119 research outputs found
Love for Prophet Muhammad (Part One): a profound inspiring love
No full textLove is defined as a feeling or disposition of deep affection or fondness for someone, typically arising from a recognition of attractive qualities, from natural affinity, or from sympathy, and manifesting itself in concern for the other's welfare and pleasure in his or her presence (Oxford English Dictionary). Prophet Muhammad (peace and blessings be upon him) had a profound love for humanity. Throughout centuries, Muslims have had a deep, passionate love for him. The love harbored in the hearts of Muslims remains a source of inspiration, a factor of unity, and a leveler of differences among them. Indeed, this love is based on the love of Almighty Allah and on the supreme message of Islam
Love for Prophet Muhammad (Part Two): moral obligation and spiritual need
No full textLove for Prophet Muhammad is an obligation for all Muslims. This may sound oxymoronic, as obligatory love may not be considered true love. However, this love is still a moral obligation that arises from an intrinsic deep connection between us; the believers and him; our beloved one. This obligation is, thus, embraced — it is not imposed on Muslims. In fact, this obligation is slightly different from other forms of religious duties. Many Muslims are negligent in carrying out their religious duties and rituals, yet there is a deep-seated love for the Prophet in their hearts. In fact, Muslims' love for him is unique; it is more than a mere obligation. However, the Prophet never allowed Muslims to exceed their limits when they show their love for him
Why the West recognise poet-philosopher Muhammad Iqbal
No full textA believer in the oneness of God and deeply immersed in Islam, Iqbal was a "modernist who argued in favour of going directly to sacred scripture" and "turned away from much of what was labelled 'the West', denouncing the nationalism, militarism and imperialism that the Great War had thrown into high relief" (Metcalf). Iqbal's critical stance against the ideological and hegemonic forces of Europe didn't prevent him from being recognised by the West. In 1922, the British government decided to honour him with knighthood. Citing the case of Iqbal's wider appreciation in the West, I tell my students that in order to get recognition in this world, they need self-worth and sound academic rigour – not adaptation and capitulation to foreign cultural values
Muhammad Yunus’ eyes hold tears of tens of millions
No full textProfessor Yunus’ eyes hold the tears of all Bangladeshis who suffered under Hasina’s iron-fisted autocratic regime. I hope he and his colleagues who are now running Bangladesh will continue to remember all the sacrifices people in Bangladesh and in the diaspora made to facilitate a new beginning for us. One major way to do justice to the tears of tens of millions of us is to bring the perpetrators of human rights violations to book and to strive to have a just country — a Bangladesh free from repressive and corrupt practices
Iqbal’s and Hassan’s complaints: a study of “To the Holy Prophet” and “SMS to sir Muhammad Iqbal”
No full textMuhammad Iqbal and Mohd. Kamal Hassan respectively wrote “To the Holy Prophet” and “SMS to Sir Muhammad Iqbal” in the 1930s and in the 2000s – two extremely challenging times, as in the former most Muslim‐majority countries were under European colonial rule and in the latter, Western global powers wove an all‐pervasive web of domination and exploitation of them. They focus on the internal weaknesses of subjugated Muslims and lament that, since the attitude of many of them is characterized by inaction and reliance on others, domination by foreign powers became an inevitable corollary. A culture of self‐indulgence, stagnation, and complacency precipitated their decline and facilitated their exploitation by powerful outside interests. In their pursuit to understand the reasons for Western domination over Muslim societies, they studied the “moral paralysis” of colonized Muslims in order to reform them. Accordingly, their analysis of the subordinate position of Muslim peoples and countries can clearly be viewed through the lens of Bennabi’s notion of “colonizability,” as Iqbal’s and Hassan’s complaints in the poems mostly involve exposing several of their weaknesses that prevented them from playing their actual role, and hindered them from realising their potential, in the world
The intellectual and religious crisis of the modern educated Muslims: A study of Muhammad Kutb’s critique of colonial education policy in Muslim societies
No full textAs regards complete submission to Islam and carrying out Islamic teachings in their entirety, the perplexity and confusion of a large section of modern educated Muslims is quite palpable. Skepticism about Islam of such educated Muslim elites has its root in colonial education policy and in what they have been taught at different levels of education. As Islam has the potential to motivate its adherents to stand for truth and justice, and against colonial oppression and exploitation, Muhammad Kutb (1919 – ) argues, colonial education policy was largely designed to deride Islamic principles, to destroy the sense of sanctity of Islam and to stereotype Islam in the most negative light. Such a policy was directed to creating a wedge between Muslims and their religious belief, moulding them on Western pattern and inculcating in them the values and passions of western civilization. As a result, in today’s Muslim world many of the best minds who could promote Islamic causes are bent on denigrating Islam and enthusiastic to promote and ‘parrot’ the imported thoughts of the West. In the light of this observation, I will analyze Muhammad Kutb’s critique of colonial policy and will argue that the current intellectual and religious crisis of the educated elite prevailing in Muslim societies vindicate his claim.
The role of arbuscular mycorrhizal fungi in plant invasion trajectory
No full textBackground: Invasive plant species pose a global threat because they alter ecosystem functioning and biodiversity. The majority of plants form mutualistic mycorrhizal associations with mycorrhizal fungi, which contribute to the nutrient and water supply as well as diversity, competitive ability, and ecosystem productivity. In addition, the role of mycorrhizal interactions in plant invasiveness and the susceptibility or resistance of a habitat to invasion is increasingly recognized. However, the mechanisms by which mycorrhizae contribute to invasion remain unresolved. Scope: Here, we provide an overview of the empirical evidence and discuss the prospects for mycorrhizaemediated plant invasion. Overall, mycorrhizal fungi appear to have impacts on plant invasion that depend on the similarities between the mycorrhizal associations of the alien and native plants. We introduce plant mycorrhizal niche space (PMNS) as a plant’s ability to exploit and shape the mycorrhizal fungi pool of a habitat based on its dependency on mycorrhizal fungi, traits and priority effects. Conclusions: Collectively, the available evidence supports the idea that PMNS is independent of place of origin (invasive status). Understanding the drivers of the PMNS of both native and alien plant species may help to predict the potential invasiveness of plants and the invasibility of a habitat, to elucidate the role of the mycorrhizal fungal community in plant invasion and the impact of plant invasion on the structure of the mycorrhizal fungal community in new habitats (i.e., neighbour effect) and to improve restoration planning. In this regard, we highlight a number of knowledge gaps and discuss future research directions.</p
Hassan Ibn Thabit’s poetry
No full textWhile in a Muslim educational setting the study of most western writers may trigger a “fragmented existence” among the learners, that of a poet like Hassan ibn Thabit will give them a strong sense of belonging. It is important to discuss the poet among Muslims not only because of his religion or because of his status as the “Poet of the Prophet,” but also because of his creative genius. He was a legendary literary figure even before Prophet Muhammad migrated from Makkah to Madinah, as he had connections with the Ghassanid and Lakhmid rulers. He is widely known as a mukhadram or the owners of two lives, because he lived sixty years before embracing Islam and another sixty years afterwards. In both periods, he composed astounding amount of poetry. After embracing Islam, he changed the trajectory of the subject matter of his poetry and played a key role in defending Islam and the character of Prophet Muhammad from the slanders of the non-believing poets
Mohd Kamal Hassan embodies integration of knowledge
No full textEducational philosopher Syed Muhammad Naquib al-Attas (1931-) is Malaysia's gift to the world of knowledge and learning. Through the concept of Islamisation/dewesternization of knowledge that he articulates in his monumental book Islam and Secularism (1978), he participates in the debate on the problems of education and contributes to the discourse of addressing them. Al-Attas emphasises the importance of producing a well-balanced personality through integration of knowledge. In this essay, I will discuss another contemporary Malaysian educational philosopher, Mohd. Kamal Hassan (1942-), who I believe embodies the concept of integration of knowledge
Yunus affair and robbing a nation of its pride
No full textI have been living outside Bangladesh for decades. Every time I visit my beloved country, I buy gift items from Grameen Check that Muhammad Yunus helped establish. I engage in chats with Grameen Check employees. Like others, they are also effusive in their praise and admiration for the renowned entrepreneur and regard him as a father-like figure. Needless to say, through Grameen Check and other entrepreneurial initiatives, he created employment for thousands of people, especially in rural Bangladesh. Sadly, while the whole world ‘approved’ him, this great hero has been mistreated in his own country. Though it was too late, Rustam eventually came to his senses and regretted what he did to his own son. I wonder when or if Bangladesh will ever realise what it did to its Sohrab
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