جدید تفسیری ادب میں بنت الشاطی کی امتیازی خدمات

Āisha bint Abdu Al-Rahmān (1913-1998), better known by her pen nickname ‘Bint Ash-Shātī’, was one of the 20th-century Egyptian exegetes (mufassirīn) of the Qur'ān who implemented the methodological approach to the interpretation of the Qur'ān introduced by her teacher, mentor and husband Amīn alKhawlī, an eminent Egyptian scholar of the Qur'ān who contributed to the Qur'ānic sciences from several important aspects. Bint Ash-Shātī continued the legacy of her teacher and published a number of works related to the discipline of the Qur'ānic sciences such as al-Tafsīr al-Bayānī li al-Qur'ān alKarīm and al-I’jāz al- Bayānī li al- Qur'ān wa Masā’īl Ibn alAzraq. She made an attempt to examine all the previous Qur'ānic exegeses. Though Bint Ash-Shātī benefited from the classical tafsīr literature in her writings, she made several critiques on the classical tafsīr literature. Because of her scholarly approach, she became a famous Qur'ānic scholar in her life and even she was awarded the King Faisal Award,  the most prestigious award in the Muslim world, in 1993 for her intellectual contributions. This paper attempts to analyze the methodological approach adopted by Bint Ash-Shātī in her works on Qur'ānic studies.

South Asian Foodways in Britain - Diversity and Change and the Implications for Health Promotion

People originating from the Indian sub-continent (South Asians) make up the largest ethnic minority group in Britain and suffer from higher rates of coronary heart disease (CIII)) and noninsulin- dependent diabetes mellitus (NIDDM) than the general population. The "classic" risk factors (other than diabetes and insulin resistance) do not explain these elevated rates. Insulin resistance is associated with central obesity, which is more prevalent amongst South Asians than Europeans and the most effective dietary means of preventing or reversing obesity is by reducing fat and energy intake. However it has been hypothesized that regional origins and religious differences within the South Asian community would result in differences in a) food related behaviours of selected South Asian groups b) the foods commonly consumed by the various South Asian groups and c) the nutrient composition of their traditional dishes, such that dietary intake of fat could be modified by use of selected traditional recipes and dishes. Any attempt to develop effective health promotion programmes would require a knowledge of these differences. In order to test these hypotheses two main studies were undertaken. Firstly, the traditional dishes most commonly consumed by members of five South Asian groups (Bangladeshi Muslims, Pakistani Muslims, Ismaili (East African Asians) Muslims, Punjabi Sikhs and Gujerati Hindus) were identified and their nutrient composition ascertained either by calculation from recipes for home-made dishes or by direct analysis in the case of purchased foods. Secondly, food related behaviour was examined in three Muslim groups (Bangladeshis, Pakistanis and Ismailis). Wide diversity was apparent in the food related behaviour of the three Muslim groups studied. Whilst first generation females were the main food preparers in all the Muslim groups, food purchasing was the responsibility of first generation males in the Bangladeshi and, to a lesser extent, the Pakistani groups. Religious food laws were strictly adhered to by the Bangladeshi and Pakistani communities, although there was an apparent weakening in religious influences over food amongst the second generation. Acculturation in eating patterns was seen across the Muslim groups. Whilst most change was observed in the meals of least importance (eg. breakfast), traditional eating habits persisted for the main meal of the day. The Ismaili group had the most westernised diet and appeared to be aware of healthy eating messages. In contrast the Bangladeshi community adhered to traditional foodways, though large generational differences were seen in the acculturation of food habits in the Bangladeshi and