Why Readers Should Not Be Shaping the Meaning of the Quran

By Naseer Ahmed, New Age Islam 5 August 2024 All Logical Truths Are True By Definition. Every Competent Logician In The World, Without Knowing Anything About Islam, The Quran, Muslims, Their History Etc., Will Come To The Same Conclusions As I Have, Working With The Same Data, Which Is The Quran’s Text. -------- This article is a response to: The Hermeneutical Dance: How Readers and Tools Shape the Meaning of Religious Texts by Adis Duderija. Do the scientists and their tools shape the nature of the universe, or do they try to discover its true nature? We know the answer to that question. What makes it possible to describe nature, its phenomena and the laws that govern it using the language of mathematics? It is because Allah created a Universe with elementary building blocks governed by unchanging laws of cause and effect. There is consistency and connectedness from the quantum level to the level of the universe and the multiverse. It, therefore, lends itself to be described using the language of mathematics. So, what do we expect from the Quran, which is the word of Allah, who created the Universe that can be described using the language of mathematics? We expect Allah to use language precisely in communicating His Message as mathematics does in explaining the world. Given each word's wide range of meanings, it seems insurmountable, but Allah accomplishes this seemingly impossible task and asks us to accept that as one of the proofs that the Book is the word of Allah. How does He do that? Consider a jigsaw puzzle. Do we not know when we have arranged it correctly? Similarly, we know we have understood the Quran correctly when understanding each verse does not contradict our understanding of any other verse. At the same time, we adhere to the literal meaning and reject fanciful interpretations, emphasizing the need for a serious and scholarly approach to the Quran. The Problems with Islamic Scholarship The problem with Islamic scholarship is that logic is a tool they use only when it is convenient but not otherwise. One scholar commented that using logic is good, but not too much logic! That is good advice in politics but not in science or the study of a Book like the Quran. If the scholars used logic consistently, they would have to reject the entire corpus of the ahadith as unreliable, misleading, and even mischievous, which I do, but they are unable to. Adis Duderija, in one of his articles, proposed the use of the Mythology, Theology and Poetry framework to understand religion. While this may be a useful tool for academics and observers, it is not suitable for those who earnestly believe in the Quran as the word of Allah. In the following discussion, we will examine this framework to demonstrate its unsuitability for a serious study of the Quran. The Ahadith Are Islam’s Mythology In Islam, the ahadith are mythology with fanciful stories on every subject, which prevent the correct understanding of the Quran and perpetuate false notions such as: 1. Attributes of Allah. The ahadith make him a whimsical God because “He does what He wills” and, therefore, cannot be bound by any rules. He can consequently contradict Himself; hence, there is nothing wrong in understanding the Quran with many contradictions. This single misunderstanding makes them ignore logic when inconvenient and use it when convenient. However, according to the Quran, Allah binds Himself to His word, which He never changes, which means His behaviour is also governed by never changing laws, and He is never whimsical. He is, therefore, always logical and consistent, and His Book has the same property of logical consistency and integrity. 2. Pre-destination. Every person born was predestined to be born, and every event was predestined. This contradicts the Quran, which does not say right in the beginning that Prophet Muhammad (PBUH) is the seal of the prophets. It makes this declaration at the appropriate time when it becomes clear that the Deen can be completed with Him, and it is safe to declare him the seal. So, even Muhammad (PBUH) becoming the seal or the last Prophet was not pre-destined. 3. Status of Women. The ahadith contain fabricated stories to reduce the status of women according to the prevailing patriarchal culture of those times. Women are weak-minded, which is why their testimony is worth half that of a man, and spiritually inferior because, during their monthly periods, they cannot offer Salat. There will be more women in Hell than men, while the men in Heaven will have two worldly wives. It is a logical and mathematical impossibility, and yet the ahadith say that. This strengthens the belief that logic is unimportant in religious matters, and we must not question these sources. 4. Non-Muslims. They are all Kafir and destined for Hell when the Quran is inclusive and says anyone who believes in Allah (by any name) and does good deeds will enter Heaven 5. Laws of inheritance. Arbitrary rules have been framed in the man-made Shariat limiting the use of wills and the share that a woman can inherit even when she is the only heir. 6. Divorce process. The word three does not even appear in the divorce verses; therefore, Triple Talaq, whether in one sitting or spread over a period, is against the Quran’s Shariat. In the Quran, divorce is a two-stage process with a mandatory period of 4 months or three menstrual cycles in between. The woman stays in her husband’s home, and reconciliation is possible. There is no third stage, which means that at the end of the period, they are either reconciled or part ways, which makes the divorce irreversible. If they reconcile, however, before the end of this period and later wish to divorce, the process is repeated. Since reconciliation is always possible, this can go on many times. The woman has the option to refuse reconciliation or reconcile on her terms, and make it difficult for the man to make this a game. 7. Justification for war. The ahadith support the view that the Prophet’s mission was to end disbelief and by force if necessary, which runs counter to the clear Message from the Quran. 8. Existence of soul. We have an immortal soul. Every soul was gathered in Alam-e-Arwah before birth, where Allah spoke and took a covenant from them, to which each soul would be held accountable. After death, the souls reside in Alam-e-Barzakh. The souls of evil people will be punished in the grave. These are pure myths unsupported by the Quran. Theology: The five pillars of Islam and the six articles of faith or Kalima are the formulations of theology. The requirement of reciting the Kalima Shahida while converting to Islam is also a formula devised by theology which runs counter to the Message of the Quran. A person who says he has accepted Islam and follows its two tenets of offering Salat and paying Zakat is a Muslim, according to the Quran. He is not even required to have faith, let alone declare or witness the truth of Allah as the only God and Muhammad as His Messenger. Poetry The Quran explicitly rejects the notion that it is poetry (18:69) We have not instructed the (Prophet) in Poetry, nor is it meet for him: this is no less than a Message and a Qur´an making things clear: Using the framework described above severely hinders the correct understanding of the Quran. The Appropriate Framework to Use Is Made Clear By The Quran Attributes of the Quran that help in understanding it as intended by Allah (27:1) These are verses of the Qur´an, a book that makes (things) clear; (18:28) (It is) a Qur´an in Arabic, without any crookedness (therein): so that they may guard against Evil. (4:82) Do they not consider the Qur´an (with care)? Had it been from other Than Allah, they would indeed have found therein Much discrepancy. (18:69) We have not instructed the (Prophet) in Poetry, nor is it meet for him: this is no less than a Message and a Qur´an making things clear: (39:23) Allah has revealed the most beautiful Message in the form of a Book, consistent with itself, (yet) repeating (its teaching in manifold forms): the skins of those who fear their Lord tremble thereat; then their skins and their hearts do soften to the celebration of Allah´s praises. Such is the guidance of Allah: He guides therewith whom He pleases, but such as Allah leaves to stray, can have none to guide. (10:82) "And Allah by His words doth prove and establish His truth, however much the sinners may hate it!" (9:125) But those in whose hearts is a disease, - it will add doubt to their doubt, and they will die in a state of Unbelief. The Important Points to Note Are: a) That the Quran is not a book of poetry. Poets use keywords in such a fashion that the word can take all or several of its many meanings, and yet the verse remains intelligible or the same word is used in a single verse with different meanings. This is a characteristic of poetry. The Quran clarifies that it is not a book of poetry; therefore, it uses words to describe the meaning and not to confuse or allow different interpretations. The key takeaway here is that one should not interpret the Quran as one would interpret poetry and debate about the other meanings that its verse can take but should take the simple and straightforward meaning communicated by it and be consistent with the rest of the Book. This especially concerns the ‘Muhkamat’ verses instructing a Muslim in the proper practice or conduct. As far as allegorical verses are concerned, they can be taken literally or allegorically without affecting how a Muslim is required to conduct his affairs. b) The message is repeated, taking manifold forms that assist in correcting the interpretation. Any mistake in understanding a verse, therefore, gets easily corrected. c) Any doubt regarding the interpretation of any verse of the Quran can be settled with the help of other verses of the Quran. The Quran is its best and most comprehensive commentary. d) The consistency, clarity and lack of discrepancy that the Quran shows is phenomenal. It is a book of over 6000 verses, and yet one would be hard-pressed to find any word that takes two or more meanings across these 6000+ verses. The consistency is not within a verse or Sûrah alone but across the Book. With such consistency, only someone careless can go wrong or someone “in whose heart is a disease” can go astray. Given the properties of the Book described above, the tool of logical inference alone is needed to arrive at a precise understanding of the Book as intended by Allah. The Quran provides enough data to determine the meaning of each keyword precisely as meant by it. Using only the tool of inferential logic, I have covered the entire Book and written on every subject. All logical truths are true by definition. Every competent logician in the world, without knowing anything about Islam, the Quran, Muslims, their history, etc., will come to the same conclusions as I have, working with the same data, which is the Quran’s text. Since I draw my conclusions using only the tool of inferential logic, I am confident about their correctness even if nobody agrees with me and even if what I say goes against the consensus of all the scholars, past and present. I know I am right, and they are wrong and will proclaim this publicly because Allah asks Muslims to proclaim the truth. There is neither conceit nor arrogance in doing so. In the name of Allah, the Beneficent the Merciful. (39:32) Who, then, doth more wrong than one who utters a lie concerning Allah, and rejects the Truth when it comes to him; is there not in Hell an abode for blasphemers? (33) And he who brings the Truth and he who confirms (and supports) it - such are the men who do right. (34) They shall have all that they wish for, in the presence of their Lord: such is the reward of those who do good: (35) So that Allah will turn off from them (even) the worst in their deeds and give them their reward according to the best of what they have done. What I have said here is amply demonstrated in over a hundred articles. These articles provide an opportunity to pick holes in the methodology, and I welcome Adis to do so. Subjecting the Book to logical analysis for a precise understanding does not resemble a dance with the text ----- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URL: https://www.newageislam.com/islamic-ideology/shaping-meaning-quran/d/132864 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Parachinar: The Takfirist War and Salafist Violence against Shiites in Pakistan and its Implications

By Ghulam Rasool Dehlvi, New Age Islam 5 August 2024 The Indiscriminate Killing of Shias (Shi'ites) By Takfiri Terrorists in Pakistan Reveals That a Violent Sectarian Salafist and Sufiyanist Ideology Has Historically Been On the Rampage. These Terror Attacks Started in The Decade After the Famous Inquilab-E-Imam Khomeini (The 1979 Islamic Revolution) In Iran. By Backing and Sponsoring Radical Sunni-Salafist Organizations, Pakistan and Other Theocratic Regimes (The So-Called ‘Islamic Nations’) Have Only Exacerbated Shi'ite-Sunni Strife. The Recent Killing of Around Fifty Shia Muslim Minority Members in Parachinar, A Pakistani Town Situated Along the Border of Afghanistan, Can Be Seen in This Backdrop. The Increasing Influence and Ideological Power and Prowess of the Anti-Shia Terror Organizations in Pakistan Comes Not Just from Their Theological Fervour, But Also Due to Pakistan's Complex Political Environment. ------ The recent killing of Shias [Shi'ite Muslim minority] in Parachinar, a Pakistani town situated along the border of Afghanistan, was brutal and gruesome. The roots of Takfirist terrorism and sectarian violence are deeply seated and historically rooted in the Sunni-majority so-called ‘Islamic’ Republic of Pakistan. Apart from the religiously biased and dangerously erroneous sectarian policies of the Zia regime, the violent sectarian Salafist ideology underpinned by the ‘Sufiyanist’ mind-set is also behind the current killings of the Shia minority. A young girl sits under the shade of a tree in Parachinar. ----- The group which is being held responsible for orchestrating and instigating the anti-Shia violence and indiscriminate killings is “Sipah-e-Sahaba” which translates as "Soldiers of the Prophet’s Companions ". Another anti-Shia terror outfit that was born out of the same group is called, “Lashkar-e-Jhangvi” (LeJ)—the known Pakistani Sunni militant group Lashkar-e-Jhangvi actively involved in escalating the Shia-Sunni tensions across the border. As the two terror groups hold Salafi beliefs, they harbour extremely sectarian anti-Shia tendencies. Mainly from various parts of Khyber Pakhtunkhwa, including Bajaur, Orakzai, Kohat, and South Waziristan, these anti-Shia terror groups comprise militants from predominantly from the Sunni belt in Mastung, Quetta, Nushki and Khuzdar regions, as well as parts of northern Sindh. Their anti-Shia agenda is inspired not just by these two groups but by scores of sectarian material, extremist sermons, literature and publications widely promoted in these regions. As a result, over the two decades, there has been a dramatic escalation in the anti-Shia terror attacks in Pakistan, with 2012 as the worst year in living memory for Shia killings. But what we saw with horror a few days ago in Pakistan's lawless north-western frontier area on the border of Afghanistan is no less terror-provoking. A land dispute snowballed into a deadly Sunni-Shia clash, killing nearly 50 and 200 injured. These killings allude to two curiously ignored facts: One, there is another ‘Palestine’ perpetuated in Pakistan where innocent people (Shi'ite Muslims) are getting indiscriminately killed. Two, while the Sunni Muslim majority of Pakistan and other Islamic nations look toward Palestine and castigate Israel for the massacre and murder of the innocent Palestinian people, by maintaining complete silence over the genocide of the Shi'ite minority, they undermine and tacitly support it. Barring Iran and the Shia Muslim population in Pakistan and India, who took to the streets to protest against sectarian violence in the Parachinar region, no visible protest was seen in favour of this ‘Palestine’ within Pakistan. The whole Muslim world looks away (or shies away) from the ongoing mass murder of Shi'ite Muslims in Parachinar. Tellingly, Iran patently calls it a ‘Takfirist terror attack” and has castigated and categorically condemned it in an official statement, saying it had systematically targeted Shia Muslims in Pakistan. Iran’s Foreign Ministry Spokesperson Nasser Kanaani released this statement on Wednesday. But audaciously and unabashedly, without taking the situation into introspection, Pakistan rebuffed it and said: “Such statements about Pakistan’s domestic affairs are therefore unwarranted”. Mumtaz Zahra Baloch, the spokesperson of Pakistan’s Ministry of Foreign Affairs, (MoFA) said it during a weekly press briefing. On the other hand, some people have taken to the streets, from Kashmir to London, to protest sectarian violence against the Shi'ite Muslims in Pakistan. The demonstrators urged the Pakistani government to take measures to stop the violent attacks against the minority community. The Shia community in Parachinar has been subjected to mass killing and genocide, leaving numerous fatalities and grave implications. First and foremost, Parachinar is a Pakistani town situated along the border of Afghanistan, where the Pakistani Taliban, Lashkar-e-Jhangi, and other Sunni-Salafist and some Deobandi-origin extremist groups have been systematically targeting Shia Muslims over the years. In an obnoxiously anti-Shia atmosphere fuelled by the Salafist culture, common Sunni Muslims often hatch up fake charges against the religious minority members to instigate violence and perpetuate an antagonistic environment against them to seize their land and property. This is precisely what has happened in the recent incident of Shia-killing in Parachinar. But the increasing influence and ideological power and prowess of the anti-Shia terror organizations in Pakistan come not just from their theological fervor, but also due to Pakistan's complex political environment. Pakistani columnist Syed Mahdi has pointed out recently in Dawn that Parachinar which was used as the base camp for fighting against Russia in the 80's due to its unique location, has a critical importance. Land was needed to train fighters in these camps, for which Gen. Zia-ul-Haq started to use people's lands. Since then, people in Parachinar have protested against the usurpation of their land. In response, the anti-Shia clashes were orchestrated by the Pakistani regime and several Sunni militant groups such as Jundullah and Sipah-e-Sahaba were used for fuelling sectarianism in Pakistan. As a result, the fire of sectarian tensions caught a large number of people. The Salafist ideology was promoted during this period because Saudi Arabia was a major stakeholder in the Russia-Afghan War. Before Zia's ideology, the Barelvi school of thought was more active at the local level in the country which was favoured as it was away from war and conflict. Since the Salafi ideology emphasizes war and violence, it has been used to target the Shias in Pakistan, while strengthening the neo-Sunnis of Pakistan and Afghanistan considered close to the Sufiyani ideology. This is just a brief historical and theological background of the current killing and violence targeted against the Shiites in Parachinar. There have been conflicts between religious and sectarian groups in this area since the beginning. Consequently, many Shiites have lost their lives. The bloody clashes between two tribes in the city of Parachinar have severely affected the atmosphere of peace and security in this region, and the Shia groups of Pakistan are not yet protected from the attacks of the Takfirist elements. Ideological collusion and nexus of these elements with the Pakistan-based terrorists are systematically nurtured to target the common Shia civilians under the pretext of conflicts over land and properties. Today, Pakistan, the Pakistani establishment, military and people of Pakistan are vociferously speaking for the Palestinians the world over. But when it comes to the ‘Palestine’ and ‘Palestinians’ at home; Parachinar and the minority Shi'ites being killed, they aren’t vocal there. More ironically, Pakistan's age-old strategy on Palestine has also been dubious. It played a pernicious role in the killing of Palestinians during the Black September of 1970. Thousands of Palestinians, with some estimates putting the number at 10,000-25,000, were mercilessly killed. Pakistan's then military dictator, Gen. Zia-ul-Haq, was posted in Jordan as Military Officer. Now take a look at his insidious role! Sarah Waheed writes in her book, “Hidden Histories of Pakistan”: "In September 1970, Zia led Jordanian troops to crush a Palestinian uprising under King Hussain, and between five and seven thousand Palestinians were killed: the month became known as 'Black September'. Zia, however, was awarded the highest Jordanian honour, returning home to Pakistan in triumph, where he was promoted as a corps commander in Punjab." The same establishment that in Zia-ul-Haq’s regime helped train the Jordanian army to kill the Palestinians, and therefore many even called the Pakistani military dictator a 'butcher' of Palestinians, is masquerading today as a ‘crusader’ of Palestine. An echo of what Faiz Ahmad Faiz said over half a century ago is still reverberating in the ‘Palestine of Pakistan’—Parachinar: Koi Masiha Na Ifai-e-Aahad Ko Phncha Bahot Talash Pas-e-Qatl-e-Aam Hoti Rahi Translation: No messiah arrived to provide relief, but after the carnage much investigation took place. ----- A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar, Sufi poet and English-Arabic-Urdu-Hindi writer with a background in a leading Sufi Islamic seminary in India. He is currently serving as Head of International Affairs at Voice for Peace & Justice, Jammu & Kashmir. URL: https://www.newageislam.com/islam-sectarianism/parachinar-takfirist-war-salafist-violence-shiites-pakistan-/d/132863 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Scientific Identification of Oud and Qust from Prophetic Medicine

By Dr. M.I.H. Farooqi, New Age Islam 5 August 2024 Some Of The Important Chemical Constituents Of Costus Are Aceticacid,Alkaloids, (Alpha-Amyrin-Stearate, Beta-Amyrin-Stearate, Betulin, Camphene, Caryophyllene, Caryo-Phyllene-Oxide), Inulin, Kushtin, Lactones, Linalool, Lupeol, Myrcene, Naphthaline, Octanoic-Acid, Oleic-Acid, P-Cymene, Palmitic-Acid, Phellandrene, Resinoids, Saussurine, Stigmasterol, Tannin And Taraxasterol. (Wikipedia). Costus Roots Contains Essential Oil, Alkaloid Saussurin, Kushtin And A Bitter Resin. About 3% Of Essential Oil Shows Promising Therapeutic Properties. ------- Arabic Name: Kust (Tradition), Qust (Tradition), Qust al - Hindi (Tradition), Qust al- Baheri (Tradition), Oud ad-Hindi (Tradition), Kust - e- Halu. Other Names: Costus (Eng. Fr., Ger.) Costo (It), Kust, Koosht-shirin (Pers.) Kushta (Sans.), Kuth, Kut, Kushta Pachuk (Urdu, Hindi, Beng.), Upaleta (Guj.), Kushta (Mat.), Changala, Kustam Goshtamu (Tam.), Sepuddy (Mal.), Koshta (Kan.), Postkhai, Chobi- Kut (Kashmiri). Botanical Source: Saussurea costus (Fale) Lipsch. Syn.S. lappa C.B. Clarke (Family: Asteraceae) - Perennial Herb. Distribution: Himalayan region of India. Prophetic Traditions on Costus: 1. The Prophet Sallallahu Alaihi Wasallam said, “Be afraid of Allah! Why do you pain your children by having their tonsils pressed like that? Use ‘Ud Al-Hindi’ for it cures seven (several) diseases, one of which is pleurisy”. (Narrated Um Qais: When she took her son to the Prophet, he had throat trouble and his palace and tonsils had been pressed. (Bukhari) 2. The Prophet (SAW) said, “The best medicines you may treat yourselves with are cupping and costus”. (Tradition, Qust Al-Baheri) (Narrated Anas Bin Malik; Bukhari, Tirmidhi, Nasai, Mawatta Imam Malik) 3. Qust Al-Hindi and Baheri is the same as Kust just like Al-Kafur and Al-Qafur. (Bukhari; Book of Medicine). 4. The Prophet (SAW) said, “You should not torture your children suffering tonsillitis by pressing the tonsils or the palate with finger, but use Qust”. (Narrated Anas bin Malik; Bukhari, Muslim). 5. Prophet Mohammad (SAW) emphasized the importance of costus (Tradition, Qust), pseudo - saffron (Tradition, Warus) and olive for the treatment of pleurisy. (Narrated Zaid bin Arqam; Ibn Maja). 6. The Prophet (SAW) said, “Ladies-do not press throats of your children when you have Qust Al-Hindi (Costus) and Warus” (Pseudo-Saffron). (Narrated Jabir bin Abdullah; Mustadrak - Al-Hakim; Abu Nuaim, Ibn al-Sani). 7. The Prophet (SAW) said, “Treat cases of pleurisy with marine costus”. (Tradition, Qust al-Baheri) (Narrated Zaid bin Arqam, As-Suyuti). 8. The Prophet (SAW) entered the tent of Ayesha and there was a child with a bleeding nose with her. He asked, “What is this” and they replied, “Truly the child has the disease of Croup (Tradition al-Udhirah). And he said,” Shame on you, do not kill your children; use Indian costus.” (Tradition - Qust al-Hindi). (Narrated Ayesha: Muslim). 9. The Prophet (SAW) said, “Accept being treated with costus (Tradition, Qust), because it has many advantages”.(Narrated Jabir; As-Suyuti). 10. The Prophet (SAW) said, “Ud al- Hindi (costus) is a cure for seven diseases. When used as a snuff it is good for treating the diseases known as Croup (Tradition, Ghudhra). It is also efficacious in treating cases of pleurisy”. (Bukhari). 11. The Prophet (SAW) said, “It is very good to be treated with scarification or costus (Tradition - Qust)”. (Bukhari). 12. We were given permission, when we did our bath (Tradition - Ghusal) after the monthly period, to use a costus (Tradition - Qust) or Zafar. (Narrated Umm ‘Atiya, As- Suyuti). 13. The Prophet (SAW) said; ‘‘Treat with Oud al-Hindi for it has healing for seven diseases; it is to be sniffed by one having throat trouble, and to be put into inside of the mouth of one suffering from pleurisy.’’ (Narrated Umm Qais bin Mihsan; Bukhari) Dymock has suggested that some of the Qust referred to in old Arabic literature might be oris roots of Iris family, commonly found in the Mediterranean region. However, in the light of various Traditions on Costus, it becomes amply clear that the plants referred to under the name of Qust, Qust al-Hindi, ‘Oud al-Hindi and Qust al- Baheri are one and the same. It was called as Qust al-Hind because it was obtained from Hind i.e. India. It was called as ‘Oud al- Hind because ‘Oud in Arabic means wood, or woody branch and the root of Qust were woody. The proposition that Oud e Hindi is a different name of Qust and not the Agar of India can be proved by the following Saying of Bukhari, Muslim and Abi Dawud: أُخْتُ عُكَّاشَةَ بْنِ مِحْصَنٍ أَخْبَرَتْھُ أَنَّھَا أَتَتْ رَسُولَ اللَّھِ صلى الله علیھ وسلم بِابْنٍ لَھَا قَدْ عَلَّقَتْ عَلَیْھِ مِنَ الْعُذْرَةِ فَقَالَ " اتَّقُوا اللَّھَ، عَلَى مَا تَدْغَرُونَ أَوْلاَدَكُمْ بِھَذِهِ الأَعْلاَقِ عَلَیْكُمْ بِھَذَا الْعُودِ الْھِنْدِيِّ، فَإِنَّ فِیھِ سَبْعَةَ أَشْفِیَةٍ، مِنْھَا ذَاتُ الْجَنْبِ " . یُرِیدُ الْكُسْتَ .یَعْنِي الْقُسْطَ، قَالَ وَھْىَ لُغَ ةٌ Umm Qasis, daughter of Mihsan said: I brought my son to the Messenger of Allah صلى الله عليه وسل)) while I had compressed his uvula for its swelling. He said: Why do you afflict your children by squeezing for a swelling in the Uvula? Apply this Oud e Hindi, for it contains seven types of remedies, among them being a remedy for pleurisy. It is applied through the nose for a swelling of the uvula poured into the side of the mouth for pleurisy. Abu Dawud said: By 0ud he meant Qust. (Abi Dawud, Bukhari, Muslim) It may be mentioned that several woody plants used in Medicine are still known as ‘Oud. For instance, the wood or branch of Cyprus articulata is known as ‘Oud al-Qai (the wood that causes vomiting), ‘Oud al-Qarah, ‘Oud al-Qaqai, ‘Oud al-Anjbar etc. The wood of the Costus is also known as ‘Oud as-Saleeb. In India, however, Oud name is given only to the bark of Aquilaria Agallocha (Hindi, Agar). It is because of this reason that several books in Urdu and English as well as Arabic written in recent past, identify ‘Ud al- Hindi of Tradition as the Agar. This assumption is scientifically and historically absolutely wrong. It must be borne in mind that during the time of the Prophet, only the root of Costus (Saussurea costus) obtained in Kashmir were traded from India and the Arab were not aware of the Agar, which was found only in Assam. Moreover, the properties, which are described in the Traditions, can only be attributed to Costus of Kashmir and not the Agar of Assam. Although both Costus and Agar can be used as incense, but main use of Costus had always been as medicine in India and Arabia. On the other hand, Agar bark had never been considered a useful medicine either in Unani medicine or Ayurveda. Costus is a well-known high-altitude medicinal herb. Its root and essential oil are used in traditional medicine systems such as Ayurveda and Unani. It was found wild in Jammu and in Chenab and Kishenganga Valley but it has been successfully cultivated in Kashmir. Costus roots are used to protect clothes of bales of cotton and woollen Shawls from the ravages of insect moths. As a stimulant, Costus roots are given in spasmodic diseases, cough, asthma, cholera and deranged digestion. As an alternative it is used in chronic skin diseases and rheumatism. Locally a paste of it made in rose water is applied to swollen hands and feet and to swelled abdomen in obesity and as a cooling lotion to sprains, contusion and to the head in headache. It is also smoked. Externally it is used as an astringent ointment on ulcers. Costus dried roots from Saussurea costus have been an item of trade between Roman Empire and India as a medicine of great value. Apart from as an anti-inflammatory drug, it is used as Antispasmodic, Anodyne, Aphrodisiac, Astringent, Bronchodilator, Carminative, Stimulant and Stomachic. It is used internally in the treatment of abdominal distension and pain, chest pains due to liver problems and jaundice, gall bladder pain, constipation associated with energy stagnation, and asthma. Costus roots (Arabic Qust, Kust) have a pungent taste and a characteristic fragrant aromatic odour. Some of the important chemical constituents of Costus are Aceticacid,Alkaloids, (Alpha-amyrin-stearate, Beta-amyrin-stearate, Betulin, Camphene, Caryophyllene, Caryo-phyllene-oxide), Inulin, Kushtin, Lactones, Linalool, Lupeol, Myrcene, Naphthaline, Octanoic-acid, Oleic-acid, P-cymene, Palmitic-acid, Phellandrene, Resinoids, Saussurine, Stigmasterol, Tannin and Taraxasterol. (Wikipedia). Costus roots contains Essential oil, alkaloid saussurin, Kushtin and a bitter resin. About 3% of Essential Oil shows promising therapeutic properties. ------ Note: Costus was once identified as Saussurea lappa, then changed to Saussurea cost. Recent reported suggest that revised identification is as Dolomiaea costus (Falc.) Kasana & A.K.Pandey ------ Dr. M.I.H. Farooqi (Dr. Mohammed Iqtedar Husain Farooqi) Is An Eminent Scientist Who Has Done Commendable Researches On Plant Products Of Commercial And Medicinal Value. He Retired As A Deputy Director (Scientist F ), National Botanical Research Institute, Lucknow, A Premier Institute Of India Dealing In Plant Sciences. URL: https://www.newageislam.com/islam-science/scientific-oud-qust-prophetic-medicine/d/132862 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Peer Ali Khan: The Quiet Revolutionary of the Great Revolt of 1857

By Syed Amjad Hussain, New Age Islam 5 August 2024 In The Annals of Indian History, The Great Revolt Of 1857 Stands Out As A Significant Chapter Of Resistance Against British Colonial Rule. Among The Numerous Unsung Heroes Of This Pivotal Uprising, Peer Ali Khan Emerges As A Particularly Intriguing Figure. ----- Main Points: 1. Peer Ali Khan, born around 1812, was a secretive revolutionary who used his bookselling profession to support the Great Revolt of 1857. 2. His shop served as a covert hub for distributing revolutionary materials in Patna. 3. Khan was arrested and publicly executed by the British on July 7, 1857. 4. His legacy is honoured by a road and park named after him in Patna, Bihar. ----- In the annals of Indian history, the Great Revolt of 1857 stands out as a significant chapter of resistance against British colonial rule. Among the numerous unsung heroes of this pivotal uprising, Peer Ali Khan emerges as a particularly intriguing figure. His story, though often overshadowed by more prominent leaders, reveals much about the clandestine nature of revolutionary activities during this tumultuous period. Early Life and Background Peer Ali Khan, born around 1812, is a figure enveloped in mystery. The exact details of his birthplace remain unclear, a reflection of the secretive life he led. According to William Taylor, an official of the East India Company and Commissioner of Patna Division from 1855 to 1857, Khan was believed to have originated from Lucknow. Taylor's observations suggest that Khan had settled in Patna, where he established himself as a bookseller. Taylor speculated that Khan's choice of profession was likely a deliberate strategy to mask his revolutionary activities. Role in the Great Revolt of 1857 As a bookseller, Peer Ali Khan leveraged his position to orchestrate and support revolutionary activities. His shop was not just a place of business but a covert hub for distributing important leaflets, pamphlets, and coded messages vital to the freedom struggle. Through this seemingly innocuous facade, Khan played a critical role in the organization of the Great Revolt of 1857 in Patna. The revolt, which began as a mutiny among British soldiers, quickly evolved into a broader rebellion against colonial rule. Khan's involvement in the Patna district was instrumental in mobilizing support and coordinating resistance efforts. His work was part of a larger, intricate network of resistance that spanned the length and breadth of India. Capture and Execution The British response to the rebellion was swift and brutal. On July 4, 1857, Peer Ali Khan was arrested along with 33 of his followers. The crackdown was severe, and Khan, alongside his comrades, was subjected to a public trial. On July 7, 1857, Peer Ali Khan was hanged in full public view by William Taylor, who was determined to make an example of the rebels. This act of execution was part of a broader campaign by the British to suppress the uprising and intimidate potential supporters. The public execution of Peer Ali Khan and 14 other rebels, including notable figures such as Ghasita Khalifa and Ghulam Abbas, was a grim demonstration of British resolve to quell dissent. The execution of these individuals not only marked the end of their participation in the revolt but also served as a stark warning to others who might consider challenging British authority. Legacy and Commemoration Despite his relatively obscure background and the brutal end to his life, Peer Ali Khan's legacy has been preserved and honoured in modern times. In 2008, the Bihar government under Nitish Kumar named a road adjacent to the Patna Airport after him, recognizing his contributions to the struggle for independence. Additionally, Shaheed Peer Ali Khan Park, located in front of the District Magistrate's residence near Gandhi Maidan in Patna, was established as a tribute to his sacrifice. These commemorations serve as a reminder of the sacrifices made by countless individuals like Peer Ali Khan, whose stories might not always be prominent in historical records but who nonetheless played crucial roles in the fight for India's freedom. Conclusion Peer Ali Khan's life and sacrifice offer a glimpse into the covert yet critical operations of the 1857 rebellion. As a bookseller who used his trade to further the cause of independence, Khan's story is a testament to the varied and multifaceted nature of the freedom struggle. His legacy, honoured by contemporary memorials, continues to inspire and remind us of the diverse contributions to India's fight for freedom. ------ Syed Amjad Hussain is a Bihar-based Author and research scholar of Sufism. He is affiliated with the Shyama Prasad Institute of Technology and Management, Kolkata. URL: https://www.newageislam.com/islamic-personalities/peer-ali-khan-revolutionary-revolt-1857/d/132860 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Mewat - A Region of Mixed Identities and Communal Tensions

By Arjun Kumar August 3, 2024 The Extreme Orthodoxy That One Witnesses in This Region Encompassing Parts of the Modern-Day States of Haryana, Rajasthan, And Uttar Pradesh in Northwestern India Is Often Attributed to The Tablighi Jamaat, Which Was Born In Mewat In 1927 ------ The Lal Masjid at Tijara, in Rajasthan's Alwar district ------ To most people, Gurugram is a metropolis. Sometimes referred to as ‘Millennium City’ on account of the extraordinary growth it witnessed from the late 1990s onwards, the city may seem a shining star in the corporate firmament of India, but to an explorer it appears more like an island of modernity touching the urban chaos of the national capital. And a short drive east, west or south of the city reveals rustic waves in the ocean that surrounds it. And sometimes those waves threaten to engulf it. Between July and September last year, those waves did come a wee bit close. In the form of a riot that began in Nuh and triggered restrictions that impacted the Millennium City too! Section 144 was imposed at the end of July and mobile internet was suspended to prevent the spread of rumours and fake news. The news that was factually correct was that a religious procession did trigger violence in Nuh in the form of stone pelting, six people died including two home guards and the cleric of a Gurugram mosque, a car was torched in Sohna and the region remained tense for a while. Most folks saw this incident in isolation but if they were to study the deeper history of the region, there is a pattern to this, perhaps emanating from the confused identities of its inhabitants. And when the ‘region’ is mentioned, it is not limited to the confines of the Nuh district of Haryana but touches parts of Faridabad, Gurugram and enters Alwar in neighbouring Rajasthan as well. A region that is called Mewat, and whose people were termed ‘Meos’ – a name that seems to have fallen out of usage over the last decade and a half. According to scholar Suraj Bhan Bhardwaj, the Meos originally lived in the hills and forests of the Aravalli ranges. From these secluded strongholds, they foraged northward into towns and cities – in fact, into the edges of Delhi itself - indulging in cattle-lifting, violent raids and robberies, causing fear in the population. In the latter part of the 13th century CE, the Mamluk Sultan Ghiyas-ud-din Balban (reign 1266-87) decided to crush these raids once and for all. His troops moved into the area, the forests began to be cut down, garrisons established and new roads built and existing routes made more secure for travellers. The trigger for Balban’s action has been described by the Muslim thinker Barani, in these words (translation): “The turbulence of the Mewatis had increased, and their strength had grown in the neighbourhood of Dehli… At night they used to come prowling into the city, giving all kinds of trouble, depriving the people of their rest; and they plundered the country houses in the neighbourhood of the city. In the neighbourhood of Dehli there were large and dense jungles, through which many roads passed. The disaffected in the Doáb, and the outlaws towards Hindustan grew bold and took to robbery on the highway, and they so beset the roads that caravans and merchants were unable to pass. The daring of the Mewatis in the neighbourhood of Dehli was carried to such an extent that the western gates of the city were shut at afternoon prayer, and no one dared to go out of the city in that direction after that hour, whether he travelled as a pilgrim or with the display of a sovereign. At afternoon prayer the Mewatis would often come to the Sar-hauz, and assaulting the water-carriers and the girls who were fetching water, they would strip them and carry off their clothes.” Another version of this trigger, given by Sandeep Balakrishna of the Dharma Dispatch, is that the Meos were originally Yaduvanshi Rajputs who made this forested region their bastion for a stand against the Delhi Sultanate. While forcefully entering the region, Balban did a few more things – post a mass slaughter of Meos, he began giving tracts of land in Mewat to his soldiers for them to settle there. And importantly, he converted most of the remaining Meos to Islam. Let’s see how that turned out. Cut to 2016! A newspaper report titled ‘Gangs of Mewat’, referring to Nuh district, mentioned that two Mewati Imams had been arrested for alleged terror links. The report quoted a police officer as saying that while the gangs operating here used to steal cattle or motorbikes earlier, they had since become more organised and had begun robbing trucks on highways and even kidnapping drivers for ransom. The cop also mentioned that if these gangs were ever intercepted, they were prone to extreme violence. Shades of the 13th century? While Balban’s forced conversion may have failed in his intended objective of ending the lawlessness of the region, it left its visible imprint here. As one drives south of Gurugram, the glass and chrome towers are quickly replaced by fields, and instead of corporate executives we come across peasants engaged in agricultural pursuits. The remarkable aspect of these agriculturists is that they are almost uniformly Islamic in their faith. But a more nuanced probing shows that there is little that is uniform in their customs and practices. Among the first villages that appear is the quaintly named Sanp ki Nangli. Hidden away in its folds are several tombs, appearing like stragglers from history and separated from each other by fields. Their external plaster has long since fallen, taking with it the embellishment they may have had, but the structures still reveal signs of past grandeur. An elegant dome atop one, designs on pillars in another, faint traces of painting in a third. And a fourth tomb that has become part of a peasant’s house. When this author entered the tomb, a bored looking buffalo looked up. The tombstone this animal was standing on was of one of the Khanzadas, rulers of this region between the 15th and 16th centuries CE. The monuments built by them dot Tauru, Bhondsi and Sohna also. Further down the road is Nuh, headquarters of the Haryana district of Mewat. Pronounced ‘Nuhu’ by locals, its parameters point it to being the least developed district of the state. The gender ratio is massively skewed, in favour of the male population. As per the 2016 report, the place recorded 44,000 kids born every year but had no gynaecologist; it contributed to at least a fourth of the incarcerated prisoners in the jails of Bhondsi and Faridabad, as well as Alwar. Literacy was the least in the state and only a fraction of those enrolled in primary school reached class 10. Female enrolment in colleges was miniscule. There was limited water available for agriculture. During the pandemic, people seemed more apprehensive about getting themselves vaccinated than about Covid itself. In this scenario, crime thrived. As it had in the 13th century too! And yet amidst all this, lay the tiny tomb complex of Sheikh Musa, at the outskirts of Nuh town. Dating to the 14th century CE, the most interesting feature of the tomb complex is its gateway. The twin minarets that flank the gateway on either side have the reputation of ‘shaking’. When this author first made the trip to Nuh and climbed up to the top of a minaret, two men sitting on the opposite one showed him how the mechanism worked. Apparently, if you held one of the supporting pillars at the top of a minaret and tried to shake it, movement could be discerned in the opposite minaret. A demonstration of the process left this author stunned. For a few seconds, the minaret shook as if a tremor had taken hold. Truly an engineering wonder – one that could outclass any of Gurgaon’s glass towers in solidity. A decade old picture of the gateways of the Sheikh Musa tomb in Nuh - the two minarets with the shaking effect on either side ------ South of Nuh lies the village of Kotla, home to a large mosque whose architecture resembles that of the Tughlaqs. Atop a hill here are the remains of an old fort. Locals at the mosque advised the author to avoid going up – apparently, some illegal rock mining was being done there with the ‘miners’ not being the welcoming sort. The next stop was the village of Ferozepur Jhirka, the objective here being a tomb complex remarkable for its design. When shown a picture of the structure, a couple of elderly Muslim gentlemen pointed this author in the direction of the place. But curiously, they referred to it as a ‘Mandir’ or temple. On reaching the place, it looked exactly like an Islamic mausoleum. Standing on a high platform and looking like a small fort, the tomb complex bore a strong structural resemblance to the tomb of Sultan Ghari, near Vasant Kunj in Delhi. Inside was a building named Masjid Nahar Khor. Some of the stones on its walls carried patterns of elephants and horses – this depiction of living creatures on an Islamic building was entirely out of place. However, when this use of animal motifs is put alongside the reference to the place as a temple and the fact that the Islamic folk in the village do not worship here, it shows that the place may have been the site of a temple, now long lost. Perhaps the conversion of the populace was accompanied by a changeover of their architectural heritage also. Not that the change met its aim of making them law abiding. In the violence of 2023 that impacted Nuh and touched the edge of Gurugram, Mamman Khan, the MLA representing Ferozepur Jhirka was one of the accused and was later arrested from Jaipur. Research has revealed that centuries after their conversion, the Meos retained links to their roots, drawing pride in being Rajputs, often observing Hindu customs during ceremonies. They had even created their own version of the Mahabharata epic – the Panduan ka Kara, which was recited by fakirs wandering in the region. The extreme orthodoxy that one witnesses in the region today is often attributed to the Tablighi Jamaat – which was born in Mewat in 1927 – and was aimed at getting Muslims to be more religiously observant. Looking around Mewat today, the results are all too obvious. The town of Tijara, in neighbouring Alwar district, is also a part of Mewat region. But it appears more prosperous than Nuh, its population mix more pluralistic. A hilltop fort, once in ruin, is now a marvellous heritage hotel, run by Neemrana Hotels. Alongside the road leading from Tijara town to the hotel lies the medieval Lal Masjid, a huge three-bay building that was once the congregational mosque of the place. But the mixed identities never quite go away, and here they are manifest in a large, octagonal tomb in the town. The structure exactly resembles the octagonal Lodi and early Mughal mobility tombs. But locals refuse to accept it as a tomb. Instead, it is called ‘Bhartari ka Gumbad’ with Bhartari being the former Hindu King of Ujjain who came to Tijara to do penance. Another example of mixed identities here! Octagonal structure named Bhartari ka Gumbad in Tijara, Alwar ------ What does the future hold for this region of mixed identities? While aspects such as immunisation have shown a great improvement over the last decade, progress in infrastructure has also brought a fillip in criminal activities. A 2024 report shows a high incidence of cybercrime emanating from this region, with as many as 500 cases of cyber fraud being registered daily. And unlike the highway robberies of the past which mostly involved young men, this time even women and the elderly seem to be participating in crime. Reforming this region does not need the violent approach of a fanatical Balban but an inspired administrator. In July this year, the religious procession that came to Nuh was not greeted with stone pelting but with garlands, by both Hindus and Muslims. Yes, police presence was strong and mobile internet was kept under check. But there is hope that if people of the region work together towards a better future, the energies expended on crime may be more usefully deployed in better pursuits. Source: Mewat: Once A Region with Mixed Identities, Now Marred By Communal Tensions ----- Arjun Kumar is a heritage explorer by inclination with a penchant for seeking obscure sites. A brand consultant by profession Views expressed in the above piece are personal and solely those of the author. They do not necessarily reflectNew Age Islam's views. URL: https://www.newageislam.com/interfaith-dialogue/mewat-mixed-identities-communal-tensions/d/132861 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Assam Flood and Loss of Precious Rhinos

By Nava Thakuria, New Age Islam 5 August 2024 Safeguarding single horn rhinoceros in highly protected reserve forests in Assam confronts a major challenge other than the poaching and that’s the perennial flood hitting northeast India annually. Often poaching of a one-horned rhino makes international media headlines, but it gets subdued attention when significant numbers of precious rhinos are wiped out in a single wave of flood caused by incessant rains for days in the vicinity of upper riparian countries. The latest wave of Assam flood snatched away the lives of 13 rhinos, whereas it took six years to lose 11 grass-eating pachyderms to poachers inside the forest reserves. Statistics reveal that Assam recorded unnatural deaths of over 50 rhinos due to flood related disasters since 2019. So survival of the precious animals may not solely depend on the strict anti-poaching measures, but pragmatic initiatives to help rhinos to survive during the perennial floods. White Rhino ---- The second wave of flood in July 2024 left a trail of devastation in Assam by killing over a hundred people and temporarily displacing thousands of families to take shelter in administration run relief camps. At its peak, the deluge hit over 2.7 million people (out of 33 million population) in 30 districts, where more than 3500 villages were submerged by the flood water for many weeks. The muddy flood water from Brahmaputra, Barak, Kushiyara, Subansiri, Burhi Dihing, Dikhou, Disang, Dhansiri, Jia-Bharali, Puthimari, Kapili, Beki, Manas, Dhaleswari, Pagladiya, Burhadiya, etc rivers inundated over 25,000 hectares of crop area across the region. The natural disaster damaged a number of embankments, roads & bridges, buildings and other infrastructures. It also devastated over 10,50,000 domestic animals & poultry, whereas hundreds of wild animals lost their lives in Kaziranga National Park and Tiger Reserve. The authority in Kaziranga reveals that at least 215 wild animals including 13 rhinos and 170 deer, 8 porcupines, 5 pigs, 1 buffalo died in the forest reserve due to drowning and other causes. No less than 157 animals including two rhino calves were rescued by the staff on duty and later most of them were released to the wild after necessary treatment. Kaziranga’s field director Sonali Ghosh informed that most of the forest camps (out of 233) inside the park went under flood water for many days. The UNESCO world heritage site today gives shelter to more than 2600 rhinos along with Asiatic elephants, water buffalo, royal Bengal tigers and a varieties of birds. Once drawn media attention for wrong reasons, Kaziranga drastically reduced the number of poaching incidents in the last few years, thanks to the brutal laws against the poachers, strengthening of ground staff inside the protected forest areas and increasing public awareness in the fringe areas. The safe habitat for the largest population of greater one-horned rhinos (Rhinoceros unicornis) in the world eventually experiences flooding every year from the inflated water from Brahmaputra river on its northern border. As the core 430 square kilometre area (now extended to 1,300 sq km) goes under the water, the animals take refuge in hundreds of highlands erected inside it. Many animals try to cross the Asian Highway 1 (National Highway-37) on its southern border to climb the hilly areas of Karbi Anglong. While crossing the highway, some animals are killed by the speeding vehicles and hence the authorities instruct the drivers to maintain a safe speed limit to avoid any unwanted incidents. Often the vehicles are escorted by the forest officials while crossing the park to avoid accidents with the fleeing animals. Rhinos are recognized as vulnerable species by the International Union for Conservation of Nature (IUCN) and India’s wildlife protection act formulated in 1972 gives enormous power to the forest rangers to protect the gigantic animal. The rhino horns, grown by both males and females after attaining six years, are believed to have medicinal values supposed to cure typhoid, headache, stomach ailment, food poisoning, snakebites and even cancer. Taiwan, Thailand, South Korea, Vietnam and the Middle East are also known to be huge markets for rhino horns, where its use for medical purposes and scientific research is legalised. Many also unscientifically believe that one can achieve unusual sexual power with the help of rhino horns (using it as an aphrodisiac/traditional Viagra). However, the veterinarians argue that rhino horns comprise the same protein that constitutes the formation of hair & fingernails and it does not possess any quality for sexual stimulation. Kaziranga lost two adult rhinos in January 2024 to poachers, who took away the horns understandably to earn an attractive amount of money from the illegal wildlife markets. Last year, Kaziranga witnessed one rhino poaching incident (Manas National Park and Tiger Reserve also lost one rhino to poachers) and it was preceded by two incidents each in 2021 and 2020, whereas three rhinos were killed in 2019. Needless to mention, Assam recorded a zero rhino-poaching year in 2022 to draw the applause from the global conservationists. Another world heritage site of the State, Manas forest reserve currently gives shelter to around 50 rhinos with a host of other inmates like water buffalo, tiger, leopard, golden langur, gaur, pygmy hog, etc. Similarly, Pobitora Wildlife Sanctuary (giving shelter to 107 rhinos) and Orang National Park (125 rhinos) support the rhino population of Assam to increase up to 2,895 individuals. With a drastic reduction in poaching incidents following the deployment of heavily armed ground forces and other modern gadgets, Assam expects to increase the rhino population to 3,000 very soon. A number of poachers were arrested and many died in encounters with the security forces inside the forest areas. The captured poachers and their associates admit that they had taken the risk of killing rhinos inside the restricted forest reserves because of enormous monetary benefits. While achieving success in preserving the species, it’s time to pay serious attention towards the annual deluge, as it continues washing away rhinos and other animals every year. In a major flood that hit Kaziranga in 2017, over 350 animals including 24 rhinos died due to drowning and colliding with moving vehicles on the highway. It was succeeded by 17 rhino casualties in 2019, 10 in 2020, 8 in 2021, etc. due to floods. But the conservationists argue that Kaziranga inmates cannot survive without the recurrent flood. The flood water helps the ecosystem by depositing nutrients for regenerating the grasslands. The natural water movement also supports cleaning the wetland of many invasive species for the benefit of grass eaters. All wild animals possess instincts to survive during the flood and so move towards the high land, apprehending the surrounding water level in advance. What they need, a natural way to proceed with no or little human interventions, so that they can take the decision correctly to move out and also return back to the forest reserve after the flood water recedes. ----- Nava Thakuria is a northeast India-based professional journalist who is an engineering graduate. URL: https://www.newageislam.com/current-affairs/assam-flood-precious-rhinos/d/132859 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Buddha: The 'First Rebel in The Realm of Spirituality'

By Sumit Paul, New Age Islam 2 August 2024 One of the most beautiful words in Sanskrit is 'Iish-Parangmukh.' It was coined by the great Sanskrit poet Ashvaghosh of Saket (modern Ayodhya) in his epic poem Buddha Charitam, composed in the early second century CE. The word describes the Buddha as beyond Theism and Atheism as the Buddha never wasted his time on the futile debate as to the existence or non-existence of a god. So, the Buddha cannot be called an atheist, agnostic or a believer. He transcends all man-made words and states of mind. By the way, the loose equivalent of the Sanskrit word 'Iish-Parangmukh' is 'apatheist'. Canadian sociologist Stuart Johnson coined this word in his study of indifference to religion amid secularization published in 1972. The late philosopher Robert Nash popularised it in the new millennium. Unlike atheism or agnosticism, apatheism doesn’t describe any particular claims about the nature of god or god’s existence. Since apatheism reflects a lack of interest, few people will apply that label to themselves. Most who actively think that god and religion are irrelevant would label themselves as atheists or agnostics. That being said, it would be fair to say that apatheism is one of the most common attitudes in modern culture. Coming back to the Buddha's beliefless state of mind, it must be said that he cannot be pigeonholed into any category. Buddhism, not believing in any god, heaven and afterlife, never called Buddha a prophet or a messenger. He's seen as the Epitome of Bodhisattva. “Bodhisattva” is a key idea in Buddhism. The word is constructed from the Sanskrit root Bodhi, meaning “awakening” or “enlightenment,” and sattva, meaning “being.” The core meaning of the word is “a being who is on the way to becoming enlightened.” Buddha was DECEITFULLY integrated into Vaishnavism through its mythology in the Vaishnava Puranas, where the Buddha is considered as the ninth avatar of Vishnu. According to the Agni Purana, Vishnu assumed this incarnation on earth due to the daityas defeating the devas in their battles. In short, the Buddha was a 'godless enlightened' (Iishwar-Virhit Pragyapurush, according to Kedarnath Pandey, better known as Rahul Sankrityayan). It's worthwhile to note that the Buddha's moral code doesn't stem from any god or divinity. A widespread and ingrained belief that morality comes from religion and religiosity gets a jolt because Buddha basically preached a philosophy, which in essence is atheistic. The Buddha's silent and non-belligerent iconoclasm is a constant thorn in the flesh of all religions and religionists. A religious and god-intoxicated mind can never fathom the kernel of Buddha's godless teachings. Nor can it empathise with the profundity of 'Bodhisattva.' That's why the Buddha is called the 'first rebel in the realm of spirituality.' ------- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/buddha-rebel-realm-spirituality/d/132848 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Sheikh Shah Shoaib Firdausi: The Pioneer Who Gave Sheikhpura Its Name and Spiritual Foundation

By Syed Amjad Hussain, New Age Islam 1 August 2024 Shah Shoaib Was Cousin of Shaikh Sharfuddin Yahya Maneri. As Per Official Page of Sheikhpura District of Bihar, The Name “Sheikhpura” Is Taken from The Name of Sufi, Sheikh Shah Shoaib Main Points: 1. Sheikh Shah Shoaib Firdausi, a pivotal Firdausi Sufi, played a crucial role in establishing Sheikhpura, Bihar, settling in Sukoonat Mohalla. 2. His tomb, Badi Dargah, is a significant spiritual site, with ongoing architectural enhancements planned. 3. His genealogical lineage highlights prominent Sufi figures and contributions to justice. 4. His Persian manuscript, 'Manaqib-ul-Asfiya,' remains a critical Sufi scholarly resource. ------- In the annals of Bihar’s rich spiritual history, Sheikh Shah Shoaib Firdausi stands out as a seminal figure, particularly in the context of Sheikhpura’s origins. Known for his pivotal role in the Firdausi Sufi tradition, Shah Shoaib’s legacy is etched deeply into the cultural and spiritual fabric of the region. His influence extends beyond his lifetime, marking him as a key figure in the establishment and development of Sheikhpura. Historical Background and Heritage Sheikh Shah Shoaib Firdausi was born in Maner Sharif, Bihar, into a distinguished lineage of Sufi saints and Islamic scholars. His father, Shaikh Jamaluddin Yahya Maneri, was closely related to prominent Sufi figures, including Shaikh Kamaluddin Yahya Maneri and the renowned Firdaussiya sufi Shaikh Sharafuddin Ahmad Yahya Maneri, who was also the cousin of Shah Shoaib. This rich heritage positioned Shah Shoaib as a significant figure within the Firdausi Order, where he was not only a dedicated disciple but also a notable khalifa. Establishment of Sheikhpura Shah Shoaib's arrival in Bihar Sharif marked the beginning of his influential role in the region. Under the guidance of his mentor and cousin, Shaikh Sharafuddin Ahmad Yahya Maneri, Shah Shoaib ventured into a relatively undeveloped area approximately 50 kilo-meters from Bihar Sharif. This region, now known as Sukoonat Mohalla, which means the “Place of Living” nestled between the markets of Katra and Girhinda, became the focal point of his spiritual and communal endeavours. He also stayed at Kamasi, a village around 3 kilo-meters from Sukoonat Muhalla. The settlement in Sukoonat Mohalla laid the groundwork for what would eventually become the district of Sheikhpura. Shah Shoaib’s tomb, situated in this area, has become a major spiritual center, often referred to as Badi Dargah. The mausoleum’s distinctive architecture, combined with ongoing efforts to enhance the site, underscores the enduring significance of Shah Shoaib’s legacy. Architectural and Spiritual Legacy The architectural beauty of Shah Shoaib’s tomb reflects his esteemed position in Sufi tradition. Recent initiatives include plans to add a dome to the mausoleum, which will further honour his contributions and those of his descendants like Makhdoom Shah Hasan Ali Sheikhpurwi. The area also hosts other significant Sufi shrines, such as the tomb of Syed Jamaluddin at Jamuara, son of Syed Ahmad Jajneri, a Khalifa of Shaikh Sharfuddin Yahya Maneri and Dargah of Hazrat Nooruddin’s located near the mountains between Jamuara and Noorpur (now Nirpur). Genealogical Lineage Sheikh Shah Shoaib’s genealogical heritage is notable for its prominence in Sufism. His lineage is as follows: 1. Sheikh Shah Shoaib Firdausi Sheikhpurwi 2. Sheikh Jamaluddin Ahmed Yahya Maneri 3. Sheikh Israil Hashmi Maneri 4. Imam Muhammad Taj Faqih Hashmi This lineage highlights their significant role in the Sufi tradition, with ancestors known for their efforts in defeating tyrannical rulers and restoring justice. Scholarly Contributions In addition to his spiritual and communal work, Sheikh Shah Shoaib Firdausi made substantial contributions to Sufi scholarship. His Persian manuscript, ‘Manaqib-ul-Asfiya’, offers detailed accounts of Firdausi Sufi saints, their lives, and teachings. This influential work is preserved in the library of the Khanqah Balkhiyya Firdausiyya in Patna, serving as a critical resource for scholars and followers of the Firdausi Order. Conclusion Sheikh Shah Shoaib Firdausi’s impact on Sheikhpura district and the broader spiritual landscape of Bihar is profound and enduring. His role in establishing Sheikhpura, along with his contributions to Sufism and scholarship, continues to be a subject of study and reverence. The ongoing preservation and enhancement of his tomb and the study of his writings ensure that his legacy will remain a vital part of the region’s cultural and spiritual heritage. ------ Syed Amjad Hussain is a Bihar-based Author and research scholar of Sufism. He is affiliated with the Shyama Prasad Institute of Technology and Management, Kolkata. URL: https://www.newageislam.com/islamic-personalities/sheikh-shah-shoaib-firdausi-spiritual-foundation/d/132837 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Rumi's Words of Wisdom Are Eternally Relevant

By Sumit Paul, New Age Islam 1 August 2024 Dar Jân-É Tô Jân-Îst Be-Jû Ân Jân Râ, Dar Kûh-É Tô Kân-Îst Be-Jû Ân Kân Râ. Sufi-É Ravandeh Ghar Tavâni Mî-Jûy, Birûn Tû Majû, Ze Khûd Bejû Tô Ân-Râ (Within thy soul a soul doth dwell: Go, seek it well! Within thy mountain is mine: Get it for thine. The Sufi seek as he doth go, If thou canst so; Search not for him thy self apart, but search thy heart.) Jalaluddin Rumi, Rubai 45 (From the Files) ------ Sabat Khan's nice article on Rumi's legacy in the modern world underlines the great mystic's importance in these times when hatred has dethroned love and fanaticism has eclipsed sense, sanity and sensibility. He wrote, "Islam and other faiths have all come around so recently yet Love has no beginning or end. You can't call the unbeliever an infidel if he's been the latest victim of love" Humanity, at this juncture, is in need of all-encompassing love as preached and propounded by Jalaluddin Rumi. See what's happening across the world. Mankind is engaged in never-ending wars and conflicts. Humans are hating humans. Our religions and religious beliefs are wreaking havoc. None talks of universal love. If any sane person talks of love and universal brotherhood, he's branded as a heretic or an iconoclast. He's an outright anarchist. Even Rumi is called a heretic as he wrote, " If you can't act like a heretic/ You can't reach the truth in Islam" (Reynold A Nicholson, from 'Selected poems from 'Diwan-e-Shams Tabrizi'). It's said that only a mystic (roughly a Sufi in Islamic context), whichever faith s/he may belong to, understands the essence of a faith and Rumi was arguably the greatest mystic the world has ever come across. He put love on the highest pedestal and placed religion, holy books, rituals, customs, tenets and doctrines below it. He writes, "The man of God is not learned from the book. The man of God is beyond infidelity and religion, The man of God right and wrong are alike. The man of God has ridden away from Not-being, The man of God is gloriously attended." Rumi was an eternal seeker and he urged humans to seek because what you seek also seeks you. To quote Urdu poet Khaleel Muzaffar, "Meri Justajoo Mein Thi Jitni Shiddat / Milne Wale Ne Uss Se Kahin Zyada Dikhayee" (Whom I was searching for/ Was more agog to meet me than I was). Rumi expressed this in his inimitable style, " تشنگان گر آب جویند از جهان آب جوید هم به عالم تشنگان Teshngān Gar Āb Jooyand Az Jahān Āb Jooyad Ham Be Ālam Teshnegān (Thirsty- people- in the world are looking for water/ Water is also looking for the thirsty). The entire philosophy of Rumi can be summed up in one line: Seek and you'll succeed. Love and eventually you'll get it. Rumi wanted all of us to be seekers and not mere believers; lovers and not strangers or outsiders. Rumi's relevance is perennial and his influence on mankind is eternal. Someone rightly said, " The more we become violent and belligerent, the more we need Rumi's words of wisdom to stay calm and grounded. " ------- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/islamic-personalities/rumi-wisdom-eternally-relevant/d/132838 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Impact of Israel's Cross-Border Attacks on Radicalism and Terrorism

By Grace Mubashir, New Age Islam 1 August 2024 Israel's Cross-Border Attacks in Iran and Lebanon Have Significant Ramifications, Potentially Escalating Radicalism and Terrorism Globally. Often Framed as Defensive Measures, These Attacks Provoke Severe Reactions and Foster an Environment Conducive to Extremist Ideologies Main Points: 1. Israel's cross-border attacks can trigger radicalism and terrorism among global Muslim communities. 2. Compliance with international laws: Essential to mitigate adverse effects of conflicts and establish a just and peaceful resolution 3. Recognizing legitimate rights and grievances: Addressing Palestinians' right to self-determination while curbing extremist influences 4. Israel's cross-border attacks in Iran and Lebanon, while often justified as self-defence measures, have far-reaching implications that extend beyond immediate security concerns. These actions can trigger radicalism and terrorism among global Muslim communities, fuelled by perceived injustices and double standards in international responses ------ Introduction Israel's cross-border attacks in Iran and Lebanon have significant geopolitical ramifications, potentially escalating radicalism and terrorism among global Muslim communities. These actions, often in response to perceived threats from militant groups, can provoke severe repercussions, fostering an environment ripe for extremist ideologies and actions. This article explores the latest incidents, the broader implications of these actions, and the critical need for Israel to adhere to international laws and seek peaceful resolutions. Recent Incidents The conflict between Israel and Hamas, notably the horrific attacks by Hamas on October 7, 2023, which reignited tensions, has profound consequences. These events highlight the long-standing conflict's ability to ripple beyond regional borders, influencing global terrorist threats. For instance, the International Centre for Counter-Terrorism (ICCT) reports a significant increase in hostility against Israelis and Jews in various parts of Europe following these attacks, underscoring the potential for global repercussions. Killing of Ismail Haniyeh and Hezbollah leaders at Lebanon with global immunity might seethe emotions across the world. The Cycle of Violence and Radicalization The violent exchanges between Israel and militant groups like Hezbollah and Hamas exacerbate existing tensions, leading to a cycle of retaliation that fuels radicalisation. Israel's military responses, often viewed as disproportionate, can be perceived as collective punishment by affected communities. This perception is crucial as it can galvanise support for extremist groups among sympathisers worldwide, further entrenching radical ideologies. The ICCT emphasizes that the double standards perceived in the West's response to these conflicts, where Western nations often support Israel while overlooking its obligations under international humanitarian law, contribute to anger and resentment. This double standard undermines the international legal order and creates a breeding ground for terrorism. Implications for Global Terrorism The implications of Israel's cross-border attacks extend beyond immediate regional conflicts. Extremist groups like ISIS and Al-Qaeda have historically exploited such conflicts to rally support and recruit members. The ongoing conflict in Gaza, exacerbated by Israel's military actions, presents these groups with new opportunities to mobilize support and justify their ideologies. A notable consequence is the increased threat of terrorist attacks in the West. European countries have already seen a rise in anti-Semitic incidents and hate crimes linked to the conflict. The proliferation of hate speech and misinformation on social media further amplifies these tensions, potentially leading to violent incidents inspired by radical ideologies. The Role of International Law and Diplomacy Adhering to international laws and norms is critical in mitigating the adverse effects of these conflicts. The ICCT underscores the necessity for all parties to comply with international humanitarian law, regardless of the actions of groups like Hamas. Failure to do so not only exacerbates the conflict but also undermines global efforts to establish a just and peaceful resolution. Diplomatic efforts towards a truce and peaceful resolution are essential. The international community, particularly Western nations, must adopt a balanced approach that holds all parties accountable. This involves condemning violations of international law by both Israel and militant groups and supporting initiatives that promote dialogue and reconciliation. The Importance of a Balanced Approach A balanced approach is vital in addressing the root causes of radicalization and terrorism. This involves recognizing the legitimate rights and grievances of all parties involved. For instance, Palestinians' right to self-determination must be acknowledged, even as efforts are made to curb the influence of extremist groups within their territories. Moreover, addressing the socio-economic conditions that contribute to radicalization is crucial. Long-term solutions require investment in education, infrastructure, and economic development in conflict-affected regions. By improving living conditions and providing alternatives to violence, the appeal of extremist ideologies can be significantly reduced. Conclusion Israel's cross-border attacks in Iran and Lebanon, while often justified as self-defence measures, have far-reaching implications that extend beyond immediate security concerns. These actions can trigger radicalism and terrorism among global Muslim communities, fuelled by perceived injustices and double standards in international responses. To mitigate these risks, it is imperative for Israel and the international community to adhere to international laws, promote dialogue, and seek peaceful resolutions. A balanced approach that addresses the underlying causes of conflict and supports the legitimate rights of all parties is essential in fostering long-term stability and reducing the appeal of extremist ideologies. By understanding the interconnected nature of these conflicts and their global implications, policymakers can develop strategies that not only address immediate security threats but also contribute to lasting peace and security in the region and beyond. ----- A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. URL: https://www.newageislam.com/islam-terrorism-jihad/israel-cross-border-attacks-radicalism-terrorism/d/132839 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Hermeneutical Dance: How Readers and Tools Shape the Meaning of Religious Texts

By Adis Duderija, New Age Islam 1 August 2024 “the meaning of religious texts are heavily affected by the moral and ethical predispositions and commitments made by the readers of those texts, but they are also affected by the technical tools that people use to understand the text”, Abou El Fadl, The Great Theft 2005,203. In the modern world, the study and interpretation of religious texts has become an increasingly complex and fraught endeavour. As one of the leading scholars of progressive Muslim thought, Professor Khaled Abou El Fadl, eloquently observes, the meaning we derive from sacred scriptures is not solely a function of the texts themselves, but is heavily influenced by the moral, ethical, and philosophical leanings of the reader, as well as the technical tools and methods they employ in the interpretative process. This fundamental insight speaks to the inherently hermeneutical nature of engaging with religious literature. The act of reading and understanding a text is not a passive, objective process, but an active dance between the reader and the text, mediated by a host of cultural, historical, and cognitive factors. The reader approaches the text not as a blank slate, but as an individual shaped by their own lived experiences, ideological commitments, and epistemological frameworks. These subjective elements inevitably colour and constrain the range of possible meanings that can be extracted from the text. At the same time, the tools and methods used to study and interpret religious texts - from the linguistic and philological to the historical and literary-critical - also play a vital role in shaping textual meaning. The choice of translation, the application of certain exegetical techniques, the weight given to contextual factors - all of these technical decisions have a profound impact on the conclusions drawn from the text. As Abou El Fadl notes, the technical tools employed by the reader are not neutral or objective, but are themselves imbued with their own set of assumptions and biases. The interplay between the reader’s subjectivity and the technical tools of interpretation is perhaps most evident in the field of Qur’anic exegesis, where the stakes are particularly high. For many Muslims, the Quran is the literal word of God, and its proper understanding is a matter of profound spiritual and ethical importance. Yet the diversity of interpretations that have emerged over the centuries, often shaped by the social and political interests of the interpreter, underscores the hermeneutical complexity inherent in the process. Take, for example, the question of gender relations in the Quran. A reader approaching the text with a deeply patriarchal worldview may interpret certain verses as endorsing male authority and female subordination. Conversely, a reader committed to gender equality may emphasize the Quran’s repeated emphasis on the equal moral worth and spiritual status of men and women. Both readers may be operating in good faith, but their divergent moral commitments and interpretative frameworks lead them to quite different conclusions about the text’s meaning. Similarly, the choice of translation can have a significant impact on how a Quranic verse is understood. The seemingly innocuous decision to render a particular Arabic word as “men” or “people,” for instance, can subtly alter the perceived scope and applicability of the verse. And the deployment of certain exegetical techniques, such as privileging the “plain meaning” of the text or emphasizing historical context, can further shape the interpretative outcome. This is not to say that there is no objective truth to be found in religious texts, or that all interpretations are equally valid. The texts themselves, with their complex literary structures, historical contexts, and theological concepts, inevitably place certain limits on the range of plausible readings. A truly unhinged or wilfully distorted interpretation that flagrantly contradicts the core tenets of the tradition is rightly viewed as invalid by the scholarly community. But within the bounds of reasonable and responsible interpretation, the role of the reader’s subjectivity and the chosen tools of analysis cannot be ignored. Religious texts, like all forms of complex human communication, are inherently polysemous - capable of containing multiple, sometimes contradictory, layers of meaning. And it is the reader, armed with their own moral, ethical, and intellectual predispositions, as well as the technical apparatus of textual analysis, who ultimately determines which of these layers are emphasized and which are obscured. This hermeneutical dance between reader and text has profound implications, not just for the field of religious studies, but for the way in which individuals and communities engage with their sacred traditions. For if the meaning of religious texts is so heavily dependent on the subjective and technical factors brought to bear by the reader, then questions of authority, authenticity, and legitimacy in religious discourse become highly fraught. When rival interpretations of a text can be justified based on the differing moral commitments and exegetical methods of the interpreters, the very foundation of religious truth claims is called into question. Competing visions of piety, justice, and social order, all claiming scriptural warrant, can lead to bitter conflicts and the fragmentation of religious communities. And yet, this hermeneutical insight also offers a path towards greater humility, nuance, and pluralism in the realm of religious thought and practice. If we acknowledge that our understanding of sacred texts is inextricably linked to our own subjective lenses and technical tools, then we are compelled to approach these texts, and the traditions they underpin, with a greater openness to alternative perspectives. We must be willing to critically examine our own biases and methodological assumptions, and to engage in genuine dialogue with those whose readings differ from our own. In doing so, we may find that the apparent contradictions and tensions within religious traditions are not simply the result of interpretative error or wilful distortion but reflect the inherent complexity and multivocality of the texts themselves. And by embracing this complexity, we may discover new and enriching ways of engaging with our traditions - ways that honour both the objective truth-claims of the texts and the subjective lenses through which those truths are refracted. Ultimately, the hermeneutical dance between reader and text is a testament to the richness and depth of our religious heritage, and a reminder that the meaning of these texts is not static or predetermined, but an ongoing, dynamic process of engagement, interpretation, and re-interpretation. By embracing this dance, we may find that the true meaning of our sacred texts lies not in any single, definitive reading, but in the very act of wrestling with them, side by side, in a spirit of humility, curiosity, and mutual understanding. ------ Checkout Dr. Adis Duderija’s personal website at: https://dradisduderija.com/ ---- A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are ( co-edited)- Shame, Modesty, and Honora in Islam and Interfaith Engagement Beyond the Divide (Springer) URL: https://www.newageislam.com/spiritual-meditations/hermeneutical-dance-meaning-religious-texts/d/132840 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Quran, the Heart and Modern Science

By S. Arshad, New Age Islam 31 July 2024 The Quran Also Refers to The Heart as an Important Factor in Reasoning and Cognitive Abilities of Brain Main Points: 1. Modern science has found correlation between heart and brain health. 2. Heart attack leads to decline in cognitive abilities of brain. 3. Thickness in left ventricle leads to lower cognition levels over time. ------- In recent years, researchers in the universities of the US and the UK have conducted studies on the correlation between the health of brain and heart. These studies have shown that the health of the heart directly affects the functions of brain. If the health of the heart deteriorates, the health of brain is also affected. In 2021, researchers associated with the University of Sau Paulo and some universities of Britain studied the health of brain and heart of 29000 men and women and arrived at the conclusion that those with better heart health had better cognitive abilities. Similarly, in 2022, American researchers conducted a study on 30,000 persons and drew the conclusion that after a heart attack, cognitive abilities of the patient decline overtime. In the international stroke conference organised by the American Stroke Association in February 2022, the researchers presented the finding that preventing a heart attack helps prevent a decline in the cognitive abilities of the brain. According to a research paper published by Queen Mary University and Radcliffe Department of Medicine, University of Oxford in 2021, Dr Zahra Raisi Estabraghi says: "We already knew that patients with heart disease were more likely to have dementia and vice versa but we've now shown that these links between heart and brain health are also present in healthy people. We demonstrated for the first time in a very large group of healthy people that individuals with healthier heart structure and functions have better cognitive performances." All these scientific studies prove that the cognitive abilities of human beings do not depend on the health of brain alone but the heart also plays an important role in it. These scientific findings have given a new dimension to the understanding of the Quran. The Quran more often refers to the heart instead of the brain when it speaks of the reasoning and logical abilities and the cognitive abilities of human beings. The Quran speaks of the disease in the hearts and the sealing of the hearts of certain groups of people. It says that those with disease in the heart do not understand the truth or cannot arrive at the right opinion on spiritual or religious issues. The Quran says that those with stiffness in their heart do not realise the truth. Here are some of the verses of the Quran: "Allah has sealed their hearts and their hearing, and their sight is covered. They will suffer a tremendous punishment."(Baqarah:7) "There is sickness in their heart, and Allah only lets their sickness increase. They will suffer a painful punishment for their lies."(Baqarah: 10) "Those who have no knowledge say, 'If only Allah should speak to us or a sign would come to us'. The same was said by those who came before. Their hearts are all alike. We have made the signs clear for the people of sure faith."(Baqarah:118) "Then after him We sent other messengers to their own people and they came to them with clear proofs. But they would not believe in what they had rejected before. This is how we seal the hearts of the transgressors." (Yunus:74) "There are the ones whose hearts Allah has sealed and they only follow their desires."(Muhammad: 16) "Do they not then reflect on the Quran? Or are their locks upon their hearts."(Muhammad:24) "Have they not travelled throughout the land so their hearts may reason and their ears may listen? Indeed, it is not the eyes that are blind but it is the hearts in the chests that grow blind." (Al Hajj: 46) "This is how Allah seals the heart of those unwilling to know the truth." (Al Rum: 59) "No calamity befalls anyone except by Allah's will, and whoever has faith in Allah, He will rightly guide their hearts and Allah has perfect knowledge of all things." (At Taghabun:74) "They preferred to stay with those left behind and their hearts have been sealed, so they do not comprehend."(Tawbah: 87) "This how Allah seals the hearts of the disbelevers.':(Al Araf:101 In all the above quoted verses, God refers to the hearts of human beings as the centre of reasoning, logic and cognitive functions. Those with disease in their hearts do not arrive at the right decision or truth. God seals the hearts of those who ignore and reject the message delivered by the messengers. As a result, they do not realise the truth and wander around with vain ideas. All these verses also show that the cognitive abilities of man depends on the health of the heart. Those with disease in their heart do not have a true understanding of things. The disbelievers do not have the realisation of truth because their hearts are not healthy. The defects in their heart has affected their reasoning and logical thinking leading them to vain beliefs and ideas. Many people think that their heart is healthy but in fact their heart is sick. The Quran speaks of the sickness in the heart of certain groups. Modern research corroborates this. Betsy Mills, PhD writes in his article: "A study found that the presence of left ventricle heart thickening around age 30 was associated with worse global cognition 25 years later during middle age." (How does a healthy heart protect the Brain?) The Quran also speaks of stiffness or thickness in the heart which causes a faulty perception and understanding of life, death and the universe. Since their heart is not healthy, they do not grasp the essential teachings of their religious scriptures and have false beliefs and misleading ideas. Therefore, the Quran does not consider the heart merely an organ of the body performing physical functions of the body in a mechanical way but tells man that it plays an essential and pivotal role in reasoning, logical thinking and cognitive functions of the brain. Without a healthy and flawless heart, man cannot have a true understanding of truth and realities of life, death and the universe. Thus, modern science has corroborated the Quran's stand on the importance and significance of heart in the cognitive functions of the brain. ----- S. Arshad is a columnist with NewAgeIslam.com. URL: https://www.newageislam.com/islam-science/quran-heart-modern-science/d/132831 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Unsportsmanlike Behaviour

By Sumit Paul, New Age Islam 31 July 2024 A judo competitor representing Tajikistan refused to shake his Israeli opponent’s hand at the Paris Olympics and instead said “Allah u Akbar”. Nurali Emomali later dislocated his arm in a different fight, an incident Israel supporters described as “Karma”. Emomali, who won the match against Tohar Butbul, walked off the mat without making a respectful gesture to his Israeli opponent. Instead, he chose to say "Allah u Akbar" while holding up a prayer symbol, known as the "Finger of Tawheed." The symbol refers to the Islamic belief that "There is no god but Allah and Muhammad is His prophet." Sports have no place for such blatant religiosity. On July 20, 2021, the Session of the International Olympic Committee approved a change in the Olympic motto that recognises the unifying power of sport and the importance of solidarity. The change adds the word 'together' after an en dash to, "Faster, Higher, Stronger." The new Olympic motto now reads: " Faster, Higher, Stronger- Together." Solidarity fuels our mission to make the world a better place through sport. We can only go faster, we can only aim higher, we can only become stronger by standing together- in solidarity. On such a lofty and exalted platform, giving importance to religion, jingoism and fanaticism must be condemned in no uncertain terms. Why should you emblazon your faith on an international forum? Leave it back home. In 1971-72, when the World Eleven Vs Australia matches were being played in Australia under the stewardship of one and only Sir Garfield Sobers, World Eleven had players like Sunil Gavaskar, Intikhab Alam, Zaheer Abbas, Asif Masood, Farokh Engineer from India and Pakistan. At the same time, war between India and Pakistan also broke out on the Eastern Front of India for the liberation of Bangladesh. Yet, it made absolutely no impact on the bonhomie among the Indian and Pakistani cricketers. They would read the war-related news in the dailies and play together without any rancour. Bedi remained Intikhab's best friend till he breathed his last in 2023. Zaheer and Gavaskar are still great friends. When Zaheer was admitted to a hospital in London a couple of years ago, Gavaskar and a few other Indian cricketers went to see him despite India and Pakistan being at loggerheads with each other since 1947. Sports bring people together. It's the second greatest leveller after death. Alas, religion has sullied everything. In fact, growing religiosity and militant nationalism have worsened things, of late. ------- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/unsportsmanlike-behaviour/d/132830 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Balancing Traditional and Modern Education in Madrasas for a Comprehensive Understanding of Religion and the World

By Kaniz Fatma, New Age Islam 30 July 2024 Some Muslims Argue That Introducing Modern Education Could Dilute the Focus On Religious Teachings and Erode the Cultural Identity of Muslim Students. However, This Concern Is Unfounded as A Balanced Curriculum Can Coexist Harmoniously with Religious Instruction. Modern Subjects Like Science, Mathematics, Computer Studies, And International Languages Should Be Incorporated Alongside Traditional Religious Teachings Like the Qur'an, Hadith, And Islamic History. ------ Representative Photo from File ----- In today's rapidly evolving world, the role of education, especially within Madrasas, has become increasingly crucial. It is imperative for these to adapt and incorporate modern subjects such as science, mathematics, computer studies, and international languages alongside traditional religious teachings like the Qur'an, Hadith, and Islamic history. This holistic approach ensures that Muslims not only deepen their understanding of their faith but also acquire the essential knowledge needed to engage with the contemporary world effectively. By fostering a curriculum that blends religious education with scientific disciplines, Madrasas can cultivate critical thinking skills and equip individuals to navigate diverse perspectives in a society driven by a scientific mind-set. Madrasas play a pivotal role in shaping the educational landscape for Muslims, and in today's environment, there is a pressing need for these institutions to embrace a more comprehensive approach to education. By integrating modern subjects like science, mathematics, computer studies, and international languages into their curriculum alongside religious teachings, Madrasas can offer students a well-rounded education that prepares them for the complexities of the contemporary world. According to a study conducted by the Pew Research Centre, 74% of Muslims believe that there should be more integration of modern education in Islamic schools. This statistic underscores the growing recognition within the Muslim community of the importance of blending traditional religious teachings with contemporary knowledge. Moreover, incorporating subjects such as science and mathematics into Madrasa education can help bridge the gap between religious learning and scientific understanding. By studying scientific principles and mathematical concepts, students can develop critical thinking skills, analytical reasoning, and problem-solving abilities. This not only enhances their cognitive abilities but also equips them with the tools needed to engage with the scientific community and contribute meaningfully to society. Critics may argue that introducing modern education into Madrasas could dilute the focus on religious teachings and erode the cultural identity of Muslim students. However, this concern is unfounded as a balanced curriculum can coexist harmoniously with religious instruction. In fact, by offering a diverse range of subjects, Madrasas can empower students to navigate the complexities of the modern world while remaining rooted in their faith. As renowned scholar Tariq Ramadan aptly stated, “Education is the most powerful weapon which you can use to change the world.” By providing students with a holistic education that encompasses both religious and secular knowledge, Madrasas can cultivate individuals who are not only well-versed in their faith but also equipped to engage with a globalized society driven by scientific inquiry. The integration of modern education into Madrasas is essential in today's social and political climate. By offering a comprehensive curriculum that combines religious teachings with scientific disciplines, these institutions can empower Muslim students to navigate the complexities of the modern world with confidence and competence. It is imperative for Madrasas to adapt to the changing educational landscape and equip students with the necessary skills to thrive in a society that values both religious literacy and scientific knowledge. In conclusion, the imperative for Madrasas to incorporate modern education alongside traditional religious teachings is undeniable in today's dynamic social and political milieu. By offering a balanced curriculum that includes science, mathematics, computer studies, international studies, as well as Qur'anic studies, Hadith, and Islamic history, these institutions can provide Muslim students with a comprehensive education that equips them to navigate the complexities of the contemporary world. The integration of diverse subjects foster critical thinking skills, analytical reasoning, and a nuanced understanding of both faith and science. It is crucial for Madrasas to adapt to the evolving educational landscape and empower individuals to engage with a society that values religious literacy and scientific inquiry. Embracing this holistic approach will not only benefit Muslim students but also contribute to a more informed and enlightened global community. ….. Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://www.newageislam.com/islamic-society/traditional-modern-education-madrasas-religion-world/d/132823 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism