Barlamaanka Federaalka: Afkaa Juuqda
Barlamaanka Federaalka: Afkaa Juuqda
Xxxxx
Xxxx maalin xx xxx Barlamaanka wali waa aamusanyahay, xx xxx markii shaqadiisa lala wareegay, marka laga reebo dad yar.
Barlamaanka ma xxxx dad u madaaharaadaaya; casharkaan ha barteen xildhibaanada, samayso taageerayaal: ka shaqee danahooda, ceelal, iskoolo, xarumo caafimaad, danahooda siyaasadeed, masuul u noqo, maxaa kaloo tahay ? Xildhibaanda arrintaan waa ka gaabiyeen, bacdina af-gambigooda waa laga gaabiyay.
Arrinta banaanbax dhalin kartay waxay ahayd arrinta Banaadir, tiina Madaxweynaha wuxuu sheegay inuu wax looga qaban doono shirka soo socda. Haddii laga qaban waayo, waa sheeko kale.
Barlamaanka hadda ka hor waa la dhinac maray, waxay isku dayeen, inay xilka ka qaadaan madaxweynha Sheekh Xxxxxxx Xxxxxx Axmed, mana ku guulaysan, xusuuso Nuunow, mar kale Shariif Xassan uu uga adkaaday Baydhabo, bacdina wuxuu u noqday wasiir.
Dad kale yaan la eedayn, xx xxxxxx xxxx ku heli lahayd taageero dagmo, ama gobol, ama xittaa Soomaaliya oo dhan, bacdi waxaad yeelanaysaa taageero, lagu baxsan karo xxxxx xxx baahdo. Haddii barlamaanka taageero lahaan lahaa laguma dagdageen.
on
Shura
Shura and its Rationale
One of the characteristics of Muslims , according to the Quran, chapter 42nd, verse 38, is that their affairs are Shura, mutual consultation. The verse did not say the affairs of the Muslims is Shura between scholars, or others, it said their affairs, referring to all Muslims, without exception, is Shura.
What is the rationale for doing so? People’s support is needed to implement whatever is decided after consultations. This is what many mainstream scholars have said; among them Abū Xxxxxx Xxxxxxxx ibn Xxxxx xx-Xxxxxx, Xxx ‘Xxxxxxxx Xx-Xxxxxxx, Xxxxxx xxx Xxxxxx, Xxx xx-Xxxxx Ali Xxx Xxxxxxxx Ibn Xxxxx xx-Xxxxxxx, for specific pages pertaining the statements of the scholars mentioned above please see page 35 of “Xx-Xxxxx Xxxxx xx-Xxxxxxxxx xx xx-Xxxxxx,” [Consultation: Theory and Application] Xxxxxx ‘Xxx-xx-Xxxxxx xx-Xxxx.
Xx-Xxxx has compiled many supporting materials for why the Prophet, PBUH, few of them mentioned above, was ordered to consult with the people? However, the rationale given by Xx- Xxxx is also applicable as to why Xxxxx was said to be a characteristic of Muslims, in Surat, chapter, Shura, mutual consultations. Why Shura to start, the answer has been given: to get people’s support in implementing what has been decided as a result of mutual consultations.
Reflections on Shura Between Theory and Practice
I want to comment on this book: Shura between Theory and Practice, written by Xxxxxx Xxxxxxxxxx Xx-Xxxxx, in 1973. At the time, 1973, Al-Douri was a lecturer at the University of Baghdad. One of the aims of the book, as Al-Douri mentions it,
is to terminate the sprit of dictatorship, to put it more softly. This is a negative aim. Shura, to propound more positive statement, is a way that allows people to find solutions to public or even private problems if they work harder and remain patient as the discussion unfolds.
The book first covers the theoretical aspect of Shura, such as what Shura is, its history, and what authoritative Islamic sources ( such as the Quran and Sunnah) say about it. The author then discusses about the practical aspect of Shura, such as its implementation at various times, including the time of Prophet Xxxxxxx, PPUH. Afterwards, he compares it to its closest cousin, the parliamentary system of government.
This paper aims to carefully study this book and then comment about it.
It is worthwhile to mention that the book was written in Baghdad when Iraqis enjoyed some degree of freedom: the book after all was published by the University of Baghdad. A coup has taken place four years earlier, and two men were running the country, one of them was Xxxxxx Xxxxxxx, who after five years took power, 1979. Certainly, the xxxxxxx of dictatorship was not very far from the minds of many people at the time in Iraq.
Shura and Politics
——————–
What does Islam say how public affairs ( Government) should be managed?
What does Islam say also about how to solve public problems, like who will lead a relevant society and how?
Islam supplies a tool that Muslims can use to solve problems they face and the name of that tool is Xxxxx: their affairs, the noble Quran says, is mutual consultations among them, verse 38, chapter 42.
Whenever there is challenge, people ought to get together and discuss about the problem until a majority view, or consensus, Xxxx, emerges; this consensus becomes binding upon those who have been represented in the Shura council.
It ought to be noted before we proceed that amr in Arabic refers to both affairs and command. It makes good sense to assume the verse refers to both meanings, so that the product of the Shura, mutual consultations, becomes binding to all those who have been represented in the shura council. Another reason why this makes sense is that the leader of the Muslim communities is also called Amiir or the group that leads the Muslims are referred to as ulul amr, the people of the affairs or the commands.
It is desirable for Shura to be preceded by self-directed efforts, Ijtihad, to research, study or think about the relevant issue deeply in order to engage in an informed deliberation. The word ijtihad in Arabic has an element of self-initiative, to stress; the relevant person assigns to herself or to himself the task of making efforts to study the relevant issues before he or she discusses about issues in the Shura council.
Shura and Mass Voting
——————-
The Quran characterizes public affairs ( such as choosing a leader) as consultations among the people, chapter 42, verse
38. Some people limit this function to particular members of the society.
In essence they limit what has not been limited.
Among the people who limit people who can participate in public affairs is Xxxxxx Xxxxx Xxxxxx [1], famous scholar in
Saudi Arabia, who had been a head of various institutions in that country, including the Supreme Court of Justice; he said scholars and judges will elect leaders and people will follow the decision made by the scholars and judges.
Even if one takes what he says, his country does not implement what he says, rather the heads of that country originate from a particular family. Scholars and judges do not elect a competent person from the public, rather as stated all leaders originate from a particular family, the family of Saud.
Choosing leaders from a particular family or group is not something that has been done during the Prophet, PBUH, nor during the Guided Deputies. If so, why do Fawzan and others who call themselves Salafis silent about this matter since they imphasize what has been done in the past and construe the rest as innovation or bid’a?
If, however, we take Quranic characterization of the community, Ummah, seriously, it entails the participation of all people in the consultation process: the reason being their affairs is shura, mutual consultation, among them, not among few but among all. If so, mass voting is one way that ensures public affairs remains product of public consultations, not consultations among few.
In the absence of an alternative means to ensure the public affairs remains public, voting becomes a must necessitated by the end it serves: public affairs is public consultations among the public.
Reference
1- Voting is not Islamic Shura, xxxx://xxxxx-xx-xxxxxx.xxx/0000/00/00/xxxxxxxxx-xxxxxx-xxxxx-x idah-imitation-of-kufaar-democracy-is-disbelief-kufr/
Primary Sources that Inform Representational Systems ( shura)
What are the he primary sources that may used in public consultations/deliberations on matters pertinent to relevant societies.
In Muslims societies, following sources serve as primary sources that may inform matters available for public deliberations.
First, the Quran serves as a source that may be used to strengthen a thesis during public discussions on relevant matters. This is something that Muslims generally accept.
Second, the Sunnah, the actions and statements ( and things of that nature) of the Prophet, PPUH, narrated by reliable sources.
Third, consensus ( Ijma) and analogical deduction ( Qiyas) are sources as sources of the path. There is lack of consensus, however, on the last two, particularly if they are binding and who is qualified to build consensus or analogically deduce relevant matters from pertinent matters.
The first two, therefore, supply materials that inform the public deliberations on matters pertinent to the public.
Suppose public discussions end in decisions being made. These decisions will be binding upon the people who have made them and the people that they represent. This thesis is consistent with chapter 42, verse 38 of the Quran. This is also fair.
Shura and Prayers
———————
Xxxxx, collective consultations on matters relevant to the collectivity was not limited to politics and things of that nature, but was also was extended to matters of prayers.
As the number of people who attend prayers increased, a need to find a way to call for prayers has become an issue; as a result, the matter has been subjected to discussions, according to Xxxxxxx, generally regarded to be an authentic source of information about the teachings of Prophet Xxxxxxx, PPUH, volume 1, book 11 and story 580, some have suggested to ring a bell, others to light fire; finally, words were chosen to call the faithful for prayers.
In the same volume and book, story 578, some have suggested, during the deliberations, the use of trumpet to call the faithful for prayers. This suggests early Muslims lacked negative views about musical instruments, as some Muslims do in this era.
This story also suggests matters of prayers, or at least some aspect of them, were not an exception to the matters subject to public deliberations.
Xxxxx as a Representative Form of Government
There is prophetic story (hadith) produced by Xx-Xxxxxxx ( whose chain of transmission is good) , and narrated by Xxx Xxxxx, in which the prophet says, Allah and me don’t need consultation with others, but Allah has made it kindness for the community; whoever consults with them did not eliminate the right path; whoever does not consult with them did not eliminate the wrong path, Xx-Xxxxx, 42. This tradition reinforces shura, consultation, as mass phenomenon, as indicated by verse 38, Chapter ( surat) Shura. The prophet said the above hadith after verse 159 of chapter 3 came down, Al-Doury 42. This verse also pertains to Shura.
Another story narrated from the Prophet, PBUH, mentioned by Xx-Xxxx in his tafsir ( exegesis of the Quran), Xxxxxx xx- Xxxxx in his Ruh al-Ma’ani, Al-Mawardi in his Al-Ahkam as- Sultaniyyah and Xx-Xxxxxxxxxxx in his Al-Kashshaaf, says no community consults except they take the reasonable path to
their affairs, Al-Doury 45. This is also congruent with verse
69 of Al-Ankabut, whose essence is that those who make efforts shall be guided. This is so because consultations are generally some form of efforts whose aim is, among other things, to deal with a relevant matter in the best possible manner at a given time.
Consultations on certain matters that are relevant to the community lead to their unity and cooperation for the good, Al-Doury, 47. The same applies also to the individuals. When an individual consults with himself or with others on a certain matter before he reaches a conclusion, he may gain the support of his undivided self to execute the task at hand.
Conclusion
Shura promotes the reasonable path ( Xxxxx) and cooperation among various elements of a relevant community for a common good.
Reference
1- Xxxxxxxxxx Xx-Xxxxx, Al-Xxxxx Xxxxx xx-Xxxxxxxxxx Xx xx- Xxxxxx (Baghdad: Baghdad University, 1974), 42–47.
Representative Forms of Government
Shura, mutual consultation, is a way that allows the public to consult about the public affairs. It is a decision making process that allows people to decide or not decide about the matters that have been put forth for consultations.
Mass voting allows all people, above certain age, to participate in the consultation process regarding some public matters pertinent to them.
In many cases, however, every body cannot participate in the consultation process that may lead to a decision that will
impact beyond those who made the decision. For the sake of fairness, those who are in the consulting process ought to represent those who are absent but may be impacted by the result of the consultation process. This necessitates the development of a representational system that assures justice for all.
Xxxxxx, law school in Islamic theology, Jurist, as quoted by Xxxxx Xx-Xxxxxxx and translated by Xxxxx Xxxxxxx, notes three benefits afforded by Xxxxx; first Shura starts from what is known, a pressing matter for instance. It appears to me this is opposed to people who start from what is not known, for instance what they thought to be the case but are not sure of. Second, truth is freed from wrong desire. The wrong desire here may be thought of the desire of few as opposed to the desire of many.
To large extent this is so when one compares authoritarian governments versus more representative forms of governments. The latter tends to govern on the basis of consensus, what majority thinks is right, or at least what the voting majority thinks is the case. The former on the basis of coercion or its varities.
Third, Shura benefits from the minds of many, particularly their reasoning capacities.
Representative forms of governments also allow people to stand for justice, to speak in comparative terms, that is relative to authoritarian forms of government. The reason being the public space is not monopolized by few to propagate what they perceive to be the public interest.
The Quran enjoins the faithful time and again to be those who constantly stand for justice, Qisd, not to stand for justice alone, but to do so on constant basis, Qawwaamin, even if doing so goes against them, or against their parents or relatives.
Justice, therefore, requires Shura, to acquire an an environment conducive to its exercise.
Arabs in pre-Islamic Arabia lacked authoritarian forms of Governments, like those found in Persia and elsewhere, where few monopolized decisions pertaining to the public matters by virtue of force. Thus, the Quran does not address the issue of freedom very much relative to justice. Decentralized nature of political organizations of the Arabs was an extension of their recent past of nomadic lifestyle.
Justice, therefore, was shifting loyalties from families and clans to something bigger and more universal. As such it was discussed extensively.
2014
Laanta sirdoonka Xxxxxxxxx, oo loo yaqaano Amniyaad, ay kooxda sheegtay inay si fudud u dhexgasho Ciidamada xoogga dalka Soomaaliyeed. Arintaan waxaa daliil looga dhigay koobayaal, ama statistikis, ama ixsaa’iyaad ay samaysay AMISOM, oo sir ah. Wax sir ah inay run yihiin iyo in kale lama ogaan karo, laakiin waa arrin baaritaan u baahan.
Kooxda waxay kaloo sheegtay in laamaha xxxxxxx xx Dowladda Federaalka Soomaaliya, DFS, ay Shebaab dhexgaleen, sida Sirdoonka iyo Madaxtooyada.
Arintaan waxay daliil uga dhigtay marqaatiyaal ay heshay oo ka kooban dad caadi ah, madax ka tirsan laanta sirdoonka iyo kuwa ka tirsan Dowladda Federaalka ee Soomaaliya oo dhammaantood sheegay in Shebaab ku dhex jiraan laamaha xxxxxxx xx Dowladda Federaalka Soomaaliya.
Kooxda waxay intaas ku dartay in dad madax xxxxxxx xx ah laanta sirdoonka Soomaalida lagu celceliyay inay niyadda ka taageeraan xarakada Shebaabka.
Kooxda waxay sheegtay inay arimahaan yihiin kuwo la aamini karo, laakiin kooxda ma helin wax caddayn ah oo arintaan taageeraysa, sidaas darteedna ma sheegin magacyada dadkaan lagu sheegay inay dareen ahaan u taageeraan xarakada.
Daliil kale oy kooxda ay sheegtay waa waraaqo ay isku direen labo shaqaale oo caalami ah ( bilowgii sanadkaan, 2014) oo muujinaaya is aaminaad la’aan u dhaxaysa madaxda xxxxxxx xx Dowladda Federaalka Soomaaliya oo ku saabsan in Shebaab ku dhexjiro.
Waxaa kaloo jiray fiidiyow la jarjaray oy soo xxxxxxx xxxxxxxx Xxxxxxxxx oo laga duubay gudaha dayuuro dageenka, si qarsoodi ah, ayadoo ay joogaan meeshaas howl wadayaal AMSIOM,Qaramada Midoobay iyo Banforoft ka tirsan. Arintaan oo muujinaysa in kooxda ku dhex jirto Dowladda Federaalka Soomaaliya iyo kuwa la jira.
Dowladda Federaalka Soomaaliya waa xxxx x xxxxx inay dabogasho eedaymahaan; baaritd ka dibna ay qaadato tilaabada meesha ku haboon. Labo sano xx xxx, lama shaacin tilaabooyin arrintaan laga qaaday.
Waxaa la yaab leh in Dowladda Federaalka Soomaaliya ay arintaan ka xxxxxx.
Aamuska, carabta waxay dhahaan, waa astaan raali ahaansho. Xxxxx Xxxxxxxx maxay uga hadliwaysay arintaan? ma waxay raali ka tahay in Shebaab ku dhexjiro, bacdina howlihiisa iska wato? Waxaa la ii sheegay in Dowladda arimahaan si qarsoodi ah ay uga hadashay, una gudbisay qoraalo qarsoodi ah Qaramada Midoobay.
Wixii la qariyo qurun aa ku jira. Waa run, sir waa jirtaa, laakiin sida kooxdaan madaxa banaan ee QM aa waxaa la dhihi
karaa, wararka qaarkood waa sir, sababo amni owgood, laakiin xxxx xxxx dadka in loo soo bandhigo waaye. Si markaas Dowladda ay noqoto mid shicibka ay la xisaabatamaan. Aaamus warkiisa lama yaqaan.
Kooxda waxay kaloo sheegtay in Laanta Sirdoonka Soomaaliya iyo madaxda Puntland ee joogay inay ka hakradeen Kooxda Kuurgalka inay barato farsamada iyo taaktaakida ay Xarakada isticmasho. Arrintaan hadday jirto waxay su’aalo ka keenaysaa ka go’naanshaha dadkaas iyo laanta la magacdhabay dagaalka xx
xxxxxx jiro Xarakada Shebaabka.
What did the Monitoring Group say about NISA, Puntland Authorities Relative to Shebab and Shebab
Tactics,
2014
November 4, 2014The group claims that it had testimonies of private individuals, officials within NISA, National Intelligence Security Agency, and officials within Federal Government of Somalia, FGS, who have stated that Shebab agents have infiltrated high levels of the government, including the Presidential Palace and NISA.
The group also claims that it has accessed correspondences between international workers who portray climate of fear and mistrust between the higher levels of the government.
The information the group supplies does not establish the infiltration of Shebab at the highest level of the government
because the information is largely confidential and is not available for verification, but it does raise number of questions that merit further investigations.
The group also claims that it had received repeated testimonies implicating senior ranking officials within NISA of being Shebaab symbethizers.
This is also another area that the government may investigate to see if the allegations are true.
Public news sources in Somalia repeatedly report NISA officials being killed. How did the news entities know this and more importantly how did Shebab managed to know such sensitive information unless it had sources within the security sector, especially NISA, or it has spy networks in the city? In some cases, however, the press simply claims that assassinated officials are NISA members, even though they are not. No body tries to challenge them in public.
The groups claims both current Puntland authorities and NISA did not cooperate with them to learn more about Shebab tactics and procedures, raising questions, if true, about their commitment to defeat Shebab.
Reference
dated 19 September 2014 from the members of the Monitoring Group on Somalia and Eritrea addressed to the Chair of the Security Council Committee pursuant to resolutions 751 (1992) and 1907 (2009) concerning Somalia and Eritrea, xxxx://xxxxxxx.xxx/XXX/0000/Xxx/XXXX_Xxxxxx.xxx
Standards
of UN: Lessons
Evidentiary standards and verification process used by the Monitoring Group is as follows, in summery, see methodology section on page 12 [1]. This standard is close to the standards used in gathering information to write a research paper or in collecting information to satisfy an evidentiary standard needed to a prove a point. Katashada will strive to use this type of standard to carry out its duties.
1- Collection of information on the relevant event or topic from multiple sources
2- Collection of information from sources with first hand knowledge ( in some cases, through the people who know them) on the event or the topic
3- Identification of regularity of repetition of information, while comparing the new information with the existing knowledge and emerging direction of events ( comparing the past with the present and the emerging future, covering the whole span of time).
4- Use the expertise of the individuals as well the Monitoring Group as whole to asses the credibility and the reliability of relevant sources and information
5- Collection of audio-visual and text materials as evidence
[1] Letter dated 19 September 2014 from the members of the Monitoring Group on Somalia and Eritrea addressed to the Chair of the Security Council Committee pursuant to resolutions 751 (1992) and 1907 (2009) concerning Somalia and Eritrea, xxxx://xxxxxxx.xxx/XXX/0000/Xxx/XXXX_Xxxxxx.xxx
Barasho: Halbeegga Caddaymaha Taageeraaya Sheegashooyinka ee Kooxda Kuuralka QM ee Soomaaliya iyo
Ereteriya
Habraaca ama ijraa’iyaadka ay Kooxda Kuurgalka QM ee Soomaaliya iyo Ereteriya ay isticmaashay si ay u taageerto sheegashadeeda waa kuwaan, runtii waa kuwo ku dayasho mudan, ha moogaan qof walboo taageero u raadinaaya sheegasho.
Ururinta warar ku saabsan dhacdo ama mowduuc oo ka imaanaaya ilo dhowr ah
Xxxxxxxx warar ka imaanaaya ilo si toos ah uga warqaba dhacdada laga hadlaay, gacanta koowaad
Ayadoo ilgaar ah lagu fiirinaayo wararka tawaaturka ah, iyo ayadoo loo barbardhigaayo wararka cusub aqoontii horay loo haayay iyo tan soo baxaysa ee ku saabsan jihooyinka wax u socdaan.
Ayadoo lagu dhufanaayo waayoaragnimada xubnaha kooxda iyo kooxda oo dhan in la aamini xxxx xxxx isku halayn karo ilaha ay ka imaanaayn wararka.
Waxaa kaloo la raadinaa caddaymo sawir, maqal iyo muuqaal am qoraal ah oo taageeraaya wararka la soo gurbiyay.
Kooxda waxay isku dayday inay si toos ah ula xiriirto dadka ku howlan xadgudubyada, ayadoo u maraysa dad yaqaan. Mararka qaarkood kooxda waxay arkeen xadgudubyo markaas dhacaaya.
In la dhaariyo dadka wararka bixinaaya waxay ka mid tahay hababka ay kooxda ku gurbiso warar ku saabsan arrinta ay baaritaanada u hayso.
[1]United Nations Security Council, xxxx://xxxxxxx.xxx/XXX/0000/Xxx/XXXX_Xxxxxx.xxx
Doorashada 2016ka ma noqonayso mid xaq ah oo xor xx xxxx sababood dartood. Kuwo kale waa jiraan laakiin meelo kale aan uga hadlay.
Kow, dadka u tartamaaya aqalk sare ama aqalka federaalka, waxaa soo magacaabaaya golaha fulinta ( madaxwaynaha maamul goboleedka iyo wasiiradiisa) ee maamul goboleedyada, sida ku cad xarafka h ee war-murtiyeedkii soo baxay bartimihii Abril [1]. Dadka intiisa badan fursad uma helaayaan ay ugu tartamaan kuraasta aqalka sare. Labada qof ama waxa ka badan ay soo magacaabaan golaha fulinta waxaa kala dooranaaya barlamaanada maamul goboleedayda. Tan soo caddalad darro ma aha?
Labo, beelaha reer Soomaaliland, sida ku cad qodobka f ee war- murtiyeedka, waxaa la dhahay waxya ku shiri karaan meeshay isla go’aansadaan si ay su soo doortaan dadkii xubanaha uga noqon lahaa labada aqal xx xxxxx. Beelaha kale oo dhan sida ku cad qodobada g iyo e, ee warmurtiyeedka waxaa la yiri taga maamulada deegaanadiina ay awalkii wax ka dhiseen, ama haka baxeen hadda ama xurguf haka dhaxaysee. Arritnaaan waxay caddaalo darro ku tahay beelo dhowr ah oo arrintaan u arka inay xuriyad darro iyo cadddaalor darro ku tahay. Xxxx tahay in sida beelaha Soomaliland loo daayo xaqqa ay u leeyihiin inay doortaan dadka ku matalaaya golayaasha lagu gorfaynaayo aayaha dadka iyo dalka.
Labadaas sababood dartood, doorashada soo socota ma noqonayso
mid xaq ah ama xor ah. Waxaa caddaalo looga dhigi karaa ayadoo loo daayo oday dhaqameedyada inay doortaan meeshay ku shiraayaan; sidoo kale, waa in. Laga saaraa meesha qodobka dhahaaya dadka ku tartamaaya aqalkas are waxaa soo magacaabaaya madaxda maamul goboleedyada, oo lagu badalaa mid dadkoo dhan fursad u siinaaya inay u tartamaan kuraasta maamul goboleedyada ay ku leeyihiin aqalka sare, barduu sababo macquul ah waa la samayn karaa, laakiin waa inay caddaalad yihiin.
Tixraac
[1] Madasha Hogaanka Qaran, WarMurtiyeed, xxxxx://xxxxxxxxx.xxx?xx0000
Somalia’s upcoming General Election will not be Free or Fair: the case of some Clans and the Upper
House
Somalia’s upcoming General Election will not be Free or Fair First, People who will run for the Upper house, 54 member house, will be nominated by the current executive branch (regional presidents and ministers) of the regional administrations ( the Federal Government recognizes six of them), per letter h of the communique [1]. Majority of the people who live in relevant regional administrations will not have equal chance to run for a senate seat. This is one of the reasons why this coming election will be unfair to many or rather to the majority of people of Somalia.
Second, some clans will not have the fair chance accorded to
Somaliland clans, per article f of the communique [2]; the traditional elders will choose the venue that they may meet to choose their representatives for Somalia’s two houses. All other clans have been told to go to 6 locations, capitals of regional administrations ( excluding Somaliland, clans from this region cannot meet there due the prevailing circumstances) or Mogadishu, per article g and e of the communique. To some clans, these places may deprive them freedom or give their rivals unfair or undue advantage.
Due to these two reasons, the upcoming general election in Somalia will not be free or fair. To correct, them, clans elders or traditional elders of the clans ought to be allowed to choose a location to meet. Moreover, residents of all regions of Somalia ought to be allowed to run for Upper house, should they choose to do so, while creating reasonable conditions to limit the number of candidates, such as having the support of some members of the relevant regional parliaments and so on.
Reference
[1] THE NATIONAL LEADERS FORUM COMMUNIQUE,xxxxx://xxxxxxxxx.xxx?xx0000,
[2] see [1].