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110-530: The Maizbhandari order bases its tradition and draws its legitimacy from a saying of the tenth-century Sufi scholar Ibn Arabi , who predicted that a great spiritual leader would be "born in China", and that he would speak the language of the country. Maizbhandari Sufis interpret Ibn Arabi's prophecy to mean Chittagong , where the expansion of Islam had ended and where the Indian subcontinent butted up against "China" in

220-619: A Bengali translation. Another key work is Abdul Ghani Kanchanpuri's Āʾīna-i Bārī (‘Mirror of the Lord’), an Urdu work written and published in 1915 as both a hagiographical account of Ahmad Ullah's life and a collection of more than 100 Urdu ghazals , a form of poem or ode . As an exposition of the Maizbhandari movement's theological foundations, it remains "the most comprehensive outline of Maijbhandari theology available to this day". A more concise account of Maizbhandari theology

330-536: A poet of pre-Islamic Arabia from the South Arabian tribe of Tayyi (now Yemen). Ibn ʿArabī was of Arab descent. Some sources suggest that he came from a mixed background, whose father was an Arab descended from emigrants to Al-Andalus in the early years of the Arab conquest of Iberia , while his mother was presumably of Berber descent. In his Futūḥāt al-Makkīyah, he writes of a deceased maternal uncle,

440-421: A book. However, it was when he was a teenager that he experienced his first vision ( fanā ); and later he wrote of this experience as "the differentiation of the universal reality comprised by that look". His father, on noticing a change in him, had mentioned this to philosopher and judge, Ibn Rushd ( Averroes ), who asked to meet Ibn Arabi. Ibn Arabi said that from this first meeting, he had learned to perceive

550-536: A crucial role in spreading this sufi order. Before this establishment, the site was known as the khanqah of Syed Salekur Rahman Shah. Syed Jafar Sadek Shah has also been instrumental in the propagation of the Rahe Bhandar order, continuing his efforts to this day. His contributions in music composition and humanitarian perspectives have greatly supported the spread of this order. The Maizbhandari order has been responsible for "a sizeable textual output ...since

660-672: A decline to only 33 individuals in 2020, and 2020 encounter rates in Sre Pok Wildlife Sanctuary and Phnom Prich Wildlife Sanctuary were too low to analyze with distance sampling . In Laos, up to 200 individuals were estimated to inhabit protected area boundaries in the mid-1990s. They were reported discontinuously distributed in low numbers. Overhunting had reduced the population, and survivors occurred mainly in remote sites. Fewer than six National Biodiversity Conservation Areas held more than 50 individuals. Areas with populations likely to be nationally important included

770-413: A distinct ridge running from the shoulders to the middle of the back; the shoulders may be as much as 12 cm (4.7 in) higher than the rump. This ridge is caused by the great length of the spinous processes of the vertebrae of the fore-part of the trunk as compared with those of the loins . The hair is short, fine and glossy; the hooves are narrow and pointed. The gaur has a distinct dewlap on

880-463: A distinction between formal knowledge of rational thought and the unveiling insights into the nature of things. He then adopted Sufism and dedicated his life to the spiritual path. When he later moved to Fez , in Morocco, Mohammed ibn Qasim al-Tamimi became his spiritual mentor. In 1200 he took leave from one of his most important teachers, Shaykh Abu Ya'qub Yusuf ibn Yakhlaf al-Kumi, then living in

990-534: A dynamism to mysticism. Also, the social and spiritual atmosphere of Islamic East – such as Iran, Syria and Iraq – had affected these milieu. Among these conditions are schools such as Avicennism , Suhrawardi and the Illumination school , Gnostic, etc. In his adolescent and youth period, there are many mystical currents in his production. He referred to nearly seventy teachers in one of his works. Ibn Arabi believes in three kinds of knowledge. The first kind

1100-476: A gaur herd often form a circle surrounding the vulnerable young and calves, shielding them from the big cat. As tigers rely on ambush attacks when taking on prey as large as a gaur, they will almost always abandon a hunt if detected and met in this manner. A herd of gaur in Malaysia encircled a calf killed by a tiger and prevented it from approaching the carcass. Nevertheless, the gaur are formidable opponents to

1210-426: A gaur in captivity is up to 30 years. Due to their size and power, gaur have few natural predators besides humans. Leopards , dhole packs and large mugger crocodiles occasionally attack unguarded calves or unhealthy animals. Only tigers and saltwater crocodiles have been reported to kill adult gaur. However, the habitat and distribution of the gaur and saltwater crocodile seldom overlap in recent times, due to

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1320-452: A high preference for leaves. Food preference varies by season. In winter and monsoon , they feed on preferably fine and fresh true grasses and herb species of the legume family , such as tick clover ( Desmodium triflorum ), but also browse on leaves of shrub species such as karvy ( Strobilanthes callosus ), Indian boxwood ( Gardenia latifolia ), mallow-leaved crossberry ( Grewia abutifolia ), East-Indian screw tree ( Helicteres ) and

1430-497: A kind of water buffalo . The Hindi word गौर gaur means 'fair-skinned, fair, white'. Bison gaurus was the scientific name proposed by Charles Hamilton Smith in 1827. Later authors subordinated the species under either Bos or Bibos . To date, three gaur subspecies have been recognized: In 2003, the International Commission on Zoological Nomenclature fixed the valid specific name of

1540-548: A meaningful historical framework. Both al-Safadi and al-Dhahabi insisted that they read the story recorded in Ibn Sayyid al-Nas 's own hand. And yet, their versions vary. Both variants describe Ibn Daqiq al-'Id's astonishment at his teacher's sharp critique of the acclaimed wali , which caused him to ask for proof of Ibn 'Arabi's lies. Ibn 'Abd al-Salam obliged by the following reply (in al-Safadi's recension): "He used to deny [the possibility] of marriage between human beings and

1650-625: A middle nature between sheer reality and utter nothing. All things, in fact, are considered as qualities and reflections of one thing in many ways. Iit refers to theory of the unity of existence. The doctrine of perfect man ( Al-Insān al-Kāmil ) is popularly considered an honorific title attributed to Muhammad having its origins in Islamic mysticism, although the concept's origin is controversial and disputed. Arabi may have first coined this term in referring to Adam as found in his work Fusus al-hikam , explained as an individual who binds himself with

1760-479: A mistake and commits a sin [by holding him responsible for] mutually contradictory statements .... One may try to explain Ibn 'Abd al-Salam's praise of Ibn 'Arabi, if it indeed took place, by the fact that [Ibn 'Abd al-Salam] was hesitating between praise and censure, because at the time he spoke Ibn 'Arabi's state had changed for the better. If so, there is no contradiction in Ibn 'Abd al-Salam's words. Were we to admit that

1870-462: A native of Malatya and a man of great standing at the Seljuk court. This time Ibn Arabi was travelling north; first they visited Medina and in 1205 they entered Baghdad . This visit offered him a chance to meet the direct disciples of Shaykh ‘Abd al-Qādir Jīlānī. Ibn Arabi stayed there only for 12 days because he wanted to visit Mosul to see his friend ‘Alī ibn ‘Abdallāh ibn Jāmi’, a disciple of

1980-570: A plain on which rose an elevation. On this elevation the Prophet stood, and a man whom I did not know, approached him; they embraced each other so violently that they seemed to interpenetrate and become one person. Great brightness concealed them from the eyes of the people. ‘I would like to know,’ I thought, ‘who is this strange man.’ Then I heard some one say: ‘This is the traditionalist ʿAlī Ibn Ḥazm.’ I had never heard Ibn Ḥazm’s name before. One of my shaykhs, whom I questioned, informed me that this man

2090-642: A prince of Tlemcen who abandoned wealth for an ascetic life after encountering a Sufi mystic. His paternal ancestry came from Yemen and belongs to one of the oldest Arab strains in Andalusia , they having probably migrated during the second wave of the Muslim conquest of the Iberian Peninsula. His father, ‘Ali ibn Muḥammad, served in the Army of Ibn Mardanīsh , the ruler of Murcia. When Murcia fell to

2200-605: A sample of 13 individuals in India, gaur males averaged about 1,500 kg (3,300 lb) and females weighed a median of approximately 700 kg (1,500 lb). In China, the shoulder height of gaurs ranges from 165 to 220 cm (5 ft 5 in to 7 ft 3 in), and bulls weigh up to 1,500 kg (3,300 lb). The gaur historically occurred throughout mainland South and Southeast Asia, including Nepal , India , Bhutan , Bangladesh , Myanmar , Thailand , Laos , Cambodia , Vietnam and China . Today, its range

2310-647: A second draft of the Futūḥāt in 1238 (636 AH), of which included a number of additions and deletions as compared with the previous draft, that contains 560 chapters. The second draft, the more widely circulated version, was bequeathed to his disciple, Sadr al-Din al-Qunawi . There are many scholars attempt to translate this book from Arabic into other languages, but there is no complete translation of Futūḥāt al-Makkiyya to this day. There have been many commentaries on Ibn 'Arabī's Fuṣūṣ al-Ḥikam : Osman Yahya named more than 100 while Michel Chodkiewicz precises that "this list

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2420-406: A she-jinni, and she blessed me with three children. Then it so happened that I made her angry and she hit me with a bone that caused this scar, whereupon she departed and I have never seen her again since." The authenticity of Ibn 'Abd al-Salam's disparagement of Ibn 'Arabi seems to find support in his "Epistle on the [Saintly] Substitutes and the [Supreme] Succor" (Risala fil-'abdal wal-ghawth) On

2530-660: Is Abdussalam Isapuri's Fuyūẓāt al-Raḥmāniyya fī ṭarīqat al-māʾiğbhand˙āriyya , a Persian language work. Taken as a whole, the tradition has various literary sources, including medieval Islamic literature from Bengal, medieval Persian literature by Sufis in the courts of the former capitals Gaur , Pandua and Dhaka , and the literature of "pan-Sufic" authors such as Ibn Arabi (d. 1240), Jalal al-Din Rumi (d. 1273), Farid al-Din Attar (d. 1220), Mu'in al-Din Chishti (d. 1236) and

2640-407: Is Muhammad, but later called 'Abū 'Abdullāh (mean: the father of Abdullāh )—according to classical Arabic tradition—after he had a son. In some of his works, Ibn ‘Arabî referred to himself with fuller versions of his name as Abû ‘Abdullâh Muhammad ibn ‘Alî ibn al-‘Arabî al-Tâ’î al-Hâtimî , where the last three names indicating his noble Arab lineage. And indeed, Hâtim al-Tây’î was well known as

2750-654: Is a large bovine native to South Asia and Southeast Asia , and has been listed as Vulnerable on the IUCN Red List since 1986. The global population was estimated at a maximum of 21,000 mature individuals in 2016, with the majority of those existing in India. It is the largest species among the wild cattle and the Bovidae . The domesticated form of the gaur is called gayal ( Bos frontalis ) or mithun . The Sanskrit word गौर gaura means 'white, yellowish, reddish'. The Sanskrit word gaur-mriga means

2860-524: Is also known for its urs , an annual religious gathering purported to be at least the fifth largest congregation of Muslims in the world. The event begins each year on the tenth day of the Bengali month of Magh , and sees five to six hundred thousand people gather for several days of festivities centred around the performance of devotional music singing the praises of the Maizbhandari saints. The gatherings are attended by both Muslims and Hindus and some of

2970-574: Is an authority in the field of science of Hadeeth .” Goldziher says, "The period between the sixth (hijri) and the seventh century seems also to have been the prime of the Ẓāhirite school in Andalusia." Ibn Arabi did delve into specific details at times, and was known for his view that religiously binding consensus could only serve as a source of sacred law if it was the consensus of the first generation of Muslims who had witnessed revelation directly. Ibn Arabi also expounded on Sufi Allegories of

3080-425: Is beyond boundaries of reason. This knowledge is dedicated to divine prophets and his disciples. This knowledge is also called a divine knowledge by Ibn Arabi. He believes that true knowledge, namely knowledge of something in itself, just belonged to God and every definition of knowledge is useless. Knowledge has a divine nature. According to him, real Being has eternal consciousness of its reality. This real Being has

3190-490: Is due to this reason that his translation is in the curriculum of Punjab University. Maulvi Abdul Qadeer Siddiqui has made an interpretive translation and explained the terms and grammar while clarifying the Shaikh's opinions. A new edition of the translation was published in 2014 with brief annotations throughout the book for the benefit of contemporary Urdu reader. Gaur The gaur ( Bos gaurus ; / ɡ aʊər / )

3300-545: Is entitled Ismail Hakki Bursevi 's translation and commentary on Fusus al-hikam by Muhyiddin Ibn 'Arabi , translated from Ottoman Turkish by Bulent Rauf in 4 volumes (1985–1991). In Urdu, the most widespread and authentic translation was made by Shams Ul Mufasireen Bahr-ul-uloom Hazrat (Muhammad Abdul Qadeer Siddiqi Qadri -Hasrat), the former Dean and Professor of Theology of the Osmania University , Hyderabad . It

3410-478: Is far from exhaustive." The first one was Kitab al-Fukūk written by Ṣadr al-Dīn al-Qunawī who had studied the book with Ibn 'Arabī; the second by Qunawī's student, Mu'ayyad al-Dīn al-Jandi, which was the first line-by-line commentary; the third by Jandī's student, Dawūd al-Qaysarī , which became very influential in the Persian-speaking world. A recent English translation of Ibn 'Arabī's own summary of

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3520-535: Is fragmented and probably declining. Gaurs are hunted by local tribal people in Sangu Matamuhari reserve forest although hunting is prohibited in Bangladesh. In Thailand, gaur were once found throughout the country, but fewer than 1,000 individuals were estimated to have remained in the 1990s. In the mostly semi-evergreen Dong Phayayen – Khao Yai Forest Complex , they were recorded at low density at

3630-616: Is home to a significant number of individuals. In Bhutan, they apparently persist all over the southern foothill zone, notably in Royal Manas National Park , Phibsoo Wildlife Sanctuary and Khaling Wildlife Sanctuary . In Bangladesh, a few gaur occur in the Chittagong Hill Tracts , mostly in Banderban district. During a camera trap project, few gaur were recorded indicating that the population

3740-454: Is only a single dimension of the comprehensive perfection of Muhammad. The reaction of Ibn 'Abd as-Salam , a Muslim scholar respected by both Ibn Arabi's supporters and detractors, has been of note due to disputes over whether he himself was a supporter or detractor. He was known by the title of Sultan al-'Ulama, the Sultan of scholars, was a famous mujtahid , Ash'ari theologian, jurist and

3850-428: Is rational knowledge which is the conclusion of theoretical reason. This knowledge could be true and/or false. The second kind of knowledge is delight(dhawq) which is not acquired by rational reflection. In other word it is impossible to bring them into any argument or proofs for reason. The knowledge of love, pleasure or sexual intercourse are samples for second knowledge. The third knowledge is mysterious knowledge which

3960-536: Is seriously fragmented, and it is regionally extinct in Peninsular Malaysia and Sri Lanka . It is largely confined to evergreen forests or semi-evergreen and moist deciduous forests , but also inhabits deciduous forest areas at the periphery. Gaur habitat is characterized by large, relatively undisturbed forest tracts, hilly terrain below an elevation of 1,500 to 1,800 m (4,900 to 5,900 ft), availability of water, and an abundance of forage in

4070-443: Is the largest extant bovid. It is a strong and massively built bovine with a high convex ridge on the forehead between the horns , which protrudes anteriorly, causing a deep hollow in the profile of the upper part of the head. There is a prominent ridge on the back. The ears are very large. In the old bulls, the hair becomes very thin on the back. The adult male is dark brown, approaching black in very old individuals. The upper part of

4180-542: The Almohad Caliphate in 1172, Ibn Mardanīsh did not survive the defeat and was killed in battle, leading to his father pledging allegiance to the Almohad Caliph Abū Ya’qūb Yūsuf I . At that time Ibn ʿArabī was only 7 years old, and his family relocated from Murcia to Seville to serve the new ruler. Ibn ʿArabī had three wives. He married Maryam, a woman from an influential family, when he

4290-837: The Fuṣūṣ, Naqsh al-Fuṣūṣ (The Imprint or Pattern of the Fusus) as well a commentary on this work by 'Abd al-Raḥmān Jāmī , Naqd al-Nuṣūṣ fī Sharḥ Naqsh al-Fuṣūṣ (1459), by William Chittick was published in Volume 1 of the Journal of the Muhyiddin Ibn 'Arabi Society (1982). The Fuṣūṣ was first critically edited in Arabic by 'Afīfī (1946) that become the standard in scholarly works. Later in 2015, Ibn al-Arabi Foundation in Pakistan published

4400-548: The Nam Theun catchment and the adjoining plateau. Subsequent surveys carried out a decade later using fairly intensive camera trapping did not record any gaur any more, indicating a massive decline of the population. In China, the gaur was present up to the 34th parallel north during the late Neolithic period about 5,200 years BP . Now it occurs only in heavily fragmented populations in Yunnan and southeastern Tibet . By

4510-459: The Zahirite or Hanbali school of Islamic jurisprudence. Hamza Dudgeon claims that Addas, Chodkiewizc, Gril, Winkel and Al-Gorab mistakenly attribute to Ibn ʿArabī non-madhhabism. On an extant manuscript of Ibn Ḥazm, as transmitted by Ibn ʿArabī, Ibn ʿArabī gives an introduction to the work where he describes a vision he had: “I saw myself in the village of Sharaf near Siville; there I saw

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4620-427: The jinn , since, according to him, the jinn are subtle spirits, whereas human beings are solid bodies, hence the two cannot unite. Later on, however, he claimed that he had married a woman from the jinnfolk, who stayed with him for a while, then hit him with a camel's bone and injured him. He used to show us the scar on his face which, by that time, had closed." In al-Dhahabi's rendition: "He [Ibn 'Arabi] said: I married

4730-775: The 1980s, it was extirpated in Lancang County , and the remaining animals were split into two populations in Xishuangbanna – Simao District and Cangyuan . In the mid-1990s, a population of 600–800 individuals may have lived in Yunnan Province, with the majority occurring in Xishuangbanna National Nature Reserve. In 2016, it was estimated that the population has declined by more than 70% in Indochina and Malaysia during

4840-599: The Andalusian's works, says that, out of the 850 works attributed to him, some 700 are authentic while over 400 are still extant. According to Claude Addas , Ibn Arabi began writing Futūḥāt al-Makkiyya after he arrived in Mecca in 1202. After almost thirty years, the first draft of Futūḥāt was completed in December 1231 (629 AH), and Ibn Arabi bequeathed it to his son. Two years before his death, Ibn ‘Arabī embarked on

4950-545: The Divine and creation. Taking an idea already common within Sufi culture, Ibn Arabi applied deep analysis and reflection on the concept of a perfect human and one's pursuit in fulfilling this goal. In developing his explanation of the perfect being, Ibn Arabi first discusses the issue of oneness through the metaphor of the mirror. In this philosophical metaphor, Ibn Arabi compares an object being reflected in countless mirrors to

5060-582: The Great Umayyad Mosque of Damuscus. Suddenly, the servant recalled that Ibn 'Abd al-Salam had promised to reveal to him the identity of the supreme saint of the epoch, the "Pole of the Age". The question caught Ibn 'Abd al-Salam off guard. He paused hesitantly for a moment, then pointed in the direction of Ibn 'Arabi, saying: "He is the Pole!" "And this in spite of what you have said against him?" asked

5170-630: The Maizbhandari order, the Rahe Bhandar order is deeply engaged with music. Although the order was founded in Rajangar, significant contributions to its musical outreach and propagation have been made by Syed Mohammad Abdul Malek Shah from the village of Kadhurkhil in the Boalkhali upazila of Chittagong . He established the Rahe Bhandar Kadhurkhil Darbar Sharif , now known as Chattogram Darbar Sharif , which played

5280-668: The One-many nature. In other words, God is named by many names whilst it is one singular reality. According to William Chittick , little attention has been paid to the importance of imagination in Ibn Arabi. Before Ibn Arabi, imagination counted as one faculty among senses but Ibn Arabi tried to develop it conceptually. He interpreted imagination as follows: all beings are images of real Being and non-being. In other words, all things have two dimensions of being and non being. The universe and all other things counted as imagination which has

5390-460: The Shafi'i madhhab and other sciences under Ibn 'Abd al-Salam's guidance. ... His departure could only take place after 640, by which time Ibn 'Arabi had already been dead. ... Now, Ibn 'Abd al-Salam's praise, as the story itself testifies, occurred when Ibn 'Arabi was still alive. For did he not point to [Ibn 'Arabi], when that individual [the servant] asked him about the Pole or the [greatest] saint of

5500-551: The Sharia building upon previous work by Al-Ghazali and al-Hakim al-Tirmidhi . Ibn Arabi is counted as the founder of the great schools of mystical school of thought in the history of Islam . He had lived in the milieu which had a spiritual atmosphere full of mystical and esoteric experiences. Many mystical currents and movements were prevalent in Islamic Andalusia. Some such as Ibn Barrajan, Ibn Arif and Ibn Qasi give

5610-403: The Sufi orders and were inspired by Arabi's concepts. Others scholars in his time like al-Munawi , Ibn 'Imad al-Hanbali and al-Fayruzabadi all praised Ibn Arabi as "A righteous friend of Allah and faithful scholar of knowledge", "the absolute mujtahid (independent thinker) without doubt" and "the imam of the people of shari'a both in knowledge and in legacy, the educator of the people of

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5720-426: The Sufi version of the story as sheer fabrication. Yet, as a scrupulous muhaddith , he tried to justify his position through the methods current in hadith criticism: "I have a strong suspicion that this story was invented by the extremist Sufis who were infatuated with Ibn 'Arabi. Thereupon the story gained wide diffusion until it reached some trustworthy people, who accepted it in good faith .... My suspicion regarding

5830-671: The Urdu translation, including the new critical of Arabic edition. The first English translation was done in partial form by Angela Culme-Seymour from the French translation of Titus Burckhardt as Wisdom of the Prophets (1975), and the first full translation was by Ralph Austin as Bezels of Wisdom (1980). There is also a complete French translation by Charles-Andre Gilis, entitled Le livre des chatons des sagesses (1997). The only major commentary to have been translated into English so far

5940-594: The age of 75. He was buried in the Banu Zaki cemetery, family cemetery of the nobles of Damascus, on Qasiyun Hill, Salihiyya, Damascus. After his death, Ibn Arabi's teachings quickly spread throughout the Islamic world. His writings were not limited to Muslim elites, but made their way into other ranks of society through the widespread reach of the Sufi orders. Arabi's work also popularly spread through works in Persian, Turkish, and Urdu. Many popular poets were trained in

6050-749: The age?" His best-known book, entitled ' al-Futuhat al-Makkiyya ' (The Meccan Victories or Illuminations) which begins with a statement of doctrine (belief) about which al-Safadi (d. 764/1363) said: "I saw (read) that (al-Futuhat al-Makkiyya) from beginning to end. It consists of the doctrine of Abu al-Hasan al-Ash'ari without any difference (deviation) whatsoever." Some 800 works are attributed to Ibn Arabi, although only some have been authenticated. Recent research suggests that over 100 of his works have survived in manuscript form, although most printed versions have not yet been critically edited and include many errors. A specialist of Ibn 'Arabi, William Chittick , referring to Osman Yahya's definitive bibliography of

6160-575: The authenticity of this story has grown stronger because of the unfounded supposition that Ibn 'Abd al-Salam's praise of Ibn 'Arabi had occurred simultaneously with his censure of him. Ibn 'Abd al-Salam's statement that he censured Ibn 'Arabi out of concern for the shari'a inescapably implies that Ibn 'Arabi enjoyed a high rank in the same moment as Ibn 'Abd al-Salam was censuring him. Such a blunder could not have happened to any reliable religious scholar, let alone to someone as knowledgeable and righteous as Ibn 'Abd al-Salam. Anyone who suspects him of this makes

6270-505: The availability of preferred plant species for food. Hence, protection of the historically preferred habitats used by gaur is a significant factor in conservation biology . Sexual maturity occurs in the gaur's second or third year. Breeding takes place year-round, but typically peaks between December and June. Females have one calf, rarely two, after a gestation period of about 275 days, a few days less than domestic cattle. Calves are typically weaned after seven to 12 months. The lifespan of

6380-508: The beginning of the twentieth century, including hagiographies and theological treaties, in the form of monographs, leaflets and journals". Maizbhandari theological and hagiological writings have taken on various forms, including long treatises, fatwas or short articles ( prabandha ), and have been noted as a distinctly local tradition, with the "larger part" of the writings being independent works by writers hailing from either Chittagong or other areas of Eastern Bengal. One seminal work in

6490-411: The chaste tree ( Vitex negundo ). In summer, they also feed on bark of teak ( Tectona grandis ), on fruit of golden shower tree ( Cassia fistula ), and on the bark and fruit of cashew ( Anacardium occidentale ). Gaur spent most of their daily time feeding. Peak feeding activity was observed between 6:30 and 8:30 in the mornings and between 17:30 and 18:45 in the evenings. During the hottest hours of

6600-581: The concept of " Wahdat ul-Wujud " ("Unity of Being"), a monist doctrine which claimed that all things in the universe are manifestations of a singular "reality". Ibn 'Arabi equated this "reality" with the entity he described as "the Absolute Being" (" al-wujud al-mutlaq "). Ibn ʿArabī was born in Murcia , Al-Andalus on the 17th of Ramaḍān 560 AH (28 July 1165 AD), or other sources suggested 27th of Ramaḍān 560 AH (5 August 1165 AD). His first name

6710-666: The day, they rest in the shade of big trees. They may debark trees due to shortages of preferred food, and of minerals and trace elements needed for their nutrition, or for maintaining an optimum fiber/protein ratio for proper digestion of food and better assimilation of nutrients. They may turn to available browse species and fibrous teak bark in summer as green grass and herbaceous resources dry up. High concentrations of calcium (22400 ppm) and phosphorus (400 ppm) have been reported in teak bark, so consumption of teak bark may help animals to satisfy both mineral and other food needs. Long-term survival and conservation of these herbivores depend on

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6820-408: The decreasing range of both species. A crocodile likely would need to be a mature adult male (more than 3.7 m or 12 ft and 300 kg or 660 lb) to make a successful attack on healthy adult gaurs. Tigers hunt young or infirm gaur, but have also been reported to have killed healthy bulls weighing at least 1,000 kg (2,200 lb). When confronted by a tiger, the adult members of

6930-528: The eternity of the world and did not proscribe fornication." This severe verdict, whose authenticity Ibn Taymiyyah considered to be beyond doubt, was pronounced by Ibn 'Abd al-Salam upon his arrival in Egypt in 639/1241- that is, one year after his death. The versions of the story furnished by al-Safadi , a cautious supporter of Ibn 'Arabi, and al-Dhahabi , his bitter critic, and teacher of al-Safadi, are especially helpful in placing Ibn 'Abd al-Salam's censure into

7040-671: The first copy of Futūḥāt al-Makkīyah . Ibn 'Arabi studied under many scholars of his time, many of them were mentioned in the ijaza (permission to teach and transmit) written to King al-Muzaffar Baha' al-Din Ghazi (son of al-'Adil I the Ayyubid ), among the most prominent of whom are the following: Among his most eminent students are the following: Ibn ʿArabī grew up at the ruling court and received military training. As he confessed in al-Futuhat al-Makkiyya , he preferred playing in military camp with his friends rather than reading

7150-410: The form of grasses , bamboo , shrubs, and trees. Its apparent preference for hilly terrain may be partly due to the earlier conversion of most of the plains and other low-lying areas to croplands and pastures. It occurs from sea level to an elevation of at least 2,800 m (9,200 ft). Low-lying areas seem to comprise optimal habitat. In Nepal, the gaur population was estimated to be 250–350 in

7260-494: The founder of the Qadiriyya ṭarīqa, Abd al-Qadir Gilani (d. 1166). Maizbhandari thought has also gone on to influence other fields, with the movement's ethical precepts being re-interpreted in Bangladesh for applications in subject areas such as business management, where spiritual conceptions of self-purification have been translated into ethical models for building and sustaining trust with customers. The Maizbhandari order

7370-515: The gaur lets out a high whistle for help. The gaur grazes and browses mostly the upper portions of plants, such as leaf blades, stems, seeds and flowers of grass species, including kadam Adina cordifolia . During a survey in the Bhagwan Mahaveer Sanctuary and Mollem National Park , gaurs were observed to feed on 32 species of plants. They consume herbs, young shoots, flowers, fruits of elephant apple ( Dillenia ) with

7480-538: The genus Bos , the gaur is most closely related to the banteng ( Bos javanicus ) and the probably now extinct kouprey ( Bos sauveli ), which are also native to Southeast Asia. Relationships of members of the genus Bos based on nuclear genomes after Sinding, et al. 2021. Bos primigenius + Bos taurus (aurochs and cattle) Bos mutus (wild yak) Bison bison (American bison) Bison bonasus (European bison/wisent) Bos javanicus (banteng) Bos gaurus (gaur) Bos sauveli (kouprey) The gaur

7590-411: The head, from above the eyes to the nape of the neck, is ashy grey, or occasionally dirty white. The muzzle is pale coloured, and the lower part of the legs are pure white or tan. The cows and young bulls are paler, and in some instances have a rufous tinge, which is most marked in groups inhabiting dry and open areas. The tail is shorter than in the typical oxen , reaching only to the hocks . They have

7700-462: The herd and may form herds of bulls only or live alone. Herds wander 2–5 km (1–3 mi) each day. Each herd has a nonexclusive home range, and sometimes herds may join in groups of 50 or more. Gaur herds are led by an old adult female, the matriarch. Adult males may be solitary. During the peak of the breeding season, unattached males wander widely in search of receptive females. No serious fighting between males has been recorded, with size being

7810-429: The horns are smooth and polished. In old bulls they are rugged and dented at the base. The gaur has a head-and-body length of 250 to 330 cm (8 ft 2 in to 10 ft 10 in) with a 70 to 105 cm (28 to 41 in) long tail, and is 142 to 220 cm (56 to 87 in) high at the shoulder, averaging about 168 cm (5 ft 6 in) in females and 188 cm (6 ft 2 in) in males. At

7920-418: The horns is some shade of pale green or yellow throughout the greater part of their length, but the tips are black. The horns, of medium size by large bovid standards, grow to a length of 60 to 115 cm (24 to 45 in). The cow is considerably lighter in colour than the bull. Her horns are more slender and upright, with more inward curvature, and the frontal ridge is scarcely perceptible. In young animals,

8030-574: The jungle at a surprising speed. However, in Southeast Asia and South India , where they are used to the presence of humans, gaur are said by locals to be very bold and aggressive. They are frequently known to go into fields and graze alongside domestic cattle, sometimes killing them in fights. Gaur bulls may charge without provocation, especially during summer, when the intense heat and parasitic insects make them more short-tempered than usual. To warn other members of its herd of approaching danger,

8140-426: The last three generations (generation length estimated at 8–10 years), and is extirpated from Sri Lanka . Populations in well-protected areas appeared to be stable. Where gaur have not been disturbed, they are basically diurnal . In other areas, they have become largely nocturnal due to human impact on the forest. In central India, they are most active at night, and are rarely seen in the open after 8 o'clock in

8250-775: The last time in 1200. While there, he received a vision instructing him to journey east. After visiting some places in the Maghreb , he left Tunisia in 1201 and arrived for the Hajj in 1202. He lived in Mecca for three years, and there began writing his work Futūḥāt al-Makkiyya ( الفتوحات المكية ), The Meccan Illuminations —only part of which has been translated into English by various scholars such as Eric Winkel . After spending time in Mecca, he traveled throughout Syria , Palestine , Iraq and Anatolia . In 1204, Ibn Arabi met Shaykh Majduddīn Isḥāq ibn Yūsuf (شيخ مجد الدين إسحاق بن يوسف),

8360-858: The late 1960s to the early 1990s. The most substantial population of the country remained in Mondulkiri Province , where up to 1000 individuals may have survived up to 2010 in a forested landscape of over 15,000 km (5,800 sq mi). Results of camera trapping carried out in 2009 suggested a globally significant population of gaur in Sre Pok Wildlife Sanctuary and the contiguous Phnom Prich Wildlife Sanctuary , and line transect distance sampling from Keo Seima Wildlife Sanctuary showed around 500 individuals in 2010. Since then, there has been rapid decline of these populations, and likely all populations across Cambodia. Updated figures for Keo Seima Wildlife Sanctuary show

8470-510: The leading Shafi'i authority of his generation. As such, the figure of Ibn 'Abd al-Salam was claimed by each faction of the Ibn-'Arabi controversy due to his impeccable record as a staunch champion of the shari'a . Ibn Taymiyyah 's report was based on the authority of two reliable transmitters, Abu Bakr b. Salar and Ibn Daqiq al-'Id . According to it, Ibn 'Abd al-Salam declared Ibn 'Arabi "a master of evil" and "a disgusting man", who "professed

8580-403: The major factor in determining dominance. Males make a mating call of clear, resonant tones which may carry for more than 1.6 km (1 mi). Gaur have also been known to make a whistling snort as an alarm call, and a low, cow-like moo. In some regions in India where human disturbance is minor, the gaur is very timid and shy despite their great size and power. When alarmed, gaur crash into

8690-551: The mid-1990s, with the majority in Chitwan National Park and the adjacent Parsa National Park . These two parks are connected by a chain of forested hills. Population trends appeared to be relatively stable. The Chitwan population has increased from 188 to 368 animals in the years 1997 to 2016. Census conducted in Parsa National Park confirmed the presence of 112 gaur in the same period. In India,

8800-485: The morning. During the dry season, herds congregate and remain in small areas, dispersing into the hills with the arrival of the monsoon . While gaur depend on water for drinking, they do not seem to bathe or wallow. In January and February, gaur live in small herds of eight to 11 individuals, one of which is a bull. In April or May, more bulls may join the herd for mating, and individual bulls may move from herd to herd, each mating with many cows. In May or June, they leave

8910-575: The most famous Maizbhandari performers are Hindus. Partly born out of the popular and ecumenical nature of the Urs gatherings, the order's form spiritual listening and devotional music has become well-known and widespread, and the Maizbhandari tradition of spiritual songs has come to represent one of the largest corpuses of popular songs in Bengal. One early 20th-century Maizhbandari tradition musician, Ramesh Shil , composed about 350 Maizbhandari songs praising

9020-770: The mystic Qaḍīb al-Bān (471-573 AH/1079-1177 AD; قضيب البان). There he spent the month of Ramaḍan and composed Tanazzulāt al-Mawṣiliyya (تنزلات الموصلية), Kitāb al-Jalāl wa’l-Jamāl (كتاب الجلال والجمال, "The Book of Majesty and Beauty") and Kunh mā lā Budda lil-MurīdMinhu . In the year 1206, Ibn Arabi visited Jerusalem , Mecca and Egypt . It was his first time that he passed through Syria, visiting Aleppo and Damascus . Later in 1207 he returned to Mecca where he continued to study and write, spending his time with his friend Abū Shujā bin Rustem and family, including Niẓām. The next four to five years of Ibn Arabi's life were spent in these lands and he also kept travelling and holding

9130-413: The order and Ahmad Ullah Maizbhandari . These songs had been published in nine volumes titled Ashekmala , Shantibhandar , Muktir Darbar , Nure Duniya , Jibansathi , Satyadarpan , Bhandare Maula , Manab Bandhu and Eshke Sirajia . Abdul Gafur Hali , who died in 2016, was a late 20th-century musician of the genre who similarly wrote hundreds of songs and was known for his "extraordinary knowledge" of

9240-479: The other hand, another narration in praise of Ibn 'Arabi by al-Izz is reported by 'Abd al-Ghaffar al-Qusi , al-Fayruzabadi , al-Qari al-Baghdadi , al-Suyuti , al-Sha'rani , al-Maqqari , Ibn al-'Imad , and some other supporters. Despite minor variations in their accounts, all of them cite the same source: lbn 'Abd al-Salam's unnamed servant or student. In al-Qusi's redaction, Ibn 'Abd al Salam and his servant were passing by Ibn 'Arabi, who instructed his disciples in

9350-547: The path of ultimate oneness. The one who decides to walk in this oneness pursues the true reality and responds to God's longing to be known. The search within for this reality of oneness causes one to be reunited with God, as well as, improve self-consciousness. The perfect human, through this developed self-consciousness and self-realization, prompts divine self-manifestation. This causes the perfect human to be of both divine and earthly origin. Ibn Arabi metaphorically calls him an Isthmus . Being an Isthmus between heaven and Earth,

9460-411: The perfect human fulfills God's desire to be known. God's presence can be realized through him by others. Ibn Arabi expressed that through self manifestation one acquires divine knowledge, which he called the primordial spirit of Muhammad and all its perfection. Ibn Arabi details that the perfect human is of the cosmos to the divine and conveys the divine spirit to the cosmos. Ibn Arabi further explained

9570-503: The perfect man concept using at least twenty-two different descriptions and various aspects when considering the Logos . He contemplated the Logos, or "Universal Man", as a mediation between the individual human and the divine essence. Ibn Arabi believed Muhammad to be the primary perfect man who exemplifies the morality of God. Ibn Arabi regarded the first entity brought into existence was

9680-978: The population was estimated to be 12,000–22,000 in the mid-1990s. The Western Ghats and their outflanking hills in southern India constitute one of the most extensive extant strongholds of gaur, in particular in the Wayanad – Nagarhole – Mudumalai – Bandipur complex. The populations in India, Bhutan and Bangladesh are estimated to comprise 23,000–34,000 individuals. Major populations of about 2,000 individuals have been reported in both Nagarahole and Bandipur National Parks, over 1,000 individuals in Tadoba Andhari Tiger Project , 500–1000 individuals in both Periyar Tiger Reserve and Silent Valley and adjoining forest complexes, and over 800 individuals in Bhadra Wildlife Sanctuary . Trishna Wildlife Sanctuary in southern Tripura

9790-490: The praise really occurred, it was nevertheless abrogated by Ibn Daqiq al-'Id's report concerning lbn 'Abd al-Salam's [later] condemnation of lbn 'Arabi. For Ibn Daqiq al-'Id could only hear Ibn 'Abd al-Salam in Egypt, that is, a few years after Ibn 'Arabi's death. This cannot be otherwise because he ... was educated at Qus, where he had studied the Maliki madhhab, until he mastered it completely. Only then he came to Cairo to study

9900-486: The reading sessions of his works in his own presence. After leaving Andalusia for the last time at the age of 33 (1198 AD) and wandering in the Islamic world for about 25 years, at the age of 58 Ibn Arabi chose Damascus as his final home and dedicated his life for teaching and writing. In this city, he composed Fuṣūṣ Al-Ḥikam in 1229 and finalized two manuscripts of Futūḥāt al-Makkiyya in 1231 and 1234. Ibn Arabi died on 22 Rabī‘ al-Thānī 638 AH (16 November 1240) at

10010-474: The reality or essence of Muhammad ( al-ḥaqīqa al-Muhammadiyya ), master of all creatures, and a primary role-model for human beings to emulate. Ibn Arabi believed that God's attributes and names are manifested in this world, with the most complete and perfect display of these divine attributes and names seen in Muhammad. Ibn Arabi believed that one may see God in the mirror of Muhammad. He maintained that Muhammad

10120-422: The relationship between God and his creatures. God's essence is seen in the existent human being, as God is the object and human beings the mirrors. Meaning two things; that since humans are mere reflections of God there can be no distinction or separation between the two and, without God the creatures would be non-existent. When an individual understands that there is no separation between human and God they begin on

10230-486: The religious law". In so doing, he, according to al-Fayruzabadi, shrewdly avoided an inevitable confrontation with the "jurists," who viewed Ibn 'Arabi as a heretic. The importance of Ibn 'Abd al-Salam's ambiguous evaluation of Ibn Arabi for the subsequent polemic is further attested by the detailed treatment of this story in al-Fasi's massive biographical dictionary, "The Precious Necklace" (al-'lqd al-thamin). A bitter critic of Ibn 'Arabi's monistic views, al-Fasi rejected

10340-595: The sense of the Chinese, or ancient Mongol , sphere of influence. Ahmad Ullah Maizbhandari was born in Chittagong in 1828, which, according to Maizbhandari Sufis, was as foretold six hundred years earlier by Ibn Arabi. Since its 19th-century origins, the Maizbhandari movement has developed into "a powerful religious institution whose very popularity and influence defy any notions of marginality. It has been able to draw adherents from all sections of society, including

10450-416: The servant. Ibn 'Abd al-Salam ignored this remark and simply repeated his reply. In al-Fayruzabadi's version of the story, Ibn 'Abd al-Salam is presented as a secret admirer of his who was fully aware of the latter's exalted status in the Sufi hierarchy. However, as a public figure, Ibn 'Abd al-Salam was careful to conceal his genuine opinion of the controversial Sufi in order to "preserve the outward aspect of

10560-448: The throat and chest. Both sexes have horns, which grow from the sides of the head, curving upwards. Between the horns is a high convex ridge on the forehead. At their bases they present an elliptical cross-section, a characteristic that is more strongly marked in bulls than in cows. The horns are decidedly flattened at the base and regularly curved throughout their length, and are bent inward and slightly backward at their tips. The colour of

10670-458: The tigers, and they are capable of killing tigers in self-defence. In Laos, the gaur is highly threatened by poaching for trade to supply international markets, but also by opportunistic hunting, and specific hunting for home consumption. In the 1990s, gaurs were particularly sought by Vietnamese poachers for their commercial value. In Thailand, the gaur is severely threatened by poaching for commercial trade in meat and trophies . The gaur

10780-582: The top of its muscular hump just behind its shoulder, an average adult male is just under 200 cm (6 ft 7 in) tall and the male's girth at its midsection (behind its shoulders) averages about 277 cm (9 ft 1 in). Males are about one-fourth larger and heavier than females. Body mass ranges widely from 440 to 1,000 kg (970 to 2,200 lb) in adult females and 588 to 1,500 kg (1,296 to 3,307 lb) in adult males. In general, measurements are derived from gaurs surveyed in India . In

10890-512: The town of Salé . Ibn Arabi left Andalusia for the first time at age 36 and arrived at Tunis in 1193. After a year in Tunisia, he returned to Andalusia in 1194. His father died soon after Ibn Arabi arrived at Seville . When his mother died some months later he left Andalusia for the second time and travelled with his two sisters to Fez, Morocco in 1195. He returned to Córdoba, Andalusia in 1198, and left Andalusia crossing from Gibraltar for

11000-407: The tradition is Aminul Haq Farhadabadi's (1866-1944) Tuḥfat al-aḫyār fī dafʿ šarārat al-šarār ("The precious gift of the good regarding the refutation of the evilness of the evil", 1906/7), which is a fatwa or legal opinion on the legitimacy of samāʿ and activities such as listening to music. Originally a mix of Arabic and Persian , the text was later circulated as a manuscript ( pũthi ) with

11110-427: The tradition. Today, there is a catalogue over 10,000 Maizbhandari songs, many transmitted orally originally but now available on CD and video, making up a distinct genre of music in Bangladesh. Ibn Arabi Ibn ʿArabī ( Arabic : ابن عربي , ALA-LC : Ibn ʻArabī ‎; full name: أبو عبد الله محـمـد بن عربي الطائي الحاتمي , Abū ʻAbd Allāh Muḥammad ibn ʻArabī al-Ṭāʼī al-Ḥātimī ; 1165–1240)

11220-482: The turn of the century, with an estimated total of about 150 individuals. In Vietnam, several areas in Đắk Lắk Province were known to contain gaur in 1997. Several herds persist in Cát Tiên National Park and in adjacent state forest enterprises. The current status of the gaur population is poorly known; they may be in serious decline. In Cambodia, gaur declined considerably in the period from

11330-522: The urban middle class", and been able to assert its reformist perspective on Islam, "while keeping in touch with the religious mainstream in Bengal", according to scholar Hans Harder. Rahe Bhandar order is a branch of the Maizbhandari Sufi order, established under the leadership of Syed Salekur Rahman Shah in the village of south Rajangar in the Rangunia upazila . Like other branches of

11440-520: The way in practice and in knowledge, and the shaykh of the shaykhs of the people of truth though spiritual experience ("dhawq") and understanding". Although Ibn Arabi stated on more than one occasion that he did not blindly follow any one of the schools of Islamic jurisprudence , he was responsible for copying and preserving books of the Zahirite or literalist school, to which there is fierce debate whether or not Ibn Arabi followed that school. Ignaz Goldziher held that Ibn Arabi did in fact belong to

11550-498: The wild gaur as the first available name based on the wild population, despite being antedated by the name for the domestic form. Most authors have adopted the binomial Bos gaurus for the wild species as valid for the taxon . In recognition of phenotypic differences between zoological specimens of Indian and Southeast Asian gaur, the trinomials Bos gaurus gaurus and Bos gaurus laosiensis are provisionally accepted, pending further morphometric and genetic study. Within

11660-584: Was an Andalusi Arab scholar , mystic , poet , and philosopher , extremely influential within Islamic thought . Out of the 850 works attributed to him, some 700 are authentic while over 400 are still extant. His cosmological teachings became the dominant worldview in many parts of the Muslim world . His traditional titular is Muḥyiddīn ( Arabic : محيي الدين ; The Reviver of Religion ). After he died, and specifically among practitioners of Sufism , he

11770-549: Was indeed the method of the Folk (Sufis). I myself have never seen one with that degree of mystical experience." When Ibn ʿArabī stayed in Anatolia for several years, according to various Arabic and Persian sources, he married the widow of Majduuddin and took charge of the education of his young son, Sadruddin al-Qunawi . Ibn ʿArabī also mentioned his third wife in his writings, the mother of his son Imāduddin, to whom he bequeathed

11880-405: Was renowned by the honorific title Shaykh al-Akbar ( Arabic : الشيخ الأكبر ). This, in turn, was the name from which the "Akbarian" school of Sufism derived its name, making him known as Doctor Maximus (The Greatest Teacher) in medieval Europe . Ibn ʿArabī is considered a saint by some scholars and Muslim communities. Ibn 'Arabi is known for being the first person to explicitly delineate

11990-764: Was still a young adult and lived in Andalusia. Maryam also shared his aspiration to follow the Sufi path, as quoted by Austin in Sufis of Andalusia : "My saintly wife, Maryam bint Muhammad binti Abdun, said, ‘I have seen in my sleep someone whom I have never seen in the flesh, but who appears to me in my moments of (spiritual) ecstasy. He ask me whether I was aspiring to the Way, to which I replied that I was, but that I did not know by what means to arrive at it. He then told me that I would come to it through five things: trust, certainty, patience, resolution and veracity.’ Thus she offered her vision to me (for my consideration) and I told her that

12100-601: Was the best proof of God and, by knowing Muhammad, one knows God. Ibn Arabi also described Adam, Noah, Abraham, Moses, Jesus, and all other prophets and various Anbiya' Allah (Muslim messengers) as perfect men, but never tires of attributing lordship, inspirational source, and highest rank to Muhammad. Ibn Arabi compares his own status as a perfect man as being but a single dimension to the comprehensive nature of Muhammad. Ibn 'Arabi makes extraordinary assertions regarding his own spiritual rank, but qualifying this rather audacious correlation by asserting his "inherited" perfection

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