Salaan... Coomay, ha dhaaf widaayoow. Isbarmuuto noo cab, wanbar soo qaado, kursi jiif kusii istireex, isku fidi. Dalkeena ma iloowin, qof iloowi karana qof is ilooway shaqsi ahaantiis waaye. NB, magacaaga goormaa maqlo igu danbeysay.

Salaan... Lazie, I am not against him. In fact, I do listen to his album wherever I can. And as you said, he has had given a new spirit to old, long dead songs. However, I can't forgive that particular song of Gabaryahee gartaa...keenee, keenee gardaran being butchered. I mean, this song, I can't help it, it stuck in my mind and the original (which was a longer version) is so smooth that this guy butchered it so finely. Even the singer who sung it originally was complaining about him not paying a due coutesy a couple months ago from Xamar. Anyway, I agree he has a considerable voice if only uu heeso cusub soo saaran lahaa, that would have been another story.

Salaan... I see I am not alone surprising to find that fella existed. Speaking of the 'Net and my novice days in back mid '97, every time I remember I can't help but laugh. I was new to high school and I self-taught the Internet with my very few and far limited English, let alone computer terminologies. I kept our librarian at school mad because I used to print countless papers oblivious to me (I didn't know what "print" meant then and I being a real maryooleey learned on mistakes and kept going). Also there was a site called somali.com, a mainly chat-based site with a little discussion group. It existed until in mid '98 when the fellas at the upcoming somalinet hacked, shut down and stole its chatroom code. There was a mass departure to somalinet within a week. That was how somalinet was born, a questionable deed indeed.

Salaan... Quite the opposite if the Sheikh is one endowed with islamic knowledge Xoogweyne do you think "maxkamadaha Islaamiga" are true "Islamic" courts? They are anything but...Even their leader was one-time dagaal ooge, Korneel Daahir Aweys (calling himself sheekh nowadays). By the way magacaa markaan arko waxaan soo xasuustaaa my friend. They call him Xoogsade because shaqo maka haro, unless supervisor-yaasha ka naxaan dhahaan take this weekend off oo maba haro and we call him Gadgadoome for another reason maxaa yeelay wuu gam gamaa, sidii cagaf cagaf camal.

This so-called Khaalid singer is stealing others arts. In that first album of his, three of his core and popular songs are straight rip-off, including Keenee, keene gardaran (which was a popular song in '80s) and Nagma The latter is originally sung by a Jabuuti fella, with its all original smooth voice copycatted.

Waayo waayo ayaaba kusoo xasuustay, rageedi. The days of masaaraca in late '80s, Hok Hoogan (spelling and pronouncing in Soomaali-style) ruled.

Salaan... Do you remember where you were in that year? A lot of us were running from somewhere to nowhere, I know, I know. If I think I recall correctly in that trying year, the new year was of 1991 was born in xaafada Madiina, moving from where the fierce fighting was on in our home located at xaafada Hodan. Then it was to Baydhabo, Waajid, back to Xamar and, because of another useless fight (the fight the article below discusses), to Dayniile for few weeks. But what I couldn't believe is a real Jaamac at the same time was foruming on the NET in these enduring times! Yes, in 1991, a Soomaali man was on the Internet (or what was then largely a usenet discussion groups), giving his nomadic two cents where the mother of all forums/discussion boards was born--newsgroups. I believe Jaamac Barre must be the first Soomaali person to use the net, a decade before even this very site was founded in 2001. I haven't even heard the Internet 'til 1997!

That is what I'm talking about. There are a lot of issues that needs more priorities than this lame publicity, even if they are trying their best. Only the other week, unarmed family's kids were massacred in their own home by men who belonged the same branch as those surwaalgaab above. (I mean they were wadaado, 100 percent, but killing others for no tangible reason.) And of course, their superiors did nothing. Horta first and foremost my beef stems from a clanized "Islamic" court. Then they mostly prey and bully only the weak, non-armed kids and others, while it is their "ilmo adeero" who isbaarada laga qaadi la yahay, and what are they doing? Nothing. Oh, yeah, waxee diidayaan in uu dagaal dhaco. Yeah, yeah, yeah, I'm buying. ________________ PS, awguuriyo on your aroos. Xamar ma aadee, mise xaajiyada via Addis Ababa ayaa laga soo wadaa?

Salaan... The show is cancelled simply because fewer viewership + at the bottom of Nielsen ratings + more less advertisement + zero $ profits + show axed by a disgruntled executive.

Salaan... I su soo bax maanta Lagu qabtay Fagaaraha Tarbuunka ee Muqdisho ayaa waxaa lagu burbriyay ilaa iyo 100 dhalo oo ay ku jireen Qamriga loo yaqaano DRY GIN oo sida la sheegay laga keenay dalka Itoobiya waa sida ay ku doodeen Maxkamadaha Islaamiga ee Muqdisho. Guddoomiyaha Midowga Maxkamadaha Islaamiga ee Muqdisho Sheekh Shariif ayaa isagu waxaa uu ku doodayaa in Qamrigan laga keenay dalka Itoobiya, waxaa uuna sheegay in Dowladda Itoobiya Siyaasad ka leedahay keenista dalka Soomaaliya Qamriga. Sii aqriso ________________ Wixii xunka Xaawa (er Itoobiyaa) leh. And I don't really trust those so-called "wadaado," I fear waxee soo wadaan more than what the qabqabliyaasha are doing now. I don't even know waxee daadinayaan inay yihiin caano mise wan xitaa. Call it a public relations stunt. Never knew, though, that reer surwaalgaab mastered this art too.

Originally posted by Suldaaanka: Ninkii Diidi lahaayoow, Ninkii Dooni lahaayoow, ninkii Duuli Lahaayoow Dawo Eebe na siiyo Hargeysa waa nabade. Maxaa ku qoslee? Waji kaaki waaxid. Hargeysa is nabad, of course. Mise "duuli, diidi, dooni..." ma fahmin?

Salaan... Waraa Nuune, Eebe makugu soo nabad celiye? "Meeshii" maad gaartay? See ahayd "meeshii"? Nooga soo waran hee, wariyaheena aan u dirsanay ayaaba ahayd.

Salaan... That wanted man stabbed a Soomaali youth in late summer of 2002 with a large nail cutter on his neck and back after a petty argument of "no, you are not going with us to ruwaayad jam" and "yes, I'm going and must am." That wanted person, who came back from U.S. in that summer, went back to U.S. and the last time Soomaali people, including the victim's parents, heard was in Yurub on his way to Soomaaliya.

Salaan... Tuujka, duqa kaalfalooto bilaa gacan la'aan isku kal wareeji, markaas laba darbi saar iyo hal daqiiqo gacmo socod kusii dar. Hadaa sameysid saas dagaal iyo sanifnaan adigoo iloowday aad arkee; dagaal ilig ayaa la iskaga ridaa, ilig maku soo baxo. (Or in the other "dagaal," timaa la iskaga fiiq fiiqaa.)

Salaan... Soomaalidii hore nidaam ayaa u daganaa, oo dadka kala saari jiray da' ahaan, sidee aqoonta dadka u kala duwantahay ayee da'da dadka u kala saari jireen. Inkastoo maanta badanaa Soomaalida isku qaldaan ereyada da'da loogu waco, ereyada iyo waqtigee u taagan yihiin waa kala duwan yihiin. Hadaadan qaldamin, saan ayaa moodaa: Dhalad (ama cunug) {cunuga maalintuu dhasho ilaa hal sano} Nuune (1 ilaa 5 jir} Ciyaal (ama yaryaruurac) {5-9 jir} Barbaar {9-14 years} Qaangaar {14-18 jir} Dhalinyaro {18-35 jir} Joobano {35-45 jir} Duq {45-55 jir} Odey {55-65 jir} Waayeel{65+ jir} Dadka aan da'dooda ka muuqan, siiba nimanka, waxaa la dhihi jiray: Cuti, Curi iyo Coon.

Salaan... However, it seems to me that you are somewhat tentative to go length at the fundamental distinction between them. Fair enough, you have been very helpful. Waan jeclaa lahaa in aan sii dhexgalo, laakiin nasiibxumo aqoon weyn, waa sidaan horey u sheegay, uma lihi dariiqayada suufiyaasha. Taas waxaaba kasii daran dariiqda Saalixiya saas uma caansana, oo Geeska Afrika (Horn of Africa, including Suudaan) kaliya ayee ku faaftay, saas xataa uguma faahin oo dad yar kaliya ayaa qaatay. Sababta ugu wacan marka koowaad waxaa waaye maadaama ee ahayd "a relative new comer" dariiq oo hal qarni iyo wax yar kaliya ayee jirtaa. Mida labaadna daabacaad badan ma laga sameynin dariiqdaan Saalixiya ah, inkastoo kasoo faracantay Axmediya; laakiin waxee Soomaalida waagaas isku raaceen ama ugu muuqatay inay ahayd "radical," in the sense Gaalada maanta u dhahaan qofkii diinta ku adag oo asal raac ah "Wahhabi" ama Salafi. Waagii Siidka uu keenaaye dariiqdaan Soomaalida waxee u qaateen "fanatic" iyo "extremist" dariiq ah inay tahay, tan ugu koowaad saas u noqotay waxee ahayd siyaasad ayee dhex gishay. Reer Qaadiriya siyaasada waa ka aamusaan oo diintooda ayee ku ekaadaan wixii kale ka dhacaayo 'state' saas uguma hadlaan, kaliya xaalada markee weynaato. Reer Qaadiriya waxee isku heysteen inay ahaayeen dadka ugu dagan, oo naftooda ayee ka adkaan jireen, waa see isku heystaan, wax duniya ah oo nafta iyo nolosha jecel kuma mashquuli jirin.

Degmada Hodan (xaafada Isgoyska Bakaaraha), Xamar.

Originally posted by Bakar: MMA What was the doctrinal differences between the two, which caused Sheikh Awies loose his life? Given that they were strong follower of thier respective school of thought, killing the sheikh is still against basic principle of Islam. :confused: Waxee ku kala duwanayeen walaahi maadaama aan aqoon weyn u lahayn ma sheegi kari. Koleey "doctrinal differences" saas ma u weyneen, oo waxyaabaha taariqada yar yar ee ku kala duwanayeen. Qaadariya waaba ka fac iyo caan weyntahay oo caalamka dhan ayaa laga yaqanaa, waxaana loogu magac daray ninka meesha maanta Ciraaq eh ku dhashay oo la dhihi jiray C/qaadir Jeylaani (1077–1166). Soomaalida badankood intuu Siidka imaan waxee raacsanayeen Qaadariya. Waana isla mida Sheekh Aweys iyo sheekhyo badan oo caan eh kamid ahayeen, waana mida uu asaga ku faafiye meelo badan kamid ah dalka, siiba Koonfurta iyo xitaa ilaa Geeska Afrika wadama kale kamid yihiin Sanjibaar (Zanzibar), Tansaaniya iyo Keenya. Laakiin Saalixiya waxaa "founder" gareeye ninkii la dhihi jiray Sheekh Maxamed Saalax (1853-1917) oo reer Suudaan ahaa. Sheekhaan iyo Siid C/lle Maxamed Xasan waxee ku kulmeen Makka, waana meeshuu dariiqa Saalixiya kasoo qaatay kuna tala galay in uu ku faafiyo dhulka Soomaalida oo waagaas aan laga aqoon dariiqdaan cusub, maadaama ay ahayd dariiq cusub oo markaas la aas aasay, inkastoo aas aasida koow aan laga soo bilaabin maadaama ninka aas aasay uu ahaan jiray Axmediya, wax yarna ka badalay oo Saalixiya loogu magac daray. Siidka wuxuu aad iyo aad ugu xanaaqay (xanaaqiisana waa badnaa maadaama uu bilaabay in uu ku faafiyo dhul "hostile" ku eh dariiqdiisa cusub, siiba meeshuu ka bilaabay oo ahayd Berbera, meeshuu daganaa macalinkii wax soo baray intuu u dhoofin Makka) dadka sheekhyada ahaa oo Qaadariya badankood waxee la shaqeynayeen reer Gumeysi (waa sida uu u arkay) mise wee u dulqaadan jireen. "Tolerance" ama dulqaadashaan ay u dulqaadanayaan gumeysiga Siidka aad ayuu ugu carooday, waana markuu ku bilaabay gabayadiisa kul kululaa. Saalixiya kistoo "conversative" ayee ahayd oo Siidka reer Qaadariya wuxuu u heystay in ee yihin dad "moral laxity" ah, oo dadka iska fur furan ahaa. Siidka jaadka wuu kasoo horjeeday oo waagaas dad yar cuni jiray. Gabayadii si la iskugu dhiib dhiibaba waxee sheekada kululaatay markuu Siidkana masaajid ka furtay Berbero oo uu ku wacdinaayo dariiqdiis cusub ee Saalixiya. Cullumadii meeshaas joogay aad ee ugu caroodeen, dagaal gacan ka bacdina markii danbe Britishka masaajidka Siidka oo ahaa Saalixiya ka xireen. Waana meeshuu mujaahidnimadiis weyneed ka bilaabay, xataa ku daray Qaadariya cullumadii kamid ahaa maadaama, waa suu u arkee, ee la shaqeynayaan gumeysiga. Intuu sii socday oo saldhig cusub uu raadinaaye wuxuu horey jidka ugu arkay meel "missionary" furatay oo ciyaal yar yar Soomaali lagu xanaaneeyo. Wiil yar kamid ahaa ciyaalkaas ayuu magaciis weydiiye, wiilkii wuxuu ugu jawaabay, "John Cabdullaahi weeyaan magaceyga." Waa caradii u danbeysay uu ku go'aansaday in uu la jihaad galo gumeysiga intee Soomaali gaaloobi lahayd. University of Pennsyslvania ayaa wax yar ka qortay gumeysiga Talyaaniga iyo siduu Sheekh Aweys ula dhaqmaaye: I n 1889, Barawa fell into the hands of the Italians when the Sultan of Zanzibar was forced to agree to the annexation of the Banadir ports to the Italian colonial administration of the Horn. Barawa resisted the Italians. Sheikh Uways al-Baraawi organized his Ikhwaan and instigated the Banadir revolt, which was defeated in 1908. Sheikh Uways migrated to Biyoley to reorganize his Ikhwan but was killed in 1909. His successor Khalif Sheikh Faraj was also killed in 1925. However, the Uwaysiyya order, named after the martyr Sheikh Uways, emerged throughout southern Somalia and East Africa, establishing jama’as in the riverine region, which became strongholds of the educated elite and refuge for the disadvantaged. From these Jama'as, many influential political leaders emerged to form modern Somali political parties. Abdulkadir Sakhawuddin, the founder of the Somali Youth Club (SYC), in 1943, was not only an Uwaysi leader but also the grandson of Sheikh Uways. Barawa was the stronghold of HDM (a former political party) founded in 1947. In addition to Sheikh Uways, Baraawe could boast of notable Ulama in the fields of Islamic jurisprudence, Hadith, Tafsir and Sufi literature, among them Sheikh Nureini Sabiri, Sheikh Qassim al-Baraawi, Sheikh Ma'llim Nuri and a female poet-saint, Dada Masiti. Sidaa arkeysid Sheekh Aweys sida laga rumeysan yahay ma'aha oo intii tabartiis ahayd wuu damcay in uu iska dhiciyo gumeysiga, markii laga xoogbatayna u dhaqaaqay "deep in the interior" dalka maadaama gumeysiga awoodiis ku yarayd meeshaas. Dilka Sheekh Aweys iyo dadka dilay oo ka danbeeye, Soomaalida badankood koox Daraawiishta kamid ahayd inay dileen ayee aaminsanyihiin maadaama uu "support" ee ka dalbadeen uu u fidin waaye, kana diiday wax iska caawin ah website-kaan wuxuu ka qoraa: A ll these actions were against the gist of the Daraawiish movement, it also estranged him from other religious orders such as the Qadiriya and Dandarawiya. The conflict stretched to such an extreme that the Daraawiish killed a Qadiriya representative in southern Somaliland, Sheekh Awees Biyooley (Sheikh Uways bin Maxamed al-Baraawa) in Biyooley, southern Somaliland, in 1909. The Daraawiish also razed a Qadiriya settlement in Sheikh, a small town between Berbera and Burco in British Somaliland. The Qadiriya was deeply rooted in the country when Sayid Maxamed started in his struggle 1890s. Somalis believe that pious men are people that must be respected and killing them is believed to be a nefarious act. The unsympathetic pogrom of pious Muslims was the most abominable offense in Islamic teaching. Qaladkee gishay Daraawiishta gumeysiga ayaa aad ugu faa'ideysan jiray, dadaal dheer ka bacdi wuu ku guuleystay. Siidka Eebe ha u naxariistee waqtigiis uu kasoo hormaray oo Soomaali dariiqa iyo qabiil bas ayee fiirin jireen waagaas, maantana qabiilkii waa jiraa wali oo meel uma dhaqaaqin.

Salaan... His, Siid Cabdille's, suufi tariiqa was Saalixya, while Sheekh Aweys auspiced Qaadariya brotherhood, which always was neck to neck, competing for new members. Also a third called Axmediya existed. Sheekh Aweys, whose grave is said if one visited seven times in Biyooleey is equivalent of visiting Makka, was assasinated, allegedly, by followers of Siidka at his base near Tiyeegloow, later becoming known Biyooleey. My abti completely memorized many poems of Siidka, readily reciting it to anyone who wanted to hear it anytime, day or not. I never understood them from him, though. _____________ Waraada maxaa waaye af qalaadka aan ku qoraaye meeshaan maadaama kaliya af Soomaali loogu tala galay.

Hambalyo! Arooskeena, aamiin. Arooskeeda, aamiin. Arooskiisa, aamiin. Arooskooda, aamiin.

Salaan... Taariikh waa sadex, marka hore. Waa in aad xaadir ka tahay (witnessing as events unfold); waa inaad aqrisaa wixii dhacay (second-hand history, reading what others who had witnessed wrote or who had read and wrote from those who did); iyo waa inaad maqashaa (listening and believing those claim to have been present or heard from other sources who did witness). Aniga markaan ku lee yahay waan aqriye, waxaan ula jeeday taariikha maanta jirto xaqiiqa ahaan, in modern times, written history is highly valued than orally spoken ones. This doesn’t translate as "deegaanka" uma dhalan. I believe reading written history is more trusted than an oral one from kinship, which is obviously slanted toward to certain views. This was another reason I am avoiding not to share my personal opinion masquerading as a fact. As for "deegaan" ahaan, shaqsi ahaanteeyda Xudur baan kasoo jeedaa, and I had been to Waajid, Bakool, one of the closest towns to Luuq. Dhulka maanta loogu magac daray Bakool, Jubbada Dhexe, Gedo iyo Baay one time waxaa la isku dhihi jiray Alta Jubba (mise Jubbada Sare) in colonial times. Waxaadna leedahay waxaa daganaan jiray Boorana. In ee daganaan jireen waa hore la iskuma heysto, laakiin in the last 800 years, at least, Soomaalis inhabited those lands. Laakiin Soomaalida wee ku kala soo horeysay. For a hundreds of years, considerably, it was ruled by Ajuuraan tribe (which aad iloowday aan u maleynaa) their subjects being most known Soomaalis today. Ajuuraan kingdom's headquarter was Qalaafe (present day Soomaali Galbeed). It was Ajuuraanka that ka kiciye Boorana dhulkaas Soomaalida kale la daganaa centuries ago, oo ku faafiye dhulka Soomaalida kale. After the fall of Ajuuraan kingdom, whom their historical remnants and descendants are still visible areas around Diinsoor and Buurhakaba vicinity, there, suddenly, in void of power, rose small and limited suldanates that ruled their limited surrounding areas. One such suldanate was Gasaargude (a Mirifle clan member). Gasaargude clan suldanate established and expanded their power base, establishing their headquarter in Luuq. They ruled the regions such as Gedo, parts of Bakool and Baay until the Talyaani came. They still share a little power there, Luuq area, albeit diplomatically now since they are unarmed. The Talyaanis immediately recognized and established Alta Jubba, for tactical and strategic reasons that those lands were inter-connected. Alta Jubba consisted these following towns: Baydhabo, Buurhakaba, Baardheere, Saakoow, Jajuuma, Diinsoor, Qansax Dheere, Waajid, Xudur, Tiyeegloow, Ceelwaaq, Dooloow, and Luuq. (Plus smaller villages and towns that were coming out, such towns as Ceelbarde, Yeed, Garbahaareey, Rabdhuure and Buulo Xaawo.) In the official elections between 1960--1969, only Baydhabo, Xudur, Buurhakaba, Luuq, Baardheere and Diinsoor had at least a member of parliament represented in Muqdisho. The MPs who represented Baardheere and Luuq (two seats each) districts both came from one clan, and they weren’t from the clan that claims to own those towns presently. After the Kacaanka, Gedo became its own gobol, with its main capital degmo inaugurated as Garbahaarey. To the surprise of many, unknown tuulo (at that time Garbahaarey) was chosen as a regional capital, sidestepping such heavy known degmooyin of Luuq and Baardheere. Of course since creation of Gedo itself was an unchallenged political move from the highest echelon of ruling regime, no one had voiced their dissatisfaction when Garbahaarey was deliberately chosen as its regional capital. With that choose, Luuq subsequently declined, both its trade with Soomaali Galbeed and NFD getting weakened. Baardheere too would have followed that route had it not being a xirta town. Dadka maanta Gedo sheegto inay daganaan jireen waxaa ugu soo horeeye qabiilka la yiraahda Hawraarsame oo soo dagay meesha maanta la yiraahdo Beled Xaawo iyo nawaaxigeeda. Qabiilkaan oo kasoo barakacay gobollada dhexe markuu imaanaaye already dhulkaan Boorane ma daganeen oo Soomaali ayaaba daganayd, xataa dhulka kasii shisho oo kamid ah Mandheere iyo Ceelwaaq. Maadaama abaarta iyo colaadaha gobollada dhexe iska badnaa ayaa markii danbe reerihii kale ee ugu soo tageen goboladaas usoo gudbeen dhanka dhulkaan cusub. Maadaama dadka badanayaan, isla markii waxaa la isku raacay in dadka cusub deegaanka loo gooye ku ekaadaan, waana labada deegaan kala ahaa Buulo Xaawo iyo Garbahaarey. Ilaa iyo kacaanka saas ayee u daganayeen, and maadaama kacaankii markii danbe arinta soo fara gishtay, naturally, dhul balaarsiga occurred. And after 1991, the whole landscape and demographical had both changed. Now, the town of Luuq, which also had a sizeable Fiqi Muxumed of D.i.r. clan along with the aforementioned Gasaargude clan, changed completely. Same with Bardheere, a town founded in 1761 by a group of awliyo men subsequently became known as Jameecada Baardheere, foremost among them being Sheekh Ibraahin Xasan Yabaroow. It was burned to ground in 1831 by the Geledi Suldanate ruled from Afgooye. Jameecada emphasized strongly in their particular order of sufi brotherhood, Qaadariya, instead of clan. The last known sheekh ruled them was Sheekh Mursal Macalin Caliyoow, murdered in ’92. _________________ Admin., pardon the clan gobbledygook.

Saaxiib, mala isku haayo Garbahaareey iyo Buulo Xaawo. Taas sheekada ma taala, oo dadka dagan ee deegaan ahaana u dagan waaba la yaqanaa, oo muran kama taagno. Laakiin Luuq, Dooloow and Baardheere is different, widaayoow. Soomaali isku dhaf ayee u daganayeen, laakiin wixii ka danbeeye 1991 sheekada waa is badashay. I don't call it "occupation" as it is in Shabeelada Hoose, etc, laakiin dadkii dhulkaas daganaan jiray waa laga barakiciye, whether iskood ugu baxeen or not. Hada waqti uma haayi, laakiin aniga intaan aqriye aan kuu kala dhigi doonaa.

Salaan... Horn, brother, do you know the taariikhda Luuq aw Madoow (later Ganaane) and Baardheere? If so, tell us what you do know. I hope you know that it didn't start in 1991 nor did it begin in 1969. Luuq and Baardheere have had a deep history, the latter with its famous xirta connection.

I believe that gas station was located at somewhere Martin Grove and Dixon. Or closer to the airport at Airport Rd and... Once a while in the summer we go to Williams Coffee that is very closer to the airport and sit outside at the patio with our cooler cappuccino drinks, you can't believe how lower the planes are when landing, that even if you throw your kabo at them will reach.

A plane just crashed a few kilometers away where I'm now. They are saying it is Air France. A heavy storm was/is on today. You can watch from BBC That is highway 401, by the way.