واااااااصلي عطائك عزيزتي
أتمنى لك التوفيق

يزاج الله خير حبوبه،،
بس أتمنى انه البنات ما يسووون كوبي بيست للكلام عشان ما يستوي غش ،، يعني تاخذ أفكار من الي انتي كاتبتنه مب اسير أسوي كوبي بيست ...
و مشكوره حبوبه

حياتي ريح الجنان أصلا ألحين كل الناس يعملوا كوبي بيست من النت
أنا بس أساعدهم بموضوعهم لأنه في بنات ما عندهم وقت أو ما قدروا يلاقون اللي يحتاجونه
يعني ما فرقت
بس انتي صادقة و الله

هلا حياتي سمارت محامية
تسلمين يا قلبي على ها الكلام الحلو و الله انك كلك ذوق و أخلاق
و الله يتقبل منك أدعيتك و يحققلك اللي في بالك و بالنا كلنا

موضوعك الأول
Common Behavioural Problems in Childhood
Psychosocial disorders

These may manifest as disturbance in:
Emotions e.g. anxiety or depression
Behaviour e.g. aggression
Physical function e.g. psychogenic disorders.
Mental performance e.g. problems at school

This range of disorders may be caused by a number of factors such as parenting style which is inconsistent or contradictory, family or marital problems, 2 child abuse or neglect, overindulgence, injury or chronic illness, separation or bereavement.

The child's problems are often multi-factorial and the way in which they are expressed may be influenced by a range of factors including developmental stage, temperament , coping and adaptive abilities of family, the nature and the duration of stress. In general, chronic stressors are more difficult to deal with than isolated stressful events.

Children do not always display their reactions to events immediately although they may emerge later. Anticipatory guidance can be helpful to parents and children in that parents can attempt to prepare children, in advance, of any potentially traumatic events, e.g. elective surgery or separation. Children should be allowed to express their true fears and anxieties about impending events.

Young children will tend to react to stressful situations with impaired physiological functions such as feeding and sleeping disturbances. Older children may exhibit relationship disturbances with friends and family, poor school performance, behavioural regression to an earlier developmental stage, development of specific psychological disorders such as phobia or psychosomatic illness.

It can be difficult to assess whether the behaviour of such children is normal or sufficiently problematical to require intervention. Judgement will need to take into account the frequency, range and intensity of symptoms and the extent to which they cause impairment.

Habit disorders These include a range of phenomena that may be described as tension reducing. They can include:

Thumb sucking, Head Banging, Body Rocking,
Nail biting, Hair pulling, Breath holding,
Air swallowing, Hitting or biting themselves, Manipulating parts of the body ,
Repetitive vocalisations Tics

All children will at some developmental stage display repetitive behaviours but whether they may be considered as disorders depends on their frequency and persistence and the effect they have on physical, emotional and social functioning. These habit behaviours may arise originally from intentional movements which become repeated and then become incorporated into the child's customary behaviour. Some habits arise in imitation of adult behaviour. Other habits such as hair pulling or head banging develop as a means of providing a form of sensory input and comfort when the child is alone.

Thumb sucking - this is quite normal in early infancy. If it continues it may interfere with the alignment of developing teeth. It is a comfort behaviour and parents should try to ignore it while providing encouragement and reassurance about other aspects of the child's activities.
Tics- these are repetitive movements of muscle groups that reduce tension arising from physical and emotional states, involving the head, the neck and hands most frequently. It is difficult for the child with a tic to inhibit it for more than a short period and parental pressure may exacerbate it while ignoring the tic can reduce it. Tics can be differentiated from dystonias and dyskinetic movements by their absence during sleep.
Stuttering - this is not a tension reducing habit. It arises in 5% of children as they learn to speak. About 20% of these retain the stuttering into adulthood. It is more prevalent in boys than girls. Initially it is better to ignore the problem since most cases will resolve spontaneously. If the dysfluent speech persists and is causing concern refer to a speech therapist.
Anxiety Disorders Anxiety and fearfulness are part of normal development, however, when they persist and become generalised they can develop into socially disabling conditions and require intervention. Approximately 6-7% of children may develop anxiety disorders and of these 1/3 may be over-anxious while 1/3 may have some phobia. Generalised anxiety disorder, childhood onset social phobia, separation anxiety disorder, obsessive compulsive disorder and phobia are demonstrated by a diffuse or specific anxiety predictably caused by certain situations.

School phobia - this occurs in 1-2% of children of which an estimated 75% may be suffering some degree of depression and anxiety. Management is by treating underlying psychiatric condition, family therapy, parental training and liaison with school to investigate possible reasons for refusal and negotiate re-entry.

Disruptive Behaviour Many behaviours, which are probably undesirable but a normal occurrence at an early stage of development, can be considered pathological when they present at a later age. In the young child many behaviours such as breath-holding or temper tantrums are probably the result of anger and frustration at their inability to control their own environment. For some of these situations it is wise for parents to avoid a punitive response and if possible to remove themselves from the room. It is quite likely that the child will be frightened by the intensity of their own behaviour and will need comfort and reassurance. While some isolated incidents of stealing or lying are normal occurrences of early development they may warrant intervention if they persist. Truancy, arson, antisocial behaviour and aggression should not be considered as normal developmental features.

Attention deficit hyperactivity disorder Characterised by poor ability to attend to tasks, (e.g. makes careless mistakes, avoids sustained mental effort) motor overactivity (e.g. fidgets, has difficulty playing quietly) and impulsiveness (e.g. blurts out answer, interrupts others). Must be evident before age 7 years, present for >6 months, seen both at home and school, and impede child's functioning. Needs a programme of behavioural modification for child and parents +/- methylphenidate (specialist initiation only) . 3,4

Sleeping problems Sleep disorders can be defined as too much or too little sleep than is appropriate for the age of the child. By the age of 1-3 months the longest daily sleep should be between midnight and morning. Sleeping through the night is a developmental milestone but at the age of 1 year 30% of children may still be waking in the night. Stable sleep patterns may not be present until age 5 years but parental or environmental factors can encourage the development of circadian rhythm. Regular bedtimes, quieter activities and the creation of, marked differences between the sounds, activities and light levels associated with night time sleeping and daytime activities may help to encourage better sleep patterns.

موضوعك الثاني
Arabs, Muslims and September 11

The unconscionable tragedy that besieged our nation September 11 has shocked Americans. Indeed, images of the carnage that traveled around the world proved how vulnerable the world is to barbaric terrorism.

But as that shock turned into anger, a dangerous mix of emotions began to settle across America.

Talk-Radio callers queued on the phone to vent their anger after the attacks. "We need to nuke them all!" said one caller. "Throw all foreigners out of the country," declared another.

Television news broadcasts brought in so-called experts to discuss the identity of the perpetrators. "All fingers point to the Arabs," alleged one analyst. "We need to keep our eyes on those Muslims," concluded another.

These hateful comments were the backdrop to the fear that swept the Arab and Muslim communities here in the United States. Mosques were fire bombed, Muslim women were harassed and some who "looked like they were from that part of the world" were attacked.


Regardless of who is ultimately found to be responsible for these terrorist attacks, no ethnic or religious community should be collectively blamed. Blaming ethnicity and religion as the root of this catastrophe only drags countless more innocents into a cycle of hate.

Grouping Muslims or Arabs with terrorists is unjust and prejudiced. Even as the unscrupulous criminals behind this tragedy cloak themselves under a veil of religion, we in the civilized world should distinguish between religious beliefs and murderous terrorists.

Indeed, all Muslims are utterly and completely disgusted at any acts of violence carried out in the name of their religion. In fact, such violence contradicts the views, teachings and ideals of Islam and Muslims. Islam expressively forbids such acts of violence.

Arabs and Muslims are as afraid of this terrorism as are all Americans. The results of terrorism do not distinguish between different religions or different races as it is blinded by its politically motivated goals.


Americans must not ignore the principles of freedom, equality and understanding that are the foundations of this nation. For are principles not meaningless if discarded when they are least convenient? May we all take a moment to remember the values on which this nation was founded and let freedom, equality, and understanding bind us in these tragic times.



موضوعك الثالث
A Collection of References from the Quran and Hadeeth about the Rights of Women guaranteed by Islam

Spiritual Equality of Women and Men
Allah has got ready forgiveness and tremendous rewards for the Muslim men and women; the believing men and women; the devout men and women; the truthful men and women; the patiently suffering men and women; the humble men and women; the almsgiving men and women; the fasting men and women, the men and women who guard their chastity; and the men and women who are exceedingly mindful of Allah. (Al-Ahzab 33:35)

Attitudes towards women
O ye who believe! Ye are forbidden to inherit women against their will. Nor should ye treat them with harshness, that ye may take away part of the dower ye have given them,-except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good. (An-Nisa 4:19)

Collaboration and consultation
The believing men and women, are associates and helpers of each other. They (collaborate) to promote all that is beneficial and discourage all that is evil; to establish prayers and give alms, and to obey Allah and his Messenger. Those are the people whom Allah would grant mercy. Indeed Allah is Mighty and Wise. (Al-Taubah 9:71)

Examples of Consensual Decision Making
If both spouses decide, by mutual consent and consultation, on weaning , there is no blame on either. If you want to have your babies breastfed by a foster mother you are not doing anything blame-worthy provided you pay to the fostermother what you had agreed to offer, in accordance with the established manner. Fear Allah and know that Allah is aware it what you are doing". (Al-Baqarah, 2:233)

Women's Right to Attend Mosques
Narrated Ibn Umar: The Prophet (p.b.u.h) said, "Allow women to go to the Mosques at night." (Bukhari Volume 2, Book 13, Number 22)

Narrated Ibn Umar: One of the wives of Umar (bin Al-Khattab) used to offer the Fajr and the 'Isha' prayer in congregation in the Mosque. She was asked why she had come out for the prayer as she knew that Umar disliked it, and he has great ghaira (self-respect). She replied, "What prevents him from stopping me from this act?" The other replied, "The statement of Allah's Apostle (p.b.u.h) : 'Do not stop Allah's women-slave from going to Allah s Mosques' prevents him." (Bukhari Volume 2, Book 13, Number 23)

Ibn 'Umar reported: Grant permission to women for going to the mosque in the night. His son who was called Waqid said: Then they would make mischief. He (the narrator) said: He thumped his (son's) chest and said: I am narrating to you the hadith of the Messenger of Allah (may peace be upon him), and you say: No! (Sahih Muslim Book 004, Number 0890)

Ibn Umar reported: The Messenger of Allah (may peace be upon him) said: Do not deprive women of their share of the mosques, when they seek permission from you. Bilal said: By Allah, we would certainly prevent them. 'Abdullah said: I say that the Messenger of Allah (may peace be upon him) said it and you say: We would certainly prevent them! (Sahih Muslim Book 004, Number 0891)

Yahya related to me from Malik from Yahya ibn Said that Atika bint Zayd ibn Amr ibn Nufayl, the wife of Umar ibn al-Khattab, used to ask Umar ibn al-Khattab for permission to go to the mosque. He would keep silent, so she would say, "By Allah, I will go out, unless you forbid me," and he would not forbid her. (Sunan Abu Dawud Book 14, Number 14.5.14)

The Common Performance of Ablutions
Narrated Ibn Umar: "It used to be that men and women would perform ablutions together in the time of the Messenger of Allah's assembly." (Bukhari: 1: Ch. 45, Book of Ablution)

Women's Right of Proposal
Narrated Sahl: A woman came to the Prophet, and presented herself to him (for marriage). He said, "I am not in need of women these days." Then a man said, "O Allah's Apostle! Marry her to me." The Prophet asked him, "What have you got?" He said, "I have got nothing." The Prophet said, "Give her something, even an iron ring." He said, "I have got nothing." The Prophet asked (him), "How much of the Quran do you know (by heart)?" He said, "So much and so much." The Prophet said, "I have married her to you for what you know of the Quran." (Bukhari Volume 7, Book 62, Number 72)

Women's Right of Permission
Narrated Abu Huraira: The Prophet said, "A matron should not be given in marriage except after consulting her; and a virgin should not be given in marriage except after her permission." The people asked, "O Allah's Apostle! How can we know her permission?" He said, "Her silence (indicates her permission)." (Bukhari Volume 7, Book 62, Number 67)

Narrated Khansa bint Khidam Al-Ansariya that her father gave her in marriage when she was a matron and she disliked that marriage. So she went to Allah's Apostle and he declared that marriage invalid. (Bukhari Volume 7, Book 62, Number 69)

The Right of Women not to be Forced
Narrated Ibn 'Abbas: Barira's husband was a slave called Mughith, as if I am seeing him now, going behind Barira and weeping with his tears flowing down his beard. The Prophet said to 'Abbas, "O 'Abbas ! are you not astonished at the love of Mughith for Barira and the hatred of Barira for Mughith?" The Prophet then said to Barira, "Why don't you return to him?" She said, "O Allah's Apostle! Do you order me to do so?" He said, "No, I only intercede for him." She said, "I am not in need of him." (Bukhari: Volume 7, Book 63, Number 206)

Asserting Women's Rights
Ibn Al-Jauzi narrated the virtues and merits of Umar bin Al-Khattab (Allah bless him) in the following words: Umar forbade the people from paying excessive dowries and addressed them saying: "Don't fix the dowries for women over forty ounces. If ever that is exceeded I shall deposit the excess amount in the public treasury". As he descended from the pulpit, a flat-nosed lady stood up from among the women audience, and said: "It is not within your right". Umar asked: "Why should this not be of my right?" she replied: "Because Allah has proclaimed: 'even if you had given one of them (wives) a whole treasure for dowry take not the least bit back. Would you take it by false claim and a manifest sin'". (Al Nisa, 20). When he heard this, Umar said: "The woman is right and the man (Umar) is wrong. It seems that all people have deeper insight and wisdom than Umar". Then he returned to the pulpit and declared: "O people, I had restricted the giving of more than four hundred dirhams in dowry. Whosoever of you wishes to give in dowry as much as he likes and finds satisfaction in so doing may do so". quoted in: "On the Position and Role of Women in Islam and Islamic Society"

Seeking advice and comfort
Narrated 'Aisha (the mother of the faithful believers): ... Then Allah's Apostle returned with the Inspiration and with his heart beating severely. Then he went to Khadija bint Khuwailid and said, "Cover me! Cover me!" They covered him till his fear was over and after that he told her everything that had happened and said, "I fear that something may happen to me." Khadija replied, "Never! By Allah, Allah will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones." Khadija then accompanied him to her cousin Waraqa bin Naufal bin Asad bin 'Abdul 'Uzza ... (Bukhari Volume 1, Book 1, Number 3)

The Characteristics of a Believing Man
Narrated AbuHurayrah: Allah's Messenger (pbuh) said: a believing man should not hate a believing woman; if he dislikes one of her characteristics, he will be pleased with another. (Muslim Book 8, Number 3469)

The Education of Women
Narrated Abu Said: A woman came to Allah's Apostle and said, "O Allah's Apostle! Men (only) benefit by your teachings, so please devote to us from (some of) your time, a day on which we may come to you so that you may teach us of what Allah has taught you." Allah's Apostle said, "Gather on such-and-such a day at such-and-such a place." They gathered and Allah's Apostle came to them and taught them of what Allah had taught him. (Bukhari Volume 9, Book 92, Number 413)

On the Treatment of Women
Narrated Mu'awiyah al-Qushayri: I went to the Apostle of Allah (pbuh) and asked him: "What do you say (command) about our wives?" He replied: "Give them food what you have for yourself, and clothe them by which you clothe yourself, and do not beat them, and do not revile them." (Sunan Abu Dawud: Book 11, Number 2139) "The best of you is one who is best towards his family and I am best towards the family". (At-Tirmithy). "None but a noble man treats women in an honourable manner. And none but an ignoble treats women disgracefully". (At-Tirmithy).

A Husband must keep the Privacy of his Wife
Narrated AbuSa'id al-Khudri: Allah's Messenger (peace_be_upon_him) said: The most wicked among the people in the eye of Allah on the Day of Judgement is the man who goes to his wife and she comes to him, and then he divulges her secret. (Muslim Book 8, Number 3369)

A Husband's Attitude
'Umar ibn al-Khattab (RA) said that a man came to his house to complain about his wife. On reaching the door of his house, he hears 'Umar's wife shouting at him and reviling him. Seeing this, he was about to go back, thinking that 'Umar himself was in the same position and, therefore, could hardly suggest any solution for his problem. 'Umar (RA) saw the man turn back, so he called him and enquired about the purpose of his visit. He said that he had come with a complaint against his wife, but turned back on seeing the Caliph in the same position. 'Umar (RA) told him that he tolerated the excesses of his wife for she had certain rights against him. He said, "Is it not true that she prepares food for me, washes clothes for me and suckles my children, thus saving me the expense of employing a cook, a washerman and a nurse, though she is not legally obliged in any way to do any of these things? Besides, I enjoy peace of mind because of her and am kept away from indecent acts on account of her. I therefore tolerate all her excesses on account of these benefits. It is right that you should also adopt the same attitude." quoted in Rahman, Role of Muslim Women page 149

The Prophet's Disapproval of Women Beaters
Patient behavior was the practice of the Prophet, even when his wife dared to address him harshly. Once his mother-in-law- saw her daughter strike him with her fist on his noble chest. When the enraged mother -in-law began to reproach her daughter, the Prophet smilingly said, "Leave her alone; they do worse than that." And once Abu Bakr, his father-in-law, was invited to settle some misunderstanding between him and Aishah. The Prophet said to her, "Will you speak, or shall I speak?" Aisha said, "You speak, but do not say except the truth." Abu Bakr was so outraged that he immediately struck her severely, forcing her to run and seek protection behind the back of the Prophet. Abu Bakr said, "O you the enemy of herself! Does the Messenger of Allah say but the truth?" The Prophet said, "O Abu Bakr, we did not invite you for this , nor did we anticipate it." quoted in: Mutual Rights and Obligations

And Allah (swt) knows best.

و نظرة الإسلام لها
They hate women, don't they?

"It must be terrible having to wear all that," a woman was told last December as she attended a meeting to discuss the future of Afghanistan, particularly its women - "all that" being some baggy clothing and a headscarf. "Not particularly," she retorted, putting an abrupt end both to the conversation and to the prospect of building bridges between Muslim and secular feminists.

She is the founder of an NGO dedicated to penal reform. A convert to Islam, she is as British and as white as the participant who so earnestly assumed she was a victim of the Taliban and in need of liberation. No doubt the woman meant well, but no amount of good intentions justifies the way that she, like many others, berates Islam for embodying all things anti-women. This misconception predates the Rushdie era - indeed, so oppressed were we deemed to be in the 80s that even an illicit affair with Ricky Butcher in EastEnders provided an avenue of liberation.

The Islamic Human Rights Commission receives case after case of employers and educators using this image of the downtrodden Muslim woman to excuse discrimination. Muslim women are denied many opportunities on the assumption that they will - if not on a whim then by force - get married, or have many children. Or they face the horrendous dilemma of having to choose between employment and their Islamic garb.

Muslim women have become an absolute symbol of oppression, and distorted images of them permeate news coverage. While Daisy Cutters began to thunder down on Afghans last year, journalists from across the political spectrum - from Boris Johnson in the Daily Telegraph to Polly Toynbee in the Guardian - maintained that it was Islam that oppressed Afghan women. Beware Muslims, they screamed in their unlikely unanimity. They hate women, don't they?

As soon as they turn their attentions to Islam, commentators become missionaries. Muslim women must be saved from a religion that reviles, objectifies and veils them. Everything is proof of this. Afghan women had to wear the head-to-toe burka (although it turns out they did not); were not allowed to work (although they did); and could not vote (nor could men under Mullah Omar's regime).

Even an Iranian (yes, Iranian) movie has become part of the iconography of the campaign to rescue the Afghan and, by extension, Islamic woman. Mohsen Makhmalbaf's Kandahar has been held up as a critique of Islam and its treatment of women. The fact that it may actually be an appraisal of the Taliban's prejudices is a subtlety grasped only by a few. It is almost impossible to find a mainstream critique of the horror of the Taliban that is not itself an Islamophobic diatribe. Muslims, who could provide such a critique, are left out of the debate. Their reactions might as well not exist.

The cartoonish realisation of long-held prejudices in the Taliban's Afghanistan has given succour to an anti-Islamic clamour that the experiences of "western" and "Muslim" women are utterly distinct. While western women are assumed to have, or at least be approaching, equality with men, Muslim women are simply the victims of terror and oppression. So unfettered are western women in this scenario that they are what, according to Johnson, "Islamic terrorists" are really afraid of.

But this language of liberation disguises an exclusionary discourse. Conversions in the west are increasing and more women than men opt for the faith. Perhaps, the argument goes, they are not able to see how oppressive their choice is. Donning the headscarf as a means of negotiating modernity invites contempt for Muslim women's non-conformity to a single vision of female emancipation. "No letters please from British women who have taken the veil and claim it's liberating," Polly Toynbee wrote not so long ago. "It is their right in a tolerant society to wear anything, including rubber fetishes." Either insane or masochistic, the motives and beliefs of Muslim women are voiced by everybody except themselves.

The polarisation and misrepresentation works both ways, however. Marginalised Muslims have accused liberal society of objectifying, reviling and unveiling women. Western society, they charge, is pornographic, voyeuristic and exploitative. The gender pay gap is shocking. None of this would happen in a truly Islamic society. Women's financial independence and property rights are absolute in Islam. No woman is considered a commodity and pornographers would face punishments.

While the gap between Muslims and the west is widening the most striking feature of each other's critiques of their treatment of women is the lack of dissimilarity. Violence, workplace discrimination, educational opportunity and a desire for basic respect from men are universal issues.

Whether we are western, Muslim, both or neither, we must wake up to the possibility that what we see as problematic for women is much the same whoever and wherever we are. Plastered over billboards, or banished from view, women are subjugated by patriarchy. Demeaning Islam excludes the voices of Islamic women and that liberates no one.