Top Ten Richest Men – 2010

Mukesh Ambani is ranked fourth among the World’s top 10 billionaires by the Forbes Magazine with total assets worth $29 billion followed by another Indian, steel tycoon L N Mittal, who ranked fifth with a total value of $28.7 billion.

The Forbes Billionaires list for 2010 has witnessed Mexican Carlo Slim surpassing Bill Gates and Warrant Buffett to be the richest man on the earth. Slim’s total worth rose $18.5 billion during the year to an estimated $53.5 billion, the Forbes Magazine said. Gates remained second with a fortune of $53 billion.

Apart from Reliance Industries Chairman Mukesh Ambani and Head of ArcelorMittal L N Mittal, there were four other Indian tycoons in the top 50 list and 49 others in the complete list of 1,011 billionaires.

The four Indian businessmen, besides Ambani and Mittal, in the top 50 list are Azim Premji (ranked: 28, worth: $17 billion), Sashi Ruia and Ravi Ruia (ranked: 40, worth: $13 billion), and Savitri Jindal (ranked: 44, worth: $12.2 billion).

DLF’s K P Singh (74), Aditya Birla Group’s Kumar Mangalam Birla (86) and Bharti Airtel’s Head Sunil Mittal (87) are the other Indians who are among the top 100 wealthy in India.

Top Ten Richest Men - 2010

Highest-grossing Bollywood films – 2010

Since this list is not adjusted for inflation, it tends to favor films in more recent years with nearly eighty-seven percent of the films in the top 30 being released after 2000. Films released prior to 1994 do not appear in the list because inflation, population size and ticket purchasing trends make direct comparisons inaccurate. 2008 leads in the list with seven releases, followed by 2010 with 6 releases, and 2006 and 2007 with five releases each. Figures are given in Indian rupees.

highest grossing films 1-19

highest grossing films 19-30

“Hazaras Overseas” is Growing So Fast!

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Escape from Modern Rationality

Humans are social animals that always confront social clashes which sometimes lead them to improve but sometimes lead them to pursue in darkness; both outputs are based on the way, members of a society react upon matters.

Afghanistan has been opposing modern educational, political and social systems since ancient times. In schools, humans improve their proficiencies but schools were considered as profane phenomenon among us for a long time since schools are the resultant of modernity. The requirements of modern educational system don’t carry any ethnic and gender borders; men and women with equal rights deserve to have their hungry minds fed but we, for the first time denied the ideas of building schools and teaching both males and females equally in Amir Habibullah Khan’s period.

Modern communities have treated modern implements rationally and have gained great changes and civilizations but we are witnessing ignorance in Afghanistan because we haven’t treated modern implements rationally and have denied the modern political and social systems as once upon a time when the legislation of codified laws were introduced, spiritual leaders had held Holy Quran in one hand and the constitution in other and were asking people if they accepted the Quran or the constitution whilst in many Islamic countries both are admitted.

Social life is a continuous field of varieties and every change is a steady circuit which doesn’t end and makes us unable to deny it. For having a prosperous and advanced life, the change of circumstances’ status is a must and this is clear that Afghanistan has always stood against these changes, which has caused us to have such crises.

We need to know four significant theories for the recognition of the reasons of resistances like opposing modern systems and disputing the change of circumstances’ status in our community.

• Culture (First theory):
We have extraordinary dealing with culture because it’s one of most significant phrases in our daily life.

• Readjustment and adaption with environments (Second theory):
The relation between adaption and culture is that culture provides us the tools for adaption with both natural and social environments. For existence and survival we need to conform to both environments and this is not possible to live in a society and don’t be compatible with its language, customs, ideals and goals.

As an example, in Islamic societies, there are some obligations that members of communities should adopt for being able to live a better life among people such as having particular covering which is called “Hijab” or dealing with other Islamic commitments. So, we realize that life gets promoted stepwise to the extent we accommodate with both environments.

For example, it’s clear that we can’t extract, pull out food and other essentials of life and haven’t been able to use of our natural surroundings. Hence, we are poor since our minds are hungry and that we haven’t accorded with the environment, that’s why members of an unwise society always pursue poor and pathetic life like us.

Adaption with natural environment is clear but adaption with social environment needs to be focused on, social environment is an arena of conflict, collision and contrasts which are ensued of contradictory interests; each individual as a living creature has aims which can be in opposition with aims of other individuals in a society. Therefore, we need normative and legal systems for disposal of conflicts and to prohibit them causing war all against all and let us live comfortably in a society.

As told before that culture provides us the tools for adaption like technologies, media and industrial instruments to adapt with natural environment and provides us language, customs, ideals, goals, normative and legal operating systems to adapt with social environment. It’s true that all societies have goals and seek to reach them and goals need instruments to be achieved, we should choose the most proper instruments for which we need to obey the characteristics of rationality.

Right away we get a result of all above mentioned details about resistance that we have been opposing the change of adaptive patterns, for example by the passage of time the traditional ways of farming were changed to industrial tools in agriculture for having better results and first world countries chose industrial tools for agriculture for obtaining bread and butter but we have always been choosing traditional ways for farming, there is no doubt that they have had better livelihood than us since the chosen tools were based on features of rationality.

Or as an example in traditional ways in past, when a person committed crime so all members of the tribe were punished or that the daughter of the criminal’s family was handed over the victim’s family, these were not done because of whims, they were sorts of adaption with social environment for diminishing frictions but in other side if we use modern legal and judicial systems to solve the same case, so, of course we will have intellectual outcomes.

• Rationality (Third theory):
Now we realize that in journey along the life, humans have always changed the ways of adaption with both natural and social environments, these changes are whether led of inevitability or that modern ways are more efficient than our past irrational traditional ways. Hereof we get into the third topic called rationality.

This is obvious that rationality is one of the modern world’s manifestations, means that modern and industrial society or modern world is recognized on the concept of rationality. The simplest meaning of rationality is that we should choose the equipments for gaining our goals which are based on three characteristics:

1. We have got to choose the tools which have more profits and fewer losses means that we had better not pick out the tools which have more losses and fewer profits.

2. The second characteristic of rationality is that we have to opt the tools which are efficient means that our tools should be able to meet our goals and ideals altogether.

As an example historic social experiences have proved that imperial and royal political systems aren’t suitable tools for meeting our political purposes and that’s why people suggested and preferred democratic system rather to imperial system, since democracy has fewer detriments and is more efficient in distribution of power and in controlling of society, thus democratic system is better than any other political system.

3. The third characteristic of rationality is that we should choose the path which holds the lowest cost. For instance, treating the murder case by handing over the daughter to the victim’s family holds highest moral costs. Or using tools for construction of a building, it seems quite irrational to choose the tools which hold higher costs when we already have low costing tools.

Thus, modification of ways for facing up the terms means that mankind’s ways have always redirected to rationality for adaption with environments since beginning till now, entails that we have tried to select the tools for adaption with both environments which have more profits and fewer losses, which are efficient and which hold the lowest costs.

Therefore we should admit that change and revision in selections is a must in life and the difference that we and modern world have is only and only in selections; their selections have been rational which has resulted them to have more powerful compatibility with natural and social environments than us, thus they have been able to create a peaceful and humanitarian social environment and have been able to use of nature and provide livelihood to all members of their society.

So far, we have mentioned three main issues which are rationality, adaption and culture which have close relations; adaption and compatibility are the significant things for survival of life and the tools for adjustment are provided by culture but sometimes we select the tools that have three characteristics of rationality therefore it is called a rational handling and sometimes we select the tools which aren’t based on the rationality and hence, it is called an irrational deal.

• Past traditions called “Sonnat” in Dari (Fourth theory):
Right away, some might ask that “those who don’t deal rationally so, how do they deal?” For this we need to know the fourth theory or concept which is “past traditions” or “Sonnat”. Here we don’t mean religious Sonnat; we mean the customs which have passed on from generation to generation.

The people who treat new implements irrationally are those who give priority to “past traditions” and always compare modern models if they are meeting with their past traditions. As when democracy was introduced, so modern world asked if democratic system had more profits and fewer losses, was efficient and had low cost than imperial system, but the first question we asked was that if democracy met our tribal traditions or not. And there is no doubt that you don’t find out phrases like Christian democracy, evangelical democracy or catholic democracy in modern world societies, but in our society we witness existence of “Islamic democracy” discussions which clearly shows that “does the democratic system match our past tribal traditions or not?” If yes we accept and if not so we deny though if they have the characteristics of rationality too.

Instantly, we understand that tribal traditions have invariably caused us to oppose rationality, the modern world and its systems.
Why is “Loya Jirga” an acceptable power distributive tool in our government which is proved one of the most backward and decadent symbol? Why do people suggest playing lottery on distribution of power in government while our society is facing heavy political crises? Why?
Because the concept of “Loya Jirga” was highly compatible with our ancestors’ social and historic customs in past and we didn’t analyze it when it was gifted to us and by the passage of time the environments caused us to be entirely compatible with this concept.

Do you think customs and traditions are of our use which can’t inhibit poverty, ignorance, tyranny, contrast, tribal and social conflicts in our society? What is the use of such customs? Besides this, you know that we are concerned of our customs and traditions rather than poverty, ignorance and inequality.

In our society “Afghani honor” is considered not the case of interaction with modern world; group of Afghans were asked of their reputation by Iranians, Afghans had replied that (افغان هستیم! الحمدالله، سواد نداریم ولی غیرت داریم). Which “Afghani honor” are they talking about? Afghans have been proved the history’s faintest cowards in social experiments. What honor? Owners of the country who even can’t build half meter road for themselves, 20% to 30% of residents who are displaced in other countries and work as laborers for others, those who lean on foreign donations and say that they can’t build classes for sons and daughters of the society because they aren’t donated, do you think the owners of that society have honor? The phrase “Afghani honor” is nothing more than a junk, trash, and rubbish.

Societies have honor that broke the shelters of sky and galaxies, those who led and improved unprecedented and unparallel education and civilizations, those who established modern political systems and those who led peaceful living environment for their people.

We should admit openly that we are Afghan and neither have literacy nor honor, so, in selection of tools for adaption first of all we try to relieve our tribal traditions, those customs which have led nothing except stupor, misery, nonsense and rot in our society. Thus, the ways and tools which we have always selected have been based on past tribal traditions and this has caused us to run away of rationality.

Reference:
Dr. Mohammad Jawad Sultani’s speech in a seminar.

اعلاميه حزب وحدت اسلامي افغانستان در قبال تهاجم بي رحمانه کوچي نماها به مناطق دايمرداد و بهسود

اعلاميه حزب وحدت اسلامي افغانستان در قبال تهاجم بي رحمانه کوچي نماها به مناطق دايمرداد و بهسود
26/2/1389
« ما مي خواهيم ستم هاي چند قرنه بر مردم ما پايان يابد»
(از سخنان رهبر شهيد)

با کمال تأسف، در شرايطي که ضرورت التيام زخم هاي چرکين و ديرينه جنگ و خصومت در افغانستان بيش از هر زماني ديگر برجسته به نظر مي رسد، هر از چندگاهي جريان هاي مشکوکي تحت نام کوچي در کشور سر برآورده و براي مردم بي دفاع جنايت و مصيبت به وجود مي آورند. از آنهم مهمتر، جاي تأسف مضاعف اين جا است که مي بينيم دولت به عنوان مسؤول مستقيم تامين کننده امنيت شهروندان، با بي تفاوتي تمام نظاره گر حادثه مي باشد. و اين جدي ترين زنگ خطري است که مي تواند، بخش هايي از کشور را به کام بحران هاي مهار ناپذير ديگر فرو ببرد. آخرين گزارشها حاکي است که اين عناصر مسلح و آشوب طلب تحت نام کوچي شبانه بر بخش هاي وسيعي از بهسود و دايميرداد حمله برده و خانه ها و بازارها را به آتش کشيده اند و اين دقيقاً همان پاليسي طالبان است.
حزب وحدت اسلامي افغانستان با صراحت اعلام مي نمايد که بحران کوچي در هزاره جات هرگز رنگ حقوقي ندارد؛ بلکه تداوم بخشي از ستم هاي دير سالي است که متأسفانه به شکل زنجير وار، از زمان حکومت اميرعبدالرحمان تا هنوز بر مردم مناطق مرکزي جريان دارد. تهاجم مسلحانه کوچي نماها، که در واقع، بخشي از پاليسي عبدالرحماني و طالباني در قبال مردم مناطق مرکزي است، در شرايطي صورت مي گيرد که دولت افغانستان به منظور ايجاد صلح، جرگه ملي مشورتي صلح را داير مي کند. بنا براين نخستين پرسشي که مطرح مي شود اين است که چرا دولت در قبال مردم افغانستان دوگانه عمل مي کند؟ آنجا که صلح و مصالحه در عمل زمينه کمتري دارد، و جنگ با دولت جهاد تلقي مي شود، دولت شعار صلح ميدهد؛ اما آنجا که صلح است و مردم در عمل حاميان اصلي ثبات و امنيت مي باشند، به جرم حمايت دولت، تحفه جنگ و تهاجم دريافت مي کنند؛ و اين صداقت دولت را در قبال حل معضل کوچي، با پرسش هاي جدي رو به رو مي سازد.
حزب وحدت اسلامي افغانستان گرچه صلح، در چوکات قانون اساسي را با همه طرفهاي درگير؛ از جمله طالبان يک ضرورت انکار ناپذير ميداند؛ اما در عين حال هشدار ميدهد که ادامه روند سناريوي کوچي، و بي تفاوتي دولت در برابر آن، نه تنها با ايده صلح و ثبات زاويه منفرجه ايجاد مي کند؛ بلکه شعله هاي جنگ را نيز در سرتاسر کشور شرربارتر مي نمايد. شايد هم اين شعله ها خرمن هستي مردمي را بسوزاند که بيشتر از يک قرن، در حسرت صلح، امنيت و برادري نفس کشيده اند؛ اما بي ترديد، بايد پذيرفت که دامن آتش افکنان نيز سرانجام، از شر شعله هايي که خود شان بر خرمن ديگران افکنده اند، در امان نخواهد ماند. حزب وحدت اسلام افغانستان معتقد است که اگر از هجوم مسلحانه کوچي نما ها در هزاره جات جلوگيري به عمل نيايد، پيامد هاي زيانبار اجتماعي و سياسي آن، وسيعتر و مخرب تر از آن خواهد بود که تصور مي شود. لهذا اين حزب، با ابراز نگراني شديد از وضعيت پيش آمده، مواضع خويش را در قبال اين مسئله تأسف بار، به شرح ذيل اعلام مي نمايد:

1- قبل از همه هجوم وحشيانه کوچي نماهاي مسلح را در مناطق بهسود و دايمرداد به شدت محکوم نموده، تداوم اين تهاجم ضد انساني را منافي صلح، امنيت و ثبات و ويران کننده اعتماد شکننده و لرزان ملي ميداند؛
2- همانگونه که اشاره شد، از نظر ما معضل کوچي و ده نشين يک معضل حقوقي نيست تا از طريق ارگانهاي عدلي و حقوقي قابل حل باشد؛ بلکه اين معضل، يک معضل سياسي-مديريتي است که تنها با دخالت مستقيم دستگاه سياستگزاري و اجرايي دولت قابل حل مي باشد. بنا براين، با صراحت و جديت اعلام مي نماييم که اگر دولت افغانستان، جلو تهاجمات عناصر متجاوز، جنگجو و آشوب طلب را نگيرد و اين مشکل را حل ننمايد، مسؤوليت مستقيم تمام تبعات زيانبار و ويران کننده آن به دوش دولت خواهد بود؛
3- از رئيس جمهور افغانستان مي خواهيم تا در جهت حل اساسي اين بحران، مطابق ماده چهارده قانون اساسي و براساس فرمان قبلي خويش، پروسه اسکان کوچي ها را تسريع نمايد؛ همچنين تقاضامنديم تا زماني که قضيه به صورت اساسي حل نگرديده است؛ جهت جلوگيري از تکرار همه ساله جنگ و خشونت، ارگانهاي امنيتي را موظف سازند تا در فصول معينه، تدابير مقتضي اتخاذ نمايند؛
4- با وجود اينکه قانون اساسي به اسکان کوچي ها صراحت دارد، فرمان رئيس جمهور در اين رابطه موجود است و کوچي ها نيز خواهان اسکان مي باشند؛ و با وجود اينکه عده اي از بزرگان مردم ما در بدنه دولت و حکومت همواره پيگير اين قضيه هستند، عدم توجه ارگانهاي ذيربط دولتي در اين خصوص، از نظر ما و مردم مناطق مرکزي واقعاً ابهام آلود و پرسش برانگيز مي باشد؛
5- از نظر ما کوچي هاي اصلي، مانند مردم ده نشين در طول تاريخ، ستم ديده اند و از سوي حکومت هاي وقت، به حيث ابزار مورد استفاده قرار گرفته اند. همچنين از اين نکته نيز به درستي واقفيم که کوچي هاي واقعي، نه به دنبال خونريزي و کوچ نشيني؛ بلکه خواهان اسکان و رسيدن به زندگي مدني مي باشند. بنا براين، از نظر ما کوچي ها حق دارند مانند ساير شهروندان زندگي کنند و ما از اين حق و خواست آنها حمايت مي کنيم.
6- با توجه به آنکه در اثر تهاجم کوچي نماها، تعداد زيادي از خانه هاي مردم به آتش کشيده شده و مردم ساحات زيادي از دايمرداد و بهسود، بي خانمان و مهاجر گرديده اند، خواهان آنيم که هرچه عاجلتر از سوي دولت به مشکلات مهاجرين رسيدگي و خسارات وارده به آنها جبران گردد.
7- از مردم شريف دايمرداد و بهسود نيز مي خواهيم با حفظ هوشياري کامل، مراقب اوضاع باشند و از هر طريق ممکن، تا آنجا که به آنان مربوط است، از دادن بهانه به دست مهاجمين پرهيز نمايند. با اين وجود تأکيد مي کنيم که دفاع از جان، مال، آبرو و ناموس، وظيفه هر انسان مسلمان است.
ومن الله توفيق

حزب وحدت اسلامي افغانستان
دفتر سياسي

April Fool’s History

The history of April Fool’s Day is generally unknown, but many have suggested some potential origins of this prankster holiday.

April fool

According to April-Fools.us, the holiday began in the late 1500’s in France when a new calendar was introduced and the New Year was moved from sometime in late March/early April to the date we now celebrate today, January 1.

While some people refused to believe or acknowledge that January 1 was the new New Year’s Day, others didn’t even hear about the alteration until several years after it happened! News obviously traveled very slowly in those days. These uninformed people were considered and labeled “fools” by everyone else.

Overtime, the custom of playing pranks on these people on April 1 each year developed.

Still others, according to Wikipedia, believe that the silly holiday began in Noah’s time. A newspaper article published in the late 1700’s in England said that the annual festival began because Noah sent his dove off too early, before the flood waters receded. This happened on the first day of April.

List of highest-grossing Bollywood films in India

2008 has the highest number of films on the list with a total of seven. 2007 and 2006 are tied with six films respectively, followed by 2009 with four films and 2010 with one film. Since this list is not adjusted for inflation, it tends to favour films in more recent years with nearly eighty-seven percent of the films in the top 30 being released after 2000; an inflation-adjusted list can be found below. Films released prior to 1994 do not appear in the list because inflation, population size and ticket purchasing trends are not considered. Figures are given in Indian rupees.
List of highest-grossing Bollywood films in India

List of highest-grossing Bollywood films in India

What are women’s rights in Islam?

Women in Islam

In a truly Islamic society women have the following rights in Islam:
1. The right and duty to obtain education.
2. The right to have their own independent property.
3. The right to work to earn money if they need it or want it.
4. Equality of reward for equal deeds.
5. The right to participate fully in public life and have their voices heard by those in power.
6. The right to provisions from the husband for all her needs and more.
7. The right to negotiate marriage terms of her choice.
8. The right to obtain divorce from her husband, even on the grounds that she simply can’t stand him.
9. The right to keep all her own money (she is not responsible to maintain any relations).
10. The right to get sexual satisfaction from her husband.
and more…

Why do Muslim women have to cover their heads?

It is the general consensus among the Muslims that a Muslim woman is required to cover her head leaving only her face showing as part of an overall dress code and behaviour which Islam prescribes. It is therefore part of the social system of Islam, and a manifestation of important general Islamic principles. Firstly, an educated Muslim woman does this because she is following guidance from God and His prophet Muhammad recorded in the Qur’an,and in the Sunnah (the knowledge about the practice and example of the Prophet Muhammad (peace and blessings be upon him)). For example, one translation of the meaning of the specific ayat (verse)of Qur’an that mentions the head covering is as follows:
Surah 24 Al-Nur (The Light); ayat 31 (part of)
And say to the believing women……that they should draw their head-coverings over the neck opening (of their dresses) , and not display their ornaments except to their husbands, their fathers…..(etc)

Muslim Woman with Hijab

This guidance she regards, as by definition a Muslim should do, as being revealed by the ‘All-Knowing’ the ‘Most Wise’, The ‘Most Merciful’, ‘All-Mighty’ God who created all human beings and whose Power controls everything. She is doing it because she believes that God with His nature knows best what is in the true best interests of human beings, far more than a human can know, with his or her fallibility, and weaknesses.
The main principle reason for the hijab is modesty, which is not wishing to receive unnecessary attention from people, such as admiration and flattery, envy, or, most importantly, sexual attraction from those other than her husband.Great care is taken to keep sexual thoughts, feelings and interactions to within the boundaries of the marital relationship.
These types of attention may boost the ‘ego’ for the short term, but all have the potential to lead to disastrous consequences in the long term, for example leading to confused feelings, competition, suspicions, affairs, break-up of marriages and other relationships, disturbed children, and ultimately a community where people are insecure,unhappy, and divided amongst themselves.
From this it can be seen that the hijab is a manifestation of another important principle in Islam, which is valuing benefits which are permanent above those which are temporary. What is permanently beneficial is, for example, a happy marriage between two people who aim to learn, teach and apply Islam to the best of their ability in their lives. This is seen as that which brings about the true happiness of the soul for eternity, by purifying and keeping it in its pure, natural, God-created state, filling it with peace and contentment, patience, gratefulness, love and compassion. What is temporary are the momentary pleasures derived from, for example, people’s opinions of you, leading to your own self-satisfaction, or, even more basically, those derived from physical sensations.
A strong marriage, and a peaceful, cooperative, happy community, where people’s feelings towards one another are good, will not only provide the true happiness that the soul needs, but also, in moderation, the good opinion, physical, and other pleasures that the ego requires.
Therefore, the freedom and benefit of the soul is encouraged, requiring a corresponding disciplining and moderating of the ego, but not a total denial or repression of it.
Besides following modest dress codes appropriate to the different natures of a man and woman, both Muslim men and women should abide by a certain modest and respectful code of conduct when interacting with the opposite sex.

Why are women oppressed in Islamic countries?

There is little point in discussing how well or badly so called ‘Islamic countries’ are living up to the teachings of Islam, or why. First it is necessary to clear up misunderstandings of what those teachings are.
Women are equal to men in the sight of God but they have in some respects different roles in life to men because of their different natures.
They differ psychologically, physiologically, and biologically from men. This makes them more suitable than men for certain responsibilities and less suitable than men for others.
Islam recognises these differences.
Oppression of women is the result of removing their rights. Islam gives men & women rights that are different in some aspects to those they have in the western world. The principle difference in the way these rights came about is also important. In the West rights became part of the law only after women had been through great political struggles and also partly due to the necessity of women working in factories during wars. It is possible that this will be reversed in the future. In Islam, rights were given ‘out of the blue’ by God through revelation. They cannot be reversed by anyone’s decision. Most Muslims recognise the purity and validity of the Qur’anic laws even if they are not following them, but it may be necessary to struggle for a return to them from time to time. It is quite commonly agreed that all things in life which are worthwhile require some struggle.
There is considerable overlap of rights that now exist in the Western world and those which Muslim women have always had (at least in principle if not in practice).