Friday, April 30, 2010

7 Success Secrets for Canadian Immigrants

Noorani, Motivational Speaker, Speaker, Entrepreneur, and Immigrant Advocate speak at the Win2010 Symposium on March 22 sponsored by the Newcomer Centre of Peel in Mississauga, Ontario.

His 7 Success Secrets for Canadian Immigrants are:

1) Learn English - Many new immigrants speak English but they need to perfect their English to be well understand by English speaking Canadians and to excel the Canadian workplace. Although one may speak English in his/her native country, it may not be at the same level as Canada. Be open to do what you can to improve your English Speaking skills - take upgrading courses, join Toastmasters, listen to English speaking talk stations including CBC radio and watch English news. Make friends with English speaking people and try to speak as much as possible.

2) Stay Positive - Coming to Canada and finding work and integrating into a new society can be very challenging. The people who stay positive and look upon their new experiences in a positive light and a new adventure will be in a better situation. You will come across negative people in Canada as there are in every country - for every negative person you have in your life, you need to add a positive person. Surround yourself with positive people - there are many naysayers. These people are not going to help you. The positive people will help your attitude and your outlook.

3) Embrace Canada - You have made a big move to come to Canada - be a part of your new country and know as much as you can about it - whether it be news, sports or politics. This is your country now. Get involved in your community in Canada. Know about your sports teams - whether it is in basketball or hockey or others. Be able to talk at the water cooler about what is going on.

4) Have a Plan B - Everyone has his own skills and experience. One comes to Canada with the goals and hopes of working in a field that is similar to what you have done. To ensure that you are successful, one needs to have a Plan B and as some of the participants at the symposium said, you need to have a Plan C, D and E. Perhaps you may have another passion - it may be in a different career path or a second or third choice related to what you were originally chosen to do. Be open to the idea of taking another risk after doing your research first.

5) Stay Clear of ethnic - Silos - Immigrants who integrate into the Canadian workplace and Canadian life the best are those who make friends with people from all ethnic groups. Canada is a very mulit-cultural country. Don't limit yourself to be only with people from your native country or fromyour own language group. Be open to making friends with people from all religious and cultural groups.

6) Take risks - By deciding to come to Canada, you have take one of the biggest risks in your life. For that you should be congratulated. To continue your road to success, you need to keep an open mind to new ideas and possibilities. This may be a new business venture or a possible job opportunity for you to consider.

7) Volunteer, mentor, network - The way to finding work and succeeding in Canada is being involved in the community, volunteering with different professional associations, charities and causes that are important to you. This will build your network and your friendships/relationships that will help you in ensuring your success in Canada in the present and future time.
Posted by fudzail 

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Iranian Revolutionary: Ayatollah Khomeini

by Dr. Momin Sohil
O Westerners, his hooded eyes and severe demeanor, his unkempt gray beard and his black turban and robes  conveyed an avenger's wrath. The image is the man.

Ruhollah Khomeini, the dour cleric who led an Islamic revolution in Iran, perceived himself above all as an avenger of the humiliations that Mohammad Khatami - 10KBthe West had for more than a century inflicted on the Muslims of the Middle East.

He was among many Muslim autocrats in this century to embrace a mission designed as a corrective to the West. Kemal Ataturk, the most daring of them, introduced Turkey, after the fall of the Ottoman Empire in World War I, to Western-style secularism in order to toughen his society against Europe's imperial designs. In the 1950s, Egypt's Gamal Abdel Nasser, more intemperately, initiated a fierce campaign of Arab nationalism aimed at eradicating the vestiges of Western colonialism from the Arab world.

Khomeini took a different course. All three, at their apogee, were rulers of once great empires that had fallen into political and social disarray. But Ataturk and Nasser were committed to resurrection by beating the West at its own game of building strong secular states. Khomeini's strategy was to reject Western ways, keeping Iran close to its Islamic roots.

Some ask, focusing on this strategy, whether Khomeini was riding a popular wave in global affairs. In the late 20th century, Muslims were not alone in organizing to restore religious belief to government. Christians in America, Jews in Israel, even Hindus in India were promoting the same end. As a revolutionary, Khomeini sought to bring down not just the Shah's Western-oriented state but also the secular Weltanschauung that stood behind it. Did Khomeini's triumph augur an intellectual shift of global magnitude?

While historians ponder this question, it is enough to say that Khomeini presided brilliantly over the overthrow of a wounded regime. He was merciless and cunning. His well-advertised piety complemented a prodigious skill in grasping and shaping Iran's complex politics. Most important, he knew how to exploit the feelings of nationalist resentment that characterized his time.

Ruhollah Khomeini — his given name means "inspired of God" — was born to a family of Shi'ite scholars in a village near Tehran in 1902. Shi'ism, a minority sect in Islam, is Iran's official religion. Like his father, he moved from theological studies to a career as an Islamic jurist. Throughout his life, he was acclaimed for the depth of his religious learning.

As a young seminary teacher, Khomeini was no activist. From the 1920s to the 1940s, he watched passively as Reza Shah, a monarch who took Ataturk as his model, promoted secularization and narrowed clerical powers. Similarly, Khomeini was detached from the great crisis of the 1950s in which Reza Shah's son Mohammed Reza Pahlavi turned to America to save himself from demonstrators on Tehran's streets who were clamoring for democratic reform

Khomeini was then the disciple of Iran's pre-eminent cleric, Ayatullah Mohammed Boroujerdi, a defender of the tradition of clerical deference to established power. But in 1962, after Boroujerdi's death, Khomeini revealed his long-hidden wrath and acquired a substantial following as a sharp-tongued antagonist of the Shah's.

Khomeini was clearly at home with populist demagogy. He taunted the Shah for his ties with Israel, warning that the Jews were seeking to take over Iran. He denounced as non-Islamic a bill to grant the vote to women. He called a proposal to permit American servicemen based in Iran to be tried in U.S. military courts "a document for Iran's enslavement." In 1964 he was banished by the Shah to Turkey, then was permitted to relocate in the Shi'ite holy city of An Najaf in Iraq. But the Shah erred in thinking Khomeini would be forgotten. In An Najaf, he received Iranians of every station and sent home tape cassettes of sermons to be peddled in the bazaars. In exile, Khomeini became the acknowledged leader of the opposition.

In An Najaf, Khomeini also shaped a revolutionary doctrine. Shi'ism, historically, demanded of the state only that it keep itself open to clerical guidance. Though relations between clergy and state were often tense, they were rarely belligerent. Khomeini, condemning the Shah's servility to America and his secularism, deviated from accepted tenets to attack the regime's legitimacy, calling for a clerical state, which had no Islamic precedent.

In late 1978 huge street demonstrations calling for the Shah's abdication ignited the government's implosion. Students, the middle class, bazaar merchants, workers, the army — the pillars of society — successively abandoned the regime. The Shah had nowhere to turn for help but to Washington. Yet the more he did, the more isolated he became. In January 1979 he fled to the West. Two weeks later, Khomeini returned home in triumph.

Popularly acclaimed as leader, Khomeini set out to confirm his authority and lay the groundwork for a clerical state. With revolutionary fervor riding high, armed vigilante bands and kangaroo courts made bloody work of the Shah's last partisans. Khomeini canceled an experiment with parliamentarism and ordered an Assembly of Experts to draft an Islamic constitution. Overriding reservations from the Shi'ite hierarchy, the delegates designed a state that Khomeini would command and the clergy would run, enforcing religious law. In November, Khomeini partisans, with anti-American passions still rising, seized the U.S. embassy and held 52 hostages.

Over the remaining decade of his life, Khomeini consolidated his rule. He had thousands killed while stamping out a rebellion of the secular left. He stacked the state bureaucracies with faithful clerics and drenched the schools and the media with his personal doctrines. After purging the military and security services, he rebuilt them to ensure their loyalty to the clerical state.

Khomeini also launched a campaign to "export" — the term was his — the revolution to surrounding Muslim countries. His provocations of Iraq in 1980 helped start a war that lasted eight years, at the cost of a million lives, and that ended only after America intervened to sink several Iranian warships in the Persian Gulf. Iranians asked whether God had revoked his blessing of the revolution. Khomeini described the defeat as "more deadly than taking poison."

To rally his demoralized supporters, he issued the celebrated fatwa condemning to death the writer Salman Rushdie for heresies contained in his novel The Satanic Verses. Though born a Muslim, Rushdie was not a Shi'ite; a British subject, he had no ties to Iran. The fatwa, an audacious claim of authority over Muslims everywhere, was the revolution's ultimate export. Khomeini died a few months later. But the fatwa lived on, a source of bitterness — as he intended it to be — between Iran and the West.

Beside the fatwa, what is Khomeini's legacy? The revolution, no longer at risk, still revels in having repeatedly, with impunity, defied the American Satan. The Islamic state was proof to the faithful — as the Soviet Union was to generations of communists — that the Western system need not be a universal model.

Yet Khomeini rejected a parallel between his doctrines and the fundamentalism propounded by other Muslim dissidents. He never described himself as fundamentalist. He often said that Islam is not for 14 centuries ago in Arabia but for all time.

Since Khomeini's death, the popular appeal of an Islamic state — and of fundamentalism — has surely dimmed. Thinkers still debate and warriors kill, but no country seems prepared to emulate Iran. Perhaps revolutions happen only under majestic leaders, and no one like Khomeini has since appeared.

Iranian Revolutionary: Ayatollah Khomeini   Source :

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Intellectual and change: the effectiveness or illusions?

Intellectual and change: the effectiveness or illusions?
from Amatin emmateen by
Mohammed Mlitan mohammad mlitan
By / Tarek Aelkeziri

(Ideas rule the world)
Has since been fired by "Plato" and saying "ideas lead the world" (Ideas rule the world) is enhanced in many moments of history, most notably from Dan when he repeated his world, surviving the Great Depression: "John Keynes". And self-evident that this argument gives the owners of ideas, and professionals - as fans - to write, their share of pride transcendent, being the people of leadership and change ..... Right or not.
And is a question between the intellectual, political, and whichever is more capable and more effective, a project for the degree of infatuation, have become terms as: the historical responsibility of intellectuals and effective social, and the role of the elite, and the impact of the book in the production of awareness, the role of culture change, the link Revolution intellectual production and creativity ... Became all popular, and to sit by the munificence of the cultured, returned with the pinnacle of pride, the most prominent actor, or the most important in the life of the community and society or the country .. etc.
But is this true?
Does it sound like the changes and transformations in the meeting and politics, owes the ink, paper and printing machines, and then Web sites and blogs??. Eicherh to us as one of what the mechanism by means of which thought to do and leads to change?. Not be the case closer to the legend!!. Harp, and went without any scrutiny and ascertains.
Let us forget the thought, and look for change, as long as it is intended to authenticity, to consider how changes were fact, and how changes or cracked Astenkvt. Certainly we can not only shorthand "in violation", but more importantly is to promote a different vision for the lacuna on the subject, and approach are also different.
o Why did Jesus care to confirm that, "confirming what came before the Torah," continued the Koran confirms and states, tribal society in Mecca and the Arab world as "the religion of your father Abraham is Smakm Muslims by"? Any level of awareness of travel to this letter, which was returned in the change already?.
Still the spread of Christianity and Islam, a matter of consideration and deservedly so. Christianity growing religion on earth, Islam spread faster, to a record unrivaled, are unique phenomena and their impact on the communities in which Chrepetthm, make them, models for change unusual and very useful for research.
o Why did the Islamic conquests stopped in France when the "court of martyrs - 732 m," Islam was leaked to Western Europe, as it did in large parts of Africa and Asia, without wars?. Even the Sultan Selim I decided to go out of Europe, but only Bulgaria, "The Battle of Kosovo - in 1389!". If we know the geographical conditions of the fact that the Muslims in Andalusia, and the length of seven centuries, makes suspension failure in the arrival of Almslemen of the depth of Western Europe, beyond the issue of equipment and Alimadadj and the strictly military aspects. We know the extent of change caused by the introduction of Islam, the culture and meeting everywhere.
o Do the ideas of Voltaire and Rousseau really grounds for the French Revolution? How could being led by Louis XVI to the prison, carrying with him Voltaire wrote? Whether Voltaire means of revolution and change really the time? Or the meaning of the revolution gave him another historic? Voltaire is sent to the Revolution? Or the deployment of revolution is thought Voltaire?.
o Did the call can be successful, "Hassan al-Banna" - Brotherhood - he had not raised the slogan of the Islamic caliphate and restore, as the title most to him?. Succession that did not collapse at the time only a relatively short period, remained absent wound is insulting to the Muslim armies swept the Crusaders and the Franks, their home, has "delayed and provide other"!.
o why the spread of leftist thought a socialist and communist, in the same areas that we inherited later Asahoi Islamist thought? And whispered many similarities for motor and Altotiri, between Leninism and polar "Sayyid Qutb"?
o Why consult a "revolutionary Marxism" in Latin America, perhaps more than anywhere else in the world, and is still rising, albeit in different forms?. At the same time represents the followers of Christian churches in their countries, the largest number in the world, and a sense of Altkadisi, continues unabated. How Marxism and were in keeping the church together, and any sense of the depth of my faith are gaining salvation there?.
If we want to return the content analysis of the previous queries: You can decide - in the case of delivery of its validity - data, which implied, that:
1. That the rationale for its own sake is not enough, there is a deeper level is determined by the attitudes of acceptance and rejection. If the rational that there should be means of advocacy of the prophets is not feasible, or non-productive. Islam and Christianity, two distinct phenomena
2. That there are barriers that look like Baldaimp, closer to the characteristics of communities, as a result of conditions of great depth, and germination as well, dictated by the reality conditions for the game admission and exclusion, regardless of the balance and consistency of return.
3. May be the significance and meaning of the text or the prevailing thought or Mnthomp intellectual and a cultural, quite different connotations for the same thought and SELA in the skies again, and in anti-maybe.
4. Public awareness as a result of the rally, assembly, more than persuasion, do not think that the crowd satisfied but followed, which means that the construction is on the balance of essential within the crowd itself, must have fitted this thought or other, not because this thought was convincing or cogent, according to the logic of the masses and not individuals.
5. Coexistence of opposites in a community or awareness of what, portability and the reality of cultural and civilizational given to them, means that there are similarities deeper, or contradiction is not effective President, but the merits of the other, overlooked consideration IPVPN advance, motives other than the consideration of abstract knowledge.
If logical coherence and argument is self-sufficient, and the varying social acceptance and rejection for the same invitations, ideas and facts, and that the collective agree to Aicod his conviction, but consensus and collusion, how to be thought is driving the change?
At least here we get to the stage to reduce the exaggeration pride luxury for the owners of the pen and thought ... In the cloak and many others ... This if they have a basis Psoha ...
For the rest of the interview ... 

المثقف والتغيير : فعالية أم أوهام ؟

امّـاطين emmateen

Egypt tombs suggest free men built pyramids, not slaves

Egyptian archaeology workers dig tombs in front of the Great 
Pyramid in Giza, Egypt
The tombs were found near Egypt's great pyramids
Tombs discovered near Egypt's great pyramids reinforce the theory they were built by free workers rather than slaves.
The location of the tombs, where workers who built the pyramids of Khufu (Cheops) and Khafre (Chephren) are buried, suggests they were not slaves.
The tombs, made from bricks of dried mud, date back 4,500 years.
They are the first to be discovered since the first such workers' tombs were found in 1990.
"These tombs were built beside the king's pyramid, which indicates these people were not by any means slaves," Zahi Hawass, the chief archaeologist heading the Egyptian excavation team, said in a statement.
"If they were slaves, they would not have been able to build their tombs beside their king's."
Evidence from the site indicated the approximately 10,000 workers who built the pyramids had eaten 21 cattle and 23 sheep sent to them daily from farms in the Delta and Upper Egypt, said Dr Hawass.
This would suggest the farmers who sent the animals were not paying their taxes to the Egyptian government, but were sharing in one of Egypt's national projects, he added.
The workers were employed for three-month stints, and the tombs, which date from the 4th and 5th Dynasties (2649-2374 BC), were for those who died during construction.
The authorities have long fought what they call the "myth" of slaves building the pyramids, saying it undermines the skill involved in their construction, and the sophistication of ancient Egypt's civilisation

Source : 
BBC News - Egypt tombs suggest free men built pyramids, not slaves

Thursday, April 29, 2010

Co-Enzyme Q10: A Vital Energy-Boosting, Health Promoting Nutrient

This valuable nutrient is a powerful antioxidant that has many essential roles in the body. It is vital for providing energy to cells, promoting cell growth and protecting cells from damage. It has benefits for heart health, protects against degenerative diseases, and promotes better health in general, especially for older people.

Co-enzyme Q10, also called CoQ10 or ubiquinone, is a fat soluble compound that is produced naturally in the body. It is ubiquitous, meaning it is found everywhere. Co-enzyme Q10 is best known for its vital function in the production of energy inside cells. It is en essential part of the mitochondria, tiny organs found in cells, which take fat and other substances and convert them into usable energy. This process always requires co-enzyme Q10, in fact it is essential for 90% of cellular energy production.

The heart, skeletal muscle, liver and lungs all use large amounts of energy and therefore co-enzyme Q10 is particularly concentrated in these tissues. Smaller amounts are centered in the brain, kidneys, and intestines, and the rest is in general circulation throughout the body for use as needed.

Co-enzyme Q10 is used to promote cell growth, protect cells from damage and is important in the fight against ageing. This is why it is often listed as an ingredient in anti-ageing creams.

Co-enzyme Q10 also plays a critical role in maintaining the body's supply of Vitamin E. When Vitamin E is 'used up' in its role as an antioxidant protector of cell membranes, coenzyme Q can 'recharge' it, and restore its antioxidant capability.

Numerous studies into co-enzyme Q10 have found that it has benefits for cardiovascular health, including helping heart failure and other degenerative heart diseases in which the heart muscle needs protection from oxygen damage, like angina, arrhythmia and hypertension.

Co-Enzyme Q10 Deficiency

A number of factors including age, illness, cholesterol-lowering drugs and poor nutrition can all decrease the body's ability to produce its own co-enzyme Q10.

A deficiency in this nutrient results in less cellular energy and diminished protection against oxidative stress, which can lead to the production of free radicals that damage proteins, fats and DNA, allowing degenerative diseases to develop.

Studies have reported dramatic decreases in CoQ10 levels and increased oxidative stress associated with the aging process and with many age-related conditions. Healthy people in their 20s readily produce all the CoQ10 they can use, but this ability becomes hindered as years go by through metabolic demands and oxidative stress.

Therefore receiving adequate supplies of CoQ10 is especially important for middle-aged people for supporting and maintaining cardiovascular, neurological and liver health, as well as better overall health. Co-enzyme Q10 is also a powerful antioxidant, so it also defends against oxidative stress and age-related conditions.

Sources of Co-Enzyme Q10

The richest food sources of co-enzyme Q10 are meat, poultry and fish, especially organ meat. Other good sources include soya bean and canola oils, nuts and seeds. There are also small traces found in fruit, vegetables, eggs and dairy products.

Co-enzyme Q10 is also available in supplement form, as ubiquinone or the reduced form of the compound, ubiquinol, a form that has found to be more easily absorbed into the bloodstream. Co-enzyme Q10 is fat soluble, so supplements should always be taken with some type of dietary fat.

 Co-Enzyme Q10: A Vital Energy-Boosting, Health Promoting Nutrient
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This is for you, Esell.

mood: wide awake
craving: a nice hot white chocolate

Jummah Mubarak and

Salam Alikom to my Muslim Readers and Hola to my non-Muslim readers and followers.

I threw a party a couple days ago for one of my most special friends/sisters. She is one of the most amazing women I ever met. She stole my heart and many others hearts.  She is on her way to start here new amazing life. We love you Essel.

I wanna share some of the dishes we had.

Get ready to drool.


Grape vine leaves stuffed with rice and meat

Fried chicken

Chicken biryani 



cake balls

Tuna cakes

chicken casear salad

I don't know what they call this. But, it's good. A salad with egg plant and parsley, chickpeas and pine nuts.

Lasagna with the chicken biryani

Read  more  This is for you, Esell.
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When the Wife is unhappy with her Husband

by Dr. Ahmad Shafaat (1984)

 Qur'an 4:34 (Surah Nisa, aya't 4) gives some guidance as to how to deal with marriage difficulties when husbands feel that their wives are being deliberately nasty to them. The Holy Qur'an also gives guidance for cases when it is the wife who thinks that she is being mistreated and feels unhappy about it.
In this connection it must, first of all, be clearly understood by all Muslims that the Holy Qur'an unequivocally prohibits keeping women in wedlock against their will. In Surah al-Baqarah, verse 231, it is said:
"And do not retain them (i.e. women) in wedlock against their will in order to hurt them. He who does such a thing indeed sins against himself. And do not take the signs of God lightly..."
And in Surah an-Nisa verse 19 we read:
"O YOU who have attained to faith! It is not lawful for you to [try to] become heirs of your wives [by holding onto them] against their will."
These verses appear in some particular contexts but they clearly contain the principle (also found in Hadith) that women can be brought into the marriage relationship and kept in that relationship only if they want to do so. In some cultures, including parts of the Muslim world, women are sometimes beaten by their relatives into marrying men of the relatives' own choice or beaten to stay in the marriage bond. Those who do that commit a sin and unless forgiven by the women concerned will be punished by hell-fire in the hereafter.
It is true, as we have seen in another article, that husbands can lightly beat their wives when they show prolonged and deliberately nasty behaviour but such beating can be done only when the intention to stay in the marriage bond is intact on the part of both the husband and the wife. The moment the wife makes up her mind that she does not wish to remain in the marriage bond and she clearly expresses this decision on her part, the husband ceases to have any justification in the sight of God to beat her.
It is not only by physical force that women are sometimes kept in marriage against their will. More often it is social or economic pressures that are used, consciously or unconsciously, to keep them tied in the unwanted relationship. In Surah an-Nisa' the Book of God combats such social and economic pressures:
"If a woman fears ill-treatment (mushuz) or indifference (i'radh) from her husband, it is not wrong if (at her initiative) the two set things peacefully to right between themselves; for, peace is best, and selfishness is ever present in human souls. But if you do good and are conscious of Him, behold, God is aware of all that you do... If the two break up, God provides everyone out of His abundance, for God is resourceful, wise." (4:128-130)
In many cultures, including the Muslim culture, it is considered taboo on the part of a woman, especially if she is of "noble" (sharif) descent, to express unhappiness with marriage and to try to do something about it (except in cases of extreme cruelty on the part of the husband). This type of attitude is part of the social pressure which is used to keep women suppressed. The Qur'an says that if a woman feels that her husband is too indifferent to her, i.e. does not give enough love to her or mistreats her and she is therefore unhappy, there is nothing wrong if she initiates steps to change the situation. It should be noted that whenever the Qur'an says "there is nothing wrong" or "it is not wrong" (la junaha), it means to fight certain social taboos and established psychological attitudes. In the above passage it is fighting the attitude which expects women to continue in the marriage bond as the husbands keep them regardless of whether the wife is reasonably happy or not.
The first step that a woman should take to change her marriage situation, if she is unhappy with it, is, of course, to "talk it out" with her husband. This may lead to one of two things: a greater understanding between the two resulting in a satisfactory change in the husband's attitude or a mutual decision to dissolve the marriage bond (with the wife possibly returning par of the dowry (2:229)). Such peaceful settling of matters is beautifully encouraged in the words
"peace is best, and selfishness is ever present in human soul. But if you do good and are conscious of God, behold, God is aware of all that you do."
Selfishness is accepted here as an inevitable condition of the human soul, so we are not expected to altogether get rid of it. What we are expected to do is to balance our selfishness with God consciousness and consideration for others. This means that we should pursue our self-interests within the limits set by God for our own good and also do something for others instead of being all the time concerned with ourselves. It is in such a spirit that the husband and wife should discuss their marriage difficulties. Both have the right to expect happiness from the marriage relationship but each of them should seek happiness with consciousness of God and some concern for the happiness of the other partner in marriage. If the husband is not inclined to discuss things in this spirit and continues to mistreat the wife, then the wife can go to an Islamic court which must then impose a settlement on the husband on just terms. This is because it is the duty of Islamic courts to enforce the law of God and deal with all forms of zulm (injustice).
The Holy Qur'an wishes to make it socially acceptable for a wife to seek a change in her marriage situation if she feels that her husband mistreats her or is indifferent to her. But social acceptability alone is not enough; for, as noted earlier, tied with social taboos are economic considerations that often pressure the woman to accept her unhappy marriage situation. The Qur'an says that this should not be the case. It reminds all the concerned persons - the wife, the husband and relatives that:
"God provides everyone out of His abundance, for God is resourceful, wise" (4:130)
If all attempts on the part of the wife to establish a reasonably happy and dignified relationship with her husband fail and breakup of the marriage is the only option, then this option should not be rejected only for economic reasons. Let the wife and her relatives trust in God who is the real provider of all. Marriage should be viewed primarily as a love relationship (30:21) and not as an economic relationship. The reminder that God is the provider of all is also meant for the husband. It tells him that he should not be too stingily and try to get back every penny that he might have spent on the wife but rather settle on equitable, if not generous, terms. God, who provided him all that he spent on his wife, may provide him yet more out of His infinite abundance.
It is instructive to note a couple of differences between the passage considered above and verse 34 of the same Surah an-Nisa' dealing with the case when it is the husband who is unhappy with the wife. In the latter case it is simply said: "If you (i.e. husbands) part" whereas in the above passage it is said "If a woman fears nushuz or i'radh on her husbands part." The addition of i'radh meaning turning away or becoming indifferent in case of a husband and its omission in the case of a wife is significant. This is a recognition that in love and sex relationship man's role is a more active one in the sense that he is the one who makes most of the first moves [Anjum Jaleel's Comments: Is it also true in case of the Western women?] and therefore as a rule he alone can do i'radh: she can, as a rule, only refuse to respond (which if done willfully and too often would come under nushuz and would be dealt with as such).
Another difference between the two cases is that when the husband fears nushuz on the part of the wife he can, after due admonition and talking, separate the wife in bed and then lightly beat her while such measures are not suggested to the wife if she is the one who fears nushuz or i'drah from the husband. This is, of course, not because the Qur'an sees anything wrong in principle with the wife separating herself in bed from the ill-treating husband or even beating him. The reason rather is that the Qur'an recognizes the well-observed fact that as a rule women are physically weaker than men and therefore it would be difficult for her to implement such measures against the husband. Unlike the sentimental feminists, the Qur'an is wise enough and realistic enough to first admit that in general women are indeed physically weaker than men and then to realize that it would be totally unhelpful to ask a weaker partner to use forceful methods against a stronger one, especially if that stronger partner is already mistreating her.
But this does not mean that Islam leaves women at the mercy of their husbands. If despite being a Muslim a husband fails to respect the principles outlined in the Qur'an and instead of peacefully settling matters with the wife shows neither the inclination to treat her as a husband should treat a wife nor lets her go in a maruf (just and public) way, then it is the collective duty of the Muslim society to step in and, through a suitable legal system, enforce the law of God by imposing a settlement on the husband on terms judged equitable by an impartial court. It is regrettable that Muslim societies have not yet evolved such a suitable legal system to give women adequate protection against their stronger marriage partners should these stronger partners abandon love and tenderness and turn nasty.

First published in Al-Ummah, Montreal, Canada in 1984. Copyright, Dr. Ahmad Shafaat. The article may be reproduced for Da'wah purpose with proper references.

The Unhappy Wife   Source :

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Wednesday, April 28, 2010

Traveling in a different way

This is my comment on Traveling in a different way. In the birthday of Mr Paulo Coelho, Thanks Mr P Coelho for guiding us.

1] Avoid museums: 
A new Foreign City is a big museum for me. So I would not jail myself in a small museum while I have the large one.

2] Frequent bars: 
One cannot judge the beauty of a path merely by looking at its entrance.

I do agree regarding the bar as a place of meeting. But in our countries, we have casinos, cafeteria,...many places for this meeting with no alcoholic drink.

3] Be open and forward: The best tourist guide is someone who lives there, knows everything, but doesn't work at a travel agency.

I do not work in a travel agency.

I know something. Can I be your guide?

If you visit Egypt again, you will find 80 million guides welcoming you especially in this holy month. Is it ok?

4] Try and travel alone:

Alone till now, but I prefer to have someone to encourage me during travel. I am lazy.

5] Don't compare:

I did this comparison in some Arab cities then stopped. Every city has its own personality. For sure no city resembles the other. I enjoyed the new different taste of each place I visit . I forget the differences - than my own country- in economic and demographic states.

6] Understand that everyone understands you:

You reminds me with a nice time with friend. We had a new language based on actions, reactions. We were building a new meaning of the sentences.

7] Don't buy much:

Do not say this for any female partner. Take care, they will do the reverse.

8] Don't try and see the world in a month:

OK. Who will pay? Dad or me?

9] A journey is an adventure:

Go to the Sistine Chapel, but also get lost in the streets, wander down alleyways, feel free to look for something, without knowing what it is. I swear you will find it and that it will change your life.
I would try this adventure.

Finally, Let us go to a new place...... and do the 9 advices listed before.

Now, I would like to travel to.....whatever the place by these advices. I would lie to search my peace of mind.
It may be a new pilgrimage visit. To be in a private holy place and join people who coming only for God. It may be to an Arab county to explore and write, and may be to interact with their culture provided there is democracy. Or again our – me and Isaac- previous precious dream an African place. Or nasty dream to travel to a civilized country to continue my MD. Who knows what is coming!
Just to travel.

Read more:
Under Creative Commons License: Attribution

Picture: Egypt, Sinai,Moses Mountain,.... where God spoke to Moses.
Source: From Time online.

How Marx turned Muslim

Not ancient, but modern: John Gray argues that Islamist militants have Western rootsThe Independent, 27 July 2002

    Some years ago -- just over a dozen, to be exact -- there was a good deal of talk about the collision of East and West. In the media and academy, the Cold War was routinely described as a clash between western liberal democracy and something else (Russian despotism, perhaps) that was definitely not western. In fact, the communist system from Lenin to Gorbachev was one of several attempts to turn Russia into a western society that the country had experienced since Peter the Great.

    Soviet Marxism did not spring from an Orthodox monastery. It was one of the finest flowers of the European Enlightenment. Equally, the USSR was nothing if not an Enlightenment regime. The Soviet state was the vehicle of a westernising project from start to finish. The Cold War was a family quarrel among western ideologies, in which rival versions of political universalism struggled for hegemony.

    Today, we are watching a rerun of that uncomprehending struggle. Of course, much has changed. Unlike communism, political Islam does not purport to be secular. For that reason alone, it is a puzzle for the many who still hold to the atavistic 19th-century faith that secularisation is the wave of the future. But the view that something called "the West" is under attack from an alien enemy is as mistaken now as it was in the Cold War.

    Islamic fundamentalism is not an indigenous growth. It is an exotic hybrid, bred from the encounter of sections of the Islamic intelligentsia with radical western ideologies. In A Fury for God, Malise Ruthven shows that Sayyid Qutb, an Egyptian executed after imprisonment in 1966 and arguably the most influential ideologue of radical Islam, incorporated many elements derived from European ideology into his thinking. For example, the idea of a revolutionary vanguard of militant believers does not have an Islamic pedigree. It is "a concept imported from Europe, through a lineage that stretches back to the Jacobins, through the Bolsheviks and latter-day Marxist guerrillas such as the Baader-Meinhof gang".

    In a brilliantly illuminating and arrestingly readable analysis, Ruthven demonstrates the close affinities between radical Islamist thought and the vanguard of modernist and postmodern thinking in the West. The inspiration for Qutb's thought is not so much the Koran, but the current of western philosophy embodied in thinkers such as Nietzsche, Kierkegaard and Heidegger. Qutb's thought -- the blueprint for all subsequent radical Islamist political theology -- is as much a response to 20th-century Europe's experience of "the death of God" as to anything in the Islamic tradition. Qutbism is in no way traditional. Like all fundamentalist ideology, it is unmistakeably modern.

    Political Islam emerged partly from an encounter with western thought, but also from revulsion against the regimes founded in Egypt and elsewhere in the aftermath of European colonialism. In Jihad, Gilles Keppel argues al-Qa'ida turned to global terrorism because, like fundamentalist groups in other countries, it has failed to achieve its revolutionary goals on home territory. In a magisterial study of the rise and decline of political Islam, Keppel maintains that Islamist movements have never gained sufficient support to produce a sustainable alternative to democracy. He argues compellingly that the failed Khomeinist revolution in Iran gained much early support from western-educated Marxists "projecting the messianic expectations of communists and Third World Peoples on to revolutionary Shiism".

    The aspirations of these westernising radicals were defeated when Khomeini set about constructing a theocratic regime. That regime proved highly repressive, but -- if we credit recent reports of pro-western demonstrations -- it failed to eradicate the yearning for a more pluralist government.

    The political failures of radical Islam in Iran and elsewhere leads Keppel to conclude that "the Islamist movement will have much difficulty in reversing its trail of decline". Here he may be optimistic. As he notes in his analysis of the Saudi regime, a major source of Islamist strength comes from the growing numbers of dislocated young men in the Gulf. The Gulf States are rentier economies, dependent on a single depleting resource to sustain exploding populations. Fuelled by an insoluble Malthusian dilemma, Islamist movements may well gain enough momentum to overturn pro-western regimes. The likely outcome is chronic instability for the region.

    In the first and last chapters of The Clash of Fundamentalisms, a hastily assembled collection of autobiographical vignettes and commentaries on Islamic themes, Tariq Ali writes that he is not a believer. The veteran leftist need not be taken literally. What he means is that he has rejected Islam for another faith: a rather crude version of Enlightenment humanism.

    The Clash of Fundamentalisms is well worth reading, if only because it shows that the harshest critics of fundamentalism are often exponents of a rival fundamentalism. Tariq Ali performs a valuable service by reminding us that Islam was once a tolerant and pluralist religion, more intellectually advanced than anything Christendom had to offer. Ironically, though, he seems to pine not for the complex culture that Islam once animated, but for that monument to Enlightenment fundamentalism, the former Soviet Union.

    Here Ali unwittingly testifies to an important truth. A common error of western commentators who seek to interpret Islamism sympathetically is to view it as a form of localised resistance to globalisation. In fact, Islamism is also a universalist political project. Along with neo-liberals and Marxists, Islamists are participants in a dispute about how the world as whole is to be governed. None is ready to entertain the possibility that it should always contain a diversity of regimes. On this point, they differ from "non-western" traditions of thinking in India, China and Japan, which are much more restrained in making universal claims.

    In their unshakeable faith that one way of living is best for all humankind, the chief protagonists in the dispute about political Islam belong to a way of thinking that is quintessentially western. As in Cold War times, we are led to believe we are locked in a clash of civilisations: "the West" against the rest. In truth, the ideologues of political Islam are western voices, no less than Marx or Hayek. The struggle with radical Islam is yet another western family quarrel.

    John Gray's 'Straw Dogs: Thoughts on Humans and Other Animals' was published by Granta in autumn 2002. 

How Marx turned MuslimSource :

Dharul-uloom, Deoband fatwa against Moulood.

Dharul-uloom, Deoband fatwa against Moulood.


Tuesday, April 27, 2010

WHO Deserves MORE?

                           The India cricket team bus

Now lets have a look our commandos had after their 60 hr sleepless battle!!!

The Black Cat (NSG) commando bus after operation at TAJ .

What a shame and disgrace to every citizen of India that the elite NSG Force was transported into ordinary BEST buses,
whereas our cricketers are transported into state of the art
luxury buses, these Jawans lay down their lives to protect every
Indian and these cricketers get paid even if they lose a match,
we worship these cricketers and forget the martyrdom of these brave Jawans.

The Jawans should be paid the salaries of the cricketers
and the cricketers should be paid the salaries of the Jawans.
Huh... This is
our India....
Please be a human being and forward this to everyone u know.
Please forward to as many as you can , in the hope it reaches to someone who can make a difference.

Do not worry about those who have come thru boats...
Our forces can easily defeat them.
WORRY about those who have come thru votes....
Those are our REAL ENEMIES.. ,

Guys lets utilize our votes sensibly , that's the least we can do.
Pass it on if u r hurt too so we can spread d msg of logical voting.
Jai Hind.
A Hurt Indian.......

nactivity Increases Headache Risk

 People who are less active may have a higher risk of developing frequent headaches, results from a large study suggest. The findings were based on a survey of more than 68000 adults living in Norway, and found that of those who never exercised, 14% were more likely to develop non-migraine headaches over an 11 year period.

Furthermore, people who were already suffering from any form of frequent headache were at greater risk of being physically inactive. These findings suggest that a lack of exercise may be a risk factor for developing non-migraine headaches - and that exercise is a challenge for people already suffering from any form of head pain.

Lead researcher Emma Varkey of Cephalea headache Centre in Gothenburg, Sweden said it's not clear why a sedentary lifestyle might contribute to headaches, but the findings suggest that protection from headaches could potentially be another reason for people to stay active. Varkey and her colleagues report in the medical journal Cephalalgia.

"The study indicates that people with headache might need help (or) advice to increase their level of activity," she noted. There are, however, still questions about the types of exercise that are best for people with frequent headaches, according to Varkey.

Exercise usually does not worsen common, tension-type headaches, she noted, but for some migraineexercise regimen designed to boost migraine patients' fitness without worsening their condition. sufferers, vigorous activity can trigger episodes of head pain. Varkey added her researcher group will soon publish a study looking at an

(Adapted from article on Reuters Health)

Source :          Inactivity Increases Headache Risk

Racism has no place among Muslims

Photo source.

As Salamu Alaykoum dear brothers and sisters!

My inspiration for this post came from recent events that have distressed me very much. It is only through personal experience that one can truly understand the emotional burden of racism.

Racism was highly dominant at the time of our beloved prophet Muhammad (صلى الله عليه وسلم). The Quraysh considered themselves and Arabs in general superior to all humankind. Muhammad (صلى الله عليه وسلم) delivered the message that Arabs neither have more authority nor superiority over non-Arabs:

يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ
     O mankind! Lo! We have created you from male and female, and have made you nations and tribes that ye may know one another. Lo! the noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware. (Holy Quran, 49:13)

So, does it really matter what the colour of our skin is, or where we are from? Are we not all slaves of Allah (swt)?

We all need to establish, in our hearts and minds, the fact that superiority is neither by birth nor colour nor blood, but by God-fearing, righteousness and love.


Source :      Racism has no place among Muslims


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