My Blog

It's obvious that we live together in the world.It means that nobody can claim that they always deserve to live in good conditions regardless of what the others do.Always do I drow in deep thoughts seeing some unpleasant scenes from different parts of the world.Why do some people lead their lives without thinking of the wealth and the prosperity they have had being stolen from the others without their agreement?Cast your mind back that we were in comfort while Rwanda was suffering from genocide and being stolen raw materials.Have you ever thought of why the term,democracy,is needed for merely some countries? Had we have been in trouble if real justice and peace would have engulfed the entire world?The solution?It's enough to look at the picture above.

The story begins with the Sayyid, a man of wealth, power, and prestige, desiring a son and heir. He importunes Allah, who grants his request. The beauty of his son Qays "grew to perfection. As a ray of light penetrates the water, so the jewel of love shone through the veil of his body." At the age of ten, Qays goes to school and meets his kismet/fate, Layla. "Does not 'Layl' mean 'night' in Arabic? And dark as the night was the color of her hair." Love struck them both; others noticed, tongues wagged, and Qays first tastes bitterness. He refrains from seeing her, but his heart breaks and he begins to slip into melancholy. Layla's tribe, to protect her (and their) honor, deny her right to see him, and he falls into madness: "A madman he became -- but at the same time a poet, the harp of his love and of his pain.

In time Majnun runs away into the wilderness, becoming unkempt, not knowing good from evil. His father takes him on pilgrimage to Mecca, to seek God's help in freeing him, but Majnun strikes the Kaaba and cries "none of my days shall ever be free of this pain. Let me love, oh my God, love for love's sake, and make my love a hundred times as great as it was and is!" He continues to wander "like a drunken lion," chanting poems of Layla's beauty and his love. Many come to hear him. Some write down the poems he spontaneously speaks.

Meanwhile, Layla holds their love quietly so none will know

she lived between the water of her tears and the fire of her love, . . .

Yet her lover's voice reached her. Was he not a poet? No tent curtain was woven so closely as to keep out his poems. Every child from the bazaar was singing his verses; every passer-by was humming one of his love-songs, bringing Layla a message from her beloved, . . .

Refusing suitors, she writes answers to his poems and casts them to the wind.

It happened often that someone found one of these little papers, and guessed the hidden meaning, realizing for whom they were intended. Sometimes he would go to Majnun hoping to hear, as a reward, some of the poems which had become so popular. . . .

Thus many a melody passed to and fro between the two nightingales, drunk with their passion.

Eventually Layla is married to another, but refuses conjugality. Being in love, her husband accepts her condition of an outward marriage only. Majnun learns of the marriage and of her faithfulness. Neither his father nor his mother, when near death, can induce him to return to his people. Wild animals, loving rather than fearing him, congregate in his presence, protecting him. One night Majnun prays to Allah, thanking Him for making him the pure soul he now is and asking God's grace. He sleeps, and in his dream a miraculous tree springs from the desert, from which a bird drops a magic jewel onto his head, like a diadem.

An old man, Zayd, helps Layla and Majnun to exchange letters and finally to meet, though she cannot approach him closer than ten paces. Majnun spontaneously recites love poetry to her, and at dawn they go their separate ways. Nizami asks:

For how long then do you want to deceive yourself? For how long will you refuse to see yourself as you are and as you will be? Each grain of sand takes its own length and breadth as the measure of the world; yet, beside a mountain range it is as nothing. You yourself are the grain of sand; you are your own prisoner. Break your cage, break free from yourself, free from humanity; learn that what you thought was real is not so in reality. Follow Nizami: burn but your own treasure, like a candle -- then the world, your sovereign, will become your slave.

After the death of Layla's husband, she openly mourns her love for Majnun, and dies shortly thereafter. Majnun hears of her death and, mad with grief, repeatedly visits her tomb. He dies and is buried beside his beloved.

THE IDENTITY IN THE FINGERPRINT

Yes, We are able to put together in perfect order the very tips of his fingers. (Qur'an, 75:4)

The validity of the technique to establish identity by means of fingerprints (AFS) has been confirmed by various police organisations over the last 25 years and is a legally approved method. No technology of identity verification in our time gives such effective results as fingerprints. Using fingerprints to establish identity has been used in legal processes for the last 100 years and possesses international acceptance. “What is a Fingerprint?,” (www.ridgesandfurrows. homestead.com/fingerprint.html.)

In his book Fingerprint Techniques A.A. Moenssens analyses the way that each individual has a unique set of fingerprints: ... no two fingerprints from different digits have ever been found to match exactly. Andre A. Moenssens, “Is Fingerprint Identification a ‘Science’?,” (www.forensic-evidence.com/site/ ID/ID00004_2.html#ID1.)