Ismaili.NET - Heritage F.I.E.L.D.

The word nandi is corrupt form of nadi, whose original form is na'd in Arabic, meaning to call. The word nida means auction. The word na'd is used 29 times in the Koran. Another view suggests that the nandi is a Hindi word meaning blessing. It is a form of mehmani, and entertainment to the Imam. Nandi is an Islamic practice to offer food etc. to the Imam. It is an oblation presented in Ismailism.

In India, Syed Ghulam Ali Shah was collecting the religious dues in Kutchh, and after his death in 1797, the Imam Shah Khalilullah Ali, who ascended on May 23, 1792 had appointed him as a vakil in Gujrat. He mostly preached in north Gujrat among the Momina Ismailis. He led a pious life in the dress of a rich person. When he passed through any village, he had lot of horses and camels in his caravan. He also visited Sind, Kutchh and Kathiawar and composed few ginans. The accumulated funds he collected in these regions were remitted to the Imam lastly in 1807.

"Ali Shah, surnamed Mustansir billah, also known as Jalaluddin was born in Kahek. He seems to have known as Shah Qalandar among the Iranian mystics. He too resided in Kahek and sometimes in Shahr-i Babak.

The public crier was a well-known institution among the Arabs. Among the tribes and in the towns, criers made important proclamations, invitations or announcements to general assemblies. "This crier" according to Sirat al-Halabia (2:170), "was called munadi or mu'adhdhin." Thus, official proclamations were regularly made mu'adhdhin in the time of the Prophet (Tabari, 3:2131).

"Ismael, the son of Abraham had a son, Kaidar whose progeny spread over the Arabian province of Hijaz. Adnan, to whom the Prophet traced his descent, was also a scion of Ismael in about the fortieth generations. Further down, in the ninth descent from Adnan, there followed Nadar bin Kinana. Another descent in the genealogical scale and then comes in the ninth place, one, Qassi by name. The supreme charge of the Kaba fell into the hands of Qassi (d. 480 A.D.).

"The word muta is derived from mata, meaning merchandise or goods. In case of a marriage it means "that which gives benefits, but for a short while" or enjoyment or pleasure. In Iran, this practice is called sigha (lit. form or type) and it is sometimes called nikah al-muwaqqat or izdivaj-i muvaqqat, both mean temporary marriage.

"Abu Hatim ar-Razi was followed by Abu Abdullah Muhammad bin Ahmad an-Nasafi and Abu Yaqub as-Sijistani staying at Ray. An-Nasafi operated the mission mostly in Khorasan and Bukhara, and gained great success in converting the Sunni ruler, Nasr bin Ahmad, who had given allegiance to Imam al-Mahdi and paid him an annual tribute of 119 thousand dinars. Nasr bin Ahmad also entered into correspondence with Imam al-Qaim in Maghrib.

The name Muhammad (may peace be upon him) is the passive participle of the second form of the verb hamada (to praise or laud), and means "(he who is) worthy of praise" or "(one who is) often praised." Muhammad is the passive participle of the first form of the same verbal root, "(he who is) praised, to whom praised is due."

"The word nabi is derived from naba, meaning an announcement of great utility imparting knowledge of a thing. One lexicologist explains the word nabi as meaning an ambassador between God and rational beings from among His creatures. According to another, a nabi is the man who gives information about God. In Persia and Turkey, the word paighambar, or he who bears a message is used. As an abstract noun, the word nubuwwa (prophethood) occurs 5 times in the Koran.

"His full name as cited in his works, was Abu Mu'in Nasir bin Khusaro bin al-Harith al-Marwazi al-Qubadiyani. He was born in 394/1003 in Qubadiyan, a district of Balkh in Khorasan. He belonged to a family of government officials and his brother was a vizir. He, too, entered the government service in the capacity of a finance controller and in time was a successful courtier in the local Ghaznavid court. He was full of ambition, mentally alert and gifted in writing poetry. He also took interest in philosophy, natural science and various religions.

The verses of the Koran are stated to be partly muhkam (decisive) and partly mutabshabih (allegorical). The Koran (11:1) explains the first designation by declaring that it is "a book whose verses are precisely, clearly or unambiguously set forth" (uhkimat). Here the purpose of muhkam is to provide clear guidance. With regard to the second designation, the Koran (39:23) says: "God has sent down the best speech, a mutashabih book (kitaban mutashabihan)".

The word na'd means sound, voice or calling, and Na'de Ali means calling upon Ali. It is a sacred invocation uttered in the time of troubles and adversities. Imam Jafar Sadik said, "One who recites Na'de Ali with pure heart, his desires will be accomplished."

"Nasiruddin Tusi was born in Tus, Khorasan in 597/1202. In his youth, about in 624/1227, he entered the service of Nasiruddin Abdu Rahman bin Abu Mansur (d. 655/1257), the Ismaili governor in Kohistan. During his long stay at Qain and other strongholds in Kohistan, Nasiruddin Tusi procured his close friendship with the Ismaili governor, to whom he also dedicated in 633/1235 his famous work on ethics, entitled Akhlaq-i Nasiri. He went to Alamut and espoused Ismaili faith. In his Sayr wa Suluk (pp.

"His name was Ma'd, and kunya was Abu Tamim, surnamed al-Muizz li-din'allah (Fortifier of the religion of God). He was born in Mahdiya in 319/931, and ascended in 341/952. His period is noted for the extension of the Fatimid domination from Maghrib to Egypt and Syria. His Caliphate is also acclaimed for the progress of learning and arts. He himself was a learned philosopher, scientist and astronomist.

"The word nafs (pl. anfus, nufus) is derived from the verb nafusa meaning to be precious or valuable. As is said naffasa (to cheer up, reassure or relieve) and tanaffasa (to breathe, inhale or pause for a rest). The Taj al-Arus (4:260) lists 15 meanings of nafs and adds two other from Lisan al-Arab (8:119). The word nafs is used in no less than 10 connotations in the Koran.

The word mujizah is derived from ijaz meaning inability, referring to the miracle. The Koran exhorts miracles in a threefold sense: the sacred history, in connection with the Prophet, and in relation to revelation. The threefold sense of the miracle corresponds to the three meanings of the word aya (pl. ayat), which indicates the verse of the Koran as well as the miracle of it and the sign, particularly those of creation. The term aya is often followed or replaced by its nominalized qualifier, bayyina (pl.

"The term khariji (pl. khawarij) has been held to mean seceder or deserter. They are those who have ""gone out against"" (kharaja ‘ala) Ali, or ""went out"" and ""made a secession"" from the camp of Ali in the sense of rebelling against him. Ali’s decision to submit the fate of the battle of Siffin to arbitration did not meet with the approval of his Iraqian soldiers, and about 12,000 of whom deserted and rebelled against him on the march back to Kufa, known as the Kharijis. They also came to be known as Harurites from the place where they were first encamped.

Every mosque has a mutawalli (guardian), who is charged with its management and internal affairs. He has the right to appoint the man who leads the prayers. In the Ismaili tariqah, the guardian of each Jamatkhana is called mukhi, a word derived from mukhiya means foremost. Since the Imam physically is not present all the times in the Jamatkhana, the Mukhi acts tangible symbol of the Imam's authority. In the big jamat, the Mukhi was assisted by a caretaker called tha'nak.

The word nahj means road and balagah is derived from baligh means to convey. The Nahj al-Balagah means the way of eloquence or way of rhetoric. It is the collection of 238 sermons (khutba), 79 letters and 478 short sayings of Ali bin Abu Talib, the first Imam. It was compiled by Sharif ar-Radi (d. 406/1015) and his brother al-Murtada Ali bin Tahir (d. 436/1044).

The Arabic word mu’min (pl. mu’minun) is the active participle of form 4th of the root –m-n means to believe. The word mu’min thus means believer or faithful. In order to qualify as a mu’min, one must believe in the Unity of God, the finality of the Prophet, belief in God’s earliest prophets, His revealed books, His angels and the hereafter. In Koran, the attitude of true believers towards God is characterized by gratitude, awe, repentance and submission.