I know you are there
Little bird,
Covered by rich green, talking to the tree
Yes, a talking tree!

I know you are hiding
Little ant,
Under the solid brown, listening to the song
Yes, the singing earth!

I know you are relaxing
Tiny drop of rain,
Inside the airy white, hearing the laugh
Yes, a laughing cloud!

I know you are dancing
Little bee,
Beside fresh colors, joining a prayer
Yes, a praying flower!

I know you are breathing
Little fish,
Deep in the wide blue, amazed by stories
Yes, the Historian Ocean!

I am sitting in my room
Seeing you all in the heart of my eye
Praising the work of God
Wishing to add more before I die

Talking tree
Singing earth
Laughing cloud
Praying flower; and
Historian Ocean
Let me join you, and be sublime
Praising God till the end of our time!


U original
Khusrau darya prem ka, ulti wa ki dhaar,

Jo utra so doob gaya, jo dooba so paar.

English Translation.

Oh Khusrau, the river of love
Runs in strange directions.
One who jumps into it drowns,
And one who drowns, gets across.

"Love letter from a mathematician"

"My Dear Love"

Yesterday, I was passing by your rectangular house in trigonometric lane. There i saw you with your cute circular face, conical nose, parabolic chin and spherical eyes, standing in your triangular garden. Before seeing you my heart was a null set but when a vector of magnitude love fall on it, it has no free space on its 3D plane, please add ne in your heart and subtract all the angriness and divide your happy moments to multiply my Life hours because you + me = happiness forever. I miss you 24 hours a day 7 days a week.

Only Yous.......... ANTIDERIVATIVE.

What is the History of Chocolate?

Chocolate was an important drink of the Aztec Indians, how it became popularized in Europe despite it being kept a state secret in Spain for nearly a century.
Although cocoa trees grew wild in Central America since pre-historic times, it wasn’t until around 600 AD when the Maya Indians established cocoa plantations in the Yucatan region of Mexico. The Mayans, and later the Aztecs, took the cocoa bean from the cocoa trees and processed it into a drink called “xocoatl” or “chocoatl.” This word, in the Mexican Indian language, means “foam water.” “Choco” means “foam” and “atl” means “water.” This chocolate was consumed only in the liquid form.

Chocolate was extremely important in the life of the Aztec Indians. According to Arthur W. Knapp, author of “The Cocoa And Chocolate Industry,” the Aztecs believed that chocolate was consumed by the Gods in paradise and that the cocoa seed was brought to earth as a special blessing for the people here by the God of the Air.

The last Aztec emperor, Montezuma, was reported to have drunk no other beverage than chocoatl, which consisted of chocolate flavored with vanilla and spices in such a way as to have the consistency of honey. This was noted by Hernando Cortez, he conqueror of Mexico, who in 1528 brought cocoa beans back to Spain to the court of the King Charles V.
chocolate baby

For the next century, chocolate became a top secret in Spain. Only monks in monasteries were allowed to process cocoa beans into chocolate because Spain wanted to keep the secret of processing chocolate from becoming known in the other European countries. This remained a secret in Spain for almost a hundred years. Finally, with the decline of Spain’s power, the secret leaked out. In 1606, an Italian traveler in Spain, Antonio Carletti, discovered the secret of chocolate and brought it to the other European nations.

In addition to Carletti’s discovery, chocolate was popularized even further by the marriage of Spanish Princess Maria Theresa and King Louis XIV in 1616. Maria Theresa gave chocolate to the French king as a wedding present, which helped popularize chocolate in France.

chocolate keyboard

Because of its great expense, chocolate was considered to be a drink of only the elite class for the rest of the 17th century. As the Spanish historian Oviedo noted: "None but the rich and noble could afford to drink chocolatl as it was literally drinking money. Cocoa passed currency as money among all nations.”

By early in the 18th century, the price of chocolate had dropped so many people outside of the wealthy class could enjoy it. During this era, chocolate houses became as popular in England as coffee houses. In fact, there were chocolate houses that catered to only certain types of clientele such as politicians, gamblers, and the literati.

One interesting fact about chocolate in England was that the Quakers participated in this business very heavily. One reason was that the Quakers hoped to persuade the poor to give up drinking alcohol in favor of the healthier chocolate drink. This involvement of the Quakers in chocolate continued with their emigration to Colonial America, primarily to Pennsylvania. It was one of the descendants of those colonial Pennsylvania Quakers, Milton Hershey, who was later to become perhaps the most important name in the chocolate industry.

chocolate shoes

tasty ???

Motivation theories

Here are academic theories about motivation. (Read detail via links)

11th September Death Anniversary of the great Leader Quaid-e-Azam Muhammad Ali Jinnah

Vazeer MansionQuaid-e-Azam, Muhammad Ali Jinnah was born on 25th December 1876 at Vazeer Mansion Karachi, was the first of seven children of Jinnahbhai, a prosperous merchant. After being taught at home, Jinnah was sent to the Sindh Madrasasah High School in 1887. Later he attended the Mission High School, where, at the age of 16, he passed the matriculation examination of the University of Bombay. On the advice of an English friend, his father decided to send him to England to acquire business experience. Jinnah, however, had made up his mind to become a barrister. In keeping with the custom of the time, his parents arranged for an early marriage for him before he left for England.Mr. Jinnahbhai

In London he joined Lincoln's Inn, one of the legal societies that prepared students for the bar. In 1895, at the age of 19, he was called to the bar. While in London Jinnah suffered two severe bereavements--the deaths of his wife and his mother. Nevertheless, he completed his formal studies and also made a study of the British political system, frequently visiting the House of Commons. He was greatly influenced by the liberalism of William E. Gladstone, who had become prime minister for the fourth time in 1892, the year of Jinnah's arrival in London. Jinnah also took a keen interest in the affairs of India and in Indian students. When the Parsi leader Dadabhai Naoroji, a leading Indian nationalist, ran for the English Parliament, Jinnah and other Indian students worked day and night for him. Their efforts were crowned with success, and Naoroji became the first Indian to sit in the House of Commons.

Sindh Madarsat-ul-IslamWhen Jinnah returned to Karachi in 1896, he found that his father's business had suffered losses and that he now had to depend on himself. He decided to start his legal practice in Bombay, but it took him years of work to establish himself as a lawyer.

It was nearly 10 years later that he turned toward active politics. A man without hobbies, his interest became divided between law and politics. Nor was he a religious zealot: he was a Muslim in a broad sense and had little to do with sects. His interest in women was also limited to Ruttenbai--the daughter of Sir Dinshaw Petit, a Bombay Parsi millionaire--whom he married over tremendous opposition from her parents and others. The marriage proved an unhappy one. It was his sister Fatima who gave him solace and company.

Entry into politics.

Jinnah first entered politics by participating in the 1906 Calcutta session of the Indian National Congress, the party that called for dominion status and later for independence for India. Four years later he was elected to the Imperial Legislative Council--the beginning of a long and distinguished parliamentary career. In Bombay he came to know, among other important Congress personalities, Gopal Krishna Gokhale, the eminent Maratha leader. Greatly influenced by these nationalist politicians, Jinnah aspired during the early part of his political life to become "a Muslim Gokhale." Admiration for British political institutions and an eagerness to raise the status of India in the international community and to develop a sense of Indian nationhood among the peoples of India were the chief elements of his politics. At that time, he still looked upon Muslim interests in the context of Indian nationalism.

But, by the beginning of the 20th century, the conviction had been growing among the Muslims that their interests demanded the preservation of their separate identity rather than amalgamation in the Indian nation that would for all practical purposes be Hindu. Largely to safeguard Muslim interests, the All-India Muslim League was founded in 1906. But Jinnah remained aloof from it. Only in 1913, when authoritatively assured that the league was as devoted as the Congress to the political emancipation of India, did Jinnah join the league. When the Indian Home Rule League was formed, he became its chief organiser in Bombay and was elected president of the Bombay branch.

Quaid & Ghandi"Ambassador of Hindu-Muslim unity." Jinnah's endeavours to bring about thepolitical union of Hindus and Muslims earned him the title of "the best ambassador of Hindu-Muslim unity," an epithet coined by Gokhale. It was largely through his efforts that the Congress and the Muslim League began to hold their annual sessions jointly, to facilitate mutual consultation and participation. In 1915 the two organisations held their meetings in Bombay and in 1916 in Lucknow, where the Lucknow Pact was concluded. Under the terms of the pact, the two organisations put their seal to a scheme of constitutional reform that became their joint demand vis-à-vis the British government. There was a good deal of give and take, but the Muslims obtained one important concession in the shape of separate electorates, already conceded to them by the government in 1909 but hitherto resisted by the Congress.

Meanwhile, a new force in Indian politics had appeared in the person of Mohandas K. Gandhi. Both the Home Rule League and the Indian National Congress had come under his sway. Opposed to Gandhi's Non-co-operation Movement and his essentially Hindu approach to politics, Jinnah left both the League and the Congress in 1920. For a few years he kept himself aloof from the main political movements. He continued to be a firm believer in Hindu-Muslim unity and constitutional methods for the achievement of political ends. After his withdrawal from the Congress, he used the Muslim League platform for the propagation of his views. But during the 1920s the Muslim League, and with it Jinnah, had been overshadowed by the Congress and the religiously oriented Muslim Khilafat committee.

When the failure of the Non-co-operation Movement and the emergence of Hindu revivalist movements led to antagonism and riots between the Hindus and Muslims, the league gradually began to come into its own. Jinnah's problem during the following years was to convert the league into an enlightenedpolitical body prepared to co-operate with other organisations working for the good of India. In addition, he had to convince the Congress, as a prerequisite for political progress, of the necessity of settling the Hindu-Muslim conflict.

To bring about such a rapprochement was Jinnah's chief purpose during the late 1920s and early 1930s. He worked toward this end within the legislative assembly, at the Round Table Conferences in London (1930-32), and through his 14 points, which included proposals for a federal form of government, greater rights for minorities, one-third representation for Muslims in the central legislature, separation of the predominantly Muslim Sindh region from the rest of the Bombay province, and the introduction of reforms in the north-west Frontier Province. But he failed. His failure to bring about even minor amendments in the Nehru Committee proposals (1928) over the question of separate electorates and reservation of seats for Muslims in the legislatures frustrated him. He found himself in a peculiar position at this time; many Muslims thought that he was too nationalistic in his policy and that Muslim interests were not safe in his hands, while the Indian National Congress would not even meet the moderate Muslim demands halfway. Indeed, the Muslim League was a house divided against itself. The Punjab Muslim League repudiated Jinnah's leadership and organised itself separately. In disgust, Jinnah decided to settle in England. From 1930 to 1935 he remained in London, devoting himself to practice before the Privy Council. But when constitutional changes were in the offing, he was persuaded to return home to head a reconstituted Muslim League.

Soon preparations started for the elections under the Government of India Act of 1935. Jinnah was still thinking in terms of co-operation between the Muslim League and the Hindu Congress and with coalition governments in the provinces. But the elections of 1937 proved to be a turning point in the relations between the two organisations. The Congress obtained an absolute majority in six provinces, and the league did not do particularly well. The Congress decided not to include the league in the formation of provincial governments, and exclusive all-Congress governments were.

Creator of Pakistan.

Quaid-e-AzamJinnah had originally been dubious about the practicability of Pakistan, an idea that Sir Muhammad Iqbal had propounded to the Muslim League conference of 1930; but before long he became convinced that a Muslim homeland on the Indian subcontinent was the only way of safeguarding Muslim interests and the Muslim way of life. It was not religious persecution that he feared so much as the future exclusion of Muslims from all prospects of advancement within India as soon as power became vested in the close-knit structure of Hindu social organisation. To guard against this danger he carried on a nation-wide campaign to warn his coreligionists of the perils of their position, and he converted the Muslim League into a powerful instrument for unifying the Muslims into a nation.

Quaid Addressing

Muhammad Ali Jinnah, addressing a procession on 23rd March, 1940

At this point, Jinnah emerged as the leader of a renascent Muslim nation. Events began to move fast. On March 22-23, 1940, in Lahore, the league adopted a resolution to form a separate Muslim state, Pakistan. The Pakistan idea was first ridiculed and then tenaciously opposed by the Congress. But it captured the imagination of the Muslims. Pitted against Jinnah were men of the stature of Gandhi and Jawaharlal Nehru. And the British government seemed to be intent on maintaining the political unity of the Indian subcontinent. But Jinnah led his movement with such skill and tenacity that ultimately both the Congress and the British government had no option but to agree to the partitioning of India. Pakistan thus emerged as an independent state in 14th August, 1947.

Quaid-e-Azam Taking Oath


Jinnah became the first head of the new state i.e. Pakistan. He took oath as the first governor general on August 15, 1947. Faced with the serious problems of a young nation, he tackled Pakistan's problems with authority. He was not regarded as merely the governor-general; he was revered as the father of the nation. He worked hard until overpowered by age and disease in Karachi. He died on 11th September, 1948 at Karachi


What is an Income Statement.

Income statement, also called profit and loss statement (P&L) and Statement of Operations, is a company's financial statement that indicates how the revenue (money received from the sale of products and services before expenses are taken out, also known as the "top line") is transformed into the net income (the result after all revenues and expenses have been accounted for, also known as the "bottom line"). The purpose of the income statement is to show managers and investors whether the company made or lost money during the period being reported.

The important thing to remember about an income statement is that it represents a period of time. This contrasts with the balance sheet, which represents a single moment in time.

Charitable organizations that are required to publish financial statements do not produce an income statement. Instead, they produce a similar statement that reflects funding sources compared against program expenses, administrative costs, and other operating commitments.

For the year ended DECEMBER 31 2007

$ $
GROSS PROFIT (including rental income) 496,397
RENT 13,000
NET INCOME 301,885


The eyes downcast,
the tone enervated,
sentences uttered in fragments,
lashes covered in dust
and sunburnt face.
Bowing his unkempt head has come a long lost friend.
The heart is tempted to take hold of his hand,
to rush immediately to kiss his brow,
and never allow him to go back alone.
But deep within me someone whispers:
all this is feigned, phantasm, facade,
Don’t ever believe!
Don’t ever believe!

Lets read Parveen Shakir (late)

I don’t care a damn for the dark.

On each and every gloomy path
of all the forthcoming nights,
there shines a moon
—your cute, lovely face.

What is a Balance Sheet?

Balance Sheet Mean
A financial statement that summarizes a company's assets, liabilities and shareholders' equity at a specific point in time. These three balance sheet segments give investors an idea as to what the company owns and owes, as well as the amount invested by the shareholders.

Pretend that you are going to apply for a loan to put a swimming pool into your backyard. You go to the bank asking to borrow money, and the banker insists that you give him a list of your current finances. After going home and looking over your statements, you pull out a blank sheet of paper and write down everything you have that is of value [your checking and savings account, mutual funds, house, and cars]. Then, at the bottom of the sheet your write down all of your debt [the mortgage, car payments, and your student loan]. You subtract everything you owe by all the stuff you have and come up with your net worth.

Just as the bank asked you to put together a balance sheet to evaluate your credit-worthiness, the government requires companies to put them together several times a year for their shareholders. This allows current and potential investors to get a snapshot of a company's finances. Among other things, the balance sheet will show you the value of the stuff the company owns [right down to the telephones sitting on the desk of their employees], the amount of debt, how much inventory is in the corporate warehouse, and how much money the business has to work with in the short term. It is generally the first report you want to look at when valuing a company.

Before you can analyze a balance sheet, you have to know how it is set-up.

Assets, Liabilities and Shareholder Equity

Every balance sheet is divided into three main parts - assets, liabilities, and shareholder equity.

  • Assets are anything that have value. Your house, car, checking account, and the antique china set your grandma gave you are all assets. Companies figure up the dollar value of everything they own and put it under the asset side of the balance sheet.

  • Liabilities are the opposite of assets. They are anything that costs a company money. Liabilities include monthly rent payments, utility bills, the mortgage on the building, corporate credit card debt, and any bonds the company has issued.

  • Shareholder equity is the difference between assets and liability; it tells you the "book value", or what is left for the stockholders after all the debt has been paid.

Every balance sheet must "balance". The total value of all assets must be equal to the combined value of the all liabilities and shareholder equity (i.e., if a lemonade stand had $10 in assets and $3 in liabilities, the shareholder equity would be $7. The assets are $10, the liabilities + shareholder equity = $10 [$3 + $7]).

Coca-Cola Company
Consolidated Balance Sheet - January 31, 2001


Current Assets

Dec. 31, 2000

Dec. 31, 1999

Cash and Cash Equivalents $1,819,000,000 $1,611,000,000
Short Term Investments $73,000,000 $201,000,000
Receivables $1,757,000,000 $1,798,000,000
Inventories $1,066,000,000 $1,076,000,000
Prepaid expenses and other $1,905,000,000 $1,794,000,000
Total Current Assets $6,620,000,000 $6,480,000,000

Long Term Assets

Long Term Investments $8,129,000,000 $8,916,000,000
Property, Plant and Equipment $4,168,000,000 $4,267,000,000
Goodwill $1,917,000,000 $1,960,000,000
Intangible Assets N/A N/A
Accumulated Depreciation (or Amortization) N/A N/A
Other Assets N/A N/A
Deferred Long Term Asset Charges N/A N/A
Total Assets $20,834,000,000 $21,623,000,000


Current Liabilities

Accounts Payable $9,300,000,000 $4,483,000,000
Short Term Debt $21,000,000 $5,373,000,000
Other Current Liabilities N/A N/A
Total Current Liabilities $9,321,000,000 $9,856,000,000

Long-Term Liabilities

Long Term Debt $835,000,000 $854,000,000
Other Liabilities $1,004,000,000 $902,000,000
Deferred Long Term Liability Charges $358,000,000 $498,000,000
Minority Interest N/A N/A
Total Liabilities $11,518,000,000 $12,110,000,000

Shareholder's Equity

Misc. Stock Option Warrants N/A N/A
Redeemable Preferred N/A N/A
Preferred Stock N/A N/A
Common Stock $870,000,000 $867,000,000
Retained Earnings $21,265,000,000 $20,773,000,000
Treasury Stock ($13,293,000,000) ($13,160,000,000)
Capital Surplus $3,196,000,000 $2,584,000,000
Other Stockholder Equity ($2,722,000,000) ($1,551,000,000)
Total Stock Holder Equity $9,316,000,000 $9,513,000,000
Net Assets $7,399,000,000 $7,553,000,000


What is a Miracle?

AL-QUR`AN, The Miracle of Miracles by Ahmed Deedat

I think it is necessary that we have a clear picture of what we mean by a miracle. Here are some definitions:- "An event that appears so inexplicable by the laws of nature, that it is held to be supernatural in origin or an act of God." "A person, thing or event that excites admiring awe." "An act beyond human power, an impossibility."

It is logical that greater the impossibility, greater the miracle. For example, should a person expire before our very eyes and is certified dead by a qualiified medical man, yet later on a mystic or a saint commands the corpse to 'arise!', and to everybody's astonishment the person gets up and walks away , we would label that as a miracle. But if the resurrection of the dead took place after the corpse had been in the mortuary for three days, then we would acclaim this as a greater miracle. And if the dead was made to arise from the grave, decades or centuries after the body had decomposed and rotted away, then in that case we would label it the greatest miracle of them all!

A Common Trait:

It has been a common trait of mankind since time immemorial that whatever a guide from God appeared to redirect their steps into the will and plan of God; they demanded supernatural proofs from these men of God, instead of accepting message on its merit. For example, when Jesus Christ (pbuh) began to preach to his people - "the children of Israel" - to mend their ways and to refrain from mere legalistic formalism and imbibe the true spirit of the laws and commandments of god, his 'people' demanded miracles from him to prove his bona fides ( his authenicity , his genuineness), as recorded in the christian scriptures:
Then certain of the scribes and the phairsees ansswered, saying master, we would have a sing ( miracle ) from thee.
But he answered and said unto them, "an evil and adulterous generation seeketh after a sign (miracle) and there shall no sign be given to it, but the sign of the prophet Jonas ( matthew 12:38-39 holy bible) Though on the face of it, Jesus (pbuh) refuses to pamper the jews here, in actual fact, he did perform many miracles as we learn from the gospel narratives.
The holy bible is full of supernatural events accredited to the prophets from their lord. In reality all those 'signs' and 'wonders' and 'miracles' were acts of God, but since those miracles were worked through his human agents, we describe them as the miracles of prophets (i.e. Moses or Jesus (pbuh) by those hands they were performed).

Quirk Continues:

Some six hundred years after the birth of Jesus(pbuh), Muhammad(pbuh) the messenger of God was born in Makkah in arabia. When he proclaimed his mission at the age of forty, his fellow countrymen, the mushriks of makkah made an identical request for miracles, as had the jews, from their promised Messiah. Text book style, it was as if the arabs had taken a leaf from the christian records. History has a habit of rpeating itself!
And they say:
why are not signs sent down to him from his lord? (holy Qu`ran 29:50)


"Miracles ? Cries he, what miracles would you have? Are not you yourselves there? God made you 'shaped you out of a little clay.' Ye were small once; a few years ago ye were not at all. Ye have beauty, strength, thoughts, 'ye have compassion on one another.' Old age comes-on you, and grey hairs; your strength fades into feebleness: ye sink down, and again are not. 'Ye have compassion on one another': This struck me much: Allah might have made you havving no compassion on one another, how had it been then! this is a great direct though, a glance at first-hand into the very fact of things...." "(On heroes hero-worship and the heroic in history,")by Thomas Carlyle. read more

We shall see

We shall see
Certainly we, too, shall see
that day that has been promised to us

When these high mountains
Of tyranny and oppression
turn to fluff and evaporate

And we oppressed
Beneath our feet will have
this earth shiver, shake and beat
And heads of rulers will be struck
With crackling lightening
and thunder roars.

When from this God's earth's (Kaa'ba)
All falseness (icons) will be removed
Then we of clean hearts-condemned by Zealots those keepers of
We, will be invited to that altar to sit and Govern-
When crowns will be thrown off- and over turned will be thrones

We shall see
Certainly we, too, shall see
that day that has been promised to us

The God's name will remain (Allah will remain)
Who is invisible and visible too
Who is the seer and is seen
There will rise one cheer- I am God!
Who I am too
and so are you

Then the masses, people of God will rule
Who I am too
and so are you

There will rise one cheer- I am God!
Who I am too
and so are you

Original Urdu

Hum dekhenge
Lazim hai k hum bhi dekhenge
Wo din k jis ka wada hai
Jo looh-e-azl pe likha hai
Hum bhi dekhenge

Jab zulm-o-sitam k kooh-e-giran
Roi ki tarah ur jaenge
Hum mehkomon k paaon tale
Ye dharti dhar dhar dharkegi
Aur ahl-e-hukum k sir oper
Jab bijli kar kar karkegi
Hum bhi dekhenge

Jab arz-e-Khuda k kaabe se
Sab but uthwae jaenge
Hum ahl-e-safa mardood-e-harm
Masnad pe bethae jaenge
Sab taaj uchale jaenge
Sab takht girae jaenge
Hum bhi dekhenge

Bas naam rahega Allah ka
Jo ghayab bhi hai hazir bhi
Jo manzar hai nazir bhi
Uthega ANAL HAQ ka nara
Jo mai bhi hon tum bhi ho
Aur raaj karegi Khalq-e-KHUDA
Jo mai bhi hon tum bhi ho
Hum dekhenge
Lazim hai hum bhi dekhenge
Hum dekhenge ...!

Heart it is, not a brick or stone

Dil Hi To Hai Na Sang-o-Khist
original Urdu (Mirza Asad Ullah Khan Ghalib)

Dil Hi To Hai Na Sang-o-Khist
Dard Se Bhar Na Aaye Kyon?
Royenge Hum Hazaar Baar
Koyee Hamein Sataye Kyon?
Dair Nahin, Haram Nahin,
Dar Nahin, Aastan Nahin
Baithe Hain Reh-Guzar Pe Hum
Gair Hamein Uthaye Kyon?
Jab Veh Jamaal-e-Dilfaroze
Surte-Mehre Neem-Roze
Aap Hi Ho Nazaar-Soze
Parde Mein Munh Chuppaye Kyon?
Dashne-e-Gamaz Jaan-Sitan
Naavke-Naaz Bepanah
Tera Hi Akse-Rukh Sahi,
Saame Tere Aaye Kyon?
Asl Mein Dono Ek Hain
Maut Se Pehlre Aadmi
Gum Se Nijaat Paye Kyon?
Husn Aur Us Pe Husn-e-Zun
Reh Gayee Bulhavas Ki Sharm
Apne Pe Etmad Hai,
Gair Ko Aazmaye Kyon?
Van Veh Garure-Izz-o-Naaz
Yan Yeh Hijabe-Paase-Vazan
Raah Mein Hum Milen Kahan
Bazm Mein Veh Bulaye Kyon?
Han Voh Nahin Khuda Parasat
Jaao Veh Bewafa Sahi
Jisko Ho Dino-Dil Aziz
Uski Gali Mein Jaye Kyon?
Ghalib-e-Khast Ke Bagair
Kaunse Kaam Band Hain?
Roeeye Zar-Zar Kaya?
Keejiye Haye-Haye Kyon?

English Translation

Heart it is, not a brick or stone
Why shouldn't it feel the pain?
Let none tyrannize this heart
Or I shall cry again and again
Neither the temple, nor the mosque
Nor on someone's door or porch
I await on the path where He will tread
Why others should compel me to go?
The illumined grace that lights up the heart
And glows like the midday sun
That Self that annihilates all sights
When then it hides in the mysterious net?
The amorous glance is the deadly dagger
And the arrows of emotions are fatal
Your image may be equally powerful
Why should it appear before you?
The rules of life and bonds of sorrow
In reality are the one manifestation
Before realizing the ultimate truth
How can then one attain liberation?
Love is laden with noble thoughts
Yet what remains is the carnal shame
Trust conscience the still little voice
Why do you want test the rival?
There the pride of modesty resides
Here dwells the social morality
How shall we meet, on which road
Why should he invite me to the abode?
True he is an atheist
Unfaithful and unchaste
Dear to who is faith and heart
Why should he then venture there?
Without the wretched "Ghalib"
Has any activity come to a halt?
What then is the need to cry?
What then is the need to brood?


what are the Medical Benefits of fasting??

Most Muslims do not fast because of medical benefits but because it has been ordained to them in the Quran. The medical benefits of fasting are as a result of fasting.

Fasting in general has been used in medicine for medical reasons including weight management, for rest of the digestive tract and for lowering lipids. There are many adverse effects of total fasting as well as so-called crash diets. Islamic fasting is different from such diet plans because in Ramadan fasting, there is no malnutrition or inadequate calorie intake. The caloric intake of Muslims during Ramadan is at or slightly below the national requirement guidelines. In addition, the fasting in Ramadan is voluntarily taken and is not a prescribed imposition from the physician.

Ramadan is a month of self-regulation and self-training, with the hope that this training will last beyond the end of Ramadan. If the lessons learned during Ramadan, whether in terms of dietary intake or righteousness, are carried on after Ramadan, it is beneficial for one’s entire life. Moreover, the type of food taken during Ramadan does not have any selective criteria of crash diets such as those which are protein only or fruit only type diets. Everything that is permissible is taken in moderate quantities.

The only difference between Ramadan and total fasting is the timing of the food; during Ramadan, we basically miss lunch and take an early breakfast and do not eat until dusk. Abstinence from water during this period is not bad at all and in fact, it causes concentration of all fluids within the body, producing slight dehydration. The body has its own water conservation mechanism; in fact, it has been shown that slight dehydration and water conservation, at least in plant life, improve their longevity.

The physiological effect of fasting includes lower of blood sugar, lowering of cholesterol and lowering of the systolic blood pressure. In fact, Ramadan fasting would be an ideal recommendation for treatment of mild to moderate, stable, non-insulin diabetes, obesity and essential hypertension. In 1994 the first International Congress on "Health and Ramadan," held in Casablanca, entered 50 research papers from all over the world, from Muslim and non-Muslim researchers who have done extensive studies on the medical ethics of fasting. While improvement in many medical conditions was noted; however, in no way did fasting worsen any patients’ health or baseline medical condition. On the other hand, patients who are suffering from severe diseases, whether diabetes or coronary artery disease, kidney stones, etc., are exempt from fasting and should not try to fast.

There are psychological effects of fasting as well. There is a peace and tranquility for those who fast during the month of Ramadan. Personal hostility is at a minimum, and the crime rate decreases. ... This psychological improvement could be related to better stabilization of blood glucose during fasting as hypoglycemia after eating, aggravates behavior changes. ... Similarly, recitation of the Quran not only produces a tranquility of heart and mind, but improves the memory.

[2:185] Ramadan is the month during which the Quran was revealed, providing guidance for the people, clear teachings, and the statute book. Those of you who witness this month shall fast therein. Those who are ill or traveling may substitute the same number of other days. GOD wishes for you convenience, not hardship, that you may fulfill your obligations, and to glorify GOD for guiding you, and to express your appreciation.

proofs !…………………

Dreams do not die. AHMED FARAZ

Dreams do not die.
Ahmed Faraz January 14, 1931 - August 25, 2008

Dreams are not heart, nor eyes or breath
Which shattered, will scatter (or)
Die with the death of the body.

Dreams do not die.
Dreams are light, voice, wind,
Which cannot be stopped by mountains black,
Which do not burn in the hells of cruelty,
Ensigns of light and voice and wind,
Bow not, even in abattoirs.

Dreams are letters,
Dreams are illumination,
Dreams - Socrates,
Dreams - Mansur!'

Khwaab maratay nahiin
Khwaab dil hain, na aankhe'n, na sanse'n
ke jo
rezaa, rezaa huwe to bikhar jaayenge
jism kii maut se ye bhii mar jaayenge
Khwaab maratay nahiin

Khwaab to raushanii hain, navaa hain, havaa hain

jo kaalay pahaaron se rukaty nahiin
zulm kii dozakho'n se bhii phukatay nahiin

raushanii aur navaa aur havaa ke aalam
maqtalo'n men pohunch kar bhii jhukatay nahiin
Khwaab to harf hain

Khwaab to nuur
Khwaab suqraat
Khwaab mansuur hain

Death Annivarsary of the Poet of Love!

I have heard that people look at her in amazement...
English Translation

I have heard that people look at her in amazement
So I too will spend a few days in her city and see!

I have heard she has an affinity for the broken-spirited
So I too will destroy myself and see!

I have heard her delicate eye is a customer of pain
I too shall wander through her street and see!

I have heard she too has a passion for poetry
So I will put the miracles of my skill to the test and see!

I have heard when she speaks flowers fall from her mouth
If this is the case, I will speak to her and see!

I have heard the moon gazes at her through the night
And the stars descend from the sky and see!

I have heard her doe-like eyes are deadly
I have heard that all the world’s deer gaze at her, see!

I have heard during the day butterflies tease her!
I have heard at night fireflies stop and stare, see!

I have heard her curly locks are darker than the night
I have heard that in the evening shadows walk past her and see!

I have heard her kohl-rimmed eyes are ravishing!
So the antimony-sellers look at her with envy, see!

I have heard that roses are jealous of her lips
So I will put the blame on the Spring and see!

I have heard her brow is like a mirror
The simple-hearted dress up and into it look and see!

I have heard ever since she has worn her necklace
The temperament of rubies and pearls have become ill, see!

I have heard in the Realm of Possibilities with Concept’s eye
The rope-bed looks at the angles made by her back, see!

I have heard her body is so beautifully sculpted
That flowers cut up their cloaks and see!

She is tall like a cypress but not without hope’s roses!
For on that tree buds of fruit we do see!

With her single gaze she loots the caravan o’ my heart!
So the travellers of desire look with trepidation upon her, see!

I have heard that Paradise lies near her bedroom!
The tenants there from here the flashes too do see!

If she halts the Heavens circumambulate her
If she walks the Epochs stop and look at her, see!

Granted these are just tales, mere hyperbole
If she is a dream we shall find its intepretation and see!

Shall I continue to stay in her city or shall I depart?
Faraz, come, let’s look at what the stars say ’bout this journey and see!

Suna Hai Log Use Aankh Bhar Ke Dekhte Hain.....
Original Urdu

Suna Hai Log Use Aankh Bhar Ke Dekhte Hain
So Uske Shaher Mein Kuch Din Thaher Ke Dekhte Hain

Suna Hai Ki Dard Ki Gahak Hai ChasmENaaz Uski
So Hum Bhi Uski Ghali Se Guzar Ke Dekhte Hain

Suna Hai Rabt Hai Usko Kharab Haalon Se
So Apne Aap Ko Barbad Kar Ke Dekhte Hain

Suna Hai Usko Bhi Hai SherOShairi Se Sharaf
So Hum Bhi Mozize Apne Hunar Ke Dekhte Hain

Suna Hai Bole To Baton Se Phool Jhadte Hain
Yeh Baat Hai To Chalo Baat Kar Ke Dekhte Hain

Suna Hai Din Ko Use Titliyan Satati Hain
Suna Hai Raat Kozugnu Thaher Ke Dekhte Hain

Suna Hai Hasr Hain Uski Ghzaal Si Aankhein
Suna Hai Usko Hiran Dast Bhar Ke Dekhte Hain

Suna Hai Uski Siyah Chashmagi Qayamat Hai
To Usko Surma Farosh Aah Bhar Ke Dekhte Hain

Suna Hai Aeena Tamsaal Hai Jabeen Us Kee,
Joo Sada Dil Hai Usay Ban Sawer K Dekhtay Hain

Suna Hai Us K Laboon Say Gulaab Jaltay Hain,
So Hum Bahaar Pay Ilzaam Dher K Dekhtay Hain

Suna Hai Us K Badan Kee Taraash Asi Hai,
Ki Phool Apni Qabaaeein Quter K Dekhtay Hain

Rokay To Gerdeshain Us Ka Tawaaf Kertee Hain,
Chalay To Us Ko Zamanay Thaher K Dekhtay Hain

Mubalgein Hi Sahi Sab Kahaniyan Hi Sahi
Agar Woh Khawab Hai Tabeer Kar Ke Dekhte Hain

Ab Us K Shaher May Thahray K Koooch Ker Jaaeein,
Faraaz Aaoo Sitaray Safer K Dekhtay Hain

What is a bussiness Cycle? What are its stages?

Definition: A business cycle is the periods of growth and decline in an economy.

A business cycle is not a regular, predictable, or repeating phenomenon like the swing of the pendulum of a clock. Its timing is random and, to a large degrees, unpredictable. A business cycle is identified as a sequence of four phases:

  • Contraction (A slowdown in the pace of economic activity)

  • Trough (The lower turning point of a business cycle, where a contraction turns into an expansion)

  • Expansion (A speedup in the pace of economic activity)

  • Peak (The upper turning of a business cycle)

A recession occurs if a contraction is severe enough... A deep trough is called a slump or a depression.

There are four stages in the business cycle:
  1. Contraction - When the economy starts slowing down.
  2. Trough - When the economy hits bottom, and generally stagnates at a low level.
  3. Expansion - When the economy starts growing again.
  4. Peak - When the economy is in a state of "irrational exuberance."