When are you are you moving to iraq?

Mr Mcgreggor has an intelligent mind he sees things others don't. The concept of bombing insurgencies from the air was first developed by Winston churchill in somalia against the dervishes. It was later applied to the insurgency in Iraq against the British when he apparently said ""I am strongly in favor of using poisoned gas against uncivilized tribes(Arabs/Kurds),". Churchill's tactics are being used in somalia and iraq today by his heirs(America) strange indeed....

Same old, Same old Ethiopia attacking somalia again Fighting Mad Mullahs again World powers supporting her again Other somalis helping them again Because they accuse the mullahs of being clanists again Some never things never change.............

Ma Xoolo bey ka dhaceen?

lollllll, @lazie

http://www.hiiraan.com/news2/2007/jan/the_quiet_war_in_the_horn_of_africa.aspx

Staff Sgt. Tifani Kent, an Air Force nurse, cradles a child in late November at the Sisters of the Nativity Convent Orphanage in Djibouti’s capital city. About 50 children live at the orphanage at any time. http://www.hiiraan.com/news2/2007/jan/the_quiet_war_in_the_horn_of_africa.aspx

Of course there are some, but the numbers taliban is talking about is very doubtful.There aren't mass orhpanages run by christian missionaires in somaliland, puntland, and inside somalia.There where reports of some somali bantus converting through them.However, again the numbers where very small. There are also some in the west, repesting myself again, the numbers are not that great.The last time i checked reer bakool where majority muslims............

May allah have mercy on them.......

Israeli historian: Islam converts change face of Europe Jan. 23, 2007 By ETGAR LEFKOVITS As many as 100,000 French and British citizens have converted to Islam over the last decade, according to a new book by an Israeli historian. The figures cited by Hebrew University Prof. Raphael Israeli in his upcoming book The Third Islamic Invasion of Europe are representative of the fast-changing face of Europe, which the Islamic history professor says is in danger of becoming "Eurabia" within half a century. He noted that about 30 million Muslims currently live in Europe, out of a total population of 380 million., adding that with a high Muslim birthrate in Europe, the number of Muslims living in the continent is likely to double within 25 years. Israeli also cited massive immigration and Turkey's future inclusion in the EU as the primary reasons why the face of Europe will be indelibly changed within a generation. European concerns over a fast-growing Muslim population is at the center of opposition to Turkey's entry into the EU, he said, as the inclusion of Turkey into the EU will catapult the number of Muslims to 100 million out of a total population of 450 million. "The sheer weight of demography will produce a situation where no Frenchman or Dutchman could be elected to parliament without the support of the Muslim minority," he said Monday in an interview with The Jerusalem Post. "Muslims will have a more and more decisive voice in the makeup of European governments." "With Turkey as a member of the EU, the process will be accelerated, without [Turkey] it will be slower but it will still happen," he added. Turkey has strong relations with Israel. The historian, who has authored 19 previous books, said that Muslim political power in Europe would directly impact domestic politics, including Europe's immigration policy, with millions of additional Muslims waiting at the door to gain entry to the EU as part of "family reunification" programs. "Every European with a right mind has every reason to be frightened," Israeli said. The 50,000 French and 50,000 British who have converted to Islam over the last decade, including many from mixed marriages, did so for personal convictions, romanticized notions of Islam, as well as for business reasons, while others see Islam as the wave of the future at a time when Christianity is on the wane, Israeli said. He said that Muslims converting to Christianity existed but their numbers were significantly smaller. Israeli noted that conversions in mixed marriages worked only in one direction since a Muslim woman who marries a Christian is considered an apostate in her community, and faces physical danger. "It is time one should wake up and realize what is happening in Europe," he concluded. Israeli's book is due out in London in the coming months.

The Emirate of Sicily was a Muslim state from 948 to 1072. Authority in Sicily had been vested in emirs installed from what is present day Tunisia since 827, the island then gained the status of emirate in 948 with the kalbid dynasty. Byzantine Sicily was frequently the target of raids by Syrians, Egyptians, and Moors from North Africa. As early as 652, Saracens from Kairouan made incursions into the island. In around 700, the island of Pantelleria was captured by Moors, and it was only discord among the Arabs that prevented Sicily being next. Instead, trading arrangements were agreed and Arab merchants established themselves in Sicilian ports. Then, in 827, came the fully fledged Arab invasion. It was sparked by a failed Sicilian coup against an unpopular Byzantine governor. Euphemius, a wealthy landowner, overcame the imperial garrison in Siracusa, declared himself Emperor and invited the Aghlabid Emir of Tunisia to help him. The response was a fleet of 100 ships and 10,000 troops under the command of Asad ibn al-Furat, which consisted largely of Arab, Berber and Spanish Muslims. After resistance at Siracusa, the Muslims gained a foothold in Mazara del Vallo. Palermo fell after a long siege in 831, but Siracusa held out until 878. From 842 to 859 the Arabs captured Messina, Modica, Ragusa and Enna. In 902 Taormina, the last Byzantine stronghold also fell to the Arabs and by 965 all of Sicily was under Arab control and Palermo became one of the largest cities in the world. As a virtually an independent emirate, Sicily played a privileged role as bridge between Africa and Europe. Trade flourished and taxes were low. The tolerant regime allowed subjects to abide by their own laws. Despite freedom of worship, Christians freely converted to Islam and there were soon hundreds of mosques in Palermo alone. The Arabs initiated land reforms which in turn, increased productivity and encouraged the growth of smallholdings, a dent to the dominance of the landed estates. The Arabs further borrowed Roman engineering and Persian irrigation systems. A description of Palermo was given by Ibn Hawqual, a Baghdad merchant who visited Sicily in 950. A walled suburb called the Kasr (the citadel) is the center of Palermo until today, with the great Friday mosque on the site of the later Roman cathedral. The suburb of Khalessah (Kalsa) contained the Sultan's palace, baths, a mosque, government offices and a private prison. Ibn Hawqual reckoned 7,000 individual butchers trading in 150 shops. In addition to Spanish Moors and Arabs, there were Berbers, black Africans, Persians, Greeks, Jews, Slavs and Lombards. Western Sicily particularly prospered with Berbers settling in the Agrigento area coupled with Syrians and Egyptians in Palermo. In succession Sicily was ruled by the Sunni Aghlabid dynasty in Tunisia and the Shiite Fatimids in Egypt. The Byzantines took advantage of temporary discord to occupy the eastern end of the island for several years. After suppressing a revolt the Fatimid caliph appointed Hassan al-Kalbi (948-964) as Emir of Sicily. He successfully managed to control the Byzantines and founded the Kalbid dynasty. Raids into southern Italy continued under the Kalbids into the 11th century, and in 982 a German army under Otto II was defeated near Crotone in Calabria. With Emir Yusuf al-Kalbi (990-998) a period of steady decline began. Under al-Akhal (1017-1037) the dynastic conflict intensified, with factions within the ruling family allying themselves variously with Byzantium and the Zirids. By the time of Emir Hasan as-Samsam (1040-1053) the island had fragmented into several small fiefdoms. Muslim rule in Sicily slowly came to an end following an invitation by the Emirs of Catania and Siracusa for a Norman invasion. The Normans, under Count Roger de Hauteville (Altavilla) attacked Sicily in 1061, beginning a thirty year struggle against the Saracens. In 1068, Roger and his men defeated the Arabs at Misilmeri but the most crucial battle was the siege of Palermo in 1072. Following the Norman conquest, Arab influence continued to persist creating a hybrid culture on the island that has contributed much to the character of modern Sicily The Arabs (Saracens) in Sicily After the Romans came the Vandals, Ostrogoths and Byzantines. Following them came the Arabs --also called Saracens in the early centuries-- and it was the Arab influence on Sicilian cooking that became the most important, and that has endured to this day. The Greeks colonized and taught methods of farming, the Romans used Sicily as their breadbasket, but it was the Arabs, conquering in 831, who brought food traditions that affected Sicilian cooking. They introduced sophisticated methods of irrigation that made vegetable farming possible; they brought the omnipresent eggplant, oranges and lemons. Today the enduring scent of orange in the air is associated with Sicily. So strong was their imprint that even the language absorbed Arab words. For example, Marsala wine, justly famous, takes its name from the Arab - Marsah el Allah or 'the port of God.' They also brought mathematics, primarily that area known as al gebra. The capitol of the Arab world was Palermo, and the importance of cities shifted from Siracusa to Palermo. The splendor of Palermo was said to rival that of ancient Baghdad. Sicily and Spain were at this time main areas of communication between east and west. Because the Jewish peoples were able to move freely between eastern and western languages and thinking, the Jewish population flourished in Sicily, side by side with the increasingly large Christian population. Christian, Arab and Jew lived in harmony. The most important Arab import was pasta. Scholars now agree that it probably was the Arabs who invented pasta (click to read read our history of pasta). The Arab use of spices and dried fruit, in particular raisins, left an indelible mark on Sicilian cooking. They also brought cous-cous, known in Sicily as 'cuscusu'. Couscous is made of tiny balls of flour and water which are left to dry in the sun, then steamed over a boiling pan of water. The Arabs would use lamb, possibly chicken, to accompany the couscous. With the abundance of fish, this changed, and a classic Sicilian dish in the province of Trapani, is couscous cooked with the broth of the local fish to give it a seafood flavor. The Arabs also brought rice dishes, though rice was considered the food of the sick. Despite this disregard, Sicily has its one classic rice dish - arancini, little round balls of rice with meat in its center, or of rice with cheese at its center. The Arabs also brought a sweet tooth that would lead to the development of Sicilian baked goods - cookies of every type, cakes and sherbets. During Greek and Roman reign, honey had been the sweetener, but the Arabs brought sugar cane and the first rudimentary sugar refinery was established in Trappeto. The Sicilians took to this sweet marvel, and their pastries are today famous throughout Italy. The classic cassata comes from the Arabic qas'ah which word refers to the terra-cotta bowl that is used to shape the cake. The sweet tooth may also be responsible for the taste of agrodolce -sweet/ and tart- that flavors such dishes as zucchini al agrodolce. Marzipan also comes from the Arabic martabãn. There is also torrone, another sweet of Arab origin Like so much of southern Italian life, the Arab invasions of the 8th century heavily influenced the regional cuisine and is the most accepted theory for the introduction of pasta. The dried noodle-like product they introduced to Sicily is most likely the origins of dried pasta and was being produced in great quantities in Palermo at this time. The modern word "macaroni" derives from the Sicilian term for making dough forcefully, as early pasta making was often a laborious daylong process. How it was served is not truly known but many Sicilian pasta recipes still include other Arab gastronomic introductions such as raisins and spices like cinnamon. This early pasta was an ideal staple for Sicily and it easily spread to the mainland since durum wheat thrives in Italy's climate. Italy is still a major producer of this hard wheat, used to make the all-important semolina flour. NOTE:Arab refers to a diverse range of muslims from north africa and the middle east later known as "saracens or moors".

Meles said the Islamist rise was less a religious movement and more a cover for the dissatisfaction of several clans. "The primary locus of politics in Somalia is not the mosque. It is the clans. There are clearly certain clans that are disaffected and do not feel as comfortable with the transitional government as most other clans do.

http://www.hiiraan.com/op2/2007/jan/the_nonsense_demands_of_the_somali_cabbies_in_minneapolis.aspx

lets promote macawiis maybe the hippies will take to that.............

lets celebrate the the angels have won and they have bombed the devilish islamists.........

Does anyone see the similarities between the conflict of the Aus and khazraj and the condition of the muslims today?

Of course we are all responsible for our "flock" in islam.......

This is complete propoganda, to make it sound like as if it there is a sizeable somali christian population in somalia.Wa kadibun oo warkooda lama dhagaysto.Oromada la tugsanayo bey wax ka qabtaan?Xita wa kuwi yidhi, somali sunni ah baa hezbollah u dagaalantay .Dad maskiina ah(somali bantu)wa la christanayey oo Amerika baa lo kaxeeyey.Arintaana Culemada ba so wariyey......Qooloyiinka Jehovas witness aad bay somaliida ugu wacdiyaan. Know that Whomsever allah guides none can misdguide and whomsever allah misguides none can guide.........

How many left?Probably a few hundred out of thousands.

If yesterdays Black hebrew claiming somalia as their homeland wasn't enought.Today attacks on "christian have increase"..... Quote;MOGADISHU, SOMALIA — Christians in Somalia remained on edge Friday, January 26, after a church attack and fresh reports that five people were killed in clashes in the Somali capital, Mogadishu

probably some christian ethiopian soldiers or a complete fabrication.....Didn't they(ethios) bring their families?

http://news.independent.co.uk/world/middle_east/article2183852.ece

Quote:All they were was a clan that came together to rule Somalia and they were defeated in 6 days. Brother Raadamiir in response to the thread about hezbollah creating riots in Lebanon....... http://www.somaliaonline.com/ubb/ultimatebb.php?ubb=get_topic;f=9;t=009005

Gabadh lagu magacabo (waytani hoostan) oo ka mid ah Yuhuuda Maraykanka ah ayaa booqatay afarsano ka hor dalka ay asal ahaan ka soo jeedo ee Isra,el qaraabadeeda qaar ka mid ah oo ku dhaqan dalka Isra,el waxa ay sheegtay in dalka asal ahaan ay Israe,l u leedahay uu yahay dalka hada Somalia loo yaqaan. http://www.somaliaonline.com/ubb/ultimatebb.php?ubb=get_topic;f=9;t=009022 Note: Waytani Hoostan means "Whitney Houston" whom apparently joined a black hebrew group in the u.s......

[iN MADINAH] THE PEOPLE OF MADINAH Yathrib had been chosen by Allah to shelter the Messenger of God (peace be upon him) after his emigration and to bring forth not only the first Islamic Society but also to serve as a focal point for the universal call of Islam. The great honor accorded to the city makes it necessary to know its distinctive features, its unique physical, social and cultural conditions, like those of the Arab tribes living there and their interactions with one another, the economic and political manipulations of the Jews and their fighting spirit as well as the way of life sustained by its fertile land. Various religions, cultures and communities flourished in the city in stark contrast to Makkah, which was dominated by one faith and one cultural pattern. The details given here, albeit briefly, depict the state of affairs in Madinah when the Prophet (peace be upon him) made his debut in that city. THE JEWISH PRESENCE The view preferred by historians about Jewish settlements in Arabia, at large and those in Madinah, in particular, is that they date from the first century A.D. Dr. Israel Welphenson writes that: “After Palestine and Jerusalem were laid waste in 70 A.D. and the Jews dispersed to different parts of the world, a number of them made their way to Arabia. This is in accordance with the Jewish historian Josephus, who was himself present at the siege of Jerusalem and had led the Jewish units on several occasions. Arab sources also corroborate his statement." Three Jewish tribes, Qaynuqaa', an-Nadhir and Quraydha, were settled in Madinah. The number of adults belonging to these tribes was over two thousand where Qaynuqaa' was estimated to have seven hundred combatants, with an-Nadir having almost the same number too, while the adult men of Quraydha were reported to be between seven and nine hundred. These tribes were not on good terms and very often they are caught in confrontations with one another. Dr. Israel Welphenson says: “Bani Qaynuqaa' were set against the rest of the Jews because they had sided with Bani Khazraj in the battle of Bu’ath in which Bani an-Nadir and Bani Quraydha had inflicted a crushing defeat and massacred Bani Qaynuqaa' even though the latter had paid bloodwit for the prisoners of war. The bitterness among the Jewish tribes continued to persist after the battle of Bu’ath. When Bani Qaynuqaa' subsequently fell out with the Ansaar, no other Jewish tribe came to their aid against them (Ansaar).” (Al-Yahud fi Balad il’Arab, p. 129) The Qur’an also makes a reference to the mutual discord between the Jews: “And when We made with you a covenant (saying): Shed not the blood of your people nor turn (party of) your people out of your dwellings. Then ye ratified (Our covenant) and ye were witnesses (thereto). “Yet it is you who slay each other and drive out party of your people from their homes, supporting one another against them by sin and transgression - and if they come to you as captives ye would ransom them, whereas their expulsion was itself unlawful for you.[Qur'aan 2:84-5] The Jews of Madinah had their dwellings in their own separate localities in different parts of the city. When Bani an-Nadir and Bani Quraydha forced Bani Qaynuqaa' to relocate their settlement in the outskirts of the town, they took up their quarters in a section of the city. Bani an-Nadir had their habitation in the higher parts, some four or five kilometers from the city towards the valley of Bathan, which houses some of the richest groves and agricultural lands of Madinah. The third Jewish tribe, Bani Quraydha, occupied a vicinity known as Mehzor, which is a few kilometers. to the south of the city. The Jews of Madinah lived in compact settlements where they had erected fortifications and citadels. They were however, not independent but lived as confederate clans of the stronger Arab tribes which guaranteed them immunity from raids by the nomads. Predatory incursions by the nomadic tribes being a perpetual menace, the Jewish tribes had to always seek the protection of one or more chieftains of the powerful Arab tribes. RELIGIOUS AFFAIRS OF THE JEWS The Jews considered themselves to be blessed with divine religion and law. They had their own seminaries, known as Midras which imparted instruction in their religious and secular life, science, law, history and the Talmudic lore. Similarly, for offering prayers and performing other religious rites, they had synagogues where they normally put their heads together to discuss their affairs. They observed the laws brought about by the Pentateuch together with the many other rigid and uncompromising customary rules imposed by their priests and rabbis and celebrated Jewish feasts and fasted. As for example, they commemorate, on the tenth day of the month of Tishri, The Fast of the Atonement. (Banu Israel Fil-Qur’an wal Sunnah, pp. 80-81) FINANCES The financial relationship of the Medinan Jews with the other tribes was mainly limited to lending money on interest or on security or sequestration of personal property upon payment failure. In an agricultural region like Madinah, there was ample scope for money-lending business since the farmers very often needed capital for purposes of cultivation. (Banu Israel Fil-Qur’an wal Sunnah, pp. 80-81) The system of lending money was not limited merely to pledging personal property as security for repayment of the loan, for the lenders very often forced the borrowers to pledge even their women and children. The following incident bears a testimony to the prevailing practices: “Muhammed b. Maslamah said to K’ab: “Now, we hope that you will lend us a camel-load or two (of food). K’ab answered: I will do so (but) you shall pledge something with me. [The Muslims] retorted: What do you want? - (K’ab) replied, “Pledge your women with me”. Then they responded, “How can we pledge our women with you, the most beautiful of the Arabs? K’ab parried, “Then pledge your sons with me. [The Muslims] countered, “How can we pledge our sons with thee, when later they would be abused on this account, and people would say: “They have been pledged for a camel-load or two (of food)! This would disgrace us! We shall, however, pledge our armor with you. Such transactions produced naturally, enough hatred and repugnance between the mortgagees and the mortgagors, particularly since the Arabs were known to be sensitive where the honor of their womenfolk is concerned. Concentration of capital in the hands of the Jews had given them power to exercise economic pressure on the social economy of the city. The markets were at their mercy. They rigged the market through hoarding, thereby creating artificial shortages and causing the rise and fall in prices. Most of the people in Madinah detested the Jews owing to such malpractices of usury and profiteering, which were against the substance of the common Arabs. (Banu Israel Fil-Qur'aan wal-Sunnah, p. 79) The Jews, in their social transactions with the Arab tribes, Aus and Khazraj, spent lavishly, though judiciously, in creating a rift between the two tribes. On a number of occasions in the past, they had successfully pitted one tribe against the other, leaving both tribes worn out and economically ruined in the end. The only objective Jews had set before themselves was how to maintain their economic dominion over Medinah. An incident related by Ibn Hisham that took place after Madinah became Muslim sheds light upon this strategy. Sh’ath b. Qays was an old jewish man and he felt bitter against the Muslims. He passed by a place where a number of the Prophet’s companions from Aus and Khazraj were talking together. He was filled with rage seeing their amity and unity. So he asked the Jewish youth who were friendly with the Ansaars to join them and mention the battle of Bu’ath and the preceding battles, and to recite some of the poems concerning those events in order to stir up their tribal sentiments. The cunning device of Sh’ath was not in vain, for a few years before Islam, the the two tribes had been at daggers with each other . Their passions were aroused and they started bragging and quarreling until they were about to unsheathe their swords when the Prophet (peace be upon him) came with some of the Muslim emigrants from Mecca. He pacified them and appealed to the bonds of harmony brought about by Islam. Then the Ansaars realized that the enemy had duped them. The Aus and Khazraj wept, embraced and welcomed back one another as if nothing had happened. (Ibn Hisham, Vol. I, pp. 555-6) For many centuries, the Jews had been waiting for a redeemer. This belief of the Jews in the coming Prophet (peace be upon him), about which they used to talk with the Arabs, had prepared the Aus and the Khazraj to give their faith readily to the Prophet (peace be upon him). (Dr. Mohammed Syed al-Tantawi, Banu Israel fil-Qur’an wal-Sunnah, pp. 73-101.) The Jews of Arabia spoke Arabic although their dialect was interspersed with Hebrew for they had not completely given up their religious aspirations. In regard to the missionary activities of the Jews, Dr. Israel Welphenson says: “There is less uncertainty about the opportunities offered to the Jews in consolidating their religious supremacy over Arabia. Had they so willed, they could have used their influence to the best advantage. But as it is too prominent among every student of Jewish history, they have never made any effort to invite other nations to embrace their faith, rather, for certain reasons, they have been forbidden to preach this to others.” (Dr. Israel Welphenson; Al-Yahud fi Balad il-‘Arab, p. 72) Be that as it may, many of the Aus and the Khazraj and certain other Arab tribes had been Judaized owing to their close social connections with the Jews or ties of blood. Thus, there were Jews in Arabia, who were of Israelite descent, with a fraction of Arab converts. The well-known poet K’ab b. Ashraf (often called an an-Nadir) belonged to the tribe of Tayy. His father had married in the tribe of Bani an-Nadir but he grew up to be a zealous Jew. Ibn Hisham writes about him: K’ab b. Ashraf who was one of the Tayy of the sub-section of Bani Nabhan whose mother was from the Bani al-Nadir. (Ibn Hisham, Vol. P. 514). There was a custom among the pagan Arabs that if the sons of anybody died in infancy, he used to declare to God that if his next son remained alive, he would entrust him to a Jew to rear him up on his own religion. A tradition referring to this custom finds place in the Sunan Abu Dawud. “Ibn ‘Abbaas said: Any woman whose children died used to take the vow that if her next child remained alive, she would make him a Jew. Accordingly, when Banu an-Nadir were deported they had the sons of Ansaar with them; they said, “ We would not forsake our sons”, thereupon the revelation came: “There is no compulsion in religion.” (Sunan Abu Dawud, Kitaab-ul-Jihad, Vol. II). AUS AND KHAZRAJ The two great Arab tribes of Madinah, Aus and Khazraj, traced a common descent from the tribe of Azd belonging to Yemen from where successive waves of emigrants inundated the northern regions from time to time. The exodus was brought about by a variety of reasons, some of which were the unstable political conditions in Yemen, Abyssinian aggression and disruption of irrigation system supporting agriculture after the destruction of Ma’rib dam. However, both the Aus and Khazraj came down to Madinah after the Jews. The Aus settled down in ‘Awali, an area in the south-east of Madinah while the Khazraj occupied the lands in the central and northern parts of it. With the northern part of the city being low-lying, nothing intervened between the abode of the Khazraj and Harrata Wabrah in the West. (Makkah wal Madinah, p. 311). The Khazraj consisted of four clans: Malik, ‘Adiy, Mazin and Dinar, all co-laterals to Banu Najjaar and also known as Taym Al-Lat. Banu Najjaar took up residence in the central part of the city where the Prophet (peace be upon him)’s mosque now stands. The Aus, who have settled in the fertile, arable lands were the neighbors of the more influential and powerful Jewish tribe. The lands occupied by Khazraj were comparatively less fertile and they had only Banu Qaynuqaa as their neighbors. (Makkah wal Madinah, p. 311). It is rather difficult to reckon the numerical strength of Aus and Khazraj with any amount of certainty, but an estimate can be formed from different battles in which they took part after the Prophet’s (peace be upon him) departure to Madinah. The combatants drafted from these two tribes on the occasion of the conquest of Makkah numbered four thousand. (Al-Imta, Vol. I, p. 364). When the Prophet (peace be upon him) migrated to Madinah, the Arabs were powerful and in a position to play the first fiddle. The Jews being disunited had taken a subordinate position by seeking alliance either with the Aus or the Khazraj. Their mutual relationship was even worse for they were more tyrannical to their comrades in religion in times of clashes than to the Arabs themselves. It was due to the antipaYour and bitterness between them that the Bani Qaynuqaa were forced to abandon their cultivated lands and resorted to working as artisans. (Makkah wal Madinah, p. 322)