis paper will not be available for another two years. But if anyone is interested in reading it, he plans to make copies available. Some of Sheikh Uthman ibn Fodio's works are also available in English, 37 of which Br. Abdulla Hakim has copies in his possession. Marvin Hiskitt, Murray Last, Ibrahim Soliman and Mohammad Sharif may also have transalted some of his works and may act as a starting point for anyone looking up don Fodio's work

$400 dollars to buy a gun..........wale wa cajiib...But then i kinda feel for the guy.....

What a load of bullocks(sorry).This is just to justify the illegal and barbaric invasion of Somalia, as sanctioned by the United Nations and its counterparts.And to justify the merciless bombing of Somali civilians by the American war machine. Hezbollah doesn't even allow Sunnis to join it's military ranks.They look at the Salafist groups as heretics and vice versa. This can be said of Iran too whom supported the invasion of Afghanistan and Iraq. The Taliban and other Sacudiya funded groups oppressed Shias when they came to power.Syria is a run by a Shia minority(Alawi)they have uprooted politcal Islamists from their country in the past. In all reality most of the Arab countries from Emirate, Yemen,Al sacudiya, Masar to Jordan where probably secretly happy at the demise of the Islamic Courts.For, they have like minded groups fighting them in their own countries. Eriteria might have given weapons but there are plenty of countries/agents in the world, who are willing to supply weapons. Anway the U.N becomea joke a long time ago..........

@Ngone well said brother. I think we Muslims are too judgemental these days. I remember the hadith when the bedoiun came and urinated in the Prophets Mosque and the ashaba angrily rushed towards him but the Prophet calmly told them them not to harm him.And the hadith when a man came to the Prophet and said "I am addicted to Zina", the Prophet wisely replied "Would you like Zina for your mother and Sister?.......6 pages of speculation about one mans statement will not benefit Islam or Muslims...............

Shaykh Muhammad ibn 'Abdullaah as-Sumaalee All praise be to Allaah alone and may the peace and blessing be on the best of His creation, Muhammad, and on his family and Companions. To proceed: Muhammad 'Abdullaah As-Sumaalee was a teacher in Al-Masjid Al-Haraam and in the Daar-ul-Hadeeth Al-Khairiyyah in Makkah. He was a noble scholar and a knowledgeable Muhaddith. I attended his classes on Saheeh Al-Bukhaaree and other subjects, which he gave in Al-Masjid Al-Haraam during my first years of seeking knowledge from 1397H to 1398H. I benefited from his knowledge and from his good manners and character. He was highly proficient - specifically in the Science of Hadeeth and it's Terminology. He was well grounded and strong in his knowledge of the Science of narrators and chains of narration, as well as other Islamic sciences and the Arabic language. Allaah granted benefit through his teaching in Al-Masjid Al-Haraam and in Daar-ul-Hadeeth. Many students of knowledge from various parts of the world came out from him. He, may Allaah have mercy on him, gave great importance to rectification and fearing of Allaah along with humbleness, gentle character, abstinence, piety and a rejection of this worldly life. He would not preoccupy himself with things other than Islaamic knowledge, worship and obedience (to Allaah), up until the time He returned to His Lord. May Allaah shower him with His vast mercy and contentment, and may He accept him among His righteous servants. And we ask Allaah to give him a high place in Paradise, with the pious. Verily Allaah is the One who hears and answers the supplications. And may the peace and blessings of Allaah be on our Prophet, Muhammad, his family and his Companions. Stated by Shaikh 'Umar Ibn Muhammad As-Subayyal, Imaam of Al-Masjid Al-Haraam (who recently passed away) His place of birth and his early upbringing The Shaikh, the Muhaddith, Muhammad Ibn 'Abdillaah Ibn Ahmad As-Sumaalee traced his lineage back to the village of Amaadin in ******, which is in western Somalia, an area currently being occupied by Ethiopia. Shaikh Muhammad Ibn 'Abdillaah As-Sumaalee was born at the beginning of this (20th) century, around 1910 or so. This is because the Shaikh remembers seeing the Somali Mujaahid known as Sayyid Muhammad 'Abdullaah, and he was a little older by then. And Sayyid Muhammad died in the year 1919. His quest for knowledge He sought knowledge from his early youth since he was seven or eight years old. He began by memorizing the Qur'aan and read it to Shaikh Hasan. Then he read the book Safeenah An-Najaa, which is a book on Shaafi'ee Fiqh to Shaikh 'Abd-ur-Rahmaan 'Awl. Then he read the book Al-Minhaaj, on Shaafi'ee Fiqh, to Shaikh Haaj 'Alee Tam'asee. Then after that, he read from the text of Al-Ajroomiyyah to Shaikh Muhammad Noor Hirsee concerning Arabic grammar, as well as its explanation by Al-'Ashmaawee, then Milhat-ul-'Iraab, then Laamiyyat-ul-Af'aal concerning Arabic morphology. After the Shaikh completed his studies with the scholars of his land, he decided to travel to other lands in search of knowledge, following the way of his pious predecessors (i.e. the Salaf). His first travel was to Ethiopia, to the regions known as JakJakaa and Faafan, which took a distance of ten day's journey from his country. At that time he was twenty years old. He studied the book Nadhm Al-'Umarbatee with Shaikh Muhammad Mu'allim Husayn, and he studied Laamiyyat-ul-Af'aal and Milhat-ul-'Iraab with Shaikh 'Abd-un-Noor. He also studied the books Qatr-un-Nadaa and Alfiyyah Ibn Maalik with Shaikh Aruboo. Then he studied the science of Bayaan with Shaikh 'Alee Jawhar and then with Shaikh Hasan Ibn Ash-Shaikh Hasan. His stay in Ethiopia lasted about two years. During his journey back home, the Shaikh became very sick due to the difference of foods between Somalia and Ethiopia. His paternal aunt tended to him, nursing him. When he recovered from his sickness, he became determined to travel again, so his aunt gave him an ox, which he sold and used the money to travel to Djibouti. There he read the book Safeenah An-Najaa to Shaikh 'Alee Jawhar but he did not finish it. And his stay did not last for more than two months, for he traveled by sea towards Yemen. The waves and the currents of the sea threw their ship back and forth until they feared for their lives, and it was such that the Shaikh swore that he would not ride by sea again. They arrived at the city of Zabeed in Yemen and stayed there for three months. There he studied the book As-Safeenah concerning Shaafi'ee Fiqh. Then he traveled to the area of Qatee' and remained there for a month listening to Al-Minhaaj concerning Shaafi'ee Fiqh in the presence of Shaikh Yahyaa, the Muftee of the lands of Qatee'. Then he moved to the city of San'aa and studied the sciences of the Arabic Language there. So he studied the books Qawaa'id-ul-'Iraab, Qatr-un-Nadaa, Al-Jawhar-ul-Maknoon, Al-Alfiyyah and Al-Ashmoonee. He rejected the beliefs of the people of that land, which was Zaydee (a sect of the Shi'ah), and said to them: "I am a Shaafi'ee." But they did not let him continue studying his madh-hab. Then, one of the teachers there, Al-Ustaadh Yahyaa Al-'Eesaa advised him to study the Science of Hadeeth. So Shaikh Muhammad began to memorize Buloogh Al-Maraam and memorized 500 hadeeth from it. Then he began to study the book Subul-us-Salaam (the explanation of Buloogh Al-Maraam) with one of the well-known Shaikhs. Among his teachers of the Arabic Language in Yemen, were Shaikh Lutfee, Shaikh 'Alee Fiddah and Shaikh Kabasee. Then the Shaikh desired to go to Egypt to seek knowledge, but at that time World War II started and all of the sea routes were closed. Then the Shaikh met a man that had come from Makkah, so he asked him about how Makkah was. The man responded to him, saying: "O Muhammad, there is a school in Makkah in which they teach hadeeth. It is called Daar-ul-Hadeeth." So the Shaikh was pleased with this and traveled to Makkah from San'aa towards the end of 1359H along with other people going to Hajj. Shaikh Yahyaa entrusted the leader of the Hajj trip with him. So he gave him a riding animal and the journey lasted a month from San'aa to Makkah. He reached Makkah in 1360H and enlisted in the Daar-ul-Hadeeth school. In Daar-ul-Hadeetth, Shaikh Muhammad Haamid Al-Fiqqee met Shaikh Muhammad Ibn 'Abdillaah and asked him: "Where did you come from O Muhammad?" So he told him: "I came from Somalia in search of the noble hadeeth." So he was greatly impressed and said: "The Khuraafees (a deviant sect) and the followers of (sufi) orders eat and fill themselves, but the students of Hadeeth do not find anything." So he took him to a shelter whose caretaker was from the ashraaf (those whose lineage can be traced back to the Prophet) and said to him: "This person seeks the hadeeth of your forefather." So he would reserve two loaves of white bread for him every day. The Shaikh continued seeking knowledge in the Haram and in Daar-ul-Hadeeth. He studied under Shaikh 'Abd-ur-Razzaaq Hamzah Al-Misree, Shaikh Abu As-Samah, Imaam of the Haram, Shaikh Sulaymaan Ibn 'Abdir-Rahmaan Al-Hamdaan, teacher of Tawheed and Hadeeth at Al-Masjid Al-Haraam, Shaikh Abee Sa'eed Al-Pakistani, Shaikh Muhammad Sultaan Al-Ma'soomee, Shaikh Abu Muhammad 'Abdul-Haqq Al-Haashimee, and Shaikh Ibn Maani'. From the most particular of his teachers was Shaikh 'Abd-ur-Razaaq Hamzah, whom he studied and read the Six Books of the Sunnah with, as well as Tafseer Ibn Katheer and Al-Bidaayah wan-Nihaayah, but he didn't complete it. Upon seeing the Shaikh's eagerness and great concern for seeking knowledge, Shaikh 'Abd-ur-Razaaq Hamzah began to esteem him and love him more than his own children. Shaikh 'Abd-u-Razaaq's method in teaching hadeeth was that he would read the chain of narration and then ask his students about the name, kunyah and laqab of the reporter. So if they didn't know, they would have to research it in their books. After studying for two years in Daar-ul-Hadeeth, he was appointed as teacher of Arabic Language, which he would do while still studying Hadeeth. The Shaikh graduated from Daar-ul-Hadeeth in 1975 and achieved the high approval (Ijaazah 'aaliyah) and the degree of Mujtahid in the assigned subjects. Then he was appointed as a teacher in the Islaamic University of Madeenah and there a number of students of knowledge studied under him. Afterward, he was appointed as a teacher in the Haram of Makkah until the year 1406H when he broke his leg. But he remained employed as a teacher and was given permission to teach at home. And he would teach in his home until the time he passed away. His Abstinence and Piety The Shaikh was one who abstained from worldly luxuries, who was careful of what he received and took and was very modest. He did not know anything of the dunyaa for he had abandoned the worldly life after it had been presented to him. Among the examples of this is the following story. He used to live in one small apartment, and when it was said to him: "Shall we not look for another apartment for you", he responded by saying: "Do you want people to say that Shaikh Muhammad is greedy?" And one time when he broke his leg and was not able to go to the Haram to teach, he refused to accept the stipend that he normally would take (for teaching). So Shaikh Muhammad Ibn 'Abdillaah As-Subayyal, head of the affairs of the Haramayn, said to him: "The pious and wicked both take this money, and you have more right to it. So whoever comes to you, then teach him in your home." His students A number of students studied under the Shaikh, the number of which cannot be counted, whether in the Daar-ul-Hadeeth center or in Al-Masjid Al-Haraam or in the Islamic University. His educational gatherings would be constantly frequented and attended by the elite amongst the noble scholars, such as: 1. Shaikh Muhammad Ibn 'Abdillaah As-Subayyal, the head of the affairs of the Haramayn and the Imaam and khateeb of Al-Masjid Al-Haraam 2. Shaikh Yahyaa Ibn 'Uthmaan Al-Makkee Al-Hindee, from the scholars of Hijaaz 3. Shaikh Muqbil Ibn Haadee Al-Waadi'ee, the Muhaddith of the lands of Yemen, who described his Shaikh in his book "Al-Muqtarah fee 'Ilm-il-Mustalah" as "the most knowledgeable person about the Science of Hadeeth in the area of Hijaaz." 4. Shaikh 'Umar Ibn Muhammad Ibn 'Abdillaah As-Subayyal, Imaam and Khateeb of Al-Masjid Al-Haraam 5. Shaikh Ahmad Wulu Al-Habashee 6. Shaikh Muhammad Hasan Al-Jaysh Those who received an ijaazah (religious certification) from him They are a large number. Amongst the most famous of them are: 'Abd-ur-Rahmaan Al-Hudhaifee, Shaikh Ahmad Ibn Muhammad Ibn 'Uthmaan Al-Mani'ee, Shaikh Musaa'id Al-Humaid, Shaikh Rabee' Ibn Haadee Al-Madkhalee, Shaikh Muhammad Al-Madkhalee, Shaikh Usaamah Al-Qoosee and Shaikh Wasiyullaah Muhammad 'Abbaas. The beginning of his terminal sickness and his death The beginning of his last sickness was at the start of the month of Sha'baan, when he began feeling great sluggishness. On Saturday, he made a lot of supplication, and from his supplications was: "O Allaah, let me live if life is better for me, and let me die if death is better for me." Then on Monday morning, he fainted and was taken to a hospital. The Shaikh regained consciousness the next day and a large group of his students came to visit him. He made a final request that Shaikh Muhammad 'Abdullaah As-Subayyal lead the prayer over him. Then he fainted again after that and from then on it was customary that he would recover and then go into unconsciousness again and again for some days. We ask Allaah that He make that as a means of purifying him and raising him in levels. The Shaikh finally died on Sunday night, the 3rd of Ramadaan 1420H. And his Janaazah funeral prayer) was prayed the next day, Monday, in Al-Masjid Al-Haraam after 'Ishaa. He was buried in the Al-'Adl cemetery, in the vicinity of his brother (in Islaam) Shaikh 'Abdul-'Azeez Ibn 'Abdillaah Ibn Baaz, may Allaah have mercy on both of them. Footnotes [1] Translator's Note: ****** is a large area of land in west Somalia that borders with Ethiopia. It was taken over by the Ethiopian government and to this day is occupied by their forces. There is still fighting going on between Somalis and Ethiopians with regard to liberating ******. May Allaah assist the Muslims there. [2] Translator's Note: Shaikh Ibn 'Abd-ir-Razaaq Hamzah was born in 1311H and died on 1392H (1893 - 1972). He was born in a small lightly populated village in Qalyubiyyah (a province) in Lower Egypt). He studied there in Al-Azhar University and then traveled to Saudi Arabia in 1344H. He was put in charge of giving the khutbah and leading the prayers (Imamate) in the Prophet's Mosque in Madeenah. Then he moved to Makkah and was appointed a teacher in Hadeeth and Tafseer. He specialized in Hadeeth and its sciences and was in charge of printing a number of books, such as Ikhtisaar 'Uloom-il-Hadeeth of Ibn Katheer, Mawaarid-udh-Dhamaan of Al-Haithamee and Al-Kabaa'ir of Adh-Dhahabee. He also wrote books, a majority of which were refutations of some books, such as his works: Dhulumaat Abee Rayaa, which is a critique of the book "Adwaa 'alaa As-Sunnah An-Nabawiyyah" of Mahmood Abu Rayya in which there is disparaging of the Sunnah and some Companions. Another book he wrote was Ash-Shawaahid wan-Nusoos, which is a criticism of the book "Al-Aghlaal" by 'Abdullaah Al-Qaseemee. And he also wrote "Al-Muqaabilah baina Al-Hudaa wad-Dalaal." He died while in Makkah. .......... All praise be to Allaah alone and may the peace and blessing be on the best of His creation, Muhammad, and on his family and Companions. To proceed: Muhammad 'Abdullaah As-Sumaalee was a teacher in Al-Masjid Al-Haraam and in the Daar-ul-Hadeeth Al-Khairiyyah in Makkah. He was a noble scholar and a knowledgeable Muhaddith. I attended his classes on Saheeh Al-Bukhaaree and other subjects, which he gave in Al-Masjid Al-Haraam during my first years of seeking knowledge from 1397H to 1398H. I benefited from his knowledge and from his good manners and character. He was highly proficient - specifically in the Science of Hadeeth and it's Terminology. He was well grounded and strong in his knowledge of the Science of narrators and chains of narration, as well as other Islamic sciences and the Arabic language. Allaah granted benefit through his teaching in Al-Masjid Al-Haraam and in Daar-ul-Hadeeth. Many students of knowledge from various parts of the world came out from him. He, may Allaah have mercy on him, gave great importance to rectification and fearing of Allaah along with humbleness, gentle character, abstinence, piety and a rejection of this worldly life. He would not preoccupy himself with things other than Islaamic knowledge, worship and obedience (to Allaah), up until the time He returned to His Lord. May Allaah shower him with His vast mercy and contentment, and may He accept him among His righteous servants. And we ask Allaah to give him a high place in Paradise, with the pious. Verily Allaah is the One who hears and answers the supplications. And may the peace and blessings of Allaah be on our Prophet, Muhammad, his family and his Companions. Stated by Shaikh 'Umar Ibn Muhammad As-Subayyal, Imaam of Al-Masjid Al-Haraam (who recently passed away) His place of birth and his early upbringing The Shaikh, the Muhaddith, Muhammad Ibn 'Abdillaah Ibn Ahmad As-Sumaalee traced his lineage back to the village of Amaadin in ******, which is in western Somalia, an area currently being occupied by Ethiopia. Shaikh Muhammad Ibn 'Abdillaah As-Sumaalee was born at the beginning of this (20th) century, around 1910 or so. This is because the Shaikh remembers seeing the Somali Mujaahid known as Sayyid Muhammad 'Abdullaah, and he was a little older by then. And Sayyid Muhammad died in the year 1919. His quest for knowledge He sought knowledge from his early youth since he was seven or eight years old. He began by memorizing the Qur'aan and read it to Shaikh Hasan. Then he read the book Safeenah An-Najaa, which is a book on Shaafi'ee Fiqh to Shaikh 'Abd-ur-Rahmaan 'Awl. Then he read the book Al-Minhaaj, on Shaafi'ee Fiqh, to Shaikh Haaj 'Alee Tam'asee. Then after that, he read from the text of Al-Ajroomiyyah to Shaikh Muhammad Noor Hirsee concerning Arabic grammar, as well as its explanation by Al-'Ashmaawee, then Milhat-ul-'Iraab, then Laamiyyat-ul-Af'aal concerning Arabic morphology. After the Shaikh completed his studies with the scholars of his land, he decided to travel to other lands in search of knowledge, following the way of his pious predecessors (i.e. the Salaf). His first travel was to Ethiopia, to the regions known as JakJakaa and Faafan, which took a distance of ten day's journey from his country. At that time he was twenty years old. He studied the book Nadhm Al-'Umarbatee with Shaikh Muhammad Mu'allim Husayn, and he studied Laamiyyat-ul-Af'aal and Milhat-ul-'Iraab with Shaikh 'Abd-un-Noor. He also studied the books Qatr-un-Nadaa and Alfiyyah Ibn Maalik with Shaikh Aruboo. Then he studied the science of Bayaan with Shaikh 'Alee Jawhar and then with Shaikh Hasan Ibn Ash-Shaikh Hasan. His stay in Ethiopia lasted about two years. During his journey back home, the Shaikh became very sick due to the difference of foods between Somalia and Ethiopia. His paternal aunt tended to him, nursing him. When he recovered from his sickness, he became determined to travel again, so his aunt gave him an ox, which he sold and used the money to travel to Djibouti. There he read the book Safeenah An-Najaa to Shaikh 'Alee Jawhar but he did not finish it. And his stay did not last for more than two months, for he traveled by sea towards Yemen. The waves and the currents of the sea threw their ship back and forth until they feared for their lives, and it was such that the Shaikh swore that he would not ride by sea again. They arrived at the city of Zabeed in Yemen and stayed there for three months. There he studied the book As-Safeenah concerning Shaafi'ee Fiqh. Then he traveled to the area of Qatee' and remained there for a month listening to Al-Minhaaj concerning Shaafi'ee Fiqh in the presence of Shaikh Yahyaa, the Muftee of the lands of Qatee'. Then he moved to the city of San'aa and studied the sciences of the Arabic Language there. So he studied the books Qawaa'id-ul-'Iraab, Qatr-un-Nadaa, Al-Jawhar-ul-Maknoon, Al-Alfiyyah and Al-Ashmoonee. He rejected the beliefs of the people of that land, which was Zaydee (a sect of the Shi'ah), and said to them: "I am a Shaafi'ee." But they did not let him continue studying his madh-hab. Then, one of the teachers there, Al-Ustaadh Yahyaa Al-'Eesaa advised him to study the Science of Hadeeth. So Shaikh Muhammad began to memorize Buloogh Al-Maraam and memorized 500 hadeeth from it. Then he began to study the book Subul-us-Salaam (the explanation of Buloogh Al-Maraam) with one of the well-known Shaikhs. Among his teachers of the Arabic Language in Yemen, were Shaikh Lutfee, Shaikh 'Alee Fiddah and Shaikh Kabasee. Then the Shaikh desired to go to Egypt to seek knowledge, but at that time World War II started and all of the sea routes were closed. Then the Shaikh met a man that had come from Makkah, so he asked him about how Makkah was. The man responded to him, saying: "O Muhammad, there is a school in Makkah in which they teach hadeeth. It is called Daar-ul-Hadeeth." So the Shaikh was pleased with this and traveled to Makkah from San'aa towards the end of 1359H along with other people going to Hajj. Shaikh Yahyaa entrusted the leader of the Hajj trip with him. So he gave him a riding animal and the journey lasted a month from San'aa to Makkah. He reached Makkah in 1360H and enlisted in the Daar-ul-Hadeeth school. In Daar-ul-Hadeetth, Shaikh Muhammad Haamid Al-Fiqqee met Shaikh Muhammad Ibn 'Abdillaah and asked him: "Where did you come from O Muhammad?" So he told him: "I came from Somalia in search of the noble hadeeth." So he was greatly impressed and said: "The Khuraafees (a deviant sect) and the followers of (sufi) orders eat and fill themselves, but the students of Hadeeth do not find anything." So he took him to a shelter whose caretaker was from the ashraaf (those whose lineage can be traced back to the Prophet) and said to him: "This person seeks the hadeeth of your forefather." So he would reserve two loaves of white bread for him every day. The Shaikh continued seeking knowledge in the Haram and in Daar-ul-Hadeeth. He studied under Shaikh 'Abd-ur-Razzaaq Hamzah Al-Misree, Shaikh Abu As-Samah, Imaam of the Haram, Shaikh Sulaymaan Ibn 'Abdir-Rahmaan Al-Hamdaan, teacher of Tawheed and Hadeeth at Al-Masjid Al-Haraam, Shaikh Abee Sa'eed Al-Pakistani, Shaikh Muhammad Sultaan Al-Ma'soomee, Shaikh Abu Muhammad 'Abdul-Haqq Al-Haashimee, and Shaikh Ibn Maani'. From the most particular of his teachers was Shaikh 'Abd-ur-Razaaq Hamzah, whom he studied and read the Six Books of the Sunnah with, as well as Tafseer Ibn Katheer and Al-Bidaayah wan-Nihaayah, but he didn't complete it. Upon seeing the Shaikh's eagerness and great concern for seeking knowledge, Shaikh 'Abd-ur-Razaaq Hamzah began to esteem him and love him more than his own children. Shaikh 'Abd-u-Razaaq's method in teaching hadeeth was that he would read the chain of narration and then ask his students about the name, kunyah and laqab of the reporter. So if they didn't know, they would have to research it in their books. After studying for two years in Daar-ul-Hadeeth, he was appointed as teacher of Arabic Language, which he would do while still studying Hadeeth. The Shaikh graduated from Daar-ul-Hadeeth in 1975 and achieved the high approval (Ijaazah 'aaliyah) and the degree of Mujtahid in the assigned subjects. Then he was appointed as a teacher in the Islaamic University of Madeenah and there a number of students of knowledge studied under him. Afterward, he was appointed as a teacher in the Haram of Makkah until the year 1406H when he broke his leg. But he remained employed as a teacher and was given permission to teach at home. And he would teach in his home until the time he passed away. His Abstinence and Piety The Shaikh was one who abstained from worldly luxuries, who was careful of what he received and took and was very modest. He did not know anything of the dunyaa for he had abandoned the worldly life after it had been presented to him. Among the examples of this is the following story. He used to live in one small apartment, and when it was said to him: "Shall we not look for another apartment for you", he responded by saying: "Do you want people to say that Shaikh Muhammad is greedy?" And one time when he broke his leg and was not able to go to the Haram to teach, he refused to accept the stipend that he normally would take (for teaching). So Shaikh Muhammad Ibn 'Abdillaah As-Subayyal, head of the affairs of the Haramayn, said to him: "The pious and wicked both take this money, and you have more right to it. So whoever comes to you, then teach him in your home." His students A number of students studied under the Shaikh, the number of which cannot be counted, whether in the Daar-ul-Hadeeth center or in Al-Masjid Al-Haraam or in the Islamic University. His educational gatherings would be constantly frequented and attended by the elite amongst the noble scholars, such as: 1. Shaikh Muhammad Ibn 'Abdillaah As-Subayyal, the head of the affairs of the Haramayn and the Imaam and khateeb of Al-Masjid Al-Haraam 2. Shaikh Yahyaa Ibn 'Uthmaan Al-Makkee Al-Hindee, from the scholars of Hijaaz 3. Shaikh Muqbil Ibn Haadee Al-Waadi'ee, the Muhaddith of the lands of Yemen, who described his Shaikh in his book "Al-Muqtarah fee 'Ilm-il-Mustalah" as "the most knowledgeable person about the Science of Hadeeth in the area of Hijaaz." 4. Shaikh 'Umar Ibn Muhammad Ibn 'Abdillaah As-Subayyal, Imaam and Khateeb of Al-Masjid Al-Haraam 5. Shaikh Ahmad Wulu Al-Habashee 6. Shaikh Muhammad Hasan Al-Jaysh Those who received an ijaazah (religious certification) from him They are a large number. Amongst the most famous of them are: 'Abd-ur-Rahmaan Al-Hudhaifee , Shaikh Ahmad Ibn Muhammad Ibn 'Uthmaan Al-Mani'ee, Shaikh Musaa'id Al-Humaid, Shaikh Rabee' Ibn Haadee Al-Madkhalee, Shaikh Muhammad Al-Madkhalee, Shaikh Usaamah Al-Qoosee and Shaikh Wasiyullaah Muhammad 'Abbaas. The beginning of his terminal sickness and his death The beginning of his last sickness was at the start of the month of Sha'baan, when he began feeling great sluggishness. On Saturday, he made a lot of supplication, and from his supplications was: "O Allaah, let me live if life is better for me, and let me die if death is better for me." Then on Monday morning, he fainted and was taken to a hospital. The Shaikh regained consciousness the next day and a large group of his students came to visit him. He made a final request that Shaikh Muhammad 'Abdullaah As-Subayyal lead the prayer over him. Then he fainted again after that and from then on it was customary that he would recover and then go into unconsciousness again and again for some days. We ask Allaah that He make that as a means of purifying him and raising him in levels. The Shaikh finally died on Sunday night, the 3rd of Ramadaan 1420H. And his Janaazah funeral prayer) was prayed the next day, Monday, in Al-Masjid Al-Haraam after 'Ishaa. He was buried in the Al-'Adl cemetery, in the vicinity of his brother (in Islaam) Shaikh 'Abdul-'Azeez Ibn 'Abdillaah Ibn Baaz, may Allaah have mercy on both of them. Footnotes [1] Translator's Note: ****** is a large area of land in west Somalia that borders with Ethiopia. It was taken over by the Ethiopian government and to this day is occupied by their forces. There is still fighting going on between Somalis and Ethiopians with regard to liberating ******. May Allaah assist the Muslims there. [2] Translator's Note: Shaikh Ibn 'Abd-ir-Razaaq Hamzah was born in 1311H and died on 1392H (1893 - 1972). He was born in a small lightly populated village in Qalyubiyyah (a province) in Lower Egypt). He studied there in Al-Azhar University and then traveled to Saudi Arabia in 1344H. He was put in charge of giving the khutbah and leading the prayers (Imamate) in the Prophet's Mosque in Madeenah. Then he moved to Makkah and was appointed a teacher in Hadeeth and Tafseer. He specialized in Hadeeth and its sciences and was in charge of printing a number of books, such as Ikhtisaar 'Uloom-il-Hadeeth of Ibn Katheer, Mawaarid-udh-Dhamaan of Al-Haithamee and Al-Kabaa'ir of Adh-Dhahabee. He also wrote books, a majority of which were refutations of some books, such as his works: Dhulumaat Abee Rayaa, which is a critique of the book "Adwaa 'alaa As-Sunnah An-Nabawiyyah" of Mahmood Abu Rayya in which there is disparaging of the Sunnah and some Companions. Another book he wrote was Ash-Shawaahid wan-Nusoos, which is a criticism of the book "Al-Aghlaal" by 'Abdullaah Al-Qaseemee. And he also wrote "Al-Muqaabilah baina Al-Hudaa wad-Dalaal." He died while in Makkah. ..........

This don't sound right.........Who wrote the article? This person should wrote riyaale's biography.........

you can contact Qaadsiya u know(sisters)and complain about their biased article......

if thousands of xabashiis and their allies can't tame Muqdisho.What makes you think 1500 former(christian extremist) L.R.A rebels can do it?

Xaafadaha Magaalada Muqdisho oo qaarkood laga xusay Maalinta Jaceylka Adduunka!!!!!!!!!! Muqdisho,15,February-07 ( Qaadisiya.com) Waxaa habeenimadii xalay Muqdisho laga soo sheegay in laga xusay Maalinta loo yaqaano 14-ka February oo ah Maalinta Jaceylka Adduunka sida gaaladu ay u sameysteen maalintaasi. Hadaba maalintaasi ayaa waxaa laga xusaa inta badan wadamada gaalada iyo qaar katirsan Wadamada Carabta oo aanu islaamnimada ku weyneyn inkastoo kuwa qaarna ay jiraan hayeeshee Maamulka halkaasi kajira uu yahay gaalo raac. Intaasi oo idil waxaa kasii daran sida Habeenimadii xalay ka dhacday Xaafado kamid ah Magaalada Muqdisho, waxaana laga soo sheegay in Muqdisho xaafado badan oo kamid ah uu ka dhacay Habeenkii xalay ahaa Xafaldo lagu maamusayo Maalintaasi iyadoo Goobihii lagu balamay lagu arkayay in ay isla haasaawayeen Wiilal iyo Gabdho oo aanu waxba ka dhaxeynin hayeeshee lasheegay keliya in ay isjecelyihiin (Alla Dumarka Caqli xumaa). Habeenkii xalay ayaa waxaa la arkayay xilliyo dambe sida ay soo sheegayaan dadka Muqdisho kunool Gabdho Soomaaliyeed oo ku labisan dhar aanu ku eegan Karin damiirka qofka Muslimka ah iyadoo waliba dharkaasi la dhex galeysa Wiil aanan Mustaqbal ka laheyn isla markaana aan qabin habeenkaasina ay dhacdo inta badan in Macsida dhacdo awgeedsuuragal ay tahay in umadda Islaamka loo halaago. Inta badan Umadda Islaamka Soomaaliyeed ayaa gabdhahooda u heysta in ay u yihiin gabdho iyagoo habeenkiina soo seexda guryo aanan cidina u dagneyn oo ay degan yihiin keliya rag ay ajnabi kala yihiin. War aaway Soomaalidii lagu bartay Diinta Islaamka kudhaqankeeda, waa maxay Dhaqankan Gaalada ee aanu u ogolaanay Caruurteena, ma waxaan dooneynaa in uu Allaah sabab uga dhigo halaageena, umadda Soomaaliyeed waxaan kula talineynaa in ay iska ilaaliyaan falalkaasi isla markaana ay caruurtooda uga digaan arrimahaasi in ay sameeyaan. Ugu dambeyntii Mujaahidiinta Soomaaliyeed ayaa waxa ay diyaar u yihiin in goob waliba oo ay arkaan in lagu hayo Barnaamijyada laga soo minguuriyay Gaalada in la qarxin doono ciddii ku geeriyootana ay si toos ah naarta u galeyso maadaama qofka waxa uu kudhinto lagu soo saarayo Khiyaamaha.

with that without resorting to the old and tired " the world is conspiring against Islam" mantra. This quote is becoming a rather overused mantra..........J.B what about the old and tired mantra of Muslims lurking everywhere plotting to take over the West?

http://img74.imageshack.us/my.php?image=60564921af1.jpg http://img409.imageshack.us/my.php?image=60568148cr7.jpg

How's things in Iraq?

i smell clan love............

I don't think it is fair to compare Nuradiin with Ayan Hirsi.The woman is an atheist, who has insulted Islam, the Prophet (saw) and the muslim world.She is an open enemy to Islam. Nuradiin, has only stated a simply fact which is Jilabiib is not Somali culture.Note that one can wear a strong grabasaar, Go'o or any other overshoulder clothing, as worn in Sudan,many other parts of Africa and the Middle East........

@Jaylaani, what we somalis have in Somaliland and Puntland may not be perfect, lakin believe they are better than a few places in Africa.In reality the so called federal state in Somalia is a "qabil state",there is no language,religious or real cultural differences between the various entities.But at least there is peace and we can go on holiday every year or two...........

We thought somalis where all alone.Lakin the Chalabanis,Hamid Karzais and Nur Malikis of Somalia have certainly come out in their numbers these days.