“Tired of what?”
“Of all these people judging me.”
“Who judged you?”
“Like that woman, every time I sit with her, she tells me to wear hijab.”
“Oh, hijab and music! The mother of all topics!”
“Yeah! I listen to music without hijab.haha!”
“Maybe she was just giving you advice.”
“I don’t need her advice. I know my religion. Can’t she mind her own business?”
“Maybe you misunderstood. She was just being nice.”
“Keeping out of my business, that would be nice…”
“But it’s her duty to encourage you do to good.”
“Trust me. That was no encouragement. And what do you mean ‘good’ ?”
“Well, wearing hijab, that would be a good thing to do.”
“Says who?”
“It’s in the Qur’an, isn’t it?”
“Yes. She did quote me something.”
“She said Surah Nur, and other places of the Qur’an.”
“Yes, but it’s not a big sin anyway. Helping people and praying is more important.”
“True. But big things start with small things.”
“That’s a good point, but what you wear is not important. What’s important is to have a good healthy heart.”
“What you wear is not important?“
“That’s what I said.”
“Then why do you spend an hour every morning fixing up?”
“What do you mean?”
“You spend money on cosmetics, not to mention all the time you spend on fixing your hair and low-carb dieting.”
“So?”
“So, your appearance IS important.”
“No. I said wearing hijab is not an important thing in religion.”
“If it’s not an important thing in religion, why is it mentioned in the Noble Qur’an?”
“You know I can’t follow all that’s in Qur’an.”
“You mean God tells you something to do, you disobey and then it’s OK?”
“Yes. God is forgiving.”
“God is forgiving to those who repent and do not repeat their mistakes.”
“Says who?”
“Says the same book that tells you to cover.”
“But I don’t like hijab, it limits my freedom.”
“But the lotions, lipsticks, mascara and other cosmetics set you free?!
What’s your definition of freedom anyway?”
“Freedom is in doing whatever you like to do.”
“No. Freedom is in doing the right thing, not in doing whatever we wish to do.”
“Look! I’ve seen so many people who don’t wear hijab and are nice people, and so many who wear hijab and are bad people.”
“So what? There are people who are nice to you but are alcoholic. Should we all be alcoholics? You made a stupid point.”
“I don’t want to be an extremist or a fanatic. I’m OK the way I am without hijab.”
“Then you are a secular fanatic. An extremist in disobeying God.”
“You don’t get it, if I wear hijab, who would marry me?!”
“So all these people with hijab never get married?!”
“Okay! What if I get married and my husband doesn’t l i ke it? And wants me to remove it?”
“What if your husband wants you to go out with him on a bank robbery?!”
“That’s irrelevant, bank robbery is a crime.”
“Disobeying your Creator is not a crime?”
“But then who would hire me?”
“A company that respects people for who they are.”
“Not after 9-11″
“Yes. After 9-11. Don’t you know about Hanan who just got into med school? And the other one, what was her name, the girl who always wore a white hijab…ummm…”
“Yasmeen?”
“Yes. Yasmeen. She just finished her MBA and is now interning for GE.”
“Why do you reduce religion to a piece of cloth anyway?”
“Why do you reduce womanhood to high heals and lipstick colors?”
“You didn’t answer my question.”
“In fact, I did. Hijab is not just a piece of cloth. It is obeying God in a difficult environment. It is courage, faith in action, and true womanhood. But your short sleeves, tight pants.”
“That’s called ‘fashion’, you live in a cave or something? First of all, hijab was founded by men who wanted to control women.”
“Really? I did not know men could control women by hijab.”
“Yes. That’s what it is.”
“What about the women who fight their husbands to wear hijab? And women in France who are forced to remove their hijab by men? What do you say about that?”
“Well, that’s different.”
“What difference? The woman who asked you to wear hijab.she was a woman, right?”
“Right, but.”
“But fashions that are designed and promoted by male-dominated corporations, set you free? Men have no control on exposing women and using them as a commodity?! Give me a break!”
“Wait, let me finish, I was saying.”
“Saying what? You think that men control women by hijab?”
“Yes.”
“Specifically how?”
“By telling women how and what to wear, dummy!”
“Doesn’t TV, magazines and movies tell you what to wear, and how to be ‘attractive’?”
“Of course, it’s fashion.”
“Isn’t that control? Pressuring you to wear what they want you to wear?”
Silence
“Not just controlling you, but also controlling the market.”
“What do you mean?”
“I mean, you are told to look skinny and anorexic like that woman on the cover of the magazine, by men who design those magazines and sell those products.”
“I don’t get it. What does hijab have to do with products.”
“It has everything to do with that. Don’t you see? Hijab is a threat to consumerism, women who spend billions of dollars to look skinny and live by standards of fashion designed by men.and then here is Islam, saying trash all that nonsense and focus on your soul, not on your looks, and do not worry what men think of your looks.”
“Like I don’t have to buy hijab? Isn’t hijab a product?”
“Yes, it is. It is a product that sets you free from male-dominated consumer ism .”
“Stop lecturing me! I WILL NOT WEAR HIJAB! It is awkward, outdated, and totally not suitable for this society … Moreover, I am only 20 and too young to wear hijab!”
“Fine. Say that to your Lord, when you face Him on Judgment Day.”
“Fine.”
“Fine.”
Silence
“Shut up and I don’t want to hear more about hijab niqab schmijab… !”
Silence.
She stared at the mirror, tired of arguing with herself all this time. Successful enough, she managed to shut the voices in her head, with her own opinions triumphant in victory on the matter, and a final modern decision accepted by the society, rejected by the Faith:
Yes to curls or blowed dried hair, no to hijab
Wednesday, 9 January 2013
Sunday, 30 December 2012
Experience Vista !
On January 30,2007, It was released worldwide to the general public, and was made available for purchase and downloading from Microsoft's Website.The release of Windows Vista comes more than five years after the introduction of its processed Windows XP.
Elegant Windows Aero Desktop Experiences corroborate and share documents.
Some Snaps of Windows Vista
Windows Explorer in Vista
Windows Media Player 11
Windows Update with Ultimate Extras
Screenshot of Main
Visual Effects
Vista Mobility Centre
Saturday, 29 December 2012
The Taj Mahal
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The Taj Mahal was built under the patronage of Shah Jahan in the loving memory of his wife.The 1983 UNESCO inscription praises the Taj Mahal as 'A Masterpiece of Human Creative Genius'.Built in the 17th Century, The Taj Mahal is one of the best-known landmarks of Mughal architecture.
Situated in Agra,India
A Short Poem on Taj Mahal
Said the king all broken-hearted
For his loved and loving wife,
"Since God willed that we should be parted
By the woe of human life,
Lest the world should e'er forget her
This good wife so dear to me,
In a fair tomb I will set her,
So that she remembered be."
And the King all-broken hearted
Sought for workmen full of skill
Who would raise of her,departed
A fair bomb, with the brain and will.
And the built it white and shining,
Flawless, matchless in its grace,
While the king in sorrow pining,
Saw it raised in its place.
Saw it through has bitter grieving
Never less but ever new,
For no comfort e'er receiving
In his sorrow aged he grew;
Till his eyes grown dim with weeping,
Closed for ever on this life,
And they laid him there fast sleeping
By his loved and loving wife.
But the Taj, the tale still telling
Stands in Agra city great,
White and Shinning, all excelling
In its beauty and its state
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Wednesday, 26 December 2012
The JuDo HisTory !
The Famous One's Of JUDO
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It is referred to as the “gentle way,” but to watch the world renowned ‘sport’ of Judo in action would make anyone insist that ‘gentleness’ is a very distance relative. Developed by Jigoro Kano, who in 1882 opened the Kodokan in Japan to teach and further the art of Judo, this relatively ‘new,’ in martial arts years, form of fighting has survived many a fad and thrives today. Most of the common man’s exposure to Judo has been in the cinema and the Olympic games, which first became a formal competition event in the 1964 games in Tokyo. But for what most see, there is much more that lies beneath. Training in Judo creates building blocks to success, and teaches fundamentals to live by and ultimately a way of life to embrace. It not only mirrors life, but also prepares us for it.
Contrary to popular belief, Judo is not just a sport, but a complete martial art form, a defensive and offensive system, which links the mental, spiritual and physical aspects and adheres them to the artist. A distinct connection between these three aspects is what makes Judo more than just the ‘sport’ we often see, but a genuine combative martial art coupled with a spiritual journey. Segmented and classified into three primary groups of techniques: Nage Waza (Throwing), Katame Waza (Grappling) and Atemi Waza (Striking), which is only used in self defense applications, Judo addresses training in a well structured manner. Body control (Taisabaki) and foot movement (Shintai) are also essentials built into the system along with setting up your opponent (Tsukuri) with efficient application of technique (Kake). This purest combination of means is what Judo strives to be. Through vigorous training and astute discipline, one can not only achieve great fighting skills, but also in turn gain an enormous amount of self-awareness, confidence and respect for oneself. It is an everyday art form that lives and breaths in everyone who is touched by it. Judo in its purest form transcends the ‘sport’ aspect that has at times over shadowed the martial art itself. Although the competition facet has grown to be the main cog for today’s practitioner (Judo ka), they must never lose sight of the art, its origin or ideals. In the competition ring, the Judo ka is strapped with rules that in real life situations are considered limitations. The tournament is a competitive platform that teaches the student strategy, efficiency, strengths and weaknesses and what total commitment really means. Simply put, it’s a chess match. Though at times, the competition ring can be a reflection of what adversity may lie before us in our everyday life and teaches us how to overcome obstacles that seem insurmountable and how to tame our very own ego that can sometimes hinder us. Though advantageous at times, competition can be a pitfall if one is not careful. The pitfall being a false sense of martial truth, which can make a practitioner unbalanced and mislead him down a deceptive path of security. Win, lose or draw, competition is not real combat. It’s intense, tough, and scary at times, but it is clearly not the street nor is it a life or death situation. It is a place to learn, test skills and develop insight to self. Competition should be used as a training ground, a tool. It is here where character should be developed. As one embarks on the journey of tournament competition, he or she will face not only an opponent on the opposite side of the ring, but also opposition, conflict and at times uncertainty from within. This is where inner strength and fortitude hatches, where training in the spirit of those who have walked this conduit of knowledge before us inspires, and where art becomes practical and applicable. It is a training ground where winning and losing makes us better people. It should not disillusion, it should enhance. The ring symbolizes what we allow or needed it to be. We are not to live for the tournament, but rather prosper through it. Judo with all its high impact throwing techniques and submissions is based on concepts far beyond the average individuals comprehension. It is here where Jigoro Kano separated himself from the norm and taught us to yield to strength, blend with ones opponent, to redirect and feel energy and subdue with maximum efficiency. Note that the intent or motivation of an attack, throw or a submission technique is not to cause damage to the opponent, but to control. This principal of control comes from many a spiritual man who has realized that in order to defeat what lies before you, you must first open yourself to oneself and examine your own inner mechanism with consistent honesty and reverence. Judo can show us that perspective is an important element that should be included in ones training. Many believe that by just drilling, one can learn how to throw, but nothing can be further from the truth. One can also better his skills through visualizing, seeking out dynamic principals and the science of Judo or by repeatedly being on the receiving end of a throw, submission hold or choke. The art of Judo teaches us about ‘intent’ and ‘balance’ which are aspects often overlooked. These concepts are a direct reflection of who we are as people and Judo ka, and why we train. It should never be our ‘intent’ to harm an opponent, be it in the street or in competition, but to off balance, subdue, control and ultimately retain our safety. One of the advantages of Judo is the “hands on” sensitivity and energy transfer. Translated or basically defined, ‘grip fighting’ (kumikata). Judo allows us to place our hands on an opponent thus getting the sensation of ‘intent’ if we permit ourselves to feel it. Keeping the mind free and the spirit positive allows us a positive energy transfer and opens us up to ‘actual intent.’ Sensing an adversary’s ‘intent’ is essential to any martial artist and will help him develop that ‘third eye,’ so to speak. This sense can be nurtured through self-evaluation in the spirit of honesty. One must review the path he has chosen and in the true light of Judo and the code of Bushido decode the reason for his practice. The term ‘balance’ is often used in Judo. In randori (free practice) or sparring to the naked eye, the practitioner’s objective is to off balance his or her opponent and throw him cleanly off his feet. The term ‘break or off balance’ (kuzushi) is not only a physical reference, but also a state of mind. While gripping an opponent, the Judo ka must not only assess intent, and the physical aspects of combat, but also the mental factors. In a contest as in life, mental off balancing can cause an opponent to react negatively, pause, or question his position and intent thereby neutralizing defenses or delaying his attack. The result is often an opponent being tossed through the air or submitted. Sacrifice and commitment are two key elements that educate and help any practitioner achieve the goals they may have thought were unattainable. Judo requires the sacrifice of ones body to the art, and to their partner that they practice with on a daily basis. Through drilling with a partner, one learns to sacrifice his body by being thrown so that the thrower (tori) can try to perfect his skills. This allows the one being thrown (uke) to work on his break falling, breathing, relaxation and concentration techniques while trying to prevent the fear of being thrown to seep into his consciousness. Commitment to the art, and the betterment of the physical and mental self as well as the actual techniques, teaches one that ‘half way’ is never the ‘true way.’ Being committed to your art through regular practice is what makes one grow beyond his dreams and is what makes dreams into reality. Though the ‘sport’ of Judo is alive and well in the hearts of many worldwide, it is only a mere portion of the art itself. The totality of Judo in all its glory, not only trains an individual for tournaments and actual combat situations, but also for the trials life has in store. The road is long and well traveled with a myriad of rewards that can only be obtained through diligent practice and respect for oneself, the art and the world that he or she inhabits. The ‘true’ art of judo is a carefully structured and ever evolving form that is a lethal mixture of principals, theory, concepts, practice and for anyone who has ever graced the mat, it is where magic happens.
Contrary to popular belief, Judo is not just a sport, but a complete martial art form, a defensive and offensive system, which links the mental, spiritual and physical aspects and adheres them to the artist. A distinct connection between these three aspects is what makes Judo more than just the ‘sport’ we often see, but a genuine combative martial art coupled with a spiritual journey. Segmented and classified into three primary groups of techniques: Nage Waza (Throwing), Katame Waza (Grappling) and Atemi Waza (Striking), which is only used in self defense applications, Judo addresses training in a well structured manner. Body control (Taisabaki) and foot movement (Shintai) are also essentials built into the system along with setting up your opponent (Tsukuri) with efficient application of technique (Kake). This purest combination of means is what Judo strives to be. Through vigorous training and astute discipline, one can not only achieve great fighting skills, but also in turn gain an enormous amount of self-awareness, confidence and respect for oneself. It is an everyday art form that lives and breaths in everyone who is touched by it. Judo in its purest form transcends the ‘sport’ aspect that has at times over shadowed the martial art itself. Although the competition facet has grown to be the main cog for today’s practitioner (Judo ka), they must never lose sight of the art, its origin or ideals. In the competition ring, the Judo ka is strapped with rules that in real life situations are considered limitations. The tournament is a competitive platform that teaches the student strategy, efficiency, strengths and weaknesses and what total commitment really means. Simply put, it’s a chess match. Though at times, the competition ring can be a reflection of what adversity may lie before us in our everyday life and teaches us how to overcome obstacles that seem insurmountable and how to tame our very own ego that can sometimes hinder us. Though advantageous at times, competition can be a pitfall if one is not careful. The pitfall being a false sense of martial truth, which can make a practitioner unbalanced and mislead him down a deceptive path of security. Win, lose or draw, competition is not real combat. It’s intense, tough, and scary at times, but it is clearly not the street nor is it a life or death situation. It is a place to learn, test skills and develop insight to self. Competition should be used as a training ground, a tool. It is here where character should be developed. As one embarks on the journey of tournament competition, he or she will face not only an opponent on the opposite side of the ring, but also opposition, conflict and at times uncertainty from within. This is where inner strength and fortitude hatches, where training in the spirit of those who have walked this conduit of knowledge before us inspires, and where art becomes practical and applicable. It is a training ground where winning and losing makes us better people. It should not disillusion, it should enhance. The ring symbolizes what we allow or needed it to be. We are not to live for the tournament, but rather prosper through it. Judo with all its high impact throwing techniques and submissions is based on concepts far beyond the average individuals comprehension. It is here where Jigoro Kano separated himself from the norm and taught us to yield to strength, blend with ones opponent, to redirect and feel energy and subdue with maximum efficiency. Note that the intent or motivation of an attack, throw or a submission technique is not to cause damage to the opponent, but to control. This principal of control comes from many a spiritual man who has realized that in order to defeat what lies before you, you must first open yourself to oneself and examine your own inner mechanism with consistent honesty and reverence. Judo can show us that perspective is an important element that should be included in ones training. Many believe that by just drilling, one can learn how to throw, but nothing can be further from the truth. One can also better his skills through visualizing, seeking out dynamic principals and the science of Judo or by repeatedly being on the receiving end of a throw, submission hold or choke. The art of Judo teaches us about ‘intent’ and ‘balance’ which are aspects often overlooked. These concepts are a direct reflection of who we are as people and Judo ka, and why we train. It should never be our ‘intent’ to harm an opponent, be it in the street or in competition, but to off balance, subdue, control and ultimately retain our safety. One of the advantages of Judo is the “hands on” sensitivity and energy transfer. Translated or basically defined, ‘grip fighting’ (kumikata). Judo allows us to place our hands on an opponent thus getting the sensation of ‘intent’ if we permit ourselves to feel it. Keeping the mind free and the spirit positive allows us a positive energy transfer and opens us up to ‘actual intent.’ Sensing an adversary’s ‘intent’ is essential to any martial artist and will help him develop that ‘third eye,’ so to speak. This sense can be nurtured through self-evaluation in the spirit of honesty. One must review the path he has chosen and in the true light of Judo and the code of Bushido decode the reason for his practice. The term ‘balance’ is often used in Judo. In randori (free practice) or sparring to the naked eye, the practitioner’s objective is to off balance his or her opponent and throw him cleanly off his feet. The term ‘break or off balance’ (kuzushi) is not only a physical reference, but also a state of mind. While gripping an opponent, the Judo ka must not only assess intent, and the physical aspects of combat, but also the mental factors. In a contest as in life, mental off balancing can cause an opponent to react negatively, pause, or question his position and intent thereby neutralizing defenses or delaying his attack. The result is often an opponent being tossed through the air or submitted. Sacrifice and commitment are two key elements that educate and help any practitioner achieve the goals they may have thought were unattainable. Judo requires the sacrifice of ones body to the art, and to their partner that they practice with on a daily basis. Through drilling with a partner, one learns to sacrifice his body by being thrown so that the thrower (tori) can try to perfect his skills. This allows the one being thrown (uke) to work on his break falling, breathing, relaxation and concentration techniques while trying to prevent the fear of being thrown to seep into his consciousness. Commitment to the art, and the betterment of the physical and mental self as well as the actual techniques, teaches one that ‘half way’ is never the ‘true way.’ Being committed to your art through regular practice is what makes one grow beyond his dreams and is what makes dreams into reality. Though the ‘sport’ of Judo is alive and well in the hearts of many worldwide, it is only a mere portion of the art itself. The totality of Judo in all its glory, not only trains an individual for tournaments and actual combat situations, but also for the trials life has in store. The road is long and well traveled with a myriad of rewards that can only be obtained through diligent practice and respect for oneself, the art and the world that he or she inhabits. The ‘true’ art of judo is a carefully structured and ever evolving form that is a lethal mixture of principals, theory, concepts, practice and for anyone who has ever graced the mat, it is where magic happens.
Monday, 24 December 2012
Special Content : The Father Of Pakistan , The Brave , The Great JINNAH
Mohammed Ali Jinnah, Pakistan's founder and Quaid-i-Azam, or great leader, was the exact opposite of Gandhi. Cosmopolitan, a successful and wealthy barrister, a fastidious dresser, alone and aloof, speaking mostly English, Jinnah dismissed his great rival as "that Hindu revivalist." He was appalled by Gandhi's mass agitation campaigns because they were illegal and unconstitutional, appealed to popular emotion and, in Jinnah's eyes, led only to chaos and division. His personality demanded a cool, cerebral response, working through legal and constitutional channels to bring about an end to British rule.
His icy determination galvanized a community into following him toward his goal, Pakistan. It was the same determination, seen this time as obduracy, that so infuriated Gandhi, Nehru and Louis Mountbatten, Viceroy of India, who eventually accepted the division of Britain's greatest imperial possession into two sovereign countries--Pakistan and India. "Failure is a word unknown to me," Jinnah once commented.That steely resolve took him from self-imposed and prosperous exile in Britain in 1935 at the age of 58 to leadership of a new country 12 years later. One year after the partition of India and the birth of Pakistan, he was dead from cancer at age 71. He reshaped the Muslim League, a moribund organization of establishment figures, into a personal instrument, a highly politicized and disciplined party machine covering all parts of India's Muslim community. Its sweep of Muslim constituencies in the 1946 election, fought on a campaign of partition, ensured the creation of Pakistan when Britain quit the subcontinent.
Jinnah's Vision Of Pakistan:
For some years now, Quaid-e-Azam Jinnah's vision of Pakistan has been a source of controversy and conflict. Much of this has however tried to cut Jinnah to fit a predetermined image. A close look at Jinnah's long and chequered public life, encompassing some forty-four years (1904-48), helps determine the core values he was committed to throughout his political career.This paper examines how Jinnah’s politics evolved through main phases, which, though distinct, yet merged into the next, without sudden shifts. It analyses how his liberalism underwent an apparent paradigmatic shift from 1937 onwards, and led to him advocating the charismatic goal of Pakistan, and to elucidate it primarily in Islamic terms. Finally, the Islamic strain in his post independence pronouncements and his 11 August 1947 address is discussed, and an attempt made to reconcile it with his other pronouncements.
21.600000381469727px;">In the first phase of his public life (1904-20) three main influences shaped Jinnah's personality and politics Nineteenth century British liberalism, first absorbed during his four-years' (1892-96) stay in England as a student of law, The cosmopolitan atmosphere and mercantile background of metropolitan Bombay where he had established himself as an extremely successful barrister since the turn of the century, and
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