"F O R E V E R" (friendship SMS)

FRIENDSHIP 
knows no season,
knows no time,
it has a sole intention
of bringing two people together
to a Moment
called...
"F O R E V E R"

bill bahot ata hai (funny urdu sms)

Teri dosti ki roshni aisi hai ki
har taraf ujala nazar ata hai...
sochta hu ki bijli katva lu....
ajkal kambakhat bill bahot ata hai...

wen i miss u (miss you SMS)

I drank TV while watching coffee.. I washed mobile while talking on my shirt.. I switched off d bed when i laid on my lights.. that is hw i go stupid wen i miss u

I'm just giving u time to Miss me (always remember SMS)

Sometimes I forget 2 say hi, sometimes I forget 2 reply, sometimes my msg doesn’t reach u, but it doesn't mean I forget u. I'm just giving u time to Miss me.

I Miss U (miss you SMS)

There's no Special reason for this msg, I just wanna steal a single moment out of ur busy life & hope I can make u smile n say: I Miss U.

Miss You (miss you SMS)

I always knew that looking back on my tears would someday make me laugh, but I never knew that looking back on my laughter would someday make me cry. Miss you.

I’m not with u (miss you SMS)

My eyes are hurting coz I can’t see u, my arms r empty coz I can’t hold u, my lips are cold coz I can’t kiss u & my heart is breaking coz I’m not with u.

Why one Heart? (sweet SMS)

God gave u 2 legs to walk, 2 hands to hold, 2 ears to hear, 2 eyes to see. But why did he give u only 1 Heart?
Probably bcoz he wants u to look for the other.

I Miss You (miss you SMS)

A simple BYE make us cry, A simple JOKE make us laugh, simple CARE make us fall in love. I hope my simple SMS make you think of me. I miss you.

I couldn't learn how 2 forget U (cute SMS)

In my life I learned how 2 love, 2 smile, 2 B happy, 2 B strong,
2 work hard, 2 B honest, 2 B faithful, 2 forgive. But I couldn't learn how 2 forget U...

I Love You (love SMS)

Many in a Train
50 in bus
20 in van
10 in Sumo
6 in car
4 in auto
2 in bike but
Only 1 in my HEART
it's you

I Love You 

Life is like Tea Bags (life SMS)

Life is like Tea Bags,
where true strength comes out when we're put in hot water.
So when problems come 2 U,
just think...
U must be God's favourite cup of Tea.

If you are a chocolate you are the sweetest (friendship SMS)

If you are a chocolate you are the sweetest,
if you are a Teddy Bear you are the most huggable,
If you are a Star you are the Brightest,
and since you are my "FRIEND" you are the BEST!

A special friend is rare indeed,

A special friend is rare indeed,
it seems to be a special breed,
yes,
perfect friends are very few,
so lucky I am for having you.

A friend gives hope when life is low (good friend SMS)

A friend gives hope when life is low,
A friend is a place when you have nowhere to go,
A friend is honest, a friend is true.
A friend is precious a friend is you.

Islam in Brazil

Islam in Brazil was first practiced by African slaves. The early Brazilian Muslims led the largest slave revolt in Brazil, which then had the largest slave population of the world. The next significant migration of Muslims was by Arabs from Syria and Lebanon. The number of Muslims in Brazil according to the 2000 Brazilian census was 27,239^[1], or 0.00016% of the total population. According to the Pew Forum on Religion and Public Life's 2009 report, that number had grown to 191,000, or 0.096% of the total population.

Mosque in Foz do Iguaçu.

History: 

African Immigration

[edit]The history of Muslims in Brazil begins with the importation of African slave labor to the country. Brazil obtained 37% of all African slaves traded, and more than 3 million slaves were sent to this one country. Starting around 1550, the Portuguese began to trade African slaves to work the sugar plantations once the native Tupi people deteriorated. Scholars claim that Brazil received more enslaved Muslims than anywhere else in the Americas.

Malê Revolt

Main article: Malê Revolt

The Muslim uprising of 1835 in Bahia illustrates the condition and legacy of resistance among the community of Malês, as African Muslims were known in 19th century Bahia. The majority of the participants were Nago, the local designation for ethnic Yoruba. Many of the "Malês" had been soldiers and captives in the wars betweenOyo, Ilorin and other Yoruba city-states in the early part of the 19th Century. Other participants included Hausa and Nupe clerics, along withJeje or Dahomean soldiers who had converted to Islam or fought in alliance with Muslims.."

Beginning on the night of January 24, 1835, and continuing the following morning, a group of African born slaves occupied the streets ofSalvador and for more than three hours they confronted soldiers and armed civilians.

Even though it was short lived, the revolt was the largest slave revolt in Brazil and the largest urban slave revolt in the Americas. About 300 Africans took part and the estimated death toll ranges from fifty to a hundred, although exact numbers are unknown. This number increases even more if the wounded who died in prisons or hospitals are included. Many participants were sentenced to death, prison, whippings, or deportation. The rebellion had nationwide repercussions. Fearing the example might be followed, the Brazilian authorities began to watch themalês very carefully and in subsequent years intensive efforts were made to force conversions to Catholicism and erase the popular memory of and affection towards Islam. However, the African Muslim community was not erased overnight, and as late as 1910 it is estimated there were still some 100,000 African Muslims living in Brazil.

Muslim immigrants in Brazil

Following the assimilation of the Afro-Brazilian Muslim community, the next period of Islam in the country was primarily the result of Muslim immigration from the Middle East and South East Asia. Some 11 million Syrian and Lebanese (mostly Christians) immigrants live throughout Brazil.^[10] The biggest concentration of Muslims is found in the greater São Paulo region.

Architecture and cuisine also bear the trademarks of the culture brought to the hemisphere by the Arabs. Not even fast food has escaped the immigrant influence, as the second largest fast food chain in Brazil is Habib's, which serves Arab food. And the diversity of influence stretches to businesses such as the textile industry, which is dominated by merchants of Syrian-Lebanese origin(mainly of Christian faith). The São Paulo city council even has a Muslim Councillor by the name of Mohammad Murad, who is a lawyer by profession.^[11] A number of mosques dot the greater São Paulo area. The oldest and most popular of these is found on Av. Do Estado. Since its establishment over seventy years ago, the mosque has added a Quranic school, library, kitchen and meeting hall for various functions.

Today: 

Population

According to the Brazilian census of 2000 there were 27,239 Muslims living in the country, primarily concentrated in the states of São Paulo and Paraná. Muslim community leaders in Brazil estimated that there were between 700,000 and three million Muslims, with the lower figure representing those who actively practiced their religion, while the higher estimate would include also nominal members. There are significant Muslim communities in the industrial suburbs of the city of São Paulo and in the port city of Santos, as well as in smaller communities in Paraná Statein the coastal region and in Curitiba and Foz do Iguazu in the Argentina-Brazil-Paraguay triborder area. The community is overwhelmingly Sunni; the Sunnis are almost completely assimilated into broader society. The recent Shi'ite immigrants gravitate to small insular communities in São Paulo, Curitiba, and Foz do Iguazu. There are approximately 60 mosques, Islamic religious centers, and Islamic associations, however the history of the Ahmadiyya community only began in the late 20th century, when the community was established in Brazil in 1986.

A recent trend has been the increase in conversions to Islam among non-Arab citizens. A recent Muslim source estimated that there are close to 10,000 Muslim converts living in Brazil.^[10]Brazil may have become a hub for Islam in Latin America. During the past 30 years, Islam has become increasingly noticeable in Brazilian society by building not only mosques, but alsolibraries, arts centres, and schools and also by funding newspapers. The growth of Islam within Brazil is demonstrated in the fact that 2 of the 3 existing Portuguese translations of the Qur'an were created by Muslim translators in São Paulo.

Infrastructure

As has been the case in many of the larger metropolitan mosques in South America, foreign assistance and individual effort have played major roles in the sustainability of the mosques in the greater São Paulo area. For example the Imam of the Av. Do Estado Mosque is from the Middle East and often Imams are chosen jointly by the Mosques' management committees and the Arab governments that pay for the Imam's services. Ismail Hatia, a South African who came to Brazil in 1956, built a mosque in Campinas two years ago. Hatia, who also runs a language school, felt that the approximately 50 Muslim families in Campinas were in dire need of some community organization to help provide cohesion and direction for the Muslims. The Campinas mosque now holds regular Friday juma prayers and is in the process of establishing regular night prayers on Monday, Tuesday, Friday.

Source: http://en.wikipedia.org/wiki/Islam_in_Brazil

Islamic in Australia

Islam in Australia is a small minority religious grouping, but fourth largest after all forms of Christianity (64%), irreligion (18.7%) and Buddhism (2.1%), excluding 11.2% who failed to answer at the last census. According to the 2006 census, approximately 340,392 people, or 1.71% of the total Australian population were Muslims.

While the Australian Muslim community is defined largely by religious belonging, the Muslim community is fragmented further by being the most racially, ethnically, culturallyand linguistically diverse religious grouping in Australia, with members from every ethnic and racial background, including Anglo-Celtic Australian Muslims. Members of the Australian Muslim community thus also espouse parallel non-religious ethnic identities with related non-Muslim counterparts, either within Australia or abroad.

Although Islam's presence in Australia is often perceived to be recent by Australian non-Muslims, adherents of Islam from what is today Indonesia had in fact been visiting the Great southern land prior to colonial era settlement of European Christians. For several centuries these Muslims had traded with coastal Aboriginal peoples of the north. The common misconception among Australian non-Muslims that Islam is new to Australia is due mostly to knowledge of Islam and Muslims limited only to the recent migratory waves from the Middle East and North Africa, South East Asia, the Balkans of Europe, Indian sub continent, and most recently from Sub-Saharan Africa.

Although the recent migratory waves of Muslims to Australia brought awareness of Muslims and Islam, it also encouraged a distorted perception of the history of the religion and the proportion of Muslims in the country. Not all of the peoples from the migratory wave from these regions — or their Australian-born descendants — were Muslims. In fact, most were non-Muslims. Thus, for instance, most Lebanese Australians, and as a result most Middle Eastern Australians, are in fact Christians, and most Australians with origins in the Indian sub continent are Hindu, Christian, or Sikh, while most African Australians are Christian.

A Mosque in Auburn.

History: 

Pre-European Australia

The first Muslims in Australia were traders from ethnic groups indigenous to the Indonesian archipelago. The Macassan and Bugis traders from Indonesia may have had a relationship with the Indigenous people of northern Australia, and their language influenced Indigenous Australiansof different tribes.

Macassan trepangers and Bugis traders from Sulawesi (formerly Celebes) visited the coast of northern Australia for hundreds of years prior to arrival of Europeans in Australia to fish for trepang (also known as sea cucumber or "sandfish"), a marine invertebrate prized for its culinary and medicinal values in Chinese markets.

During the voyages the Macassans left their mark on the people of northern Australia — in language, art, economy and even genetics in the descendants of both Macassan and Indigenous Australian ancestors that are now found on both sides of the Arafura and Banda Seas.

First Fleet

The early fleets of settlers used Muslims from coastal Africa and the islands and territories under the British Empire, for labour and as navigators.

19th Century

Cameleers settled in the areas near Alice Springs and other areas of the Northern Territory and inter-married with the Indigenous population. The Adelaide to Darwinrailway is named The Ghan (short for The Afghan) in their memory.^[6]Between 1860 and the 1890s a number of Central Asians came to Australia to work as "Afghan" camel drivers. Camels were first imported into Australia in 1840, initially for exploring the arid interior (see Australian camel), and later for the camel trainsthat were uniquely suited to the demands of Australia's vast deserts. The first camel drivers arrived in Melbourne in June 1860, when eight Muslims and Hindus arrived with the camels for the Burke and Wills expedition. The next arrival of camel drivers was in 1866 when 31 men from Rajasthan and Baluchistan arrived in South Australiawith camels for Thomas Elder. Although they came from several countries, they were usually known in Australia as 'Afghans' and they brought with them the first formal establishment of Islam in Australia.

The first mosque in Australia was built in 1882 at Marree in South Australia. TheGreat Mosque of Adelaide was built in 1890 by the descendants of the cameleers.

During the 1870s, Muslim Malay divers were recruited through an agreement with the Dutch to work on Western Australian and Northern Territory pearling grounds. By 1875, there were 1800 Malay divers working in Western Australia. Most returned to their home countries.

Early 20th Century

In the early twentieth century, Muslims of non-European descent experienced many difficulties in emigrating to Australia because of a government policy which limited immigration on the basis of links with Great Britain and Ireland. Known as the White Australia Policy, politicians of the era claimed that non-white immigrants would cause social disharmony.

However, some Muslims still managed to come to Australia. In the 1920s and 1930s Albanian Muslims were accepted along with BosnianMuslims, whose European heritage made them more compatible with the White Australia Policy. Albanian Muslims built the first mosque in Victoria in Shepparton in 1960 and the first mosque in Melbourne in 1963.

Post World War II

The perceived need for population growth and economic development in Australia led to the broadening of Australia’s immigration policy in the post-World War II period. This allowed for the acceptance of a number of displaced Muslims who began to arrive from Europe.

Moreover, between 1967 and 1971, approximately 10,000 Turks settled in Australia under an agreement between Australia and Turkey. This was the first Muslim community of Middle Eastern origin to settle in Australia. Almost all of these people went to Melbourne and Sydney.

From the 1970s onwards, there was a significant shift in the government’s attitude towards immigration. Instead of trying to make newer foreign nationals assimilate and forgo their heritage, the government became more accommodating and tolerant of differences by adopting a policy of multiculturalism.

By the beginning of the twenty-first century, Muslims from more than sixty countries had settled in Australia. While a very large number of them come from Bosnia, Turkey, and Lebanon, there are Muslims from Indonesia, Iran, Fiji, Albania, Sudan, Egypt, the Palestinian territories,Iraq, Afghanistan, Pakistan and India, among others.

Late 20th century

Lebanese Muslims form the core of Australia's Muslim Arab population, which also includes many Iraqis, particularly in Sydney where most Arabs in Australia live. Approximately 3.4% of Sydney's population are Muslim. Adherents of the Sunni denomination of Islam are concentrated in the suburb of Lakemba and surrounding areas such as Punchbowl, Wiley Park, Bankstown and Auburn. Adherents of the Shi'a denomination of Islam is centred in the St George region of Sydney, ccampbelltown and liverpool, with the al-Zahra Mosque being built at Arncliffe in 1983,^[10] However there are also a small number of adherents to the Ahmadiyya sect.^[11]Larger-scale Muslim migration began in 1975 with the migration of Lebanese Muslims, which rapidly increased during the Lebanese Civil War. Lebanese Muslims are still the largest and highest-profile Muslim group in Australia, although Lebanese Christians form a majority of Lebanese Australians, outnumbering their Muslim counterparts at a 6 to 4 ratio.

There are also Somali populations scattered throughout Australia who fled their country from the start of the Somali civil war in 1991. In 2005, tensions between Lebanese Australian Muslims and Anglo-Celtic Australian non-Muslims caused the 2005 Cronulla riots.

Many Muslims living in Melbourne are Bosnian Muslims and Turkish Muslims. Melbourne's Australian Muslims live primarily in the northern suburbs surrounding Broadmeadows (mostly Turkish) and a few in the outer southern suburbs such as Noble Park and Dandenong (mainlyBosnian Muslim).

Very few Muslims (mainly iraqi) live in regional areas with the exceptions of the sizeable Turkish and Albanian community in Shepparton, Victoria and Malays in Katanning, Western Australia. Men in both communities work in the local meat-packing industries. A community ofIraqis have settled in Cobram on the Murray River in Victoria.

Perth also has a Muslim community focussed in and around the suburb of Thornlie, where there is a Mosque. Perth's Australian Islamic School has around 2000 students on three campuses.

Mirrabooka and neighbouring Girrawheen contain predominantly Bosnian Muslim communities. There are a number of Halal restaurants in Perth. The oldest mosque in Perth is the Perth Mosque on William Street in Northbridge. It has undergone many renovations although the original section still remains. Other mosques in Perth are located in Rivervale, Mirrabooka, Beechboro and Hepburn.

There are also communities of Muslims from Turkey, the Indian subcontinent (Pakistan, India and Bangladesh) and South-East Asia, in Sydney and Melbourne (the Turkish communities around Auburn, New South Wales and Meadow Heights and Roxburgh Park and the South Asian communities around Parramatta and Dandenong. Indonesian Muslims, are more widely distributed in Darwin.

Australia also attracts Muslim students from Malaysia, Indonesia, Bangladesh and increasingly from the Persian Gulf region.

There is a deep split within the Australian Muslim community. Many of the Muslims in New South Wales are Arabs but there are also Turkish and Bosnian Muslim communities, while Victoria has Bosnian, Turkish or Albanian Muslims. There are also Pakistani and BangladeshiMuslim communities in both cities, numbering roughly 10-12 thousand.

The mainly moderate Bosnian Australian community refused to accept the fundamentalist Taj El-Din Hilaly (an Arab born in Egypt) as Australia's mufti. Victorian Imams do not recognise Hilaly. Hilaly, who was criticised by Australian politicians for allegedly broaching Holocaust denial, is no longer recognised as a mufti.