Sunday, July 31, 2011

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"O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious)." [Soorah al-Baqarah (2):183]
'Whoever does not give up forged speech and evil actions, then Allah is not in need of his abstinence of food and drink." (Reported by AI-Bukhari)
"All the deeds of the son of Adam (people) are for them. Every good deed will be multiplied to ten it’s like, up to seven hundred times. Allah, the Exalted, said, ‘Except fasting which is for Me, and I will give the reward for it. He left his lust, food, and drink for My sake.'
There are two pleasures for the fasting person, one at the time of breaking his fast and the other at the time when he will meet his Lord. The unpleasant smell coming from the mouth of a fasting person is better to Allah than the smell of musk. “(Reported by Muslim)
Know that to truly attain closeness to Allah, the Exalted, by giving up, while fasting, these permissible worldly desires is not complete unless one comes closer to Him by giving up what Allah has forbidden in all circumstances, such as lying, injustice, and transgression against people in their blood, property, and dignity. Due to this the Prophet said,
The underlying reason behind this is that to gain closeness to Allah by abandoning the permissible things is not complete, except by giving up the forbidden things. Thus, whoever does the forbidden acts and then [tries to] get closer to Allah by giving up the permissible things, is like the one who does not do the obligatory acts and worships Allah through the voluntary acts. If he intends by eating and drinking to strengthen his body for standing [for prayer] and fasting, he would be rewarded for that. Likewise, if he intends by sleeping in the night and day, to strengthen himself for good deeds, his sleep would then be an act of worship.

Thus, a Muslim partakes in worship during the day and the night. His prayers are answered while fasting and when breaking the fast. So he is, during the day, fasting and being patient and in the night, eating and being thankful.
The conditions for that include that he breaks his fast with permissible things. If he breaks his fast with a forbidden thing, he would be from those who fasted from what Allah made lawful for him, and broke his fast with what Allah made forbidden to him, and his supplication would not be answered. Know that two types of struggles are combined for the believer in the month of Ramadan: the struggle with himself during the day time over fasting, and the struggle in the night-time over standing in prayer. So whoever combines between these two struggles and fulfills all of their rights and is steadfast in that-Allah will fulfill his reward over them without limit.
Some of The Means to Forgiveness in Ramadan There are many means for forgiveness in the month of Ramadan. The means to forgiveness in it include fasting and standing for prayer; [specifically] standing in prayer on the Night of Qadr (Power, Decree, or High Rank). Included in that is giving someone food to break his fast and lightening the burdens of slaves. Also, included in that is asking for forgiveness; the supplication of the fasting person is answered while fasting and while breaking the fast.
Since there are many means for forgive-ness during Ramadan, the person for whom forgiveness passes by is deprived to the utmost. When will the person who is not forgiven in this month be forgiven? When will the person who was rejected on the Night of Qadr be accepted? When will the person who is not upright in Ramadan ever be upright?
The Muslims used to say, when the month of Ramadan would come, "0 Allah, the month of Ramadan has caste over us and has come, so safeguard it for us and safeguard us for it; provide for us that we fast in it and stand in it for prayer; provide us in it diligence, strength, and vigor, and protect us in it from trials and tribulations."

Some of the Etiquettes of Fasting
Know that the fast is not complete unless six things are fulfilled:
The first: lowering the gaze [from forbidden things]; withholding it from extensively looking at everything which is dispraised and disliked.
The second: safeguarding the tongue from senselessness, backbiting, spreading evil rumors, and lying. The third: refraining from listening to everything that is forbidden and disliked.
The fourth: restraining the rest of the limbs from sins.
The fifth: not overeating. The sixth: one's heart is, after breaking the fast, between a state of fear [of Allah's punishment] and hope [for Allah's mercy]; as he does not know whether his fast is accepted; thus being one who was brought closer [by it] or [it is] rejected from him, so that he is one who simply received his sustenance (i.e. the food he broke his fast with). That must be during the end of every act of worship.'
o Allah, make us from those who fasted the month, received the full reward, made to experience the Night of Qadr, and won the Lord's prize, Blessed and Exalted is He, Aamin, 0 Lord of the worlds. May Allah grant mercy and peace on Muhammad, and on his family and companions altogether?

يَا أَيُّهَا الَّذِينَ آَمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ ﴿2:183﴾
(2:183) O Believers, the Fast has been made obligatory on you just as it was prescribed for the followers of the Prophets before you. It is expected that this will produce piety in you. *183
*183. Like most other injunctions of Islam those relating to fasting were revealed gradually. In the beginning the Prophet (peace be on him) had instructed the Muslims to fast three days in every month, though this was not obligatory. When the injunction in the present verse was later revealed in 2 A.H., a degree of relaxation was introduced: it was stipulated that those who did not fast despite their capacity to endure it were obliged to feed one poor person as an expiation for each day of obligatory fasting missed (see verse 184). Another injunction was revealed later (see verse 185) and here the relaxation in respect of able-bodied persons was revoked. However, for the sick, the traveller, the pregnant, the breast-feeding women and the aged who could not endure fasting, the relaxation was retained. (See Bukhari, 'Tafsir al-Qur'an', 25; Tirmidhi, 'Sawm', 21; Nasai, 'Siyam', 51, 62, 64; Ibn Majah, 'Siyam', 12; Ahmad b. Hanbal, Musnad, vol. 3, p. 104; vol. 4, pp. 347 and 418; vol. 5, p. 29 - Ed.)
أَيَّامًا مَعْدُودَاتٍ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ فَمَنْ تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَهُ وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ ﴿2:184﴾
(2:184) The Fast is to be observed for a fixed number of days. If, however, anyone of you be sick or on a journey, he should fast the same number of other days. As for those who can fast (but do not), the expiation of this shall be the feeding of one needy person for one fast day, and whoso does more than this *184 with a willing heart does it for his own good. But if you understand the thing, it is better for you to observe the Fast. *185
*184. This act of extra merit could either be feeding more than the one person required or both fasting and feeding the poor. *185. Here ends the early injunction with regard to fasting which was revealed in 2 A.H. prior to the Battle of Badr. The verses that follow were revealed about one year later and are linked with the preceding verses since they deal with the same subject.
شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآَنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَنْ كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ ﴿2:185﴾
(2:185) Ramadan is the month in which the Qur'an was sent down : this Book is a perfect guidance for mankind and consists of clear teachings which show the right way and are a criterion of Truth and falsehood. Therefore from now on whoever witnesses it, it is obligatory on hire to fast the whole month, but if one be ill or on a journey, he should make up for the same number by fasting on other days. *186 Allah desires to show leniency to you and does not desire to show any hardship. "therefore this method is being shown to you so that you may complete the number of Fast days and glorify Allah for the Guidance He has shown to you and be grateful to Him. *187
*186. Whether a person should or should not fast while on a journey is left to individual discretion. We find that among the Companions who accompanied the Prophet on journeys some fasted whereas others did not; none objected to the conduct of another. The Prophet himself did not always fast when travelling. On one journey a person was so overwhelmed by hunger that he collapsed; the Prophet disapproved when he learned that the man had been fasting. During wars the Prophet used to prevent people from fasting so that they would not lack energy for the fight. It has been reported by 'Umar that two military expeditions took place in the month of Ramadan. The first was the Battle of Badr and the second the conquest of Makka. On both occasions the Companions abstained from fasting, and, according to Ibn 'Umar, on the occasion of the conquest of Makka the Prophet proclaimed that people should not fast since it was a day of fighting. In other Traditions the Prophet is reported to have said that people should not fast when they had drawn close to the enemy, since abstention from fasting would lead to greater strength. (See Ahmad b. Hanbal, Musnad, vol. 3, p. 329, and vol. 5, pp. 205 and 209: Darimi, ' Sawm', 41; Muslim, 'Siyarn', 92; Nasai, 'Siyam', 47; Bukhari, 'Maghazi', 71; Muslim, 'Siyam', 102; Ahmad b. Hanbal, Musnad, vol. 3, pp. 21, 35, 46; Tirmidhi, 'Sawm', 18, Nasa'i. 'Siyam', 52; Bukhari , 'Jihad', 29; Muslim, 'Siyam', 98; Abu Da'ud, 'Sawm' 42; Muslim, 'Siyam', 102, 103, 105; Ahmad b. Hanbal, Musnad vol. 2, 99; Tirmidhi, : 'Sawm', 19 - Ed.) The duration of a journey for which it becomes permissible for a person to abstain from fasting is not absolutely clear from any statement of the Prophet, (cf. relevant Traditions Abu Da'ud, 'Sawm', 46, 47; Nasai , 'Siyam', 54, 55; Malik, Muaatta', 'Siyam', 21, 27 - Ed.) In addition the practice of the Companions was not uniform. It would seem that any journey which is commonly regarded as such, and which is attended by the circumstances generally associated with travelling, should be deemed sufficient justification for not fasting. Jurists agree that one does not have to fast on the day of commencing a journey; one may eat either at the point of departure or after the actual journey has commenced. Either course is sanctioned by the practice of the Companions. Jurists, however, are not agreed as to whether or not the residents of a city under attack may abstain from fasting even though they are not actually travelling. Ibn taymiyah favours the permissibility of abstention from fasting and supports his view with vcry forceful arguments. *187. This indicates that fasting need not be confined, exclusively, to Ramadan. For those who fail to fast during that month owing to some legitimate reason God has kept the door of compensation open during other months of the year so that they need not be deprived of the opportunity to express their gratitude to Him for His great bounty, in revealing the Qur'an. It should he noted here that fasting in Ramadin has not only been declared an act of worship and devotion and a means to nourish piety but has also been characterized as an act of gratefulness to God for His great bounty of true guidance in the form of the Qur'an. In fact, the best way of expressing gratitude for someone's bounty or benevolence is to prepare oneself, to the best of one's ability, to achieve the purpose for which that bounty has been bestowed. The Qur'an has been revealed so that we may know the way that leads to God's good pleasure, follow that way ourselves and direct the world along it. Fasting is an excellent means by which to prepare ourselves for shouldering this task. Hence fasting during the month of the revelation of the Qur'an is more than an act of worship and more than an excellent course of moral training; it is also an appropriate form for the expression of our thankfulness to God for the bounty of the Qur'an.
وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ ﴿2:186﴾
(2:186) And if My servants ask you, O Prophet. concerning Me, tell them that I am quite near to them. I hear and answer the prayer of the suppliant, when he calls to Me. So let them respond to My call and believe in Me. *188 Convey this to them, O Prophet; perhaps they may be guided aright. *189
*188. Even though people can neither see God nor subject Him to any other form of sense perception this should not make them feel that God is remote from them. On the contrany, He is so close to each and every person that whenever any person so wishes he can communicate with his Lord. So much so that God hears and responds even to the prayers which remain within the innermost recesses of the heart. People exhaust themselves by approaching false and powerless beings whom they foolishly fancy to be their deities but who have neither the power to hear nor to grant their prayers. But God, the omnipotent Lord and the absolute Master of this vast universe, Who wields all power and authority, is so close to human beings that they can alway's approach Him without the intercession of any intermediaries, and can put to Him ther prayers and requests. *189. This announcement of God's closeness to man may open his eyes to the Truth, may turn him to the right way wherein lies his success and well-being.
أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَائِكُمْ هُنَّ لِبَاسٌ لَكُمْ وَأَنْتُمْ لِبَاسٌ لَهُنَّ عَلِمَ اللَّهُ أَنَّكُمْ كُنْتُمْ تَخْتَانُونَ أَنْفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنْكُمْ فَالْآَنَ بَاشِرُوهُنَّ وَابْتَغُوا مَا كَتَبَ اللَّهُ لَكُمْ وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ وَلَا تُبَاشِرُوهُنَّ وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا كَذَلِكَ يُبَيِّنُ اللَّهُ آَيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ ﴿2:187﴾
(2:187) It has been made lawful for you to go to your wives during the nights of the fast days. They are as a garment to you and you are as a garment to them. *190 Though Allah knew that you were secretly dishonest to yourselves, He has pardoned your guilt and forgiven you. NOW you are permitted to have intercourse with your wives and enjoy what Allah has made lawful for you. *191 You are also pemitted to eat and drink during the nights of the Fast months. *192 until you can discern the white streak of dawn from the blackness of night. *193 " Then (abstain from all these things and) complete your fast till night-fall. *194 But you should not have intercourse with your wives while you confine yourselves to mosques. *195 These are the bounds set by Allah; so do nut go near them. *196 In this way Allah makes His Commands clear to mankind. It is expected that they will guard themselves against wrong ways.
*190. Just as nothing intervenes between a person's body and his clothes, so nothing can intervene between a man and his wife; it is a relationship of inalienable intimacy. *191. Although there was no categorical ordinance in the early days prohibiting sexual intercourse between husband and wife during the nights of Ramadan, people generally assumed that this was not permissible. Despite the feeling that their action was either not permitted or was at least disapproved of, they did at times approach their wives. Such a betrayal of conscience can encourage a sinful disposition. God, therefore, first reproaches them with their lack of integrity, for this is what was objectionable. As for the act itself, God makes it clear that it is quite permissible. Henceforth they might engage in sexual intercourse as a perfectly lawful act unencumbered by feelings of guilt. *192. In this connection, too, there was a misapprehension at first. Some thought that eating and drinking were absolutely prohibited after the performance of the 'Isha' (Night) Prayer. Others thought that one could eat and drink so long as one had not fallen asleep, but that if one had it was not permissible to eat on reawakening. These were people's own fancies and often caused great inconvenience. This verse seeks to remove all such misconceptions. It clearly lays down the duration of the fast: from dawn until sunset. Between sunset and dawn it is permissible to eat, to drink, and to indulge in the legitimate gratification of sexual desires. At the same time the Prophet introduced the pre-fasting repast, recommending a good meal just before dawn. *193. In fixing the time of obligatory rites, Islam has been mindful that these timings should be so clear and simple that people, at all stages of development, should be able to follow them. This is why Islam bases its timing on conspicuous natural phenomena and not on the clock. Some people object that this principle of timing is untenable in areas close to the poles, where night and day each last for about six months. This objection is based on a very superficial knowledge of geography. In point of fact neither day nor night lasts for six months in those areas - not in the sense in which people living near the Equator conceive of night and day. The signs of morning and evening appear at the poles with unfailing regularity and it is on this basis that people time their sleeping and waking, their professional work, their play and recreation. Even in the days before watches were common, the people of countries like Finland, Norway and Greenland used to fix the hours of the day and night by means of various signs that appeared on the horizon. Just as those signs helped them to determine their schedules in other matters, so they should enable them to time their various Prayers, the pre-fast meal and the breaking of the fast. *194. 'Complete your fasting until night sets in' means that the time of fasting ends with nightfall, i.e. sunset marks the breaking of the fast. The precise time of the end of the pre-dawn repast is when a lean strip of aurora appears at the eastern end of the horizon and begins to grow. The time to break one's fast starts when the darkness of night seems to have begun to appear over the eastern horizon. In our own time, some people have adopted an attitude of extreme caution with regard to the time of both the end and start of fasting. The Law has not fixed these schedules with rigid precision. If a person wakes up just at the crack of dawn it is proper for him to eat and drink hastily. According to a Tradition the Prophet said: 'If anyone of you hears the call for [the morning] Prayer while he is eating he should not stop immediately, but should finish eating to the extent of his bare need.' (Abu Da'ud. Siyam', 14 - Ed.) Similarly, one need not wait for the light of day to disappear fully before breaking the fast. The Prophet, for instance, used to ask Bilil to bring him something to drink as soon as the sun had set. Bilil expressed his astonishment, pointing out that the light of day could still be observed. To this the Prophet replied that the time of fasting came to an end when the darkness of night began to rise from the east. (Muslim, 'Siyam', 10; Abu Da'ud, 'Siyam', 15; etc. - Ed.) *195. 'On retreat in the mosque' refers to the religious practice of spending the last ten days of Ramadan in the mosque, consecrating this time to the remembrance of God. In this state, known as i'tikaf, one may go out of the mosque only for the absolutely necessary requirements of life, but one must stay away from gratifying one's sexual desire. *196. The directive here is neither to exceed nor draw near the limits set by God. This means that it is dangerous for a man to skirt the boundaries of disobedience; prudence demands that one should keep some distance from these lest one's steps inadvertent lead one to cross them. The same principle has been enunciated in a Tradition in which the Prophet said: 'Even sovereign has an enclosed pasture and the enclosed pasture of God consists of His prohibitions. So, whosoever keeps grazing around that pasture is likely to fall into it.' (Bukhari, 'lman', 36; 'Buyu'', 3; Muslim, 'Musaqah', 107; Abu Da'd, 'Buyu", 3; Tirmidhi, 'Buyu", 1; Nasa'i, 'Buyu?, 3; 'Ashribah', 50; Ibn Majah, 'Fitan', 14 - Ed.) It is a pity that many people. who are not conversant with the spirit of the Shari'ah (Islamic law), insist on using these boundaries to the limits. Many religious scholars exert themselves in finding out arguments to justify this attitude, and a point is thus reached where only a hair's breadth separates obedience from disobedience. Consequently many people fall prey to disobedience, even to downright error and wrong-doing. For once a man arrives at this point he is seldom capable of discerning between right and wrong, and maintaining the absolute self-control needed to keep within the lawful limits.
وَلَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ وَتُدْلُوا بِهَا إِلَى الْحُكَّامِ لِتَأْكُلُوا فَرِيقًا مِنْ أَمْوَالِ النَّاسِ بِالْإِثْمِ وَأَنْتُمْ تَعْلَمُونَ ﴿2:188﴾
(2:188) Do not usurp one another's property by unjust means nor offer it to the judges so that you may devour knowingly and unjustly a portion of the goods of others. *197
*197. One meaning of this verse is that people should not try to seek illegitimate benefits by bribing magistrates. Another meaning is that when a person is aware that the property, he claims rightfully belongs to someone else, he should not file a judicial petition either because the other party lacks the evidence to support their case or because by trickery and cunning the petitioner can usurp that property. It is possible that the judicial authority would decide the case in favour of the false claimant on the basis of the formal strength of the claim, but as this judicial verdict would merely be the result of the chicanery to which the claimant had resorted he would not become its rightful owner. In spite of the judgement of the court the property would remain unlawful for him in the sight of God. It has been reported in a Tradition that the Prophet said: 'I am merely a human being and you bring to me your disputes. It is possible that some of you will be more impressive in argument than others, so that 1 may give judgement in favour of one on the basis of what 1 hear. Beware that if 1 award to someone what belongs to his brother, I will have assigned to him a lump of Fire.' (Bukhari, 'Shahadat', 27; Muslim, 'Aqdiayah', 4; Abu Da'ud , 'Aqdiayah', 7; Tirmidhi, 'Ahkam', 11, 18; Nasai 'Qudat', 12, 33; 1bn Majah, 'AhkAm', 5, etc. - Ed.)

Sunday, July 24, 2011

Why Do India need such Friend?

India getting roughed up by Americans: Top scientist on visa rulesRead more at:
New Delhi: Annoyed with the US visa rules, CNR Rao, the Science Advisor to Prime Minister, has threatened to boycott visiting the US. Mr Rao has been affected by the US visa norms that allow a one year visa to some Indian scientists, as opposed to the earlier five-ten year multiple entry visa.Clearly unhappy with the annual pilgrimage scientists are forced to make to the American Embassy, Mr Rao said, "India is getting roughed up by the Americans."Mr Rao, a frequent visitor to the US for the past 50 years has been hit by the visa norms for three years now. Speaking to NDTV, he said, "I find it very insulting to go through this each year. I am sick and tired...may never go to America again after my current visa expires."
The Minister of State for Science Ashwani Kumar lodged a protest with US President Barack Obama's Science Advisor John P Holdren after the issue came up during the recent Indo-US strategic dialogue, calling the visa rules a bottleneck that impedes free scientific exchange.The US Embassy in New Delhi has not said why this is happening, however, President Obama's Science Advisor told NDTV, "I understand visas are a problem...we hope to improve."

NSG decision not end of the road: Nirupama Rao

New Delhi: India has said that the recent decision of the Nuclear Suppliers' Group on transfer of sensitive technology was "not the end of the road" and the new rules, which are not in the public domain yet, need to be studied before drawing any conclusion.
"First of all let me say that these guidelines have not been published in open text as yet. We need to study that more fully and we need to draw our conclusions from that," Foreign Secretary Nirupama Rao told Karan Thapar on "Devil's Advocate" programme on CNN-IBN.
On former Atomic Energy Commission chairman Anil Kakodkar's remarks that the new guidelines amounted to "betrayal", she said she would not use similar terminology.
"As a professional engaged in this process, I think the latest NSG decision is not the end of the road. It is not set in stone," Rao said.
The NSG last week decided to push for more stringent norms that govern technology transfer for enrichment and reprocessing technology. This decision has raised concerns about its impact on the landmark civil nuclear deal India signed with the US.
The Foreign Secretary indicated that India could leverage its burgeoning nuclear power sector.
"The whole issue of full bilateral civil nuclear cooperation, the fact that India has the potential to develop 60,000 MW of electricity from nuclear energy by 2030. So, this is a dynamic process. We have an expanding nuclear industry. This is a great attraction to the rest of the world," she said.

NSG all set to up-end India's clean waiver

NEW DELHI: Barring last minute objections, the Nuclear Suppliers Group (NSG) is set to approve new guidelines for the transfer of “sensitive” nuclear material that will do undo the hard fought “clean” waiver India obtained in 2008 from the cartel's restrictive export rules.
At stake is India's ability to buy enrichment and reprocessing technology and equipment (ENR) from NSG members. Under the terms of a landmark September 2008 agreement, the NSG waived its catch-all requirement of full-scope safeguards as a condition for supply in exchange for a concrete set of non-proliferation commitments by the Indian side. This agreement means NSG members are allowed to sell any nuclear equipment and material they want, including ENR, to India despite the fact that it does not allow international supervision over all its nuclear activities and is not a party to the Nuclear Non-Proliferation Treaty.


Amar Singh Being Framed: Mulayam

New Delhi, Jul 24 (IANS): Samajwadi Party chief Mulayam Singh Yadav Sunday came out in support of his former party general secretary Amar Singh, saying he was being "framed" in the cash-for-votes scam of 2008.
Addressing a press conference here, Mulayam Singh showed sympathy towards his ex-colleague, who was expelled from the the party after the relations between the two turned sour.
"Injustice is being done with Amar Singh. It is a conspiracy to trouble him and he is being framed in the case," he said.
"What was the benefit for us? Was the Samajwadi Party being included in the government? Were we getting ministers posts?" he asked.
Amar Singh has been alleged to be involved in the cash-for-votes scam of 2008 after his former aide Sanjeev Saxena was found involved in transfer of money to some MPs. The MPs alleged they were paid the money to abstain from voting in the trust vote sought by the then Manmohan Singh government, after the Left's withdrawal of support.
Amar Singh was quizzed by the Delhi Police's crime branch Monday.
"Amar Singh is being trapped, he is innocent," reiterated Mulayam Singh. "We only voted to save the government."

THE IS ......................................

India do not need such friends who can ot be trusted.

Tuesday, July 19, 2011

How to Pay Zakat?

How to Pay Zakat?

Zakat is one of the fundamental institutions in Islam, In importance, it is placed next to prayer. The commandment of Zakat is often coupled with the commandment of Salah in the Holy Quran. For example:
Surah Bakarah Verse43;83;110;177;277.

وَأَقِيمُوا الصَّلَاةَ وَآَتُوا الزَّكَاةَ وَارْكَعُوا مَعَ الرَّاكِعِينَ ﴿2:43﴾
(2:43) establish the Salat, pay the Zakat and bow down before Me along with those who bow down.
وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لَا تَعْبُدُونَ إِلَّا اللَّهَ وَبِالْوَالِدَيْنِ إِحْسَانًا وَذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَقُولُوا لِلنَّاسِ حُسْنًا وَأَقِيمُوا الصَّلَاةَ وَآَتُوا الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِنْكُمْ وَأَنْتُمْ مُعْرِضُونَ ﴿2:83﴾
(2:83) Remember that We made a solemn covenant with the children of Israel to this effect: worship none save Allah: be good to your parents, to your relatives, to the orphans and to the helpless; speak aright with the people: establish the Salat and pay the Zakat. But with the exception of a few, you all slid back from it and are paying no heed to it even now.
وَأَقِيمُوا الصَّلَاةَ وَآَتُوا الزَّكَاةَ وَمَا تُقَدِّمُوا لِأَنْفُسِكُمْ مِنْ خَيْرٍ تَجِدُوهُ عِنْدَ اللَّهِ إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ ﴿2:110﴾
(2:110) (Rest assured that) Allah has full power over everything: establish the Salat and pay the Zakat. you will find with Allah whatever good you send forward for your future; Allah is watching everything you do.
Literally, Zakat means purification, growth, righteousness and blessing. It is defined in Shariah as a specific amount due in the property of Muslims to be distributed to the deserving. The obligatory character of Zakat is spelled out in Surah Taubah (9) 103:
"Of their properties, take alms, so that you might purify and sanctify them."
In the same Surah Allah makes clear the punishment awaiting those unmindful of this earthly duty and responsibility:

And there are those who hoard gold and silver (money) and spend it not in the Way of Allah: Announce unto them a most grievous penalty: On the day when heat will be produced out of that (wealth) in the fire of Hell, and with it will be Branded their foreheads, their flanks, and their backs. This is the (treasure) which ye hoarded for yourselves: Taste ye, then the (treasures) ye hoarded!
Surah Taubah verse 34.
The Effect of Zakat
The payment of Zakat formulates healthy impact on the giver, recipients, and the society at large. It purifies the assets of the giver, restrains his lust for material goods and creates in him the virtue of sharing his wealth with others; it uplifts him from a life of material pursuits to a life endowed with moral purpose.
Zakat satisfies the recipient's needs and alleviates his suffering. Poverty is an invitation to disbelief; it denies virtues. That's why Islam, instead of abandoning poor to the caprice of the rich, makes a compelling demand for its payment.
The payer pays Zakat as an act of worship while the destitute receives it as a right, without any obligation towards the payer. Zakat thus; creates love and brotherhood between the rich and the poor, it minimizes social tension and bridges the gap between the haves and have-nots, It provides social and economic security to the Muslim community and brings its member closer together. Its rewards are boundless and incalculable:

Definition of Zakat
There is unanimity that Zakat is one of the five pillars of Islam. In the legal sense it means "a right on wealth" or "the specified part of wealth designated by Allah to be given to certain beneficiaries." AL-SHAUKANI(NAYL AL-AWTAR V.6) gives the following definition: "Linguistically, Zakah means growth: one says Zakahaz­Zar meaning the plant grew. It can also mean ‘purification’; In Shariah (Islamic law) it implies both meanings. The first meaning is construed as to cause growth in wealth or as to cause more reward or as to pertain to increasing wealth, such as Is the case in commerce and agriculture. The first meaning is supported by the Tradition 'No wealth decreases because of Sadaqat.' 'God increases the reward of Sadaqat.' The second meaning is construed to imply that Zakat purifies the human soul from the vice of avarice as well as sins." Zakat is not a tax. Zakat is essentially a spiritual obligation not incumbent on those who are not Muslim. Islam associates belief in Allah With the belief in the Day of Judgment and the life in the hereafter. This extends the time horizon of Muslims beyond death. Life before and life after death are closely related in a sequential manner. Thus for a Muslim his actions consists of two parts: its immediate effect in.this life; and its later effect, in the life to come. Zakah must be defined as a spiritual-material obligation on every Muslim in possession ofa.minimum amount of wealth or more, for a period of one lunar year. The .minimum Zakah payable on monetary wealth and on gold and silveris 21/ 2%,
2. When Zakilh Becomes Obligatory
There are eight conditions (i.ons which make Zakah obligatory, some of which relate to the possessor and others to the possessions. The possessor must be:
(i) A free man.
(ii) A Muslim.
(iii) Of sound mind.
(iv) An adult.
(v) In complete ownership of his or her wealth.
(vi) In possession of such wealth which is over and above the requirements to satisfy the essential needs of the possessor and of those legitimately dependent upon him or her.
(vii) Free from debt.
(viii) In possession of a defined quantity of wealth for one complete Hijrah year.

3. Nisab: Minimum Wealth
All taxes are imposed upon financial strength of a person and calculated accordingly. Similarly in the religious law of Islam, Zakat is calculated on the wealth possessed by a person. Unless and until you reach the minimum quantity of specified wealth, the' person is not liable for the payment of Zakat. This minimum limit is known in the Shariah law as Nisab.
The person who reaches the specified minimum and over is considered wealthy enough to pay the-Zakah and in this manner, share his wealth with the poor and the indigent.
Zakah is applicable only to the following categories of wealth: Gold, Silver, Livestock and all types of Trade Goods. We will discuss the regulations governing the ownership of livestock later. Regulations governing Gold and Silver are as follows:
The possession of three ounces minimum gold or its equivalent in cash for one year makes one liable to pay Zakah at the rate of 2.5 %
Silver The possession of twenty one ounces minimum silver or its equivalent in cash for one year makes one liable to pay Zakah at the rate of 2.5 % Gold and Silver in any shape or form -jewelry, utensils etc, -all are considered as wealth and Zakah becomes payable on them if the weight reaches the minimum limit and their possession completes twelve lunar months.
N.B: Zakah of 2.5 % is payable on the minimum and whatever is in excess thereof.
Zakah on Gold and Silver and Cash or Cash Equivalents

The quality of any piece of jewellery which has to be evaluated for Zakah determined by the metal which exceeds all other metals in quantity in that particular piece of jewellery. . For example: If a piece of jewellery contains 55% gold and 45% copper then the jewellery will be regarded as gold and Zakah will have to be paid' on it as such. On the other hand if a piece of jewellery contains 55% copper and less than 50% gold, then there will be no Zakah payable on it for the jewellery will be regarded as made of copper, not of gold. But Zakah ~ have to be paid on the value of all jewellery possessed as trading stock in the course of business regardless of their metal contents. More details of this will follow. Jewelleiy:In addition to what has been written above, all jewelry made of gold or silver is subject to the payment of Zakah if the quantity reaches or exceeds the Nisab limit and remains in possession for twelve months, even if the jewellery is used every day by the owner, because gold and silver in any form is liable for payment of Zakah,
Utensils If a person possesses silver or gold plates and utensils in daily use f in his home; and their weight reaches or exceeds the minimum Nisab limit then Zakah will have to be paid on them at the end of every twelve months.
Clothes irrespective of cost and quantity, are exempted from payment of Zakah, But if they have gold or/and silver embroidered or thread work on them, and the weight of gold and/or silver metal used therein reaches or exceeds the minimum Nisab limit, then Zakah will have to be paid on that portion alone at the end of every t. twelve months.
Cash In the period when gold coins were freely used and silver coins really contained silver, the calculation of Zakah on them was easy, but now that gold and silver coins are hardly ever used in currency, the amount of money possessed which could purchase the minimum Nisab quantity of the metal will be regarded as possession of the Nisab for the purpose of paying Zakah, In this estimation, the interest of the poor who benefit from the Zakah should be safeguarded as follows:
Ascertain the amount of money required to purchase three ounces of gold and the amount required to purchase twenty one ounces of silver. The least of the two amounts should be considered as the minimum Nisab limit.
Currency notes Currency notes are papers signed by a treasury official promising the payment of face value to the holder. If a person possesses the amount of money in paper currency with which he can purchase the quantity of gold or silver required to reach the minimum Nisab limit then he becomes liable to pay Zakah at the end of each twelve months.
Cash plus silver and gold Ifa person possesses ten ounces of silver, which is less in quantity than the required minimum Nisab, but the person also possesses cash money enough to purchase eleven ounces of silver, then he would be considered as having reached the Nisab limit and he will beliable to pay Zakah,
The same rule will apply to the case of possessing gold below the minimum Nisab limit, plus cash enough to purchase the remainder quantity of gold to reach the Nisab limit.
Income from Fixed Property
If a person earns income from a fixed property but the whole amount of the income is spent in the course of the year, then he does not become liable to pay Zakah, But if he has a portion saved which he has put aside, and if this saving reaches or exceeds the minimum Nisab limit, then he will be liable to pay Zakah on it if the amounts remains in his possession for twelve months.
Possessions on which Zakat is applicable
Just as the payment of Zakah is not obligatory -Fard -upon every person, so are the regulations of Zakah not applicable to every kind of possessions. Zakah is applicable only to possessions defined by the 'Shariah law as wealth and such possession must reach a certain minimum limit Nisab -and it must remain in the possession of the owner for one year before the payment of Zakah becomes obligatory.
Thus gold, silver, livestock that graze and commercial merchandise-trade goods-eome under the application of the laws relating to Zakah, Except for these there is no Zakah on any other type of possessions such as buildings, harvests, utensils (except those made of gold or silver). Furniture, clothes, etc..
Zakah will have to be paid on anything bought in the course of trade or investment including buildings, livestock, and utensils. ,clothing, etc.,
Precious Stones,
There is no Zakah on-pearls and precious stones, provided they are not for trade or investment-The owner of precious stones bought in the course of trade or investment will become liable for the payment of Zakah on them.
Income from Rent
If a person owns buildings other than those used for his own or his dependents’ occupation, and he has rented them to others then he will have to pay Zakah on the nett income from the rent, provided the income is above the minimum limit Nisab and remains in his possession for one year. There is no Zakah on the value of the buildings concerned but only on the net income earned from them.
The Zakah on the investment properties has to be paid i.e. other than owned for other than self-use.

'Trade Vehicles
The value of any vehicle such as motor cars, vans, trucks, carts, wagons, boats, etc., used in the course of trade, to earn a living is exempt from the obligations of Zakah. But the nett income earned from their use, which remains with the owner for a year, will be subject to the payment of Zakah.
Zakah is payable at the rate of one fortieth or 21/2% on the possession of wealth in the shape of gold, silver; merchandise and cash. Household effects such as furniture, crockery, personal clothing, etc., are generally exempted from the application of Zaklih~'
What to give as Zakah
Zakah must be given on, and from, a commodity, that is, a portion of the wealth itself could be given in charity to discharge the obligation. But we are permitted also to determine the Zakah due and give its value in cash. For instance, if someone has forty ounces of gold then he will have to give one ounce of the gold in charity as Zakah but he can give instead the value of the gold concerned in cash, or in goods, if he likes
There is no Zakah on farmlands owned by a person, irrespective of the amount of their value or size, provided they are not bought for speculation. ( Zakah in this case is called Ushra, and it is paid on produce and has different law on how much and when to be paid.)
Zakah on Trade Goods
The capital involved in the goods owned for trade or commerce is subject to the payment of Zakah, that is: If a person began trading with a'capital of £1000,and earned profits thereon then he will have to pay Zakah on the total capital, and not only on the profits earned. Therefore, a person having a capital of £1000 and earning £1000 profits in the course of the year will have to pay Zakah on £2000¬(capital plus profit) -which will be the total amount reflected as his capital in the Balance Sheet.
Kind of Trade Goods
Anything, goods, properties, precious stones livestock’s, etc., bought and sold in the course of trade is liable to the payment of Zakah. For example: There is no Zakah on precious stones or copper goods if acquired for one's own use, but if these are bought and kept in stock in the course of trade then Zakah will have to be paid on them.
Nisab on Trade Good's
The determination of the minimum Nisab on trade goods will be according to the value of goods in cash which could purchase twenty one ounces of silver or three ounces of gold. As explained before under the "Earnings in Between the Year", all increases by profits derived in the course of the year will have to be added to the capital standing at the beginning of the year and Zakah calculated on the total increased capital standing at the end of the year.
Zakah on Partnership Earnings
When trading in partnership or owning rent producing properties in partnership, each partner will be liable to pay Zakah on the proportion of the net share of profits coming to him which is added to his capital.
Zakah on Shares
Zakah on Shares owned shall be determined annually on the cash realizable market value of the Shares which must be included in the Capital, and Zakah paid on the total as required by Islam.
Debt Must Be Deducted
Persons who buy goods on credit for the purpose of trade must deduct the total amount of their debts and determine their nett profits, and add these to their capital for the purpose of calculating the payment of Zakah.
Discharging the 'Duty of Zakah
The payment of Zakah is an obligatory duty which has to be discharged in accordance with the conditions imposed by Islam. Just as performing Salah without Wudu, is null and void, so will the payment of Zakah become null and void if anything relating to it is not observed as prescribed by Islam. All the conditions attached to the determination and the discharge of Zakah must be observed, such as:
(i) The niy-yah or intention must be expressed.
(ii) The receiver of Zakah must become the owner of the Zakah given to him.
(iii) Zakah must be given to the type of persons' specified by Islam.
(iv) Zakah cannot be given in return for services received
The making of Niy-yah The person giving the Zakah must have a clean Niy-yah or intention of giving the Zakah in order to discharge his duty.
Indirect payment of Zakah If a person gives money to someone with the request to distribute it among the poor and makes the Niy-yah of Zakah then his obligation will be discharged, although the person to whom the Zakah money is given for distribution was not told that the money was in payment of Zakah, Similarly, if a person gives Zakah money to some good person and requests him to distribute the money among the poor, the duty of Zakah will be discharged when the person who has been given the money, gives it out to the deserving poor as requested to do so.
To set aside Zakah money If someone sets aside Zakah money he has to pay and from it continues to pay to deserving persons, then his duty to pay Zakah will be discharged, and it will not be required of him to make fresh niy-yah every time he gives out an amount from the money set aside.
To give Zakah without the niy-yahIf a person has wealth on which Zakah IS obligatory, and he distributes among the poor more money than he is liable to pay as Zakah but he did not make niy-yah of paying Zakah.fhen the obligation of paying Zak~h will remain undischarged, because he gave away money without the intention of paying Zakah. To express niy-yah -intention -is therefore extremely necessary.
To give away everything If a person who is liable to pay Zakah does not discharge the duty, but gives away the whole or part of his wealth to charity in general, then, in doing so he will not get released from the obligation of paying Zakah, because he did not have the niy-yah or the intention of giving Zakah. Although he will not become liable to pay Zakah thereafter if his wealth does not reach the minimum Nisab limit, but the non-payment of Zakah which became due when the possessed wealth will remain a religious debt upon him. He will of course, receive reward for the charitable act of giving his wealth to the poor.
An important condition on of the discharge of Zakah is that the receiver must become the unfettered owner of the amount of Zakah paid to him.
Zakah cannot be given to a masjid
Zakat Given As a Loan
If someone gives Zakah money to a person as a loan but he makes 'the niy-yah of Zakah, then the obligation of paying Zakah will be discharged. He cannot thereafter, collect the money given under the pretext of giving a loan. .
Zakat Given As a Gift
If a person deserving Zak ah is feared to be embarrassed in accepting it, then Zakah money could be given to him as a gift or a present on a suitable occasion; but the intention of the giver must be of Zakah at the time of giving the money. Similarly, to giveZakah money as a gift to the children of the poor is also permissible.
To Whom Zakah Must Be Given
The Holy Quraan makes specific reference tothe headings under which Zakah money must be spent:
Fuqara: The poor
Masakin: The needy
Those whose possessions do not reach the minimum (nisab )limit.
To those whose earnings are not enough to satisfy the essential needs of themselves and their dependents. (First preference should be given to relatives.)
Amilun :
Those engaged in the collection and distribution of Zakah through a community organization or
Mu-allafatu al-QuIub:
Those whose hearts are made to incline towards truth -the converts who need help those whose hearts are inclined towards the truth means converts to the religion of Islam; If they are in need, of assistance for their rehabilitation in the new religion, then Zakah money could be used to assist them.
Ransoming of captives, wherever such necessity arise
Gharimun: The Debtors
A person whose total liabilities exceed his total assets, is a debtor, and Zakah could therefore be given to him.
Ibn as-Sabil: The wayfarer
The traveller who is not poor, but finds himself stranded abroad without funds. Way farer means any traveller who finds himself in financial difficulties.
Fi Sabi-lillah Those engaged in the way of Allah
Those engaged in the way of Allah, is a term which jurists generally apply to those who are actively engaged in fighting for the defense of Islam in the battlefields, but in this category could be included:
(i) Those who are engaged in acquiring religious education and who cannot afford the requisite expenses, such as tuition fees boarding, lodging, clothes, etc.
(ii) Those who are engaged in missionary work for the propagation of Islam without receiving any payment for their services, and/or they are able to maintain their families with great difficulty.
(iii) Those who are engaged in the work of imparting knowledge of Islam – and are poor teachers, through educational centers such as Madarasa or schools, but who do not receive adequate salaries to maintain themselves and their families. Those could be assisted from Zakah funds and sums given to them -not as salaries but as gifts or bonuses -without the need to tell them that the money comes from Zakah.
(iv) Those who are poor students in secular schools and colleges. Money from Zakah funds could be given to them for fees, text books, boarding and lodging expenses, for clothes, etc..
Zakat on Livestock
Zakah is payable only on the ownership of animals grazing on the farms. Animals which do not graze but are fed in close stables, cowsheds or pens and such enclosures, are exempt from the payment of Zakah. Animals who are underage are totally exempt from the payments of Zakah, Nor is there Zakah on the ownership of such animals which are used for riding, for farming and/or for any other purpose connected with the earning of a living or recreation. Motor cars, vans, Lorries, carriages, etc. kept for personal use or for use in the course of business or profession are exempt from the payment of Zakah,
The first claim on .Zakah money is of deserving relatives then the deserving poor of the village, town, city or country in which you live. If the needs of people of another area are more deserving and urgent then Zakah could be sent to them too. If the giver is not s~ and isdoubtful about the position of the person seeking Zakah from him, then he should not give his Zakah to him at all, because the giving of Zakah in such circumstances is not permitted.

Fitrah At a Glance
What is Fitrah?
Fitrah is compulsory on every Muslim who has sufficient for himself and his family-or dependents for the day of Id. He should discharge his Fitrah in respect of himself and all those who are dependents upon him such as his wife, his children .and Muslim servants.'
To whom can Fitrah be given?
Fitrah must be given to the poor and the needy of the Muslims. It may not be given to one's mother, father, paternal and maternal grandparents, great-grand-parents, etc. Similarly it may not be given to one's offspring such as sons, daughters, grand-children, great-grand-children, etc..
When does Fitrah become payable?
According to Imam Shafii, Fitrah may be given from the first day of Ramadan. According to Imam Abu Hanifah, Fitrah may be given even before Ramadan. According to Imam Malik and Iman Ahmad, Fitrah may be given a
" day or two before Id. ".
It is clear, however, from the tradition narrated by Ibn Abbas that Fitrah must be discharged before the Id Salah for it to be valid and accepted.

Tuesday, July 5, 2011

Supreme Court to Uttar Pradesh Govt: Sinister campaign to grab land

New Delhi: The Supreme Court today slammed the authorities for taking advantage of the "colonial law" on land acquisition to divest farmers of their prime agricultural land benefitting the rich and paying "pittance" to common men.

The apex court said a "sinister campaign" has been launched by various state governments to take advantage of the law against the poor people for taking away the land and giving it to builders where multiplexes, malls, posh residential complexes are developed which are beyond the reach of common men.

"Do you think judges live in fools' paradise"? snapped a bench of Justices G S Singhvi and A K Ganguly when senior advocate P P Rao responded to a question that the residential complexes were being developed for the "needy".

"You are building hotels, malls, commercial complexes, townships where common men have no access. Does it come under the perception of public purpose for which the land have been acquired?"

The bench questioned the change by Uttar Pradesh government in land use in Greater Noida and said "this is not the plan for which the land is acquired. How different notifications came out for changing the use of land".

The sharp remarks were made by the bench during the hearing on petitions filed by Greater Noida Industrial Development Authority and real estate developers and builders, including Supertech and Amrapali, challenging the Allahabad High Court order which had quashed the notifications for land acquisition in Greater Noida adjoining the national capital.

The bench made it clear that it was not going to stay the High Court verdict and would go ahead with the hearing of the parties.

"We are indicating that we are not inclined to stay the order of the High Court. We are not inclined to entertain the special leave petition. We will ask only for your submissions," the bench said.

While Rao, appearing for Supertech, contended the development of residential complexes were for the "needy", the bench drew his attention to the brochure of the company saying "what is there in it is not for the poor people".

"Look at your own brochure. It is saying about swimming pool, spa, tennis court, badminton court, beauty parlour, ayurvedic massage etc. All these are for poor people?

"I am reading from your own brochure. Is it for a common man? Land is taken and given to the builder. This is a sinister plan," the bench said.

"Land is given for the development which must be inclusive. The state is taking advantage of the law against the poor. A sinister campaign is made by various state governments. The state is doing a totally anti-people thing," it said.

While maintaining that the purpose of the land acquisition was being defeated, the bench said the poorest man in society should benefit in public interest but "you (authorities) are responding in such a way that they (the poor and common men) are driven out".

"In the name of globalisation, you are marginalising the people. Why is there a proliferation of terrorist activities? Because they are pushed to the walls. Why so many people are committing suicide? They are marginalised. You are not taking care of them. Poor men cannot come to this court," the bench said.

The court expressed its anguish over the whole development in recent times where the emergency clause has been applied for acquiring land of farmers on the pretext of public purpose.

"The state is taking advantage of the colonial law. What you are giving to the common men is pittance," the bench said.

The High Court had on May 31 quashed acquisition of 170 hectares of land at Gulistan village in Greater Noida for industrial development.

The High Court had said that acquisition of land in Greater Noida for residential apartments, which was done after invoking Section 17 of Land Acquisition Act depriving the aggrieved persons of the chance to file their objections on the ground that the matter was urgent, was a "colourable exercise of power" and had quashed the notification.

The counsel, appearing for Greater Noida Industrial Development Authority, contended the acquisition was part of its "well-known" 2021 plan called the Industrial Development Plan which is a generic term that includes commercial and residential use.

The High Court order had come on the plea of landowners and farmers who challenged the government notification for land acquisition issued on September 5, 2007.

Qatar ranked above India, China in innovation index

Innovation has created wealth in last century. Knowledge is most imprtant part of creating wealth. Creating knowledge is the only way forward for the GCC to creat diversified economy and sustainable economy.
DUBAI: Qatar has been ranked 26th in the Global Innovation Index, securing the highest position in the Middle East ahead of even the world's two largest emerging economies China (29) and India (62).
The report, prepared jointly by business school INSEAD and few other institutions, said that Qatar improved its world ranking by nine places vis-a-vis its 2010 position.
Last year, the Gulf country was placed 35th on the Global Innovation Index. The Global Innovation Index is computed as an average of the scores across input pillars (describing the enabling environment for innovation) and output pillars (measuring actual achievements in innovation).
The UAE, which has the second position in the Middle East, is eight ranks below Qatar at No. 34 in the list. No other Middle East country figured in the top 40 on the Global Innovation Index.
As per the findings of The Global Innovation Index 2011 edition, Switzerland topped this year's GII ranking, with Sweden in second place and Singapore third.
Joining INSEAD as Knowledge Partners for the report were Alcatel-Lucent, Booz & Company , the Confederation of Indian Industry (CII) and the World Intellectual Property Organisation (WIPO), a specialised agency of the United Nations.
The GII includes 16 economies from the Middle East and North Africa. While Qatar and the UAE are in the top 40, the other GCC economies are ranked in the top 60. Bahrain secured 46th rank, Kuwait was 52nd, Saudi Arabia 54th and Oman 57th.
Three countries from the region are within the bottom 15. They are Syria (115), Yemen (123) and Algeria (125). The five pillars of GII constitute the Innovation Input Sub-Index: 'institutions', 'human capital and research', 'infrastructure', 'market sophistication' and 'business sophistication'.

Oil Economy to Knowledge Economy -
Sustainable Growth - Oil Economy to Diversified Knowledge Economy

Global economic uncertainty make it imperative that GCC countries should develop competitive, diversified economies, concludes a new paper from the Carnegie Middle East Center.
In the report explains that the top priority for the Gulf Council Cooperation (GCC) countries should be improving economic governance
Special Industrial Parks and Their Role in Diversifying Economy
- Bio IT KnowledgeCenter
· To diversify local economy
· To increase high end employment opportunities for the national
· To develop Knowledge based economy for the future
· To develop education to locals in association with different universities and biotech companies present in the park.
· Biotech
· Pharmaceutical
· Pharmaceutical Logistic and Warehousing

Monday, July 4, 2011

Country of Rich God and Poor People

Kerala temple could be the richest in country This is not the only temple which is rich. This lies in India's Varn Vyavastha which has made Temples and Their Priest Rich. They are sole owner of the national wealth. Indian poor remain hungry but riches goes to temple and they remain rich. This has percolated to Mazar and shrines also. The economic status of majority lower caste, and status of upper caste minority is clear indication of exploitation. Today the 4%+10% upper class ( Brahmins+ Shatriya+Vaishave) governs more than than 80% wealth in the country, even after 60 years of independents Burocracy still has 70% domination of upper class and industry is their bastion. The present system and system which is adopted by present government is for making rich more rich and poor .........poorer. This is post independent story. Call it the mother of all treasure hunts. The stock-taking by a panel of experts at the Sree Padmanabha Swamy temple has catapulted the shrine located here to the country's richest, with reports claiming that the value of recoveries may have touched close to Rs 1 lakh crore, more than Kerala public debt of Rs 70,969 crore.

  To whom this wealth belongs The wealth of all religious shrines and temples must be governed independetly and used for the welfare of people. Even though there is billions of dollars in Waqf properties in India, everything is mis used by government nominated boards and ministers. Peoples are building Mansions on it. Mukesh Ambani billion dollar home is built on Waqf property. These properties really belongs to peoples and must be used for welfare of the peoples of nations. Temples, Mazars and for that matter all such institutions must be controlled and governed in most transparent way and this wealth must be used for welfare. If this is done India will not have poor and hungry anywhere. The best method is using this wealth, including Waqf for creating welfare institutuins and running them. The infrastructure of the Hospitals and Schools and Colleges, Orphanages should be created with this money. After creating these institution should be run Professionally or some other scheme's should be designed so that every one in the society get the benefits. No one has right to hold these properties to ransom when peoples are dying of hunger. The Waqf has billions of dollars assets in Delhi alone, What is the use? Waqf are created for welfare of the people? All these treasure are national wealth and should be used for welfare of people. I do not trust the present corrupt government and their mechanism for this purpose. Nation needs much more transparent and accountable mechanism to use these treasures for welfare of the people. 

 Thiruvananthapuram: Sri Padmanabhaswamy temple in Kerala could well be the richest in the country as unofficial estimates Saturday, the sixth day of preparing an inventory of treasures in its six chambers, suggested the value of its gold, diamond and other precious metals at close to Rs one lakh crore. The inventory of the temple here, maintained by the erstwhile royal family of Travancore, is being made by a seven-member Supreme Court-appointed panel. The stock-taking process was ordered by the Supreme Court following a petition by advocate TP Sundararajan over mismanagement of the temple affairs. On Monday, ahead of entering the temple chambers for the first time, the committee chairman, retired Kerala High Court judge MN Krishnan, said he hoped to finish the entire process by the end of the week. The temple has a total of six chambers, named A to F by the committee. With chamber B yet to be opened and chamber A's accounting ending on Saturday, and two more chambers left unopened yet, it is expected that the inventory process may continue for a few more days. The inventory of a chamber opened on Friday could only be completed Saturday. The committee, which includes a gemmologist, stumbled upon a nearly four-foot-tall statue of Lord Vishnu in gold and studded with emeralds. Other precious items that were accounted for Saturday included several golden statues, almost all weighing two kg each. Among other things are a gold necklace as long as 15 feet, and crowns studded with emeralds, rubies and diamonds. The chamber is situated around 20 feet under the ground. The committee conducted the examination using artificial lights. As of now, the Balaji temple in Tirupati in Andhra Pradesh is believed to be the richest temple in the country, followed by Shirdi Sai Baba shrine in Maharashtra.

Sunday, July 3, 2011

Time to Submit Your Annual Account Statement

Annual Reporting

The most important of Islamic Aqeedah is his Faith and Belief in Hereafter ( Akhirah). This is the day when mankind from day one till Qayamah are Rewarded for good and punished for their sin. Iman on Hereafter (Akhirah) is must for every muslim.

In the very first surah of Quran, Surah Fatiha Allah the lord of both worlds is called as The Master of the Day of Recompense

Your records “ Statement of Account” is presented every day to your Lord, the Lord of both worlds ( Rabbul Aalmin) who appointed you His Trustee, (Khalifah) on His earth.

· Daily Reporting time “Time of Fajr and Asr “.
· Weekly Reporting Monday and Thursday
· Annual Reporting Sha’aban

Have a look at your own accounts before they are submitted. Think about your profit and before. Correct your balance sheet before it is submitted. Fear Allah when it is closed. Ask for forgiveness and He is All forgiving.

مَالِكِ يَوْمِ الدِّيْنِ ﴿1:4﴾
(1:4) The Master of the Day of Recompense
Allah will be the Lord of the Day when all generations of mankind gather together on order to render an account of their conduct, and when each person will be finally rewarded or punished for his deeds. The description of God as Lord of the Day of Judgment following the mention of his benevolence and compassion indicates that we ought to remember another aspect of God as well-namely, that He will judge us all, that He is so absolutely powerful, that on the Day of Judgment no one will have the power either to resist the enforcement of punishments that He decrees or to prevent anyone from receiving the rewards that He decides to confer. Hence, we ought not only to love Him for nourishing and sustaining us and for His compassion and mercy towards us, but should also hold Him in awe because of His justice, and should not forget that our ultimate happiness or misery rests completely with Him.

Surah 99. Al-Zilzal

إفَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ ﴿99:7﴾
(99:7) So, whoever does an atom’s weight of good shall see it;

وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ ﴿99:8﴾
(99:8) and whoever does an atom’s weight of evil shall see it.

Merits of fasting in Sha`ban

The Messenger of Allah (May Allah bless him and grant him peace) alerted us to this fact when he was asked why he was fasting so much in Sha`ban. He replied: “It is a month that people neglect, between Rajab and Ramadan. It is a month in which actions are raised to the Lord of the Worlds and I love for my actions to be raised while I am fasting.”
There is a daily display after Fajr and `Asr, and a weekly display on Monday and Thursday, and a yearly display which takes place in the month of Sha`ban. The Messenger of Allah (May Allah bless him and grant him peace) was keen to do good works at all these times and was keen for his Ummah to do the same.

Usamah Ibn Zayd (may Allah be pleased with them both) said: "I said, 'O Messenger of Allah, I do not see you fasting in any other month like you fast in Sha'ban.' He said, 'That is a month to which people do not pay attention, between Rajab and Ramadan, and it is a month in which deeds are lifted up to the Lord of the Worlds. I like for my deeds to be lifted up when I am fasting.'" (Nasa'i). According to a report narrated by Abu Dawood, he said: "The most beloved of months for the Messenger of Allah (p.b.u.h.) to fast in was Sha'ban, and his fasting in Sha'ban was continuous with his fasting in Ramadan." (Classed as Saheeh by al-Albani)
One of the greatest works we can do in Sha`ban is fasting, and this is what the Prophet (May Allah bless him and grant him peace) loved to be doing when his actions were raised, on Monday and Thursday and also during Sha`ban. Sayyida `A’isha RaziAllahunha said of the Prophet (may Allah bless him and grant him peace): “I did not see him fasting in any month more than Sha`ban.” She also said: “The month which he loved to fast the most was Sha`ban
Hadith - Bukhari, Vol. 4, Hadith No. 446, Narrated Abu Huraira, r.a.
The Prophet (saaws) said, "Angels keep on descending from and ascending to the heaven in turn, some at night and some by daytime, and all of them assemble together at the time of the Fajr and 'Asr prayers. Then those who have stayed with you overnight ascend unto Allah Who asks them (and He knows the answer better than they): "How have you left My slaves?" They reply, "We left them while they were praying and we came to them while they were praying." The narrator added: all his past sins will be forgiven."
1256. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Deeds of people are presented (to Allah) on Mondays and Thursdays. So I like that my actions be presented while I am fasting.'' [At-Tirmidhi].
Commentary: Observance of Saum on Monday and Thursday is Mustahabb (desirable), and the reason for its being so has been mentioned in the Hadith.
1257. `Aishah (May Allah be pleased with her)u reported: The Messenger of Allah (PBUH) used to observe fast on Mondays and Thursdays. [At-Tirmidhi].
Commentary: "Yataharra" in the Hadith means to seek and search, that is, he (PBUH) used to make special arrangements for it. The reason he was so particular about these Saum has been mentioned in the previous Hadith.
On the authority of Abu Hurayrah(Raziyallahutala Anahu), who said that the Messenger of Allah () said: The gates of Paradise will be opened on Mondays & on Thursdays, and every servant [of Allah] who associates nothing with Allah will be forgiven, except for the man who has a grudge against his brother. [About them] it will be said: Delay these two until they are reconciled; delay these two until they are reconciled. [Hadith Qudsi 20]
Riyad as-Salihin (The Meadows of the Righteous)
1247. 'A'isha said, "The Prophet, may Allah bless him and grant him peace, did not fast in any month more than Sha'ban. He used to fast all of Sha'ban." In one variant, "He used to fast Sha'ban except for a little." [Agreed upon]