Abuse Neglect Or Nothing to Worry about Case Study

Abuse Neglect Or Nothing to Worry about - Case Study Example Broudy for assistance. She notes that Kim had shown her cuts on her body and confessed that she was fed up with her condition. While Kim had revealed that her father was involved in her condition, Mary suspected domestic molestation or ‘self-infliction’, concerns that she communicated to Ms. Broudy. Broudy determined to help but Kim was not willing to open up. As a result, Broudy reported the matter to the school principle and counselor but they took no action. Kim’s parents were equally unconcerned about her condition. Possible action for Ms. Broudy Ms. Broudy’s position identified her as a custodian to students while within the school’s premises. She also had a moral obligation as a member of the society to ensure others’ well being. A number of ethical issues therefore arise to determine possible courses of action for any person in Bourdy’s position. She was for example bound by ethical principles of â€Å"respect for the dignity of persons, responsible caring, and responsibility to society† (Pope and Vasquez, p. 93, 94). As a result, Bourdy was under ethical obligation to protect any of her students from any form of bodily degradation such as molestation or physical abuse. The duty of care and social responsibility also required her to protect students from possible ‘self-inflicted’ harm. ... My decision to talk to Kim and finally report the matter to the administration would be supported by â€Å"consequentialist theory† that values impacts of a decision or an action. This is because if successful, such actions would help Kim out of her problem. I would also consider reporting the matter to law enforcement agency if the school failed to help Kim (Strike and Soltis, p. 158- 160). Neglect or abuse Possibility of neglect Neglect defines failure to provide for and protect a child from harm. Based on the facts of the case, if the parents were not involved in abusing Kim, then they were responsible for negligence. This is because the parents had evidently failed to take actions to protect their child from her source of harm. The injuries having been on Kim’s wrist suggested that the parents were aware of what their child was going through but did not bother to seek a solution. Similarly, their response when called upon by the school’s administration also i ndicated lack of interest in protecting Kim from her problem. While her mother did not even comment on the matter, her father disregarded it. Kim’s parents were therefore negligent for failing to protect her from her deteriorating condition. They, contrary to Mary and Broudy’s actions, communicated lack of social responsibility, disregard to other people’s welfare and lack of the moral doctrine of utilitarianism. The parents were as a result neglecting indicators of Kim’s problems that remained unsolved (Pope and Vasquez, p. 93, 94). Difference between neglect and abuse While abuse involves direct infliction of harm to a person, neglect relates to failure to ensure a person’s safety from harm. Neglect is therefore an act of omission while abuse is an act of

Syedna Mohammed BurhanuddinTUS‘s Qasida Essay Example for Free

Syedna Mohammed BurhanuddinTUS‘s Qasida Essay INTRODUCTION Fatemi Literature bears witness to Doat Kiram AS’s firm devotion to the zikr of Amirul mumineenAS. They have a characteristic approach different from others in recognizing the disposition of Amirul mumineenAS.and in this way they have made a significant contribution in the field of knowledge. Out of the treasure of knowledge, one can distinguish easily the classical works of al-Dai-a-Ajal Syedna Mohammed Burhanuddin TUS . Al-Dai-a-Ajal Syedna Mohammed Burhanuddin TUS who has surpassed a celestial century has adorned with the magnificent and gathering brightness the office of Dai-el-Mutlaq. He holds the keys of treasure house of Fatemi knowledge and bears the torch of learning handed down from Nabi MohammedSA through his successor. His holiness is not only the heir to that great tradition of learning, literature, poetry,learning and teaching are the broad facts which received his distinguish attention and filled every moment of his life. This Qasida Mubarakah â€Å"ABA HASANIN YA SAMI YA ALI† may be stated to follow in the line of his famous work and to serve the reader with the essence of understanding Amirul MumineenAS’s disposition. As each verse open up with fruitful information and reveals a treasure of knowledge and wisdom .Its thirty verse which seems thirty shinning rays enlightening the path towards the recognisation of Amirul Mumineen AS .At times it’s a gift to Mumineen as a ritual to offer gift to dear ones on return of successful journey. The Qasida with its simple words lead the reader to recite it repeatedly and enjoy the beauty beyon d words. Hence, to understand the Qasida and get blessed with its Barakat, analyzing can be done. Analyzing the poem is like exploring a town .when we first approach it we notice main roads, larger building and landmarks. A step further, small streets, narrow lanes and unusual stores add details to understand the culture and people of the town. Similarly with the poem we can experience the satisfaction of signs offered by poet to explore his poem. Poet expects us to lead our imagination wander freely as we go through sounds and experience the images of the poem. Analyzing concept is important in every literature; the difference is that words changes but the concept remains the same. In Islamic literature it is known as naqd and in fatemi literature analyzing a poetic verse is known as tehlil. The concept of tehlil in its own bears a unique factor amongst others. Islamic literature concept of naqd reveals all types of appreciation and negative factors dealed by the poet. However in fatemi literature tehlil concept leads us to the path of eternity. They act as a savior for the one who follows them, hence there can be no place for any criticism or false in them. This paper will discuss briefly about the discerning disposition of Amirul Mumineen AS and his dai, al-Dai-a-Ajal Syedna Mohammed Burhanuddin TUS under five points as follows :- 1) Perseverance of barakat of adab of al-Dai-a-Ajal Syedna Mu’ayyad al-shiraziRA and al-Dai-Ajal Syedna Taher SaifuddinRA in adab of al-Dai-a-Ajal Syedna Mohammed Burhanuddin TUS 2) Distinguishing status al-Dai-a-Ajal Syedna Mohammed Burhanuddin TUSin praise of Amirul MumineenAS 3) Divine character of Amirul MumineenAS in light of this Qasida. 4) Iltejah of al-Dai-a-Ajal Syedna Mohammed Burhanuddin TUS near Amirul MumineenAS 5) Acknowledgment of the sublime position of Amirul Mumineen AS and n light of al-Dai-a-Ajal Syedna Mohammed Burhanuddin TUS in the light Imam’s statement :- ‘Through analysis, a true personality can be identified’. 1) BARAKAT OF al-Dai-al-Ajal Syedna al-Mu’ayyad al –Shirazi RA and al-Dai-al-Ajal Syedna Taher Saifuddin’s Adab in Adab of Syedna Mohammed Burhanuddin TUS The point here will briefly discuss about how the barakat of both the dai’s adab merged and united with the adab of al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS. By analyzing the verses of this qasida, the reader gets clear picture that the maa’ni remain constant and stable, but its beauty gets multiplied and splendid when transferred in adab of al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS as it is mentioned by Amirul Jamea. Ø §Ã™â€  Ù…Ø ¹Ã˜ §Ã™â€ Ã™Å Ã™â€¡ Ø §Ã™â€žÃ˜ «Ã˜ §Ã˜ ¨Ã˜ ªÃ˜ © Ø §Ã™â€žÃ™â€¦Ã˜ ³Ã˜ ªÃ™â€šÃ™Å Ã™â€¦Ã˜ © Ù„Ø § هي Ø ­Ã˜ ¯Ã™Å Ã˜ «Ã˜ © ولØ § هي Ù‚Ø ¯Ã™Å Ã™â€¦Ã˜ © Ø ¨Ã™â€ž Ù…Ø ¹Ã˜ §Ã™â€ Ã™Å Ã™â€¡ Ø ªÃ™â€žÃ™Æ' Ø ­Ã™Å Ã™â€ Ã™â€¦Ã˜ § ÙˆØ µÃ™â€žÃ˜ ª Ø §Ã™â€žÃ™â€° Ø ¹Ã™â€žÃ™â€¦ Ø ¬Ã™â€žÃ™Å Ã™â€ž من Ø §Ã˜ ¹Ã™â€žÃ˜ §Ã™â€¦Ã™â€¡ Ø §Ã™â€žÃ˜ §Ã˜ ¬Ã™â€žÃ˜ © Ø ²Ã˜ §Ã˜ ¯Ã™â€¡Ã˜ § Ø ¨Ã™â€¡Ã˜ ¬Ã˜ © Ø ¨Ã˜ §Ã™Å Ã˜ ¶Ã˜ §Ã˜ ­ Ø §Ã™â€žÃ˜ §Ã™â€¦Ã˜ «Ã™â€žÃ˜ © ÙˆØ §Ã™â€žÃ˜ §Ã˜ ¯Ã™â€žÃ˜ © The maa’ni remains constant while its beauty spreads through its flow. Thereafter, the reason behind specifically choosing both dai’s adab is stated, that al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS has informed in his letter towards Mumineen of Yemen that he wrote Qasida near the shrine of Amirul Mumineen AS following his father’s footsteps. The Arabic word used in the respect of his father’s high position valedi valed-ul jami which reveals gesture towards his father and father of all doat-e-mutlaqeen. al-Dai-al-Ajal Syedna al-Mu’ayyad al –Shirazi RA Ø §Ã˜ ¨Ã˜ § Ø ­Ã˜ ³Ã™â€  ÙŠØ § Ø ³Ã™â€¦Ã™Å  Ø §Ã™â€žÃ˜ ¹Ã™â€žÃ™Å  * Ø §Ã˜ ¬Ã˜ ±Ã™â€ Ã™Å  Ø ¨Ã™â€žÃ˜ ·Ã™  Ø ®Ã™ Ã™Å  Ø ¬Ã™â€žÃ™Å  The first verse beautifully approaches the meaning hidden beyond the words which enhances the barakat of both the dai, as the first half of the first stanza shows the barakat of al-Dai-al-Ajal Syedna al-Mu’ayyad al –Shirazi RA’s adab as he states:- Ø §Ã˜ ¨Ã˜ § Ø ­Ã˜ ³Ã™â‚¬Ã™â‚¬Ã™â‚¬Ã™â€  ÙŠØ § نـ ـــØ ¸Ã™Å Ã˜ ± Ø §Ã™â€žÃ™â€ Ã™â‚¬Ã™â‚¬Ã™â‚¬Ã˜ °Ã™Å Ã˜ ±* ولــــولØ § ÙˆØ ¬Ã™â‚¬Ã™â‚¬Ã™â‚¬Ã™â‚¬Ã™Ë†Ã˜ ¯Ã™Æ' Ù Ã™â‚¬Ã™â‚¬Ã™â‚¬Ã˜ §Ã˜ ª Ø §Ã™â€žÃ™â€ Ã™â‚¬Ã™â‚¬Ã™â‚¬Ã˜ ¸Ã™Å Ã˜ ± And the second half reflects the light of al-Dai-al-Ajal Syedna Taher Saifuddin’s Adab It is discussed deeply on how both dai al-Dai-al-Ajal Syedna al-Mu’ayyad al –Shirazi RAand al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS have addressed Amirul Muminen AS. After a deep study one can get idea on how al-Dai-al-Ajal Syedna al-Mu’ayyad al –Shirazi RA had portrayed dignity of Amirul Mumineen AS as analogous to Nabi Mohammed SA in his every deed and action. The word â€Å"NAZIR† represents through its literal meaning that as Nabi Mohammed SA is perceived through naked eyes, his actions, works are seen by people. As far as Allah’s presence is concerned , then he is beyond imagination and thoughts to perceive. He is known through his name, hence al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS, while praising Amirul MumineenAS in his relation with Allah’s high position he states oh Namesake of Allah! His action presents the divine trait like Allah. Hence both dai, has portrayed perfect picture of Amirul Mumineen†s nobility on both sides with Nabi Mohammed SA and Allah. This way through analysis the whole Qasida can be studied in respect with al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS’s mastery in command on Arabic vocabulary inheriting all virtues of the previous doat mutlaqeen . Similarly these verses of al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS:- Ø §Ã˜ °Ã˜ § Ø ¹Ã™â€  Ø ®Ã˜ ·Ã˜ ¨ Ù Ã™â€šÃ™â€ž ÙŠØ § Ø ¹Ã™â€žÃ™Å  * Ø ¹Ã™â€žÃ™â€° Ø ¹Ã˜ ¬Ã™â€ž Ø ¨Ã˜ §Ã˜ ³Ã™â€¦Ã™â€¡ ينØ ¬Ã™â€žÃ™Å  Ø §Ã˜ °Ã˜ § Ù…Ø § Ø ±Ã˜ ¬Ã™Ë†Ã˜ ª Ø §Ã™â€ Ã™ Ã˜ ³ Ø ±Ã˜ ¬Ã˜ §Ã˜ ¡ * Ø ¨Ã˜ ­Ã˜ ±Ã™â€¦Ã˜ © Ù‡Ø °Ã˜ § Ø §Ã™â€žÃ™Ë†Ã™â€žÃ™Å  Ø ³Ã™â€žÃ™Å  Whenever, problem hurdles you, just call upon â€Å"ya Allah† and your problem will be solved. Recalls the verse of al-Dai-al-Ajal Syedna Taher Saifuddin RA:- Ø §Ã™â€  Ø §Ã˜ ²Ã˜ ¹Ã˜ ¬Ã˜ ªÃ™Æ' ملمØ © Ø §Ã™Ë†Ã™Æ'Ø ±Ã˜ ¨Ã˜ © * ÙˆØ ±Ã˜ ¬Ã™Ë†Ã˜ ª Ø ªÃ™â€ Ã™ Ã™Å Ã˜ ³Ã˜ § Ù Ã™â€ Ã˜ §Ã˜ ¯ Ø ¹Ã™â€žÃ™Å Ã˜ § â€Å"Whenever a calamity or torment comes in your way and you hope to free yourself just call upon â€Å"YA ALI†. This verse shows the strong solidarity in both dai’s literature that there is unique harmony in their thoughts and notions, the supremacy that both the verses represrnts both dai’s faith and certainly. Al –dai-al- Ajal Syedna Taher SaifuddinRA states in his verse to chant â€Å"ya ali†,whereas al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS mentions the word qul. This choice of word reveals that Amirul MumineenAS heard the nida of al-Dai-al-Ajal Syedna Taher Saifuddin RA to fulfill his hope for ziyarat in his successor al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS,as syedna proclaims that he is chanting â€Å"ya ali’s† tasbih beneath the zarih which conveys that the distance syncronises and al-Dai-al-Ajal Syedna Taher SaifuddinRA nida got heard, as al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS gets blessed with the ziyarat. Further on moving to the next verse:- Ø ³Ã™â€žÃ˜ §Ã™â€¦ Ø ¹Ã™â€žÃ™Å Ã™Æ' Ø §Ã˜ ¨Ã˜ § Ø §Ã™â€žÃ˜ ­Ã˜ ³Ã™â€ Ã™Å Ã™â€  * Ø §Ã˜ ¨Ã˜ § Ø §Ã™â€žÃ˜ ·Ã˜ §Ã™â€¡Ã˜ ±Ã™Å Ã™â€  Ø §Ã™â€žÃ˜ §Ã™â€¦Ã˜ §Ã™â€¦ Ø §Ã™â€žÃ™â€ Ã˜ ¬Ã˜ ¨ Whereas al-Dai-Ajal Syedna Taher SaifuddinRA states that:- Ø ³Ã™â€žÃ˜ §Ã™â€¦ Ø ¹Ã™â€žÃ™Å Ã™Æ' Ø §Ã˜ ¨Ã˜ § Ø §Ã™â€žÃ˜ ­Ã˜ ³Ã™â€ Ã™Å Ã™â€  * Ø §Ã˜ ¨Ã˜ § Ø §Ã™â€žÃ˜ ·Ã˜ §Ã™â€¡Ã˜ ±Ã™Å Ã™â€  Ø §Ã™â€žÃ˜ ³Ã˜ ±Ã™â€° Ø §Ã™â€žÃ™â€ Ã˜ ¨Ã™â€ž The reader will surely notice that 3/4th part of both verses are having exactly same words and meaning, which seems that two streams are flowing from single source , and two rays emerging from one light . Both the dai are praying salaam on Amirul MumineenAS and praising him. Thereafter the last two words of each verse is different from each other but they were similar in there meaning as it was leadership quality of all imam. Historically it is known that angels recited salaam on Amirul MumineenAS through their visits and respected him gladly. Hence,both dai are angels in their every act and performance. further moving on the point concludes the meaning of salaam which is noticed by al-Dai-al-Ajal Syedna al-Mu’ayyad al –Shirazi RA in his majalis, that salaam is the reason to peace and serenity, secondly its greeting of angels, thirdly salaam is one of Allah’s name which means that Allah is beyond any changes and differentiates and lastly amongst the names of heaven there is one name called salaam, for its peace from hurdles and grieves. All the four meanings of salaam can be identified is dai’s salaam, hence it is al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS bounties and blessings that he graces us with the gestures of shield from the upcoming dilemma’s and problems. This way the barakat of al-Dai-aal-Ajal Syedna Mu’yyad ShiraziRA and al-Dai-al-Ajal Syedna Taher SaifuddinRA got merged and its maa’ni got preserved in adab of al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS. Al-Dai-al-Ajal Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS high status in glorifying Amirul Mumineen AS This point deals with the notable position of al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS while praising Amirul mumineen AS. He simply described in the qasida that it is a pride to praise Amirul mumineen as he states :- Ø §Ã™â€žÃ˜ § Ø §Ã™â€ Ã™â€¦Ã˜ § Ø °Ã™Æ'Ø ±Ã™Æ' Ø §Ã™â€žÃ™Æ'Ù†Ø ² منه * Ø §Ã™Ë†Ã˜ ¹Ã™Å Ã˜ ªÃ™Å  Ø ¯Ã˜ §Ã˜ ¦Ã™â€¦Ã˜ § Ø ªÃ™â€¦Ã˜ ªÃ™â€žÃ™Å  (The zikr of Amirul Mumineen AS is a precious treasure which fills my vessel forever.) The reader is ought to ponder deeply and marvel at the significance of connection in this verse between the two words â€Å"treasure† and â€Å"vessel†, as in Arabic language the literal meaning for treasure is† the chores and items which are preserved in the vessel.† Thereby it draws the attention towards Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS intention, in using the word vessel; the vessel of knowledge. The verse throws light on the strong distinctive relation of Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS with Amirul MumineenAS. Amirul mumineen AS by himself is allah’s zikr. Also Nabi Mohammed RA has disclosed his position and status as the Red Ruby. Undoubtly Red Ruby is a very precious and beautiful and a very rare and expensive as per Imam Ahmed al- MasturAS states :- Ø §Ã™â€¦Ã˜ § Ø §Ã™â€žÃ™Å Ã™Ë†Ã˜ §Ã™â€šÃ™Å Ã˜ ª Ø µÃ˜ §Ã™ Ã™Å Ã˜ © Ø ´Ã™ Ã˜ §Ã™ Ã˜ © Ù…Ø ®Ã˜ ªÃ™â€žÃ™ Ã˜ © Ø §Ã™â€žÃ˜ §Ã™â€žÃ™Ë†Ã˜ §Ã™â€  ومن منØ §Ã™ Ã˜ ¹Ã™â€¡ Ø §Ã™â€  من Ø ªÃ˜ ®Ã˜ ªÃ™â€¦ Ø ¨Ã˜ ´Ã™Å Ã˜ ¡ منه ÙˆÙÆ'Ø §Ã™â€  Ù Ã™Å  Ø ¨Ã™â€žÃ˜ ¯Ã˜ © Ù‚Ø ¯ Ø §Ã˜ µÃ˜ §Ã˜ ¨ Ø §Ã™â€¡Ã™â€žÃ™â€¡Ã˜ § Ø §Ã™â€žÃ™Ë†Ã™Å Ã˜ §Ã˜ ¡ ÙˆØ §Ã™â€žÃ˜ ·Ã˜ §Ã˜ ¹Ã™Ë†Ã™â€  Ø ³Ã™â€žÃ™â€¦ منه Ø ¨Ã˜ §Ã˜ °Ã™â€  Ø §Ã™â€žÃ™â€žÃ™â€¡ ونØ ¨Ã™â€ž Ù Ã™Å  Ø §Ã˜ ¹Ã™Å Ã™â€  Ø §Ã™â€žÃ™â€ Ã˜ §Ã˜ ³ Similarly Amirul mumineen’s personality refl ects his purity of Iman, love for Nabi Mohammed RA and divine sacrifice for Allah’s deen holds a great devotion to the zikr of Amirul Mumineen AS.througout his whole life he has remained engrossed in recalling Amirul MumineenAS miracle, his charity, his bounties and his sacrifices to islam. Repeatedly he recalls Amirul Mumineen AS status and every time from an different prospective. Further on, this point discusses about his verses,vasail and bayanaat reclaims his unwavering and ever lasting dedication for Amirul Mumineen AS ,such as :- Ø ¨Ã˜ ­Ã™â€š Ø ¹Ã™â€žÃ™Å  له Ø §Ã™â€ Ã™ Ã˜ ªÃ˜ ­ Ø §Ã™â€žÃ˜ ¨Ã˜ § * Ø ¨ للØ ¨Ã™Å Ã˜ ª Ø ¨Ã™Å Ã˜ ª Ø §Ã™â€žÃ˜ §Ã™â€žÃ™â€¡ Ø §Ã™â€žÃ˜ ­Ã˜ ±Ã˜ §Ã™â€¦ Ù„Ø ªÃ™ Ã˜ ªÃ˜ ­ لمØ ±Ã˜ ¡ يوØ §Ã™â€žÃ™Å Ã™â€¡ Ø µÃ˜ ¯Ã™â€šÃ˜ § * Ù„Ø ¯Ã™â€° Ø §Ã™â€žÃ™â€¦Ã™Ë†Ã˜ ª Ø §Ã˜ ¨Ã™Ë†Ã˜ §Ã˜ ¨ Ø ¯Ã˜ §Ã˜ ± Ø §Ã™â€žÃ˜ ³Ã™â€žÃ˜ §Ã™â€¦ In this two couplet, Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS had condensed the fatemi manner of praying towards Allah. Both the couplets reflects Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS modesty as he pleads and asks Allah to open the door of heaven for mumineen for the sake and mean of the doors which opened for Amirul Mumineen AS, further more choices of word sidqan reveals many aspects like :- 1. Amirul mumineenAS’s loyalty and r faithful attitude towards undoubtly. 2. Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS immense love for Amirul mumineenAS 3. Thirdly it shows that none but the mumineen are the true devotees. Furthermore, the word â€Å"door† enfolds the feeling of ubudiyah as being the abd of Amirul mumineen, who has come to his doorsteps seeking knowledge and help. Also the word â€Å"door† represents amirul mumineen’s high status of the door to city of knowledge as Nabi Mohammed SA states :- I am the city of knowledge and ali is the gateway. Whosoever seeks the knowledge must come to the gateway. Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS has sacrificed all precious gems and jewels in the making of his shrine, because the real magnificent treasure is gained through chanting his name and zikr. As the point concludes the reader receives insight in to the deep erudition of the author and his supremacy as an exponent of fatemi knowledge and literacy style. Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS ‘s , unique and extra ordinary personality emerged brightly by declaring his successor Syedi -va -Moulaya Muffadal b.s. SaifuddinTUS, as he stands at the position of ina ,the word whose Arabic count is 53 indicating his high status. As he also stands 53rd in his succession. Likewise he is known as Yemen’s agate, just like Amirul MumineenAS was named as the Red ruby. So it concludes that by zikr of amirul mumineen ,the vessel of Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS fills to the brim and same way by the zikr of Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS and Syedi va-Moulaya Muffadal bhaisaheb Saifuddin TUS mumineen’s vessel of knowledge gets broader by time . Hence by giving proper meaning of vessel and treasure the message of syedna reaches to every mumineen’s heart. DIVINE ATTRIBUTES OF MOULANA ALI This point summarizes the divine attributes of Amirul Mumineen AS portrayed in the Qasida. Al-Dai-al-Ajal-Syedna Taher SaifuddinRA has distinctly depicted Amirul Mumineen AS’s divine attribute in one of his ibarah. He states :- هو Ø §Ã™â€žÃ˜ §Ã™Ë†Ã™â€ž ÙˆØ §Ã™â€žÃ˜ §Ã˜ ®Ã˜ ± ÙˆØ §Ã™â€žÃ˜ ¸Ã˜ §Ã™â€¡Ã˜ ± ÙˆØ §Ã™â€žÃ˜ ¨Ã˜ §Ã˜ ·Ã™â€  He is the first and the last. He is manifest and subtle. This magnificent description clearly explains that none other than Amirul Mumineen AS posses the divine and celestial traits. Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS narrates through each verse that each and every significant qualities of Amirul Mumineen AS proclaims that he is the namesake of Allah. By Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS keen observation and powerful insight, he can perceive the clear image of Amirul Mumineen AS before his eyes, so that he expresses:- ÙˆØ §Ã™â€ Ã™Å  لمØ § Ø §Ã˜ ®Ã˜ §Ã˜ ·Ã˜ ¨ Ø ± Ø ¨Ã™Å  * Ø §Ã™â€ Ã˜ §Ã˜ ¯Ã™Å  Ø ¨Ã˜ ªÃ˜ ¨Ã˜ µÃ˜ ±Ã˜ © ÙŠØ § Ø ¹Ã™â€žÃ™Å  With my insight, I chant,call upon â€Å"ya ali† whenever I address my Allah. Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS proceeds to postulate a true picture of Amirul Mumineen AS as a divine personality. As it may be noted that the word â€Å"betabseratin† has within it, inherent, the need to analyze the verses properly and study Amirul Mumineen AS divine attribute. Below are few verse which will portray the position of Amirul Mumineen AS as the namesake of Allah:- Ø §Ã˜ ¨Ã˜ § Ø ­Ã˜ ³Ã™â€  ÙŠØ § Ø ³Ã™â€¦Ã™Å  Ø §Ã™â€žÃ˜ ¹Ã™â€žÃ™Å  * Ø §Ã˜ ¬Ã˜ ±Ã™â€ Ã™Å  Ø ¨Ã™â€žÃ˜ ·Ã™  Ø ®Ã™ Ã™Å  Ø ¬Ã™â€žÃ™Å  O’aba hasan ! The namesake of al ali (Allah ta’ala) grant me both your subtle and apparent benevolence. Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS dwells upon the way he chants ya ali for addressing Allah. The word Ali in Arabic literature means powerful, prominent. Also Ali is one of Allah’s hundred names. Thereby it proves that Amirul Mumineen AS is the namesake of Allah physically and spiritually. Further on; Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS states:- Ø §Ã™Æ'Ø §Ã˜ ´Ã™  ÙÆ'Ø ±Ã˜ ¨Ã˜ © Ù…ÙÆ'Ø ªÃ˜ ¦Ã˜ ¨ * Ø §Ã˜ ´Ã˜ §Ã™ Ã™Å  Ù…Ø ±Ã˜ ¡ Ø ¨Ã˜ ¯Ã˜ §Ã˜ ¡ Ø ¨Ã™â€žÃ™â‚¬Ã™â€° Oh savior of sorrowful from all pains. Oh healer of sickness from unwell. In both of this verses Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS addresses Amirul Mumineen AS as a savior from all torments and grieves. This verse can be analyzed historically as there are many evident and events which clarify that, it is only Amirul Mumineen AS personal attribute to give life to dead, and many extravagant miracles such as, his family being in hard circumstances he chose to help miqdad and granted him one dinar. As a human nature one can never ever decide to help other and choose his happiness on his family. Hence Amirul Mumineen AS deserves to be the namesake of Allah by this kind of his attributes. ÙˆØ §Ã™â€ Ã™â€° ÙŠØ ³Ã˜ §Ã™Ë†Ã™Å Ã™Æ' ميØ ª وهل *ÙŠØ ³Ã˜ §Ã™Ë†Ã™Å  Ø ¨Ã™â€¦Ã˜ ­Ã™Å Ã™Å  Ø §Ã™â€žÃ˜ ±Ã™â€¦Ã™Å Ã™â€¦ Ø ®Ã™â€žÃ™Å  ÙˆØ §Ã™â€ Ã™â€° ÙŠØ ³Ã˜ §Ã™Ë†Ã™Å Ã™Æ' ÙŠØ §Ã˜ ±Ã˜ ­Ã™â€¦Ã˜ © * Ø ¯Ã˜ ¹Ã™Å  Ø ¨Ã™â€ Ã˜ §Ã˜ ± Ø §Ã™â€žÃ˜ ¬Ã˜ ­Ã™Å Ã™â€¦ Ø µÃ™â€žÃ™Å  ÙˆØ §Ã™â€ Ã™â€° ÙŠØ ³Ã˜ §Ã™Ë†Ã™Å Ã™Æ' Ø ¬Ã˜ §Ã™â€¦Ã˜ ¹ Ø °Ã™Æ'Ø ±* Ø ¹Ã˜ ¯Ã™Ë† Ø ªÃ˜ ­Ã˜ ¯Ã˜ ± Ø ¨Ã˜ §Ã™â€žÃ˜ §Ã˜ ±Ã˜ °Ã™â€ž The three verses complete the penetrating argument Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS makes with the followers of abu bakar, usmaan and omar. Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS in his interrogative manner, simply depicts the divine character of Amirul Mumineen AS as benefactor of life, instead he gives life to perished bones. The power to give life is only for Allah, the creator. But it’s Amirul Mumineen AS honor to show this mir acle to the universe and emerge in his magnificent status. Hence there is no compatibility between Amirul Mumineen AS and abubakr. Today Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS represents Amirul Mumineen AS distinguishing personality between the world. His noble works in every field shows his devotion towards the upliftment of Mumineen. Being at the age of 100, his devotion towards Imam’s khidmat and tafadi increases by day and time. The golden era, the celestial century witnesses all his humble chores and works. By each day his spiritual strength gets well fortified. Today he posses divine attribute. Hence it’s all because of Amirul MumineenAS ‘s subtle and apparent benevolence. May Allah grant him a life in prosperity and perfect health for all eternity ILTEJAH of aL-Dai alAjal TOWARDS AMIRUL MUMINEEN AS This point briefly gives details on the ILTEJAH of al-Dai-al Ajal -Syedna Mohammed Burhanuddin TUS towards Amirul Mumineen AS. Its specifically written in the preface of the Qasida that al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS has written in ILTEJAH. The iltejah of al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS reflects in his verses. The modesty al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS had shown near Amirul Mumineen AS. The tears which al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS shed near Amirul Mumineen AS for the forgiveness of mumineen’s sins and offences . The verse merely potrays al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS khudu by Imam Ali Zainul AbedinRA’s khudu. The following verse completely resembles dua of Imam Ali ZainulabedinRA :- Ø §Ã˜ ¨Ã˜ §Ã˜ ¨ Ù…Ø ¯Ã™Å Ã™â€ Ã™â€¡ Ø ¹Ã™â€žÃ™â€¦ Ø §Ã™â€žÃ™â€ Ã˜ ¨Ã™Å  * Ø ³Ã˜ £Ã™â€žÃ˜ ªÃ™Æ' للمØ ¤Ã™â€¦Ã™â€ Ã™Å Ã™â€  ولي Ø ¨Ã˜ ¨Ã˜ §Ã˜ ¨Ã™Æ' Ù‚Ø ¯ Ù„Ø °Ã˜ ª Ø ®Ã˜ ° à ˜ ¨Ã™Å Ã˜ ¯Ã™Å  * Ù Ã˜ §Ã™â€ Ã™Æ' Ù„ÙÆ'Ù‡Ù  Ø §Ã™â€žÃ™Ë† موØ ¦Ã™â€žÃ™Å  The dua of ImamRA :- Ù Ã™â€šÃ™Å Ã˜ ± Ø ¨Ã˜ ¨Ã˜ §Ã˜ ¨Ã™Æ' . . . Ø ­Ã™â€šÃ™Å Ã˜ ± Ø ¨Ã˜ ¨Ã˜ §Ã˜ ¨Ã™Æ' .. . Ù…Ø ­Ã˜ ªÃ˜ §Ã˜ ¬ Ø ¨Ã˜ ¨Ã˜ §Ã˜ ¨Ã™Æ' . . Ù Ã™â€¡Ã˜ § Ø §Ã™â€ Ã˜ § Ø ³Ã˜ §Ã˜ ¦Ã™â€ž Ø ¨Ã˜ ¨Ã˜ §Ã˜ ¨Ã™Æ' As seen the verse depicts the same emotions and pain felt in the dua. The words are touching and heartfelt. Like a saa’il al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS represents himself near Amirul MumineenAS and seeks for help and ease. The generosity al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS possess that he first asks for Mumineen and secondly he asks for himself. The second verse potrays the picture of al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS holding the shrine of Amirul MumineenAS with both hands and praying near him. Thereafter al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS beseeches near Amirul MumineenAS by repetitions of sorrowful words like :- Ø §Ã˜ ºÃ˜ «Ã™â€ Ã˜ § Ø §Ã˜ ºÃ˜ «Ã™â€ Ã˜ § Ø §Ã˜ ºÃ™Ë†Ã˜ « Ø §Ã™â€žÃ˜ ¹Ã˜ ¨Ã˜ §Ã˜ ¯ * Ø ¹Ã™â€žÃ™â€° Ø ¹Ã˜ ¬Ã™ „ ولØ ¯Ã™â€° Ø §Ã˜ ¬Ã™â€ž Help me, help me oh saviour, in our daily life and near our demise . The repetitions of words play an important role in Arabic literature it makes the text delightful while reading. Secondly it confirms the meaning beyond words and assures it truly. Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS here conveys a message, a teaching that Amirul MumineenAS is always there for mumineen in his good and bad times. Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS himself prays through this verse that may Allah always keep us with Hudaat Kiraam and devoid us to see any such morning where one of us have to beg from someone else then aa’le mohammedAS. The point concludes with the analysis of three verses in context with al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS succesor Syedi-va-Moulayi-Muffadal bhaisaheb SaifiddinTUS’s prestige and dignity. The verses are as follows:- Ø §Ã™â€¦Ã™Ë†Ã™â€žÃ˜ §Ã™Å  Ø §Ã™â€ Ã™Æ' مولى ÙˆØ §Ã™â€ Ã™Å  * Ø §Ã˜ ªÃ˜ ¨Ã˜ ªÃ™Æ' Ù…Ø ³Ã˜ ªÃ™â€šÃ˜ ¨Ã™â€žÃ˜ § Ù Ã˜ §Ã™â€šÃ˜ ¨Ã™â€ž ÙˆØ §Ã™â€ Ã™Å  Ù„Ø ¨Ã˜ ¹Ã˜ ¯Ã™Æ' Ø §Ã˜ ³Ã™Æ'Ù†Ø ªÃ™â€¡ من * Ø ¯Ã˜ ¹Ã˜ §Ã˜ ¡Ã™â‚¬Ã™Æ' Ù Ã™Å  Ø §Ã™â€¦Ã™â€ Ã˜ ¹ Ø §Ã™â€žÃ™â€¦Ã˜ ¹Ã™â€šÃ™â€ž Ø §Ã™â€¦Ã™Ë†Ã™â€žÃ˜ §Ã™Å  Ø ³Ã™Æ'Ù† Ù Ã˜ ¤Ã˜ §Ã˜ ¯Ã™Å  ÙˆØ §Ã™â€¦Ã™â€  * Ø ¨Ã™ Ã˜ ¶Ã™â€žÃ™Æ' Ø ¨Ã™Å Ã˜ ª Ø §Ã™â€žÃ™â€¡Ã˜ ¯Ã™â€° ÙˆØ ¬Ã™â€žÃ™Å  These three verses play a magnificent rol e in the whole Qasida. It summarizes the complete aim of al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS plead near Amirul MumineenAS. It reveals the gesture of declaring his successor. Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS ,addresses Amirul MumineenAS as â€Å"moulaya† and represents himself as his faithful abd. And recalls his bounties upon him that he is secured and protected by his prayers. Hereby the metaphor â€Å"protected fort† is used to beautify the notion of the whole picture, that how a moula takes care of his abeed,the responsibilities he is carrying and the attention for servants. AL-DAI-AJAL Syedna Mohammed BurhanuddinTUS seeks â€Å"sukun† for his soul by the grace of Amirul MumineenAS. There is a deep connection between the word sukun and befadlek that Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS has deeply revealed , he attained sukun by declaring his successor with the benevolence of Amirul MumineenAS. The word befadlek denotes the historical event when Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS sent his successor to kufa when enemies of dawat tried to put another shrine in place of the shrine which was constructed by dawat and by the grace of Amirul MumineenAS and Syedi-va-Molaya- Muffadal bhaisaheb SaifuddinTUS’s hardwork and diginity , the governments decision was in our favour. There by leading al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS iltejah near Amirul MumineenAS piously that Amirul MumineenAS answered his prayer and enabled him for this amal-e- jalil. May Allah grant al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS a long and prosperous life with his successor till eternity. Ameen Acknowledgment of the sublime position of Amirul Mumineen AS and n light of al-Dai-a-Ajal Syedna Mohammed Burhanuddin TUS in the light Imam’s statement Imam Ahmed al- Mastur AS states:- ÙˆØ ¨Ã˜ §Ã™â€žÃ˜ ªÃ˜ ­Ã™â€žÃ™Å Ã™â€ž Ø ªÃ˜ ¹Ã˜ ±Ã™  Ø ­Ã™â€šÃ™Å Ã™â€šÃ˜ © Ø §Ã™â€žÃ˜ §Ã˜ ´Ã˜ ®Ã˜ §Ã˜ µ ‘Through analysis one can identify real personality.’ Imam Ahmed al-Mastur’s AS statement clearly shows the importance of analysis in literature. So at the end of the paper, the reader gets a complete idea that its indicate to recognize the magnificent position of AMIRUL MUMINEEN (A.S.) and to identify deeply his personality. It’s a great pleasure for a mumin that in the benedictions of al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS he can recognize the disposition of Amirul MumineenAS in his minor limits. As to identify his personality the foremost step is to understand and preserve the glory of his dai al-Dai-al-Ajal Syedna Mohammed Burhanussin TUS But the inability of one’s thought and power hurdles to acknowledge the magnificent position of al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS. Hence the real acknowledgement of Amirul MumineenAS and his dai’s glorification is to acceptt that they are divine souls and an ordinary mumin cannot distinguish their position. A keen observer will recognize with the prayers of al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS the meaning of benevolence (lutf) according to his limits, as one of the literacy meaning for lutf is â€Å"AMAL SALEH† through which a true follower of Islam can get closer to Allah taa’ala and also al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS has explained the meaning of â€Å"AMAL SALEH† in one of his lectures:- Ø §Ã™â€  ÙÆ'Ù„ منØ µÃ™Ë†Ã˜ µ هو Ø §Ã™â€žÃ˜ ¹Ã™â€¦Ã™â€ž Ø §Ã™â€žÃ˜ µÃ˜ §Ã™â€žÃ˜ ­ And also he states :- Ù‡Ø ± Ø ¯Ã˜ §Ã˜ ¹Ã™Å  Ù†Ø § منØ µÃ™Ë†Ã˜ µ Ø §Ã™â€¡Ã™â€ Ã˜ § Ø ¹Ã™â€¦Ã™â€ž Ø µÃ˜ §Ã™â€žÃ˜ ­ Ø› That every dai’s amal saleh is to declare his successor. Hence, the Mumineen of this period are fortunate and lucky as they are being blessed with two dai’s benedictions and prayers. and with the grace of Amirul MumineenAS ;they are living a prosperous and healthy life. May Allah grant al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS and his successor a long and healthy life till the day of judgment. Ameen. [ 1 ]. Reading and understanding poems,(Rhode island, Jamestown1989)19 [ 2 ]. Syedi yusuf bhai saheb najmuddin,baha-o muqaddamatil imtehan-il Jamea,(Mumbai :al Jamea tus saifiayh press)31 [ 3 ]. al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS, aba hasanin ya samiy al ali yi, ,(Mumbai :al Jamea tus saifiayh press)2 [ 4 ]. Al-Dai-al-Ajal Syedna Mu‎‎’yyad al-ShiraziRA slk’aw jou’har al- Manzum ,( Mumbai: al-Jamea-Tus-Saifiyah press)4 [ 5 ]. Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS, Aba Hasanin Ya sami al aliyi( Mumbai: al-Jamea-Tus-Saifiyah press)15 [ 6 ]. Al-Dai-al-Ajal Syedna Taher Saifuddin RA, al Risala al-Ramadaaniyah Mafaatiho Yaqut al-Hamra,(Bombay: British india press,1369AH/1350AD),52 [ 7 ]. Al-Dai-al-Ajal Syedna Taher Saifuddin RA al Risala al-Ramadaaniyah Raudat-e-Firdos (Bombay: British india press,1369AH/1350AD),214 [ 8 ]. Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS, Aba Hasanin Ya sami al aliyi( Mumbai: al-Jamea-Tus-Saifiyah press)9 [ 9 ]. Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS, Aba Hasanin Ya sami al aliyi( Mumbai: al-Jamea-Tus-Saifiyah press)11 [ 10 ]. Al-Dai-al-Ajal Syedna Taher Saifuddin RA, al Risala al-Ramadaaniyah Mafaatiho Yaqut al-Hamra,(Bombay: British india press,1369AH/1350AD),52 [ 11 ]. Imam Ahmed al-Mastur AS, Rasaail Ikhwaan al-Safa,vol:-2 (Surat Khazana Ameraah, al- Jamea-Tus-Saifiyah.)119 [ 12 ]. Al-Dai-al-Ajal Syedna Taher Saifuddin RA, Simto Munajaat Gur.(Mumbai :Al Jamea Tus Saifiyah press) [ 13 ]. Al-Dai-al-Ajal Syedna Qadi al-Noman bin Mohammed RA,Sharh-ul-Akhbaar,(Mumbai: Daaerat al ta’ba va nashr Al-Jamea-Tus-Saifiyah) 3 [ 14 ]. Al-Dai-al-Ajal Syedna Mu‎’yyad al-ShiraziRA. Majaalis Mu‎ yyadiyah (Mumbai : oxford printers 1426AH/2005AD),125 [ 15 ]. Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS, Aba Hasanin Ya sami al aliyi( Mumbai: al-Jamea-Tus-Saifiyah press)10 [ 16 ]. Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS, Aba Hasanin Ya sami al aliyi( Mumbai: al-Jamea-Tus-Saifiyah press)2 [ 17 ]. Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS, Aba Hasanin Ya sami al aliyi( Mumbai: al-Jamea-Tus-Saifiyah press) [ 18 ]. Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS, Aba Hasanin Ya sami al aliyi( Mumbai: al-Jamea-Tus-Saifiyah press)11/12 [ 19 ]. Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS, Aba Hasanin Ya sami al aliyi( Mumbai: al-Jamea-Tus-Saifiyah press)7/13 [ 20 ]. Sahifat-al-Salaah,(Mumbai:sa fe label 1422 AH) [ 21 ]. Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS, Aba Hasanin Ya sami al aliyi( Mumbai: al-Jamea-Tus-Saifiyah press)13 [ 22 ]. Al-Dai-al-Ajal Syedna Mohammed BurhanuddinTUS, Aba Hasanin Ya sami al aliyi( Mumbai: al-Jamea-Tus-Saifiyah press)13/14 [ 23 ]. Imam Ahmed al-Mastur AS, Rasaail Ikhwaan al-Safa,vol:-2 (Surat Khazana Ameraah, al- Jamea-Tus-Saifiyah.)119 [ 24 ]. Al-Dai-al-Ajal Syedna Mohammed Burhanuddin TUS al –Risala-Nayye Hikmat-al-Gaibat-al-Haqiqiyah.(Mumbai: al-Jamea-Tus-Saifiyah press 1430),179 [ 25 ]. Al-Jamea-Tus-Saifiyah ,al-Iqtibisaat al-Nuraniyah,( Mumbai: al-Jamea-Tus-Saifiyah press 1419),

Symmetric Key Utilized for EasySMS Convention

Symmetric Key Utilized for EasySMS Convention Conceptual SMS (Short Message Service) is a generally utilized correspondence between the end clients. SMS is being utilized as a part of our diverse  applications. The Short Message Service (SMS) normally whatever we trade the first configuration, now and then we used to send the some mystery  message like our email secret word, pass code and bank watchword. We send SMS is in unique organization, our customary SMS does not secure this  trusted data, so the proposed convention called EasySMS it will give exceptionally secure and ensure the trusted data between the end  clients. Pivotal words part; Authentication, Security, Secrete Key, Mobile Phone I. Presentation These days, the Short Message has turn into a standout amongst the most quick  furthermore, solid correspondence on the planet to transmit the  message from two persons. The Short Message Service called  SMS is a correspondence stage that sends the message  through a versatile cell system. At the point when the delicate data in our messages (SMS), it is  extremely hard to shield the data from the  meddlers furthermore exceptionally hard to recognize the root  from the specific sender. The cellular telephone correspondence  is great experience and an incredible acknowledgement from among all  human culture. The GSM is aviation route activity correspondence between the two  portable stations called Mobile Station (MS) and the Base  Handset Station (BTS) is an encryption between two feeble  also, stream figure (A5/1 or A5/2). The validation is an one  sided furthermore unprotected. In spite of the expanding force of cell phones with the  approach of Advanced mobile phones, a critical division of portable  gadgets in creating districts are still basic minimal effort gadgets  with constrained handling and correspondence capacities. A. Research Problem Infrequently, we used to send trusted data to our crew  individuals like secret key, credit number additionally bank pass book  number. This private data from one cellular telephone  to another through system. While sending the dataover the system meddler can read the data  since that will be in the first configuration. SMS use is  undermined with security concerns, for example, SMS exposure,  man-in-center assault and replay assault. SMS messages are  transmitted as plaintext between portable client and the SMS  focus utilizing remote system. B. Key Contribution The above convention called EasySMS is proposed to  anticipate and secure the end-to-end correspondence  between the clients, the convention EasySMS is going to  keep the different assault are Man-in-center assault,  Replay assault, SMS exposure and it is additionally message  trade amid the confirmation process, less  calculation overhead and decreases the data transfer capacity. II. RELATED WORK As indicated by the different creators have proposed distinctive sorts  of procedures and security to secure data amid  transmiision of the message. A usage of an open  key cryptosystem for SMS in a cell telephone system has  been exhibited, yet the security for convention is not talked about. Shared trade scrambled utilizing open key  cryptography by A structure secure extensible and  effective SMS(SEEMS). Another convention called SSMS is  used to give the application layer structure to the  wanted security traits in SMS. Amid the transmission  of message to give the security to the message by utilizing  carrier for m-installment. Because of physical constraints of the  cellular telephones it is exceptionally neccesary to offer the convention which  would make least utilization of assets and would improve  security. The proposed convention called SMSSec is utilized to secure SMS  correspondence between a customer furthermore used to the  encryption between end clients. The convention SMS based  structure gives a low-transmission capacity, solid, effective  answer for restorative information acquistion. The mutual session key  era is profoundly utilization correspondence and it is too  inadmissible for genuine eord application. Accordingly in this proposed convention EasySMS contrasted and two  convention called SMSSec and PK-SIM conventions. _______________________________________________________________________________________ III. EXISITNG SYSTEM In Existing System, the SMS based structure gave a  low-transmission capacity, solid, effective and savvy arrangement  for medicinal information procurement. The created shared key for  every session produced an enormous overhead. This structure  neglected to forestall SMS against different assaults. SMS messages are transmitted as plaintext between versatile  client (MS) and the SMS focus (SMSC), utilizing remote  system. SMS substance are put away in the frameworks of system  administrators and can be read by their work force.   An assault model depicts diverse situations for the  potential outcomes of different assaults where a pernicious MS can  access the legitimate data, or deceive the honest to goodness  MS. Since, the SMS is sent as plaintext, along these lines system  administrators can undoubtedly get to the substance of SMS amid the  transmission at SMSC. Fig1. Existing Architecture IV. PROPOSED SYSTEM The purpose behind picked these conventions for correlation is that  these are the main existing conventions which dont propose to  change the current structural planning of cell systems. We needed to contrast our proposed convention and some  existing conventions gave to give end-to-end SMS security  with symmetric key cryptography, however there is no such  convention exists. Both conventions are having two stages comparable  to the proposed convention and are in view of symmetric also  as hilter kilter key cryptography while the proposed convention  is totally in view of symmetric key cryptography. To defeat the above expressed assaults, different figure  calculations are actualized with the proposed confirmation  convention. We suggest that the figure calculations ought to be  put away onto the SIM (some piece of MS) and in addition at AS. Since  giving security needs to do some additional exertion which is  measured regarding expense, consequently giving or including additional  security means expanding more cost. Creators propose to  incorporate one more administration as Secure Message in the menu of  portable programming grew by different versatile organizations. Portable administrators can add some additional charges to send secure  message by their clients over the systems. At whatever point a  client needs to send a protected message to other client, the  proposed convention in particular EasySMS is executed which makes  accessible the symmetric shared key between both MS and afterward  figuring of message happens utilizing a symmetric key  calculation. We propose another convention named EasySMS with two  distinctive situations which give end-to-end secure  transmission of data in the cell.   Is the Secret Key SK Safely Stored? Since the malignant client  does not know the structure of cryptographic capacities like  f1() and f2(), so he/she can neither create the right MAC1  nor right designation key DK1. Further, the mystery key SK is  put away on the validation server/focus and also implanted  onto the SIM at the season of assembling. In this way, it is very nearly  difficult to concentrate the SK. The capacity situation of SK key  we introduced is same as these days utilized for the voice  correspondence in the conventional cell systems. In the event that some  administration suppliers dont wish to utilize real SK in the convention  execution. The EasySMS convention keeps the SMS data from  different assaults including SMS assault, telephone capture, SMS  spam, man-in-the-center assault, and GSMA. This EasySMS  sends lesser number of transmitted bits, produces less  reckoning overhead, and diminishes transmission capacity utilization  furthermore, message traded when contrasted with SMSSec and PK-SIM  conventions. V. CONCLUSION The EasySMS convention is ordinarily used to outline for  assurance of different assaults furthermore give end-to-end  secure correspondence. Symmetric key is effectively overseen by the proposed  convention called EasySMS furthermore it is correspondence  overhead amid execution, contrasted with SMSSec and PK-SIM  convention verification of trade of messages is less. VI. REFERENCES [1] H. Rongyu, Z. Guolei, C. Chaowen, X. Hui, Q. Xi,  also, Q. Zheng, A PK-SIM card based end-to-end  security structure for SMS, Compute. Standard  Interf. vol. 31, no. 4, pp. 629–641, 2009 [2] M. Densmore, Encounters with mass SMS for  wellbeing financing in Uganda, in Proc. ACM CHI,  2012, pp. 383–398.   [3] D. Risi and M. Teà ³filo, MobileDeck: Turning SMS  into a rich client experience, in Proc. 6th MobiSys,  no. 33, 2009.   [4] R. E. Anderson et al., Encounters with a  transportation data framework that uses just GPS  also, SMS, in Proc. IEEE ICTD, no. 4, Dec. 2010. [5] J. L.-C. Lo, J. Minister, and J. H. P. Eloff, SMSSec:  An end-to end convention for secure SMS, Compute.  Security, vol. 27, nos. 5–6, pp. 154–1

Use of Imagery and Metaphor in Wilfred Owens Dulce et Decorum Est

Use of Imagery and Metaphor in Wilfred Owen's Dulce et Decorum Est  Ã‚  Ã‚     Ã‚  Ã‚   Through vivid imagery and compelling metaphors "Dulce et Decorum Est" gives the reader the exact feeling the author wanted. The poem is an anti-war poem by Wilfred Owen and makes great use of these devices. This poem is very effective because of its excellent manipulation of the mechanical and emotional parts of poetry. Owen's use of exact diction and vivid figurative language emphasizes his point, showing that war is terrible and devastating. Furthermore, the utilization of extremely graphic imagery adds even more to his argument. Through the effective use of all three of these tools, this poem conveys a strong meaning and persuasive argument.    To have a better understanding of the poem, it is important to understand some of Wilfred Owen?s history. Owen enlisted in the Artists? Rifles on October 21st 1915. He was eventually drafted to France in 1917. The birth of Owen?s imagery style used in his more famous poems was during his stay at Craiglockhart War Hospital, where he met Siegfried Sassoon (another great war poet). Owen?s new style (the one that was used in "Dulce et Decorum Est") embelished many poems between August 1917 and Septermber 1918 (Spartacus Internet Encyclopedia). On November 4, 1918, Wilfred Owed was killed by enemy machine gun fire as he tried to get his company across the Sambre Canal (Lane 167). The poem tells of a trip that Owen and his platoon of exhausted soldiers had while they were painfully making their way back to base after a harrowing time at the battlefront when a gas shell was fired at them. As a result of this, a soldier in his platoon was fatally gassed.    Owen has arranged the poem in three sectio... ...rase "Dulce et decorum est pro partria mori" means, "It is sweet and becoming to die for one's country." Owen calls this a lie by using good diction, vivid comparisons, and graphic images to have the reader feel disgusted at what war is capable of. This poem is extremely effective as an anti-war poem, making war seem absolutely horrid and revolting, just as the author wanted it to. Works Cited Lane, Arthur E. An Adequate Response. Detroit: Wayne State University Press, 1972. Owen, Wilfred. "Dulce et Decorum Est". Literature and the Writing Process. Fifth ed. Ed. Elizabeth McMahhan, et al. Upper Saddle River, NJ: Prentice Hall, 1999. 582-583.   "Owen, Wilfred," Microsoft ® Encarta ® Online Encyclopedia 2000. htt://encarta.msn.com    "Wilfred Owen." Spartacus Internet Encyclopedia 2000.   http://www.spartacus.schoolnet.co.uk/Jowen.htm   

The Bipolar Disorder In Early Years

Bipolar affective disorder has been a mystery since the 16th century. History has shown that this affliction can appear in almost anyone. According to an article on bipolar disorder by, David E. Cohen, Some research suggests that highly creative people such as artists, composers, writers, and poets, show unusually high rates of bipolar disorder, and that periods of mania fuel their creativity. Famous artists and writers who might have suffered from bipolar disorder include poets Lord Byron and Anne Sexton, novelists Virginia Woolf (who did suffer from bipolar disorder) and Ernest Hemingway. (Encarta Encyclopedia) Despite the fact that many people suffer from bipolar disorder, we still wait for clear explanations for the causes as well as the cure. The one fact of which we are painfully aware of is that bipolar disorder severely weakens its† victims ability to obtain and maintain social and occupational success. Manic and Depressive Symptoms of Bipolar Disorder Bipolar disorder or manic depression is characterized by many symptoms that can be broken into manic and depressive episodes. The depressive episodes are characterized by intense feelings of sadness, despair, hopelessness, and helplessness. guilt, crying spells, disturbances in sleep and appetite, loss of energy, feelings of worthlessness, difficulty thinking, indecisiveness, and recurrent thoughts of death and suicide. (National Depressive and Manic-Depressive Association). The manic episodes are characterized by elevated or irritable mood, increased energy, decreased need for sleep, poor judgment and insight, and often reckless or irresponsible behavior, grandiose delusions, inflated sense of self-importance, racing speech, racing thoughts, flight of ideas, impulsiveness, poor judgment, distractibility, reckless behavior and in the more severe cases, delusions and hallucinations. (NDMDA )(Encarta Encyclopedia) Bipolar disorder affects approximately one percent of the population (approximately two million people) in the United States. It usually begins in a person†s late teens or 20s. Men usually experience mania as the first mood episode, and women usually experience depression first. Episodes of mania and depression usually last from several weeks to several months. On average, people with untreated bipolar disorder experience four episodes of mania or depression over a ten-year period. Many people with bipolar disorder function normally between episodes. Still, in â€Å"rapid-cycling† bipolar disorder a person experiences four or more mood episodes within a year and may have little or no normal functioning in between episodes. Often times bipolar patients report that the depressions are longer and increase in frequency as they age. Bipolar disorder is diagnosed if an episode of mania occurs whether depression has been diagnosed or not. Many times bipolar states and psychotic states are misdiagnosed as schizophrenia. Fortunately, Speech patterns help distinguish between the two disorders. This devastating disease causes disruptions of families, loss of jobs as well as millions of dollars in cost to society(Encarta Encyclopedia). (NIMH) Other Forms of Bipolar Disorder & Stages of Mania In another type of bipolar disorder, a person experiences major depression and hippomanic episodes, or episodes of milder mania. In a related disorder called cyclothymic disorder, a person†s mood alternates between mild depression and mild mania. (Encarta Encyclopedia) The three stages of mania begin with hippomania, in which patients report that they are energetic, extroverted and assertive. The hippomania state has led observers to feel that bipolar patients are â€Å"addicted† to their mania. Hippomania progresses into mania and the transition is marked by loss of judgment. Often, overjoyed grandiose characteristics are displayed, and paranoid or irritable characteristics begin to manifest. The third stage of mania is when the patient experiences delusions with often paranoid ideas. Speech is generally rapid and hyperactive behavior sometimes becomes violent when frustrated ((NIMH) (Encarta Encyclopedia) The genes that a person inherits seem to have a strong influence on whether or not the person will develop bipolar disorder. Studies of twins provide evidence for this genetic influence. Among genetically identical twins where one twin has bipolar disorder, the other twin has a 50 percent chance of also having the disorder. Conversely, among pairs of fraternal twins, who have about half their genes in common, brothers, sisters and children have a 5-10 percent chance. The amount of genetic similarity seems to explain for the difference between identical and fraternal twins. Further evidence for a genetic influence is apparent in the study of adopted children with bipolar disorder. This study shows that children who develop bipolar disorder are more likely to have had biological relatives with this disorder rather than adoptive relatives. Although research has shown an apparent linkage to genes on many chromosomes, researchers have been unable to locate a specific gene linked to the disorder. (Kalat 434) (Encarta Encyclopedia) Lithium salts has been the primary treatment of bipolar disorder which continues to be used since it accidental discovery by J. F. Cade. (Kalat 434) It is main function is to stabilize the mood of bipolar disorder patients. The drug usually takes two to three weeks to become effective. People with bipolar disorder may take lithium during periods of normal mood to delay or prevent later episodes of mania or depression. Common side effects of lithium include nausea, increased thirst and urination, dizziness, loss of appetite, and muscle weakness. Unfortunately, 20- 40% of bipolar patients are either unresponsive to lithium or can†t stand the side effects. (Encarta Encyclopedia) For those 20 to 40 percent of people who do not respond to lithium therapy, two anticonvulsant drugs may help calm severe manic episodes. The first one is carbamazepine (Tegretol) and valproate (Depakene). These drugs are useful as anti-manic agents, especially in patients with mixed states. Both of these medications can be used in combination with lithium or in combination with each other. Valproate is especially helpful for patients who are unresponsive to lithium, experience rapid cycling, or have alcohol or drug abuse problems. (Encarta Encyclopedia) (NDMDA) Newer antipsychotic medications such as olanzapine, risperidone and quetiapine appear to help with manic episodes. Also, anticonvulsant or antiepilepsy drugs such as lamotrigine, topiramate and gabapentin may help stabilize patient†s mood when other medications are ineffective. (psychology today, 87) Yet other drugs used are antidepressants. They include, selective serotonin reuptake inhibitors (SSRI†s), fluovamine and amitriptyline which been used by some doctors as treatment for bipolar disorder. However, research shows that SSRI†s and other antidepressants can actually trigger high manic episodes especially when used alone. Antidepressants are useful when used in together with mood stabilizing medications such as lithium. NIMH) (Psychology Today, 87) In addition to the mentioned medical treatments of bipolar disorder, there are several other options available to bipolar patients, most of which are used together with medicine. One such treatment is light therapy. Which is actually used to treat another form of depression known as seasonal affective disorder (SAD). Patients are treated with very bright lights (2500lux) for an hour or more each day. This bright light treatment is equally effective in the morning, afternoon, or evening, but according to research it is most effect during the day. Kalat 436) Yet another popular treatment for bipolar disorder is electro-convulsive shock therapy. ECT is usually the recommended treatment for severely manic patients who are homicidal, psychotic, catatonic, severely suicidal, or for those who were unresponsive to drugs. (Kalat 433) (Encarta Encyclopedia) A final type of therapy is outpatient group psychotherapy. According to The National Depressive and Manic Depressive Association, the value of support groups, has challenged mental health professionals to take a more serious look at group therapy for people with bipolar depression. Research shows that group participation may help increase lithium compliance, decrease denial regarding the illness, and increase awareness of both external and internal stress factors leading to manic and depressive episodes. Group therapy for patients with bipolar disorders responds to the need for support and reinforcement of medication management, and the need for education and support for the personal difficulties that arise during the course of the disorder. Cognitive and behavioral treatments focus on recognizing early warning signs, interrupting unrealistic thoughts and maintaining positive activities. (Psychology Today, 87)

Biography of Saddam Hussein, Dictator of Iraq

Biography of Saddam Hussein, Dictator of Iraq Saddam Hussein (April 28, 1937–December 30, 2006) was the ruthless dictator of Iraq from 1979 until 2003. He was the adversary of the United States during the Persian Gulf War and found himself once again at odds with the U.S. in 2003 during the Iraq War. Captured by U.S. troops, Saddam Hussein was put on trial for crimes against humanity (he killed thousands of his own people) and was ultimately executed on December 30, 2006. Fast Facts: Saddam Hussein Known For: Dictator of Iraq from 1979–2003Also Known As: Saddam Hussein al-Tikriti, The Butcher of BaghdadBorn: April 28, 1937 in Al-Ê ¿Awjah, IraqParents: Hussein Abd al-Majid, Subha Tulfah al-MussallatDied: December 30, 2006  in Baghdad, IraqEducation: High school in Baghdad; law school for three years (did not graduate)Published Works:  Novels including Zabiba and the King, The Fortified Castle, Men and the City, Begone DemonsSpouses: Sajida Talfah, Samira ShahbandarChildren: Uday Hussein, Qusay Hussein, Raghad Hussein, Rana Hussein,Hala HusseinNotable Quote: We are ready to sacrifice our souls, our children, and our families so as not to give up Iraq. We say this so no one will think that America is capable of breaking the will of the Iraqis with its weapons. Early Years Saddam, which means he who confronts, was born in 1937 a village called al-Auja, outside of Tikrit in northern Iraq. Either just before or just after his birth, his father disappeared from his life. Some accounts say that his father was killed; others say he abandoned his family. At almost the same time, Saddams older brother died of cancer. His mothers depression made it impossible for her to care for the young Saddam, and he was sent to live with his uncle Khairullah Tulfah who was briefly imprisoned for political activity. Several years later, Saddams mother remarried a man who was illiterate, immoral, and brutal. Saddam returned to his mother but hated living with his stepfather and as soon as his uncle Khairullah Tulfah (his mothers brother) was released from prison in 1947, Saddam insisted that he go live with his uncle. Saddam didnt start primary school until he moved in with his uncle at age 10. At age 18, Saddam graduated from primary school and applied to military school. Joining the military had been Saddams dream and when he wasnt able to pass the entrance exam, he was devastated. (Though Saddam was never in the military, he frequently wore military-style outfits later in life.) Saddam then moved to Baghdad and started law school, but he found school boring and enjoyed politics more. Saddam Hussein Enters Politics Saddams uncle, an ardent Arab nationalist, introduced him to the world of politics. Iraq, which had been a British colony from the end of World War I until 1932, was bubbling with internal power struggles. One of the groups vying for power was the Baath Party, to which Saddams uncle was a member. In 1957 at age 20, Saddam joined the Baath Party. He started out as a low-ranking member of the Party responsible for leading his schoolmates in rioting. In 1959, however, he was chosen to be a member of an assassination squad. On October 7, 1959, Saddam and others attempted but failed to assassinate the prime minister. Wanted by the Iraqi government, Saddam was forced to flee. He lived in exile in Syria for three months and then moved to Egypt, where he lived for three years. In 1963, the Baath Party successfully overthrew the government and took power, which allowed Saddam to return to Iraq from exile. While home, he married his cousin, Sajida Tulfah. However, the Baath Party was overthrown after only nine months in power and Saddam was arrested in 1964 after another coup attempt. He spent 18 months in prison, where he was tortured before he escaped in July 1966. During the next two years, Saddam became an important leader within the Baath Party. In July 1968, when the Baath Party again gained power, Saddam was made vice president. Over the next decade, Saddam became increasingly powerful. On July 16, 1979, the president of Iraq was forced to resign and Saddam officially took the position. The Dictator of Iraq Saddam Hussein ruled Iraq with a brutal hand, using fear and terror to stay in power. He established a secret police force that suppressed internal dissenters and developed a cult of personality to build public support. His goal was to become the leader of the Arab world, with territory to include the oil fields of the Persian Gulf. Saddam led Iraq in a war against Iran from 1980 to 1988, which ended in a stalemate. Also during the 1980s, Saddam used chemical weapons against Kurds within Iraq, including gassing the Kurdish town of Halabja which killed 5,000 in March 1988. In 1990, Saddam ordered Iraqi troops to take the country of Kuwait. In response, the United States defended Kuwait in the Persian Gulf War. On March 19, 2003, the United States attacked Iraq. Saddam fled Baghdad during the fighting. On December 13, 2003, U.S. forces found him hiding in a hole in al-Dwar, near Tikrit. Death In October 2005, Saddam was tried by the Iraqi High Tribunal on charges of killing the people of the town of Al-Dujay. After a dramatic nine-month trial, he was found guilty of crimes against humanity, including killing and torture, and was sentenced to death. On December 30, 2006, Saddam Hussein was executed by hanging; his body was later removed to a secret location. Legacy The actions of Saddam Hussein have had a powerful impact on international politics for the 21st century. Americas relationship with Iraq and other nations of the Middle East were strongly influenced by the conflicts with Saddams Iraq. The fall of Saddam in 2003 was pictured around the world with images of his statue being pulled down by cheering Iraqis. Since Saddams fall, however, a number of challenges made life in Iraq extraordinarily difficult; employment remains low, and the rise of Al Qaeda and the Islamic State (ISIS) led to violence. Sources: The Editors of Encyclopaedia Britannica. â€Å"Saddam Hussein.†Ã‚  Encyclopà ¦dia Britannica, 18 Jan. 2019.â€Å"Saddam Hussein Biography.†Ã‚  Encyclopedia of World Biography, Advameg, Inc.Saddam Caught Like a Rat in a Hole.  CNN.com, 15 December 2003.â€Å"Saddam Hussein Biography.†Ã‚  Encyclopedia of World Biography.