Friday, July 30, 2010
Iftin Trading Limited is a young and modern company with international, dynamic who occupies in offering our customers the best and possible service guaranteeing our portfolio to our buyers and distributors of quality with respect and competitive pricing, punctuality monitoring system thoroughly. Quality Our strength of our company is constituted of a patrimony of mass production, chosen selectively assured and trustworthy. To our Ethnic customers that intend to sell food products.
We are a Somalian trading company based in London (U.K.). We deal general trading, importing and commission agents, and have a complete sales and distribution network with our community.
Company ID: 63281
EMAIL: Show Email
SEND: Message Products
ADD: Contact List Trust Network
Block Member Rate Member REPORT
They have a MN based US Office:
Iftin Trading LLC Minneapolis, MN 55404. When viewers want more information about Iftin Trading LLC, they first look to b2bYellowpages.com. We quickly inform you about you the type of products and services provided by Iftin Trading LLC, the industry classification and more. In addition, users can easily access the Iftin Trading LLC phone number, website information and a map that will show their location. Often, we are also able to provide the hours of operation, credit cards accepted, coupons and brands offered. Viewers will also find companies near Minneapolis, MN that provide services similar to Iftin Trading LLC.
Is Iftin Trading LLC your company? Tell viewers more and take control of the information provided here! Please view our listing and advertising programs.
Iftin Trading LLC912 24th StMinneapolis MN 55404612-874-9067
IFTIN TRADING is part of these trade networks:
Spices and Seasonings
Tuesday, July 27, 2010
Sheikh Moktar Ali Zubeyr (Somali: Mukhtaar Cali Zuubeyr, Arabic: مختار علي الزبير) also known as Muktar Abdirahman "Godane", Ahmad Abdi Godane, Ahmad Abdi Aw Muhammad, Mukhtar Abu Zubeyr and Muqtar Abdurahman Abu Zubeyr, is the Amir (leader) of Harakat Al-Shabab Mujahideen, which is the most important insurgent group in Somalia. He succeeded Sheikh Mukhtar Robow who held the position for several months after Sheikh Adan Eyrow's death.[not in citation given]
The Rest @ Wikipedia
This is a small surprise from Mokhtar Belmokhtar, AQIM's head. He has always been a business person first, a Smuggler. He married wives from three desert tribes to keep his routes through the Sahel. Now, he is about to give up funding for military objectives alone.
This shows that the multi country task force operating in his backyard are being effective.
Hostage taking for ransom as a fund raising activity is one of the sources for funding AQIM, along with trafficking in people, drugs, cash, and even more mundane contraband like cigarettes. Hostage taking for funds, which stepped up in the last year, is about to dry up,
Mokhtar Belmokhtar. No one will pay anymore if they don't get their people back.
Prime minister: France is at war against al-Qaida
(AP) – 2 hours ago
PARIS — France is "at war" with al-Qaida and will step up efforts to fight its North African offshoot after it executed a French hostage in the Sahara, Prime Minister Francois Fillon said Tuesday.
Fillon acknowledged that the group may have killed 78-year-old hostage Michel Germaneau before — not after — a failed last-ditch raid to try to free him.
Al-Qaida in the Islamic Maghreb said in an audio message broadcast Sunday that it had killed Germaneau in retaliation for a raid last week by Mauritanian and French forces that killed at least six al-Qaida militants.
French President Nicolas Sarkozy confirmed the killing Monday, vowing that the perpetrators "will not go unpunished."
His prime minister said Tuesday that France will reinforce efforts to work with governments in northwest Africa fighting al-Qaida in the sparsely populated swath of desert that includes the borders dividing Mauritania, Mali, Algeria and Niger.
"We are at war against al-Qaida," Fillon said on Europe-1 radio. He said France "thwarts several attacks every year," without elaborating.
French Foreign Minister Bernard Kouchner said Tuesday from Mauritania that the Sahel region in question "will not be left to terrorist bands, arms and drug traffickers."
"The combat risks being long but we will continue it," Kouchner said after meeting with Mauritanian President Mohamed Ould Abdel Aziz. Sarkozy sent the minister to the region this week to discuss, among other things, security for French citizens.
Fillon said it was unclear when Germaneau was killed. He said French authorities considered the possibility that the hostage "had already been dead" at the time of a July 12 ultimatum issued by the terrorist group. Fillon said that was only an "assumption" based on "the abnormal, strange character of this ultimatum and of (the group's) refusal to engage in discussion with French authorities."
French forces agreed to take part in what he called a "last chance" operation in the hope they could still save Germaneau, the prime minister said.
Asked whether France would seek to find Germaneau's remains, Fillon said only that when British hostage Edwin Dyer was beheaded in the region last year, "his remains were never found."
Al-Qaida in the Islamic Maghreb, or North Africa, grew out of an Islamist insurgency movement in Algeria, formally merging with al-Qaida in 2006 and spreading through the Sahel region.
Amid increasing concerns about terrorism and trafficking in northwest Africa, Algeria, Mauritania, Mali and Niger opened a joint military headquarters deep in the desert in April to jointly respond to threats from traffickers and the al-Qaida offshoot.
Associated Press writer Ahmed Mohammed contributed to this report from Nouakchott, Mauritania.
The Rest @ The AP
Saturday, July 17, 2010
The US government on Friday approved financial sanctions against Yemeni-American Imam Anwar al-Awlaqi who has been identified as a leader of al-Qaida in the Arabian Peninsula. The Treasury Department has now frozen Awlaqi’s financial assets.
Sunni Muslim rebel group Jundollah has claimed responsibility for the attack near the Grand Mosque in Zahedan, which it says was in retaliation for the execution of its leader Abdolmalek Rigi last month.Iranian clerical leaders have claimed the attack was supported by the U.S. in order to create instability in the Middle East country.
The powerful bombs killed at least 28 people at the holy site, including elite members of the Revolutionary Guard, and were apparently carried out by relatives of Abdolmalek Rigi.
Al Arabiya television reported: ‘The group said the suicide attacks were carried out by Abdolbaset Rigi and Mohammad Rigi… and warned of more operations to come.’
Senior Iranian lawmaker Alaeddin Boroujerdi said the U.S. should be held accountable for the ‘terrorist acts in Zahedan’ because of its support for Jundollah.
Cleric Kazem Sediqi said in a sermon broadcast on state radio today: ‘Once more the wicked hand of America appeared out of the sleeves of ignorant and mercenary people.’
The Rest @ Focus
- the Muslim brotherhood promotes unity among factions to increase Islamic Critical Mass
“we should unite upon that which we agree, and excuse each other in that which we disagree.”
2. what follows demonstrates the doctrine of Unity the Muslim Brotherhood tried to spread during the last 10 years. In the the west there is a word used called "incrementalism". The Brotherhood tried this in the lasts 10 years of Somalia, but were set back by al shabaab, who tried to move too fast,, and began destroying Sufi grave- shrines (westernized words). This failure created an anti Salafi Somalian clan war by Sufis It appears that al Sabaab leadership was punished al Qaida or the brotherhood by withdrawing of support.
But confrontation will occur note "Nonetheless, while Sufi Orders and Muslim Brotherhood are tolerant, Salafism is confrontational."
Make no mistake - in 10 years, someone will again go after the shrines and try to being the Sufis into line with Salfi doctrine - it is the doctrine of al Aaeda and the Muslim Brotherhood-Shimron Issachar
The Roots of the Islamic Conflict in Somalia
06/04/00by Abdurahman M. Abdullahi (Baadiyow) -
Somali people will commemorate this month, the 50th anniversary of their independence, divided and fighting on the meaning of Islam and Shari’a. The aftermath of 9/11 events and the emergence of the Islamic Courts in 2006 ushered new political reality in Somalia. Jihadist Al-Shabab linked to al-Qa’ida dominates large parts of fertile regions of the Southern Somalia while Transitional Federal government remain hauled under the protection of AMISOM. Amazingly, both the government and its armed opposition claim their strong adherence to Islam and readiness to the application of Shari’a. The prominence of the Islamic discourse that supposedly had to promote peace and brotherhood and continuos in-fighting in the name of Islam puzzles many and demands explanation. This article attempts to sheds some light on the three major trends of Islam in Somalia putting the finger where the current conflict in the name of Islam lies.
1. Traditional Islam.
There are no disagreement between main stream Muslims that basic sources of Islam are the Qur’an and the Sunna of the Prophet. However, these sources were interpreted by various scholars in different times and spaces and produced various schools of thought in theology and jurisprudence.
Moreover, Sufi Orders strongly appeared in the Muslim world since 9th century and took greater role in spreading Islam particularly in Far East Asia and Africa. When the message of Islam reached many nations with diverse cultures, some elements of their cultural norms and customs were considered part of the Islamic jurisprudence.
Also, some un-Islamic elements of these cultures were accommodated by some Sufi Orders. Regarding Somalia, Islam follows three main persuasions: Ash’ariyah theology, Shafi’i Jurisprudence and Sufism.
Thus, Somali society espouses taqlid (imitation) and follows strictly these three persuasions. Besides that, these three persuasions are preserved through traditional Islamic institutions comprising educational establishments and centres of the Sufi Orders where a master-disciple intimate relationship is nurtured.
This relationship is the core foundation of Sufism and preserved through various social functions. The most important functions are “Mawliidka” (commemoration the Prophet’s birth day), “Xuska” (offering charities to the soul for the deceased parents) and “Siyaaro” (offering homage to the respected teachers and visiting their tombs).
The Ash’ariyah theology (Al-caqiida) adhered by the Somalis was founded by Abu al-Hasan Al-Ash’ari (873–935) in reaction to the extreme rationalism espoused by the school of Mu'tazilah.
The Ash’ari theology and its methodology were accepted as the standard for mainstream Sunni theology by the scholarly community in their own times and in every generation afterwards. It was mainly based on to defend Islam from the extremes of excessive literalism and excessive rationalism, maintaining the middle and moderate way of Islam. Without getting into further discussion, just to point out the nutshell of the debate, the most controversial issues are how to comprehend the divine attributes and the way of consigning the meaning to Allah.
The preferred position of the Ash’ari theology is based to affirm what attributes Allah has affirmed for himself and negate what Allah has decisively negated for himself, which is any similitude whatsoever between the Creator and creation as affirmed by “there is absolutely nothing like unto Him..” (42:11).
One of the prominent scholars of Ash’ rites is Abu-Hamid al-Ghazzali (1058–1111) who articulated moderate Sufism combining it with al-Ash’ariyah theology. Sufism in Somalia belongs to that moderate Sufism rooted in the Al-Ghazali way and exercises significant missionary impact all over Somalia.
Its tremendous influence is conducted through its two main brotherhoods: Qadiriyah and Ahmadiyah (Salihiyah is a branch of Ahmadiyah). Somalia also adheres to the Shafi’i school of Jurisprudence, one of the main four schools of Sunni jurisprudence.
This is the nature of Islam adhered by the overwhelming majority of the Somalis and advocated by the Sufi Orders and Ahl Al-Sunna wa Al-Jama umbrella organization. The shortcoming of the traditional Islam is the lack of agenda to effectively counter secularism and westernization in the Muslim societies, the gap that modern Islamism claim to fill.
Modern Islamism in Somalia.
Modern revival of Islam addresses multiple strains in the society inflicted by colonialism and modernity. Its proponents advocate application of Shari’a in all aspects of life and snub secular idea of the state. Streams of ideas and groups belonging to this category are numerous and diversified.
However, in Somalia, two main conceptions of Islamism are more visible. These are Salafism represented mainly by Al-Itihad and Muslim Brotherhood represented mainly by Islah. Here, it is relevant to explore their core ideas in relation to the traditional Islam.
a. Salafism versus traditionalism.
Salafism in Somalia stands completely opposite to the traditional Islam. Its adherents identify the primary obstruction that caused the decadence of the Muslims is the pernicious innovations (bida’) introduced to Islam. Therefore, in placing overriding emphasis on preaching idealized “Tawhid” (monotheism), they always focus their condemnation on many traditional Muslim practices as innovations and “shirk” (polytheism).
This school adheres to what is termed Salafia theology, which arrived to Somalia with the increased influence of Saudi Arabia through students educated in its Islamic universities and migrant labor. These students learned the teachings of Sheikh Mohamed Abd Al-Wahhab, often referred to by adherents as Salafi and Wahhabi by its detractors.
Adherents of Salafia theology in Somalia also introduced some elements of Hanbali Jurisprudence learned in Saudi schools and replaced it in the public spaces with the predominant Shafi’i jurisprudence.
This undertaking created conflict between Salafism and traditional Islam. Moreover, they consider their principal duty to be spreading “al-Aqidah al-Sahiha” (the right theology) considering Ash’ariyah theology as inaccurate.
Accordingly, they believe that their theology is the only right one because it is the theology of the first three generations of Muslims where they draw their name “al-salafia” (followers of the early pious generations of the Muslims).
This mode of thinking breeds intolerance, internal conflict and extremism. Moreover, the Salafis consider Sufism a dangerous heresy and are engaged in an uncompromising conflictual campaign against them. In that way, Salafism, as projected in Somalia, is not a reform movement, but a revolutionary approach that aims to obliterate and completely change traditional Islam as practiced in Somalia.
This stream of thought is followed by Al-Itihad and its derivatives like Al-Itisam, Al-Shabab, Hizb Al-Islam and others. Even though Salafism in Somalia are not monolithic, its extreme version is evident in the destruction of the tombs of the prominent Sufi scholars and its desecration.
Often, within Salafi ideology, Takfir ideology permeates which permits its adherents to easily kill other Muslims in simple pretext of labeling them “apostates”. This combined version of Salafism and Takfir is highly evident in Al-Shabab belief and practices.
b. Muslim Brotherhood versus traditionalism.
In the middle of the traditional Islam and Salafism stands Muslim Brotherhood that adopted the slogan “we should unite upon that which we agree, and excuse each other in that which we disagree.”
The tolerance of the Muslim Brotherhood emanates from its worldwide program based on the gradual reform of the Muslim societies. These Muslim societies adhere to different schools of Jurisprudences, theologies and various forms of Sufism. Hassan al-Banna, the founder of the Muslim Brotherhood in 1928 wrote that “differences on the branch matters of Islamic Jurisprudence should not be allowed to cause division, contention, or hatred within the ranks of the Muslims.”
In that context, followers of Muslim Brotherhood methodology avoid divisive Islamic discourses on the doctrinal matters and legal aspects within its society.
Being open to the diversity of Islamic theology and practices, they are tolerant to the different theological views on Islam and deplore rigid preoccupation with minor nuances of religious doctrine.
They believe that Sufism and other traditional practices should be accommodated and that focus in the Islamic activism should be directed toward social and political issues rather than on theological hair-splitting.
This means that Muslim Brotherhood does not contravene with the Ash’ari theology, Shafi’i Jurisprudence and Sufism, which constitute the basic components of the traditional Islam in Somalia.
However, they work to purge un-Islamic practices in the societies through educational process in a tolerant atmosphere that does not ruin community cohesion and avoids religious disputes.
Its main program is to create an environment of cooperation between various Islamic groups and organizations in the benefit of the bigger goal, the Islamization of the society and the state.
Concluding, the three Islamic trends – traditional Islam, Salafism and Muslim Brotherhood- are present in Somalia. These Islamic orientations at times confuse the public and non-experts who lump them as monolithic Islamists (wadadadda, Islamiyiinta).
Nonetheless, while Sufi Orders and Muslim Brotherhood are tolerant,
- Salafism is confrontational.
It has engaged in bloody confrontations with clannish factions in 1991, 1992 and 1995-7. The last case of their confrontation is the war between Al-Shabab and Hizbu Al-Islam on the one hand and Ahl Al-Sunna wa Al-Jama representing traditional Islam on the other. Indeed, the roots of the Islamic conflict in Somalia lies with the ideology of Salafism as practiced in Somalia!
Friday, July 16, 2010
Members of Somalia's Harakat al-ShababThe Somali insurgent-jihadi group Harakat al-Shabab al-Mujahideen ["Movement of the Warrior-Youth"] is publicizing its public sector social service work, such as distributing materials and monetary aid to those in need and building bridges, literally. This is a smart decision from a strategic point of view, since it allows the group to foster an image and reputation of being actively engaged in public social services.
Its potential public relations/propaganda effect is increased considering that the country's current interim transitional government, led by President Shaykh (Sheikh) Sharif Ahmed, has been largely unable to deliver similar services to the general populace, in large part due to its lack of control of large parts of the country, in particular southern regions where Harakat al-Shabab is strong.
Thus, the group is able to provide some of the public sector social services that the federal government is not.In a country that has been torn apart by civil war and inter-clan conflict since the collapse of the regime of its last president, the autocrat Siad Barre in January 1991, the potential public relations and propaganda benefits from this should not be underestimated.
By completing and publicizing social service projects, Harakat al-Shabab is able to wield yet another weapon against President Sharif Ahmed's government. "See, we can provide services and the government cannot," they can say.
Harakat al-Shabab is an interesting hybrid movement. Although it has publicly endorsed the ideology espoused by al-Qa'ida Central (AQC), it continues to focus mainly on its nation-stateproject in Somalia. Unlike transient movements such as AQC, Harakat al-Shabab is, at least to some degree, concerned about building a governing structure and base of support, since its future relies primarily on the continued support, or at least tolerance, of the local population. By publicizing its social services work, the group is able to potentially build up its local support base, while also meeting the expectations of its existing base. The Afghan Taliban have recently also shown a greater concern for its place within its own country, sometimes to the detriment of AQC's interests.
Successful social services programs and work have proven to be of great benefit to religious-nationalist groups in the Muslim world, such as the Palestinian HAMAS movement, Lebanese Shi'i party Hizbullah, and the Egyptian Muslim Brotherhood.
Harakat al-Shabab's latest video production, "Breezes from the Winds of Victory," which was released on November 14, heavily emphasizes its social services role. Group members are shown distributing books, money, and other prizes to children who have won a competition.
Gifts are also distributed before 'Eid al-Fitr prayers, in accordance with longstanding traditions associated, in many Muslim societies, with the annual 'Eids (celebrations or holidays) that end the month of Ramadan and the Hajj pilgrimage. The video uses the name of the group's current military campaign against the transitional federal government, "Winds of Victory.”
Children who participated in the organization's contest.
The group released a statement, via the Global Islamic Media Front (a transnational jihadi media outlet) on November 21 that announced the opening of the "al-Quds" [Jerusalem] Bridge in the Shabila (Sha-bee-laa) region of the country between the cities of Marka and Shamboud a week before. The bridge's opening was, according to the statement, "greeted warmly by the people of the Islamic state." The inclusion of a description of the part of Somalia controlled by Harakat al-Shabab as an "Islamic state" is noteworthy. The remainder of the statement describes the physical characteristics and measurements of the bridge.
Reprinted with permission from the author. Originally published November 22, 2009 in the blog “Views From The Occident.” The original article can be read here:
Thursday, July 15, 2010
The leader of the al-Qaida-linked Somali militant group that claimed responsibility for twin bombings in Uganda during the World Cup final threatened further attacks in a new audio message released Thursday. The leader of al-Shabab _ Sheik Muktar Abu Zubayr _ also thanked the militants who carried out Sunday's twin bombings in Uganda that killed 76 people. It was the first time al-Shabab had struck outside Somalia's borders. In the audio message played on Mogadishu radio stations, Abu Zubayr told Uganda's president that more attacks would be carried out. "I say to the Ugandan president what has happened in Kampala was only the beginning. We will keep revenging what your soldiers remorselessly did to our people. Your tanks destroyed the remains of our buildings in Mogadishu and we will also revenge that," Abu Zubayr said. The bombings on Sunday ripped through a restaurant and rugby club as crowds watched the World Cup final between Spain and the Netherlands on television. Al-Shabab said the bombings were revenge for Uganda's deployment of peacekeepers in Mogadishu with the African Union force, known as AMISOM. Al-Shabab battles African Union and Somali forces in the streets of Mogadishu daily, in an effort to topple Somalia's weak, U.N.-backed administration. Those attacks often miss their military targets and the crossfire kills scores of civilians, "What is called AMISOM has committed a nasty massacre in Mogadishu, worse than the ones committed before by the Ethiopians and Americans: constant shelling at poor civilian populations, tanks leveling what remained of Mogadishu buildings and machine-guns shot at public vehicles. All those were the habits of AMISOM," Abu Zubayr said. Abu Zubayr also thanked the militant team that carried out the attacks. He said they were members of the Saleh Ali Saleh Nabhan contingent, named after the militant killed in a U.S. commando raid in rural southern Somalia last September. Nabhan was wanted for the 2002 car bombing of a beach resort in Kenya and an attempt to shoot down an Israeli airliner. Meanwhile, Ugandan President Yoweri Museveni said at a news conference that his country is committed to sending 2,000 more troops to Somalia if the East African regional bloc known as IGAD agrees. He also called for African Union members to send up to 20,000 troops to Somalia "as soon as possible." There are currently more than 5,000 AU troops in Mogadishu from Uganda and Burundi. After the twin bombings in Kampala, al-Shabab also threatened to attack Burundi. U.S. State Department spokesman P.J. Crowley on Thursday praised Uganda and Burundi's commitment to the peacekeeping mission in Somalia. "We commend the critical role that Uganda and Burundi continue to play to bring regional security to the unstable areas in east and central Africa, particularly through their leadership of the A.U. mission in Somalia," he said. Crowley added that more than 60 FBI agents arrived Wednesday in Uganda to help investigate Sunday's bombing. "They are fully engaged in the investigation in support of Uganda authorities, will be there for several days, as we continue to determine who is responsible and what happened in that tragedy on Sunday," he said. Uganda hosts an African Union summit later this month where Somalia force levels will be discussed. Museveni told Ugandans not to blame the Somali community in Kampala for Sunday's attacks amid reports of rising tensions between Ugandans and Somalis. "Not all the Somali people are dangerous," the Ugandan president said. "There could be some elements who are dangerous but the majority are good." Museveni vowed to find the terrorists who carried out the attacks and "eliminate them." Over the last two years, foreign fighters numbering in the low hundreds with experience in Afghanistan, Pakistan and Iraq have joined al-Shabab, according to international officials, raising the group's level of militant expertise. Somali-Americans have been recruited and taken part in suicide bombings. The U.S. branded al-Shabab a terrorist organization in 2008, more than a year after Ethiopia sent troops into Somalia and touched off an Islamist and nationalist insurgency that still rages.
The Rest @ the AP