Research Article;

Aromatic Plant Species Mentioned in the Holy Qura’n 

and Ahadith and Their Ethnomedicinal Importance.

By M/s Sarfaraz Khan Marwat, Muhammad Aslam Khan, Fazal- ur-Rehman and Inayat Ullah Bhatti

ABSTRACT
In view of the importance of this study comprehensive detailed data was collected from Holy Quran, Ahadith`s books and books written on the Islamic medicines.
Present findings confined to 15 Aromatic plant species belonging to 14 genera of 10 families. The plant species are:
Acorus calamus L., Artemisia maritima L., Boswellia carterii Birdw., Boswellia serrata Birdw., Cinnamomum camphora L., Citrus spp., Commiphora molmol Engl. ex Tschirch, Crocus sativus L., Cymbopogon schoenanthus Spreng., Dryobalanops aromatica Gaertn. F., Lawsonia inermis L., Majorana hortensis Moench. Ocimum basilicum L., Origanum vulgare L. and Thymus serpyllum L.

Results were systematically arranged by alphabetic order of botanical names followed by English name, Arabic name, family, parts used, medicinal uses and references cited from Holy Quran and Ahadith. The main aim of this study is to document the knowledge of ethno medicinal uses and create awareness about the Aromatic plant species mentioned in the Holy Quran and Ahadith for the welfare of human communities throughout the world.
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How to cite this article:

M/s Sarfaraz Khan Marwat, Muhammad Aslam Khan, Fazal- ur-Rehman and Inayat Ullah Bhatti, 2009. Aromatic Plant Species Mentioned in the Holy Qura’n and Ahadith and Their Ethnomedicinal Importance. Pakistan Journal of Nutrition, 8: 1472-1479.

DOI: 10.3923/pjn.2009.1472.1479

URL: http://scialert.net/abstract/?doi=pjn.2009.1472.1479
INTRODUCTION

Aromatic plants possess odorous volatile substances, which occur as essential oil, green exudates, balsam and oleoresin in one or more parts, namely root, wood, stem, leaf, flower and fruit.

The term essential oil is concomitant to fragrance or perfumes because these fragrances are oily in nature and they represent the essence and active constituents of plants (Skaria et al., 2007). An essential oil is the actual aroma which is extracted and it is this aroma which is used in aromatherapy to treat a number of ailments (Falsetto, 2008). The essential oils which impart the distinctive aromas are complex mixtures of organic constituents (Simon, 1990).

There are about three hundred essential oils in general use today by professional practitioners, but the average household could fulfill all its likely needs with about ten (Belt, 2009a).

Plants are an essential component of the universe. Human beings have used plants as medicine from the very beginning of time (Marwat et al., 2009a). An estimated 50,000-70,000 plant species are used in traditional and modern medicine throughout the world. These species make an essential contribution to healthcare and along with species used more for their aromatic properties, in herbal products, pharmaceuticals and fragrances (Medicinal Plant Specialist Group, 2007).

In Islam diseases are cured in two ways, first the cure of soul through prayers and second the cure of ailments through medicines (Marwat et al., 2009b). The Holy Quran from the very start has a claim that it covers every aspect of life and is full of wisdom. It speaks “We have neglected nothing in the Book” (Khan et al., 1994).

Our Holy Prophet Muhammad (Sallallaho Alayhi Wassallam) used certain herbs and recommended various medicinal plants for cure of common diseases. His recommendations were noted by His Wives (Radiallaho Anhuma) and Companions (Radiallaho Anhum) and remain available to us today (Dar-ul-Iman healing, 2000).

Keeping in view the importance of diverse medicinal flora and rich medicinal culture of Islam, research work was conducted to investigate ethnomedicinal uses and create awareness about the Aromatic plant species mentioned in the Holy Quran and Ahadith for the welfare of human communities throughout the world.

MATERIALS AND METHODS

The research work was conducted by reviewing the Holy Quran, Ahadith and Islamic books. Comprehensive and detailed information about 15 Aromatic plant species mentioned in the Holy Quran and Ahadith were collected from these sources. Plants species were arranged in systematic order of botanical names in alphabetic order followed by family, Quranic name, Arabic name, English name, habit and habitat, part used, medicinal uses and references cited from Holy Quran, Ahadith and Islamic books.

RESULTS

Present findings were confined to 15 Aromatic plant species belonging to 14 genera of 10 families enlisted in Holy Quran, Ahadith and Islamic literature. The plant species are: Acorus calamus L., Artemisia maritima L., Boswellia carterii Birdw., Boswellia serrata Birdw., Cinnamomum camphora L., Citrus spp., Commiphora molmol Engl. ex Tschirch, Crocus sativus L., Cymbopogon schoenanthus Spreng., Dryobalanops aromatica Gaertn. F., Lawsonia Inermis L., Majorana hortensis Moench., Ocimum basilicum L., Origanum vulgare L. and Thymus serpyllum L. which are used throughout the world in number of perfumery, flavouring and pharmaceutical compounds. Data inventory constitutes botanical name, family, English name, local names, Arabic name, parts used, medicinal uses and references cited from Holy Quran and books of Ahadith.

Botanical name : Acorus calamus L.
Family : Acoraceae
English name (s) : Calamus, Sweet flag
Local name : Zareera
Arabic name (s) : Zareera, Oudulwaj
Flowering period : May-July
Parts used : Leaves and rhizome.
Medicinal uses : Rhizome: Emetic, antispasmodic, carminative, analgesic, stomachache, insectifuge, nerve tonic. Given in dyspepsia, colic, remittent fever, epilepsy bronchial, granular tumours and snake-bite. Useful against moths and lice. Also employed for kidney and liver troubles, rheumatism and eczema.
References from Ahadith:

• Hazrat Aisha (Radhi Allaho Anha) narrates that I myself applied the perfume of Grass Mytle (Zareera) to the Holy Prophet at the time of wearing and removal of Ihram (unstitched, preferably white, pieces of cloth) during the Farewell Hajj (Farooqi, 1998; Al Qadr, 2007).
• One of the Holy Wives (Radhi Allaho Anha) of The Holy Prophet (Salallaho Alaihe Wasallam) said, “One day the Holy Prophet (Salallaho Alaihe Wasallam) came to me and there was pimple on my finger. He asked, have you grass mytle? I told, yes. He (Salallaho Alaihe Wasallam) said, apply it on the pimple (Farooqi, 1998).

Botanical name : Artemisia maritima L.
Family name : Compositae (Asteraceae)
English name (s) : Sage brush, Santonica, Worm seed, ajvain.
Local name (s) : Kirmala, Afsanteen
Arabic name : Afsanteen
Flowering period : August-September.
Parts used : Seeds, floral buds and leaves.
Medicinal uses : Artemisia (Karmala, Afsanteen) is used as antiperiodic, deobstruent, stomachache, tonic and anthelmintic. It is given internally in dyspepsia, jaundice, flatulence and worms. It is used externally as antiseptic.
References from Ahadith:

• Hazrat Abdullah bin Jaffer (Radhi Allaho Anho) narrates that Rasulullah (Salallaho Alaihe Wasallam) said, “Fumigate Olibanum (lubban) and Sage brush (Karmala, Afsanteen) in your houses” (Farooqi, 1998).
• Hazrat Abdullah bin Jaffer (Radhiallaho Anho) narrates that Rasulullah (Salallaho Alaihe Wasallam) said, “Fumigate Sage brush (Karmala, Afsanteen), Myrrh (murmuki) and Thyme (Sa’tar) in your houses” (Farooqi, 1998).

Botanical name : Boswellia carterii Birdw.
Family : Burseraceae
English name (s) : Olibanum, Indian Frankincense, Arabic Frankincense, Salai guggal
Arabic name : Labban
Local name : Lubban
Parts used : Dried resin, collected from stems and trunk.
Medicinal uses : Burseraceae plant family members (Boswellia carteri etc.) possess the medicinal property of being expectorant and therefore particularly helpful in treating bronchitis; they are also useful in healing wounds and ulcers and reducing scar tissue.
References from Ahadith:

• Hazrat Abdullah bin Jaffer (Radhi Allaho Anho) narrates that Rasulullah (Salallaho Alaihe Wasallam) said, “Fumigate your houses with Olibanum (lubaan, labaan) and Thyme (Sa’tar)” (Farooqi, 1998 and Ghaznavi, 1991).
• Hazrat Abdullah bin Jaffer (Radhi Allaho Anho) narrates that Rasulullah (Salallaho Alaihe Wasallam) said, “Fumigate your houses with Olibanum (lubban) and Sage brush (Karmala, Afsanteen)” (Farooqi, 1998 and Ghaznavi, 1991).

Botanical name : Boswellia serrata Birdw.
Family : Burseraceae
Engish name (s) : Indian Bedellium, frankicense
Loal name (s) : Gogle Guggal, Salai Guggal, Sallaki
Arabic name : Kundar
Parts used : The most important derivative of Boswellia serrata tree is the Boswellia Gum Resin.
Medicinal uses : Diaphoretic, diuretic, astringent, emmenagogue. Used in nervous diseases, rheumatism, skin eruption. Chiefly used in incense. Ingredient of ointments.
References from Ahadith:

• Hazarat Abdullah bin Abbas (Radhi Allaho Anho) narrated that Rasulullah (Salallaho Alaihe Wasallam) soaked Kundar at night. He mixed brown sugar in it and drank. He said, it is the best remedy for memory and urine problem (Farooqi, 1998).
• Hazrat Anus bin Malik (Radhi Allaho Anho) narrated, ‘Some one complained to Prophet (Salallaho Alaihe Wasallam) against his memory. He (Salallaho Alaihe Wasallam) said, take kundar (Boswellia serrata) and soak it in water and drink that water early in the morning. It is a useful phytotherapy for memory (Farooqi, 1998).

Botanical name : Cinnamomum camphora L. *
Family : Lauraceae
English name (s) : Camphor Tree, camphor laurel, gum camphor
Local name : Kafoor
Arabic name : Kafoor
Part used : Leaves and branches
Medicinal uses : Sedative, anodyne, antiseptic, diaphoretic, anthelmentic, stimulant, carminative. Used as insecticide. Toxic causing headache, nausea, excitement, confusion and delirium.
References from Holy Qur’an
Surah 76. Al-Insan or Ad-Dahr, Verse #. 5: Verily, the Abrar (the pious and righteous), Shall drink of a cup (of wine) mixed with (water from a spring in Paradise called) Kafur (Al-Hilali and Khan, 1996).

References from Ahadith:

• Hazrat Umm-e-Attiah Ansariah (Radhi Allaho Anha) narrates that Rasulullah (Sallallaho Alaihe Wasallam) came to us, when His Daughter (Radhi Allaho Anha) died. He said, give Her a bath three or five times and it will be better to use cedar (beri) leaves and water for a bath and apply camphor after that (Farooqi, 1998).
Note: Two types of plants of different families have been a source of camphor from ancient time. One of these is a tree of Malaysia (Dryobalanops aromatica) of family Dipterocarpaceae and the other one is a tall tree of China and Japan (Cinnamomum camphora) of family Lauraceae. The camphor of Malaysia is obtained from the bark of Dryobalanops aromatica while that of Chinese camphor is obtained from the wood of Cinnamomum camphora (by freezing the essence of its wood). The substance camphor-Kafoor (said to be used in funeral rites) mentioned in the above and other Ahadith, is actually the name of Itar-e-Hinna (perfume of Lawsonia inermis) and correct pronunciation Kafoor is Qafoor (Farooqi, 1998).

Botanical name : Citrus spp.
Family : Rutaceae
English name (s) : Lemon, Citron
Local name (s) : Narangi, lemu, mita lemu etc.
Arabic name (s) : Utraj, Turanj
Flowering period : Spring season
Medicinal uses : Fruits-Nutritive, cardiotonic, refrigerant, carminative, stomachic, appetizer. Cures catarrh, urinary calculus. Leaves and peel are highly medicinal.
References from Ahadith:

•
Lemon has many benefits for you. It strengthens the heart and prevents heart failure (Farooqi, 1998).

• Hazrat Abu Musa Ashari (Radhi Allaho Anho) narrated that Rasulullah (Sallallaho Alaihe Wasallam) said: “The example of a mo’min (believer) who reads the Qur’an is like that of ‘Turanj’ which has a pleasant smell and a sweet taste” (Farooqi, 1998).

Botanical name : Commiphora molmol Engl. ex Tschirch
Family : Burseraceae
English name : Myrrh
Local name : Murmukey
Arabic name : Mur
Parts used : Gum of stem
Medicinal uses : Germicides, wound healer, old cough, oral fragrance, baldness, swelling of urinary bladder.
References from Ahadith:

• Hazrat Abdullah bin Jaffer (Radhi Allaho Anho) narrates that Rasulullah (Salallaho Alaihe Wasallam) said, “Fumigate your houses with Sage brush (Karmala, Afsanteen), Myrrh (murmuki) and Thyme (Sa’tar)” (Farooqi, 1998).

Botanical name :
Crocus sativus L.

Family : Iridaceae
English name (s) : Saffron, Meadow crocus, Saffron crocus.
Local name : Zaffron
Arabic name : Zaffron
Parts used : Rhizome
Medicinal uses : As a medicinal plant, saffron has traditionally been considered an anodyne, aphrodisiac, antispasmodic, diaphoretic, emmenagogue, expectorant and sedative. The plant has been used as a folk remedy against scarlet fever, smallpox, colds, insomnia, asthma, tumors and cancer. Given to promote eruptions in measles. In over doses, saffron is toxic.
References from Ahadith:

• Hazrat Ibne Umar (Radhiallaho Anho) narrates that one person asked Rasulullah (Sallallaho Alaihe Wasallam) what a muhrim should wear? He said (replied), “do not wear clothes (ihram) dyed with waras and saffron” (Farooqi, 1998).
•
Hazrat Anas bin Malik (Radhi Allaho Anho) narrates that Rasulullah (Sallallaho Alaihe Wasallam) forbade men to apply saffron (Farooqi, 1998).


Botanical name : Cymbopogon schoenanthus (L.) Spreng
Family : Poaceae
English name : Camel Grass
Local name : Izkhir
Arabic name : Izkhir
Parts used : Leaves, stems and rhizomes
Medicinal uses : Tonic, antispasmodic, febrifuge, intestinal disinfectant, antimalaria and against Guinea worm, antispasmodic, diuretic, to treat the cough of infants and children. Also used as astringent and febrifuge. Oil is used in rheumatism and neuralgia.
References from Ahadith:

• Hazrat Abu Huraira (Radhi Allaho Anho) narrates that Rasulullah (Sallallaho Alaihe Wasallam) said about Makkah, “Its thorn must not be plucked. Its trees might not be cut” Some one among the Quraish begged (wanted) permission of cutting Camel grass (izkhar) to use it in their homes and shrines. The Holy Prophet (Sallallaho Alaihe Wasallam) permitted, “yes, yes, except izkhar, except izkhar” (Farooqi, 1998).
• Hazrat Khabab (Radhi Allaho Anho) narrates, When Hazrat Mus’ab bin ‘Umair (Radhi Allaho Anho) was killed in the battle of Uhud and we found such a sheet for a shroud (coffin) which was too short for his size. When it was drawn to cover the head, the feet would be exposed and when it was drawn to cover the feet, the head would become uncovered. The Prophet (Sallallaho Alaihe Wasallam) said: “Cover his head with the sheet and his feet with the ‘Izkhir’ leaves” (Farooqi, 1998).

Botanical name : Dryobalanops aromatica Gaertn. F.
Synonym : Dryobalanops camphora Colebr. Family:Dipterocarpaceae
English name : Borneo camphor, Malayan camphor, Sumatra camphor.
Local name : Kafoor
Arabic name : Kafoor
Medicinal uses : Sedative, anodyne, antiseptic, diaphoretic, anthelmentic, stimulant, carminative. Used as insecticide. Toxic causing headache, nausea, excitement, confusion and delirium.
References from Holy Qur’an:
Surah 76. Al-Insan or Ad-Dahr, Verse #. 5: See under Cinnamomum camphora L.*

References from Ahadith:

• Hazrat Umm-e-Attiah Ansariah (Radhi Allaho Anha) narrates that Rasulullah (Sallallaho Alaihe Wasallam) came to us, when His Daughter (Radhi Allaho Anha) died. He said, give Her a bath three or five times and it will be better to use cedar (beri) leaves and water for a bath and apply camphor after that (Farooqi, 1998).
Note: See Note under Cinnamomum camphora L.

Botanical name : Lawsonia inermis L.
Family : Lythraceae
English name : Egyptian Privet-Henna
Local name : Mehandi
Arabic name : Henna, Faghia (Kalli)
Parts used : Leaves
Medicinal uses : Henna has been used for astringent, antihemorrhagic, intestinal antineoplastic, cardio-inhibitory, hypotensive and sedative effects, amoebiasis, headache, jaundice and leprosy. Its extracts show antibacterial, antifungal and ultraviolet light screening activity, antifertility activity in animals and may induce menstruation.
References from Ahadith:

•
Whosoever complained of pain in legs, the Prophet (Sallallahu Alayi Wasallam) advised him to apply Henna (on the legs)." (Farooqi, 1998).

• Umm Salamah (Radi Allaho Anha) as commenting; "The Prophet (Sallallaho Alayi Wasallam) never suffered from a wound or a thorn without putting Henna on it" (Mutmainaa, 2003).
• Jahzma (Radi Allahu Anho), the wife of Bashir Bin Khasasia (Radi Allaho Anho) narrates, "I saw Prophet Muhammad (Sallallahu Alayi Wasallam) coming out of the house. He was coming after taking bath; therefore, he was shaking his hairs. The colour of Henna was visible on his head." (Mutmainaa, 2003).
• Abdullah bin Burayda (Radi Allahu Anho) narrates that the Prophet (Sallallahu Alayi Wasallam) said, "the lord of sweet-smelling blossoms in this world and the next is Henna blossom" (Farooqi, 1998).
• Hazrat Anas (Radi Allaho Anho) also relates that the Prophet (Sallallahu Alayi Wasallam) loved sweet-smelling blossoms, especially that of Henna (Mutmainaa, 2003).

Botanical name : Majorana hortensis Moench.
Family : Lamiaceae/Labiatae
English name : Marjoram
Local name (s) : Marva khusa, Marzanjosh
Arabic name (s) : Mardaqoush, Mardaqush, Marzanjush; Zatar, Satar (M. syriaca)
Parts used : Whole plant
Medicinal uses : Whole plant-stimulant, tonic, rubefacient. Given in colic, diarrhea, hysteria, rheumatism, toothache and earache. Useful in gynaecological disorders.
References from Ahadith:
Hazrat Anus bin Malik (Radi Allaho Anho) narrates that Rasulullah (Sallallaho Alaihe Wasallam) said, “there is Marzanjosh (Marjoram) for you. It is very effective medicine for cold” (Ghaznavi, 1991).

Botanical name : Ocimum basilicum L.
Family : Lamiaceae
English name : Sweet Basil
Local name : Rehan, Niazbo
Arabic name : Rehan (TULSI IN HINDI)
Parts used : Leaves and seeds
Medicinal uses : Fever, cough, common cold, eczema, baldness, vaginal swelling, pemples, arthritis, muscles pain, antidote, pain killer, tuber closes, asthma, piles, hepatitis, consception, malaria and heart diseases.
References from Holy Quran
Surah Ar- Rahman, Verse #. 12, 13: Therein are fruits, date-palms producing sheathed fruit-stalks (enclosing dates). And also corn, with (its) leaves and stalk for fodder, and sweet-scented plants (Al-Hilali and Khan, 1996).

Surah Al-Waqi‘a, Verse #. 88, 89: Thus, then, if he be of those Nearest to Allah, (there is for him) rest and satisfaction and a Garden of Delight (Ali, 1989).

References from Ahadith:

•
Hazrat Abu Usman (Radi Allaho Anho) narrates that Rasulullah (Sallallaho Alaihe Wasallam) said, “Whom Ocimum is offered, might not refuse” (Farooqi, 1998).

• Hazrat Abi Na’m (Radi Allaho Anho) narrates that Rasulullah (Sallallaho Alaihe Wasallam) said, “These (Hazrat Hassan and Hazrat Hussain Radi Allaho Anhomaa) are ocimum (fragrance or fragrant flowers) for me in the world” (Farooqi, 1998).
Note: Rehan (O. basilicum) is considered to be Tulsi (O. sanctum) by some people, but it is incorrect. Both are different species (Farooqi, 1998).

Botanical name : Origanum vulgare L.*
Family : Lamiaceae/Labiatae
English name : Marjoram
Local name : Jungli Marzanjosh
Arabic Name : Marzanjosh
Parts used : Leaves
Medicinal uses :
Essential oil from leaves and flowering tops used for toothache, sprains, stiff and paralysis. Seeds and leaves useful as remedy for colic.

References from Ahadith:

• Hazrat Anus bin Malik (Radi Allaho Anho) narrates that Rasulullah (Sallallaho Alaihe Wasallam) said, “there is Marzanjosh (Marjoram) for you. It is very effective medicine for cold” (Ghaznavi, 1991).
* Two types of Marzanjosh are found in Egypt and Arabia. One is known as Wild Marzanjosh (Origanum vulgare L.) and the other one as Halu Marzanjosh (Majorana hortensis Moench). Both are medicinal herbs containing pleasant aromatic oil like thyme (Ghaznavi, 1991).

Botanical name : Thymus serpyllum L.
Family : Labiatae (Lamiaceae)
English name (s) : Thyme, Wild thyme
Local name (s) : Sattar Ban-ajwain, Jangli Podina
Arabic name (s):Sa’tar, Za’tar
Part used : Leaves
Medicinal uses :The whole plant is anthelmintic, antioxidant, strongly antiseptic, antispasmodic, carminative, deodorant, diaphoretic, disinfectant, expectorant, sedative and tonic. Internally, it is taken in the treatment of bronchitis, catarrh, laryngitis, flatulent indigestion, painful menstruation, colic and hangovers. Externally, it is applied to minor injuries, mastitis, mouth, throat and gum infections.
References from Ahadith:

• Hazrat Abdullah bin Jaffer (Radhi Allaho Anho) narrates that Rasulullah (Salallaho Alaihe Wasallam) said, “Fumigate Sage brush (Karmala, Afsanteen), Myrrh (murmuki) and Thyme (Sa’tar) in your houses” (Farooqi, 1998).
• Hazrat Abdullah bin Jaffer (Radhi Allaho Anho) narrates that Rasulullah (Salallaho Alaihe Wasallam) said, “Fumigate Olibanum (lubaan, labaan) and Thyme (Sa’tar) in your houses” (Farooqi, 1998 and Ghaznavi, 1991).
DISCUSSION

Aromatic plants (having an aroma; fragrant or sweet-smelling) synthesize and preserve a variety of biochemical products, many of which are extractable and useful as chemical feed stock or raw materials for various scientific investigations. Many secondary metabolites of plants are commercially important and find use in number of perfumery, flavouring and pharmaceutical compounds. Hence aromatic plants are generally referred to as ‘natural-biochemical-factories’ or ‘chemical goldmines’ (Skaria et al., 2007).

The essential oils which impart the distinctive aromas are complex mixtures of organic constituents (Simon, 1990). They are nearly all comprised of some combination of alcohols, phenols, aldehydes, ketones, acids, esters, oxides, lactones, coumarins and furocoumarins. The result of this means that most essential oils are anti-inflammatory; anti-viral; anti-fungal; detoxifying; circulatory; anti-spasmodic; analgesic and decongestant (Falsetto, 2008).

As early as 4000 BC the great Sumerian civilization had discovered that most aromatic plants and shrubs have powerful antiseptic properties, making them natural healers for external wounds and skin infections and as infusions for internal ailments (Highet, 1999).

A close look at checklist of aromatic plant species tells us that these plants are not of Arabic origin but The Holy Prophet (Sallallaho Alaihe Wasallam), gave the references of such plants that are not only grown in Arab countries but exist through out the world.

This shows that the Holy Prophet was light for the entire world.

The Holy Prophet (Sallallaho Alaihe Wasallam) liked perfume (aroma) very much. The Holy Prophet (Sallallaho Alaihe Wasallam) said, “From your world, women and Taib (perfume) were made beloved to me and the comfort of my eye is the prayer” (Al Qadr, 2007).

Narrated Hazrat 'Aisha (Radi Allaho Anha): I used to perfume Allah's Apostle (Sallallaho Alaihe Wasallam) with the best scent available till I saw the shine of the scent on his head and shine beard. Narrated Hazrat 'Azra bin Thabit Al-Ansari (Radi Allaho Anho): When I went to Thumama bin 'Abdullah, he gave me some perfume and said that Anas (Radi Allaho Anho) would not reject the gifts of perfume. Anas (Radi Allaho Anho) said:

The Prophet (Sallallaho Alaihe Wasallam) used not to reject the gifts of perfume (Al Qadr, 2007). Our Holy Prophet (Sallallaho Alayhi Wassallam) used certain herbs and recommended various medicinal plants for cure of common diseases (Farooqi, 1998).

The Prophet (Sallallaho Alayhi Wasallam) recommended Acorus calamus (zareera) for the treatment of pimple (Abscess). One of the Wives (Radi Allaho) of the Prophet (Sallallaho Alayhi Wasallam) said, “Once the messenger of Allah (Sallallaho Alayhi Wasallam) came by when I had a pimple on my finger. He said: “Do you have a Tharirah (arum)’ I said, yes. He said, place it on the pimple. He then said, Say, O Allah who transforms the big to small and small to big, make what I am suffering small” (Farooqi, 1998; Al Qadr, 2007). In addition to its use as perfume the Zareera has numerous medicinal uses as well. It is useful in whooping cough and sciatica. In Arab Zareera was also used as fragrance at the time of Hazrat Musa Alayi Salam (Farooqi, 1998).

Artemisia maritima (Karmala, Afsanteen), Boswellia spp. (Olibanum, Frankincense-Luban), Commiphora molmol (Myrrh-murmuki) and Thymus serpyllum (Thyme-Sa’tar) are other aromatic and medicinal plants which have been recommended by the Holy Prophet (Salallaho Alaihe Wasallam) for fumigation in the houses.

Hazrat Abdullah bin Jaffer (Radhiallaho Anho) narrates that Rasulullah (Salallaho Alaihe Wasallam) said, “Fumigate Sage brush (Karmala, Afsanteen), Myrrh (murmuki) and Thyme (Sa’tar) in your houses” (Farooqi, 1998).

Hazrat Abdullah bin Jaffer (Radhi Allaho Anho) narrates that Rasulullah (Salallaho Alaihe Wasallam) said, “Fumigate your houses with Olibanum (lubaan, labaan) and Thyme (Sa’tar)” (Farooqi, 1998; Ghaznavi, 1991). Artemisia maritima (Karmala, Afsanteen), leaves and flowers are antispasmodic, stimulant, cardiac, tonic and anthelmintics. Decoction or infusion of leaves is used in “ague” intermittent and remittent fever.

Locally the fresh leaves are soaked in water kept over night and the water is taken as vermifuge (Amhrwo, 2001). The flowering tops are used in indigenous medicine as anthelmintic, deobstruent and stomachic. The drug santonin obtained from the flowering tops is specific for round worms. It is also used for removing thread worms from the small intestine (Zaman and Khan, 1970).

Boswellia carterii and B. serrata (Frankincense-luban) belong to family Burseraceae. Plants of this family possess the medicinal property of being expectorant and are, therefore, particularly helpful in treating bronchitis. They are also useful in healing wounds and ulcers and reducing scar tissue (Falsetto, 2009). Frankincense was used by doctors, dentists, chemists and beauticians since as early as 3000 BC and some of the biggest buyers of this highly prized resin were the embalmers (Highet, 1999).

Cinnamomum camphora L. has occasionally been used internally in the treatment of hysteria, but in modern day herbalism it is mainly used as the essential oil and internal use is not advised. The wood and leaves are analgesic, antispasmodic, odontalgic, rubefacient, stimulant. An infusion is used as an inhalant in the treatment of colds and diseases of the lungs. The plant is more commonly used in the form of the essential oil which can be obtained by distillation of the chipped branches, trunk and wood of the tree, or from the leaves and twigs. Wood 24-40 years old is normally used.

The essential oil is anthelmintic, antirheumatic, antispasmodic, cardiotonic, carminative, diaphoretic, sedative and tonic. It is used externally in liniments for treating joint and muscle pains, balms for chilblains, chapped lips, cold sores, skin diseases etc and as an inhalant for bronchial congestion (Plants For a Future, 2008).

Citrus spp. Lemons are just one example of the simple bounties Allah has provided us with. In addition to their nutritional benefits, lemon (its oil) is used in aromatherapy, as a muscle relaxant and a skin and circulation stimulant. Rubbed on the face, lemons open up the pores releasing heat and refreshing the skin. Eaten during pregnancy, lemons help build the developing baby's bones.

Lemons also aid in the digestion of heavy meals and in the assimilation of protein, calcium, zinc and vitamins. Lemons also have cholesterol-lowering properties, thus preventing hair loss and even causing hair regeneration. They counteract cases of anxiety and depression; stimulate the liver and the gall bladder, causing a release in congestion; stimulate the formation of valuable leukocytes in the fight against viral and infectious diseases and stimulate the lymphatic system in cases of cellulite and obesity (Al Qadr, 2007).

Henna (Lawsonia inermis) is another aromatic plant mentioned in Ahadith. Hazrat Muhammad (Sallallaho Alaihe Wasallam) informed us of the beneficial elements contained in Henna over 1400 years ago.

One tradition of the Prophet (Sallallaho Alaihe Wasallam) cited in At-Tirmidhi, records Umm-e-Salamah (Radi Allahu Anho) as commenting; "The Prophet (Sallallaho Alaihe Wasallam) never suffered from a wound or a thorn without putting Henna on it" Another tradition mentioned in As-Sahih Bukhari and Abu Dawud Sharif says,

"Whenever somebody came to Prophet Muhammad (Sallallaho Alaihe Wasallam) with complaints of headache, he directed him to undergo cupping and whosoever complained of pain in legs, was advised to apply Henna." The Perfume made from henna flowers is very sweet and strong. In a well known hadith, cited in As-Suyuti's 'Tibb an-Nabi' it is recorded that Muhammad (Sallallaho Alaihe Wasallam) said, "the lord of sweet-smelling blossoms in this world and the next is Henna blossom" (Mutmainaa, 2003).

The actual Henna plant is sometimes called the "Magic Plant" because it has great healing effects. It contains ingredients to be antibacterial, anti-fungal and anti-hemorrhagic. Henna is useful is healing athlete's foot, fungal skin infections, headaches, burning of the soles and palms and local inflammation. The leaves and seeds act as cooling agents for the head and body (Mutmainaa, 2003).

Izkhir (Cymbopogon schoenanthus) leaves, stems or the rhizomes are used in the therapeutic traditional ones, as well of internal use, like tonic, antispasmodic, febrifuge, intestinal disinfectant, as external, like disinfecting funerary, antimalaria and against Guinea worm. In Egyptian this plant has a good reputation to be an antispasmodic and a renal diuretic. It has been established by various authors that the active ingredient responsible for the antispasmodic activity is a sesquiterpenediol, the cryptomeridiol. A recent ethnobotanic study shows that this plant is used in traditional pharmacopoeia in Burkina Faso to treat the cough of infants and children (Yentema et al., 2007).

Myrrh (Commiphora molmol is thick, yellow, gummy resin extracted from a shrub. Essential oils like myrrh have considerable medicinal properties as ancient Egyptian physicians surmised. Myrrh was extensively used to embalm the dead (Highet, 1999). The herb is particularly beneficial for treating bronchitis, asthma, cold and catarrh or running nose. It acts against all viral and bacterial infections, all other diseases as well as invigorates the body’s immune (resistance) system. The herb’s action to augment digestion also helps in cleansing the digestive tract of all noxious substances as well as function as a remedy for common detoxification and anti-inflammation. This quality of myrrh is especially useful in treating arthritis, rheumatism as well as gout (GmbH, 2008).

Sweet marjoram (Majorana hortensis Moench.) is considered as highly medicinal like other members of the same family such as mint, basil etc. It is considered expectorant, carminative and tonic. It is reported to be useful in asthma, hysteria and paralysis. Its oil is used as an external application for sprains, bruises, stiff and paralytic limb and toothache. It is also used for hot fomentation in acute diarrhea. Leaves and seeds are reported to provide a ready remedy for colic (Indian food, 2009).

Ocimum basilicum (Sweet basil-Raihan) acts principally on the digestive and nervous systems, easing flatulence, stomach cramps, colic and indigestion. The leaves and flowering tops are antispasmodic, aromatic, carminative and digestive, galactogogue, stomachic and tonic. The mucilaginous seed is given in infusion in the treatment of gonorrhoea, dysentery and chronic diarrhoea. It is said to remove film and opacity from the eyes. Extracts from the plant are bactericidal (Plants For a Future, 2008).

Oregano (Origanum vulgare) has a beneficial effect upon the digestive and respiratory systems and is also used to promote menstruation. The leaves and flowering stems are antispasmodic, carminative, cholagogue, diaphoretic, emmenagogue, expectorant, stimulant, stomachic and mildly tonic. The plant is taken internally in the treatment of colds, influenza, mild feverish illnesses, indigestion, stomach upsets and painful menstruation. This plant is one of the best natural antiseptics because of its high thymol content (Plants For a Future, 2008).

Thyme (Thymus serpyllum) has been used by mankind since pre-recorded times. Ancient Greeks derived its name from one of its many uses: "to fumigate." During the period of the Black Plague, doctors wore "nose gays" and masks that included thyme when visiting sick rooms and clinics. Thyme was used as incense in religious ceremonies and as a funeral herb. The dried flowers are also used to repel moths from clothing (Belt, 2009b).

The antiseptic abilities found in the volatile phenolic compounds, thymol and carvacrol, in thyme make it ideal in combating bad breath, gum disease, gastric problems caused by viruses or bacteria, eczema, burns, ringworm, psoriasis, parasitic infections, sore throats and body odour. However, thyme should not be used by pregnant women or by children as it can act as a uterine stimulant and is toxic in high doses (Burns, 2000).

REFERENCES
AMHRWO, (Alpine Medicinal Herbs and Rural Welfar Organization), 2001. Artemisia maritime. http://www.sdpi.org/alpine%20medicianl%20herbs/5.htm.

Al-Hilali, M.T. and M.M. Khan, 1996. The Noble Quran: English Translation of the Meaning and Commentary. King Fahd Complex for the Printing of Holy Quran, Madinah, KSA., pp: 738.

Al-Qadr, 2007. Prophetic medicine.http://www.ummah.com/forum/archive/index.php.

Ali, A.Y., 1989. The Holy Quran English Translation of the Meaning and Commentary. King Fahd Complex for the Printing of Holy Quran, Madinah, KSA., pp: 1016.

Belt, M., 2009. Essential oils.http://www.naturedirect2u.com/Essential%20oils/essentialoils.htm.

Belt, M., 2009. Mother of thyme: Thymus serpyllum.http://www.naturedirect2u.com/Medicinal%20herbs/motherofthymeherb.htm.

Burns, K., 2000. Herbs in Hadith, part two of three: Kitchen herbs.http://www.islamonline.net/servlet/Satellite?c=Article_C&pagename=Zone-English-HealthScience%2FHSELayout&cid=1157365863368.

Dar-ul-Iman Healing, 2000. Food of the prophet (Sallallaho Alayhi Wasallam).http://chishti.org/foods_of_the_prophet.htm.

Falsetto, S., 2008. The properties of essential oils: Physical and therapeutic properties common to all aromatherapy oils.http://aromatherapy.suite101.com/article.cfm/the_properties_of_essential_oils.

Falsetto, S., 2009. Medicinal properties of aromatic plant families. Therapeutic Properties in the Same Scented Plant Family. http://medicinal-plants.suite101.com/article.cfm/medicinal_properties_of_aromatic_plant_families.

Farooqi, I., 1998. Ahadith Mein Mazkoor Nabatat, Adwiya Aur Ghizain. Ilm-o-Irfan Pulishers, Urdu Bazar, Lahore, pp: 151-152.

Ghaznavi, K., 1991. Tibb-e-Nabvi and Modern Science. Al-Faisal Nasheeran Wa Tajeeran-e-Kutab, Urdu Bazar Lahore, Pakistan, pp: 50-334.

GmbH, C.E.R., 2008. Myrrh.http://www.herbs2000.com/herbs/herbs_myrrh.htm

Highet, J., 1999. The perfumes of Arabia. The Middle East.http://www.africasia.com/archive/me/99_01/mems0101.htm#top.

Indian Food, 2009. Marjoram. http://www.indianetzone.com/1/marjoram.htm.

Khan, A.S., M.A. Khan, H.A. Din, H.U. Khan and M. Tayyab, 1994. Some scientific facets of Quran and sunnah (of the Prophet Muhammad, Peace Be Upon Him) in the field of medicine. Pak. J. Health, 31: 7-10.

Marwat, S.K., M.A. Khan, A. Khan, M. Ahmad, M. Zafar, F.U. Rehman and S. Sultana, 2009. Vegetables mentioned in the Holy Quran and Ahadith and their ethnomedicinal studies in Dera Ismail Khan, N.W.F.P., Pakistan. Pak. J. Nutr., 8: 530-538.
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Marwat, S.K., M.A. Khan, M.A. Khan, M. Ahmad, M. Zafar, F.U. Rehman and S. Sultana, 2009. Salvadora Persica, Tamarix aphylla and Zizyphus mauritiana-three woody plant species mentioned in Holy Quran and Hadith and their ethnobotanical uses in North Western part (D.I. Khan) of Pakistan. Pak. J. Nutr., 8: 542-547.
CrossRef | Direct Link |

Medicinal Plant Specialist Group, 2007. International standard for sustainable wild collection of medicinal and aromatic plants (ISSC-MAP). Version 1.0. Bundesamt fur Natur-Schutz (BfN), MPSG/SSC/IUCN, WWF Germany and TRAFFIC, Bonn, Gland, Frankfurt and Cambridge (BfN-Skripten 195), pp: 5.http://www.floraweb.de/map-pro/.

Mutmainaa, 2003. The prince of dyes-henna.http://www.geocities.com/mutmainaa/food/henna.html.

Plants For a Future, 2008. Edible medicinal and useful plants for healthier world. http://www.pfaf.org/database/plants.php.

Simon, J.E., 1990. Essential Oils and Culinary Herbs. In: Advances in New Crops, Janick, J. and J.E. Simon (Eds.). Timber Press, Portland OR., pp: 472-483.

Skaria, B.P., P.P. Joy, S. Mathew, G. Mathew, A. Joseph and R. Joseph, 2007. Aromatic Plants. In: Hurticulture Science Series 1, Peter, K.V. and M.S. Swaminathan (Eds.). Kerala Agricultural University Aromatic and Medicinal Resaerch Station, Kerala, India, pp: 1.

Yentema, O., O. Alioune and S.A. Dorosso, 2007. Chemical composition and physical characteristics of the essential oil of Cymbopogon schoenanthus (L.) spreng of burkina faso. J. Applied Sci., 7: 503-506.
CrossRef | Direct Link |

Zaman, M.Z. and M.S. Khan, 1970. Hundred Drug Plants of West Pakistan. Pakistan Forest Institute, Peshawar, pp: 15.

Are we ready,......To Depart

He was a student, probably in his early twenties. I didn't know his name--I really didn't care. All I know is he was going for a lay-up while playing basketball, lost his balance and fell on the ground--flat on his back. We thought he would shake it off and continue the game--so no one really cared. To everyone's surprise, he never got up. At first a few people on his team (later everyone) went up to him but he just wouldn't reply. CPR did no good. The ambulance personnel couldn't save him from dying. The result at the ER was no better. HE WAS DEAD! As I came home tonight, I thought to myself, it could have been me going up for that lay-up. It is very possible that I could be lying in the cold city morgue, right this minute, as I type this .
Am I ready to die?
Did I communicate with Allah today?
Did I perform my daily prayers?
Did I seek the pleasure of Allah?
Did I treat my parents and family with respect and love?
Did I give anything at all in charity (sadaqa) today?
How many times did I remember The Almighty Allah and recount His Blessings ? 
The entire day I made time to go to school, check my e-mail, read the news, chat with friends, watch TV, play basketball.......but did I even once say "Astagfirullah"?
Did I ask Allah to forgive the sins that I've committed today? NO! Not once. Did I say "Alhamdulillah" other than in my daily prayers? NO! Not once my friends. Would you like to know why? Because I was too caught up with myself and my daily activities.

Well, guess what. I could have lost my life during a lay-up in a basketball game and what do I have with me? Not a thing. Nothing that I did today do I get to bring with me to the grave. Nothing. A few words that I could have uttered were the only things that I could have brought with me. A few words that would've taken a few seconds of concentration out of the 24 hrs, that was allotted to me. A few cents in charity instead of cold drinks and candy bars could have saved my soul. But I insisted to continue with my careless attitude. Thank God, Al Hamdulillah, it wasn't my turn to go, because I'm sure, I wasn't ready. Now I close my eyes and say Alhamdulillah. Now I look back and say Astagfirullah. Now I have a different attitude. Now, I want to prepare for my turn.
Did you perform your prayers today?
Did you give in charity and love?
Did you ask for forgiveness yet?
Do you care?
I'm asking because I don't want to see you fall, knowing you aren't ready for your turn.
Are you ready for your turn?
May the Peace and Mercy of Allah be upon us all.

Aameen

Can Computers Really Ruin My Eyes ?

You spend most of the day staring at a computer, and your tablet  or smartphone lull you to sleep at night. What does all that digital  screen time do to your eyes?

From sore eyes and blurred vision to headaches, doctors have a catch-all term for any screen-induced discomfort: “Computer vision syndrome,” says Dr. Joshua Dunaief, an ophthalmologist and macular degeneration researcher at the University of Pennsylvania. Dunaief says the specific causes of computer vision syndrome (CVS) are numerous, from improper reading glasses to an overly bright screen. But in most cases, any eye issues you’re experiencing stem from two root issues. Either your eyes are dried out, or they have become too fatigued to see properly.

“There are tiny muscles inside your eyeball that change the shape of your eye’s lens in order to bring whatever you’re seeing into focus,” Dunaief explains. After hours of sitting in front of your computer screen, those muscles can grow tired from focusing on a single fixed point. “In some cases, those muscles become so fatigued that your eyes can no longer focus,” Dunaief adds. He says research has also shown that when reading or working online, people tend to blink less. That can lead to dry eyes, tearing, or a burning sensation, he says.

While you’re not powerless to combat these problems (more on that in a minute), Dunaief says these issues are typically short-lived—meaning they go away within a few hours if you abandon your computer. But are there any serious, long-term dangers associated with digital screens?

“Possibly,” Dunaief says. “There’s evidence that bright light can damage your retinas irreversibly. That might mean staring at a computer screen that is very bright could damage your eyes.” He says there’s also some experimental evidence indicating regular exposure to computer-strength light could be damaging in similar ways.

Sitting too close to your computer screen (or holding your cell phone very near to your face) could also potentially lead to some vision problems, explains Dr. Joan Portello, an associate professor and researcher at the State University of New York School of Optometry. “A lot of people don’t realize this, but when you’re viewing something really close, that’s when your eyes are working the hardest—much harder than when you’re looking at something far away,” Portello explains.

Both she and Dunaief say there’s some evidence that students who spend many hours hunched over textbooks tend to become nearsighted. (Some Chinese schools have started employing metal desk bars to keep kids from lowering their heads too near to their study materials.) “Kids who play outside a lot tend to have better distance vision,” Portello adds. “And heavy computer use could turn out to cause some similar issues to this close textbook reading.” Like Dunaief, Portello says it’s too early to say how bad long-term computer use is for your eyes.

One thing is crystal clear: Computers aren’t going anywhere. So what can you do to safeguard your sight? First and foremost, proper eyewear is essential—especially if you’re older than 40, when reading small print tends to become troublesome for most people, Dunaief says. “Your reading glasses aren’t made for your computer,” he explains. Ditto for your regular spectacles. “An optometrist can fit you for glasses made specifically for computer use that will make things easier on your eyes.”

Dunaief also recommends dimming your computer screen and moving it as far away from your eyes as comfort and readability allow. Enlarging the font, closing blinds, and turning down the lights in your office to prevent glare can also help keep your eyes safe, he explains.

Portello says eye drops or artificial tears can help, as long as you consult with your eye doctor first about which type will work best for you. She also recommends sticking to the 20-20-20 rule. “Every 20 minutes, look away from your screen at something 20 feet away for 20 seconds,” she advises. Why? This gives your eye muscles a rest and helps ward off fatigue and strain. Focusing on something even farther away is just as good, she adds. “And while you’re at it, try to blink as much as you can to keep your eyes moist.”

Salah, English transliteration and translation 

(Namaaz prayer)

It is extremely important to understand what you recite in Namaaz, to be able to connect with Allah, to be able to become more sincere in what you ask from Allah, to establish Namaaz, to be able to find peace in our namaaz. 

Did not the Prophet Muhammad (pbuh) understand the meaning what he recited in his Salah? 

So, should it not be Sunnah to understand what we recite in Namaaz ?

Make the intention of praying then raise hands to ears and say:
 

Allaahu Akbar (Allah is the greatest!)
 

Subhaanaka Allaahumma wabi hamdika wa tabaarakasmuka wa ta'aala jadduka wa laa ilaaha ghayruka.

Glory be to You, O Allah, and all praises are due unto You, and blessed is Your name and high is Your majesty and none is worthy of worship but You.
 

A'oodhu billaahi minash-Shaytaanir-rajeem
I seek Allah's protection from Satan the accursed.

Bismillaahhir-Rahmaanir-Raheem
In the name of Allah, the Most Compassionalte and the Most Merciful.

Alhamdul lillaahi rabbil 'aalameen; Ar-rahmaanir-raheem; Maaliki yawmiddeen; Iyyaaka na'budu wa iyyaaka nasta'een; Ihdinas-siraatal mustaqeem; Siraatalladheena an'amta 'alayhim; ghayril maghdubi 'alayhim; waladdaal-leen. Ameen

Praise is only for Allah, Lord of the Universe; The most Compassionate, the Most Merciful; The Master of the Day of Judgement; You alone we worship and to You alone we pray for help; Show us the straight path, the path of those whom You have blessed, who have not deserved Your wrath, nor gone astray.

Qul huwallaahu ‘ahad, Allaahus-Samad. Lam yalid walam yoolad. Walam yakullahu kufuwan ahad.
Say: He is Allah, the Only One. Allah helps and does not need help. He did not produce a child, and He was not born of anyone. There is no one equal to Him.

Subhaana Rabbi-yal Azeem: "Glory to my Lord the Exalted".

Sami’a Allaahu liman hamidah: "Allah listens to him who praises Him":
Rabbanaa lakal hamdu: Oh our Lord, all praise is to You.

Subhaana Rabbiyal A'alaa: "Oh Allah, glory be to You, the Most High."

Athahiyyaatu lillaahi was-salawaatu wattayyibatu. Assalamu ‘alaika ayyuhan-nabiyu warahmatullaahi wabarka'tuhu. Assalamu ‘alaina wa'alaa 'ibaadillaahis saa'liheen. Ash'had'u alla ilaha illallahu wa ash'hadu anna Muhammadan abd'uhu ea rasooluh.
All compliments, all physical prayer and all worship are for Allah. Peace be upon you, O’ Prophet, and Allah's mercy and blessings be on you. Peace be on us and on all righteous slaves of Allah. I bear witness that no one is worthy of worship except Allah and I bear witness that Muhammad is His slave and Messenger.

Allaahumma salle ‘alaa Muhammadin wa'alaa' aale Muhammadin kama sallaiyta ‘alaa Ibraheema wa 'aAlaa Aale Ibraheema. Innaka Hameedum Majeed. Allaahumma baarik ‘alaa Muhammadin wa 'alaa aale Muhammadin kama baarakta ‘ala Ibraheema wa 'alaa Aale Ibraheema. Innaka Hameedum Majeed.
Oh Allah, send grace and honour on Muhammad and on the family and true followers of Muhammad just as you sent Grace and Honour on Ibrahim and on the family and true followers of Ibrahim. Surely, you are praiseworthy, the Great. Oh Allah, send your blessings on Muhammad and the true followers of Muhammad, just as you sent blessings on Ibrahim and his true followers. Surely, you are Most Praiseworthy, the Exalted.

10 pill-free ways to keep your blood pressure in check this summer

Drink coconut water 
This mild tropical drink can lower blood pressure as much as 12 points for 71 per cent of people. Coconut water is packed with 1,500 mg of potassium per 20-ounce serving. This mineral helps calm the entire central nervous system, preventing artery-damaging blood pressure surges when life gets hectic. Look for coconut water in grocery stores and whole foods stores.

Season with sesame oil 

The oil's healthy polyunsaturated fatty acids and unique sesamin compound work together to relax blood vessel walls, preventing pressure spikes. Cook your meals in sesame oil or sprinkle them on rice or salad.

Cook with cardamom 
When people suffering from hypertension add 1/2 teaspoon of cardamom to their daily diets, it helps normalise their blood pressure in as little as 12 weeks. Cardamom is a slightly citrusy flavoured spice, which is packed with plant compounds that keep the muscles of your heart and arteries relaxed, so pressure surges are less likely to occur.

Drink tea generously 
Despite all the fuss around green tea, black tea is far more beneficial, says a recent study. They are, after all, made from the leaves of the same plant and contain the same artery-relaxing antioxidants, which are essential. For optimum results, dunk the tea bag up and down a few times instead of just letting it q u i e t l y steep. Sip 36 ounces of tea daily (three big mugs), and you'll slash your risk of hypertension by 65 per cent.

See more green
Looking at a scenic tranquil picture can lower your blood pressure as much as nine per cent. Looking at nature increases your brain's production of soothing alpha-waves that calm your central nervous system and clamp down the production of the pressureraising stress hormone cortisol. Hanging a beautiful nature photo in your room or opening the blinds — if you're lucky enough to have a soothing view — also work.

Sit straight 
There are nerves in your neck that send calming messages to your brain and slouching squishes the vertebrae and discs in your neck, p i n c h i n g those delicate nerves and hindering their function. When you slouch and sit, it ups your blood pressure by as much as 16 per cent.

Stock up on potatoes 
According to another research, savouring a potato every day (as long as you eat it mashed, boiled or baked — not fried) helps 81 per cent of people get their blood pressure under control (and with just half their usual prescription meds).

Tubers are packed with potassium, chlorogenic acid and tryptophan, and these compounds work handin-hand to relax and open the blood vessels that nourish your heart.

For top-notch blood pressure control, eat the skin. That is where most of the potato's nutrients are stored.

Take deep breaths 
Breathing slowly and deeply, taking 10 relaxed breaths per minute, instead of the more common 16, helps women slash 14 points off their blood pressure in one month. Calm breathing stalls production of stress hormones and that's essential for keeping arteries relaxed and blood pressure in check.

Ditch 'low-fat' food 
The problem with processed foods that claim are low fat or fat-free is that in order to give them a decent texture and taste, manufacturers pack them with sugar, which is a potent, high blood pressure trigger. When your blood sugar surges, it causes damaging inflammation inside your blood vessels, escalating the build-up of the arterys t i f f e n i n g plaque.

The World is Mine!

Today, upon a bus, I saw a very beautiful woman
And wished I were as beautiful.
When suddenly she rose to leave,
I saw her hobble down the aisle.
She had one leg and used a crutch.
But as she passed, she passed a smile.
Oh, God, forgive me when I whine.
I have two legs; the world is mine.

I stopped to buy some candy.
The lad who sold it had such charm.
I talked with him, he seemed so glad.
If I were late, it’d do no harm.
And as I left, he said to me,
“I thank you,
you’ve been so kind.
It’s nice to talk with folks like you.
You see,” he said, “I’m blind.”
Oh, God, forgive me when I whine.
I have two eyes; the world is mine.

Later while walking down the street,
I saw a child I knew.
He stood and watched the others play,
but he did not know what to do.
I stopped a moment and then I said,
“Why don’t you join them, dear?”
He looked ahead without a word.
I forgot, he couldn’t hear.
Oh, God, forgive me when I whine.
I have two ears; the world is mine.

With feet to take me where I’d go,
With eyes to see the sunset’s glow,
With ears to hear what I’d know.
Oh, God, forgive me when I whine.
I’ve been blessed indeed, the world is mine.

Give the gift of love. It never comes back empty!

Abul Hasan Ali Nadwi: 

A Man of Peace in a Century of Turmoil

Early Life

The Background

Some seventy kms off Lucknow (capital of Uttar Pradesh – India), lies a district in the north-west called Rae Bareli. A winding narrow path on the north-eastern flank of the town, across the agricultural fields, meadows and shrubs, insects and surprise birds, leads to a small village whose size suggests the nomenclature of a settlement rather than a village. Once somewhat more populous, now it boasts of some 8-10 houses. The village was established by the famous Shah’ IIm-u-Aliah Hasani, Naqshbandi, in the 17th century. Atop a raised area, you could walk down the end of the village some distance across a slopy field to reach the bank of the quiet river Sayyi.

Occasionally, maybe twice or thrice a century, the river swells and threatens to swallow the village. At such times its inhabitants run for their life along with the precious load of books from the fairly well-equipped village library. Amidst the old and new houses a mosque stands tall – a little less taller though, than the Ka ‘ bah on whose pattern it has been built. It has no minarets. Two huge tamarind trees stand at both ends of the village as if on guard. 

The village cemetery, a short distance away – bereft of tombs, epitaphs, or plastered humps – is almost entirely composed of the extended family, sleeping next to each other peacefully, spared the throng of visitors, although many were Aw/iya’ Allah in their own right in their own time. Called Takyaa Kalaan, it is here in this small village that several generations of scholars, sufis, mujahids, meshe’Ikh, poets, historians and men of renown appeared, grew and spread around to reach the masses over wide areas. Sayyid Abul Hasan Ali al-Nadwi (Ali Miyan of later times) was one of them. This is where he was born some 90 years ago. This is where he sought recluse after every hectic activity that took him thousands of miles away from his ancestral home.

Childhood

Born in the same year as Shibli .died (1914), to a quiet, hard-working, scholarly father and a very religious mother (who wouldn’t let the child miss a single prayer), he was tutored, following the custom of the time, by scholars of sorts, spending most of his childhood in Lucknow where Abdul Hayy, his father ran a clinic. Abdul Hayy, author of the 8 volume Arabic Nuzhatu et-Khewiitir, and several works in Urdu, was also the rector of the Nadwatul ‘Ulama (popularly, the Nadwah), a traditional type of Madrasah with modernistic leanings.

In his childhood Ali Miyan spent a few hours studying Quran in the traditional Maktab of the local mosque where he finished his first Qur’an-reading. Later, roughly from the age of seven, various teachers took charge. He was put on a variety of study courses in Urdu, English, Persian, Arabic. Those days masters assessed every child’s capacities and aptitudes and taught him books most suitable to him. An intelligent child for example, did not follow the rigmarole of the average students.

His elder brother Abdul Ali – from his father’s earlier marriage – had done his preliminary course at Nadwah, advanced courses at Deoband, and had then got himself enrolled for a degree in medicine at the Lucknow University. After completion of the course and practice for a few years, he was to abandon the allopathic for the homeopathic, although at the cost of well-to-do patients and their purses. In fact, the family tried a few books of medicine on Ali also, but for lack of interest on his part, they gave up.

He lost his father at the age of nine. Massaging his feet, the child hardly realized the peaceful transition of the father into the next world. After him the family couldn’t afford to live in the rented house at Lucknow and had to shift back to the modest Takiya Kalan where the child continued to take lessons in Persian from one of his uncles. Soon, however, thanks to the support of some well-wishers, the family shifted back to Lucknow under the charge of the elder son of the family who was continuing his medical studies at the Lucknow University.

Arabic, Urdu and other Studies

Ali Miyan was entrusted for his Arabic language to a private but unpaid tutorship (Indian scholars never charged a fee for their services), of Sheikh Khalil ibn Muhammad. Originally a Yemeni and at that time professor in the Arabic language at the Lucknow University, he was a teacher of his own class. Following a self-designed syllabus he took his students across miles in weeks. Ali Miyan studied several years under this skillful teacher. One of those days he was introduced to Zakir Hussain Khan (later, President of India), who, fresh from Germany with a doctorate degree, was pleasantly surprised at hearing a young lad speak in unbroken Arabic.

In Urdu he received some coaching from an elder cousin, Hafiz Sayyid Habibur Rahman, who was studying at Jami’a Milliyah. Writings of Azaad (Bilgirami), Shibli, Haali, (Deputy) Nazeer Ahmed, Sharar, Ratan Nath Sarshaar and a few other leading writers, not to forget his own father’s works, formed the core of his studies in  those days of quick and lasting impression.

Also during those days the famous Qur’an scholar and commentator Khwajah Abdul Hayy visited the family. Ali Miyan’s brother Abdul Ali ordered him to do a quick course with him. Khawjah had a unique style and his coaching helped Ali Miyan qualify for attendance to another Qur’anic course conducted by Ahmed Ali Lahori, at Lahore, a thousand miles away. However, before he could go there, he was fortunate enough to study Arabic grammar under the famous grammarian Sayyid Talha.

When he was 13 he was advised to enroll himself at the Lucknow University for an advanced study course in the Arabic language. He was the youngest to appear in the entrance test, but emerged at top in order of merit. In two years time he completed the Senior Level course obtaining a gold medal for topping the class, thanks to the strong foundation that Sheikh Khalil and Sayyid Talha had provided him. The gold medal also earned him a scholarship for a year which he spent at the university doing a special course in Hadith. But, as he wrote later, he was mortified that the Hadithdegree was presented to him by an unbelieving British Governor, Sir Malcolm Haley. He couldn’t forget the distastefulness even after the lapse of half a century.

His elder brother was a disciple of Hussain Ahmed Madani, a Hadith scholar, Sufi, and a freedom fighter who had spent several years in Andaman Islands along with his mentor Mahmoodul Hasan, the Sheikh aI-Hind. They were imprisoned in the island by the British. Abdul Ali was so close to Hussain Ahmed Madani that whenever the latter came to Lucknow, and it was not unoften that he did, he stayed in his house. So, for days and weeks of those early impressionable days, the lad Ali spent time with the great Sheikh.
The Sheikh possessed a very attractive personality, and was second to none in scholarship after his own master the Sheikh aI-Hind.

At Lahore

Ali was now 15 and traveled to Lahore where he was advised by a professor – who saw some of his Arabic writings including translation of Dr. Iqbal’s “Chand” in Arabic prose – to specialize in Arabic literature. He returned however, to become, on the behest of his brother, a pupil of Hadithunder the famous Sheikh al-Hadith Hayder Hasan Khan at Nadwah. Under him he studied Bukhari, Muslim, Tirmidhi and Abu Da’ud. The course included not only the text, which was read by the students before the Sheikh, word by word, but also details of the narrators, their (or textual) weaknesses, finer technical details, etc. The Sheikh also trained his students in research work. That was followed by a course in Fiqh, taught by the famous specialist Mawlana Shibli Jirajpuri.

To give an idea of the quality of students around the young Ali Miyan, we might mention the names of Mas’ud “Aalarn, Abdul Quddus Hashmi (Karachi), Abdus Salam Qidwai; Muhammad Nazim, Muhibbullah (vice-chancellor, Nadwah), Hafiz Abdus Shakoor, Muhammad Uways (Sheikh al- Tatsir at Nadwah), Muhammad ‘Imran Khan (who built the famous Bhopal mosque), Ra’is Ahmed Ja ‘ feri, (the novelist) Muhammad Nazim (vice-chancellor Nadwah), and several others who outshined each other as Ali’s Nadwah colleagues.

As providence should have it, he had not completed his Hadith studies at Nadwah when Taqiuddin Hilali, the famous Arabic linguist arrived in India. He was an expert in the Arabic language and a personality of such caliber that when giants like Rashid Rida (Egypt) and Ameer Shakeeb Arsalaan (Syria) – two leading and the most influential scholars of the Muslim world of that time – clashed over a grammar point, he acted as the arbiter and judge. On the run because of some political problems back home, he tried to settle down in India. He was so well-known the world over that the Arabic language teachers flocked around him to sort out grammar issues. Ali Miyan became his student, to study the language for full two years. Under this skillful teacher he covered the long and difficult road to proficiency in Arabic language in leaps and bounds.

It may be pointed out at this juncture, that in addition to the fact that those were days of knowledge, when the “run of the mill” scholars in India knew more than perhaps the self-proclaimed mujtahids of today, there were two factors that helped Ali Miyan become what he became. First, his family was composed of scholars, Shuyukh, and other distinguished figures. Devoted to religion, the thoughts of getting a fair share of this world never crossed their minds. His father had by his own choice discontinued to receive salary from the Nadwah, depending entirely on his practice. An author of several books, he didn’t even get his 8-volume Nuzhatul Khawatir (which has the biography of four thousand and five hundred scholars and renowned men of India), printed in his life. 

Ali Miyan’s brother, Abdul Ali gave up practicing allopathic medicine despite heavy financial loss. So, the family knew what a child was to do and how to go about achieving the objectives of life, whatever the material conditions. The objectives themselves were clearly defined: knowledge and service. Little else mattered. In the face of these objectives set by the family, friends, elders and the society, the need for admonition or discipline did not arise. Secondly, it was never difficult for the family to convince any top order teacher to accept one of it members for coaching because of the respect the family enjoyed for its scholarly achievements.

Consequently, given Ali Miyan’s own abilities, coupled with Divine Favor, it wasn’t for any of his teachers to lament the loss of his useful time. They knew what fruits their efforts would bear and offered their best to a hungry soul.

Scholars and Shuyukh of the Time

Luckily, as we have said earlier, and in view of the adage that a man is what his teachers and the social milieu make of him, those were days when eminent men were available for the asking. They were not merely men of letters. They were practitioners of the spirit that underscored the written word. 

Men like  Hussain Ahmed Madani (Hadith), Ahmed Ali Lahori (the Master of masters in Qur’anic studies), Taqiuddin Hilali (the linguist), Dr. Sir Muhammad Iqbal (the poet), Habibur Rahman Khan Sherwani, Abul Kalam Azad (the man of letters), Ashraf Ali Thanwi (the Alusi of India), Prof. lIyas Burni, Dr. Sir Ziyauddin, Khalil b. Ahmed (the grammarian)’ Hayder Hussain Khan (Sheikh al-Hadith), Manazir Ahsan Geelani (author of the unique work Khatam un-Nebivyini,Abdul Sari Nadwi, ‘Ubaydullah Sindhi, Abdul Majid Daryabadi (the Majma’ al-Bahrayn of India who had the distinction of writing two Qur’anic commentaries: in Urdu and English) Mawlana Zakariyyah Kandhlawi (Sheikh al-Hadith - the great populizer of Hadith among the masses), Sa “Id Ahmed Akbar Abadi (Life of Abu Bakr), Sayyid Sulayman Nadwi (the all-round scholar par excellence), Shabbir Ahmed ‘Uthmani (Tafsir-e-’Uthmami, Mawlana ‘Abdul Qadir Ra’epuri (the Sufi)Mawlana lIyas Ahmed (the great Da’ee) and many others who excelled in their special fields – were within easy reach of any serious student. 

In fact, such was the quality and so large the galaxy of scholars at the end of the 19th century and the first quarter of the 20th century in India, that students and scholars from all parts of the Islamic world were constantly arriving to either pursue higher studies or seek employment in their – field of specialization. Ali Miyan did not finish with one but to take position with another giant, all about ready to incarnate himself into the young, studious, impressionable and extremely pliant lad.

Not only these scholars, spiritualists, intellectuals and Shuyukh trained and guided him on day to day basis, but they also earnestly prayed for him in their supplications. He was an extremely likeable person because of his amiability and was universally looked upon as someone in the making, on whom they could fasten their hopes. 

In fact, even in his later life, most of his affairs in connection with journeys, Da’ wah works, articles, books or teaching jobs were decided in consultation with or by the urging of his mentors. His activities had their backing, won full blessing, and drew a few supplications. When he spoke, or wrote, they were the first to congratulate him and encourage him to further tasks. In this sense he stood truly distinct: there was not a well-known scholar or religious personality throughout the length and breadth of India but from whom he had not drawn some fuel for his spiritual lantern.

A single incident will say a lot about the kind of discipline, teacher-student relationship, and the general milieu that was prevalent among the learned of those days. One day when the English teacher knocked at the door, Ali Miyan emerged to tell him that he would not be able to take lessons for some reason or the other. That granted, the lad closed the door, a bit hard, which sounded like he had slammed it against the teacher. The teacher felt affronted. He complained to All’s Arabic teacher, the Yemeni Sheikh Khalil. Sheikh Khalil spoke to “All’s elder brother and guardian Abdul Ali and let him know that he was going to spank the lad. When Ali showed up, he gave him a thrashing that put Ali in a sort of bad shape. When Ali went to his village Takyaa Kalaan his other asked, “So you were spanked by Sheikh Khalil? Were you? What went wrong?” The lad explained the misunderstanding and kind of defended the teacher.

What has to be noted is that nobody interfered, nobody commented and nobody protested. The mother too did not say a word about her dear child or the teacher who spanked. Obviously, had anything of that kind happened, the lad would have had to do not only without those teachers, but many others.

Otherwise of course, the teachers, scholars and others were absolutely sincere people. They looked at a lad as to what they could make of him, if he was willing to follow the course suggested by them. Their love for their pupils was immense. They would go any length to remove a pupil’s doubt during the course or after it. They’d never refuse to teach anyone who showed the inclination to learn. They worked during their vacations, at no cost. In fact, in some cases they spent their own money on a deserving student. When a student distinguished himself in some way, they went about speaking proudly of him in their assemblies, guiding him to further courses, writing strong letters of recommendation, and then following up the matter with the next batch of teachers. At night they earnestly prayed for their pupils.

A few incidents might throw more light on the culture of the religious class of those times. When Mawlana Ashraf Ali Thanwi received a copy of Ali Miyan’s “Seeret Sayyid Ahmed Shehid,” he kissed the book after opening the parcel. Then, as he scanned it, he hugged it and involuntarily raising his hands began to supplicate for the author, with the disciples around him chanting Ameen. When in the year 1975, under the rectorship of Ali Miyan, Nadwah was celebrating its Golden Jubilee, having served the community for eighty-five years, Sheikh Zakariyyah Kandhlawi sent a few of his disciples to pitch their tent near the venue and engage themselves in  nothing but unbroken supplications for the success of the function! And once ‘Abdul Qadir Ra’epuri – moved by his “state” – suddenly said, “I am going to supplicate for Ali Miyan. All of you [the disciples] will sayAmeen!” 

On another occasion, Ali Miyan was passing by Bhopal. He wrote to his Sheikh – Mawlana Ya’qub Bhopali – that against his usual habit of breaking the train journey to meet him, he wouldn’t be stepping down this time since the train would be reaching the town at mid-night. The train was late by two hours, but when Ali Miyan looked out of the window, he found his Sheikh standing on the platform shivering in severe cold along with a few disciples. Ali Miyan pooled up courage to say that the Sheikh had troubled himself. The reply was, “I have never enjoyed an occasion like I enjoyed it today.” The two parted with an embrace and said goodbye with moistened eyes.

At all events, it might be pointed out that such were not the attitudes of the Shuyukh specifically with Ali Miyan. Where there was spiritual, or even intellectual talent, such were the ways of theShuyukh of the Indian sub-continent of that historic period.

First Few Writings

Trained by such able teachers, guided by such eminent scholars, paces set by such preeminentShuyukh, supplicated for by such powerful souls, (not to forget his mother, the tireless supplicator, come morning, come evening, come tahajjud, come Friday), and helped on by his own consistent efforts, Ali Miyan soon began to produce articles of worth in the Urdu and Arabic languages. 

The first notable one was on the life of Sayyid Ahmed Shaheed which appeared in” AI- Tawhid” a respectable journal of the time. His Arabic articles began appearing in the famous “Al-Diya’”magazine at a regular pace. AI-Diya’s editors were Sayyid Sulayman Nadwi and Al-Hilali, both experts of the Arabic language. His brother advised him to translate his Urdu article on Sayyid Ahmed Shaheed into Arabic and add some more historical material. Sayyid Ahmed Shahid (martyred 1831) was the great Mujahid who started jihad against the British rule, and fell martyr a thousand miles away from his ancestral village Takyaa Kalaan. Al-Hilali advised him to get it published abroad. He sent it to and was accepted for publication by Rashid Rida for his al-Manar(Egypt).

Read by scholars, litereates, revolutionaries and intellectuals alike, Al-Manar was then the world’s leading Arabic religious and literary magazine. Subsequently, Rashid Rida got the article published in Egypt in the form of a short book. That was no small tribute to a lad merely sixteen years old.

Those days he was also studying English language, some science and mathematics in the hope of entering into a secular university for a graduate course. But, after a two-year application, he gave it up on a sudden, having learnt enough of the English language and known enough of the hollowness of the new disciplines. At all events, he had learnt enough English to be able to extract required material when working on his publications. 

From the start his mother was completely opposed to the study of the English language. In her letters she pointed out that there were already several members of the family who had distinguished themselves on that road, and that the family was in no desperate need of another trail blazer. She said if she had a hundred children, she would put them all to the study of Arabic language. Interestingly, she wrote to him that she wished to be remembered as someone who bore an offspring (and was not sterile)!

At Deoband

In 1930 he traveled once again to Lahore; this time to study Qur’an under the famous Ahmed Ali Lahori. The Lahori accepted those as his students who had already finished their Madrasah courses and held ‘Alim or Fadil degrees. It was kind of an advanced course conducted in an entirely new but effective style. Students from the whole of the Indian sub-continent were attracted to the prestigious institution. Ali Miyan arrived late and so received the coaching but could not appear for the examination. He also participated in a course held on Shah Waliyullah’s “Hujjatullahi al-Baligha” and passed the test.

In 1932 he was sent to Darul Uloom Deoband to study Hadith under Hussain Ahmed Madani. He stayed there for four months during which time he also studied Fiqh, participating in a few sessions of Anwar Shah Kashmiri (the Sheikh al-Shuyookh in Hadith studies of the time). From there he returned once again to Lahore, this time to enrol himself as a student for the Qur’anic course. 

At the end of the examination when the results were announced, the other students, many of whom being several years senior to Ali Miyan, (in fact, a few specialists in one or the other discipline), protested. How could the youngest of them top the list? A re-evaluation had to be ordered before Ali Miyan could receive his degree and the distinction. Thereafter he returned to Lucknow. But a short while later Ahmed Ali Lahori urged him to come back. This time he was to spend three months in seclusion in a mosque, spending time in meditation under the supervision of Ahmed Ali Lahori himself. Even reading was disallowed during those months!

Adulthood

A Teacher

Thus qualified on all fronts, with a dozen hard copy certificates, and as many impressed on his heart and soul, he was recommended for appointment as a teacher by no less than the rector, Sayyid Sulayman Nadwi, at the prestigious Darul “Ulum Nadwatul ‘Ulama. The recommendation accepted, he entered Nadwah as a teacher in Tafsir, Arabic language, and other subjects. He had just turned twenty.

Having joined Nadwah, Ali Miyan could not have found a better place for research, studies, Da’ wah, and writing. Teaching Qur’anic Tafsir (commentary), he was forced to study, virtually word by word, commentaries such as “Kashshaf”, “Ma ‘alim al-Tanzi!”, “Madarik ei-Tenzil”, in addition to Rashid Rida’s “Tafsir AI-Manar”, Abul Kalam Azad’s Urdu commentary “Tarjuman et-Our’en”, those of Abdul Majid Daryabadi, and, for difficult questions, that of “Alusi.” Could there be a better start for anyone who wished to take up the cause of Islam in his later years? Added to this, the presence of renowned teachers and scholars, a general environment of learning, scholarship and piety – the place was a dream come true. Later, teaching “History of the Arabic Language” gave him a sound footing in the language and taught him expressions and usage. He ended by teaching Shah Waliyy Allah’s “Hujjatullahi al-Baligha” a philosophical work written in a fine literary style.

During those early days at Nadwah, when he also got married, Ali Miyan was chosen to represent the institute and invite Dr. Ambedkar and his community to Islam. Dr. Ambedkar was a low caste Hindu leader, who had realized that so long as he and hundreds of million others like him remained Hindus, they would never be able to lead a respectful life in India and find their rightful place in the community. He announced that he was studying various religions and would be soon choosing one for adoption. Ali Miyan met him in Bombay, found a copy of the Qur’an and a few other Islamic titles on his desk and made a strong appeal for Islam. Ambedkar however, opted for Buddhism. His conversion of course did not make any difference. Those few who converted remained low caste, while the great majority remained Hindus. The doctor hadn’t perhaps realized that most of his community were resigned to their fate as those created as serfs for the upper caste. It is interesting to note however, that when Ali Miyan was leaving for Bombay, his Arabic teacher, Sheikh Muhammad the Arab, whispered into his ears in a choking voice, that if Ambedkar asked him who would give him – a new Muslim – a daughter into marriage, he could tell him that an Arab – a descendant of the (Madinan) Ansar - was ready to offer his daughter!

The First Book

Year1936 gave him the opportunity to travel to Tonk where the remnants of the descendants of Sayyid Ahmed Shahid were living, notably his great grandson Muhammad Isma’il. There he chanced to lay hands on a work running into several volumes detailing the life, times and struggle of Sayyid Ahmed Shahid. The work inspired him and it was here, a little before sunrise, that with his feet dipped in the river Banas – at which surely Sayyid Ahmed and the Mujahideen accompanying him would have time and again performed wudu - Ali Miyan wrote the foreword to his first book Seerat Sayyid Ahmed Shaheed.

Built on the Arabic article he had earlier got published in Al-Manaar, he finished writing the UrduSeerat Sayyid Ahmed Shaheed by the end of 1 937. He had it with him when he went to Lahore to meet with Dr. Iqbal. Although the poet was sick he gave him more time than was expected of a person who was destined to die in that sickness. 

However, Ali Miyan, mindful of his sickness, didn’t have the courage to ask him for a foreword for the book. It was decreed to be written by Sayyid Sulayman Nadwi who produced a piece of its own class for a work that was to prove a landmark for Ali Miyan. The book hoisted him up, installing him right among the rank of the leading writers of the time.

It was during those days (1938) that Mawlana Ashraf Ali Thanwi fell sick and went down to Lucknow for treatment. He stayed there for quite a while. Scholars milled around him. Ali Miyan was one of those who visited him regularly.

As if for the Divine Will to prepare him intellectually for the writing of text books for Nadwah, a task only expert educationists can perform well, in 1938 he was asked to write a book on Islam for the Islamic courses offered in the Aligarh Muslim University. With the manuscript approved, he was called to Aligarh to stay there for a month and a half and improve on it – under the guidance and supervision of experienced professors including the giant Sayyid Sulayman Ashraf. In its wake the book earned him a neat sum of Rs.500 as prize, (being equivalent of about 50,000 today). It also earned him two congratulatory letters from Sayyid Sulayman Nadwi, a prize by itself.

The year 1939 saw the publication of Seerat Sayyid Ahmed Shaheed. It was not the life history of an individual. It was the history of a Jihadic struggle to establish the Islamic system of life on a patch of land. Accordingly, it was preceded by efforts to cleanse the body politic of the Muslim Ummah of the sub-continent of Shirk (Association with Allah) and Bid’ ah (innovation in Islam). Tens of thousands were encouraged to repent, enter into an allegiance with Sayyid Ahmed Shahid, the leader of the movement whose most eloquent spokesman was Shah Ismail Shahid. After considerable reformation, deliberations and preparations, Jihad was finally launched in the Sarhad area (1823). 

Its final target was the British occupation but had to start with the Sikhs who controlled the region. However, once the struggle began, the powerful Muslim landlords of the area stood up against the movement. Fighting the two forces, Sikh and Muslim, the top leaders of the movement were martyred in Balakoat, in Karbala-like fashion, and the movement died in the same fashion as that led by Imam Hussein. 

At a time when the Muslims were being beaten on every front, their lands were under colonial rules, the youth were feeling humiliated and let down by their scholars and leaders who would not advise them to take up arms against the established regimes, this rekindling of the Jihad memories through the life of Sayyid Ahmed Shahid, ran an electric current through the youth and the religiously committed. Some people read it ten times over. It drew appreciation even from a man of Ashraf Ali Thanwi’s caliber.

Prompted by the inadequacy of classical Arabic Readers designed for senior students in the good old days, Ali Miyan took up the task of preparing a new anthology of Arabic prose and poetry. For the first time writings of such old masters as Muhiuddin Ibn al-Arabiyy (Sheikh al-Akbar), Hasan al-Busri, Mas’udi, Ghazali, Ibn Jawzi, Ibn Hibban, Ibn Taymiyyah, Ibn Qayyim, Ibn Khaldun and Shah Wali Allah were included in the work entitled Mukhta;at (Selections). 

In a couple of years the book reached the Arab lands and several institutions were quick to incorporate it among their course books. It is still used for Master Degree courses in several universities in India. In 1987 Saudi Arabian education authorities also prescribed the book for high school level courses and it underwent a reprint in Jeddah.

While teaching Arabic language at Nadwah Ali Miyan also felt that the famous six-volume Egyptian text book Al-Qira’atu al-Rashidah was quite inadequate, if not unfit, for the religious institutions. It has heavy secular overtones. Besides, it speaks of places and discusses topics familiar to the Egyptians alone. The sub-continent Indians hardly feel themselves related to those parts. Surely, an equivalent was the need of the day. Called Al-Qira’at al-Raashidah it was prepared by Ali Miyan in three volumes in about 2 years time. It won appreciation by way of inclusion in the Arabic courses in local schools. 

By 1944 he also brought out another set of children’s books for the religious schools entitled Stories of the Prophets for Children - in Arabic. This one won the appreciation of even Sayyid Qutb who wrote a foreword for its second print. The book was soon included in the syllabi of various countries including Saudi Arabia. 

After quite a gap, Ali Miyan followed up the first three volumes with a fourth in 1975 and a fifth in 1977. The five together cover all the major Prophets mentioned in the Qur’an. A little later he followed up the children’s series with AI-Seerah al-Nabawiyyah, (Life of the Prophet), also in Arabic, for adults. It was also well received and was included as a course material by various universities of the Arab world. Once when Ali Miyan himself visited Badr (nowadays a remote town). he found that the book was being read out to a circle of devotees in the town mosque