Weftigii U Hogaaminayey Wasiirka Gadiidka Iyo Isgaadhsiinta Ethiopia Oo Booqday ‎Dekeda Berbera hadhwanaag 2007-07-22 (Hadhwanaagnews) Berbera(HWN):- Wefti uu hogaaminayo Wasiirka Gadiidka iyo Is-gaadhsiinta Ethiopia ‎Mr. Juneydi Sado oo maal mahanba socdaal hawleed ku joogay Somaliland ayaa maanta ‎booqasho ku tagay Magaalada Gobolka Saaxil ee Berbera.‎ Wasiirka oo ay socdaalkiisa ku wehelinayeen Xubno sar sare oo ka tirsan Xafiisyada ‎Gadiidka wadooyinka iyo hawlaha maraakiibta Dalkaasi Ethiopia, Isla markaasina waxa ‎weftiga hor ka cayey Wasiiro ay ka mid yihiin Wasiirka Hawlaha Guud iyo Guryeynta ‎Siciid Sulub Maxamed, Wasiirka Maaliyada Xuseen Cali Ducaale [Cawil] iyo ‎Masuuliyiin kale Waxaana la dejiyey aqalka Martida ee magaaladaasi.‎ Weftigu Waxay booqdeen Dekeda Berbera iyo xerada Gaadiidka ee dalkaasi Ethiopia.‎ Maareeyaha Dekeda Berbera Eng. Cali Cumar Maxamed [Cali Xoor-xoor] ayaa Weftiga ‎War-bixin ku siiyey Xafiiskiisa, waxaanu sharaxaad ka bixiyey Dekeda Berbera iyo ‎nidaamka ay u shaqeyso, baaxadeeda, nidaamkeeda iyo weliba muga badeecadaha ay ‎qaado iyo kuwa dhoofa.‎ Mareeyuhu waxa kale oo uu ka waramay heshiiskii ay labada Dawladood ee Ethiopia ‎iyo Somaliland hore u wada-galeen iyo sida ay dhinacooda uga fuliyeen iyo sida ‎dhinacooda diyaarka ugu yihiin inay sii xoojiyaan.‎ Wasiirka Maaliyada Somaliland Xuseen Cali Ducaale [Cawil] oo ka mid ahaa Wasiiradii ‎Weftiga u raacay Magaalada Berbera, oo isna halkaasi hadal gaaban ka jeediyey ayaa ‎waxa ka war-bixiyey is-kaashiga labada dhinac iyo sida uu maalinba maalinta ka ‎danbeysa u sii xogeysanayo.‎ ‎“Xukuumada Somaliland waxay daneynaysa wax wada qabsiga labada dal [somaliland ‎iyo Ethiopia]” ayuu yidhi Wasiirka Maaliyadu.‎ Wasiirka Gadiidka iyo Is-gaadhsiinta Dawlada Ethiopia Juneydi Sado oo isna halkaasi ‎ka hadlay ayaa waxa uu yidhi “Waxaanu doonaynaa inaanu dhinacayadaga ka ‎dhameystirno, wixii ka hadhsanaa Mashruuci Bebrera Codi-dor ee ay dawladayadu ‎‎[Ethiopia] ku isticmaali jirtay Berbera”‎ ‎“Dhaq-dhaqaaqa Ganacsiga labada dal waxa fure u ah dayactirka dhameystirka ‎dhismaha wadada isku xidha labada dal ee ku soo af go’ada Magaalada Wajaale” ayuu ‎yidhi Wasiirka Gadiidka iyo Is-gaadhsiinta Ethiopia.‎ Mr. Juneydi Sado waxa uu sheegay inay dhinacooda [Ethiopia] ay dhismaheeda ka soo ‎wadaan ilaa iyo Magaalada Herer oo aanu doonaynaa inaanu soo gaadhsiino Magaalada ‎Wajaale ee xuduudku maro, “Dhinaca Somaliland waxa loo baahan yahay in laga bilaabo ‎Hargeysa [Dhismaha wadadaa] lana gaadhsiiyo Magaalada Wajaale, waxaanu ‎doonaynaana inaanu dhinacayagu gacan ka geysano” ayuu yidhi.‎ Sidoo kale waxa Weftiga maanta qado sharaf ugu sameeyey Markab ay leeyihiin ‎Dawlada Ethiopia oo wakhtigan ku xidhan Dekeda Berbera, isaga oo sida badeecado ‎ganacsi.‎ ‎ U jeeda Socdaalka weftigan Ethiopianka ah ayaa la sheegay inuu yahay mid ay dib ugu ‎eegayaan Mashruuci Berbera Codidor ee labada Dawlada ee Somaliland iyo Ethiopia ‎hore ugu kala saxeexdeen inay dawlada Ethiopia u isticmaasho dekeda Berbera iyo inay ‎labada dal isaga kaashan lahaayeenn Isgaadhsiin dhinaca Bada oo ay labada dal wada ‎isticmaali karaan.‎ Maanta gelinkii danbe ayaa weftigu ku soo laabteen Caasimada Hargeysa. ‎ Weftigan Ethiopianka oo ka kooban 14-xubnood oo kala socda Wasaaradaha Maaliyada, ‎hawlaha guud, iyo gaadiidka Ethiopian-ka.‎

hadhwanaag 2007-07-22 (Hadhwanaagnews) Hargeysa(HWN) Madaxweynaha Somaliland md Daahir Rayaale Kaahin ayaa iyo Wefti ‎balaadhan oo uu hogaaminayo Wasiirka Gadiidka Ethiopia Juneydi Saddo ayaa caawa ‎kulan ku dhexmaray Qasriga Madaxtooyada, kaas oo la isla soo qaaday arrimo badan oo ‎dhowra.‎ Sida waxa lagu sheegay warsaxafadeed uu ku saxeexan yahay Af-hayeenka ‎Madaxtooyada Siciid Cadaani Mooge oo isla caawa nuqul ka mid ahi soo gaadhay ‎xafiiska shabakada Wararka ee Magaalada Hargeysa, isaga oo dhameystirana waxa uu u ‎dhignaa sidan:- ‎ ‎“Madaxweynaha Jamhuuriyadda Somaliland, Mudane, Daahir Rayaale Kaahin, waxa uu ‎casho sharaf caawa ugu sameeyay Qasriga Madaxtooyada, wefti ballaadhan oo uu ‎hogaaminayo Wasiirka Gaadiidka iyo Isgaadhsiinta ee Dawladda Ethiopia , Mr. Junedi ‎Saddo, oo isaga iyo weftigiisu ay socdaal hawleed ku yimaadeen Somaliland. ‎ Weftigaas oo ka kooban 14 xubnood, intii ay joogeen Somaliland, waxa ay soo booqdeen ‎meelo ay ka mid yihiin dekedda Magaalada Berbera iyo Magaalada Tog-wajaale oo ah ‎xuduudka u dhaxeeya Somaliland iyo Killalka Shanaad ee Somalidu degto. ‎ Casho Sharaftan waxa lagu soo gunaanaday, wadahadaladii u dhaxeeyay Somaliland iyo ‎Dawladda Ethiopia oo saameynayey waxyaabo farabadan oo ay ka mid yihiin, ‎ ‎1.Iskaashiga ganacsiga ee labada dal iyo dar dar gelinta mashaariic dhawr ah oo labada ‎waddan ay iska kaashanayaan gaar ahaan, dhinaca Waddooyinka Wajaale iyo Kalabaydh, ‎iyo jidka u dhaxeeya Berbera iyo Wajaale iyo arrimo kale oo ay ka mid yihiin ‎horumarinta dhinaca Korontada, weftigu waxa ay si weyn ugu mahad naqeen ‎Madaxweynaha JSL, dawladdiisa iyo shacbigaba sida diirran ee loogu soo dhaweeyay ‎dalka intii ay joogeen. ‎ ‎ Casho sharaftaasi madaxweynuhu uu ku maamuusay weftiga Dawladda Ethiopia, waxa ‎kale oo ka soo qayb galay, dhawr wasiir oo ka tirsan xukuumadda JSL.”‎ Mustafe Cabdi Maxamed [Mustafe-Janaale]‎ Reporter Hadhwanaag/Hargeysa ‎

The latest summit of the African Union, time and again, has miserably failed Somalilanders thanks to the 'hypocrisy' of the Union and its member states. I wonder how long and to what extent the AU and its member states will subject the people of Somaliland to negative consequences of non-recognition and unrepresentation at the international field. Let alone without representation and de jure recognition, the world of globalization is increasingly becoming like the Hobbesian state of nature where by long established states are fighting on daily basis for survival and self preservation. To add injury to the people of Somaliland, the AU keeps on telling Somalilanders that they should wait "patiently" until law is restored and power is consolidated in Somalia. By this reasoning, Somaliland may be forced to wait some more decades in case the current TFG, the government in Somalia proved incapable of delivering stability, peace and reconciliation to Somalis: actually through pragmatic assessment of the realities on the ground chances are that it would fail in delivering these promises. It seems that there are at least two scenarios in which Somaliland can be recognized and join the international community of states. One is that peace and stability will prevail in Somalia and there will be negotiation between Hargeisa and Mogadishu to formalize and conclude the dissolution of the voluntary union of the 1960. The other scene is that an interest would arise in Somaliland because of, let's say the discovery of oil in the country, and out of the blue all the big powers will rush to be the first to recognize the nascent state. For me, the latter scene is more probable than the former. If discovering oil in Somaliland is a miracle then stabilizing Somalia by TFG is super-miracle. Somaliland is destined indefinitely to suffer from the "hypocrisy" of the AU and the international community unless and otherwise the miracle happens. "What can I do to get my country recognized?" should be a question every Somalilander must start to ask. It is in their efforts to find answer for this question that they would fulfill their civic responsibility and duties because it is the most important determining factor for the future of the nation. It should be noted that it is a combination of popular and elite diplomacy that can bring about the long anticipated recognition. So far it was only elite diplomacy that was at the front of the campaign for recognition. History, not so far long ago, taught us that the involvement of the ordinary, but concerned, people does add weight to the voices of the elite, however elected representative they are. And I think it is high time that officials at Hargeisa start thinking of public diplomacy where by the mass are active participants in the campaign for recognition. The full recognition of Bangladesh would have been at least delayed if it were not for the pressure exerted by the Bengali Diaspora in the United Kingdom. There are hundreds of thousands of Somalilanders in the UK and there are many more across the globe. These are resources. They are instruments for the campaign. A little organization and communication is enough to mobilize these people so that they start to exert pressure on their host country. The Somaliland Diaspora in UK can sign petitions, stage demonstrations, and call for hunger strike until their demand of the recognition of Somaliland as a de jure state, is met. Remember what the Kurds in Germany accomplished. They let the whole world know the suffering of Kurds in Turkey. Ordinary people in Somaliland can sign petitions and send them to the AU, the USA and the EU and China and keep on doing these until they get what they want. It is also true that there are also known external actors that are working day and night to make sure that Somaliland is not recognized. The ordinary Somalilanders can boycott every goods and services coming from these actors and tell the whole world what and why they are doing so. All these, however, needs the little organization and public relation work by the Hargeisa government. I hope the government doesn't fail the people of Somaliland. What is important is the end. If elite diplomacy is not working then why not try popular diplomacy! Kassahun Addis is an independent analyst of politics in the Horn of Africa. qarannews.com

Hargeysa(Qaran) Madaxweynaha Somaliland Mudane Daahir Rayaale Kaahin ayaa caawa casho-sharaf Qasriga Madaxtooyada ugu sameeyay weftigii uu hogaaminayay Wasiirka Gaadiidka iyo Isgaadhsiinta Ethiopia juneydi Sado oo isaga iyo Wefti uu hoggaaminayaa ay maalintii shanaad ay socdaal ku joogaan Somaliland. Madaxweyne Daahir Rayaale Kaahin waxa ay isla soo qaadeen sidii loo sii adkayn lahaa Xidhiidhka wax wada qabsi ee labada Dal,Warsaxaafadeed la xidhiidha kulankaas oo uu soo saaray afhayeenka Madaxtooyada ahna La Taliyaha Madaxweynaha ee dhinaca warbaahinta Siciid Cadaani Mooge ayaa u qornaa sidan:- “Madaxweynaha Jamhuuriyadda Somaliland, Mudane, Daahir Rayaale Kaahin, waxa uu casho sharaf caawa ugu sameeyay Qasriga Madaxtooyada, wefti ballaadhan oo uu hogaaminayo Wasiirka Gaadiidka iyo Isgaadhsiinta ee Dawladda Ethiopia , Mr. Junedi Saddo, oo isaga iyo weftigiisu ay socdaal hawleed ku yimaadeen Somaliland. Weftigaas oo ka kooban 14 xubnood, intii ay joogeen Somaliland, waxa ay soo booqdeen meelo ay ka mid yihiin dekedda Magaalada Berbera iyo Magaalada Tog-wajaale oo ah xuduudka u dhaxeeya Somaliland iyo Killalka Shanaad ee Somalidu degto. Casho Sharaftan waxa lagu soo gunaanaday, wadahadaladii u dhaxeeyay Somaliland iyo Dawladda Ethiopia oo saameynayey waxyaabo farabadan oo ay ka mid yihiin, 1.Iskaashiga ganacsiga ee labada dal iyo dar dar gelinta mashaariic dhawr ah oo labada waddan ay iska kaashanayaan gaar ahaan, dhinaca Waddooyinka Wajaale iyo Kalabaydh, iyo jidka u dhaxeeya Berbera iyo Wajaale iyo arrimo kale oo ay ka mid yihiin horumarinta dhinaca Korontada, weftigu waxa ay si weyn ugu mahad naqeen Madaxweynaha JSL, dawladdiisa iyo shacbigaba sida diirran ee loogu soo dhaweeyay dalka intii ay joogeen. Casho sharaftaasi madaxweynuhu uu ku maamuusay weftiga Dawladda Ethiopia, waxa kale oo ka soo qayb galay, dhawr wasiir oo ka tirsan xukuumadda JSL.” Dhinaca kale weftigan oo saaka socdaal ku tagay Magaalada xeebta ah ee Barbera waxa ay booqdeen marsada magaaladaas halkaasi oo uu Weftiga Warbixin la xidhiidha qaabka ay dekadu u shaqeyso ay ka dhagaysteen Maareeyaha dekada Eng Cali Cumar Maxamed [Cali Xoor-xoor]. Sidoo kale waxa weftiga qado sharaf loogu sameeyay Markab ay Itoobiya leedahay oo taagnaa Dekada dushiisa,kaas oo u rarnaa ganacsade reer Somaliland ah.

Originally posted by Allamagan: JB became another Duke. Waa la yaabay! Why sxb ? ,,,,, i'm not the writer of the article but do you want me not to post such articles ???

I really love those kind of typos

I thought there is some kind of lizer that can eliminate the stones without surgery .....

May be the bus driver is suffering from Mayuko

Let's have a meeting in front of Boodhari's place ,,,,

One time i went to Garowe for a holiday ,,,,, was not bad but i still laugh at the choice I liked the luch at maqaaxida ina islaan ,, lool

Then let's go with the casriga lol

siigeesan LOOOOOOOOOOOOOOOOL

Tartankii Ciyaaraha Goboladda Oo Dib Loo Dhigay Tartankii ciyaaraha Goboladda Somaliland oo hore wasaarada dhalinyarada iyo ciyaarahu ugu qoondaysay in ay Caasimada Hargeysa ka furmaan 23-ka bishan, ayaa la shaaciyay in dib loo dhigay muddo todoba cisho ah oo kale. Agaasimaha waaxda ciyaaraha ee wasaaradda dhalinyarada iyo ciyaaraha Sacad Maxamed Shire, oo aanu xalay khadka telefoonka kula xidhiidhnay si aanu wax uga waydiino isbedelka ku yimi tartanka ciyaaraha Goboladda ayaa waxa uu yidhi “Isbedel badan kumuu iman xilligii ciyaaruhu Goboladu qabsoomi lahaayeen waxa muddo todoba cisho ah dib loo dhigay tartankii, taas oo ay sababtay dayac tir ka socda garoomadda Hargeysa Stadium iyo garoonka kubadaha gacmaha oo shirkadihii waday ay ka gaadhsiin waayeen in ay 23-ka bishan ka hor dhameeyaan”. Sacad Maxamed Shire waxa uu intaas ku daray in 30-ka bishan ciyaaruhu furmi doonaan, isaga oo arrintaa ka hadlayana waxa uu yidhi “Maadama oo dhaqaalihii Tartanka lagu qabanayay aynu hayno ma jiro wax dib u dhigi karaa, ee marka dayac tirka garoomadu dhamaadaan waxa ciyaaruhu bilaabmayaan 30-ka bishan, wasaaradda iyo xidhiidhka kubadda cagtana waa ka diyaar qabanqaabadii tartanku”. Tartanka ciyaaraha Gobolada Somaliland, ee sannadkan, ayaa kaga duwan sannadihii hore dhinaca ciyaartoyga oo ay sannadkan matalayaan Goboladda ciyaartoyga ka ciyaara kooxaha heerka labaad. tartanka sannadkan waxa wasaaradda ciyaaraha ka taageeray dhinaca dhaqaalaha hay'adda UNFPA.

Participants of Good Governance Seminar held in University of Pretoria 2-13 July 2007 “Hargeisa University’s Faculty of Law and Legal Clinic is a Success Academic Development in the Horn of Africa. The Faculty Was Established in 2002 As There Was Great Need For Justice and Application of Law in Somaliland” Mr.Mahamoud Faarah, Dean of the Faculty. Pretoria, The centre for human rights is an academic department in the faculty of law at the University of Pretoria, the master’s degree programme (LLM) in Human Right and democratization in Africa presented in partnership with other universities in Africa including university of Hargiesa. Every academic year, Pretoria University sends 10 students with experienced lecturers in LLM programme to Somaliland to learn more about state building, recognition and socio-political and economic developments of Somaliland. 24th March 2007, 10 LLM students accompanied by American Dr.David Padilla Adv Fritz Gaerdes and Adv Jacob van Garderen (Lawyers for Human Rights), Susan Precious (Programme manager) and Martin Nsibirwa (LLM Programme Manager), went for a field trip to various ministries (justice & education) and some academic institutions in Somaliland including university of Hargeisa. “Mr. Mohamoud Hussein Faarah, the dean of the faculty of Law at the University of Hargeisa has played a pivotal role to ensure the success of our study visits to Somaliland, the centre of Human Rights is therefore very keen to develop the existing relationship between the University of Pretoria and University of Hargeisa” says Martin Nsbirwa, LLM Programme Manager of Pretoria ‘Varsity. The strengthening collaboration and relationship between the two institutions (Pretoria & Hargeisa), creates to propose new initiative of staff development, therefore the Dean of the faculty of Law and Legal Clinic, Mr.Mohamoud Faarah accompanied by graduate student from Hargeisa ‘Varsity, have been invited to attend a short course on good governance which took place 2-13 July 2007. Among the main issues the Good Governance Course has covered are (just to mention view); General Good Governance & Human Rights Issues HIV/AIDS & Good Governance Macro-Economic Perspective and Results in SADC Good Governance and the Financial Services Sector Ethical Governance Economic Globalisation and its impact on Good Governance Administrative Justice Constitutional Law International Law and Socio-Economic Rights Environmental Law and Good Governance Anti-Corruption Measures in Both Public and Private Sector Accountability and Good Governance After the short course has ended on 13th July, the Centre for Human Rights extended Mr.Mohamoud’s stay in Pretoria for an extra week during which Mr. Faarah has received welcoming invitations from various academic people, business people, the Community of Somaliland in Southern Africa (COSSA),he also met some ambassadors in Pretoria including the new ambassador of Ethiopia to South Africa to discuss the Somaliland educational developments & stability.

Originally posted by Jabhad: Mid ka mid ah Ergadan oo magaciisa ka gaabsaday quote: isagoo sheegay in aysan wax baqdin ah ka qabin Maamulkaasi. Magaciisa gaabsaday iyo baqdin kama qabo maamulkaas. Some people enjoy posting garbage lies without an atom of shame. looooooooooool ,,,,, imagine waanu is qarinayaa mana baqanayo They are representing beelahooda and they had to fly from Galkacyo No names, pictures and no name of the clans they representing .

Imagine a period in history, a time when Arab and Islamic cultures were at their zenith, renowned for their learning and scholarship. Aspiring scholars from the world over, flocked to these centres to get the best education money could buy. Some of these centres were privately run Madrasas, attached to mosques, with a wide ranging curriculum that focused on both religious and secular higher education. You did not have to be a Muslim to attend a course of learning at these Madrassas. By contrast enrolling at a university in medieval Europe was the first step to taking holy orders and to priesthood. Thus not only were European institutions of higher learning not open to Jews and Muslims but they were also closed to Christian scholars who wanted to fulfill their educational aspirations without having to take up holy orders. Hence Christian and Jewish scholars who were in a position to, also sought out these Madrassas and were not averse to the opportunity of being instructed by the leading scholars of the Muslim world of that time, not only in secular courses but also in Bible and Torah studies. In other words these Madrassas were all round institutions of adult learning that had an international reputation and appeal that crossed religious and political divides. The 8th to the 13th centuries was such a period in Islamic history, when scholars from the Arab and the wider Islamic world explored the learning of earlier civilizations and built out of them a world civilization based on science which was previously unmatched. Arab and Arabic is key here. For just as today, English is the lingua franca of the modern age, the language in which flagship achievements, especially of science and technology are expressed. So Arabic was the international language of communication of the medieval age, certainly in regard to science and technology. Medieval European scholars who wanted to share in this learning needed to master Arabic as a first step. Today the tables have turned and it is scholars from Islamic lands – those who can, who flock West to immerse themselves not only in the best modern education money can buy, but also to rediscover the golden age of Islamic learning. It is now the Western scholars who have taken on the role of preserving and unlocking the old Arabic texts that hold the details of what Muslims conveyed to the Europe of the middle ages. When the Islamic world wakes up from its current fit of collective slumber and despair, Muslim scholars will hark back to appreciate the work of a coterie of Western scholars who have kept alive the study of the Islamic contribution to sciences and culture and who are bringing to light the common past of the European Islamic current that binds two great civilizations together and which gave rise to that period in the emergence of European civilisation.. Charles Burnett is amongst this band of scholars who are helping to redress the issue of the missing link that laid the foundations European civilization and through their scholarship are challenging the prevalent and received view that Europe's escape from its dark ages was uniquely and exclusively a European affair divorced not only from its own past but also from any influences of the non-European world. His lifelong focus has been to trace the transfer of knowledge from the Islamic world to the Europe of the middle ages, initially through the conduit of the Latin cultures of Europe – the cultures closest in proximity to Arab and Middle Eastern civilizations. But as he stresses, "there's so much still to do simply in documenting the sheer number of texts written in Arabic that were translated into Latin". His ongoing research also focuses on "documenting the impact these texts had on Western scholars" of the time, as well as on the non-textual influences "of architecture, of music, of visual arts and technology". Such a major undertaking straddles many disciplines and happily he is able to cast his net wide because as he put it: "I am not a specialist, I am not a historian of mathematics, I am not a historian of astronomy and neither am I a political historian. If I have a role it is that I'm in a position to bring together these various strands because as professor of History of Arabic and Islamic influences in the West in the Middle Ages I can take a wider view and look at the whole picture and the various different aspects of Arabic and Islamic influence that came to the West. The field is very wide". The field is wide indeed, as revealed by a cursory glance through his comprehensive list of publications, making it clear that the Arab and Islamic influences on the Europe of the middle ages was not just about the history of mathematics and astronomy, important as these were in themselves, but encompassed wide ranging influences that had far reaching consequences in catalyzing the seismic shift that catapulted Europe into the modern age. In focusing on the Arabic and Islamic roots of the revival of sciences in Europe, Burnett's work is influential in persuading historians to re-evaluate the renaissance. Some scholars are even now disputing the validity of the term and the historical period it covered. It is being suggested that, renaissance, a French word, was not the term the Europeans of the time used to describe the changes that were afoot in their society, when Europe was emerging from it's long sleep of the so called "dark ages". For instance in Italy the period that is now named the renaissance was known as 'rinascita' meaning rebirth. By this was meant the rebirth of classical culture and the rediscovery of the knowledge of antiquity. The term renaissance was in fact used for the first time in the 19th century, by which time attitudes had hardened. Europeans had replaced Muslims as the colonial force to be reckoned with, and were not only making exponential advances in science and technology but were using this knowledge to remake the world and now saw themselves in an evangelical light as belonging to a superior civilization that was 'bequeathing' the gift of science to the rest of the world. It has been suggested that this is when the centuries covering the renaissance came to be regarded as uniquely a European phenomena that did not rely on any input of other civilizations and that if Arab and Islamic cultures contributed in any way they did so only as agents and made no original contribution to the flowering of science and technology in the West. Although being mere agents was in itself would have been no mean achievement for as Burnett points out "it's very important even to be a conveyor, to understand scientific knowledge and culture and pass it on". To institutionalise a top down policy of mining all seams of existing knowledge systematically, add to it and refine it was indeed a marathon undertaking but "they did so much more and this is being increasingly recognised in recent scholarship". The notion that Arabs were agents only does not stand close scrutiny and has arisen, he says because of the lamentable tendency of many Western scholars to restrict the study of Arabic science and philosophy from the classical period to the 12th century and "not take any notice of what happened in the Islamic world after the 12th century, which is after the death of Avarroes in 1198". Avarroes or Abul-Waleed Muhammad Ibn Rushd, from Cordoba in Spain was regarded by Medieval Europe as the greatest scholar of the Muslim world. As a prominent doctor of medicine, a philosopher and as someone who did service as a judge in Cordoba and in Morocco, Ibn Rushd certainly embraced a unique amalgam of science, philosophy, religion and jurisprudence. But the reverence for this undoubtedly great scientist and thinker had a downside in that it imposed a self-limiting approach based on the assumption that scholarship in the Islamic world climaxed during his life time and came to an end with his death. As a consequence "Arabic authorities were simply not considered important" as reference points after the 12th century. The idea that the Islamic world came to a standstill after the death of it's most famous scientist and philosopher is "certainly not true" says Burnett and "it is now being realized that scholarship continued in the Islamic world and "some of the greatest Islamic scholars came after this period". Why then that whilst history records the achievements of great scientists such as Galileo, Newton and Copernicus, Muslim scientists are conspicuous by their absence and even when they get a mention who knows what they were known for. Burnett counters that Scientists like Nasir ad-Din al-Tusi who came after the death of Avarroes were "very great scientists by any reckoning" and that in any case today "most people would find it difficult to say what Galileo was known for" even if there is a lingering perception that he was a great scientist. Burnett began his academic life not as a scholar of Arabic as one might imagine but as a scholar of Latin and Greek and credits his 6th form teacher at Manchester Grammar School, with being the one to trigger his interest in the close relationship between Latin, Greek and Arabic scholarship that existed in medieval times. He recalls the words of his teacher who told him that: The European renaissance was caused by the flowing together of two great rivers of knowledge. One came directly from the Greek through Greek exiles from Constantinople and a second river meandered from ancient Greek /Latin civilizations through the Islamic world, through translations from Greek into Arabic and then washed back into Europe. It was the merging of these two rivers that caused the renaissance and the rise of the modern era and of modern science in Europe. More inspiration to investigate the confluence and merging of these two rivers came when he went to St John's College, Cambridge to read Latin and to ponder on the topic of his doctorate research. His tutor in Medieval Latin, the eminent Peter Dronke, gave him a book called 'Studies in the History of Medieval Science' by Charles Haskins, an American historian. Haskins too lent great weight to the importance of Arabic sources for medieval science and his book inspired Burnett to select a text on cosmology by one Hermann of Carinthia, as his research topic. The text – On the Essences, focused on the universe, "embracing celestial and terrestrial physics and on the nature of man, the 'little cosmos'" and used both Arabic and Latin sources. Hermann of Carinthia was a 12th century scholar, originally from what is present day Croatia. He studied in Chatres and is known for having translated many Arabic manuscripts into Latin in Spain and Southern France. In fact as Burnett subsequently discovered all of Hermann's other works were direct translations from Arabic. The links between medieval Latin and Arabic were becoming obvious and it became an imperative to learn Arabic in order to get more of a handle on his chosen area of research. "I began to do this in an informal way by reading Arabic texts with people in Cambridge" he says "and as soon as I started learning Arabic I realized I knew some Arabic already". Learning Arabic rekindled memories of his childhood in East Africa where his father had taught at a mission school and where he had grown up speaking Swahili, an East African language derived in part from Arabic. Being reconnected to his past brought to the surface the Arabic words he had known and spoken as a child. So began his commitment to what he refers to as "the work of a lifetime" and he says "my study of Arabic was not only academically relevant and interesting but it also had a personal resonance and I discovered that really there was so much to do". Initially and partly through reading the secondary sources that were then available Burnett was under the impression that Toledo in Spain was the main point of contact between Arab, Christian and Jewish scholars and the place where most of the translations of Arabic manuscripts into Latin were done in the 12th and 13th centuries. But on closer scrutiny he discovered important centres in Sicily, southern Italy and significantly in the Middle East and he says, evidence suggests that translations of Arabic works of sciences began as early as the late10th century. He points to the fact that after the Crusaders arrived in the Middle East and after "they had done their bloody work", many settled in the Middle East. Amongst the settlers were scholars who were genuinely curious about Arab civilization and developed close and friendly contacts with Arab scholars. Consequently several important Arabic works on medicine and philosophy were translated and made available to Europe for the first time in the late 11th century and early 12th century. By the 13th century this friendly engagement had developed into what Burnett refers to as a "commonwealth of scholars for whom political and religious barriers evaporated". A typical member of this community of scholars would have been someone like Theodore of Antioch, a Syriac speaking Christian. He elected to go to what was then the leading place of scholarship in Mosul to study philosophy under a renowned Muslim scholar, the mathematician and theologian, Kamal al-Din Ibn Yunus. On completing his course he went to Baghdad to study medicine. He then began to search for a position commensurate with his top notch academic credentials and was initially offered and served a posting at the court of the Muslim Seljuk Turks who had established a dynasty in Anatolia. Here was a Christian scholar who had secured his education by seeking out the very best Muslim academic institutions of the time and was now employed at the court of a Muslim monarch – proof if needed that what mattered was what he knew and not his religious affiliation. From the Seljuk court he moved to the Armenian Christian court where he served Constantine of Lampron, who was the regent for the boy king Hayton I. By now his education and professional experience at both Muslim and Christian courts had conferred on him an international reputation and he was head hunted by Frederick the 2nd of Sicily and became his court philosopher. In his time, as Burnett emphasizes, Theodore of Antioch was a good example of an international scholar who sought out and got the best education he could in Islamic institutions and then served the rulers who offered him the best compensation package in the way of renumeration and conditions not to mention professional prestige. And Kamal al-Din Ibn Yunus under whom Theodore of Antioch studied, was a polymath who offered courses not only in Islamic theology and sciences but also in the Christian Gospels and the Torah and it is reported that Christian and Jewish scholars sought him out in order to study their faith under him. If the range of subjects in Burnett's prodigious list of publications, covering the Latin translations of Arabic texts is anything to go by then it seems that the early European translators were hungry for any area of learning from the mundane to the erudite, from a whole gamut of practical skills to "the most sophisticated and academically profound explanations of the philosophy of Aristotle by Avarroes, Ibn Sinna and al-Farabi". The Latin translators, says Burnett, "knew" that what "they wanted and needed,…. and they knew they could find them, in countries where Islamic civilization had been strong – in Spain, Sicily and South Italy where Arabs had been for a couple of centuries and in the Middle East". Schools of translations were set up in these centres. Some translators were Christian scholars who had traveled and some such as Theodore of Antioch were educated in Muslim institutions. But many did not have familiarity with Arabic speaking cultures and were assisted by Muslim and Jewish scholars. In Toledo Jewish interpreters, who had lived in Muslim societies and knew Arabic and were themselves familiar with the major Islamic works on medicine, astronomy and philosophy and played a vital role in translating Arabic works into Latin. This was particularly the case after 1140 when Jews were expelled from Toledo by the Almohads, who reconquered that part of Spain. Additionally certain Christian kings such as Sicily's Frederick the 2nd was exceptionally sympathetic to Muslims and welcomed Muslim scholars to his court. Siraj al-Din Urmawi was one such scholar whose writings have survived. Translations of Arabic texts were needed firstly to gain practical and secular knowledge and secondly to identify texts that could be used as teaching material to enable people to gain professional qualifications. In regard to professional degrees, medical texts and texts elucidating the principles of astrology were particularly in demand, these being the most highly paid professions at the time. Bear in mind that astrology was a respectable profession then and all doctors of medicine were required to study it, as they needed to understand the impact of lunar cycles on human physiology. And as Burnett points out, under the principles of Aristotle's physics, astrology was considered a science. The scientists of today caustically dismiss astrology as mumbo jumbo that should not be dignified with the appellation of science yet the practice of astrology undoubtedly required complex mathematical skills and the ability to do astronomical calculations in order to map out astrological charts and determine horoscopes. Hence although frowned upon by both the Ulema and by the Christian church, it was kept alive at popular folk level in Islamic cultures of the middle ages as was magic and divination. However as Burnett points out magic and divination which gave access to secret knowledge through prayers or other kinds of spiritual intervention, were strictly not regarded as science and were never taught at universities. They were also frowned upon by both Muslim and Christian authorities but again were very popular in both cultures because they were seen as being enormously effective. Thus European scholars eagerly sought to learn the secrets of these practices from Arabs. The Arabic medical texts that were translated included works on women's diseases. Burnett relates how in the Western tradition all texts relating to women's diseases were attributed to a mythical doctor called Trotulla. These had become incorporated into the Arabic treatises on women diseases and now made their way back into Europe via the Latin translators. Another specialism was the use Arab physicians made of music for recuperation and healing - known as spiritual medicine and described in detail by Arab doctors such as al-Razi. As Burnett points out though the West had a strong musical culture the idea of music as therapy was new. It was essentially a way of treating mental illness, which the Arabs regarded as physiological and caused by disturbance of the humours and not by evil spirits. The harmony of the humours was restored by playing particular musical instruments and by singing in hospitals wards. Texts on various kinds of vetinary medicine were also sought out such as horse doctors - an important area since fit horses were vital to any army, professional falconers who were trained to know how to look after birds and cure them of various diseases, dog doctors and so on. Each specialism of medicine human or animal had its own manual. There was also a tremendous dearth of reliable textbooks on practical and vital subjects such as mathematics, astronomy and philosophy. Some of the texts translated were illustrated or even beautifully illuminated. For instance the texts on astronomy contained very precise diagrams that could be used as templates to make astrolabes. Where texts were illustrated the illustrations and drawings were accurately copied where the illustrations were deemed to provide information vital to the subject of the text. It is not difficult to see how even the most basic of these Arabic manuscripts selected for translation were seen as desperately needed by the Europe of the time. Consider Europe after the decline of the Roman Empire. In the field of philosophy for instance Greek giants such as Aristotle were but a distant memory of Europe's classical past. Knowledge of mathematics on day to day and scholarly levels was such that calculations were performed on the fingers of the hand, using cumbersome Roman numerals. A glimpse of the sorry state of arithmetic in Europe is given in the memoirs of the medieval English scholar, Aldhelm of Malmsbury who lived in the late 7th century. He records his "near despair" in trying to "grasp the most difficult of natural principles…what they call fractions". Even into the late 10th century it was said that Northern Spain was the only place in Christian Europe where mathematics was taught. By the time the Latin schools of translators had done their work the major Arabic treatises became text books that "were central to the bibliography" and you can see this, observes Burnett, if you look at any list of text books of the middle ages. So looking at the book list for the faculty of medicine almost every author was an Arabic author. For philosophy the main text book was Aristotle but students learnt their Aristotle through the commentaries of Ibn Sinna, al-Farabi and al-Kindi. In astronomy the texts were from the Arabic. In geometry the main text was Euclid's Elements but read in translation from the Arabic. In arithmetic the Latin tradition was supplemented by the Arab inspired sub-divisions of the subjects particularly in trigonometry and algebra. How did the translators gain access to specific Arabic textbooks? As Burnett points out in Spain there were few ethnic Arabs. Most of the scholars in Spain were probably Spanish Europeans who had assimilated Islamic Arabic culture. But Arabic was the unifying language of the whole of the Muslim world from Morocco to Afghanistan and there is he says, considerable evidence of Arabic manuscripts being trafficked frequently and speedily from one end of the Islamic dominion to the other. Burnett refers to the work of the scholar Dimitri Gutas who makes the point that when the Caliphs established their capital in Baghdad in 750 they adopted a deliberate policy of translating every thing from the cultures the Arabs had overwhelmed, into Arabic. Translating the learned texts of the Greeks, the Persians, the Syrians and the Indians gave the empire political and cultural unity and reflected the belief that with knowledge lay power and the power of any civilization lay in the written word, in its books. The library that Haroon al-Rashid established in Baghdad was the largest library outside China. Later in the 9th century when a separate caliphate was established in Spain in al-Andalus under Abdul Rahman the 3rd a major project of this Spanish Caliphate was to set up a large library in Cordoba rivaling the library in Baghdad. And it became after Baghdad the second largest library in the Muslim world. The transmission of vital knowledge through translations of Arabic texts was not the only way new ways of doing things were conveyed from East to West. Merchants of the middle ages also played their part and indeed pioneered the introduction and use of advanced arithmetic which they picked up from Arab traders in the bazaars of the Middle East and North Africa. Traders and merchants are like ambassadors and are usually the first to appreciate the practical advantages of how another culture does things. Merchants were perhaps the first sector of the European professional class to feel the impact of trade with the Arabic speaking world and to appreciate the need for a less cumbersome way of performing calculations other than using Roman numerals. They adopted the Arab way of doing business and commerce, double entry book keeping for instance and using the zero (sifar which later mutated into cipher meaning code) long before such practices became accepted in the population of Europe and began to be taught in European schools. One merchant in particular, Leonardo Fibonacci or Leonard of Pisa became the most famous of them all after authoring several books on the new mathematics, which he had learnt in the course of his trading connections and ventures with Arab merchants. He was so impressed with Arab arithmetical practices and its application to commerce that he took every opportunity to study it whenever he ventured on business trips to the Middle East or Sicily. In 1202 he published Liber Abbaci, the work that he is best known for and in which he put down all he had learnt of the Arab way of doing business. This very influential book revolutionized the way Europe looked at arithmetic. It was, says Burnett, the most detailed and the most advanced book on arithmetic to be published in the Europe of the time and remained so for two centuries. In Liber Abbaci, for the first time European readers had a mathematical text book that explained how to use the Arabic numerals from 0 to 9, the decimal point and how these arithmetical 'innovations' could be applied to business and commerce. For the first time a European text book on arithmetic demonstrated the use of the plus sign (+) for addition, the minus sign (-) for subtraction, the multiplication sign (x) and division. Prior to Fibonacci's book these signs were unknown in Europe. The major European trading cities of Genoa, Venice and Florence soon began to put into practice the methods Fibonacci had adopted from his Arab tutors. This became an imperative as business became more complex and international and new ways were needed to keep a trail of transactions involving a chain of people. It was no longer practical to make payments in gold or silver and so the bill of exchange came into use. This was the fore-runner of the modern cheque from the Arabic sakk and it represented the holder's creditworthiness. It is no surprise then that the merchants who were prepared to honour these bills of exchange were the fore-runners of the great banking dynasties of Europe. Thus as Burnett's work suggests Europe had a very close interaction with Arab and Islamic cultures and through the conduit of Arab and Islamic cultures, a direct line of communication to other great civilizations such as the Indian and the Chinese. Further these links and the resultant intermingling and cross fertilisation helped to shape the direction of the renaissance and the birth of capitalism as we know it today. He believes that a more accurate reflection of reality would be to see the renaissance as not one but several renaissances. There was what Charles Haskins called the 12th century renaissance that was triggered by the recovery of ancient learning and the discovery of Arabic learning. This was very much a scientific renaissance. In the late 15th century began the Italian renaissance which was more a rediscovery of ancient art, architecture, sculpture and literature. Finally at the beginning of the 17th century there began a change in scientific concepts with Galileo and Copernicus and by the mid-16th century we see the beginning of the new renaissance of science. And although transmission of Arab influences had begun to wane by the late 14th century nevertheless it has now been "quite convincingly shown" that even Copernicus's heliocentric system which placed the sun and not the earth at the centre of our universe, was in truth inspired by an Arabic text brought to Italy by Greek scholars who fled Constantinople when it fell to the Turks in 1453. The text in question was authored by Nasir ad-Din al-Tusi, a leading astronomer who like Theodore of Antioch also studied under Kamal al-Din Ibn Yunus and who designed and supervised the construction of the Maragha observatory in Persia in the 13th century. Tusi's 'Memoir on astronomy' (Tadhkira fi ilm al'haya) amended Ptolemy's work on the motion of spheres and led him to formulate the theorem known as the Tusi couple which states that linear motion can be derived from uniform circular motion. Tusi's manuscript contains a series of diagrams that demonstrate this, showing clearly one sphere rolling inside another of twice the radius. It has now been acknowledged that in his 'Revolutions' Copernicus reproduced the Tusi couple. Tusi's original experiment as reported in his Arabic manuscript was vital in enabling Copernicus to arrive at his heliocentric view of our solar system. Copernicus remained silent about his Arabic sources and it probably did not occur to his contemporaries to track the source of his inspiration to its Islamic origins. Burnett speculates that this may have been the beginning of the rot that set in and the gulf that has become ever wider as Europeans became increasingly unwilling to admit that they may have been indebted to Islamic and other cultures for ideas that caused them to look at the world in a different way. How different from the 12th century when as Burnett emphasizes, European scholars were inclined to boast and proudly advertise the fact that they acquired their learning from Arabs and how Arab knowledge in the field of astronomy or medicine for instance was far superior to any that could be found in the most superior Latin institutions. In the 13th century Leonardo Fibonacci the Italian merchant turned author of European's most influential book on mathematics writes with pride of his early training in Algeria on the Arab way of doing arithmetic, at the behest of his father. In his preface to Liber Abbaci he pays unabashed tribute to Hindu, Arabic and Greek mathematical know how and how he came to learn enough to be able to write his book, through his close and friendly connections with Arab /Islamic scholars and traders. I joined my father after his assignment by his homeland Pisa as an officer in the custom house located in Bugia (Algeria) for the Pisan merchants who thronged to it. He had me marvelously instructed in the Hindu-Arabic numerals and calculation. I enjoyed so much the instruction that I later continued to study mathematics while on business trips to Egypt, Syria, Greece, Sicily and Provence and there enjoyed discussions and disputations with the scholars of those places. Returning to Pisa I composed this book of fifteen chapters which comprises what I feel is the best of the Hindu, Arabic and Greek methods. Another very visually striking example of this mindset which acknowledged that Europe rediscovered it's own past through it's ties with Arab and Islamic cultures can be seen in the pages of a deluxe edition of another book that was printed in Venice in 1484. The book is Aristotle's Works. The Latin text incorporates Aristotle's philosophical works as well as commentaries to his works by leading Arab philosophers. Both the Works and the commentaries were sourced from Arabic translations by Gerard of Cremona, a prolific 12th century translator who worked in the translation schools of Toledo. This very lavishly illuminated book had each page of text framed with lush painted scenes. At the top of the page is painted Aristotle sitting on a rock debating with a turbaned scholar. This turbaned scholar is none other than Avarroes or Ibn Rushd. European scholars of the time regarded the Muslim Avarroes as the translator and interpreter of Aristotle par excellence. They referred to him as "the mind of Aristotle incarnate" and no one in Europe at the time felt his equal. What better acknowledgement of the close contacts and indeed as Charles Burnett emphasizes, friendly contacts between Europe and the Islamic world during the so-called "dark ages". SOURCE

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Waxa waraysiga SDWO u qaaday Abdirahman Jama isagoo jooga dalka Suuriya, Su,aalahana waxa soo diyaariyey una diray C/Raxmaan SDWO oo aanu ka codsanay inuu su,aalahaas weeydiiyo Mr Canjeex maadaama uu sheegayo inaanu xasuuqaas waxba ka ogeyn. Waraysigiina waxa uu u dhacay sidan. 1.Magaca. Gashanle sare Ibrahin Cali Barre ( canjeex ) Email . ibrahimanka@hotmail.com Degen :Dimishiq suuriya 2. Su,aal SDWO- Maxaad wakhtiigaa xukuumadii siyaad barre ka ahayd? Jawaab Canjeex- Taliyaha guutada labaad ee Taangiyada. 3. SDWO - Maxaad se qaabilsanayd?' CANJEEX -Taangiyada. 4. SDWO - Habeenkii xasuuqii jasiira, halkeed ku sugnayd? CANJEEX - Magaalada xamar, xerada Guutada labaad eeTaangiiyada. 5.SDWO - Maxaad u malaynaysaa in laguugu eedeeyay xasuuqan? CANJEEX - Magaalada muqdisho waxaa ka dhacay kacdoon shacbi ah oo weyn oo dowlada lagu afgambinayey 14/07/1989 kii,ciidamada xukuumadu waxay u diyaar garoobeen in ay difaacaan xukuumada , sida anigu aan maqlay wasiirkii Gaashaandhiga,Taliyaha xooga,Taliyaha,hogaanka hawlgalinta,Taliyayaasha Ciidamada sida bada,cirka iyo Taliyah kuliyadii jaallle siyaad. Rag janaraalo ah oo noocaas ah ayaa ciidamada amarka siinaayey. Aniguna gacan ayaan ka jabnaa waxaanan ku sugnaa xerada guutada labaad ee taangiyada. Habeen ay bishu ahayd 17 saacaduna ahaeyd 23:00 waxaa ila soo xiriiray Taliyaha xooga waxuuna igu amray in aan tago huteel Daamay oo agtiisa dhibaato lagu sheegay ,waxaan u yeedhay laba sarkaal 1)Maxamed cabdilaahi Buraale(ina wilad)Habarjeclo-cibraan-reercigaal-reeraxmed. waxaanu ahaa taliyah hawlgalinta guutada ee guutada labaad ee taangiyada. Iyo sadex xadhigllle Maxamuud afrax shunuunac (dudble) ******. Waxaana ku idhi askar inoo soo kaxeeya ,sadex baabuur oo biijiiyayaal ah oo ciidan ah ayaan saaranyahay ayaan kaxeysanay waxaan taganay hutel daamay waxaan lakulanay Dahir Cali Daamay oo Maruursade ah lehna huteelka ,waxaa uu noosheegay in aagan xasilooni kajirto ,waxaan markaa kula xidhiidhay fooniyaha una sheegay in aagani xasiloonyahay oo aanu waxba ka jirin, waxa uu igu yidhi utag gaaska afariyo tobnaad 14aad waana booliis milataariyo ,waxaan ku idhi taliye mahagaagsana in ay is tagaan labadan ciidan oo hubaysani oo isla saacadani ah. Waxaad ku sugtaa ayuu yidhi Tarabuunka abaar 12:30-01:00 waa yimaadeen waxaan tagnay dhamaantayo Buuloxuubay o aan naga fogeyn markaa. Taliyayashii naftoodii ayaa yimid waxay bixiyeen amar ah dhalinyarada reer waqooyiga in la raafo dhanaana la geeyo, markii amarkaais sdiaa ku dhamaadey waxaan ka codsaday taliyaha xooga in aan xeradaydii ku noqdo , waxuuna amar igu siiyey in aan joogo , abaaro labadii habeenimo 2 halkaas ayaa raafkii ka bilaabmay ,qoladii koofiyada guduudu amarkii waa jabiyeen Waxaanay soo ururiyeen saraakiil sare,odyaal ,ganacasato,maadaama aan meesha joogey aniga iyo sarkaal kii ***** ,waxaan diidney in dadkaasi la raafo raga ay soo raafeen waxay ahaayeen saraakiil waxaana ka mid ahaa 1-Gaashaanle sare Ibrahim Ruush, Habar awal ciidamada cirka . 2-Gaashaanle sare Xuseen Kharashyare waa garxajis 3-Gaashaanle sare sumuni musse cabdale 4-Cabdilahi caga dable ,Ciidamada Hangashta, Habaraawal 5.Gaashaanble sare Engineer Food , Habaryoonis badhulbahante. 6-Gaaashaanle sare xuseen dheere Habaryoonis iyo ragbadan oo saraakiil ah oo u badnaa nabadsugida. Raga ganacasatada ahaa waxaa ka mid ahaa. 1-Xuseen faaraxcade xuseen cimraan iyo rag qaraabadiisa ,rag uu dhalay iyo qaar uu adeero u yahay. Ninkaa iyo wiilashiisa sadex jeer ayay soo qabteen ilaa aan markii danbe aan uga dhigey waardiye ina wiilad oo ahaa taliye ku xigeenkaygii. Waxaanan u sheegy in uu joogo guriga oo uu waaridye ka noqdo xuseen cimraan. 2:30 habeenimo aniga iyo saraakishii ila socotey waxaanu ku noqonay xeraydayadii. ciidankii kale ee soo raafay dadka iyo baabuurtiiba waxaa loo qaadey xagaa iyo dhanaane sidii uu amarku ahaa. Raga ciidankaa wadatay waxay ahaayeen labagaashaanle sare:- 1Gaashaanlesare dhagabacayr 2-Taliyaha ciidanka koofiyad casta Diiriye xirsi Xogta aan ka ogahay intaas ayayey ahayd. Bishii august 10 keedii hargeisa ayaa la ii bedeley , intii aan la i bedelin ragbadan oo uu ka mid ahaa ina laxwas ale ha u naxariistee ayaan la kulmay. Nin taliska ciidanka ciidanka asluubta agtiisa maqaaxi ku lahaa oo la yidhaahdo dasaniye DAANIYE oo habar yoonis ah oo ay saxiib ahaayeen cali xaaji gaandi aya yidhi arinta iska reeb inta aanand tegin ka dibna hargeisa ayaan aadey , Hargeisa anigoo jooga ayaa waxaa la yidhi BBC waxaa ka hadley wiilka la yidhi wuxuu ka fakadey xasuuqaa oo yidhi ciidanka canjeex ayaa watey . Sidaas ayaana la iigu eedey . 6. SDWO - Maxaad ka ogayd xasuuqan la sameeyay intii aan lagu dhaqaaqin ka hor? CANJEEX - Wax aan haba yaraatee ka oogaa majirto. 7.SDWO - Hadii ay run kaa tahay inaad magacaaga nadiifiso, ma kuu qorshaysantahay inaad Somaliland tagto oo aad halkaas ka cadaysid, waa ta qudha ee hadii ay run kaa tahay? CANJEEX - Intaan joogey Nairobi waxaan la kulmay ragbadan oo ***** ah , rag ganacsato ah oo uu ka mid ahaa Wardi basbaas ,Dable , Cabdilahi dhakaar, Rgaasi waxay igula taliyeen hategin hargeisa waayo dadkbadan oo dhagaha loo buuxiyey ayaa jira markaa meel adiga kuu amin ah ma aha . 8. SDWO -Hadaba adigu hadii aad leedahay kamaan dabayn xasuuqaas, kolayba nin ciidnka ku dhex jiray baad tahay waanad ogtahay cidii ka danbaysay, markaa si u magaacagu u nadiifoobo yaa ka danbeeyay xasuuqaas? CANJEEX - Taaasi waxaan qabaa maadaama aan sheegey madaxdii sare ee ciidanka oo uu wasiirku gaashaandhiga iyo kuwii la mid ka ahaa ka mid ahaayeen ay amarkaa bixiyeen iyo ragii askarta watey ee amarka fuliyey in ay iyugu ka danbeeyeen. Nairobi waxaan ku la kulmay gaashaanle sare cabdihire guhaad oo markaa joogey halkii amarku ka soo baxay isaga ayaana ii shegey halka uu amarku ka soo baxay isaga ayaana iyaga aqoon badan arintaa waxaanu joogaa minosto , 9. SDWO - Maxaa se maraykanku kuugu diiday inaad dalkooda joogto hadii aan waxa cad lahayn? CANJEEX - Maraykan maanan aadin , waxaanan maray imtixaana [interview] waana lay ogolaadey maalinkiii ay IMS intixaankii u danbeeyey ayaa waxaa qasab ku soo gashay gabadh arab ah si ay u ogato waxaan ku hadlayo sida ay ii sheegn turjumaanadii kale ee meesha mafiyey gabadhaasi waxay warkii siisey rag hargeisa jooga waana raga sawirka iga qadey ee meel walba u ugu direy internett ka. Isla markiiba madaxii IMS ru wuxuu i siiyey diidmo isagoon i waraysan loyer ayaan qabsadey labadiiba waan dacweeyey oo maxkamad sare ayaan geeyey gabadhii loyer ayey qabsatey waanay inkirtey arintii dadkii ii sheegeyna waa baqeen oo waxay yidhaahdeen markhaati hana gelin arintaasi waxay taala wali maxkamada sare ee kenya ninkii IMS ta ahaa 2 jeer oo ay maxkamada kenya ay marti qaadey wuu diidey waayo wuxuu la lahaa duplatic . markaa walaal inka bbc da ka waramay gurigii uu joogey markii uu fakadey ayuu warkan ka heley , waana mu aamarad dowladeed oo anigu laygu sameeyey . waxaa kel oo jirta in dhamaan ragii aan ka sii daayey ay yidhaahdeen canjeex ayaa naga sii daayey . SDWO: Gebogebadii maxaad ku soo gunaanadi lahayd warbixintaada? ANIGOO AH GAASHAANLE SARE IBRAAHIM CALI BARRE waxaan cadeynayaa in aan kiiskaa lug ku lahayan , sarkaalkaa ***** iyo kaa ****** ee ila shaqeynayay ,kaa ***** wuxuu ku jiraa markii iigu danbeysay ciidanka Somaliland ka hawiyena xamar ayuu ku sugan yahay hada. Waxaa kale oo aan arkey kuwa u dooda xuquuqda bani aadamka ee loo soo direy shirka aldored oo la yidhaah MARTINHILL waxaanan u sheegey in ay Eldored ay joogaan 4 qabiil ee soomaliya u waaweeyn iyo kuwa yar yar ee badhka l yidhah iyo ilaa iyo 60 kii wixii madax ka ahaan jirey soomaaliya hal qof oo igu eedeeyey na oo maxkamad ila taga ka raadi oo oo ay ka jawaabaan laba sababood ama sadex in aan anigu bixiyey amarka raafka iyo dilkaba iyo in aan anigu gacantayda ku diley , waxaanse u sheegeyaa nimanka su laahan i soo weydiiyey hadaan anigu wax laynayey waxaan badbaadiyey kuwaa iyo kuwa kale oo badan iyaguna ragbadan ayaa ka nool markaa waxaan idin weydiinyaa sababta aan u laayey dhalinyarada ee aan u daayey saraakiisha ,madaxda iyotujaarta , waxaan kaloo heley intaa Nairobi joogey gudigii xaalada degdeg ah ee dowladii siyaad barre oo ka koobnaa ilaa 11 nin , sadex ayaa ***** ahayd oo wasiiro ku jiraan oo janano leh sida Taliyaha poliska Axmed jamac , habarjeclo oo ku sugan maraykan , iyo nin dhalin yaro ah o wasiir ahaa , habar awalna ahaa, waxaan kaloo maqley in aan dowlad u qabatey 5 nin oo golaha baalamaanka ah oo arintaa iyada ah , markaa meel ay ku danbeysay ma garanay arintaasi. Ka dibna dagaalkii ayaa dhacay muqdisho ayaan ku soo qaxay , waanan ka sii qaxay muqdisho intii aan joogey keniya waxaa ka fakadey ilaa 5 shirqool. 1993 xerada qaxoontiga ee kaakuma ayaan ka tegey waxaanan tegey Nairobo waxaan seexdey hotell ku yaala xaafada isley Nr 5 . oo uu leeyahay nin mustafe la yidhaah oo *********** ah 2 habeen ayan seexdey waanan ka tegey, habeenkii aan ka tegey waxaa yimid askar waxaanay toosiyen dadkii oo dhan iyagoo raadinaya canjeex meeyey ana maan joogin ba nairobi oo waxaan ku laabtey xeradii qaxoontiga , 1994 waxaa shirey rag isaaqa oo nairobi joogey waxaa la ururuiyey ilaa 2000 $ si la iigu dilo lacagtaa waxaana loo dhiibey lacagtaas nin la yidhah Cabdi haybe oo Hbaryoonis ah - isxaaq , ka dib baana la yidhi lacagtaa ninkaa ku khaarajiya ,waxaana meesha yimid nin la yidhah sheekhul jabha oo sheekha ceerigaabo ah , wuxuuna weydiiyey oo uu yidhi ilaahay ka baqa oo hubsada arinta , arintii way hubsadeen in arintaasi shirqool ahayd ayaana u soo baxdey arintaasina waxaa ii sheegey ninkii loo xilsaarey ee cabdi haybe oo yidhi ilaahay waxuu kuu soo direy sheekha reer ceerigaabo waxaana lacagtaa iga baxdey 800 shilin oo ku baxdey baadhitaan intii kalena waan celiyey , 1994 waxaa uu ii sheegey ninka la yidhaahdo BLACKI oo ah habarjeclo /adam madoobe oo ah nin siyaasi ah kenya ah. Waxanu qorshaynay anagoo isticmaalaynaya askarta kenya in baabuur aan taariko lahaynkaagala baxno guriga irbad suuxiso ahna kugu dhufano halkaa dayuurad kaa saarna hargeisa kaa dejino, hada laakin si ilaahiye ayay ku baaqatey Markaa waxaa ila joogey maxamed farax gawamle oo ********* ah. Isla sanadkaa 1994 kakumo qoladii reer miyiga ahayd ee isaaqa ahayd ee deegaanka ahayd ayaa qorshasay in la ururiyo lacag dabdeedna la I dilo. Arintaasna waxa is hortaagay nin nabad doon ah oo habaryoonis ah oo la yidhaahdo CABDILAAHI, arintaa waxaa ii sheegey nin ********* ah oo hooyadii habar yoonis tahay oo la yidhaahdo daahir shire. 2001 aya wargeyska jamhuuriya Volume 11 cadadkiisii 1511 ee soo baxay 8 bishii 5aad , wuxuu joornaalkaasi qorey eedeyn been ah isgoo magac been aha adeegsanaya isla markaan nin kii qorey magaciisa ma shegin , isla sidaas oo kale joornaalka maandeeq ee xukuumadu , s4aad cadadka 659 oo soo baxay 01.07.2000 , taasna waxay xaqiijisey in wiilkii sheegey in koofiyad cas ay soo raaftey taasi waxay tusaysaa in aanan anigu ku lug lahayn. Maalimihii itixadku ka dagaalamayey Gedo ayaa nin itixad ka mid ahaa oo la yidhaah farx xaashi , oo ******** ah hada Norway jooga ayaan waaan ku idhi maxaad dadka masaakiinta ah ee reer miyiga ah aad u xasuuqeysaan wuxuu igu yidhi adiguba xasuuqbaad samasay waxan ugu jawaabay nin walba danbigiisa ilaahay ayuu la hortagayaa waxanay ahayn 1996, 1998 anigoo xabaalayna nin Nairobi ku dhintey ayaa waxaa ka sheekeeyey arintii jasiira laba nin oo goobtii taagnayd ilaahay arinkii ayey si waadaxa uga sheekeeyeen waxaana u yeedhey faarax xaashi oo goobjoog ahaa , waxaan ku idhi si fiican u dhagayso , si fiican ayuuna u dhagaystay waxaan ku idhi ka waran arintii aad igu tidhi 1996 , raali iga ahow ayuuna yidhi ilaahay ayaad la hortagi ayuuna iigu jawaabey . Wuxuun yidhi diyaar ayaan u ahay wixii danbe ee suu,aalo ah hadii aanay arintu ahayn qabiil iyo wixii xunba ninkaad necebtahay dusha ka saar. Dimishiqna looyara ayaan ku leeyahay