Al Jazeera English - Africa - Somaliland stability 'at risk'
http://samotalis.blogspot.com/
12 November, 2009
Somaliland stability 'at risk'
Somaliland has been hailed as a beacon of stability in the troubled Horn of Africa region since declaring independence from Somalia in 1991.But Al Jazeera's Mohamed Adow, reports that some experts now believe the self-declared republic is at crisis point, as an election row deepens.The current tension in Somaliland centres on the presidential election, which was due to have been held on September 27.
http://english.aljazeera.net/news/africa/2009/11/2009111171847488612.html
Somaliland: Africa's isolated stateThe polls have been postponed indefinitely due to serious differences between the political parties since 2008.
This uncertainty has led to increased concern about Somaliland in the international community, and a flare-up of political animosity within the territory.
Recent violence, particularly in the capital Hargeysa, has shown that the crisis in Somaliland has changed from being political to one of security and stability.Fears over the crisis have even led one senior political figure to warn that it could become another failed state, like neighbouring Somalia.Somaliland is a former British protectorate in north western Somalia.In 1960, it gained its independence and united with what was then Italian Somaliland to form the Somalia republic.Limited democracyIn 1991, it declared independence after Mohamed Siad Barre, the Somali military leader, was overthrown.Despite the unrest in September, Somaliland has a relatively stable democracySomaliland has a population of 3.5 million people, according to government estimates, and is a relatively stable democracy even though it has not been internationally recognised.
This is partly because it has developed a unique hybrid system of government.The row over elections - largely seen as a test for this fledgling nation - threatens to divide it.
Afyare Elmi, a Somali political analyst, told Al Jazeera: "The concerns are real. The opposition fears the government is not interested in holding this election and there is a lot at stake. Unless these elections take place, they might have some problems."However, if history tells us anything, the Somaliland leadership has shown that at least they could address with traditional leadership the issues when they arise."The hope now rests with a recently appointed electoral commission, entrusted with the task of organising elections, a step seen as vital to Somaliland's quest for international recognition
Somaliland: Africa's isolated stateThe polls have been postponed indefinitely due to serious differences between the political parties since 2008.
This uncertainty has led to increased concern about Somaliland in the international community, and a flare-up of political animosity within the territory.
Recent violence, particularly in the capital Hargeysa, has shown that the crisis in Somaliland has changed from being political to one of security and stability.Fears over the crisis have even led one senior political figure to warn that it could become another failed state, like neighbouring Somalia.Somaliland is a former British protectorate in north western Somalia.In 1960, it gained its independence and united with what was then Italian Somaliland to form the Somalia republic.Limited democracyIn 1991, it declared independence after Mohamed Siad Barre, the Somali military leader, was overthrown.Despite the unrest in September, Somaliland has a relatively stable democracySomaliland has a population of 3.5 million people, according to government estimates, and is a relatively stable democracy even though it has not been internationally recognised.
This is partly because it has developed a unique hybrid system of government.The row over elections - largely seen as a test for this fledgling nation - threatens to divide it.
Afyare Elmi, a Somali political analyst, told Al Jazeera: "The concerns are real. The opposition fears the government is not interested in holding this election and there is a lot at stake. Unless these elections take place, they might have some problems."However, if history tells us anything, the Somaliland leadership has shown that at least they could address with traditional leadership the issues when they arise."The hope now rests with a recently appointed electoral commission, entrusted with the task of organising elections, a step seen as vital to Somaliland's quest for international recognition
http://samotalis.blogspot.com/
Q&A: Return to Somalia
| Q&A: Return to Somalia | ||||||
| By Fatma Naib | ||||||
Sudia Musa is a British journalist of Somali origin who recently returned to Somalia to film a documentary on piracy for Al Jazeera. She spoke to Fatma Naib. Q: As a Somali, how dangerous was it for you to go and film there? We went to Puntland and it is relatively safe there compared to southern Somalia. I felt safest in Garowe, the capital of Puntland. The city had constant security patrols in the evenings and the government appears to have a tight control over it. It definitely helped to be a Somali rather than a foreigner; mostly because I could understand what was going on around me. Our cameraman was Kenyan and wherever we went, people would point out that he was not Somali. People were also questioning whether I was Somali and they would ask about me while I was there, not thinking that I would understand.
Since security was of utmost importance, we had guards with us at all times. The size of our convoy would vary depending on how dangerous the place was. In terms of travelling to Somalia it is vital to have proper planning, knowledge and contacts for any region you are visiting. Somali society is based along clan lines, and one has to be careful in navigating them. What difficulties did you encounter – expected and unexpected? Eyl, the pirates' haven, is the place that made me feel the least safe but also relatively in awe of the entire experience. It could easily serve as a location for a pirate film and clearly fit the requirements for a pirates' hideout. It is a very remote town in rocky terrain without proper roads and the best exit route is by sea. What was your initial reaction to the pirates when you met them? A bit incredulous, because they were so willing to speak to us without hiding their faces. And they are skinny Somali men that at first glance don't appear to have the strength to carry out such missions. What struck me as very odd was the self-righteous attitude towards the issue of piracy. Most of the pirates we met saw no fault in their actions and I found that hard to grasp. As a female journalist, did you encounter any challenges working on this story? It was difficult being the only female travelling with several men, especially in a conservative society. I attracted attention wherever I went because of my status as the only female around. The conservative dress code was also tough, as I wore an abaya and veil throughout the entire shoot.
Another challenge was being constantly ignored. Instead of addressing me directly people would address me through Mohammed Adow, the Al Jazeera correspondent I was filming with. I understood the cultural issues and was relatively amused by it all. Over there it is unusual for a woman to be out with a group of men who are not related to her. My situation was difficult for many to comprehend and those who questioned whether I was Somali were often silenced when I answered them in their own language. Oddly, the few females I interacted with were quite scathing and would not allow me to photograph them. Having travelled to the heart of Somali piracy, what would you take away from this trip and what changes have you noticed in Somalia? The country has become far more conservative since I was last there several years ago. Somalis have always been devout Muslims but I noticed a significant rise in conservatism that is not associated with Somali culture. It was surprising to see so many women covering their faces in the port town of Bosaso.
Despite the challenge, this trip allowed me to see areas of Somalia that I'd never seen before. My father grew up as a nomad, herding goats and camels. He used to tell me about life in the country; the difficulties of having only one meal a day, of limited access to water and no schooling. But I think the main thing I will take away from visiting Somalia is the sense of hopelessness felt by the people. There is a fatalistic attitude, many feel they have nothing to lose and that is dangerous. How interested were you in the piracy story and why? I first became interested in the story about a year ago when it had not yet become headline news but at that time I recall security being an issue. As more stories emerged about crazy hijackings, I became increasingly fascinated with the issue of piracy. Pirates Haven, an exclusive film from Puntland, can be seen on Al Jazeera from Wednesday June 17 at the following times GMT: Wednesday 1430; Thursday 0630 and 2330; Friday 1630; Saturday 1930; Sunday 0030 and 1130; Monday 0300; Tuesday 1230 |
Judge shot dead in Somalia
Judge shot dead in Somalia
Pirates have exploited the lawlessness to launch attacks from many towns along Somalia's coastline
A judge who jailed pirates and members of Somalia's anti-government group, al-Shabab, has been shot dead in Bossaso, a port in Somalia's semi-autonomous Puntland region, police say.
Mohamed Abdi Aware was shot several times in the head and chest by two masked men as he left a mosque, the police said on Thursday.
Puntland is a base for pirates operating in the strategic shipping lanes off the Horn of Africa, and is home to criminal gangs and human traffickers, many of whom Aware had jailed.
Aware was also a member of Puntland's supreme judicial council, which supervises the judiciary and nominates senior judicial officials.
MP killed
Ibrahim Elmi Warsame, a local member of parliament, was also killed on Wednesday as he sat at a tea shop in Puntland's capital of Garowe.
Police said they were investigating both incidents, and extra security officials were deployed in Bossaso overnight.
It was not immediately clear if the killings were linked.
Targeted killings are rarer in Puntland than in south central Somalia, where the embattled UN-backed government is fighting al-Shabab, a powerful group of fighters with suspected links to al-Qaeda.
Pirates have exploited the lawlessness to launch attacks from many towns along
Somalia's coastline, including several in Puntland.
Somalia has not had an effective central government for 18 years, although
Puntland has set up a semi-autonomous government and the northern region of
Somaliland has declared its independence.
About 19,000 civilians have been killed in fighting since the start of 2007 while another 1.5 million have been forced out of their homes.
Pirates have exploited the lawlessness to launch attacks from many towns along Somalia's coastline
A judge who jailed pirates and members of Somalia's anti-government group, al-Shabab, has been shot dead in Bossaso, a port in Somalia's semi-autonomous Puntland region, police say.
Mohamed Abdi Aware was shot several times in the head and chest by two masked men as he left a mosque, the police said on Thursday.
Puntland is a base for pirates operating in the strategic shipping lanes off the Horn of Africa, and is home to criminal gangs and human traffickers, many of whom Aware had jailed.
Aware was also a member of Puntland's supreme judicial council, which supervises the judiciary and nominates senior judicial officials.
MP killed
Ibrahim Elmi Warsame, a local member of parliament, was also killed on Wednesday as he sat at a tea shop in Puntland's capital of Garowe.
Police said they were investigating both incidents, and extra security officials were deployed in Bossaso overnight.
It was not immediately clear if the killings were linked.
Targeted killings are rarer in Puntland than in south central Somalia, where the embattled UN-backed government is fighting al-Shabab, a powerful group of fighters with suspected links to al-Qaeda.
Pirates have exploited the lawlessness to launch attacks from many towns along
Somalia's coastline, including several in Puntland.
Somalia has not had an effective central government for 18 years, although
Puntland has set up a semi-autonomous government and the northern region of
Somaliland has declared its independence.
About 19,000 civilians have been killed in fighting since the start of 2007 while another 1.5 million have been forced out of their homes.
Medvedev calls for major reforms in state of nation speech
Medvedev calls for major reforms in state of nation speech - Summary
Moscow- President Dmitry Medvedev called Thursday for a strengthening of democracy and economic rejuvenation through a "comprehensive modernisation" in Russia. In a 100-minute state of the nation address delivered at the Grand Kremlin Palace, Medvedev stressed that Russia's democratisation would not come at the expense of a weakened state.
"All attempts to destabilize the state and divide the society through democratic solutions will be stopped," he told an audience of around 1,000 political, religious, and business leaders.
"The strengthening of democracy does not mean the weakening of public order," said the president, who took office in May 2008.
At the same time, Medvedev called for Russia's first ever "modernisation in the history of the country based on the values and institutions of democracy."
Medvedev, who observers said appeared more confident than during his first address to the nation one year ago, encouraged Russians not rely on the state as they were forced to under communism, but to take control of their destinies.
Young people in particular should be raised in the spirit of "intellectual freedom", he said.
"Instead of an archaic society in which leaders make all the decisions and rules, a society of intelligent, free, and responsible people will emerge," Medvedev said.
Modernisation applied not just to Russian democracy and society, but to its economy as well.
The world's largest country by geography could not rely on its achievements during the Soviet period, he said. It was time for a revamping of the Russian economy away from dependence on natural resources such as oil and gas, he added.
Criticizing the "shamefully low" competitiveness of the Russian economy, Medvedev proclaimed a new era of technological innovation, in nuclear energy, space exploration, but also in information technology.
In the speech, traditionally a diagnosis of the country's social, economic, and political status quo, Medvedev also promised a tougher anti-corruption law, a higher standard of living, raised pensions, and new equipment for the military.
The Russian Armed Forces, he said, would receive more than 30 intercontinental missiles, three submarines, five Iskander ballistic missile systems, a warship, and nearly 60 warplanes and helicopters.
The speech took a critical tone similar to that in his Forward Russia! open letter of September. He then challenged Russians to themselves come up with ideas for reform. More than 17,000 were received.
But critics maintain that deeds have not yet followed from his calls for reform. Though Medvedev has called for a rigorous fight against corruption, experts consider this fundamental problem to have gotten worse.
Moscow- President Dmitry Medvedev called Thursday for a strengthening of democracy and economic rejuvenation through a "comprehensive modernisation" in Russia. In a 100-minute state of the nation address delivered at the Grand Kremlin Palace, Medvedev stressed that Russia's democratisation would not come at the expense of a weakened state.
"All attempts to destabilize the state and divide the society through democratic solutions will be stopped," he told an audience of around 1,000 political, religious, and business leaders.
"The strengthening of democracy does not mean the weakening of public order," said the president, who took office in May 2008.
At the same time, Medvedev called for Russia's first ever "modernisation in the history of the country based on the values and institutions of democracy."
Medvedev, who observers said appeared more confident than during his first address to the nation one year ago, encouraged Russians not rely on the state as they were forced to under communism, but to take control of their destinies.
Young people in particular should be raised in the spirit of "intellectual freedom", he said.
"Instead of an archaic society in which leaders make all the decisions and rules, a society of intelligent, free, and responsible people will emerge," Medvedev said.
Modernisation applied not just to Russian democracy and society, but to its economy as well.
The world's largest country by geography could not rely on its achievements during the Soviet period, he said. It was time for a revamping of the Russian economy away from dependence on natural resources such as oil and gas, he added.
Criticizing the "shamefully low" competitiveness of the Russian economy, Medvedev proclaimed a new era of technological innovation, in nuclear energy, space exploration, but also in information technology.
In the speech, traditionally a diagnosis of the country's social, economic, and political status quo, Medvedev also promised a tougher anti-corruption law, a higher standard of living, raised pensions, and new equipment for the military.
The Russian Armed Forces, he said, would receive more than 30 intercontinental missiles, three submarines, five Iskander ballistic missile systems, a warship, and nearly 60 warplanes and helicopters.
The speech took a critical tone similar to that in his Forward Russia! open letter of September. He then challenged Russians to themselves come up with ideas for reform. More than 17,000 were received.
But critics maintain that deeds have not yet followed from his calls for reform. Though Medvedev has called for a rigorous fight against corruption, experts consider this fundamental problem to have gotten worse.
DALJIRE: Yaa iiga Horreeyay
By A. Geeljire
Dubbe:...Ukaadi,ukaadi. Waar bal intaynaan muranka gelin horta aan laba arrimood is dhaafino. Waa mide waa ayaamahii khayrka lahaa ee bisha xajka ee KU-xigeenkii sheikh AXmed Yusuf Yasiin In Ilaahay Caafimaad sareecanna siiyo oo nabad ku soo celiyo maxaa tidhaahdeen? Ha samaatoo ha la helo. Aamin. Haa dee illayn siyaasaddu inay bahalo inaga dhigto oo dadnimada inaga kaxayso maaha eh. Waa ta labadaade weligayba xafladahaan ka habsaamaaye jaamacadda Timacade ee Gabiley laga furayna hambalyo iyo bogaadin ayaynu u diraynaa haddaynu mafriska nahay ee haynaga guddoomaan. Waa ta saddexaade duco guud inoo wada duceeya in Ilaahay dad iyo dal iyo duunyaba inoo barakeeyo oo cidhib khayr leh inaga reebo. Maxaa tidhaadeen? Ha samaatoo ha la helo. Ku rid fooxa. Daaqadahana inaga yar fura. Nebiga ku salliya. Alaahuma salli wa sallim wa baarik caleeh.
Doolaal:Waaryee waa maalmaalintii uu suufiga noqon jiraye. Tolow muxuu isla wanaajinayaa manta.
Dubbe:Haddaba aan iska bilaabanee waxaan idin weydiiyay. Ninkan sheekha ah ee markii Komishan cusub la magacaababa Ina Rayaale Dirirdhabe ka keeno ee iminkana Ina Cambaro yar sido uuni muxuu ahaa? Me sheekhii berigii doorashadana wax akhriyi jiray baa?
Doolaal:Ma sheikh maxamed baad sheegaysaa?
Dubbe:Waar anigu wax kale garan maayee bal sheekhaa ha lays weydiiyo oo Komishanka wuxuu ka qabto ha lays weydiiyo oo Ina Cambaraya waxa ku maray ha lays weydiiyo oo wuxuu akhriyayo ha lays weydiiyo.
Doolaal:Waar waa caadi sheekho. Waa iska caadi weeyaan. Ha shakiyin.
Dubbe:Ta kale ee aan idin leeyahay is weydiiya Somalilandey waxa weeyey. Marka la leeyahay xukuumaddii baa nin soo qaban kari weyday siday wax u jiraan? Anigu waxaan qabaa inay xukuumadu qaldan tahay. Waayo markay sharcigii jeebka ku ridatay ee ay caddaalad darro joogta ah ku kacdo ee kolba lagu yidhaahdo CID da ayaa lagaa doonayaa adigoon waxba samayn, oo ay guddi nabad gelyo oo aan distoorka waafaqasnayni iska kaa xidho dee waxay noqonaysaa in dadku diido. Waxasi saw wixii laga dagaalamay maaha?
Doolaal:haddaan dadku sharciga u hogaansanaan dalku jiri mayo ee maaha in beeluhu rag difaacaan.
Dubbe:Waar ma Jamac Biin oo dhaxanta dhidida ayaa caddalad ah? Wuxuu yidhi. Ma maqlaysay. Waa ninka yidhi. "Nimanka boolisku doonayo marka hore dembi kumaanaan haysan ee markay xadhigii diideen baanu amar diido ku haysanaa." Haddan dembi lagu haysan muxuu boolisku u soo qabanayay? Ma Taliye Mooge ayaanu weydiinaa isna ha yidhaahdo ma ogiye. Waar dalkan sidan ka daaya waxaa waddaan waanu ognahaye.
Doolaal:maxaanu wadnaa? Waar qabo taleefankan dhacaya. Ma kagiiba.
Dubbe:mee? Aniga kaygu sidaaba uma ciyo eh. Aar bal cumaamadda kor u qaad. Qaadka qaad. Beladu halkuu ka qaylinayaa.
Doolaal:Waakan waakan ee hoo. Go'ye iska daa. Waa lambar debedda ah.
Dubbe:Haa. Lambarkaan gartay. Waa nin dhallinyaro ah oo Ahmed Quick baa lay yidhaahdaa buu yidhi oo xalay buu ila soo hadlay oo su'aalo badan i weydiiyay. Inaan anigu wax walba ogay buu moodayaa.
Doolaal:Muxuu ku weydiiyay?
Dubbe:Wuxuu yidhi inaan imaadaan doonayaa dalka iiga warran. Adigu hadla wayska badnaaye waxaa ugu door roonaa, waxaan ku idhi qoladiina qurba jooggu markaad timaaddaan kollay Ina Rayaale waa u tagtaane aan dabeecadihisa wax kaaga sheego. "u tagi mayo" buu yidhi. Yeelkee iska dhegeyso baan idhi. Waxaan idhi markaad u gasho ciddii kaaga horreysay baad ama hadlakiisa ama wejigiisa ama ficilkiisa ka garanaysaa. Waxaan idhi markaad u gasho
Hadduu Habar Awal kula caayo ama ka cawdo oo yidhaahdo "xaafad halkan ah iyo labadeeda joornaal baan khaati ka jogaa. Cawil baa kaaga horreeyay.
Hadduu yidhaahdo Berbera wixii dekedda galbeedkeed ka xiga Adan Ciise cidi kuma weheliso.Kuxigeenkii baa kaaga horreeyey
Hadduu dumarka Kulmiye iyo xaasaska kulmiye wax ka sheego Cabdillahi Ducaale ayaa kaaga horreeyay.
Hadduu kuugu dhaarto inaanu jirin nin Dhulbahante ah oo Somaliland aaminsane. Qaybe ayaa kaa horreeyay.
Haddaad u gasho isagoo kaalkulatar(calculator) ku foorara oo gawdaa ku haya. General Nuux baa kaaga horreyay oo xisaabtii caaglaha ayaa is qaban la'.
Markaad u gasho haddaad aragto isagoo shandad ku sii riixaya miiska hoostiisa. Cali Xoorxoor baa kaaga horreeyay.
Hadduu markaad u gasho ku yidhaahdo xoghaynta. "axmedow hadda orodoo inta guri ee dhismuhu ku socdo shacabka soo qor." Siciid Sulub baa kaaga horreyay oo xisaab qalday.
Hadduu yidhaado Qof sharciga ka weyni ma jiro waa in la xidhaa iyo hanjabaad. Cali warancadde ayaa kaaga horreeyay.
Hadduu ku yidhaa waa inoo berri meel baan waxoogaa ka sugayaa. C/raxman Farax sugaal baa kaaga horreeyay.
Hadduu Habr Jeclo wax yidhaahdo oo ku dhilo Xaji Cabdi Waraabe ayaa kaaga horreeyay.
Hadduu Maraykan kaaga sheekeeyo oo yidhaahdo Republican ka ayaa inoo wanaagsan oo ina ictiraafayay. Sacad sheikh baa kaaga horreeyay.
Hadduu yidhaahdo. Axmedow kiniinkii madax wareerkaa ii keen. Jug-soo-dhacay baa kaaga horreeyey oo deymankii xisbiga iyo lgacayowgii crruuraha iyo dadka aaska ka sii dareeray ee la soo duwey ee la yidhi xisbiga ayay ku soo biireen lagu kharash gareeyay.
Haddaad aragto isagoo fayl buluukiya la taagan. Maxamed Baarjeex baa kaaga horreeyay oo jagadiisii shacabka arjigeedii 250 aad ee uu us oo qortay weeyaan.
Hadduu Iraan kaaga sheekeeyo iyo sida adhigeena loogu iib geyn karo. Adan Baradho oo beri wefti Rugta Ganacsiga ah ku tegey Iran baa kaaga horreeyay.
Haddaad u gasho isagoo leh. Bal yaa isagaa waxaa u dirtay? Ina xaaji Daahir baa kaaga horeeyay oo arrimo aan loo diran daf iska yidhi. Mana eryi karo oo Xaaji Daahir buu ka baqayaa.
Markaad u gasho hadduu wejigiisa qushuuc ka muuqdo iyo farxadi oo isha bidix yareeyo isla markaa aad moodu inuu ku dhaafsiisan yahay. Badhasaabkii Boorame ayaa kaaga horreeyay oo hawshii uu Maxed Case iyo Habar Cafaan ka qabtay iyo siduu u kadeeday uga sheekeeyay.
Haddu markaad u gasho yidhaahdo. Axmedow(xoghaynta) tigidhka London waa imisa. Axmed Xaashi , wasiir ku xigeenka qorshaynta ayaa kaaga horreeyay.
Hadduu kaaga sheekeeyo sida loogu baahan yahay in xukuumaddu dhulka ay leedahy ugu baahan tahay inay lacag ku bedelato oo hawlo ku fuliso. Ina Aw Siciid baa kaaga horreeyay.
Hadduu af Ingriisi kugula hadlo. Cali sanyare ayaa kaaga horreeyay.
Hadduu ku yidhaahdo ictiraaf looma baahna ee dhaqaale ayaa ka horreeya. Xasan Gadhweyne oo sheekhii Kuwait war ka siday baa kaaga horreeyay.
Haddaad u gasho isagoo taagan oo jeebka surwaalka oo soo baxay dib ugu celinaya. Buur madow baa kaaga horreeyay oo baadhay.
Hadduu kuu sheego cidii mafriska idinla fadhiday shalay iyo waxay lahaayee. Ibraahim Yey baa kaaga horreeyay.
Hadduu yidhaahdo Axmedow lambarkii Muxumed Aw Axmed ii dhiib. Oday Saleebaan baa kaaga horreeyay.
Hadduu faylkii xisaabta gurmadka dedegga ah dalbado Axmed Daud, agaasimaha Guud ee Maaliyadda ayaa kaaga horreeyey oo u sheegay inaan lacagi ku jrin xisaabtaa.
Hadduu ku yidhaahdo Kulmiye nin jecel iyo nin neceb ba waa qaran dumis. Xasan Mawlid baa kaaga horreeyay oo ku yidhi. Madaxweyne xisbiyada qaranku waa xisbayadeenii taageerayaashooduna waa umaddeenii oo dad walaalo ah ayaynu nahay.
Haddaad wax Alla wuxuu ku hadlayo garan weydo oo aad af Xabashi mooddo oo inamo yaryar oo la xidhay oo rabshad waday oo xaafadaha Xawaadle iyo Koodbuur ah,iyo mu'aamarad isaga lagu waday oo la fashiliyay iyo wax la mid ah oo aan sakaaro ka biirsan oo been ah kaaga sheekeeyo. Cabdillahi Cirro ayaa kaaga horreeyay.
Markaan halkaa marayo ayuu yidhi. Waar illayn ninka baastada ayaa ka gubata, muxuu doorasho ku doonayaa haddaa? Maxaad u jeeddaa baan idhi. Wuxuu yidhi. Dhanka qurbaha qofkii wax ma tare ah ee aan waxba lagu hallayn Karin ayaanu nidhaahnaa baastada ayaa ka gubata waayo meesha raga ayaa wax kariya markaa baastaduna inyar bay ku bislaataa biyahana waa laga miiraa ee lama liqsiiyo. Waxaan ku idhi anagu wax ma karinee waxaanu nidhaahnaa "ceesaan ama waxar jabtay lagu aamini maayo qofkaa."
Waa inoo qoraalka xiga haddii Eebbe idmo.
Geeljire
Italy: Arabic TV news
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Hajj: Rites and Sentiments
| Hajj: Rites and Sentiments | ||
| ||
In the context of legislating the acts of worship, the relevant Qur'anic verses focus on the Shar`i (i.e., juristic) objectives behind such acts of worship. This is because Almighty Allah knows that forgetfulness and negligence are instinctive elements of the nature of humans. Thus, when a long time passes and hearts are hardened, acts of worship turn, for some Muslims, into sheer rites and habitual practices in which they observe nothing but the outward appearance, with no spiritual impact felt in their hearts. They therefore indulge in the outward details and particulars of such acts of worship. Then follows another stage: the state that befell the People of the Book because of their negligence of the Shar`i objectives. They introduced to their acts of worship new things inspired by their overestimation of the outward appearance of the worship and their dissociation from the essence, substance, and objectives of the worship. Whoever assimilates and meditates on this issue will perceive an aspect of the perfect wisdom of repeatedly mentioning the objectives of the acts of worship in the Qur'an. For example, speaking of Prayer (which is the topmost of these acts of worship), Almighty Allah affirms its influence on molding the Muslims' conduct:
As regards Zakah (obligatory alms), Prophet Muhammad (peace and blessings be upon him) was emphatically commanded by Almighty Allah to take alms from the Muslims' wealth as a means to cleanse and purify them. He was also commanded to invoke Allah's mercy for them. Therefore, whenever a group of people brought the Zakah due on them to him, he would invoke Allah's mercy for them. Speaking of fasting within a detailed and telling context, Almighty Allah says,(That you may attain piety) (Al-Baqarah 2:183). Regarding immolations, namely, the animals offered in sacrifice during the rituals of Hajj, Almighty Allah says,
Moreover, within the verses speaking of Hajj, Almighty Allah clearly reveals the objective behind this obligation and all its rituals:
That was why the Mother of the Believers `A'ishah (may Allah be pleased with her) reportedly said, "Indeed, Tawaf [circumambulation of the Ka`bah], Sa`i [walking between Safa and Marwah], and throwing pebbles were legislated only for the frequent mention of Allah's Name" (reported by Ad-Darimi, Abu Dawud, and Ahmad). Do such significant and noble meanings really come to the minds of the believers when they circumambulate the Ka`bah? Or is it only the spirit of competing and gaining precedence over others that preoccupies them and makes them jostle against other pilgrims, shove them with the shoulders, push them with the hands, and argue with them, as if Hajj were a battlefield? During Hajj, some pilgrims jostle against the others in the crowded places, seeking to go ahead of them to brag about finishing in minutes the rituals that others carry out in hours. These people should know that the Prophet instructed the pilgrims who were leaving `Arafah together for Muzdalifah, saying, "O people! Be quiet. Hastening is not a sign of righteousness." (Al-Bukhari) Hence, righteousness is the objective of Hajj, and it cannot be achieved through haste and hustle; rather, it can be attained through tranquility and submissiveness to Almighty Allah. Does this meaning cross the believers' minds upon throwing the pebbles, when they have recalled what they heard or witnessed about the difficulty of that situation, about death lying in wait for pilgrims trampled upon by other pilgrims? Do they think of the objective of attaining righteousness when they remember lengthy conversations they previously held with companions of theirs regarding the attitude of jostling and jolting during the throwing of the pebbles? Collective Worship and Divine Refinement The collective acts of worship refine people's hearts and manners. Through such acts of worship, the believers learn to accurately and devoutly perform their duties and maintain the rights and properties of others. They learn to honor the old, have mercy on the young, and sympathize with the stranger, the weak, and the ignorant. In this regard, Almighty Allah says, (The pilgrimage is (in) the well-known months, so if anyone undertakes that duty therein, let there be no obscenity, nor wickedness, nor wrangling in the Hajj) (Al-Baqarah 2:197). Muslims' acts of worship greatly help them reduce their attachment to worldly pleasures and desires. For example, a person entering into ihram (state of consecration) for Hajj is prohibited from engaging in a sexual relation or foreplay with his or her spouse. This prohibition is unanimously agreed upon among the scholars. It also covers redundant talks about women in a way that stirs desires. Commenting on the verse quoted above, Al-Awza`i maintained that the muhrim (the person in ihram) who calls names or curses is required to offer a sacrifice. Although Al-Awza`i's opinion is outweighed by the opinions of other jurists, the wickedness committed by the pilgrim still represents a violation of the sanctity of Hajj rituals and of the Sacred Mosque, not to mention that it is already prohibited. Unjust disputes and prolonged, unnecessary speeches are prohibited during Hajj. This is because the evil inclinations and selfishness of one's soul drive one to tenaciously attempt to overcome others and have the final say in such disputes. Such people pay no attention to whether their position is right or wrong; they even fail to think of the possibility of being wrong. Imam Ash-Shafi`i (may Allah have mercy on him) used to say, "My opinion is correct with a possibility of error, and another person's opinion is incorrect with a possibility of correctness." A wise man once said, "It is more proper for the likes of us to say, 'Our opinion is a wrong one that could possibly be right!'" Multiple Benefits Swallowing a dose of a passing rage is better than engaging in a heated dispute with one's companion or friend. Such disputes neither bring about benefit nor fend off harm; they neither bring one closer to Paradise nor distance one away from Hellfire. But few are those who grasp this fact. Hajj rituals and all other acts of worship were legislated by Almighty Allah for great wisdom. They are meant to bring about worldly as well as otherworldly benefits. In the Qur'an, Almighty Allah says, (That they may witness things that are of benefit to them) (Al-Hajj 22:28). As is indicated by a number of exegetes, such benefits include reward in the hereafter and also other worldly gains accrued through trade and business. This interpretation was reported by At-Tabarani from Mujahid, who said, "While it [i.e., the verse] refers to trade, it also refers to all that pleases Almighty Allah of worldly and otherworldly matters." Moreover, At-Tabarani said, "The verse means that they may witness benefits for themselves through acts that please Allah and through trade, for Almighty Allah has used the general term things of benefit, which includes all forms of benefit, worldly and otherworldly, that can be gained during this season. This is because no type of such benefits was particularly reported in the religious texts or deduced therefrom." Undoubtedly, Almighty Allah is free of all wants and needs for anyone or anything. In this regard, Anas (may Allah be pleased with him) narrated that Prophet Muhammad (peace and blessings be upon him) saw an old man walking supported by his two sons. When the Prophet asked about him, the people informed him that the man had vowed to go on foot to the Ka`bah. Thereupon, the Prophet said, "Verily, Allah is in no need of this man's torturing himself."He then ordered him to ride (Al-Bukhari and Muslim). Referring to immolation and sacrifices, Almighty Allah says, (It is neither their meat nor their blood that reaches Allah, but it is piety from you that reaches Him) (Al-Hajj 22:37). However, it is surprising that many Muslims miss the virtues and objectives of Hajj, as well as its marvelous impact on their souls, conduct, and lives. Should they care about the spiritual and behavioral aspects of Hajj just as they care to inquire about the details of the rulings they are required to observe during Hajj, it would indeed be better and more appropriate for them. This year's season of Hajj approaches while the Western World is tightening its grip over the Islamic World. The West intends to reshuffle its papers after the war on Iraq and Afghanistan. The Western nations seek to reinforce their campaign through maintaining broad alliances, which they have been building for a long time. Sadly, most of the Muslims turn a blind eye to all of this; they are preoccupied with their own petty differences. Having despaired of triumphing over their enemy, they seem to be determined to achieve victory over one another. As the blessed season of Hajj draws near, the world vigorously marches on its way to globalization, beginning by globalizing economy and earnestly proceeding toward globalizing culture, thought, media, and politics. Helping in this process are international institutions, such as the World Bank, the International Monetary Fund, and the World Trade Organization. While Hajj is a gathering for worship, it is also a gathering for trade and politics, not in the limited sense that turns unity into disunity. Rather, it should be a congregation that tackles the supreme Islamic politics, organize the interests of the Ummah, draw up plans for its future, and lead its way through such raging seas. | ||
| Sheikh Salman bin Fahd Al-`Udah is a prominent Saudi scholar. He supervises the website IslamToday.com. |
Maxkamadda Gobolka Saaxil oo xukun ku ridday rag lagu eedeeyay falal Argagixisnimo
Maxkamadda Gobolka Saaxil oo xukun ku ridday rag lagu eedeeyay falal Argagixisnimo
November 11th, 2009 Comments Off
Berbera (Somaliland.Org)- Maxkamadda Gobolka Saaxil ayaa xukun xadhig ah ku ridday laba nin oo lagu eedeeyay inay maleegayeen falal argagixiso oo ka dhan ah nabadgelyada. Isla markaana lagu qabtay Waxyaabaha qarxa.
Maxkamadda Gobolka Saaxil ayaa maanta 24 sanadood oo xadhig ah ku xukuntay Ibraahim Jaamac Axmed oo Maxkamadda goob-joog ka ahaa iyo Saleebaan Cabdilaahi Carab oo maqane ahaa. Kuwaas oo la sheegay in lagu helay inuu qorshaynayay falal Argagixiso oo lagu bartilmaameedsanayay Magaalada Burco ee xarunta Gobolka Tog-dheer. Maxkamada oo maanta ammaankeeda aad loo ilaalinayay waxa kale oo ay Maxkamaddu xorriyaddiisii u celisay oo ay sii daysay Jaamac Faarax Cabdi oo hore uga mid ahaa eedaysanayaasha ku eedaysan falalkan ee u xidhnaa.
Raggan la xukumay ayaa Ciidamada Booliska ee Magaalada Burco ay ku xidheen Magaaladaas 13 bishii October ee sanadkan, ka dib markii ay hawl-gal ku qaadeen Guri ay ka deganaayeen Magaalada Burco. Ibraahim Jaamac Axmed ayaa la sheegay in uu nabaro u geystay Wadaad ka mid ah kuwa Magaalada Burco oo naqdiyay tallaabooyinka ay Kooxaha Al-Shabaab ka wadaan Soomaaliya oo uu sheegay in aanay diinta meelna ka soo gelin.
Maxkamadda Gobolka Saaxil waxay xukunka raggan u cuskatay Qodobadda 214,234 iyo 440 ee Xeerka Ciqaabta Guud.
November 11th, 2009 Comments Off
Berbera (Somaliland.Org)- Maxkamadda Gobolka Saaxil ayaa xukun xadhig ah ku ridday laba nin oo lagu eedeeyay inay maleegayeen falal argagixiso oo ka dhan ah nabadgelyada. Isla markaana lagu qabtay Waxyaabaha qarxa.
Maxkamadda Gobolka Saaxil ayaa maanta 24 sanadood oo xadhig ah ku xukuntay Ibraahim Jaamac Axmed oo Maxkamadda goob-joog ka ahaa iyo Saleebaan Cabdilaahi Carab oo maqane ahaa. Kuwaas oo la sheegay in lagu helay inuu qorshaynayay falal Argagixiso oo lagu bartilmaameedsanayay Magaalada Burco ee xarunta Gobolka Tog-dheer. Maxkamada oo maanta ammaankeeda aad loo ilaalinayay waxa kale oo ay Maxkamaddu xorriyaddiisii u celisay oo ay sii daysay Jaamac Faarax Cabdi oo hore uga mid ahaa eedaysanayaasha ku eedaysan falalkan ee u xidhnaa.
Raggan la xukumay ayaa Ciidamada Booliska ee Magaalada Burco ay ku xidheen Magaaladaas 13 bishii October ee sanadkan, ka dib markii ay hawl-gal ku qaadeen Guri ay ka deganaayeen Magaalada Burco. Ibraahim Jaamac Axmed ayaa la sheegay in uu nabaro u geystay Wadaad ka mid ah kuwa Magaalada Burco oo naqdiyay tallaabooyinka ay Kooxaha Al-Shabaab ka wadaan Soomaaliya oo uu sheegay in aanay diinta meelna ka soo gelin.
Maxkamadda Gobolka Saaxil waxay xukunka raggan u cuskatay Qodobadda 214,234 iyo 440 ee Xeerka Ciqaabta Guud.
DJIBOUTI FORCIBLY REPATRIATES 40 SOMALI ASYLUM-SEEKERS, UN REPORTS
DJIBOUTI FORCIBLY REPATRIATES 40 SOMALI ASYLUM-SEEKERS, UN REPORTS
The United Nations refugee agency has voiced regret at Djibouti's forced repatriation of 40 Somali asylum-seekers, including 13 women and children, who were rescued at sea by a Dutch ship in the Red Sea last month.
"Based on both UNHCR's evaluation of the situation in south Somalia as well as the interviews conducted with these individuals, it is clear that the 40 persons were in need of international protection," the UN High Commissioner for Refugees said in a statement, in which it also thanked Djibouti for accepting its request to allow the group, numbering 43 in all, to disembark.
"Djibouti has long enjoyed the reputation as a generous and welcoming host country for refugees and others in need of protection. This reputation risks being tarnished by the measures."
The group, mostly from Somalia's strife-torn capital Mogadishu, landed in Djibouti on 4 November. They were then given medical and security screening by a joint team of officials from <"http://www.unhcr.org/cgi-bin/texis/vtx/home">UNHCR and the National Refugee Agency of Djibouti (ONARS), followed by registration and protection interviews to asses their eventual protection needs.
"It soon became clear that three males in the group expressed the wish to voluntarily return to Mogadishu," UNHCR said. "However, according to the evidence collected by ONARS and UNHCR, 40 persons did not wish to return to Mogadishu due to the ongoing conflict there. This group included six women and seven children."
The whole group, including the 40 who wished to seek asylum in Djibouti, were repatriated on Monday and Tuesday.
"For years, Djibouti has welcomed and offered protection and relief to thousands of refugees," the agency said. "UNHCR recognizes the legitimate right of a host country in terms of national security. However, UNHCR is concerned by the forced repatriation to Mogadishu of the aforementioned group and the absence of appropriate guarantees for their safety."
Influence of Muslim Philosophy on the West
Influence of Muslim Philosophy on the West
Cultural relations between the Muslims and Christian Europe were established in two ways: first via Spain and second by way of Sicily and the Kingdom of Naples. The translation of Arabic works into Latin was closely associated with the name of the theologian Raymond who was the Archbishop of Toledo from 1130 to 1150 AD. In Toledo, the Muslims lived side by side with the Christians. They lived in the capital and the seat of the Archbishop spurred their neighbours into taking an interest in the intellectual life of the Muslims. In Toledo, Raymond established a translation bureau the purpose of which was to render Arabic masterpieces into Latin. Among works translated were Arabic versions of Aristotle's works as well as original works by Farabi, Ibn Sina (Avicenna) and Ibn Rushd (Averroes). These translations were made under the supervision of Gundiaslivus (d. 1151) followed by Gerard of Cremona (d. 1187).
The result of translating Arabic works into Latin was a new intellectual effort on the part of both supporters and opponents. Thus the point of view of Western thinkers was broadened and Islamic thought acquired a new importance with them.
It is an accepted fact now among Western thinkers that Farabi exercised a great influence on the philosophy of the Middle Ages; his book Isha' al-'Ulum was translated into Latin and was established in Christian schools, just as it had been in Islamic schools, as an indispensable reference. Many thinkers made use of this work, such as Roger Bacon (1214-1280 AD), Jerome of Moravia (the first half of the 13th century), Raymond Lull (1235-1315 AD) and many others.
In an interesting research work on the influence of the Arabs on music, Farmer showed that this book was of great value to research workers on the theory of music from among Europeans. He explained that the value of this book lies in the fact that it has drawn the attention of Western thinkers to Arabic science. Farmer came to the conclusion that Farabi's book led research workers, who flocked from all parts of the world, to Islamic Spain to quaff from the spring of Arabic works on music, by men like Kindi, Farabi, Ibn Sina and Ibn Rushd. In his book on Spinoza, Dunnin Borkoswki has shown that Farabi exercised great influence in the Middle Ages on Hebrew thinkers who translated his works into Hebrew. It seems that this influence travelled through some Jewish theologians such as Maimonides and Ben Gerson and came down to modern times until it reached Spinoza. In fact anyone who reads Spinoza's De Emendatione Intellectus would be struck by the great similarity between this book and Farabi's book What Should Precede the Study of Philosophy. The succession of ideas in the two books is the same and the motive behind philosophizing in both is the same. Even the final aim of the two books is the same, namely, the knowledge of God "in order to follow His example as much as lies in the human capacity," as Farabi puts it.
It is not surprising that Spinoza should find in the doctrines of Islamic philosophers, mentioned by his masters, what he missed in thinkers of the Jewish creed such as Ben Gerson, Crescas and Ben Ezra.
Scarcely did one century elapse after the first translations of Arabic works when the European thinkers decided to choose the philosophy of Ibn Sina as representative of Islamic Philosophy. Gundislivus translated al-Shifa (The Book of Cure) into Latin while Gerard of Cremona translated al-Qanun which became a text-book for Medicine in all European Colleges from the 13th to the 17th century. It was due to this book that Ibn Sina achieved fame in the West, so much so that Dante put him on a level between Hyppocrates and Galenus, while Scalinger went as far as to placing him in the same category as Galenus in medicine, but on an even higher level in philosophy.
In a series of valuable research works, Professor Gilson has explained the extent of Ibn Sina's influence on European thought in the Christian Middle Ages. He has also shown the close relation between this Muslim philosopher and the theologians of the school of Augustinus, asserting that western philosophy in the 13th century was no more than diverse attitudes towards Aristotle on the one hand and Ibn Sina and Ibn Rushd on the other. The followers of Augustinus took from these new ideas a certain set to complete their doctrine (with a few interpretations), at the same time discarding other sets. They took from Ibn Sina, for instance, the illumination of the "active intellect", yet they apply to God the same meanings as he gives to the intellect of the moon's sphere. Gilson proposed that this trend of thought in Europe should be given the name of "L'Augustinisme Avicennisant" (Avicennian Augustinism). After Gilson, other Western scholars extended their study of this important subject and dealt with scholastic thinkers who were not Augustinians. In 1934, Pere de Vaux published his research on "L'Avincennisme Latin" in the 12th and 13th centuries. In that research, he showed that Christian theologians with a tendency to Avicennism quaffed at the springs of Islamic philosophy, using it as a source of their inspiration. Besides these, however, there were other thinkers who followed the doctrines of Ibn Sina even where it diverged from Christian beliefs. Those were called by Pere de Vaux "Latin Aviceninans".
The first Christian thinkers to be influenced by Ibn Sina was Gundisalivus, the head of the Translation Bureau in Spain. He wrote his book: The Soul in which he started with Ibn Sina and ended with Augustinus. He adopted Ibn Sina's proofs of the existence of the soul, indicating that it was a substance and not an accident, immortal and spiritual. He also adopted from Ibn Sina his famous symbol known as "the man suspended in space" with no relation with the outside world, and yet his mind revealing to him that he is a thinking being which exists. That symbol was mentioned by many authors of the Christian Middle Ages, and so it is possible that Descartes (17th century) received it from them and expressed it in his Meditations in the formula cagito ergo sum.
An evidence of Ibn Sina's influence on Christian Middle Ages can perhaps be revealed in the strong attack launched by Guillaume d'Auvergne (d. 1249) against Aristotle and his "disciples" (Farabi, Ibn Sina and Ghazali). This theologian mentioned Ibn Sina about forty times in his books sometimes opposing his ideas, other times citing his definitions and examples. He adopts Ibn Sina's definition of truth as "what corresponds in the mind to what is outside it." He also adopts Ibn Sina's distinction between "essence" and "existence", as well as his inference that the soul can be conscious of itself without resorting to the body. This is the proof mentioned in al-Shifa and al-Isharat and has just been mentioned as the "symbol of the suspended man".
Roger Bacon was a true representative of what Gilson called the Avicennian Augustinism. He saw in Ibn Sina the greatest leader of Arabic thought and a philosopher next only to Aristotle. Bacon admired Ibn Sina's forceful proof of the immortality of the soul, and of happiness in the other world, of reincarnation, of creation and of the existence of angels.
There is not doubt, then, that Ibn Sina enriched philosophy and science to an extent which made him one of the glories of human thought.
When we move on to Ibn Rushd, we find that his commentary on Aristotle's philosophy won for him great admiration in Europe, to the extent that Dante called him "The Great Commentator". It is a well-known fact that the people at the school of Padova in Italy were followers of the doctrine of Ibn Rushd, and that Siger de Braban was the leader of the school of Ibn Rushd in France during the 13th century. The doctrine ascribed to Ibn Rushd continued to be studied in Europe, both in books and universities from the middle of the 13th century to the early part of the 17th century.
Scholars of Spinoza's philosophy will find that the attitude of this Jewish philosopher towards matters of philosophy, religion, divine inspiration and prophecy similar to that of Farabi and Ibn Rushd before him. Perhaps Spinoza learnt something of Muslim theories through Maimonides and especially those of Ibn Rushd through the Jewish physician Joseph del Medigo, one of the followers of the school of Ibn Rushd in the 17th century.
Lastly we must refer to the debt which Jewish philosophy owes to Arabic philosophy. Suffice it to say that Aristotle's works were not translated into Hebrew, but Jewish philosophers were content with what the Muslims wrote as summaries and commentaries. It was discovered by western scholars that Jewish theologians followed in the steps of Muslim philosophers, and that thinkers before Maimonides owed their methods and ideas in religion to them. They also discovered that The Guide for the Bewildered by Maimonides, although full of criticism of the opinions of Muslim philosophers, shows beyond any doubt the importance of Muslim philosophy, and its influence on Jewish thought.
We do not, however, want anyone to think that we are trying to boast unjustifiably of the achievements of the Muslims; in actual fact, what we have briefly given here is derived from what western scholars themselves have written, both in the Middle Ages and in our own time. According to their testimony, western culture has greatly profited by the material contributed by the thinkers of Islam.
When the time comes for the doctrines of Islamic philosophers to be studied as they should, and when their unpublished heritage comes to light, we shall then be able to truly show the right place of Muslim philosophy in the intellectual heritage of humanity.
The philosophers of Islam we have mentioned above are close to us; indeed they still live in us. We shall not get rid of our history however much we may recant it, just as man cannot get rid of his past life, however much he may try to forget it.
http://www.islamicity.com/articles/Articles.asp?ref=IC0910-3979
Source: Renaissance
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