Originally posted by B: quote:Originally posted by Karl_Polanyi: Regarding Islam and khat, then, this is an extremely peculiar case. Islam bans any forms of intoxicants. Yet, bizzarely, converting to Islam in the horn of Africa, particularly amongst the Oromo, meant adopting "Muslim cultures" such as chewing khat. The Ethiopians started to become suspicious of the Emperior Ilyasu because he started to chew khat and socialise with Muslims. It is also widely believed that Khat use was a widespread habit of "sufi" mystics. How khat become so prevalant amongst Muslims socities in Yemen and the Horn Africa needs more research. Somali people will not accept foreigners telling them what they can do and cannot do. If we want to chew khat we will and will not accept people coming to our country tell us what we can do and cannot do. nigga, pleaseeeeeeeee.

Originally posted by *Ibtisam: Karl Polish people aint allowed to vote Ohhh, I forgot. Thanks for the correction though, Hindiya( lol, i just found a nickname for you).

@ the gang signs.

The Islamic Slave Revolts of Bahia, Brazil Other key figures who were Muslim teachers in this revolt included Silverstre Jose Antonio. He was a wealthy Hausa freedman and trader who made frequent trips into the rural areas of Reconcavo trading and organizing the revolt.193 There was Antonio, who had studied Islam in Hausaland.194 He was a teacher of Islam and was a trader of amulets to Muslim and The Muslim community of Bahia had a very cohesive society in spite of their condition as slaves. What we know from the evidence is that the African Muslims, both slave and freedmen, met for the obligatory Friday prayer called juma`a. This is significant because according to classical texts of Islam the Friday prayer was the most important prayer of the week. There could be no excuse for a Muslim missing it except for sickness or death. For this reason Shaykh Sanim collected a monthly sadaqa (alms) of 320 reis from all the Muslims, slaves and freedmen. Some of these funds would be used to pay the daily sum owed to the masters by slaves who took off from work to pray the Friday prayer.206 This demonstrates that the Muslims took their Islamic customs quite serious and they were not nominal Muslims as some scholars have suggested.207 The Muslims often met every day to perform the obligatory prayers, learn the fundamentals of Islam and to memorize the Qur'an. After the rebellion, the police seized more than one hundred writings boards called allo in Hausa or wala in Yoruba.208 This no doubt was taken from the Arabic word al-lawh which was a flat wooden board about 10 inches by 2 feet. It was used by Muslims to write down those lessons they were to memorize. This instrument was used all over the Sudan for instructions and memorization and is still used today throughout Muslim Africa. There were more than twenty mosque in Salvador where Muslims would congregate and worship. Sometimes these mosque only amounted to one room or two rooms inside of a house.209 Women were conspicuously absent from these meetings with the exception of Imam Dandara's wife who would often serve food and give rings to new Muslims.210 There is no legal prohibition for women being in the mosque except during times of monthly menstruation. Therefore, I assume the absence of women in the mosque was only due to the size of the small rooms that could not accommodate women. To these mosques the African Muslim community would dress in their distinctive white jalabiyas (long shirts), white skull caps and white turbans. In Bahia these garments were called abada.211 This word is a corruption of the Arabic word `ibaada which means all forms of worship. These clothes were never worn in public, especially after the 1816 slave revolt. This was out of fear of persecution from the Bahian authorities. Thus, these clothes were only worn during the congregational prayers and the Islamic classes. It was not until the Salvador revolt, were these white garments seen on the streets of Salvador.212 There were many customs that the Muslim community of Bahia kept alive in order to maintain their cohesiveness and unity. One of these customs was the carrying of the tesseba, which the Brazilians called "pagan's rosary".213 As mentioned earlier these tesseba were used in meditation and liturgical practices where the names of Allah were repeated a number of times. Another custom that the Bahian Muslims innovated and adopted was the use of rings as a way of identifying one another. These rings functioned as "Male badges" as a symbol of belonging to the Muslim community of Bahia.214 Another major custom which the Muslims of Bahia practiced which acted as an agent of socialization was the feeding of food. Every one of the twenty mosque of Salvador served food every day to its members. According to many witnesses the Muslims strictly observed food taboos and often met to eat together. Malam Bilal was reported to have, "frequently 207 Raymond killed rams and organized meetings with his comrades in his room during the day".215 This was a practice performed in all the mosque and meeting places of Bahia. The utility of this was the fact that the Muslims had no place to obtain food that was prepared in accordance with Islamic law. Another reason could have been purely religious, because apart of ones excellence Islam was the feeding of guest. It was reported that Prophet Muhammad was asked about the best Islam. He replied, "The best Islam is to feed food to others, and to give the greetings of peace to those whom you know and to those whom you do not know."216 These customs united the Muslims and were evidences that there was the persistence of a historical conscience among the Muslims of Bahia. This historical conscience unified the disparate elements of the African Muslims and made them into a whole. It engendered in them qualities that made them distinguished from the population of Bahia. This distinction did not in any way alienate them from the non-Muslims of African descent, but worked to attract other Africans of various ethnic origin who might have lose their sense of historical conscience as a result of the system of slavery. This was the cause of many of the Yoruba accepting Islam and some of the non-Muslim Africans joining the revolt of 1835. The religion of Islam acted as the cultural weapon that cemented the Africans into an effective force against the cultural aggression and repression of Bahia. The effectiveness of this force was seen in the final but most organized slave revolt to take place in the history of Bahia. The conspiratorial centers of the revolt were only four of the twenty mosques, which were situated in certain homes or rooms in Bahia. These centers were the mosque of Manuel Calafate, the house of Belchior da Silva Cunha, the mosque in the tobacco shop of Dandara and the mosque of Victoria Street.217 It seems that the mosque on Victoria street stood at the forefront of the revolutionary organization. This was because the Imam of this mosque was none other than the chief Imam Malam Bubakar Ahuna, the leader of all the Muslims of Brazil. The members of this mosque consisted of several free African Muslims and slaves owned by English residents in the city. One of the main assistance to Malam Bubakar was the fiery and zealous slave named Thomas. He assisted the Malam in teaching the members the prayers, Arabic and how to recite the Qur'an. According to trial testimony, "The straw house was built by the partners Jamie and Diogo, for the purpose of uniting all their countrymen, where they often had dinner and conversed,...and where there gathered all Yoruba slaves of Englishmen, and boatmen who came from the City, and other slaves of Brazilians...including Sule, Pedro, Carlos, Joao, Nelson, Antonio, Mama, Burema, Cornelio, Martinho, Ricardo, Thomas, Tomp, Luiz...On the afternoon of the 24th of January some of members...advised him that they would all gather that night for the purpose of killing all the whites, pardos, and creoles."218 Along with the various mosques, the most active mobilizers of the revolt were the African Muslim boatmen who worked in the harbor. They passed the news of the revolt by word of mouth. And it was perhaps by them that ships would be commandeered, if needed, to return back to Africa. The first stage of the revolt was the conversion of as many Africans as possible to the faith of Islam.219 This explains the accelerated pace at which Africans came into the religion just prior to the revolt in 1835. They were very secretive with regard the exact date of the revolt. This no doubt was a result of the failure of the previous slave revolts. 215 Ibid., Some of the rebels were veterans of these revolts, like Imam Dandara, who fought in the revolt of 1816. There are many factors, which could have motivated the Muslims to consider that there was a possibility for victory against the Bahian authorities. The first of them could have been the news of the successes of the Islamic armies throughout the Central Sudan back in Africa. As mentioned earlier there were African Muslims traveling back and forth between Bahia and the Bight of Benin. Therefore, it is highly probable that the news of the successes of the Muslim armies did reach Bahia. Another factor which could have contributed to the confidence of the Muslim of Bahia was the fact of the solidarity created by the fasting of the Islamic months of Rajab, Shaban and Ramadan. It has been reported that Muslims increased their fasting of these months in order to mobilize the courage for the impending revolt. The Muslims sent out commissioners throughout the Brazilian Reconcavo in order to expand the Muslim community. These commissioners were those African Muslims who were freedmen who had the freedom of movement and who would not be suspect for the coming to and fro in Bahia. They were Imam Dandara, and Imam Manuel Calafate. These businessmen were both Islamic teachers who mixed business with religious proselytizing.220 It must be noted that this was a common feature for the spread of Islam throughout Africa. And it was still persistent among the Africans of Bahia. Enslaved Africans like Malam Bubakar Ahuna used to work between Santo Amaro and Salvador. This allowed him to travel back and forth to organize and teach the Muslims the fundamentals of the faith. Because he was the almamy of the entire Muslim community of Brazil, there is no doubt that the revolt revolved around his words and activities. Other centers for the revolt or casebres included the churchyard of Pelourinho, the cemetery of Campos Cantos and later the jail of Ajuda where Malam Bilal Licutan had been jailed. In these casebres were stored all the weapons which were purchased by Malam Sanim using the funds collected from the sadaqa. Some of these weapons were supplied by the African gunsmith Antonio Bomcaminho.221 The date of the revolt was chosen to be during Ramadan while the Muslims were fasting and gathering spiritual strength. The exact date was January 25, 1835, which corresponded with the 27th of Ramadan.222 This date is usually considered as the time of the Lailat'l-Qadr, one of the most auspicious nights for Muslims, because in this night the Qur'an was revealed and the Muslims can gain strong support from Allah and his Angels. This date also corresponded with the Bahian holiday Nossa Senhora da Guia. During this time the majority of the white population would be attending mass at the church of Bomfim, and large numbers of Bahian soldiers had been withdrawn from Salvador in order to suppress a separatist movement in Rio Grande do Sul.223 Again like all the Muslim revolts of the past, the revolt would begin after the dawn prayer called fajr. http://www.africandiasporastudies.com/downloads/bahia_slave_revolt.pdf

http://www.siiasi.org/books/Iqtibas%20al-Ilm.pdf

ASWRB. Chewing large amounts of khat on a friday and drinking excessively on a friday clearly do not have the same consequences. People who chew tonnes of khat can get up and go to work the next day. Of course, they are clearly intoxicated and talkative, but this not the same as a a drunk person. You see the difference. But having said that, Khat does have many negative long term effects. Regarding Islam and khat, then, this is an extremely peculiar case. Islam bans any forms of intoxicants. Yet, bizzarely, converting to Islam in the horn of Africa, particularly amongst the Oromo, meant adopting "Muslim cultures" such as chewing khat. The Ethiopians started to become suspicious of the Emperior Ilyasu because he started to chew khat and socialise with Muslims. It is also widely believed that Khat use was a widespread habit of "sufi" mystics. How khat become so prevalant amongst Muslims socities in Yemen and the Horn Africa needs more research. Peace and victory to the Somali murabitun and the people of Ahmad Ibn Ibrahm Al Ghazzali. Peace and Victory to the halganized Somalis of reageedi calibre. Allahu Akbar.

Barcelona were terrible last night. Apart from the last ten mintues, of course.

I was born in South Hawd Hospital. So I guess that refutes the beebs hypothesis.

A bit simplistic. (But definitely a twenty pager thread. )

look on the brightside, guys: Gordon won the Polish vote.

Sorry mate, I can attend this one. Tara.

To spinfaanin: When Sharif agreed a three-month timeframe for AMISOM to withdraw, alshabaab showed no commitment to cooperate with Sharif. Those are your words, not mine. Where and When did Sheikh agree to a three-mont timeframe?

^^ You guys don't like Mooslims then?

old ladies.............

The plot is unfolding.

Taking orders now. Menu oodweyne waffle rissoto philosopherbariis pseudopolitical analyst pizza atheistjam somaliland custard and cream Jihadilobster I am neutral about everything in life-soda dictionary paste

Are you sure it is not a breastfeeding contest?

Milatu Ibrahim

Somali this, Somali that. Why do Somali houses stick of oily bariis?

^^ See the Sikh BNP member :confused:

Originally posted by Raamsade: Informed people already knew that N. East Somalia isn't the actual location of historical Land of Punt. lol@informed people. The exact location of the land of Punt was relatively unknown and it was thought to be anywhere between Eritrea all the way to modern day Kenya, that is, until this piece of research. Of course, Raamsade, being the "informed" man he is, may have already been analysing Baboons from the HornAfrique in his bedroom. ps. Duke, why get so defensive about Bananaland?

Originally posted by Raamsade: Well this Hamad bin 'Atiq an-Najdi sounds highly vindictive and engages in a lot of begging the question fallacies; but what is your goal with this thread? My intention is to spread highly vindictive messages and begging the question fallacies.

Originally posted by cream: Just wanted to hear others opinions, it makes me sad some of the articles i see on the internet about somalia. Somalia on the bbc This especially disgusted me . How can you demolish mosques in allahs name ?? and dig out graves of your own people ?? ASWRB. I have posted an explanation of this issue Here . If you understand SOmali, there is an audio explanation of this issue from a well known Somali Scholar.

Xiinfanin, as usual, is spreading propaganda and the tales of his own choosing . Kulaha Shariff agreed to a three month withdrawal of African troops. This statement could not be further from the truth than Somalia is from China. The replacement of the Ethiopian troops with more African/UN Troops was a central part of the jibouti agreement. Furthermore, When the Scholars council made a fatwa ordering AMISOM to leave within 120 days, Shariff did not agree with this, in fact, the man came out and said that AMISOM was here to stay. He also said, " scholars should stay out of politics". The quote was posted on this forum and I can bring forth here. Then, a few days later, the AMISOM, who were flooding Muqdisho with more troops, said that the Fatwa did not apply and they would stay in Somalia for as long as it takes. So it is clear Shariff was a great khain from day one. Some Scholars may have been fooled from the beginning, as Shariff claimed he would remove the African troops and implement the xukm of Allah. Lakin, the affair become exposed in the public and Allah poured forth what was contained in the hearts of men. What was hidden in the breasts became apparent. The PM of the Tfg openly came out and admitted that their declaration of Sharia was only meant to divide the halganized SOmalis. He also openly admitted their version of SHariah would not be the shariah which cuts the limbs or implements hudood. Soon after,they started to beg for Ethiopia and Kenya to invade SOmalia. Now, this same government is in alliance with grave worshippers and their ilk. So how can it implement Sharia in light of all this? As for the audio of this fatwa posted here, it is not even worth aruging over, since it is extremely ambigous and fails to take a clear and proper Islamic stance on this issue. That Is I will all I say for now.