Health:- Children take little steps towards a better life:

one-and-a-half-years old. Born with congenital talipes equinovarus
(CTEV), commonly known as club foot, a disease that affects the shape
or position of one or both feet.
Six months ago, Jayanthan was given supportive shoes by the Indian Red
Cross Society, and today, hecan take several independent steps on his
own. His grandfather and mother are hoping, that with continued
physiotherapy, Jayanthan will soon be able to run around on his own
like other children his age.
When Jayanthan was born with the disease, his parents took him to the
Institute of Child Health (ICH), Egmore, for treatment.
The ICH in turn, referred them to the Red Cross, which gives out
orthotics or supportive shoes to helpwith the positioning of the
deformed limb.
The on-call doctor at the artificial limb centre of the Red Cross
Society in the city sees patients referred by other medical facilities
from across the State, in need of complimentary artificial limbs and
advises them on the type, design and size of limb required.
Technician Pratap Kumar, who has been making orthotic and prosthetics
forupper and lower limbs for the past 29 years, then constructs the
required artificial support as per the size and type prescribed bythe
doctor.
Another patient, seven-year-old P. Navin Raj, was born without a right
leg and knee. With the aid of aprosthetic limb however, he can now
walk around and is gradually getting better by the day at using the
artificial limb.
While amputee cases receive between 10 and 15days of physiotherapy,
children suffering from neurological and muscular deformities can
perform the given exercises at home.
According to the physiotherapist at the Red Cross, Dr. G.
Theerthagiri, this therapy involves exercises that include electrical
modalities to reduce the pain and strengthening exercises to prevent
further deformity, along with gait training. The physiotherapy ward
engages with approximately 850 cases monthly.
With the help of supportive devices supplied by the in-house orthotic
and prosthetic lab of the Red Cross Society and proper physiotherapy,
a large number of children from underprivileged backgrounds, with
disorders such as cerebral palsy or CTEV can achieve independent
mobility.

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''Advise'':-:- Do not tell me it can't be done:

The subconscious mind accepts information if it came from a trusted
source. If i told you that i am a successful person you might or might
not believe me but if you saw me driving a Ferrari then you will
believe in every piece of financial advice i will give you. (see also
How to hypnotize people )
In the beginning presidentRoosevelt tried to convince people during
the meeting that hope is there but when everyone disagreed with him he
programmed their subconscious minds ! He did something that everybody
considered impossible and as a result they believed that impossible is
nothing!
In other words he told them, if all of you believedthat i can't stand
up while i am on a wheel chair thenyour beliefs are wrong! And based
on that your other beliefs about being defeated are wrong as well.
Impossible is nothing ! that's what President Roosevelt proved in 2 minutes.
Do you believe it can't be done?
Do you believe that you are stuck?
I know that right now youare thinking about the many variables that
are preventing you from success but can't you just look at things from
a different angle?
Long ago it was believed that a man can't jump for more than 28 feet.
That belief remained there for years until a man came and broke the
record! Thatman jumped for 29 feet!
for more than twenty years that belief remained there until another
man came and told the world Do not tell me it cannot be done and so he
broke the world's record! (see also How to do miracles
We humans can do the impossible but we first need to believe that we
can do it. If the whole world tried to stop a person who believes that
he can reach his goals theywont be able to do it but if only one human
being told that person that he won't reach his goals then he will
fulfill the prophecy and fail.
Do you know who is that one being? Its the person himself!
you can reach anything in the world if you didn't putyourself even
down even if the whole world was against you while you wont reach
anything if you put yourself down even if the whole world was
supporting you.
The next time someone puts you down tell him :"Do Not Tell me It can't Be Done"
I have managed to become a self made millionaire at the age of 28.
This didn't happen by chance because i already wrote that goal down
five years before i accomplished it. Becomingrich is not about luck,
starting big or being intelligent but its all abouthaving certain
beliefs about money and life.
In The Ultimate guide to becoming rich i will teachyou everything that
you need to know in order to become rich.

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ISLAMIC ARTICLE -:- The Life of this Worldis Fleeting Enjoyment:

"Know that the life of thisworld is only play and amusement, pomp and
mutual boasting among you, and rivalry in respectof wealth and
children. (It is) like a rain (Ghayth), thereof the growth is pleasing
to the tiller; afterwards it dries up and you see it turning yellow;
then it becomes straw. But in the Hereafter (there is) a severe
torment, and (there is) forgiveness from Allah and (His) pleasure. And
the life of this world is only a deceiving enjoyment." [57:20]
Allah the Exalted degrades the significance of this life and belittles
it by saying,
"that the life of this worldis only play and amusement, pomp and
mutual boasting among you, and rivalry in respectof wealth and
children."
Meaning, this is the significance of this life to its people, just as
He said inanother Ayah,
"Beautified for men is thelove of things they covet; women, children,
much of gold and silver (wealth), branded beautiful horses, cattle and
well-tilled land. This is the pleasure of the present world's life;
but Allah has the excellent return with Him." ( 3:14 )
Allah the Exalted also sets aparable for this life, declaring that its
joys are fading and its delights are perishable, saying that life is,
"Like a rain (Ghayth)," which is the rain that comes down to mankind,
after they had felt despair. Allah the Exalted said in another Ayah,
"And He is it Who sends down the Ghayth (rain) after they have
despaired." (42:28)
Allah's statement,
"thereof the growth is pleasing to the tiller;"
meaning that farmers admire the vegetation thatgrows in the aftermath
of rain. And just as farmers admire vegetation, the disbelievers
admire this life; they are the most eager to acquire the traits of
life, and life is most dear to them,
"afterwards it dries up and you see it turning yellow; then it becomes straw."
Meaning, that vegetation soon turns yellow in color, after being fresh
and green. After that, the greenfades away and becomes scattered
pieces of dust. This is the parable of this worldly life, it starts
young,then matures and then turns old and feeble. This isalso the
parable of mankind in this life; they are young and strong in the
beginning. In this stageof life, they look youthful and handsome.
Slowly, they begin growing older, their mannerism changes and their
strength weakens. They then grow old and feeble; moving becomes
difficult for them, while doing easy things becomes beyond their
ability. Allah the Exalted said,
"Allah is He Who created you in (a state of) weakness, then gave
youstrength after weakness, then after strength gave (you) weakness
and gray hair. He creates what He wills. And He is the All-Knowing,
the All-Powerful." (30:54)
This parable indicates the near demise of this life andthe imminent
end of it, while in contrast, the Hereafter is surely coming. Those
who hear this parable should, therefore, be aware of the significance
of the Hereafter and feel eagerness in the goodness that it contains,
"But in the Hereafter (there is) a severe torment, and (there is)
forgiveness from Allah and (His) pleasure. And the life of this world
is only a deceiving enjoyment."
Meaning, surely, the Hereafter that will certainlycome contains two
things either severe punishment or forgiveness from Allah and His good
pleasure.
Allah the Exalted said,
"And the life of this worldis only a deceiving enjoyment."
Meaning, this life is only a form of enjoyment that deceives those who
incline to it. Surely, those who recline to this life will admire it
and feel that it is dear to them, so much so, that they might think
that this is the only life, no life or dwelling after it. Yet, in
reality, this life is insignificant as compared to the Hereafter.
Imam Ahmad recorded that `Abdullah said that theMessenger of Allah,
sallallahu `alayhi wa sallam, said,
" Paradise is nearer to any of you than the strap of hisshoe, and so
is the (Hell) Fire." [Ahmad 1:387]
Al-Bukhari collected this Hadith through the narration of Ath-Thawri
[Fath al-Bari 11:328]. This Hadith indicates the close proximity of
both good and evil in relation to mankind.

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News:- -Arrival of modern science in the muslim world:

Arrival of modern science in the muslim world
This article contains too many or too-lengthy quotations for an
encyclopedic entry. Please help improve the article by editing it to
take facts fromexcessively quoted material and rewrite them as sourced
original prose. Consider transferring directquotations to Wikiquote.
(March 2008)
At the beginning of the nineteenth century, modern science arrived in
the Muslim world but it wasn't the science itself that affected Muslim
scholars. Rather, it "was thetransfer of various philosophical
currents entangled with science that had a profound effect on the
minds of Muslim scientists and intellectuals. Schools like Positivism
and Darwinism penetrated the Muslim world and dominated its academic
circles and had a noticeableimpact on some Islamic theological
doctrines." There were different responses to this among the Muslim
scholars:[38] These reactions, in words of Professor Mehdi Golshani,
were the following:
"
1.Some rejected modern science as corrupt foreign thought, considering
it incompatible with Islamic teachings, and in their view, the only
remedy for the stagnancy of Islamic societies would be the strict
following of Islamic teachings.[38]
2.Other thinkers in the Muslim world saw science as the only source of
real enlightenment and advocated the complete adoption of modern
science. In their view, the only remedy for the stagnation of Muslim
societies would be the mastery of modern science and the replacement
of thereligious worldview by the scientific worldview.
3.The majority of faithful Muslim scientists tried to adapt Islam to
the findings of modern science; they can be categorized in the
following subgroups: (a) Some Muslim thinkers attempted to justify
modern science on religious grounds. Their motivation was to encourage
Muslim societiesto acquire modern knowledge and to safeguard their
societies from the criticism of Orientalists and Muslim intellectuals.
(b) Others tried to show that all important scientific discoveries had
been predicted in the Qur'an andIslamic tradition and appealed to
modern science to explain various aspects of faith. (c) Yet other
scholars advocated a re-interpretati on of Islam. In their view, one
must try to construct a new theology that can establisha viable
relation between Islam and modern science. The Indian scholar, Sayyid
Ahmad Khan, sought a theology of nature throughwhich one could
re-interpret the basic principles of Islam in the light of modern
science. (d)Then there were some Muslim scholars who believed that
empirical science had reached the same conclusions that prophets had
been advocating several thousand years ago. The revelation had only
the privilege of prophecy.
4.Finally, some Muslim philosophers separated thefindings of modern
science from its philosophical attachments. Thus, while they praised
the attempts of Western scientists for the discovery of the secretsof
nature, they warned against various empiricist and materialistic
interpretations of scientific findings. Scientific knowledge can
reveal certain aspects of the physical world, but it should not be
identified with the alpha and omega of knowledge. Rather, it has to be
integrated into a metaphysical framework—consi stent with the Muslim
worldview—in which higher levels of knowledge are recognized and the
role of science in bringing us closer to God is fulfilled.

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