Ayoub: I think Somaliland will be more worthy for the khalifat than the al saud dynasty and who knows some day muslims may agree to unite around Somaliland. We are a young nation and the sky is the limit. Kowneyn

Khayr: If you are looking for perfection its hard to find it. But you absolutely wrong to say the constitution disrespectful to Islam. The law of the land is to be shariah, no law that is in conflict with is to be enacted, the Guurti which are envisioned to become the seat of the culuma and culture leaders is the highest authority every law that is inacted by the parlaiment will first have to go through them and more importantly they are the legislating body responsible for both the religious and political guidance of nation. Little more work and all the ingredients for a full fledged islamic state will be there and its only matter of time that this will become a reality on the ground. Somaliland is hoped to become a progressive democratic muslim state. In any case, this has nothing to do with the right of Somaliland to independence. We all know what happened to union and what happened after it, if truly we want to be fair then we can't deny that its Somaliland that has always taken the Islamic course...may be they have better instinct, its for you to judge but that is undeniable fact as well. Kowneyn

Rahima: Have you read Somaliland's constitution? please read the document before you dismiss it as unislamic. Pay particular attention to the role of the Guurti...This is basically Majlis ashura...its the highest authority in the land...currently its culturally based, but if u read the document its envisioned to become the seat of the culuma and cultural leaders. The people of Somaliland were an independent state that joined on their own accord with Somalia and at considerable disadvantage. And they are within their rights if they decide to end the disastrous union with Somalia. And I think Salafi did a good job in outlining what islamic unity is all about. What is unislamic is for Somaliland to walk into another disaster like the one they did in 1960. One more thing you can't dispense equal blame to all for the disaster that befell the Somali Republic or the choas that followed, no sane mind would accept that. Kowneyn

Beards: Yes Tamim live in even sudan and egypt. I have a nubian friend from the aswan region of egypt who is from the said clan. I ask you to read the article again so that you can decipher what is being talked about. I will make it simple for you, here read this extract from the article: The evasion of this early understanding of the term in order to exclude Najd, as usually understood, from the purport of the hadith of Najd, has required considerable ingenuity from pro-Najdi writers in the present day. Some apologists attempt to conflate this hadith with a group of other hadiths which associate the ‘devil’s horn’ with ‘the East’, which is supposedly a generic reference to Iraq. While it is true that some late-medieval commentaries also incline to this view, modern geographical knowledge clearly rules it out. Even the briefest glimpse at a modern atlas will show that a straight line drawn to the east of al-Madina al-Munawwara does not pass anywhere near Iraq, but passes some distance to the south of Riyadh; that is to say, through the exact centre of Najd. The hadiths which speak of ‘the East’ in this context hence support the view that Najd is indicated, not Iraq. On occasion the pro-Najdi apologists also cite the etymological sense of the Arabic word najd, which means ‘high ground’. Again, a brief consultation of an atlas resolves this matter decisively. With the exception of present-day northern Iraq, which was not considered part of Iraq by any Muslim until the present century (it was called ‘al-Jazira’), Iraq is notably flat and low-lying, much of it even today being marshland, while the remainder, up to and well to the north of Baghdad, is flat, low desert or agricultural land. Najd, by contrast, is mostly plateau, culminating in peaks such as Jabal Tayyi’ (1300 metres), in the Jabal Shammar range. It is hard to see how the Arabs could have routinely applied a topographic term meaning ‘upland’ to the flat terrain of southern Iraq (the same territory which proved so suitable for tank warfare during the ‘Gulf War’, that notorious source of dispute between Riyadh’s ‘Cavaliers’ and ‘Roundheads’). Confirmation of this identification is easily located in the hadith literature, which contains numerous references to Najd, all of which clearly denote Central Arabia. To take a few examples out of many dozens: there is the hadith narrated by Abu Daud (Salat al-Safar, 15), which runs: ‘We went out to Najd with Allah’s Messenger (Allah bless him and give him peace) until we arrived at Dhat al-Riqa‘, where he met a group from Ghatafan [a Najdite tribe].’ In Tirmidhi (Hajj, 57), there is the record of an encounter between the Messenger (Allah bless him and give him peace) and a Najdi delegation which he received at Arafa (see also Ibn Maja, Manasik, 57). In no such case does the Sunna indicate that Iraq was somehow included in the Prophetic definition of ‘Najd’. Further evidence can be cited from the cluster of hadiths which identify the miqat points for pilgrims. In a hadith narrated by Imam Nasa’i (Manasik al-Hajj, 22), ‘A’isha (r.a.) declared that ‘Allah’s Messenger (Allah bless him and give him peace) established the miqat for the people of Madina at Dhu’l-Hulayfa, for the people of Syria and Egypt at al-Juhfa, for the people of Iraq at Dhat Irq, and for the people of Najd at Qarn, and for the Yemenis at Yalamlam.’ Imam Muslim (Hajj, 2) narrates a similar hadith: ‘for the people of Madina it is Dhu’l-Hulayfa - while on the other road it is al-Juhfa - for the people of Iraq it is Dhat Irq, for the people of Najd it is Qarn, and for the people of Yemen it is Yalamlam.’ These texts constitute unarguable proof that the Prophet (Allah bless him and give him peace) distinguished between Najd and Iraq, so much so that he appointed two separate miqat points for the inhabitants of each. For him, clearly, Najd did not include Iraq. Kowneyn

Patriot: As the sayid muxammed nuur fadal early 1900's said in his poem dacad xumo: Cigow daacad xumo waa waxa laysku dilayaaye Dukaamada la xidhay xoolaha bahalka loo daayay Dilka cadawga dibindaabay iyo daafaddiyo jeelka Dacaska iyo gaajada rag kale uma dulqaateene Haddaynaan Durriyadii ahayn xumo ma diideene Ma damqado nin duul iyo Jahaad diric u haystaaye in rough translation: Oh cige all wars are due too lack of SINCERITY All the destruction, looting and starvation All this hate,prisons, killing and genocides Its only because we are of the "durriya"(progeny) That we are patient with and we do not partake And because we are blessed with brave warriors we are not effected by it or destroyed... Don't hate and don't be touched by satan, even when you stand to defend against hypocrisy and hate. Kowneyn

Salafi: This "fatwa" of yours I agree with Kowneyn

I think xarago is right this discussion has turned sour and disintegrated to a bitter clan bashing. Of all places in cyberspace I thought this place would be the best place for Somalis to come to a political agreement and to build understanding...I won't deny we did make progress and we did bring few truths to light in this discussion. I was hoping for further progress and for the nomads to come to some agreement or atleast come to some sort of impasse devoid of clan animus. I honestly tried to keep the girlies out of the discussions...Somalis say ilayn af aanad lahayn lama qabto or u cann't put your hand on the mouth other than yours. Like xarago said our views may find common ground in the future, but not now and not in this sort of discussion, so lets leave it at that. Duty calls so peace! Kowneyn

Najd is the region that is the political heartland of modern day Saudi Arabia. Its the birth place of wahhabism and the al-saud dynasty that eventually conquered the region of Hejaz which includes mecca and medina to form modern day Saudi Arabia. The Tamim clan of Najd were consumed by hatred of the blessed Quraish since time immemorial. The "Apocalyptic" hatred and envy of the status of the Quraish often caused them to go to extremes, even to the point of declaring prophethood of their own. As always those who try to rival Allah's blessings meet with a disgraceful end. Wahhabism comes from the same usual suspects and regional hot-bed of hypocrisy, envy and extremism. I ask each and everyone to read the article below... PUNCTURING THE DEVIL’S DREAM ABOUT THE HADITHS OF NAJD AND TAMIM [updated] Kerim Fenari bismi’Llahi’r-Rahmani’r-Rahim It is striking that not one of the great muhaddiths, mufassirs, grammarians, historians, or legists of Islam has emerged from the region known as Najd, despite the extraordinary and blessed profusion of such people in other Muslim lands. This essay offers to Muslims with open minds an explanation of this remarkable fact. The Hadith of Najd: a correction The land of Najd, which for two centuries has been the crucible of the Wahhabi doctrine, is the subject of a body of interesting hadiths and early narrations, which repay close analysis. Among the best-known of these hadiths is the relation of Imam al-Bukhari in which Ibn Umar said: ‘The Prophet (Allah bless him and give him peace) mentioned: "O Allah, give us baraka in our Syria, O Allah, give us baraka in our Yemen." They said: "And in our Najd?" and he said: "O Allah, give us baraka in our Syria, O Allah, give us baraka in our Yemen." They said: "And in our Najd?" and I believe that he said the third time: "In that place are earthquakes, and seditions, and in that place shall rise the devil’s horn [qarn al-shaytan]."’ This hadith is clearly unpalatable to the Najdites themselves, some of whom to this day strive to persuade Muslims from more reputable districts that the hadith does not mean what it clearly says. One device used by such apologists is to utilise a definition that includes Iraq in the frontiers of Najd. By this manoeuvre, the Najdis draw the conclusion that the part of Najd, which is condemned so strongly in this hadith, is in fact Iraq, and that Najd proper is excluded. Medieval Islamic geographers contest this inherently strange thesis (see for instance Ibn Khurradadhbih, al-Masalik wa’l-mamalik [Leiden, 1887], 125; Ibn Hawqal, Kitab Surat al-ard [beirut, 1968],18); and limit the northern extent of Najd at Wadi al-Rumma, or to the deserts to the south of al-Mada’in. There is no indication that the places in which the second wave of sedition arose, such as Kufa and Basra, were associated in the mind of the first Muslims with the term ‘Najd’. On the contrary, these places are in every case identified as lying within the land of Iraq. The evasion of this early understanding of the term in order to exclude Najd, as usually understood, from the purport of the hadith of Najd, has required considerable ingenuity from pro-Najdi writers in the present day. Some apologists attempt to conflate this hadith with a group of other hadiths which associate the ‘devil’s horn’ with ‘the East’, which is supposedly a generic reference to Iraq. While it is true that some late-medieval commentaries also incline to this view, modern geographical knowledge clearly rules it out. Even the briefest glimpse at a modern atlas will show that a straight line drawn to the east of al-Madina al-Munawwara does not pass anywhere near Iraq, but passes some distance to the south of Riyadh; that is to say, through the exact centre of Najd. The hadiths which speak of ‘the East’ in this context hence support the view that Najd is indicated, not Iraq. On occasion the pro-Najdi apologists also cite the etymological sense of the Arabic word najd, which means ‘high ground’. Again, a brief consultation of an atlas resolves this matter decisively. With the exception of present-day northern Iraq, which was not considered part of Iraq by any Muslim until the present century (it was called ‘al-Jazira’), Iraq is notably flat and low-lying, much of it even today being marshland, while the remainder, up to and well to the north of Baghdad, is flat, low desert or agricultural land. Najd, by contrast, is mostly plateau, culminating in peaks such as Jabal Tayyi’ (1300 metres), in the Jabal Shammar range. It is hard to see how the Arabs could have routinely applied a topographic term meaning ‘upland’ to the flat terrain of southern Iraq (the same territory which proved so suitable for tank warfare during the ‘Gulf War’, that notorious source of dispute between Riyadh’s ‘Cavaliers’ and ‘Roundheads’). Confirmation of this identification is easily located in the hadith literature, which contains numerous references to Najd, all of which clearly denote Central Arabia. To take a few examples out of many dozens: there is the hadith narrated by Abu Daud (Salat al-Safar, 15), which runs: ‘We went out to Najd with Allah’s Messenger (Allah bless him and give him peace) until we arrived at Dhat al-Riqa‘, where he met a group from Ghatafan [a Najdite tribe].’ In Tirmidhi (Hajj, 57), there is the record of an encounter between the Messenger (Allah bless him and give him peace) and a Najdi delegation which he received at Arafa (see also Ibn Maja, Manasik, 57). In no such case does the Sunna indicate that Iraq was somehow included in the Prophetic definition of ‘Najd’. Further evidence can be cited from the cluster of hadiths which identify the miqat points for pilgrims. In a hadith narrated by Imam Nasa’i (Manasik al-Hajj, 22), ‘A’isha (r.a.) declared that ‘Allah’s Messenger (Allah bless him and give him peace) established the miqat for the people of Madina at Dhu’l-Hulayfa, for the people of Syria and Egypt at al-Juhfa, for the people of Iraq at Dhat Irq, and for the people of Najd at Qarn, and for the Yemenis at Yalamlam.’ Imam Muslim (Hajj, 2) narrates a similar hadith: ‘for the people of Madina it is Dhu’l-Hulayfa - while on the other road it is al-Juhfa - for the people of Iraq it is Dhat Irq, for the people of Najd it is Qarn, and for the people of Yemen it is Yalamlam.’ These texts constitute unarguable proof that the Prophet (Allah bless him and give him peace) distinguished between Najd and Iraq, so much so that he appointed two separate miqat points for the inhabitants of each. For him, clearly, Najd did not include Iraq. Najd in the Hadith Literature There are many hadiths in which the Messenger (Allah bless him and give him peace) praised particular lands. It is significant that although Najd is the closest of lands to Makka and Madina, it is not praised by any one of these hadiths. The first hadith cited above shows the Messenger’s willingness to pray for Syria and Yemen, and his insistent refusal to pray for Najd. And wherever Najd is mentioned, it is clearly seen as a problematic territory. Consider, for instance, the following noble hadith: Amr ibn Abasa said: ‘Allah’s Messenger (Allah bless him and give him peace) was one day reviewing the horses, in the company of Uyayna ibn Hisn ibn Badr al-Fazari. [...] Uyayna remarked: "The best of men are those who bear their swords on their shoulders, and carry their lances in the woven stocks of their horses, wearing cloaks, and are the people of the Najd." But Allah’s Messenger (Allah bless him and give him peace) replied: "You lie! Rather, the best of men are the men of the Yemen. Faith is a Yemeni, the Yemen of [the tribes of] Lakhm and Judham and Amila. [...] Hadramawt is better than the tribe of Harith; one tribe is better than another; another is worse [...] My Lord commanded me to curse Quraysh, and I cursed them, but he then commanded me to bless them twice, and I did so [...] Aslam and Ghifar, and their associates of Juhaina, are better than Asad and Tamim and Ghatafan and Hawazin, in the sight of Allah on the Day of Rising. [...] The most numerous tribe in the Garden shall be [the Yemeni tribes of] Madhhij and Ma’kul.’ (Ahmad ibn Hanbal and al-Tabarani, by sound narrators. Cited in Ali ibn Abu Bakr al-Haythami, Majma‘ al-zawa’id wa manba‘ al-fawa’id [Cairo, 1352], X, 43). The Messenger says ‘You lie!’ to a man who praises Najd. Nowhere does he extol Najd - quite the contrary. But other hadiths in praise of other lands abound. For instance: Umm Salama narrated that Allah’s Messenger (Allah bless him and give him peace) gave the following counsel on his deathbed: ‘By Allah, I adjure you by Him, concerning the Egyptians, for you shall be victorious over them, and they will be a support for you and helpers in Allah’s path.’ (Tabarani, classed by al-Haythami as sahih [Majma‘, X, 63].) (For more on the merit of the Egyptians see Sahih Muslim, commentary by Imam al-Nawawi [Cairo, 1347], XVI, 96-7.) Qays ibn Sa‘d narrated that Allah’s Messenger (Allah bless him and give him peace) said: ‘Were faith to be suspended from the Pleiades, men from the sons of Faris [south-central Iran] would reach it.’ (Narrated in the Musnads of both Abu Ya‘la and al-Bazzar, classified as Sahih by al-Haythami. Majma‘, X, 64-5. See further Nawawi’s commentary to Sahih Muslim, XVI, 100.) Allah’s Messenger said: ‘Tranquillity (sakina) is in the people of the Hijaz.’ (al-Bazzar, cited in Haythami, X, 53.) On the authority of Abu’l-Darda (r.a.), the Messenger of Allah (Allah bless him and give him peace) said: ‘You will find armies. An army in Syria, in Egypt, in Iraq and in the Yemen.’ (Bazzar and Tabarani, classified as sahih: al-Haythami, Majma‘, X, 58.) This constitutes praise for these lands as homes of jihad volunteers. ‘The angels of the All-Compassionate spread their wings over Syria.’ (Tabarani, classed as sahih: Majma‘, X, 60. See also Tirmidhi, commentary of Imam Muhammad ibn Abd al-Rahman al-Mubarakfuri: Tuhfat al-Ahwadhi bi-sharh Jami‘ al-Tirmidhi, X, 454; who confirms it as hasan sahih.) Abu Hurayra narrated that Allah’s Messenger (s) said: ‘The people of Yemen have come to you. They are tenderer of heart, and more delicate of soul. Faith is a Yemeni, and wisdom is a Yemeni.’ (Tirmidhi, Fi fadl al-Yaman, no.4028. Mubarakfuri, X, 435, 437: hadith hasan sahih. On page 436 Imam Mubarakfuri points out that the ancestors of the Ansar were from the Yemen.) ‘The people of the Yemen are the best people on earth’. (Abu Ya‘la and Bazzar, classified as sahih. Haythami, X, 54-5.) Allah’s Messenger (s) sent a man to one of the clans of the Arabs, but they insulted and beat him. He came to Allah’s Messenger (Allah bless him and give him peace) and told him what had occurred. And the Messenger (s) said, ‘Had you gone to the people of Oman, they would not have insulted or beaten you.’ (Muslim, Fada’il al-Sahaba, 57. See Nawawi’s commentary, XVI, 98: ‘this indicates praise for them, and their merit.’) The above hadiths are culled from a substantial corpus of material which records the Messenger (Allah bless him and give him peace) praising neighbouring regions. Again, it is striking that although Najd was closer than any other, hadiths in praise of it are completely absent. This fact is generally known, although not publicised, by Najdites themselves. It is clear that if there existed a single hadith that names and praises Najd, they would let the Umma know. In an attempt to circumvent or neutralise the explicit and implicit Prophetic condemnation of their province, some refuse to consider that the territorial hadiths might be in any way worthy of attention, and focus their comments on the tribal groupings who dwell in Najd. The Tribe of Tamim The best-known tribe of Central Arabia are the Banu Tamim. There are hadiths which praise virtually all of the major Arab tribal groups, and to indicate the extent of this praise a few examples are listed here: Allah’s Messenger (s) said: ‘O Allah, bless [the tribe of] Ahmas and its horses and its men sevenfold.’ (Ibn Hanbal, in Haythami, Majma‘, X, 49. According to al-Haythami its narrators are all trustworthy.) Ghalib b. Abjur said: ‘I mentioned Qays in the presence of Allah’s Messenger (s) and he said, "May Allah show His mercy to Qays." He was asked, "O Messenger of God! Are you asking for His mercy for Qays?" and he replied, "Yes. He followed the religion of our father Ismail b. Ibrahim, Allah’s Friend. Qays! Salute our Yemen! Yemen! Salute our Qays! Qays are Allah’s cavalry upon the earth."’ (Tabarani, declared sahih by al-Haythami, X, 49.) Abu Hurayra narrated that Allah’s Messenger (s) said: ‘How excellent a people are Azd, sweet-mouthed, honouring their vows, and pure of heart!’ (Ibn Hanbal via a good (hasan) isnad, according to Haythami, X, 49.) Anas b. Malik said: ‘If we are not from Azd, we are not from the human race.’ (Tirmidhi, Manaqib, 72; confirmed by Mubarakfuri, X, 439 as hasan gharib sahih.) Abdallah ibn Mas‘ud said: ‘I witnessed Allah’s Messenger (Allah bless him and give him peace) praying for this clan of Nakh‘.’ Or he said: ‘He praised them until I wished that I was one of them.’ (Ibn Hanbal, with a sound isnad. Haythami, X, 51.) On the authority of Abdallah ibn Amr ibn al-As, who said: ‘I heard Allah’s Messenger (Allah bless him and give him peace) saying: "This command [the Caliphate] shall be in Quraysh. No-one shall oppose them without being cast down on his face by Allah, for as long as they establish the religion."’ (Bukhari, Manaqib, 2.) The hadith which appears to praise Tamim is hence not exceptional, and can by no stretch of the imagination be employed to indicate Tamim’s superiority over other tribes. In fact, out of this vast literature on the merits of the tribes, only one significant account praises Tamim. This runs as follows: Abu Hurayra said: ‘I have continued to love Banu Tamim after I heard three things concerning them from Allah’s Messenger (s.w.s.). "They will be the sternest of my Umma against the Dajjal; one of them was a captive owned by ‘A’isha, and he said: ‘Free her, for she is a descendent of Ismail;’ and when their zakat came, he said: ‘This is the zakat of a people,’ or ‘of my people’."’ (Bukhari, Maghazi, 68.) This hadith clearly indicates that the rigour of the Tamimites will be used for, and not against, Islam in the final culminating battle against the Dajjal; and this is unquestionably a merit. The second point is less significant, since all the Arabs are descendents of Ismail; while the variant readings of the third point make it difficult to establish its significance in an unambiguous way. Even the most positive interpretation, however, allows us to conclude no more than that the Messenger (Allah bless him and give him peace) was pleased with that tribe at the moment it paid its zakat. As we shall see, its payment of zakat proved to be short-lived. Far more numerous are the hadiths which explicitly critique the Tamimites. These hadiths are usually disregarded by pro-Najdite apologists; but traditional Islamic scholarship demands that all, not merely some, of the evidence be mustered and taken as a whole before a verdict can be reached. And a consideration of the abundant critical material on Tamim demonstrates beyond any doubt that this tribe was regarded by the Messenger (Allah bless him and give him peace) and by the Salaf as deeply problematic. An early indication of the nature of the Tamimites is given by Allah himself in Sura al-Hujurat. In aya 4 of this sura, He says: ‘Those who call you from behind the chambers: most of them have no sense.’ The occasion for revelation (sabab al-nuzul) here was as follows: In addition to this Qur’anic critique, abundant hadiths also furnish the Umma with advice about this tribe. Since the tacit acceptance of the Prophet (Allah bless him and give him peace) constitutes a hadith, we may begin with the following incident. This relates to a famous poem by Hassan ibn Thabit (r.a.). The Tamimites were late converts to Islam, joining the religion, after much resistance, only in the Year of Delegations (‘am al-wufud), which was the ninth year of the Hijra. They hence miss the virtue of sabiqa, of precedence in Islam. Coming at last to the Prophet (s.w.s.), the Tamim insisted on a public debate against him, and he appointed Hassan to reply to the Tamimites’ vain boasting about their tribe. Hassan’s ode, which completely defeated and humiliated them by describing the low status of their tribe, can be considered evidence for the Prophet’s (Allah bless him and give him peace) own view of Tamim, since the condemnation was given in his presence, and there is no record of his criticising it. (Diwan Hassan ibn Thabit [beirut, 1966], p.440; for full details of the incident see Barquqi’s commentary in the same volume. See also Ibn Hisham, Sira [Guillaume translation], p.631.) A further hadith concerning Tamim runs as follows: On the authority of Imran ibn Husayn (r.a.): ‘A group of Tamimites came to the Prophet (s.w.s.), and he said: "O tribe of Tamim! Receive good news!" "You promise us good news, so give us something [money]!" they replied. And his face changed. Then some Yemenis came, and he said: "O people of Yemen! Accept good news, even though the tribe of Tamim have not accepted it!" And they said: "We accept." And the Prophet (Allah bless him and give him peace) began to speak about the beginning of creation, and about the Throne.’ (Bukhari, Bad’ al-Khalq, 1.) The harsh waywardness of the Tamimi mentality documented in the Qur’an and Hadith casts an interesting light on the personality of Abu Jahl, the arch-pagan leader of Quraysh. Abu Jahl, with his fanatical hatred of the Prophet (s.w.s.), must have been shaped by the Tamimi ethic in his childhood. His mother, Asma’ bint Mukharriba, was of the tribe of Tamim. (al-Jumahi, Tabaqat Fuhul al-Shu‘ara, ed. Mahmud Shakir [Cairo, 1952], p.123.) He also married the daughter of ‘Umayr ibn Ma‘bad al-Tamimi, by whom he had his son, predictably named Tamim. (Mus‘ab ibn Abdallah, Nasab Quraysh [Cairo, 1953], p.312.) An attribute recurrently ascribed to the Tamimites in the hadith literature is that of misplaced zeal. When they finally enter Islam, they are associated with a fanatical form of piety that demands simple and rigid adherence, rather than understanding; and which frequently defies the established authorities of the religion. Imam Muslim records a narration from Abdallah ibn Shaqiq which runs: ‘Ibn Abbas once preached to us after the asr prayer, until the sun set and the stars appeared, and people began to say: "The prayer! The prayer!" A man of the Banu Tamim came up to him and said, constantly and insistently: "The prayer! The prayer!" And Ibn Abbas replied: "Are you teaching me the sunna, you wretch?"’ (Muslim, Salat al-Musafirin, 6.) Banu Tamim and the Khawarij Perhaps the best-known of any hadith about a Tamimite, which again draws our attention to their misplaced zeal, is the hadith of Dhu’l-Khuwaysira: This hadith is taken by the exegetes as a prophecy, and a warning, about the nature of the Kharijites. There is a certain type of believing zealot who goes into religion so hard that he comes out the other side, with little or nothing of it remaining with him. One expert who confirms this is the Hanbali scholar Ibn al-Jawzi, well-known for his hagiographies of Ma‘ruf al-Karkhi and Rabi‘a al-Adawiya. This hadith is taken by the exegetes as a prophecy, and a warning, about the nature of the Kharijites. There is a certain type of believing zealot who goes into religion so hard that he comes out the other side, with little or nothing of it remaining with him. One expert who confirms this is the Hanbali scholar Ibn al-Jawzi, well-known for his hagiographies of Ma‘ruf al-Karkhi and Rabi‘a al-Adawiya. In his book Talbis Iblis. (Beirut, 1403, p.88) under the chapter heading ‘A Mention of the Devil’s Delusion upon the Kharijites’ he narrates the hadith, and then writes: ‘This man was called Dhu’l-Khuwaysira al-Tamimi. [...] He was the first Kharijite in Islam. His fault was to be satisfied with his own view; had he paused he would have realised that there is no view superior to that of Allah’s Messenger (s.w.s.).’ Ibn al-Jawzi goes on to document the development of the Kharijite movement, and the central role played by the tribe of Tamim in it. Hence (p.89) ‘The commander of the fight [against the Sunnis, at Harura] was Shabib ibn Rab‘i al-Tamimi’; also (p.92) ‘Amr ibn Bakr al-Tamimi agreed to murder Umar’. All this even though their camp sounded like a beehive, so assiduously were they reciting the Qur’an (p.91). The Kharijite movement proper commenced at the Siffin arbitration, when the first dissenters left the army of the khalifa Ali (k.A.w.). One of them was Abu Bilal Mirdas, a member of the tribe of Tamim (Ibn Hazm, 223), who despite his constant worship and recitation of the Qur’an became one of the most brutal of the Kharijite zealots. He is remembered as the first who said the Tahkim - the formula ‘The judgment is Allah’s alone’ - on the Day of Siffin, which became the slogan of the later Kharijite da‘wa. In his long analysis of the Kharijite movement, Imam Abd al-Qahir al-Baghdadi also describes the intimate involvement of Tamimites, and of Central Arabians generally, noting that the tribes of Yemen and Hijaz contributed hardly anyone to the Kharijite forces. He gives an account of Dhu’l-Khuwaysira’s later Kharijite activities. Appearing before Imam Ali ibn Abi Talib (k.A.w.) he says: ‘Ibn Abi Talib! I am only fighting you for the sake of Allah and the Hereafter!’ to which Imam Ali replies: ‘Nay, you are like those of whom Allah says, "Shall I inform you who are the ones whose works are most in loss? It is they whose efforts are astray in the life of this world, but who think that they are doing good!" [Kahf, 103].’ (Imam Abd al-Qahir al-Baghdadi, al-Farq bayn al-firaq [Cairo, n.d.], 80; see the note to p.76 for the full identification of Dhu’l-Khuwaysira.) As Imam Abd al-Qahir gives his account of the early Kharijite rebellions, replete with appalling massacres of innocent Muslim civilians, he makes it clear that the leaders of each of the significant Kharijite movements hailed from Najd. For instance, the Azariqa, one of the most vicious and widespread Khariji movements, were led by Nafi‘ ibn al-Azraq, who was from the Central Arabian tribe of Banu Hanifa (Abd al-Qahir, 82). As the Imam records, ‘Nafi and his followers considered the territory of those who opposed them to be Dar al-Kufr, in which one could slaughter their women and children. [...] They used to say: "Our opponents are mushriks, and hence we are not obliged to return anything we hold in trust to them.’ (Abd al-Qahir, 84.) After his death in battle, ‘the Azariqa pledged their allegiance to Ubaydallah ibn Ma’mun al-Tamimi. Al-Muhallab then fought them at Ahwaz, where Ubaidallah ibn Ma’mun himself died, along with his brother Uthman ibn Ma’mun and three hundred of the most fanatical of the Azariqa. The remainder retreated to Aydaj, where they pledged their allegiance to Qatari ibn al-Fuja’a, whom they called Amir al-Mu’minin.’ (Abd al-Qahir, 85-6.) The commentator to Abd al-Qahir’s text reminds us that Ibn Fuja’a was also of Tamim (p.86). The Azariqa, who massacred countless tens of thousands of Muslims who refused to accept their views, had a rival in the Najdiyya faction of the Kharijites. These were named after Najda ibn Amir, a member of the tribe of Hanifa whose homeland is Najd; Najda himself maintained his army in Yamama, which is part of Najd. (Abd al-Qahir, 87.) As is the way with Kharijism in all ages, the Najdiyya fragmented amid heated arguments generated by their intolerance of any dissent. The causes of this schism included the Kharijite attack on Madina, which came away with many captives; and different Kharijite ijtihads over sexual relations with Muslim women who, not being Kharijites, they had enslaved. Three major factions emerged from this split, the most dangerous of which was led by Atiyya ibn al-Aswad, again of the tribe of Hanifa. Following Najda’s death, his own faction split, again into three, one of which left Najd to raid the vicinity of Basra (Abd al-Qahir, 90-1). The last major Kharijite sect was the Ibadiyya, which, in a gentler and much attenuated form, retains a presence even today in Zanzibar, southern Algeria, and Oman. The movement was founded by Abdallah ibn Ibad, another Tamimi. Its best-known doctrine is that non-Ibadis are kuffar: they are not mu’mins, but they are not mushriks either. ‘They forbid secret assassinations [of non-Ibadis], but allow open battles. They allow marriages [with non-Ibadis], and inheritance from them. They claim that all this is to aid them in their war for Allah and His Messenger.’ (Abd al-Qahir, 103.) The best-known woman among the Kharijites was Qutam bint ‘Alqama, a member of the Tamimite tribe. She is remembered as the one who told her bridegroom, Ibn Muljam, that ‘I will only accept you as my husband at a dowry which I myself must name, which is three thousand dirhams, a male and a female slave, and the murder of Ali!’ He asked, ‘You shall have all that, but how may I accomplish it?’ and she replied, ‘Take him by surprise. If you escape, you will have rescued the people from evil, and will live with your wife; while if you die in the attempt, you will go on to the Garden and a delight that shall never end!’ (Mubarrad, 27.) As is generally known, Ibn Muljam was executed after he stabbed imam Ali (k.A.w.) to death outside the mosque in Kufa. Muslims anxious not to repeat the tragic errors of the past will wish to reflect deeply upon this pattern of events. Tens of thousands of Muslims, fervently committed to the faith and outstanding for their practical piety, nonetheless fell prey to the Kharijite temptation. The ulema trace the origins of that temptation back to the incident of Dhu’l-Khuwaysira, who considered himself a better Muslim than the Prophet himself (s.w.s.). And he, like the overwhelming majority of the Kharijite leaders who followed in his footsteps, was a Tamimi. Of the non-Tamimi Kharijites, almost all were from Najd. The Ridda: the First Fitna There is a further issue which Muslims will wish to consider when forming their view of Najd. This is the attitude of the Najdis following the death of the Messenger (s.w.s.). The historians affirm that the great majority of the rebellions against the payment of zakat which broke out during the khilafa of Abu Bakr (r.a.) took place among Najdis. Moreoever, and even more significantly, many of the the Najdi rebellions were grounded in a strange anti-Islamic ideology. The best-known of these was led by Musaylima, who claimed to be a prophet, and who established a rival shari‘a which included quasi-Muslim rituals such as forms of fasting and dietary rules. He also prescribed prayers three times a day. As leader of a rival religion, he and his Najdi enthusiasts were in a state of baghy, heretical revolt against due caliphal authority, and Abu Bakr (r.a.) sent an army against them under Khalid ibn al-Walid. In the year 12 of the Hijra Khalid defeated the Najdis at the Battle of al-Aqraba, a bloody clash that centred on a walled garden which is known to our historians as the Garden of Death, because many great Companions lost their lives there at the hands of the Najdis. (See Abdallah ibn Muslim Ibn Qutayba, Kitab al-Ma‘arif [Cairo, 1960], p.206; Ahmad ibn Yahya al-Baladhuri, Futuh al-buldan [repr. Beirut, n.d., 86.] An indication of the continuity of Najdi religious life is given by the non-Muslim traveller Palgrave, who as late as 1862 found that some Najdi tribesmen continued to revere Musaylima as a prophet. (W. Palgrave, Narrative of a year’s journey through Central and Eastern Arabia [London, 1865], I, 382.) The other ringleader of Najdi rebellion against the khilafa was a woman known as Sajah, whose full name was Umm Sadir bint Aws, and who belonged to the tribe of Tamim. She made claims to prophethood in the name of a rabb who was ‘in the clouds’, and who gave her revelations by which she succeeded in uniting sections of the Tamim who had argued among themselves over the extent to which they should reject the authority of Madina. Leading several campaigns against tribes who remained loyal to Islam, the Najdi prophetess is said to have thrown in her lot with Musaylima. Other than this, little is known of her fate. (Ibn Qutayba, Ma‘arif, p.405; Baladhuri, Futuh, pp.99-100.) Recent Najdi Tendencies It is well-known that the Najdi reformer, Muhammad ibn Abd al-Wahhab, was a Tamimi. The violence and takfir associated with the movement which carries his name surely bears more than a coincidental resemblance to the policies and mindset of the Tamimi Kharijites of ancient Najd. Consider, for instance, the following massacre, of the Shi‘a of Karbala in April 1801, as described by a Wahhabi historian: Saud made for Karbala with his victorious army, famous pedigree horses, and all the settled people and bedouin of Najd [...] The Muslims (i.e. the Wahhabis) surrounded Karbala and took it by storm. They killed most of the people in the markets and houses. One cannot count their spoils. They stayed there for just one morning, and left after midday, taking away all the possessions. Nearly two thousand people were killed in Karbala. (Uthman ibn Bishr, Unwan al-Majd fi Tarikh Najd (Makka, 1349), 1, 121-122.) It is hard to distinguish this raid, and the brutality of its accomplishment, from the Khariji raids from Najd into the same region a thousand years earlier. Muhammad Finati, an Italian convert to Islam who served with the Caliphal army which defeated the Wahhabis, wrote a long first-hand account of the extreme barbarism of the Najdi hordes. For instance: Such among us as fell alive into the hands of these cruel fanatics, were wantonly mutilated by the cutting off of their arms and legs, and left to perish in that state, some of whom, in the course of our retreat, I myself actually saw, who had no greater favour to ask than that we would put them to death. (G. Finati, Narrative of the Life and Adventures of Giovanni Finati (London, 1830), I, 287). It is sometimes claimed that the days when ‘all the settled people and bedouin of Najd’ would happily commit such mass murder are long gone, and that Wahhabism has become more moderate. But another, more recent example, shows otherwise. In 1924, the Wahhabi army entered the city of Ta’if, plundering it for three days. The chief qadi and the ulema were dragged from their houses and slaughtered, while several hundred other civilians lost their lives. (Ibn Hizlul, Tarikh Muluk Al Sa‘ud [Riyadh, 1961], pp.151-3.) After giving the the Sunni population of the Hijaz this terrorist lesson, ‘Ibn Saud occupied Mecca with Britain’s tacit blessing’ (Alexei Vassiliev, A History of Saudi Arabia [London, 1998], p.264). CONCLUSION A good deal of material concerning Najd and Tamim has been preserved from the time of the Salaf. If we reject the method of some Najdi apologists, a method based on the highly selective quotation of hadiths coupled with the blind imitation of opinions expressed by late-medieval commentary writers, we may reach some reasonably settled and authoritative conclusions regarding Central Arabia and its people. The Qur’an, the sound Hadith, and the experience of the Salaf overwhelmingly concur that Central Arabia is a region of fitna. The first of all fitnas in Islam emerged from that place, notably the arrogance of Dhu’l-Khuwaysira and his like, and also the apostasy and fondness for false prophets which caused such difficulty for Abu Bakr (r.a.). Subsequently, the Kharijite heresy, overwhelmingly Najdi in its roots, cast a long shadow over the early history of Islam, dividing the Muslims, distracting their armies from the task of conquering Byzantium, and injecting rancour, suspicion, and bitterness among the very earliest generations of Muslims. Only the most determined, blinkered and irresponsible Najdi sympathiser could ignore this evidence, transmitted so reliably from the pure Salaf, and persist in the delusion that Najd and the misguided, literalistic rigorism which it recurrently produces, is somehow an area favoured by Allah. And Allah knows best. May He unite the Umma through love for the early Muslims who refused bigotry, and may He preserve us from the trap of Kharijism and those who are attracted to its mindset in our time. Amin. Kowneyn ‘The Prophet (Allah bless him and give him peace) mentioned: "O Allah, give us baraka in our Syria, O Allah, give us baraka in our Yemen." They said: "And in our Najd?" and he said: "O Allah, give us baraka in our Syria, O Allah, give us baraka in our Yemen." They said: "And in our Najd?" and I believe that he said the third time: "In that place are earthquakes, and seditions, and in that place shall rise the devil’s horn [qarn al-shaytan]."’

If any of you guys have taken maali and og-girlies dollies please give it back, so they can stop crying Ignore the girlies for now and don't let the discussion degrade to clan name calling. We need to get that monkey of our back both Somaliland and Somalia. Kowneyn

Wahhabi/salafism was born out of politics of greed and envy, spread by petro-dollars (Saudi proverb: Money is the best lubricant) and its kept alive by ignorance. Somalis must build islamic institutions of learning that teach the authentic tradition of ahlul sunnah as well as the shia without prejudice or misguided politics in order to safe gaurd their faith from misguided pseudo-scholars. Kowneyn

Xarago: One of riyale's most ardent supporters wrote recently that this administration has taken Somaliland "to the edge of abyss". Do you think its him or he is just getting bad advice Kowneyn

Patriot: You may be right that addow being a career diplomat is probably the best choice. I think the success of who ever is crowned will depend on the stand he takes concerning Somaliland. If he shows willingness to recognize Somaliland, I think Somaliland's culuma, abwaans, traditional leaders etc., will help and facilitate the building of the peace and the government. I am confident the religious, cultural and political leaders of Somaliland can help make the reconciliation a reality on the ground. Somaliland will be recognized sooner rather than later, but such act of good-will from both parties Somalia and Somaliland will augur well for the future of the Somali nation, it will be the first instalment for a new and productive relationship between the two states. If Allah wills it may even become the foundation for a future unification of the three independent Somali states. Kowneyn

Hate freaks consumed by hatred will only wallow in despair. They are nothing more than braying asses touched by satan. Kowneyn

Sistah- May be we should send you as our own SOL representative, when Somalia and Somaliland finally sit down face to face. I think the sentiments you expressed is what would be needed. Kowneyn

Xoogsade: What makes you believe that if Somalia can put aside the clan divisions and unite as one people that Somaliland can't? After all we did not need the whole international community to baby sit us. In my opinion if there is any group among Somalis that can live in harmony and justice its the Somalilanders. Its our internal matter, we will not need or ask for your help; because frankly speaking, we don't trust your sincerity nor do you have the skill when it comes to these matters. I bet you will need some pointers and which we will gladly provide. Kowneyn

Xarago: One thing going for Somalia is that most of the candidates with the exception of C/Qasim are probably better than Riyale Kowneyn

Salafi: Kawthar comes to mind immediately...May Allah make it the Kawthar of dunya and akhira. Allahuma Amiin Kowneyn

Dab waxa ku guban kara Inuu daaro mooyee Nimaan xeel ku damin Karin Docse aniga way wehel Iyo dulucda guulaha Intaan daw ku laalla. Daray waarayaan ahay Duufaanku ima lulo Dulin hoose ima galo Dardaraale ina rido Digdig beena kuma ruqo Cirka danab ka soo dhacay Deli igama raarrido Kuma dumo tab iyo xeel Dibin daabyo mooyee Digaxaadhku ima tiro Nin danaystay ima tebo Dib waxaan u dhigan karo Degdegeeda kuma qalo Waxaan daadshey baa jira Intaan daastey baa badan Daymadaydu waa gelin Duur-xulkaygu waa seben Dul-qaadkaygu waa guun Digniintaydu waa boqol Doqonkana anaa xila Si aan dawga uga xidho Waracana anaa dira Si daddaabba lagu furo Damacana anaa dhiga Halka dabinku ii yaal Ninka daacad igu nacay Duudsigayga kuma helo Wuxuu doonayee baas. Ninka ii darraadow Anba waw darsanayaa Dibin-daabyadaadee Tirtirsiga ha iga deyn Dib u guuri maayee Nin da' furay kalkiisow Dalka waan aqaannaa Bahal iga da'weynoo Dad cunii ma joogee Ma didee hargoolow Haygu tumin durbaannada Iyo daasadaa madhan Anoo daaya mooyee Godobteyda daah iyo Dadab yaa ku xidhi kara? Anoo daadsha mooyee Dabka yayga dhiga kara? Haddaan doohba lay barin Dibso yaa I odhan kara? Marka ay dibbootee Nin hagraday ka daryshee Dugsi looga leexdaan Daba geli aqaannaa Markay ciinka daaqdaan Dabka ugu xiddigiyaa Nin dumaala baan ahay Degel fule ka bara kacay Nin ku diirsadaan ahay Maalintay u daran tahay Marka daawad lala tago Nin didsani iskaga hadho Annagaa ku dirirnoo Halka daranku dhicinoo Sida loogu dabar go'ay Deelley ka tirinnee ... Duhur la isla wada jiro haddaan guusha lay deyn ... Hadraawi Kowneyn

Nayrus: We all know what Somaliland wants so don't embarass yourselves and us...Somaliland is the wish of the people and not about the ambition of any one individual. SmithNwestern: From where I am standing its you that has lived with hate for far too long and if you play your cards right you will reap the bitter harvest of that hate. Kowneyn

KULMIYE Iyo UCID Oo Canbaareeyey Xadhiga Tifaftiraha Jamhuuriya Hargeysa, Sabtembar, 3,2004 (Haatuf): Labada xisbi ee mucaaradka ah KULMIYE iyo UCID ayaa canbaareeyey xadhiga tifaftiraha Jamhuuriya, Xasan Siciid oo la xidhay habeenimadii Arbacadu soo gelaysay. Xoghayaha arimaha debedda ee xisbiga UCID, C/raxmaan Maxamed Cabdi (Ciro) oo habeenimadii Khamiistu soo gelaysay hadal ka jeediyey xaflad casuumad ah oo uu xisbigiisu ku qabtay hudheelka Ambassador ayuu ku sheegay inuu xisbigoodu canbaaraynayo xadhiga tifaftiraha Jamhuuriya iyo weliba diidmadii xisbiyada mucaaradka loo diiday inay ka hadlaan fagaarayaasha khayriyadda. Munaasibaddan oo ay xisbiga UCID casuumad ugu sameeyeen labadii ciyaartoy ee reer Somaliland ee dhowaan tababarka u tegay dalka Spain iyo 6 gabdhood oo dhigta jaamacadda Hargeysa oo uu xisbiga UCID sheegay inay ka bixinayaan kharashka jaamacadda waxay ragga ka hadlay xadhiga tifaftiraha Jamhuuriya iyo diidmada xisbiyada mucaaradka loo diiday ka hadalka fagaarayaasha khayriyadda ku tilmaameen inay yihiin talaabo ka soo horjeeda xoriyatul-qawlka iyo qawaaniinta dastuurka ee madax banaanida dhiibashada ra’yiga. Dhinaca kalena war-saxaafadeed ay soo saareen guddiga fulinta xisbiga Kulmiye waxay ku canbaareeyeen xadhiga tifaftiraha Jamhuuriya, isla markaana waxay xukuumadda ka dal-badeen inay xoriyadiisa u celiso. Guddiga fulinta xisbiga Kulmiye waxay guud ahaan xukuumadda Somaliland ku naqdiyeen talaabooyin xadhig ah oo ay qaaday intii ka dambaysay doorashadii madaxtooyada, iyaga oo yidhi “ MA WAXAYNU OGEYN : Xadhigii 156-da Dhallinyarada ardayda u badan ahaa ee inta Hargeysa laga qabqabtay 18kii May, gaadhiga guudkiisa lagu xukumay, iyadoo lagu fuliyey xukun degdeg ah oo uu gaadhey Guddi nabadgelyo. MA WAXAYNU OGEYN: tallaabadii lagu joojiyey doodihii ay qabanqaabiyeen ururrada Bulshada Rayidka ah ee ku saabsanaa saamaynta Shirka Mbagathi iyo sidii dadka reer Somaliland uga diyaargaroobi lahaayeen, aragti midaysanna uga yeelan lahaayeen. MA WAXAYNU OGEYN: Go’aankii Axsaabta siyaasadda loogu diidey inay dadka kala hadlaan khayriyooyinka. MA WAXAYNU OGNAHAY: in aan la ogolayn oo ay xukuumaddu xaaraantimaysay bannaanbaxyada salmiga ah ee ay shacbigu ku soo bandhigayeen dareenkooda iyo rabitaankooda. Ma waxaynu aragnay, iyadoo xoog ciidan iyo rasaas loo adeegsaday, dad badanna loo xidhxidhay markii ay isku dayeen inay dareenkooda ku soo bandhigaan banaanbax nabadgelyo ahâ€, waxayna intaa ku dareen “maantana xukuumaddeenu waxay u badheedhay cabudhinta iyo saxaafadda madaxa banaan oo ah ilayska tilmaanta u ah dimoqraadiyadda iyo xoriyadda Somaliland, waxaanuna xukuumadda Somaliland si adag uga dal-banaynaa inay xadhiga ka sii dayso tifaftiraha Jamhuuriya†Guddiga fulinta Kulmiye waxay qaabka loo qabtay tifaftiraha Jamhuuriya ku tilmaameen mid argagax leh oo sharci daro ah, isla markaana waxay xukuumadda madaxweyne Rayaale uga digeen wax ay ugu yeedheen talaabooyin cabudhin ah oo ay ku kacayso iyo weliba dabeecado ay ku tilmaameen inay yihiin kelitalisnimo ay xukuumadda madaxweyne Rayaale ku kacdo.

Terrorizing The Nation Ali Gulaid — San Jose, CA — 03 September, 2004 -------------------------------------------------------------------------------- Terrorizing the Nation The menace that terrorized Somaliland has hit the media hardest. The most recent arrest of Hassan Sicid, Jamhuriya editor, is part of a plan to gag the independent media but such unlawful actions would definitely affect the aspirations of the people and might retard the much sought after recognition. The paranoid, beleaguered and ill-advised Rayaale regime is assaulting the gains Somaliland has made and the accolades she earned from the international community, with an intention, perhaps, to reverse the goodwill accrued for Somaliland. Since 1980 Somaliland have taken some bold steps to regain liberty: they have defeated the brutal dictator Siyad Barre and his regime, they have declared sovereignty, they have selected a president by consensus and tradition, they have demobilized the SNM military wing, they have established two houses of parliament, they have over whelmingly voted for a constitution underpinned by withdrawal and just over a year ago they have elected local governments and a president. These are all bold unprecedented steps that served Somaliland well but since President Rayaale was inaugurated, his ill-conceived and unconstitutional actions are ruining the country. The recent arrest of Hassan Sicid, Jamhuriya editor, and the manner he was manhandled, how the organization’s work was disrupted and how the offices ransacked, and how the neighborhood was besieged borders with terrorism and is one of many such assaults designed to implant fear into the hearts of the people; a tactic inherited from the Siyad regime. Somaliland has many heroes and Hassan Sicid is one of them and the newspaper Jamhuriya became a symbol of Somaliland, bold, independent and unflinching in the face of adversity. Likewise, Hassan Sicid, as an editor, has gained an unassailable reputation for consistency, independence, well-balanced editorial, uncovering mismanagement and duplicity, disclosing corruption and the avarice of high-ranking government officials and mismanagement. In a country where integrity is rare amongst government officials and other watchdogs, Hassan Sicid’s attributes and defatigable work should have drawn praise and awards rather than drawing harassment and arrest after arrest from a government that lacks self-esteem, confidence, and leadership and is bent on silencing the media. This isn’t the first, nor the second nor the third time Rayaale administration harassed Jamhuriya and its editor, Hassan Sicid, and surely wouldn’t be the last time but these recurring extra judicial activities and dictatorial tendencies should be a concern to all who care democracy and the stability of Somaliland. Independent journalism is part of the democratic institutions and any affront of the people who run these institutions should be considered an affront against democracy. That makes the work of people like Hassan Sicid pivotal to the development of the democratic principles the constitution stipulates and upholds but more importantly it plays a role, and an important one, of the impression it projects to the outside world. Free press, the freedom of expression, freedom of association, less intrusive government, accountability and transparency and respect of human rights are some of the characteristics that the international community would consider in the event of conferring recognition on Somaliland. Surely, Hassan Sicid’s unlawful arrest would definitely one day haunt Somaliland. Be the judge. Ahmed Carraale, a freelance reporter, narrated the “offending†article that appeared on Jamhuriya in its 2440 edition on 08/30/04. Ahmed probed, compared and reported the views of IGAD officers, the warlords, Somaliland opposition parties and Somaliland authorities of how each party feels about the ultimate face-to-face reconciliation between Somaliland and Somalia after a government is installed in Somalia. The participants of the survey across the board concluded that they don’t expect resistance from the Rayaale administration but the toughened position of the opposition parties particularly that of Mr. Ahmed Mohamed Mohamoud (Silaanyo) is troubling. The sentiment that the Somaliland authorities are either ambivalent or leaning towards ultimate reconciliation is widely held among the international community particularly the British. How this narration could be misconstrued to sowing suspicion and propaganda to weaken Somalilanders stance on the restoration of its sovereignty, as the government charged is nothing more than naked aggression. It is against the international norm and the tenets of the constitution of the country namely article 32 (3). Menacing innocent editors on reporting matters of concern harks back into the Siyad era and that is scary but nabbing someone at mid-night, dragging him to an isolated area and threatening to slay him is more troubling as the National Security Service (NSS) officers who arrested the chief editor of Jamhuriya did. This regime is on a self-destruction mission. It is chipping away the inalienable human rights one by one. It banned the debates co-sponsored by Dr. Bulxan and the civil society, it banned peaceful demonstrations, it banned addressing the public at the public khayriah, and it banned characterizing some as “****** †and more. Like the brutal dictator siyad Barre, Rayaale indiscriminately fired innocent demonstrating students, maimed some, and due to beatings several pregnant woman suffered miscarriage and imprisoned 156 of the students without due process and the list of unconstitutional measures and incidents goes on. This is a failing record and an indictment to Rayaale’s administration. Somaliland has multitude of problems and the meager government resources can be utilized sparingly rather than wasting them in snooping, controlling the human activities, illegal arrests and unnecessary measures designed to subjugate the public. Somaliland has paid a high prize for its liberty and its freedom and those who dare to take them away would meet their challenge. It is time to stand up to this MENACE and draw the line before violent civil uprisings mar Somaliland. Ali Gulaid, San Jose, CA

"NIMANKII C.I.D-da AHAA EE I WADAY AYAA IGU YIDHI DOOXA AYAAN KUGU BIRAYN DOONAA" Hargeysa(Har)-Tifaftiraha sare ee Wargeyska Jamhuuriya, Xasan Siciid Yuusuf, ayaa shalay loo gudbiyay Xabsiga Dhexe ee Hargeysa, ka dib, markii habeen hore Saqdii Dhexe Ciidanka CID-du ka taxaabeen xarunta Wargeyska Jamhuuriya, oo ay ku xidheen Saldhigga Booliska ee IFTIN. Mr. Xasan Siciid, amarka qabashadiisa oo ka soo baxay Guddoomiyaha Maxkamadda Gobolka Hargeysa, ayaa waxa amarka dambe ee xabsi u gudbintiisa bixisay Maxkamadda Degmada Hargeysa, oo shalay Barqadii la horgeeyay, ka dib, markii Xeer ilaalinta Gobolka Hargeysa oo Mudici ku ah Tifaftiraha ay dacwadii u wareejisay Maxkamadda Degmada, iyaga oo hore dacwad uga furtay Maxkamadda Gobolka. Tifaftire Xasan Siciid Yuusuf, ayaa shalay Guddoomiyaha Maxkamadda Degmada Hargeysa, hortiisa ka sheegay, in Ciidankii CID-da ahaa ee ka soo qaaday Saldhiga Iftin oo uu ku xidhnaa ay u hanjabeen, waxaanu yidhi “Inta Gaadhigii la igu siday Dooxa dhexdiisa la joojiyay, ayaa la igu yidhi ‘Halkaas ayaanu kugu Gawracaynaa’â€. Sida ku cad Wakiilka Xeer ilaaliyaha Guud ee Gobolka Hargeysa qoraalka eediisa, waxa Tifaftiraha lagu sheegay, inuu oggolaaday in uu Wargeyska ku soo baxay maqaal been abuur ah oo dadweynaha Somaliland lagu shaki gelinayay, mawqifkooda Wadaninimo,oo daciifinayana kalsoonida dadka Reer Somaliland ay ku qabaan gooni –isu-taagga Somaliland, waxa kale oo lagu eedeeyay in Tifaftiruhu been abuuray warar aan meelna si rasmi ah uga soo bixin oo sheegaya, in qaban-qaabiyayaasha shirka ee IGAD ay sheegeen, in Xukuumadda Somaliland la fahmi karo, suurtogalna ay tahay inay ka dabacsanaato labada xisbi ee Mucaaridka ah ee KULMIYE iyo UCID. Wargeyska Jamhuuriya, ayaa cadadkiisii 2440, soona baxay Isniin, 30/08/04, waxa uu qoray War ciwaankiisu ahaa Dareenka Walaacsan ee IGAD iyo hoggaamiye Kooxeedyada Soomaaliya ka bixiyeen Mawqifka adag ee Xisbiyada Mucaaridka Somaliland. Warkaas oo uu Wargeyska u soo diray Weriye Axmed Caraale, oo ku sugan Madasha shirka Imbigaati, waxa uu ku saabsanaa aragtida ay ka bixiyeen IGAD iyo hoggaamiye kooxeedyada Xuseen Maxamed Caydiid, Cabdillaahi Yuusuf iyo Casharo, mawqifyada Xukuumadda Somaliland iyo xisbiyada Mucaaridka ahi iska taageen wada hadal dhex mara Somaliland iyo dawlad Soomaaliya loogu soo dhiso shirka Imbigaati. Dareenka hoggaamiye Kooxeedyada Xuseen Caydiid, Cabdillaahi Yuusuf iyo Cawed Casharo, oo Weriye Caraale la kulmay, waxa ay walaac ka muujiyeen mawqifka adag ee xisbiyada Mucaaridka, iyaga oo si gaar ah u sii xusay Guddoomiyaha Xisbiga KULMIYE, Axmed Siilaanyo, oo ay mawqifkiisa ku tilmaameen inuu yahay mid u quus goynaya midnimo dambe oo Soomaaliya yeelato. Waxa kale oo Weriye Caraale ka soo ururiyay qaban-qaabiyayaasha shirka ee IGAD, inay qabaan aragti ah in Xukuumadda Somaliland la fahmi karo oo ay ka dabacsantahay mawqifka labada xisbi ee Mucaaridka ah. Marka la eego nuxurka warka oo ah mid laga soo xigtay hoggaamiye kooxeedyadaas iyo dareenka IGAD, kama muuqato dhacdo dambi ah oo Tifaftiraha xorriyaddiisa lagaga qaado, maadaama aanay is waafaqsanayn Eedda Xeer ilaalinta iyo warka Wargeysku daabacay. Waxaana xadhigga Tifaftiruhu xad-gudub ku yahay Dastuurka Qaranka, Xeerka Saxaafadda Somaliland iyo weliba Xeerka Caalamiga ah ee Xuquuqal Insaanka, oo dhammaantood dammaanad qaaday dhawrista xoriyaadka shakhsiga ee aasaasiga ah. Author: Xasan Siciid, Tifaftiraha Sare ee Jamhuuriya (9/2/2004)

SmithNWestern: The threat you just made is welcomed eagerly. Kowneyn

Otali: Hoostaada la hel! Kowneyn

Rahima: Unity of the Ummah will come one day, you can take that one to the bank. Kowneyn