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Journal articles on the topic 'Azad Hind'
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Gupta, Vivek. "Arabic in Hindustan: Comparative Poetics in the Eighteenth Century and Azad Bilgrami’s The Coral Rosary." Journal of South Asian Intellectual History 4, no. 2 (December 9, 2022): 181–222. http://dx.doi.org/10.1163/25425552-12340034.
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Abstract This article examines the contributions of Ghulām ʿAlī “Āzād” Bilgrāmī (1704–1786) to our understanding of comparative poetics and Arabic in eighteenth-century Hindustan. It attends to Azad’s oeuvre through the lenses of translation, multilingualism, and literary science. Philological analysis reveals how Azad establishes analogues across these three literary languages that attest to the adaptive capacity of poetics. His sections on Hindi poetry in his Arabic work Subḥat al-marjān fī āthār Hindūstān (The Coral Rosary of Hindustan’s Traditions, 1763–64), and its later adaptation into Persian Ghizlān al-Hind (The Gazelles of India, 1764–65) anchor this study. The essay also establishes a Hindi inspiration for Azad’s Arabic poem Mir‘āt al-Jamāl (The Mirror of Beauty, 1773). By probing the intertextualities within and beyond Azad’s corpus, this study demonstrates how Arabic literary production in Hindustan benefits from a comparative method that accounts for a multilingual milieu. It thus considers the contributions of precolonial Hindi and Persian literatures to a reading of Arabic in Hindustan.
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Sharda, Ratan. "Struggle Against the Empire: Other Organisations and Cultural Nationalism." Indian Historical Review 49, no. 1_suppl (June 2022): S120—S138. http://dx.doi.org/10.1177/03769836221112700.
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Dr B. R. Ambedkar noted that any freedom struggle or political change needs a base of cultural renaissance, reforms—both social and religious. Our retaliation against colonialists began from the very moment they tried to colonise India. Beginning with the Battle of Colachel that took place in 1741, there were uprisings from tribes in North East, Bengal and central India. Kuka Sikhs were the first to promote swadeshi, with the insistence on wearing hand woven clothes. This freedom struggle had many streams—earlier battles all over Bharat, revolutionary actions, organised arm struggle like Azad Hind Fauj (INA) and many streams of political thought that worked under the larger umbrella of the Indian National Congress while some worked independently. We had Home Rule League, Hindu Mahasabha, Swaraj Party and Congress Socialist Party (CSP). It was a long drawn struggle that was built on dharmic renaissance and cultural nationalism sparked by Swami Dayanand Saraswati. After working with revolutionaries and Congress party and studying history, Dr K. B. Hedgewar identified the problem of Bharat as a fractious Hindu society and the collective amnesia inculcated by the British. He decided to create a non-political organisation by first preparing battle-worthy citizens and founded the RSS. Contrary to critics’ claims, RSS too contributed to freedom struggle. Most important was its role on the eve of Independence in protecting Hindu-Sikh brethren from mindless violence and rehabilitating them when the leaders were busy celebrating the country’s independence on 15 August in 1947.
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Roy, Kaushik. "Axis Satellite Armies of World War II: A Case Study of the Azad Hind Fauj, 1942–45." Indian Historical Review 35, no. 1 (January 2008): 144–72. http://dx.doi.org/10.1177/037698360803500107.
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Roy, Purabi. "Indian National Army: Netaji’s Secret Service." Indian Historical Review 49, no. 1_suppl (June 2022): S168—S192. http://dx.doi.org/10.1177/03769836221115896.
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Netaji’s Secret Service ‘Indian National Army’ essentially revolutionary organisation. It is well known the leftist played a crucial role in Subhas Bose getting elected as the President of the Tripuri Congress. In 1939 found the Left Consolidation Committee (LCC), but the tenuous coalition of the leftists in the Committee soon broke but CPI remained with Bose. However, after the Second World War broke out, Bose decided to leave India. The Communists helped Subhas in his escape; the main operator was Achhar Singh Chhina, who was best known by the Soviets as Larkin, Akbar Mia of Forward Bloc and Ajoy Ghosh of CPI. Bose’s after the escape to contact the Soviet leaders for enlisting them as India’s ally, was also helped by the communists. In the War theatre, Subhas Bose Was in favour of Link. Before his departure, All India Revolutionary Committee code-named ‘MARY’ in Delhi communicated with Kabul link station codenamed ‘OlIVER’ and with German link codenamed ‘TOM’. T. Holt Writes ‘channel “SILVER” was one of the great deception double agent channels of the war, real name Bhagat Ram Talwar’. 1 ‘SILVER’ the game Master, one of the closest person of Bose, was a communist, a Master of disguise, Knowledgeable about the various revolutionaries Movements in India. Silver kept the soviet posted on his work as the Link between the Axis legation in Kabul and Bose sympathisers in India. Silver’s intelligence system as a high-grade source. But Silver remained a Communist first and foremost, and whenever he entered Afghanistan, practical control passed to the Soviets. Eventually Bose could make his way to Rangoon where a new arrangement was made by the Axis. Subhas codenamed ‘RHINO’ sponsored by the Japanese and codename ‘ELEPHANT’ sponsored by the Germans to remain in touch with ‘MARY’ in Delhi. Netaji set up a pro-Axis Provisional Government of Free India in Andaman and Nicobar Islands. PG operated successfully military deception plans with military intelligent tactics. Netaji began to broadcast anti-British Propaganda as the Voice of Azad Hind. He made it clear that neither his armed forces nor his Azad Hind Radio Service could be used for anti-Soviet purposes. Unfortunately, the strategic deception role of Netaji remained secret for decades.
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Toipah, Toipah. "TAFSIR AL-QUR’AN ATAS PROBLEMATIKA LINTAS AGAMA: KAJIAN ATAS TAFSIR TARJUMAN AL-QUR’AN KARYA MAWLANA ABUL KALAM AZAD." QOF 1, no. 1 (June 15, 2017): 65–77. http://dx.doi.org/10.30762/qof.v1i1.930.
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This article discusses the book of tafsir, Tarjuman al-Qur'an, by Mawlana Abul Kalam Azad (W. 1958 AD). Azad is one of the commentator (of the Qur’an) and politicians who were born in the minority in India, where India is a predominantly Hindu country. In this case, Azad wants Islam and Hinduism to co-exist. Azad thought is considered controversial because the Islamic reformers in India, we can call Sayyid Ahmad Khan who crave a separate country that became a home for Muslims. Azad has an offer of interpretation that is different from other commentators of his time related to the unity of religions. From here the authors formulate some problems. First, how is the anatomy of the Tarjuman al-Qur'an and what the methodology used by Azad in his interpretation ?. Secondly, what does Azad offer to the multicultural problems of religion ?. To answer that question, the writer uses approach of comparative study between book of interpretation. The method used in writing this article is descriptive-comparative. In his interpretation, Azad is not only interpreting a single conviction, but rather a variety of beliefs, such as the concept of al-din and illah. He interprets the Qur'an by emphasizing the unity of religion that he thinks. The interpretation is of course based on the context that colored him at the time of compilation of the interpretation.
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Dr. Misbah Umar and Fozia Umar. "The Ideals of Islam in Maulana Abul Kalam Azad’s Thoughts and Political Practices: An Appraisal." Al Basirah 10, no. 01 (June 30, 2021): 63–77. http://dx.doi.org/10.52015/albasirah.v10i01.65.
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The article attempts to explore and describe the ideals of Islam as perceived and practised by Maulana Abul Kalam Azad (1888-1958) at various stages of his life. Starting from religious conservatism received from his family, Maulana Azad moved towards rationalism at first and then to Pan-Islamism before finally committing to humanism. In this process of intellectual progression, his perception of Islam and its ideals changed as his social and political interactions changed over time. These changing contours of Maulana Azad‟s thoughts found manifestation in the political practices he carried out from various platforms. Islam served as a great source of legitimation in his political practices. Inspiration for Islamic revivalism drew him into political activities aimed at serving the Muslim cause and fighting British imperialism. Maulana Azad‟s sentiments and aspirations for Islam and Muslims echoed loudly during the Khilafat Movement which brought him closer to communal harmony and also resulted in his lasting association with the Indian National Congress. Whatever the platform he utilised, for Maulana Azad Muslim uplift remained a constant and prime concern in politics which he, ultimately, came to believe could be achieved by Hindu-Muslim unity as a single force against the British colonial power.
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Ali, Md Yousuf, and Osman Bakar. "ABUL KALAM AZAD’S IDEA OF RELIGIOUS PLURALISM FOR AN INCLUSIVE INDIAN NATIONALISM: A CIVILIZATIONAL REVISIT." Al-Shajarah: Journal of the International Institute of Islamic Thought and Civilization (ISTAC) 28, no. 2 (December 30, 2023): 343–65. http://dx.doi.org/10.31436/shajarah.v28i2.1720.
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Abul Kalam Azad (1888-1958), the first Minister of Education in independent India, was a towering figure in the modern subcontinent. A freedom fighter against British colonial rule following the steps of Syed Ahmad Khan (1817-1898), an Islamic thinker, and a champion of Hindu-Muslim unity, Azad was an intellectual-activist advocating an inclusive Indian nationalism. This article focuses on Azad’s idea of religious pluralism based on the doctrine of unity of religions (wahdat al-adyan) and how he related it to his vision of an inclusive Indian nationalism. It discusses the main ideas embodied in this vision, especially the interrelated ideas of national unity and integrity, communal solidarity and harmony, cultural cohesion, and the need for a comprehensive education system that would serve national unity and the well-being of all Indians. Azad’s idea of unity of religions is articulated in his well-known exegetical work The Tarjuman al-Qur’an, especially in his commentary on the “Opening Chapter” (Surah al-Fatihah) of the Qur’an. This article also shows that Azad emphasized on common religious and cultural values as a means of embracing others for partnership in a national unity movement.
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Saba, Noor Us, Sohail Nawaz, and Adnan Anwar. "A Case Study of Radha Krishna Temple Muzaffarabad: Art and Architecture." Global Social Sciences Review VIII, no. I (March 30, 2023): 454–64. http://dx.doi.org/10.31703/gssr.2023(viii-i).42.
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The capital of Azad Jammu and Kashmir is Muzaffarabad, a city that has had a significant historical impact that continues now. Its rich cultural past reflects its unique heritage and historical influences because it is the capital of Azad Jammu Kashmir and is located on historic traveller routes.The district is home to many historical sites that provide proof of its prior civilizational history. Any civilization's living monuments and architectural remains represent the legacy and historic importance of the area. The buildings and construction techniques are passed down through the architectural monuments and ruins, but they also transmit the practices, traditions, and religious beliefs of the different cultures. With the current study, two important aspects of the Hindu legacy that exists in the city's core are covered in depth. The architectural components come first, followed by the interior paintings and frescoes painted inside the temple.
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Fatima, Noor, and Ding Yang. "An updated catalogue of true flies (Insecta: Diptera) from northern Pakistan." Journal of Threatened Taxa 14, no. 12 (December 26, 2022): 22232–59. http://dx.doi.org/10.11609/jott.7841.14.12.22232-22259.
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We present the first comprehensive catalogue of true flies from the northernmost territories of Pakistan, including Azad Jammu & Kashmir and Gilgit-Baltistan. In the current inventory, 64 genera and 153 species in 16 families are being documented. The total number of known species has been updated based on the availability of taxonomic literatures from Pakistan. In 2007, Insect Fauna of Azad Jammu & Kashmir was updated and it lists only 16 known species in order Diptera where as there is no such documented information so far available on the dipterous fauna of Gilgit-Baltistan. However, during the last few decades, relatively a few studies have been conducted on some major group of flies, i.e., Syrphidae, Sepsidae, Calliphoridae, and Tephritidae from Azad Kashmir and Gilgit-Baltistan. Among these, Syrphidae represents 53 species which is the highest number of species recorded, followed by Sepsidae and Calliphoridae with 20 and 18 species, respectively. The present diversity does not reflect the true species account in the northern areas; the important biogeographic area that exhibits a very heterogeneous fauna, not only because of the high mountains with valleys (the Hindu Kush and Karakoram ranges of the Western Himalayas) but also the junction points of the world’s two largest zoogeographical regions (the Oriental and Palaearctic). Some common families, i.e., Stratiomyidae, Asilidae, Bombyliidae, Muscidae, Conopidae, Pipinculidae, Tachinidae, and some other families which are common in high mountainous regions of northern Pakistan still need to be explored in the future studies. The complete locality data for each valid species are presented as the baseline for future studies from northern areas of Pakistan, i.e., Azad Jammu & Kashmir and Gilgit-Baltistan.
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Borkent, Art. "The Lower Cretaceous male ofLebanoculicoides daheri– belonging to the earliest lineage of biting midges (Diptera: Ceratopogonidae)." Canadian Entomologist 151, no. 3 (March 14, 2019): 278–90. http://dx.doi.org/10.4039/tce.2019.4.
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AbstractRe-examination of the male biting midge ofLebanoculicoides daheriChoufani, Azar, and Nel (Diptera: Ceratopogonidae), in 127 million-year-old Lebanese amber, revealed further features and details of morphological, phylogenetic, and bionomic importance. The phylogenetic position of the fossil genusLebanoculicoidesSzadziewski as the sister group of all remaining extant and extinct Ceratopogonidae is confirmed. A revised key to all four known species of this genus is provided. A permanently erect antennal plume is hypothesised as an additional synapomorphy ofAustroconopsWirth and Lee and two Cretaceous fossil genera,MinyoheleaBorkent andArchiaustroconopsSzadziewski. The presence of a hind tibial comb and more distal row of spines is considered a synapomorphy of all Culicomorpha other than Chironomidae, with some secondary losses within this group.
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Dupret, Baudouin. "Azam Hina. — Sexual Violation in Islamic Law : Substance, Evidence, and Procedure." Cahiers d'études africaines LXI, no. 242 (June 15, 2021): 477–80. http://dx.doi.org/10.4000/etudesafricaines.34564.
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Rezavi, Syed Ali Nadeem. "Representations of the Mughals in Present-Day India: From K. Asif’s Akbar to the Babur of Nikkhil Advani." Studies in People's History 9, no. 2 (October 13, 2022): 241–54. http://dx.doi.org/10.1177/23484489221120100.
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The Hindi film industry (Bollywood) has been fascinated since practically its beginnings with revisiting history and rewriting it. Over the years, we have had several historical period films, and of them a number have been on Mughal emperors and princesses. This article tries to review the content of some of the celebrated movies based on the Great Mughals, produced after independence: starting with Mughal-e-Azam of K. Asif to Jodhaa Akbar of Ashutosh Gowariker and a recently shot historical serial. The basic argument of the article is that compared to Western endeavours, or even other Asian film-makers, the products of the Hindi film industry, or even the OTT platforms, have somehow failed in conforming to established historical facts while constructing their romances. The article examines how the films often depart from reality to reconstruct a mythical past. The recent tendency towards communalisation, however, is not here studied.
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Ernst, Carl W. "Reconfiguring South Asian Islam: From the 18th to the 19th Century." Comparative Islamic Studies 5, no. 2 (November 3, 2011): 247–72. http://dx.doi.org/10.1558/cis.v5i2.247.
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Distinctive shifts in the character of South Asian Islamic culture took place between eighteenth and nineteenth centuries. This article tracks these changes through two notable examples, Ghulam ‘Ali Azad Bilgrami (d. 1786) and Hajji Imdad Allah Muhajir Makki (d. 1899). Analysis of writings by and about these two figures demonstrates shifting models of what it meant to be a South Asian Muslim intellectual. The confident cosmopolitanism of Bilgrami, on the cusp of the British colonial conquest, yields to a much more defensive posture in Hajji Imdad Allah, who was indeed engaged in resistance against the ultimately victorious British rule. Loss of traditional Muslim patronage coincided with the decline of philosophical traditions and interest in Hindu culture, along with the rise of the scriptural reformism typified by the Deoband school, which addressed a broader Muslim public. The relatively short time during which these changes occurred emphasizes the significant cultural gap between the pre- and post-colonial periods of South Asian Islam.
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Holmes Katz, Marion. "Review of Hina AZAM, Sexual Violation in Islamic Law: Substance, Evidence, and Procedure." Journal of the International Qur’anic Studies Association 3, s1 (November 30, 2018): 30–36. http://dx.doi.org/10.1515/jiqsa-2018-04s104.
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Gara, I. Wayan. "SEBUAH DESKRIPSI WACANA PUJA SARASWATI SEBAGAI REPRESENTASI KOMUNIKASI UMAT HINDU." Jurnal Widya Sastra Pendidikan Agama Hindu 4, no. 1 (August 31, 2021): 71–87. http://dx.doi.org/10.36663/wspah.v4i1.243.
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Penelitian ini bertujuan untuk mengungkapkan dan memberikan sebuah deskripsi tentang hari suci puja Saraswati di pura kampus STKIP Agama HinduSingaraja dan puja Saraswati sebagai representasi komunikasi umat Hindu, Civitas Akademika STKIP Agama Hindu Singaraja. Dalam pembahasan masalah penelitiannya digunakan teori eklektik, yang meliputi: teori azas religi, teori interaksionisme – simbolik; teori komunikasi kontekstual (personal, kelompok, dan organisasi) dalam kerangka model komunikasi (linear, interaksional, dan transaksional). Demikian pula digunakan pendekatan natural dan observasi - partisipatif dengan metode pengumpulan data melalui wawancara dan penelusuran dokumen dengan teknik rekam, pencatatan, danfotografi. Analisis data dilakukan dengan metode reduksi data, penyajian data,, simpulan dan verifikasi hasil penelitian.Hari suci puja Saraswati, turunnya dewi ilmu pengetahuan dan teknologi (iptek) dirayakan oleh Civitas Akademika STKIP Agama Hindu Singaraja di pura kampus setempat dalam setiap enam bulan (210 hari) sekali pada hari Saniscara Umanis Watugunung, yang pada tahun ini jatuh pada tanggal 30 Januari 2021. Rangkaian perayaan hari suci Saraswati yang jatuh pada wuku Watugunung berkaitan dengan rangkaian perayaan hari suci Pagerwesi yang jatuh pada wuku Sinta. HaL itu, ada pertaliannya dengan cerita (mitologi) Sang Watugunung yang gugur dalam perangtanding melawan dewa Wisnu. Puja Saraswati sebagai sebuah wacana (berbingkai) ritual dewa yadnya - naimitika upasana, representasi komunikasi Umat Hindu, Civitas Akademika STKIP Agama Hindu Singaraja. Hal tersebut ditandai dengan terjadinya tindakan komunikasi para partisipan, komunikator dan komunikan, antara lain: Pimpinan Lembaga berkoordinasi, bekerjasama, dan berkomunikasi dengan Jero Mangku, Manggala Pangenter Sembahyang, dan sebagainya untuk mengantarkan persembahan dan persembahyangan bersama pamedek umat sedharma agar memperoleh anugerah iptek, keselamatan, dan kebahagiaan dengan penuh rasa yakin serta bersyukur kepada Tuhan / Sang Hyang Widhi dengan berbagai manifestasiNya, terutama ista dewata,Sang Hyang Aji Saraswati.
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Grey, Lexie. "Reviewer Acknowledgements for Cancer and Clinical Oncology, Vol. 8, No. 1." Cancer and Clinical Oncology 8, no. 1 (June 28, 2019): 43. http://dx.doi.org/10.5539/cco.v8n1p43.
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Cancer and Clinical Oncology wishes to acknowledge the following individuals for their assistance with peer review of manuscripts for this issue. Their help and contributions in maintaining the quality of the journal is greatly appreciated.
Cancer and Clinical Oncology is recruiting reviewers for the journal. If you are interested in becoming a reviewer, we welcome you to join us. Please find the application form and details at http://www.ccsenet.org/reviewer and e-mail the completed application form to cco@ccsenet.org.
Reviewers for Volume 8, Number 1
Aditya R Bele, University of Florida, USA
Anand Kumar, Banaras Hindu University, India
Behjatolah Monzavi-Karbassi, University of Arkansas for Medical Sciences, USA
Hua Wang, Memorial Sloan Kettering Cancer Center, China
Julita Kulbacka, Wroclaw Medical University, Poland
Kartik Anand, Houston Methodist Cancer Center, USA
Maral Mazloumi Tabrizi, Islamic Azad University, Iran
Premila Leiphrakpam, University of Nebraska Medical Center, USA
Vignesh Viswanathan, Stanford University, USA
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Cakranegara, Joshua Jolly Sucanta. "TOLERANSI KEHIDUPAN UMAT BERAGAMA DI BALI DALAM PERAYAAN HARI RAYA NYEPI PADA AWAL ABAD XXI." Widyadewata 5, no. 1 (December 6, 2022): 27–39. http://dx.doi.org/10.47655/widyadewata.v5i1.57.
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Satu hari raya besar yang menjadi keunikan tersendiri di Bali adalah hari raya Nyepi untuk merayakan pergantian tahun Saka oleh umat Hindu. Konsekuensinya adalah penghentian seluruh aktivitas masyarakat, baik umat Hindu maupun umat beragama lain di Bali. Oleh sebab itu, sebuah bentuk pengertian bersama (toleransi) dibutuhkan agar kehidupan umat beragama di Bali tetap berlangsung harmonis. Dengan latar belakang tersebut, artikel ini bertujuan memaparkan bentuk-bentuk toleransi atas kehidupan umat beragama di Bali dalam perayaan hari raya Nyepi pada awal abad ke-21. Metode penelitian ini adalah metode penelitian sejarah dengan menggunakan sumber primer berupa surat kabar sezaman dan surat keputusan atau publikasi resmi pemerintah serta sumber sekunder berupa literatur terkait. Hasil penelitian menunjukkan bahwa sepanjang periode ini, beberapa kali hari raya Nyepi bertepatan dengan hari Jumat sebagai hari beribadah umat Islam atau hari Minggu sebagai hari beribadah umat Kristiani sehingga membutuhkan bentuk toleransi. Bentuk toleransi yang dicapai adalah tidak digunakannya pengeras suara pada saat azan dan salat Jumat bagi umat Islam dan memindahkan waktu peribadatan ke hari Sabtu bagi umat Kristiani. Meski tidak jarang hal ini menimbulkan konflik, momentum tersebut dapat menjadi sarana merekatkan hubungan antarumat beragama di Bali.
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Deka, Dipanjali. "READING RESEMBLANCES AND FLUIDITY BETWEEN THE ZIKIR SONGS OF AZAN FAKIR AND OTHER SONG GENRES IN ASSAM." ShodhKosh: Journal of Visual and Performing Arts 3, no. 2 (August 10, 2022): 152–59. http://dx.doi.org/10.29121/shodhkosh.v3.i2.2022.155.
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Zikir songs of Assam are the Assamese Islamic devotional songs composed by the Sufi figure Shah Miran, alias, Azan Peer Fakir, who came to Assam from Baghdad in 17th century. Assamese scholars categorize zikir under the folk Bhakti or Sufi genre. According to Syed Abdul Malik, a pioneer writer on the subject, the word zikir is said to have been derived from the Arabic term ziqr, which means to remember, listen to and to mention the name of Allah. Interestingly, the concept of remembrance of the Divine, like in zikir, also resonates with the Neo-Vaisnavite Bhakti philosophy of Sankardeva and Madhavdeva of 15th century Assam. There exist philosophical and lyrical resemblances not only between zikir and borgeet (Vaishnavite prayer songs), but also between zikir songs and lokageet, and dehbichar geet. Musically, there are resemblances of rhythmic patterns and melodic phrases, which reflect a fluid exchange amongst zikir and other folk genres.This essay is a musicological exploration and lyrical study of some examples showing these philosophical resonances and musical fluidities. In doing so, the article highlights the synthesis of the merging of the Hindu and Islamic philosophies, lyrical and musical aesthetics, in and through the songs of zikir by Azan Fakir.
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Gupta, V., S. Tripathi, V. Tilak, and B. D. Bhatia. "A study of clinico-haematological profiles of pancytopenia in children." Tropical Doctor 38, no. 4 (October 2008): 241–43. http://dx.doi.org/10.1258/td.2008.070422.
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We report on the clinico-haematological profile of pancytopenia in children from the Departments of Pediatrics and Pathology, Institute of Medical Sciences, Banaras Hindu University, India, over a period of 30 months. Pancytopenia was defined as: haemoglobin <10 g/dL, absolute neutrophil count 1.5 × 109/L and platelet count <100 × 109/L. A detailed history, clinical examination and haematological parameters were recorded. Bone marrow aspiration and trephine biopsy were carried out in all cases. One hundred and five cases aged 1.5–18 years, with a mean age of 8.6 years, were included in the study. Aplastic anaemia was the most common cause of pancytopenia (43%) followed by acute leukaemia (25%). Infections were the third most common cause of pancytopenia of which kala azar was the most common. Megaloblastic anaemia was seen in 6.7%.
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Dunn, Shannon. "GENDER, VIOLENCE, AND SOCIAL JUSTICE IN ISLAM: MUSLIM FEMINIST SCHOLARS IN THE PUBLIC EYE." Journal of Law and Religion 31, no. 3 (November 2016): 293–305. http://dx.doi.org/10.1017/jlr.2016.34.
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Three recent books focused on law, gender, and Islam not only make important individual contributions to the field of law and religion, but together, in their attention to issues of gender, sex, violence, and law, signal an important development in both this field and the field of Islamic studies. This state of the field essay examines Kecia Ali's revised and expanded edition ofSexual Ethics and Islam, Ayesha Chaudhry'sDomestic Violence and the Islamic Tradition, and Hina Azam'sSexual Violation in Islamic Law. Individually and collectively, these works shed light on the way that societies use gender as a fundamental tool of social organization and hierarchy. While Ali, Chaudhry, and Azam focus mainly on the classical Sunni Islamic tradition, their insight has wider methodological import for the study of law and religion. Further, they illuminate the intellectual diversity within the Islamic tradition, both in the past and in the present. In doing so, they draw attention to the process of how the intellectual tradition is retrieved and appropriated in contemporary contexts. Finally, their work is historical and descriptive as well as normative: this kind of scholarship challenges the distinction in the study of religion between these two categories. Ali, Chaudhry, and Azam each places her observations and arguments about classical Sunni Islamic texts and traditions in productive conversation with ethical and legal questions that Muslims face today.
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Reddy, B. Rajasekhar, Anil K. Singh, A. K. Pal, and G. Eswara Reddy. "Combining Ability Studies on Yield and Yield Related Traits in Tomato (Solanum lycopersicum L.)." International Journal of Plant & Soil Science 35, no. 19 (August 22, 2023): 537–45. http://dx.doi.org/10.9734/ijpss/2023/v35i193580.
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Aim: The present study was conducted to generate information regarding the general combining ability (GCA), specific combining ability (SCA), genetic parameters and GCA and SCA variances in tomato.
Study Design: The parents and F1s were laid out in Randomized block design with 3 replications.
Place and Duration of Study: The present study was conducted at research farm of Banaras Hindu University, Varanasi. Crosses were generated in Line x Tester design and resultant F1, F2 and parents were evaluated.
Methodology: After genetic diversity evaluation, ten genotypes were selected and used as females which were crossed with three other selected genotypes used as males in Line × Tester mating design followed by evaluation of their F1 hybrids along with parents.
Results: The study concluded that Pant T-3 was a good general combiner for plant height, days to 50% flowering and days to first fruit set, Kashi Amrit was a good general combiner for number of primay branches/plant, CO-3 was a good general combiner for number of flower clusters/plant, number of flowers/cluster and number of fruits/plant, H-86 was a good general combiner for number of fruits/cluster, Fla 7171 was a good general combiner for fruit length, fruit width and fruit weight. Based on sca effects best specific combiner for plant height and fruit yield was Punjab Upma × Azad T-5. The ratio of σ2gca/σ2sca is less than unity for all characters except fruit shape index which also indicated the preponderance of non additive genetic variance. High heritability (>60%) combined with high genetic advance (>20%) was observed for fruit yield, number of primary branches/plant, plant height, number of flower clusters/plant, number of flowers/cluster, fruit weight, number of fruits/cluster, number of fruits/plant. These traits can be improved by simple selection in tomato breeding programme.
Conclusion: From the study it was concluded that best general combiners for various yield and yield related traits were Pant T-3, Kashi Amrit, CO-3, H-86 and Fla 7171. Based on sca best specific combiner for plant height and fruit yield was Punjab Upma × Azad T-5.
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Quraishi, Haider Ali, Naquibul Islam, Arsheed Iqbal, Shabir Ahmad Bhat, Jameel Ahmed, Syed Sabahat Ashraf, and Qamar Alam Khan. "Therapeutical and medicinal properties of Neem (Azadirachta indica) in context of Unani system of medicine: a review study." Journal of Drug Delivery and Therapeutics 8, no. 6-s (December 15, 2018): 394–99. http://dx.doi.org/10.22270/jddt.v8i6-s.2141.
Full textAbstract:
Neem is very important medicinal plant which is used to treat different diseases in Unani System of Medicine as well as traditional system of medicine (Ayurveda, Homeopathic Chines and European “Materia Medica”). The use of traditional medicine and medicinal plants in most developing countries, as a normative basis for the maintenance of good health, has been widely observed. In the last century, approximately 130 pharmaceutical products have been discovered based on the information obtained from the traditional scientist and physician. The importance of the neem tree has been recognized by the US National Academy of Sciences, which publish a report in 1992 entiteled ‘Neem- a tree for solving global problems’. The scientific name of neem, Azadirachta indica, is derived from the Persian, Azad means “Free” dirakht means “tree” I-Hindi means “of Indian Origin” .Hence it literally means “the free tree of India”. The Chemical principles from natural sources have become much simpler and have contributed significantly to the development of new drugs from medicinal plants and because of these facts the domain market for plant derived chemicals, pharmaceuticals, fragrances, flavor’s, and color ingredients, alone exceeds several billion dollars per year. The present review highlights a Unani medicine literature as well as scientific on taxonomical, botanical, and pharmacological discussion on Neem.
Keywords: Neem, Azadirachta indica, Unani Medicine, Nim.
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Anchassi, Omar. "Status Distinctions and Sartorial Difference: Slavery, Sexual Ethics, and the Social Logic of Veiling in Islamic Law." Islamic Law and Society 28, no. 3 (April 20, 2021): 125–55. http://dx.doi.org/10.1163/15685195-bja10008.
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Abstract This article explores how jurists articulated the distinction between free and enslaved Muslim women through sartorial norms in the formative and early post-formative periods of Islamic law. Drawing on works of fiqh (positive law), tafsīr (Qurʾān commentary) and ḥadīth (Prophetic and non-Prophetic reports), I posit that this distinction attests to the tensions between “proprietary” and “theocentric” sexual ethics, as noted by Hina Azam. Specifically, I track the variant transmissions of a widely-cited report featuring the Caliph ʿUmar (r. 13–23/634–44), and trace how jurists responded to the free-slave binary in their discussion of “modesty zones” (ʿawrāt) and veiling practices. Based on a detailed examination of fiqh sources to the early fifth Islamic century (with some attention to subsequent material), I argue that Islamic modesty norms are best understood in light of the proprietary/theocentric binary, and that the divergence between juristic expectations of free and enslaved women increased in the post-formative period.
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Athaillah, Muhammad Atho. "STUDI KONTEKSTUALISASI HADIS PERSATUAN UMAT BERAGAMA DI INDONESIA." As-Syifa: Journal of Islamic Studies and History 2, no. 2 (July 7, 2023): 172–93. http://dx.doi.org/10.35132/assyifa.v2i1.276.
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Negara Indonesia adalah termasuk negara yang besar yang mana di dalamnya terdapat berbagai macam etnis dan agama (Islam, kristen, hindu, dll), dan berbagai keyakinan yang berada di dalam masyarakat, oleh sebab itu sikap toleransi dalam beragama merupakan hal yang sangat penting untuk terciptanya persatuan, dan hadits persatuan ini menjelaskan bahwa persatuan itu adalah rahmat, sedangkan perpecahan adalah azab yang sebaiknya tidak ada dalam suatu negara, dan di Indonesia sendiri konflik antar agama itu ada sebagaimana yang terjadi di kabupaten Aceh Singkil, akan tetapi juga ada daerah yang menerapkan sikap toleransi dengan baik seperti di desa balun. Penulis di sini menyajikan beberapa hadis yang berhubungan dengan persatuan dan juga dijelaskan bahwa persatuan adakalanya di dalam internal ummat beragama, adakalanya antar ummat beragama, dan adakalanya antara ummat beragama dengan pemerintah, peneliti disini akan memaparkan bagaimana persatuan itu terwujud. Di sini pemateri menggunakan metode deskriptif analisis, persatuan harus tetap terjaga, di lestarikan jangan sampai mau di adu domba dengan negara lain.
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Leslie, Stuart W. "New Universities for a New Nation: American Architects Redesign Higher Education for a Modern Pakistan." International Journal of Islamic Architecture 12, no. 2 (July 1, 2023): 309–37. http://dx.doi.org/10.1386/ijia_00115_1.
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Indian Partition in 1947 left Pakistan without an educational infrastructure sufficient to transform itself into a modern nation. Pakistan inherited several universities from the British Raj that had been intended to train civil servants for a colonial territory, not leaders for an independent country. The predominantly Hindu faculty subsequently left for India. Seeking to build new universities on the American model, Pakistan turned to a number of prominent United States-based architects who, in collaboration with their Pakistani colleagues and with funding from US foreign aid programmes and international agencies, designed new universities for science, technology, and medicine. The University of Islamabad (later Quaid-i-Azam University), the East Pakistan Agricultural University (later Bangladesh Agricultural University), five polytechnics in East Pakistan, and the Aga Khan Hospital and Medical College in Karachi were all planned in the 1960s and early 1970s and completed by the 1980s. Each architect sought to design universities appropriate for a post-Partition and post-colonial state that would be at once Muslim and modern in their curricula and in their architectural designs. However, the universities could not heal the rupture that created them, and in some ways contributed to furthering it.
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Pal, Ratan Kumar, A. K. Pal, Rajkumar Chaurasiya, Moomal Bharadwaj, and Ankur Sharma. "Effect of Micronutrients on Productivity and Profitability of Pea (Pisum sativum sub sp. hortense)." International Journal of Environment and Climate Change 13, no. 12 (December 13, 2023): 20–24. http://dx.doi.org/10.9734/ijecc/2023/v13i123656.
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A field experiment was conducted to investigate the effects of micronutrients on productivity and profitability of pea (Pisum sativum sub sp. hortense) at the Vegetable Research Farm, Department of Horticulture, Institute of Agricultural Sciences, Banaras Hindu University, Varanasi, during the winter season of 2019- 2020. The experiment was laid out in the Randomized Block Design comprising of 9 treatments including control with different concentrations of boron and zinc applied to the pea crop viz., Control, Boron-20(0.06%), Boron-20(0.09%), ZnSo4 (0.03%), ZnSo4 (0.05%), Boron-20(0.06%) + ZnSo4(0.03%), Boron-20(0.06%) + ZnSo4(0.05%), Boron-20(0.09%)+ ZnSo4(0.03%) and Boron-20(0.09%)+ZnSo4 (0.05%) which were replicated thrice. Garden Pea variety “Azad Pea-3” was sown at row to row spacing of 30 cm x plant to plant spacing of 10 cm. The crop was uniformly fertilized by 20 kg N, 40 kg P2O5, 40 kg K2O /ha through urea and diammonium phosphate and muriate of potash. However, Zinc and boron was applied through zinc sulphate and borax as per the requirement of the treatments. The results indicated that the application B-20(0.09%) + ZnSO4(0.05%) recorded the highest quantity of seeds per pod (9.27g) number of pods per plant (25.63), yield per plant (64.23g), fruit yield (135.37 q/ha) which was closely followed by application of B-20(0.09%)+ZnSO4(0.03%). Further, application B-20(0.09%) + ZnSO4(0.05%) recoded higher B:C ratio (4.06) as compared to control (2.72). Thus, application of B-20(0.09%) + ZnSO4(0.05%) was found to the best treatment among all the treatments in improving the productivity of garden pea for the resource poor farmers of India.
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Coningham, Robin, and Nick Lewer. "The Vijayan colonization and the archaeology of identity in Sri Lanka." Antiquity 74, no. 285 (September 2000): 707–12. http://dx.doi.org/10.1017/s0003598x00060105.
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In my tours throughout the interior, I found ancient monuments, apparently defying decay, of which no one could tell the date or the founder; and temples and cities in ruins, whose destroyers were equally unknown. SIR JAMES EMERSON TENNANT(1859: xxv).There are competing, yet interlinked, identities in Sri Lanka through which people ‘establish, maintain, and protect a sense of self-meaning, predictability, and purpose’ (Northrup 1989: 55). These have become established over hundreds of years, and communities are attributed labels including Sinhala, Tamil, Vadda, Buddhist and Hindu (Coningham & Lewer 1999: 857). Sri Lanka is now experiencing what Azar (1990) has called a ‘protracted social conflict’, wherein a section of the Tamil communities led by the Liberation Tigers of Tamil Eelam (LTTE) are engaged in a struggle to establish a Tamil honieland or Eelam. International links, especially with south India, have had important implications on the formation of identities in Sri Lanka. Here we will focus on a key influence which has deep archaeological and political implications, whose interpretation has informed and distorted the present understanding of the concept and evolution of identities. This theme, the Vijayan colonization of the island, illustrates the formulation of identities, especially as derived from a historical chronicle, the Mahavamsa, which was ‘rediscovered’ by colonial officials in AD 1826 and has played a major role in determining the dynamics of this conflict.
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Schätti, Beat, Christoph Kucharzewski, and Frank Tillack. "Platyceps rhodorachis (JAN, 1863) - a study of the racer genus Platyceps BLYTH, 1860 east of the Tigris (Reptilia: Squamata: Colubridae)." Vertebrate Zoology 64, no. 3 (December 5, 2014): 297–405. http://dx.doi.org/10.3897/vz.64.e31498.
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Platyceps rhodorachis (Jan, 1863) is a euryoecious polytypic racer distributed from NE Iraq to Central Asia (Kyrgyzstan) and the Himalayas (probably westernmost Nepal). The nominotypical subspecies, occupying most of the species’ range, is polymorphic. The typical (striped) phenotype is absent from certain peripheral areas. Notable geographic variation is observed in the number of ventrals, subcaudals, dorsal scales, or maxillary teeth and in the colour pattern. P. r. ladacensis (Anderson, 1871) is only found from the eastern Hindu Kush into northern Himachal Pradesh (India). Its presence south of the Zanskar Range requires confirmation and the status of the Ladakh Cliff Racer is debatable. The identity and systematic position of racers from the vicinity of Ahvaz (Khuzestan) as well as Arabian and southern Red Sea populations commonly assigned to P. rhodorachis pend further investigation. Platyceps semifasciatus Blyth, 1860 is a senior subjective synonym of P. rhodorachis (nomen protectum, valid type species of Platyceps Blyth). P. ventromaculatus (Gray, 1834) from the Makran coast to low-lying NW India and Nepal, for a long time confused with Jan’s Cliff Racer (P. rhodorachis sensu stricto), is a mostly parapatric species. Two new taxa of the rhodorachis species group from montane NE Baluchistan Province (P. noeli sp. nov.) and the southern Indus Plain (P. sindhensis sp. nov.) are described. Another racer taxon from northern Azad Jammu and Kashmir remains undesignated. Distinctive morphological character states for P. rhodorachis vis-à-vis the southeast Mediterrano-Iranian P. najadum (Eichwald, 1831), P. karelini (Brandt, 1838) from Libya to the Lake Balqash area and inland SW Pakistan (hybridises in places with P. r. rhodorachis), Baluch endemics including P. mintonorum (Mertens, 1969), and Sindian species (sindhensis, ventromaculatus) are elaborated. An identification key embracing the Indian P. bholanathi (Sharma, 1976) and P. gracilis (Günther, 1862) as well as a review of Platyceps Blyth are provided. This genus is currently comprised of twenty-three mainly southern Palaearctic and Afrotropical as well as two Indian species referred to three (florulentus, najadum, rhodorachis-ventromaculatus) evolutionary lineages.
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Gautam, Devi Prasad. "“Disgrace, Distress and Death: Traumatized Women in Partition Fiction”." Advances in Social Sciences Research Journal 9, no. 7 (August 2, 2022): 673–90. http://dx.doi.org/10.14738/assrj.97.12765.
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This paper analyzes fictional works written around the massive violence of Partition of South Asia into two nations--India and Pakistan--in 1947. It reads short stories such as Saadat Hasan Manto’s “The Return,” Kartar Singh Duggal’s “Kulsum,” Khadija Mastur’s “They Are Taking Me Away, Father, They Are Taking Me Away,” and Ghulam Abbas’s “Avtar: A Hindu Myth;” and novels like Khushwant Singh’s Train to Pakistan, Bapsi Sidhwa’s Cracking India, Bhisham Sahni’s Tamas, and Chaman Nahal’s Azadi to examine the impact of the genocidal violence specifically on female characters. The study finds that the fictional texts corroborate with the theoretical arguments of scholars such as Urvashi Butalia, and Ritu Menon and Kamla Bhasin that notwithstanding the suffering of millions of people, the irrational Partition made women the worst victims of the subcontinent’s tragedy highlighting the moments when they are abducted, raped, kept as mistresses, forced to work as prostitutes, traded, or even killed. The texts show that—despite rare moments of women’s agency—men from the warring communities in both nations sexually exploit vulnerable women mostly from the opposing community. The paper argues that the scenes of intense physical and psychological pain of women depicting their dishonor, disgrace, distress, trauma, or death in the examined works reveal that men assaulted vulnerable women not only to flaunt their own manliness but also to demean the religion and the manhood of the victimized community.
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Moosa, Najma. "How Loud Is Too Loud? Competing Rights to Religious Freedom and Property and the Muslim Call to Prayer (Adhan or Azan) in South Africa." Religions 12, no. 5 (May 14, 2021): 349. http://dx.doi.org/10.3390/rel12050349.
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This article approaches the position of the call to prayer (adhan or azan) in South Africa from the perspective of both legislation and case law. Although only an unamplified adhan has religious status in Islam, Muslim religious authorities (ulama) have since the twentieth century also approved of, and permitted, an amplified adhan. The adhan has been rendered in both forms from South African mosques (masjids) for some 223 years. However, the unamplified adhan has recently come under the legal and judicial spotlight when the volume of its rendering by human voice was restricted. In August 2020, after prior attempts at municipal level and mediation had been unsuccessful, a high court in KwaZulu-Natal, South Africa, ruled that the sound of the unamplified adhan emanating from a mosque located on the premises of an Islamic institution (madrassa) in the city of Durban should not be audible within the house situated on nearby property belonging to a Hindu neighbor. Wide media coverage reported that the ruling was publicly decried and met with criticism. The Madrassa lodged an appeal in September 2020 and the matter is ongoing. The High Court’s decision is binding in KwaZulu-Natal, a province where Hindus, as a religious minority, are concentrated. The article highlights that although the decision is not binding on similar courts in other provinces, its outcome may yet have far-reaching consequences for the adhan as a religious and cultural heritage symbol, and for religious symbols generally, because similar complaints have been lodged, albeit against amplified adhans, against several mosques located in major cities (Cape Town and Tshwane) of two other provinces where Muslims, as a religious minority, are largely concentrated. The article examines the adhan in the context of competing constitutional rights to religious freedom and property (neighbor law) in South Africa. The article proffers some recommendations for the way forward in South Africa based in some instances on the position of the adhan in several countries. It concludes that, ultimately, unamplified, unduly amplified and duly amplified adhans may all yet be found to constitute a noise nuisance in South Africa, if challenged and found to be unreasonable.
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Mandal, Keshab Chandra. "INDIA IS A SPIRITUAL LEADER: MYTH OR REALITY." ANGLISTICUM. Journal of the Association-Institute for English Language and American Studies 12, no. 4 (June 15, 2023): 51. http://dx.doi.org/10.58885/ijllis.v12i4.51km.
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<p><span>There is a buzzword in the world about India’s being a spiritual leader. The patriot classical Hindu protagonists are advocating vehemently for (re)establishing its old and golden image to the people, especially the students and youths in this vast country and the world as a whole. India just completed the celebration of Azadi ka Amrit Mahotsab (Nectar Festival of Freedom) by commemorating its 75th year of Independence (from 1947 to 2022). India, henceforth, decided to celebrate the next twenty-five years as the “Amrit Kaal” i.e., golden period (from 2022-2047). During this quarter century, the vision of India is to achieve a technology-driven and knowledge-based economy, reminisce with respect to the Indian struggle for independence and the sacrifice of the freedom fighters, and promote India’s heritage, culture, literature, and language. When the government of India upholds and prioritizes the promotion of its age-old tradition, culture, language, spirituality, and philosophy, a critical group of scholars and thinkers put up multiple problems and crises facing India in the present time. Therefore, a debate is going on regarding the issue of India’s role as a global leader as well as the spiritual master. The criticism and counter-arguments by scholars and social thinkers are neither wrong nor anti-national. This is the beauty and fine characteristic of modern Indian democracy, where every citizen enjoys the Right to Freedom of Speech and Expression, though with certain restrictions as enshrined in the Constitution. In the run of this debate, the Prime Minister and his team are determined to take India to such a height that every man on this earth can have a taste of its spiritual and philosophical honey juice. Now the question is - are Indian culture, heritage, philosophy, and spirituality so rich and exuberant? What are there in India’s philosophy, and spirituality, and the teachings of Indian sages and saints? Do they have created any impact ever upon the minds and activities of people anywhere in the world? Can India really show the path to the global leaders and general people to end war and conflicts, and bring forth peace and prosperity? This article seeks to examine all these questions and finally explores if the acclaim of India as a spiritual leader is appropriate or absurd.</span></p><p><span><strong>Keywords:</strong> India, spiritual leader, Indian philosophy, Indian scriptures, <em>Amrit Kal</em>, Indian <em>yoga</em>.</span></p>
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Mishra, Satyendra. "CONCEPT OF RUDRA PASHUPATI AMONG BRAHMINS." International Journal of Research -GRANTHAALAYAH 9, no. 2 (February 24, 2021): 93–98. http://dx.doi.org/10.29121/granthaalayah.v9.i2.2021.3288.
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English : Seven names of Rudra are also mentioned in the Atharvaveda, which appear to be the principal names of Shiva in the later Shaiva sects. These seven names are - bhava, sharava, pashupati, avid, rudra, mahadev, ishaan. Although it is common that all these Namdhari deities are depicted as different deities. Bhava and Shiva are said to be the deity ruling over animals and humans. No human or deity can escape from their arrows. He is invited to kill Yatu Dhanu (demon) and other evil spirits. The body has been called the arrowhead and Bhava has been called the king. A desire has also been expressed to take the deadly poisons of his arrows to another place. The omnipresence of Rudra has also been shown, while he has been described as eminent in fire, in waters, in herbs and other plants, and is said to have created all creatures. It is also known that the same mantra was used for Rudra in Atharvasiras Upanishad and Sweteshvatara Upanishad. It has also been said to be the Bhootpati and Pashupati of Bhava and Sharva. Five types of animals ie cows, blacks, humans and sheep and azas are mentioned under the authority of Pashupati. Rudra is also depicted as Dikpal. Ugra is said to be the lord of the four directions and the sky, earth and space. A Sukta prayed that Rudra should not spread diseases, poisons and heavenly fire. Bhava is called Ish and Rajan. It is said in one place that Bhava, Sharva and Rudra who is Pashupati are always (Sadasiva) welfare. It has also been said that the Gods made the Bhava with arrows the protector of the vratas and the lord of the east direction. Made the body the lord of the south direction. Made Rudra the lord of the earth. Made Mahadev the lord of the divine world. Made Ishan into space.
Hindi : अथर्ववेद में रूद्र के सात नामों का भी उल्लेख किया गया है, जो उत्तरकालीन शैव सम्प्रदायों में शिव के प्रधान नामों के रूप में आते हैं। ये सात नाम हैं - भव, शर्व, पशुपति, उग्र, रूद्र, महादेव, ईशान। यद्यिपि यह सम्य है कि इन सभी नामधारी देवताओं को विभिन्न देवताओं के रूप में चित्रित कियाग गया है। भव और शर्व को पशुओं और मानवों पर शासन करने वाला देवता बताया गया है। उनके बाणों से देवता अथवा कोई भी मनुष्य नहीं बच सकता है। उन्हें यातु धानु (राक्षस) तथा अन्य बुरी आत्माओं को मारने के लिए आमन्त्रित किया गया है। शर्व को बाण चलाने वाला कहा गया है और भव को राजा कहा गया है। इस बात की भी इच्छा प्रकट की गई है कि वे अपने बाणों के घातक विषों को दूसरे स्थान पर ले जाएँ।67 रूद्र ने इन देवताओं को आत्मसात् कर लिया तथापि रूद्र के यही आठ देवरूप पौराणिक शिवके आठ रूपों में समा सकते हैं। रूद्र की सर्वव्यापकता को भी दिखाया गया है, जबकि उसे अग्नि में, जलों में, जड़ी-बूटियों तथा अन्य पौधों में प्रतिष्ट बताया गया है और कहा है कि सभी जीवों को इन्होंने ही बनाया है। यह भी द्रष्टव्य है कि यही मन्त्र अथर्वसिरस उपनिषद और श्वेताश्वेतर उपनिषद् में रूद्र के लिए प्रयुक्त हुआ। भव और शर्व का भूतपति और पशुपति भी कहा गया है। पाँच प्रकार के पशुओं अर्थात् गायों, अश्वों, मनुष्यों और भेड़ों तथा अजों को पशुपति के अधिकार में बताया गया है। रूद्र को दिक्पाल के रूप में भी चित्रित किया गया है। उग्र को चारों दिशाओं तथा आकाश, पृथ्वी एवं अंतरिक्ष का स्वामी बताया गया है। एक सूक्त में प्रार्थना की गई है कि रूद्र व्याधियों, विषों और स्वर्गीय अग्नि को न फैलाए। भव को ईश तथा राजन कहा गया है। एक स्थान में कहा गया है कि भव, शर्व और रूद्र जो पशुपति है, सदैव (सदाशिव) कल्याणकारी हैं। यह भी कहा गया है कि देवताओं ने बाण चलाने वाले भव को व्रात्यों का रक्षक बनाया और पूर्व दिशा का स्वामी बनाया। शर्व को दक्षिण दिशा का स्वामी बनाया। रूद्र को पृथ्वी लोक का स्वामी बनाया। महादेव को दिव्यलोक का स्वामी बनाया। ईशान को अन्तरिक्ष बनाया।
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Raza, Muhammad Mahmood, and Hafiz Abdul Majeed. "CRITICAL STUDY OF TANZEEM-E-ISLAMI’S REVOLUTIONARY THOUGHT AND ITS STAGES." Islamic Sciences 04, no. 01 (June 30, 2021). http://dx.doi.org/10.52337/islsci.v4i1.56.
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Indeed, today is the era of western supremacy. But it is also a satisfying aspect that many movements in the Muslim world are trying to bring about Islamic revolution. Each party and movement has adopted its own methodology for the success of this task. For example some took the military approach, some adopted a democratic political electoral method and some chose the revolutionary path. Among these movements one is Tanzeem e Islami Pakistan, which has its own distinctive Islamic revolutionary concept. Tanzeem e Islami is neither the political party nor the religious sect, it is an islamic revolutionary party. They want to dominate the system of Islam first in Pakistan and then all over the world. The founder of Tanzeem e Islami Dr. Israr Ahmad, who also founded the Anjuman Khudam-ul-Quran and the Khilafat Movement, his thought seems to be influenced by Shaikh Ul Hind Maulana Mahmood Hassan, Maulana Abul Kalam Azad and Dr. Allama Iqbal. This article gives analytical study of their concept about islamic revolution and its phases.
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"Netaji Subbash Chandra Bose’s Relation with Japan in Historical Context and Contemporary Perspectives." Tạp chí Khoa học Xã hội và Nhân văn (VNU Journal of Social Sciences and Humanities) 7, no. 2 (June 2, 2021): 194–212. http://dx.doi.org/10.33100/jossh7.2.dothuha.
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Subhash Chandra Bose was one of India’s greatest freedom fighter. He revived the Indian National Army, popularly known as ‘Azad Hind Fauj’ in 1943 which was initially formed in 1942 by Rash Behari Bose. He provided an influential leadership and kept the spirit of nationalism burning during the slack period of national movement in India. Netaji was a patriot to the last drop of his blood. In his passionate love for the motherland, he was prepared to do anything for the sake of liberating his country. Subhash Chandra Bose is a legendary figure in Indian history. His contribution to the freedom struggle made him a brave hero of India. However, there has been controversial debates about Netaji Subhash Chandra Bose’s political views in his struggle for India’s freedom till date. This paper studies about 1. Controversy on Netaji Subhash Chandra Bose’s political views; 2. Netaji Subhash Chandra Bose’s relation with Japan from contemporary perspectives; and 3. Subhash Chandra Bose’s relation with Japan in comparison with that of Phan Boi Chau in Vietnam. Received 9th December 2020; Revised 2nd March 2021; Accepted 20th March 2021
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Wani, Gh Hassan. "INA’s Model of Communal Harmony: A Way Forward Among Communal Tensions in India." Indian Historical Review, December 13, 2022, 037698362211362. http://dx.doi.org/10.1177/03769836221136275.
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India, despite being a small world with different cultures, religions, races and languages, has been living on the ideal of unity in diversity. This unity in diversity works on the twin principles; unity and harmony. India’s harmonious sociocultural edifice rests on some basic pillars; communal harmony, composite culture, syncretism, non-violence, common brotherhood, morality and social values, whose cementing materials are mutual trust, accommodation, adaptation, toleration, fraternity, mutual respect and progressive thought. These elements of Indian society form the base of the Indian nation and have always made India a living entity. The harmony and unity in diversity, now an international hallmark of India, has helped the country to keep up its vibrant journey and face all the odds coming with time and space. It was this unity and harmony that liberated India from colonial rule and it must be so to free India from all evils. India’s first army of liberation, Azad Hind Fauj, although primarily a revolutionary army formed to liberate India through armed revolution, was also an embodiment of unity and harmony. During its course, INA has also developed some models of unity and communal harmony which are always relevant to India, owing to their compatibility to the basic elements and tenets of Indian society. This piece of research presented here will focus on INA’s model of communal harmony vis-à-vis its relevance to contemporary and future India.
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Wolf, Leslie F. "Sexual Violation in Islamic Law: Substance, Evidence, and Procedure By Hina Azam." Journal of Islamic Studies, December 10, 2016, etw060. http://dx.doi.org/10.1093/jis/etw060.
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"Book Review S.M. Burke and Salim Al-Din Quraishi, Quaid-i-Azam Mohammad Ali Jinnah, his personality and his politics, Karachi, Oxford University Press." LAHORE JOURNAL OF ECONOMICS 3, no. 1 (January 1, 1998): 137–39. http://dx.doi.org/10.35536/lje.1998.v3.i1.a10.
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Ahmad, Adnan, Shahid Ahmad, Ghulam Nabi, Qi-Jing Liu, Nazirul Islam, and Xiaofeng Luan. "Trends in Deforestation as a Response to Management Regimes and Policy Intervention in the Hindu Kush Himalaya of Pakistan." Frontiers in Environmental Science 10 (March 2, 2022). http://dx.doi.org/10.3389/fenvs.2022.810806.
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Based on the annual rate of deforestation as a forest conservation outcome, this study evaluated how effective is the existing forest management regime in controlling deforestation in the study area. Remote sensing data were used to measure the rate of deforestation. Furthermore, the existing forest management regime in the study area, as well as in other regions of the Himalayan and Karakoram ranges of Pakistan and the Himalayan temperate biome of India, China, Nepal, and Bhutan, was reviewed to compare deforestation. The results showed that, with regional-wise management regimes, the overall annual rate of deforestation was recorded much higher in the study area (0.8 yr−1) compared to the Himalayan and Karakoram ranges of Azad Kashmir (0.13% yr−1), Punjab (0.20% yr−1), and Gilgit Baltistan (0.31% yr−1). The cross-national and site-regional findings highlighted that lowest deforestation was associated with management regimes characterized by effective monitoring and law enforcement with the inclusion of conservation and community. Deforestation was higher in forest management regimes that aimed to maximize economic growth, unstable rights, weak law enforcement, and exclusion of conservation and community-based management/use. In conclusion, the best forest conservation outcomes are associated with management regimes that include conservation and community and stable and secure rights supported by high-ranking monitoring and law enforcement. Therefore, the inclusion of community and conservation supplemented with stable rights and high-rank monitoring and law enforcement into the existing management regimes is suggested.
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Okaiyeto, Kunle, Idowu Olaposi Omotuyi, and Oluwafemi Omoniyi Oguntibeju. "Global mapping of research trends on antibacterial activity of green silver nanoparticles." Plant Science Today, December 10, 2021. http://dx.doi.org/10.14719/pst.1316.
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Over the years, the quest for antibacterial agents from green nanoparticles has attracted great attention due to the global rise in the prevalence of multi-drug resistant bacteria. Although several studies on the antibacterial activity of plant-mediated silver nanoparticles have been documented, no bibliometric studies on the subject have been reported to date. As a result, the present study aimed to assess the global research trends on the antibacterial activity of green silver nanoparticles from 2000 to 2020. In the present study, we explored Science Citation Index Expanded (SCIE) to extract research articles written in English on the subject within the specified period. Two hundred and sixty-nine (269) eligible research articles were included in the bibliometric analysis and R-package “bibliometrix” was used to analyse the documents for annual scientific publications, authors’ impact, most relevant institutions, countries productivity, frequent words, co-occurrence network, co-citation network and authors/institutions/countries collaboration networks. Based on the analysis, the top three (3) authors, journals, institutions and countries were Kumar V (n = 5), Zangeneh MM (n = 5) and Oh BT (n = 4); King Saud University, Banaras Hindu University and Islamic Azad University; Journal of Cluster Science (n = 10), Applied Organometallic Chemistry (n = 8) and Microbial Pathogenesis (n = 8); India, Iran, and Korea. The study findings highlighted the gaps in a research collaboration that negate productivity. Therefore, we are optimitic that this study would enlighten researchers in the field about the research lapses and the need for research collaboration in future studies.
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Alam, Md Anzar, Mohd Abdul Gani, G. Shama, Ghulamuddin Sofi, and Mohd Aleemuddin Quamri. "Possible role of Unani Pharmacology in COVID-19 – a narrative review." Reviews on Environmental Health, November 5, 2020. http://dx.doi.org/10.1515/reveh-2020-0106.
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AbstractAccording to the World Health Organization (WHO), viral diseases continue to rise, and pose a significant public health problem. Novel coronavirus disease (COVID-19) is an infectious disease caused by SARS-CoV-2. The pathogenesis and clinical manifestations of COVID-19 is close to Amraz-e-Wabai (epidemic diseases) which was described by Hippocrates, Galen, Aristotle, Razes, Haly Abbas, Avicenna, Jurjani etc. Presently, there is no specific or challenging treatment available for COVID-19. Renowned Unani Scholars recommended during epidemic situation to stay at home, and fumigate the shelters with aromatics herbs like Ood kham (Aquilaria agallocha Roxb.), Kundur (Boswellia serrata Roxb), Kafoor (Cinnamomum camphora L.), Sandal (Santalum album L), Hing (Ferula foetida L.) etc. Use of specific Unani formulations are claimed effective for the management of such epidemic or pandemic situation like antidotes (Tiryaqe Wabai, Tiryaqe Arba, Tiryaqe Azam, Gile Armani), Herbal Decoction (Joshandah), along with Sharbate Khaksi, Habbe Bukhar, Sharbate Zanjabeel, Khamira Marwareed, Jawarish Jalinus, and Sirka (vinegar). Such drugs are claimed for use as antioxidant, immunomodulatory, cardiotonic, and general tonic actions. The study enumerates the literature regarding management of epidemics in Unani medicine and attempts to look the same in the perspective of COVID-19 prevention and management.
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-, Rintu Bhuyan, and Riyaz Ali -. "Gandhian Ideology in the Fiction of Chaman Nahal." International Journal For Multidisciplinary Research 4, no. 6 (December 21, 2022). http://dx.doi.org/10.36948/ijfmr.2022.v04i06.1210.
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Mahatma Gandhi was a freedom fighter as well as a social reformer. He was a man of action and intuition. He held no political office. Yet he could arouse the consciousness of an entire subcontinent! A lean, frail, ‘half-naked fakir’—armed with a wooden staff and dignity of a human being, he fought against greatest empire the world has ever known. It was just a moral grandeur of his soul which enabled him to fight against the brute power, in any form, and even vanquish it. As a defender of the human rights, he made people more conscious of their duties, to set a moral order in the society and also to make people learn that the true source of right is duty only. A saint, social reformer and humanist Gandhi held out “a message” which based on “a series of experiment with truth”, touched upon every domain of human life: social, economic, moral/spiritual, cultural, political. Therefore, he is a perennial source of writing and has influenced different disciplines and many writers from different fields like history, politics, philosophy, literature, sociology, and so on. In his principle of non-violence, Gandhi introduces technique of resistance to evil and untruth. His Satyagraha is inspired by boundless love and compassion. It is opposed to sin and evil. Gandhi was the speaker of truth and he did not like falsehood. His fight against untouchability and the notions of superiority and inferiority by birth were well known. R.K. Narayan, Mulk Raj Anand, Raja Rao, and many other Indian writers like Chaman Nahal explore Gandhiji’s view in their writings. Chaman Nahal is the first novelist in the post-independent ethos who delineated Gandhi and Gandhian ideology more realistically than any other writers of the era. Chaman Nahal has exquisitely explored almost all the dimensions of Gandhian Ideology such as Truth, satyagraha, azadi (in true spirit of Swaraj), simplicity, women emancipation, sacrifice, affirmation, belief in equality, humanitarian attitude for weaker sections, Hindu Muslim amity and last but not the least his non-violence.