The Indian herb that went to Persia

Law, History & Order

Arif Mohammed Khan

The Indian herb that went to Persia

Verily there exists in this world no purifier like knowledge. Gita 4.38

The 10th century Iranian poet Firdausi in his epic Shahnameh gives an interesting account of how the Indian classic Panchatantra — the embodiment of sensible counsel for wise conduct in the form of fables — travelled to Persia in 550 AD. He gives an idea of the importance that is attached to knowledge and wisdom in Indian tradition.

According to Shahnameh, during the reign of Anushirvan, his chief physician Burzoy informed the king that he had heard about the existence of a herb [Sanjivni] in the mountains of India, which could bring the dead back to life. He sought the king’s permission to go to India and find the miraculous herb. King Anushirvan readily approved the proposal and wrote a personal letter to his Indian counterpart, requesting him to extend the necessary assistance to his envoy so that he could find the herb.

The Indian king welcomed Burzoy on his arrival, and after learning about the nature of his mission, deputed a large team of scholars and officials to help him locate Sanjivni. With the local team in attendance, Burzoy went to the Himalayas, and after moving from one valley to another and after covering large areas, he finally succeeded in locating the herb. Burzoy prepared the potion according to the manual and sprinkled it over various corpses provided for his experiment. To his utter disappointment, the potion failed to produce the promised results. Burzoy was extremely distressed and worried how he would face the king and his people on his return.

A crestfallen Burzoy asked his Indian assistants to find some way to salvage his mission. They took him to an old sage who lived in a secluded place. After Burzoy explained the purpose of his visit, the sage said, “O Burzoy, you did not understand the allegory of the ancients. By the mountain they meant the learned, by the dead they meant the ignorant and by herb they meant knowledge and wisdom.”

The sage explained to Burzoy that when the learned man imparted knowledge and wisdom to the ignorant, then only was he revived to life: “The herb [wisdom] you have been looking for is not in the Himalayas but it is in the safe custody of your host the king, in the form of a book called Panchatantra. If you seek this book and accumulate its wisdom, then it will be the real miraculous herb that will become a source to bring back your dead to life.”

After hearing this new interpretation, Burzoy approached the king once again and told him that the metaphorical herb he was looking for was actually a book of wisdom kept in the royal treasury. Burzoy expressed his desire to see the book. The king agreed reluctantly, on the condition that Burzoy attended the court daily to read and understand the book in royal presence. Burzoy did accordingly and on each following day he read the book, memorised it and wrote it down in his own language, Pahalvi.

This was how the Panchatantra was first translated into Persian, and then in 750 AD Ibn Muqaffa translated the book into Arabic under the title of Kalilah wo Dimnah. The impact of the book can be judged from the fact that scholars hold it responsible for the rise of a new eclectic sect in Islam, known as Ikhwan al-Safa [Brethren of Purity]. Today, with more than 200 versions in 60 languages, the Panchatantra continues to bring the dead back to life.

Arif Mohammed Khan is a former Union Minister

KEEP IT TOGETHER

28 Aug 2008, 0005 hrs IST, ARIF MOHAMMED KHAN

Neither liberalism nor democracy admits ruling people against their will. Democracy is not about ruling people, it is about a periodic selection of a group, by the people, for exercising power on their behalf for a defined time-frame.

I think it is unfair to describe Kashmir's relationship with the rest of India in terms of colonialism of a hue different from the classic one or to compare it with Junagadh, the tiny Muslim state in Gujarat, that had acceded to Pakistan but later integrated with India.

As far as Kashmir is concerned, the Maharaja had signed a standstill agreement with Pakistan on August 15, 1947, that the "existing arrangements should continue pending settlement of details and execution of a fresh agreement". The Maharaja had approached India also but received no positive response.

The Indian attitude can be judged from what V P Menon has written in the 'Integration of States': "We wanted time to examine its implications. We left the state alone. I for one had simply no time to think of Kashmir".

But despite the agreement Pakistan imposed economic blockade on Kashmir to bring pressure on the Maharaja to accede to Pakistan. In October it organised an invasion of Kashmir by army regulars in the guise of tribals.

The invaders entered Muzaffarabad on October 22, 1947 and indulging in a spree of loot and arson reached Baramulla on October 27. They created such mayhem that out of the 14,000 people of this predominantly Muslim town, only 3,000 survived.

This situation forced the Maharaja to dispatch his envoy to Delhi requesting aid on October 24, but India made it clear that Indian troops could be sent only to an area that was part of India, and Kashmir could do so by signing the instrument of accession.

The Indian troops landed in Srinagar on October 27 only after the Maharaja had duly signed the accession instrument. Sheikh Abdullah, who was present in Delhi, also endorsed the request for Indian assistance with accession.

The important question is who resisted the invaders for five days till Indian help arrived. This question has been best answered by T N Dhar, a long-time critic of Sheikh Abdullah. He has written: "The National Conference leaders considered it a breach of trust and a challenge to the self-respect of Kashmiris and since the organization was deeply entrenched at the grass-root level... the entire population was electrified with repulsion for Pakistan". Not just National Conference volunteers, the entire population stood up against the Pakistani invaders and supported Kashmir's accession to India.

On the other hand in Junagadh, before independence, the nawab repeatedly expressed solidarity with the surrounding Kathiawar states and on April 22, 1947, the official Gazette of Junagadh reproduced a speech of the Junagadh prime minister categorically repudiating allegations that Junagadh was thinking of joining Pakistan. The constitutional adviser of the nawab informed Mountbatten that he had advised the ruler to accede to India.

However, on August 15, 1947, Junagadh, a state that had no common boundary with Pakistan, announced accession to Pakistan under the advice of the new prime minister who was a member of the Muslim League. After receiving this information the government of India sent a note to Pakistan on August 21, explaining that India found it necessary to consult the views of Junagadh's population and asking for an indication of Pakistan's policy in this matter.

Further, on September 12, a telegram was sent to Pakistan stating that India would abide by the verdict of the people of Junagadh. The only reply that India received the next day was that Pakistan had accepted the accession of Junagadh.

It is true that India had stationed troops outside Junagadh, but it did not intervene militarily. It is important to remember that there were autonomous states inside Junagadh, which had already announced their accession to India and asked for Indian protection.

It was not the military action by India but a popular uprising against the nawab that forced him to flee to Pakistan by the end of October. Later, the prime minister of Junagadh wrote to Jinnah explaining the difficulties of Junagadh and through another communique requested the government of India to take over the administration, which was done on November 9, 1947.

Pakistan wanted to have Kashmir because it had a Muslim majority and Hyderabad, Junagadh and Manadar because the rulers in these states were Muslims. But the people of these states were against acceding to Pakistan and hence they became part of India.

The boundaries of a country are not drawn everyday to pacify one agitating group here or there. Pakistan could survive as a nation and as an idea even after losing Bangladesh because it was created on the basis of a divisive ideology. On the other hand, India can survive as a nation but not as an idea if it allows another partition on the basis of religion. India is more than a country; it is an idea that must be defended and protected at all costs.

(The writer is a former Union minister)

India became Home for Persecuted Syeds

India: The Haven for Persecuted Syeds

Arif Mohammed Khan

The annals of Indian history are full of accounts of the invaders and adventurers who attracted by the riches of the land came and established their dominations. Some of them made India their home while others departed with all they could lay their hands on.
But there was another class of people whom India attracted in no small measure and they were the oppressed and persecuted of almost every religion and region. Change of political fortunes often led to life becoming impossible for those who resisted conforming to the beliefs of new establishment and hence they were left with no option but to seek refuge in some other land.

India with its age old tradition of religious pluralism and social diversity became the destination of all such people who fled from religious and political persecution. What made Indian pluralism durable was the fact that it was rooted in the religious ethos of unity of human soul (ATMA) and acknowledgement of the right of each individual to approach the Supreme soul (PARMATMA) in a manner suitable to his or her own genius and disposition. Further it highlighted the essential unity of Truth and its diverse expressions by those who know it.

Swami Vivekananda expressed it in most precise terms “… I am proud to belong to a religion which has taught the world both tolerance and universal acceptance. We believe not only in universal toleration, but we accept all religions as true. I am proud to belong to a nation which has sheltered the persecuted and the refugees of all religions and all nations of the earth. I am proud to tell you that we have gathered in our bosom the purest remnant of the Israelites, who came to India and took refuge with us in the very year in which their holy temple was shattered to pieces by Roman tyranny. I am proud to belong to the religion which has sheltered and is still fostering the remnant of the grand Zoroastrian nation.”

But apart from Israelites and Zoroastrians there was another group who headed towards India to save their lives and honor. These were the descendants of Prophet Mohammed known as Banu Fatima and their supporters, who were subjected to severe persecution after the tragic episode of Kerbala in AD 680. Arab chronicles like Tabari give graphic details of poison, murder and verbal insults heaped upon the members of the household of Prophet (AHLE BAYT) by the new rulers of the state founded by him.

Maulana Shibli Naumani in “Siratun Nabi” says: The Umayyads, for about 90 years throughout their vast dominion from Indus to Spain insulted the descendants of Fatima and got Ali openly cursed in sermons at the Mosques.” According to Justice Amir Ali “the same fierce jealousy with which the Umayyads had pursued or persecuted the Banu Fatima, characterized the conduct of the Abbasid rulers towards the descendants of Mohammed.”

This persecution of Banu Fatima continued for more than 300 years and in order to save their lives they fled to Iran and Central Asia and finally most of them landed in India and made it their home. Only recently a mausoleum of Imam Mashhad Ali Wali son of Ninth Imam Al-Taqi has been discovered at Samana near Patiala in Punjab and the historical evidence shows that he came to India to escape persecution by Abbasi Caliph Musta’asim.

No wonder today there are very few families in Arabian Peninsula who claim descent from Lady Fatima but in India there is hardly a town without a Syed family.

Arif Mohammed Khan is a former Minister of Government of India

THEY FORGET THEIR HISTORY

They Forget their History

Arif Mohammed Khan

KAABE MEIN BUTKADE MEIN HAI YEKSAN TERI ZIA
MEIN IMTIAZE DERO HARAM MEIN PHANSA RAHA

The divine light equally illuminates the Kaba and the House of Idols -the Temple, but woe to me that I remained obsessed with the differences and distinctions between the two.
(ALLAMA IQBAL)

Jonaraja the 15th century chronicler of Rajatarangini has recorded an interesting dialogue between Sultan Shihabuddin (1354-73) of Kashmir and his Minister Udaysri. The Minister had suggested to the King to melt a grand brass image of Buddha and use the metal for minting coins. The infuriated Sultan remarked: “The past generations have set up images to obtain fame and even merit, and you propose to demolish them. Some have obtained renown by setting up images of Gods, others by worshipping them, some by duly maintaining them and some by demolishing them. How great is the enormity of such a deed.”

These were the words of Sultan but it was the soul of Kashmir speaking through him. The soul steeped in the ethos and morality of Rishi Movement. The Kashmiris regardless of their religious affiliation revere Lalleshwari (Lall Ded) the wandering Saivaite mystic woman and Nund Rishi (Sheikh Nuruddin) the Muslim saint. This Guru and disciple duo of 14th century have deeply affected rather inflected the Kashmiri psyche. Their sayings in simple Kashmiri language are short, sweet, inspiring and laden with moral and spiritual insights are described as ‘pearls of Kashmiri literature’. Two small couplets can help to understand their lifelong mission and the humanism they instilled into Kashmiri mind.

Lall Ded said:
Shiva abides in all that is, everywhere
Then discriminate not between a Hindu and Muslim.

Nund Rishi said:
We belong to the same parents
Then why this difference
Let Hindus and Muslims worship God alone
We came to this world like partners
We should share our joys and sorrows together.

This is the glorious heritage of Kashmir; a heritage rooted in the concept of fellowship of adherents of various religious traditions. It is true that the history of Kashmir mentions about the excesses of Suha Bhatt an overzealous neo-Muslim Minister of Sultan Sikandar, but same accounts show that Rishi Nuruddin boldly stood against ‘forced conversions and orthodoxy’. Till date the name of Rishi Nuruddin commands respect and inspires Kashmiris, whereas Suha Bhatt has been relegated to the dustbin of history.

The recent blooper by the J&K Government in the case of Amarnath shrine when viewed in historic perspective clearly shows stark contrast between the inanities of government and the sanity of public mind. The Muslim family of Buta Malik has been guarding the Shrine of Amarnath since 1850 and looking after the devout pilgrims, but the government of the state charged with the responsibility to look after the welfare of any visitor not just the pilgrims shamefully abdicated its duty in the face of threat from the divisive and separatist elements.

On behalf of the outgoing government it has been asserted that the order diverting land to the SASB was revoked “because of mischievous propaganda.” Further it has been asserted that “while revoking it, the Cabinet gave an equally good order which should have been hailed by the Hindu community. As per the Cabinet decision, the Government made full commitment to discharge all responsibilities of undertaking the creation of required infrastructure and facilitating the welfare, safety and security of pilgrims during the entire period of the Yatra.”

The issue at stake is not some facilities for the pilgrims or lack of it. In fact the mindset of pilgrims is such that they equate physical discomfort with religious merit. But the crucial question is whether the governments will take their decisions on merit or vacillate whenever faced with communal and separatist threats. To dub these threats as ‘mischievous propaganda’ is itself mischief and an attempt at diverting attention from the real aim and object of forces inimical to the unity and integrity of India. Secondly if those who were at the helm of affairs knew that the opposition to the ‘land order’ was nothing but ‘mischievous propaganda’, then they should have exposed the mischief by firmly enforcing their decision. It defies all logic that the government should revoke its decision under their pressure and thus vest them with enhanced credibility and respectability.

George Santayan has said that “progress far from consisting in change, depends on retentiveness.. Those who cannot remember the past are condemned to repeat it.” If there is one basic lesson that we can learn from our recent history is that you cannot ensure peace and harmony by accommodating the demands of communal and separatist forces. All through the first half of twentieth century we were given a choice between accommodation and separatism, we kept making accommodation and finally we had to accept full blown separatism in the form of partition of the country.

Similarly in 1986 when the Supreme Court judgment in the case of Shah Bano was opposed, the government succumbed to the pressure and decided to bring a new legislation to render the court judgment ineffective. On that occasion it was worth noting that every Minister of the Government who stood up to speak in Parliament defended not the new measure on merit, but talked about intelligence reports and apprehended threats to the security. The result is for everyone to see, the threats have increased multifold, the politics has become totally communalized and Congress that had more than 400 seats in Lok Sabha has never recovered since then. The present imbroglio created by the Jammu and Kashmir government is another Shah Bano in the making and can have very serious and unpredictable consequences for the country if corrective measures are not taken at the earliest.

Finally it must be said that the common man should not be made to suffer on account of the follies of politics and politicians. It cannot be accepted that the good commonsense of Indians has come to an end. India is gifted with the quality of producing the right man at the darkest hour to retrieve the situation. The situation is grim but there is no reason to give up hope and confidence that we shall come out of this mess and shall emerge as a nation more united and integrated.

As far as Kashmir is concerned, the eclectic and syncretic teachings of the Kashmiri Rishis had produced a tremendous social, moral and spiritual movement and fashioned a distinct Kashmiri way of life, that was almost totally free from any communal hatred or violence. It was not just the physical beauty but the peaceful Kashmiri way of life that Kashmir gained the reputation of being paradise on earth. The last two decades of violence and terrorism have caused a temporary setback to centuries old Kashmiri values of peace, harmony and goodwill, but again there is every reason to believe that the ever living influence of the Rishis shall reassert itself to claim the paradise back to its old way of life.

KASHMIR MUST NOT FORGET IT'S RISHIS

Kashmir Must Not Forget It's Rishis

Arif Mohammed Khan

Jonaraja the 15th century chronicler of Rajatarangini has recorded an interesting dialogue between Sultan Shihabuddin (1354-73) of Kashmir and his Minister Udaysri. The Minister had suggested to the King to melt a grand brass image of Buddha and use the metal for minting coins. The infuriated Sultan remarked: “The past generations have set up images to obtain fame and even merit, and you propose to demolish them. Some have obtained renown by setting up images of Gods, others by worshipping them, some by duly maintaining them and some by demolishing them. How great is the enormity of such a deed.”

These were the words of Sultan but it was the soul of Kashmir speaking through him. The soul steeped in the ethos and morality of Rishi Movement. The Kashmiris regardless of their religious affiliation revere Lalleshwari (Lall Ded) the wandering Saivaite mystic woman and Nund Rishi (Sheikh Nuruddin) the Muslim saint. This Guru and disciple duo of 14th century have deeply affected rather inflected the Kashmiri psyche. Their sayings in simple Kashmiri language are short, sweet, inspiring and laden with moral and spiritual insights are described as ‘pearls of Kashmiri literature’. Two small couplets can help to understand their lifelong mission and the humanism they instilled into Kashmiri mind.

Lall Ded said:
Shiva abides in all that is, everywhere
Then discriminate not between a Hindu and Muslim.

Nund Rishi said:
We belong to the same parents
Then why this difference
Let Hindus and Muslims worship God alone
We came to this world like partners
We should share our joys and sorrows together.

This is the glorious heritage of Kashmir; a heritage rooted in the concept of fellowship of adherents of various religious traditions. It is true that the history of Kashmir mentions about the excesses of Suha Bhatt an overzealous neo-Muslim Minister of Sultan Sikandar, but same accounts show that Rishi Nuruddin boldly stood against ‘forced conversions and orthodoxy’. Till date the name of Rishi Nuruddin commands respect and inspires Kashmiris, whereas Suha Bhatt has been relegated to the dustbin of history.

The recent blooper by the J&K Government in the case of Amarnath shrine when viewed in historic perspective clearly shows disconnect between the inanities of government and the sanity of public mind. The Muslim family of Buta Malik has been guarding the Shrine of Amarnath since 1850 and looking after the devout pilgrims, but the government of the state charged with the responsibility to look after the welfare of any visitor not just the pilgrims shamefully abdicated its duty in the face of threat from the divisive forces.

The issue at stake is not some facilities for the pilgrims or lack of it. In fact the mindset of pilgrims is such that they equate physical discomfort with religious merit. But the crucial question is whether the governments will take their decisions on merit or vacillate whenever faced with communal threats.

The eclectic and syncretic teachings of the Kashmiri Rishis had produced a tremendous social moral and spiritual movement and fashioned a distinct Kashmiri way of life, that was almost totally free from any communal hatred or violence. It was not just the physical beauty but the peaceful Kashmiri way of life that Kashmir gained the reputation of being paradise on earth. The last two decades of violence and terrorism have caused a temporary setback to centuries old Kashmiri values of peace, harmony and goodwill, but there is every reason to believe that the ever living influence of the Rishis shall again assert itself to reclaim the paradise back to its old way of life.

BARAZA: THE MUSLIM WOMEN OF SUBSTANCE

BARAZA: The Muslim Women of Substance

Arif Mohammed Khan

Contrary to the popular perception, the early Muslim society produced women who came to symbolize an explosive mix of beauty, critical intelligence and caustic wit. They were known for their learning and articulation and displayed great talent of sanity and repartee. They jealously guarded their freedom of will and action, and believed in the idea of gender equality. It goes to their credit that wherever they felt the weight of prevailing custom and law going against the principle of equality, they refused to submit and asserted their freedom and dignity. The women who possessed these qualities were described as BARAZA women.

According to Arabic Lexicon Lisan al-Arab “A Baraza woman is one who does not hide her face nor lowers her head. She is seen by people and receives visitors at home. She is a person of sound judgment and is known for her reasoning (AQL) and her articulation (QADIRUL KALAM)”.

These women grew up in an environment where Arab fathers proudly assumed surnames after their accomplished and beautiful daughters. They freely conversed with men without embarrassment and absolute unconsciousness of evil. Poet Firdausi has aptly described them as:
Lips full of smiles, countenance full of modesty
Conduct virtuous, conversation lively.

The most famous among the Baraza women was Lady Sukayna daughter of Imam Husayn. She had seen the butchery of Kerbala and that partly explains her revolt against the oppressive political and social practices that hinder the individual freedom – including the veiling (Hijab). She abhorred the Umayyads and their bloody politics. She spared no opportunity to attack and insult the dynasty and their officials publicly including in mosques. Her erudition and poetic skills, refined taste and humor made her the first among the women of her time and according to Amir Ali her residence was the resort of poets, jurists and learned and pious people of all classes.
Lady Sukayna married more than once and ensured her control over marital affairs by inclusion of necessary stipulations in the marriage contract. More specifically, she retained the freedom to defy marital obligations (NUSHUZ) and insisted on husband giving up the right to polygamy. In one case when husband violated the condition she filed a suit and secured divorce. During the proceedings she turned to her husband and called across the courtroom “Have a good look at me! From now on you will no longer see my face” It is reported in Arab chronicles that the Judge was dumbfounded to see the terms of marriage and the Caliph had deputed an officer to keep him posted about the progress of the trial.

But Lady Sukayna was not the first woman to insist on monogamous marriage. In fact there is more than one narration in Bukhari showing that the marriage contracts of all the daughters of the Blessed Prophet provided that the husband shall not have the right take another woman during the lifetime of the wife.

There were countless women who followed this tradition but the most prominent were Umm Salama who married the first Abbasi Caliph Abbas Saffah and Umm Musa who married Caliph Mansoor. Both of them had insisted on monogamy clause, a condition that was accepted and honored by their powerful husbands.

Last but not least is Aisha bint Talha. She combined in her person, noble descent, captivating beauty and lofty spirit three qualities admired most by Arabs. According to Abul Faraj, when rebuked by her husband Musab bin Zubayr for not veiling her face she said “God has made me beautiful and I wish people to see me and recognize His Grace in my beauty and glorify Him.”

MUSIC AND POETRY IN EARLY ARAB MUSLIM SOCIETY

Music and Poetry in Early Arab Muslim Society

Arif Mohammed Khan

The zeitgeist of the contemporary Arab societies has led many people to believe that Muslim morality is inimical to the promotion of Music and other fine arts. This may be true today but the story of the early Arab Muslim society till the Mongol invasion of 1256 is quite different. The Caliphs and the commoner were not only fond of poetry and music but actively patronized them.

The history of Poetry and Music has been elaborately recorded by Abu Al Faraj al-Isfahani (897-966) in his famous classic known as KITAB AL-AGHANI (Book of Songs). This book is considered a veritable resource of detailed description of the origins, chronology and wide diffusion of Arabic Music, Musicians and Singers of the time. He describes the scenes and songs vividly and objectively. He often gives not only the names of the poet and composer but also the type of song, its rhythm and the music they played. The review of the artists is based on the classic standards of Ishak Al Mousuli, great master, who established first musical school in Baghdad during the reign of Harun Rashid. This school produced many prominent musicians including Zuryiab, who moved to Spain, and established his own school there.

According to Ibn Khadun, the Cordovan Caliph Hakam, himself a man of letters, had sent large sum of money to Isfahani to ensure that he gets first copy of the book.

What is remarkable about the book is that almost on every page it mentions women singers particularly the women slave singers who were found singing cheerful songs in the taverns (cafes of today) or in the places where people were amusing themselves, at feasts and celebrations or singing lamentation at funerals. Isfahani himself has relied as one of the resources, a study by Abdullah bin Motazz about the songs of Oreib and Sheria, women musicians.

There are many interesting anecdotes in the book that make AGHANI a fascinating reading but the stories of Azza al-Maila and Jamila, the most famous singers of the period deserve special mention.

Azza Al Maila is described as a slave girl of captivating beauty, graceful conversation and great style of expression. She started her career by learning songs of old school of women-singers as Zarnab, Khola, Rebab, Selma and Raika. Later she became proficient in the Persian style of singing brought to Medina by male-singers Saib Khater and Nashet and composed her own songs. Her performance was divine, and her voice was rich and extensive. She is credited as one who interested the public of Medina in music.

Jamila an accomplished Arabic singer was acclaimed as the ‘Queen of Songs’ and ‘keystone of Arabic Art’. Ibn Sureij (famous musician) and Mabed were her disciples. She was so proficient that once after hearing a tune of Saib Khater, she composed a new song that won more popular applause than the original. She opened a singing school in Medina, and during pilgrimage it was a custom of many masters to send their slaves to her for instructions.

Jamila was a slave girl and after securing her freedom, she invited people to her house and when the place was full, announced that on account of her religious beliefs and nightmares she had, she has decided to give up singing. The announcement resulted in great commotion until a Doctor of laws declared that singing was a legitimate pleasure. Then Jamila sang and when she finished, the applauding people were asking God that they would not be deprived of her music.

The patronage of nobility had not only put the mark of respectability but actively promoted poetry, music and other fine arts in the early Arab Muslim Society.

INDIAN SCIENCES HELPED GOLDEN AGE OF ISLAM

Indian Sciences Helped Golden Age of Islam

Arif Mohammed Khan

History and legend both describe the first 400 years of Abbasi rule that is roughly from 750 to 1150, as the golden age of Islam. Great military victories, booming international trade and agriculture leading to all round prosperity and luxurious living of the era gave rise to fables like ‘Thousand and One Nights’ and prompted historian Khatib to claim that “Baghdad has become a city with no peer throughout the world”.

But the real distinction of the city that earned universal admiration was unrivalled intellectual activity in all fields: science, mathematics, technology, veterinary sciences, agronomy and literature including biography, history, and linguistics.

The royal patronage and munificence shown by the caliphs attracted academics and scientists of diverse nationalities, who pursued their studies in an environment free from religious prejudice and orthodoxy. It is interesting to recall that the Royal Physician Bakhtishu a Christian, when invited by Caliph Mansoor to embrace Islam, retorted that he preferred the company of his fathers, be they in heaven or hell. Thereafter Mansoor never broached the subject with him and Bakhtishu family provided leading physicians and medical teachers for seven generations.

The general perception about the scientific achievements of this period is that Arabs undertook translation of Greek Texts with the help of scholars who had fled from Athens after Emperor Justinian had closed down the nine hundred year old Academy of Plato in 529 and unleashed persecution against the pagan scientists. Later this knowledge was transferred to Europe and they claimed it to be their own heritage.

But history shows that translation of Greek works was taken up in 9th century and much before that Arabs had embarked upon the translation of Sanskrit texts from India. According to Tabqatul Umam a delegation from India came to Baghdad in 771, some 250 years after the death of Aryabhatta. This delegation consisted of an astronomer called Kanaka, who carried with him a small library including a book titled ‘Surya Siddhanta’ and works of Aryabhata and Brahamgupta.

According to Arab historian al-Qifti, the caliph was amazed by the brilliance of the Indian texts. On his order these works were translated into Arabic by Al-Fazari, who subsequently emerged as first Arab Astronomer of great repute. Over a period of time this Arabic version gained fame under the title of SINDHIND and became popular as a text of mathematics and astronomy all over the Muslim world including Spain wherefrom it travelled to Europe and was translated into Latin in 1126.

This work revolutionized the study of mathematics and sciences and replaced the cumbersome Roman numerals. It is interesting to note that while Europe has christened the new system as Arab numerals, the Arabs call them HINDSA (Indian numerals) giving credit where it is due.
The other important area influenced by Indian ethos and morality was ADAB, that is the embodiment of sensible counsel in the form of fables. In this category the literary masterpiece of Ibn Muqaffa ‘Kalila wa Dimna’ based on the stories of Panchtantra and Mahabharata is considered a classic of early Arabic prose.

Then we find mention of translations of Varahmihir, Brihat Jatak, Krishna Avtar and Vishnu Puran in Kitabul Hind by Biruni.

The long list of Sanskrit manuscripts that were translated into Arabic and catalogued in detail by Arab historian Ibn Nadeem in his classic Fehrist (Bibliographical index) is kind of acknowledgement of the contribution that Indian sciences made in building the golden age of Islam.

SILENCE OF DEOBAND LAMBS

SILENCE OF DEOBAND LAMBS

Arif Mohammed Khan

Since the emergence of Taliban and particularly after September 11 attacks in New York, Darul Uloom Deoband has received considerable bad review in media and was identified as the main source of inspiration for Taliban brand of terrorism. The Taliban were not educated or trained in Deoband, but the Pakistani Madrasas where they received education were founded and run by former Deoband students.

Dr. Sohail Abbas a leading Pakistani clinical psychologist in his recently published study, titled Probing the Jihadi mindset based on personal interviews of 517 Mujahideen who were arrested in Afghanistan and later lodged in two Pakistani jails, asserts that “the figures on rural/urban Jihadis become even more interesting as all the Jihadis, barring just a few, belonged to the Deobandi school of thought: suggesting that even in the villages its influence cannot be underrated.”

In this background it was most appropriate on the part of Deoband to take the initiative to organize a conference against terrorism and decry violence perpetrated in the name of religion. This conference held in February was attended by more than 10,000 representatives of about 5000 Madrasas from all over India. The conference adopted a declaration saying “there is no place for terrorism in Islam” and further decided to organize more such meetings to mobilize people against terrorism.

Deoband conference against terror generally elicited positive reaction but people who claimed to know better kept their comments reserved. One such person when probed by me referred to Hedaya, the famous 12 century compilation of Hanafi Law and said that this book is part of their academic curriculum and prescribes unabashed aggressive wars as against the concept of defensive wars in Quran. Further he said that laws as enshrined in Hedaya are not on the statute books of any Muslim country today, and in India only the family laws of Hedaya are applicable to the extent of their being in conformity with the Constitution of India. There cannot be any objection to the study of Hedaya as part of the history of development of law but Deoband teaches this book as something that is sacred and integral to religion.

After hearing this criticism I decided to seek enlightenment from Deoband through their DARUL IFTA (Department responsible for issuing FATWAS and responding to queries) and sent a query on their website on 22nd March 2008.

In the query among other things I gave following specific references of Hedaya :
"The destruction of the sword is incurred by infidels, although they be not the first aggressors, as appears from various passages in the sacred writings which are generally received to this effect." (Vol II P41)

"When the Muslims enter the enemy's country and besiege the cities or strongholds of the infidels, it is necessary to invite them to embrace the faith, because Ibn 'Abbas relates of the Prophet that he never destroyed any without previously inviting them to embrace the faith. If, therefore, they embrace the faith, it is unnecessary to war with them, because that which was the design of the war is then obtained without war. The Prophet, moreover, has said we are directed to make war upon men only until such time as they shall confess, "There is no God but one God." (P43)

After giving few more references I requested them to guide as how to dispel the misgivings of those who suffer not from any religious prejudice and acknowledge that Islam is a religion of peace but feel genuinely concerned about the syllabus taught in Deoband.

The Darul Ifta was kind to send me a Fatwa ID Number and assurance that the query will be answered but so far have refrained from giving any reply.
Arif Mohammed Khan is a former Union Minister

TERRORISTS ARE FASADI NOT JIHADI

TERRORISTS ARE FASADI NOT JIHADI

Arif Mohammed Khan

During his visit to Middle East President Bush made an impassioned plea to Arab Media not to describe the suicide bombers as Martyrs as the term tends to cover the killers of innocent persons with religious halo and glory. It is difficult to disagree with this line of argument.

But then let us find out where this distorted use of words started. A person who steps out to take an innocent life is a criminal according to both the teachings of every religion and the secular laws. On the other hand both the religions and the secular laws permit physical resistance against oppression and fight in self defense. This striving against oppression and fight in self defense has been variously described by different religious traditions as Dharm Yuddh, Just War and Jihad. The religious scriptures lay down in detail the circumstances that permit armed action and an exhaustive code for the conduct of such action.

Now if a resourceful person or group initiates a campaign that results in murder and mayhem and insists that it is Jihad, should we accept the claim simply because this man is able to hog media attention due to enormity of his crime and the damage he has caused. When he claims that it is Jihad he is aware of the sanctity and piety that is associated with this term in Islamic religious tradition. He knows there cannot be a better subterfuge to deceive a sizeable number of people and win their sympathy and support.

If without subjecting his claim to critical scrutiny we start describing him as Jihadi and his campaign as Jihad then we are falling into his trap. Logically speaking a Jihadi if killed shall be described as a martyr at least by those who subscribe to that religious tradition. On the other hand if his claim is tested on merit and it is shown that he is pure and simple killer who is using religion to further his personal agenda or to cover his crimes then the right scriptural term to describe him shall be (FASADI) the mischief maker as Quran says: “Do no mischief on the earth after it has been set in order but call on Him with fear and longing: for the mercy of God is near to those who do good” (7.56)

When someone claims to be spearheading an Islamic cause then that claim must be subjected to Quranic scrutiny because the Book clearly says that: “God lays evil (filth) on those who will not use their reason (10.100). In fact a careful reading of the verses of Quran shows that human life is inviolable except in case of murder or for causing mischief. Quran says: “If anyone slew a person unless it be for murder or for spreading mischief (FASAD) in the land it would be as if he slew the whole people: and if anyone saved a life it would be as if he saved the life of the whole people.” (5.32).

The sanctity of human life has been upheld to the extent that even justified action was not permitted due to apprehension of loss of innocent lives. On the occasion of Hudaibiya Quran said: They are the ones who denied revelation and hindered you from the Sacred Mosque and the sacrificial animals detained from reaching their place of sacrifice. Had there not been believing men and believing women whom you did not know that you were trampling down and on whose account a crime would have accrued to you without knowledge. (God would have allowed you to force your way but He held back your hands) that He may admit to His mercy whom He will. If they had been apart We should certainly have punished the Unbelievers among them with a grievous punishment (48.25)

These are only few references that show that causing murder and mayhem comes in the category of FASAD a crime punishable with death and not JIHAD a concept rooted in piety and selflessness. Those who wish the fight against terrorism to succeed must be careful to use correct words to describe the campaign and actions of the terrorists and give them not the satisfaction of adopting the terms by which they describe themselves as George Orwell has said: “if thought corrupts language, language can also corrupt thought. A bad usage can spread by tradition and imitation, even among people who should know better.”