Valar.
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Man, Jupiter scared the hell outta me....
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Man, Jupiter scared the hell outta me....
@21st Century Vampire, what happened to "Shahrukh Khan" as your forum rank and how was it there in the first place ?
Hello,
How is haal chaal, hope sab theek
Galti se hua tha, it was @PDF who fixed it I guess
Btw ever met him before? He's one of the coolest dudes around
@Kaleem.61 yeh background m indian gaana "aashko',n" ny khud plagiarize kia ya koi "pak rooh" phr khaabo m koi kahanii kra gi ?
do you remember Barack o'Bomber's election winning Osama drama?Pakistan also have a network of AN/TPS-77 long-range radar systems which can detect incoming ballistic missiles, cruise missiles and aircraft.
TPS-77
Lockheed Martin's family of radars provides multi-mission ground-based radar solutions for medium- to long- range air surveillance.www.lockheedmartin.com
AN/TPS-77 – Missile Defense Advocacy Alliance
missiledefenseadvocacy.org
As stated on this forum as well, there "were" gaps in PAF's AD system, which were exploited.do you remember Barack o'Bomber's election winning Osama drama?
did you believe it happened exactly as narrated by the US? if so how was it made possible when Pakistan had AN/TPS-77?
there "were" gaps in PAF's AD system, which were exploited.
You naughty naughty boyShaid radar operators ko unexpected recess time mil gia ho ga. Ground p banday b shaid 3 ghantay taaray gin rhy ho gy
Guess in your utopia world everyone will be just as rich and famous as Amitabh Bachchan ?
1. What if someone gifted you a puppy and a Honda Goldwing to go around traveling our great India ?
2. don't those two terms run afoul of each other on more than a few core ideological levels ? (don't reply, that discussion is forbidden here)
The article is a long one but please read it and also read the replies of the Muslim members in the thread.During the same period (1920s-30s), another (though lesser known) Islamic scholar in undivided India got smitten by the 1917 Russian revolution and Marxism.
Hafiz Rahman Sihwarwl saw Islam and Marxism sharing five elements in common: (1) prohibition of the accumulation of wealth in the hands of the privileged classes (2) organisation of the economic structure of the state to ensure social welfare (3) equality of opportunity for all human beings (4) priority of collective social interest over individual privilege and (5) prevention of the permanentising of class structure through social revolution.
The motivations for many of these themes he drew from the Qur’an, which he understood as seeking to create an economic order in which the rich pay excessive, though voluntary taxes (Zakat) to minimise differences in living standards.
In the areas that Sihwarwl saw Islam and communism diverge were Islam’s sanction of private ownership within certain limits, and in its refusal to recognise an absolutely classless basis of society.
He suggested that Islam, with its prohibition of the accumulation of wealth, is able to control the class structure through equality of opportunity.
Basically, both Sindhi and Sihwarwl had stumbled upon an Islamic concept of the social democratic welfare state.
Please read the entire thread.One wonders why a reference to the Islamic law was not made either by the minister or other experts. Married Muslim women, we find, are often on a higher and more secure footing than their counterparts from other religions. In fact, as a Christian marrying a Muslim, I chose to marry under the Muslim personal law, even over the seemingly modern Special Marriage Act, 1954, to better secure my economic rights. My mehr was a house in my name and my nikahnama includes necessary clauses to safeguard my and my children’s rights. My husband’s family members were witness to this document, which is registered and enforceable by law.
When we examine marriage laws in their historic context, it is interesting to note that the universally accepted notion that marriages are contractual rather than sacramental originates in Muslim law, which was accepted by the French law only in the 1800s and incorporated into the English law in the 1850s and became part of codified Hindu law as late as 1955. Today it appears to be the most practical way of dealing with the institution of marriage. Treating marriage as a sacrament which binds the parties for life has resulted in some of the most discriminatory practices against women such as sati and denial of right to divorce and remarriage, even in the most adverse conditions.
The cornerstone of a Muslim marriage is consent, ejab-o-qubul (proposal and acceptance) and requires the bride to accept the marriage proposal on her own free will. This freedom to consent (or refuse), which was given to Muslim women 1,400 years ago, is still not available under Hindu law since sacramental rituals such as saptapadi and kanya dan (seven steps round the nuptial fire and gifting of the bride to the groom) still form essential ceremonies of a Hindu marriage. Even after the codification of Hindu law, the notion of consent is not built into the marriage ceremonies.
The contract of marriage (nikahnama) allows for negotiated terms and conditions, it can also include the right to a delegated divorce (talaq-e-tafweez) where the woman is delegated the right to divorce her husband if any of the negotiated terms and conditions are violated.
Mehr is another unique concept of Muslim law meant to safeguard the financial future of the wife. It is an obligation, not a choice, and can be in the form of cash, valuables or securities. While there is no ceiling, a minimum amount to provide her security after marriage must be stipulated. This is a more beneficial concept than streedhan which is given by choice and usually by the natal family. In addition to Mehr, at the time of divorce, a Muslim woman has the right to fair and reasonable settlement, and this is statutorily recognised under the Muslim Women (Protection of Rights on Divorce) Act, 1986 as per the 2001 ruling of the Supreme Court in the Daniel Latifi case.
It is also important to address polygamy and triple talaq, two aspects of Muslim law which are generally used to discredit the community and argue in favour of a uniform civil code. While sharia law permits a man to have four wives (before 1956 Hindu law permitted unrestrained polygamy), it mandates equal treatment of all wives. If a man is not able to meet these conditions, he is not permitted to marry more than one woman. (Quran 4:3; Yusuf Ali’s translation)
On the other hand, though codification introduced monogamy for Hindus, the ground reality has not changed and Hindu men continue to be bigamous or polygamous. The most disturbing aspect is that while men in bigamous/adulterous relationships are allowed to go scot-free, it is the women who are made to pay the price. Women in invalid relationships with Hindu men are denied maintenance and protection and are referred to as “mistresses” and “concubines”, concepts specific to the uncodified Hindu law. Any attempt to codify Muslim law to bring in legal monogamy should not end up subjecting Muslim women to a plight similar to that of a Hindu second wife. This is an important concern which needs to be taken into account while reforming the Muslim law.
And lastly, the much maligned triple talaq or talaq-ul-biddat, which the Prophet himself considered as the most inappropriate form of divorce. Fortunately, in 2002, in Shamim Ara vs State of Uttar Pradesh & others, the Supreme Court laid down strict Quranic injunctions which must be followed at the time of pronouncing talaq, hence now fraudulent practices adopted by errant husbands (including email and SMS talaq) can no longer constitute valid talaq. Yet, after a decade and a half, very few know challenge the validity of such divorces in court as they are unaware about this ruling.
Though Muslim law stipulates many different ways to end a marriage, including a woman’s right to dissolve her marriage (khula), divorce by mutual consent (mubarra), delegated divorce (talaq-e-tafweez), judicial divorce (fasq) and dissolution under Muslim Marriage Act, yet the one that is most often discussed or resorted to is the triple talaq without the consent of the woman, violating the stipulations of the Shamim Ara ruling which has invalidated such hasty divorces.