Ismaili Dictionary & Encyclopedia

Doe tadEncyclopedia Topic

Both shore

Various Sources Doe tadiyaEncyclopedia Topic

Both shores, both worlds

Various Sources Doela / DoheloEncyclopedia Topic

Difficult, arduous

Various Sources DoeliEncyclopedia Topic

Difficult

Various Sources Doelo / DoheloEncyclopedia Topic

Difficult

Various Sources DoetadEncyclopedia Topic

From both side, both worlds

Various Sources DohaganEncyclopedia Topic

Wo1nan without a husband, unfortunate

Various Sources DohelaEncyclopedia Topic

Arduous, difficult

Various Sources DoheliyaEncyclopedia Topic

In difficulty

Various Sources DoheloEncyclopedia Topic

Difficult, full of troubles

Various Sources Doi tadEncyclopedia Topic

Both sides, both worlds

Various Sources DojakEncyclopedia Topic

Hell, abyss

Various Sources Dolan lagaEncyclopedia Topic

Begun to stagger

Various Sources DOLaTNoun

Richesse. DHaN*.

Heritage Dictionary of Ismailism, entry #529general DoleEncyclopedia Topic

Sway, move, swing

Various Sources DONATIONEncyclopedia Topic

The English word donation is borrowed from the Latin, donaire means present. It is an action or faculty of giving or presenting. It includes presentation, grant, bestowal or gift. The tradition of donation goes back to the Islamic period. The Koranic message specifies to participate in the cause of God by giving money. The word infaq means to spending benevolently, occurring seven times in the Koran (2:195, 261, 262, 8:60, 9:34, 47:38, 57:10), such as: "The parable of those who spend their wealth in the way of God is as the parable of a grain growing seven ears with a hundred grains in every ear; and God multiplies it for whom He pleases" (2:261), and "And the parable of those who spend their wealth to seek the pleasure of God and for the certainty of their souls is as the parable of a garden on an elevated ground" (2:265).

Qurtubi (d. 671/1272) writes in al-Ta'rif fil Ansab (Cairo, 1987, p. 252) that a Syrian merchant, called Tamim al-Dhari (d. 40/660) brought a lamp (kandil) with oil and wick from his native Syria to Medina and donated for the mosque. His lighting of a lamp in the mosque was an important social event, which was not only approved but also recommended by the Prophet who, gave him a nickname of Siraj (lamp). Waqidi (p. 410) writes that Abu Lubaba was one of the most influential men in Medina, who was wealthy enough to donate a balcony to the Masjid al-Dirar. Zainab did some manual labour and tanned hide and skin and this hard-earned money she spent in the way of God (al-Isabah, 4:314). Another report indicates that Zainab would spin yarns and gave them to the people participating in jihad with the Prophet to use it for sewing their torn clothes (Sa'id al-Haithmi, 8:289). Ala'a bin Hadrami once sent a sum of eighty thousand dhirams to the Prophet, which was never given such a large amount before or after that (al-Hakim, 3:329). Al-Haythmi (9:384) writes that Hakim bin Hazm sold his house to Muawiya for sixty thousand dhirams. The people said, "By God! Muawiya had usurped property." He replied, "I have taken the house in exchange for one water-skinful during the days of ignorance, and now I donate it in the way of God for freeing the slaves and helping the paupers, and now tell me who has suffered the loss."

The Prophet once appealed the Muslims to make their inclination towards the jihad and pay their donation. Ibn Abbas and Talha bin Ubaidah brought sufficient wealth to the Prophet. Abdur Rahman bin Awf gave two hundred oqiyahs silver (one oqiyah was equal to the weight of 40 dhirams, and one dhiram was equal to about 3.07 grams). Asim bin Adi donated 90 wasqs of dates (90 wasqs weighed more than 4 quintals). Umm Sinan relates that she saw a cloth spread on which was collected the bangles of ivory and horns, foot-wears, ornaments, rings etc., which were donated by the women (Ibn Asakir, 1:110).

According to al-Targhib (1:53), Jarir narrates, "One day, we had been at the service of the Prophet. In the meantime, some people from Mudir tribe appeared in bare-bodies and bare-footed, putting on state-like cross belt of the stripped sheet or a cloak. The face of the Prophet changed to see them starving. He entered his house and came out and asked Bilal to call azan. The Prophet led the prayer, then delivered a speech before recitation of the Koranic verse: "O ye who believe! Fear God and let every soul look to what (provision) he has sent for the morrow. You fear God, for God is well-acquainted with all that you do." The Prophet also said, "Man should offer dinar, dhiram, clothes, wheat and dates, no matter it be a piece of date" (59:18). Having heard this one person turned up with a heavy pursed followed by others carrying various articles one after another and also raised two separate heaps of grains and clothes. Having observed the spirit of the donors, the face of the Prophet got brightened. Then, he said, "Anyone who innovates something good in Islam, will get its reward for his desirable innovation added by the reward equal to those who would be practising his fine innovation, without bringing about any curtailment in the reward of those following his way." Ibn Abbas relates that once the Prophet after offering the Eid prayer and delivering the sermon, went to the women and imparted them. He asked to donate for the poor. Ibn Abbas also relates that he saw the women reaching out their hands to their ears and necks to take off earrings and necklaces and throwing them towards Bilal.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral DoriEncyclopedia Topic

Rope

Various Sources Dori damanEncyclopedia Topic

Ropes

Various Sources DoriyaEncyclopedia Topic

Rope, string

Various Sources DorvaneEncyclopedia Topic

To catch, to hunt

Various Sources DosariEncyclopedia Topic

Sinful, sinner, guilty

Various Sources DoshEncyclopedia Topic

Fault, blame, guilt, sin, mistake, omission

Various Sources DOUJANoun

L'autre, un autre.

Heritage Dictionary of Ismailism, entry #534general DOUL DOULName

(Mystical?) Horse belonging to Hazrat Ali, upon which the Imam will ride on the Day of Judgement.

Cheval (mystique?) de Hazrat Ali sur lequel montera l'Imam de la Résurrection le Jour de l'Epiphanie.

Heritage Dictionary of ismailism, entry #230general DOUNIYANoun

Monde.

Heritage Dictionary of Ismailism, entry #535general DOURNoun

Loin. "Dour désh thi ayo wanrjaro" g. 327 (Le voyageur est venu d'un lointain pays).

Heritage Dictionary of Ismailism, entry #509general DOURIJaNNoun

De DOUR+aNJaN = loin des yeux. V. DAWE, V. aNJaN.

Heritage Dictionary of Ismailism, entry #508general DOURLABHNoun

Rare, unique, précieux, difficile â atteindre. g. 294

Heritage Dictionary of Ismailism, entry #540general DOWER & DOWRY Encyclopedia Topic

The word for dower generally used in the Koran is ajr (pl. ujur), meaning reward or the gift that is given to the bride. The word saduqat (pl. of saduqa) is also once used in the Koran to denote the nuptial gift (4:4), and the other words from the same root, signifying dower are sudaq and sidaq. The verbal root word sadaqa means he was truthful. Another word sometimes used in the Koran to indicate the nuptial gift is fariza means what has been made obligatory or an appointed portion. The word mahr used in the hadith means dowry or nuptial gift. It is a free gift by the husband to the wife at the time of contracting the marriage: "And give women their dowries as a free gift" (4:4). The setting of a dower on the woman at the marriage is obligatory: "And lawful for you are all women besides these, provided that you seek these with your property, taking them in marriage not committing fornication. Then as to those whom you profit (by marrying) give them their dowries as appointed" (4:24). The payment of dower is also necessary in the case of marriage with a slave-girl: "So marry them with the permission of their masters and give them their dowries justly" (4:25); and also in the case of a Muslim marrying a non-Muslim woman: "And the chaste from among the believing women and the chaste from among those who have been given the Book before you, when you have given them their dowries, taking them in marriage" (5:5).

The dower is a bridal gift on the part of the husband on the marriage. It is necessary even though it might be a very small sum. In exceptional cases, the marriage is legal even though the amount of dower has not been specified at the time of nikah, but it is obligatory afterwards. The later jurists divided dower into two portions: One is called mahr mua'jjal (lit., that which is hastened) or prompt, and the other mahr muajjal (lit., deferred for a time). The payment of the first part must be made immediately on the wife's demand, while the other half becomes due on the death of either party, or on the dissolution of marriage. Whether a dower should be entirely or in part eligible or deferred depends on the contract of the parties. No hard and fast rule has been specified in the Koran about the amount of dower. It is to be determined in accordance with the social status and the circumstances. According to Daim al-Islam (p. 821), the Prophet treated all his wives alike in respect of mahr and married them for twelve and a half uqiya of silver each. One uqiya of silver is 40 dhirams, and thus 12

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral DOYNoun

Les deux.

Heritage Dictionary of Ismailism, entry #537general DOZAKNoun

Enfer. V. Patal*.

Heritage Dictionary of Ismailism, entry #539general Dozak / dozakhEncyclopedia Topic

Hell

Various Sources DradhEncyclopedia Topic

Strong, firm, steady, , steadfast, solid, sound

Various Sources Dradh visvasEncyclopedia Topic

Strong faith

Various Sources DrakshEncyclopedia Topic

Raisin, grape

Various Sources DrashtEncyclopedia Topic

Eye, sight, vision, look, view

Various Sources DrashteEncyclopedia Topic

According to, in the light of, in the eyes of

Various Sources DrashtiEncyclopedia Topic

Sight, vision, eyes, look, glance

Various Sources DRUZESEncyclopedia Topic

"In 407/1016, an Iranian da'i, named Muhammad bin Ismail Nashtakin ad-Darazi came in Egypt, who professed the transmigration of souls. He also preached the divinity of Imam al-Hakim. He came from Bukhara to Cairo in 408/1017. Finding no response, he moved to Wadi al-Taymun, at the foot of Mount Hermon in Lebanon and Jabal as-Summaq in Syria. He was first in the public eyes being the founder of the Druze sect. In 410/1019, the Turks soldiers of the Fatimids gathered and moved towards the houses of ad-Darazi and his followers and surrounded them. Ad-Darazi and those with him fortified themselves in a house, fighting the besiegers from the roof and the wall. The besiegers ravaged the house and killed about forty people with az-Darazi. About the same time, another Iranian from Farghana, named Hasan al-Akhram also appeared as using his influence to propagate the deity of Imam al-Hakim, and found a Druze sect about in 409/1018. He was also killed in his house just eight days following his declaration.

The most famous however among them was Hamza bin Ali bin Ahmad, born in 375/985 in Zawzan in Iran, whom the Druzes regard as their real founder. He made public declaration of his doctrines in 408/1017, which is also considered the Era of Hamza. He established himself in a mosque outside the Nasr Gate of Cairo, inviting the people to confess his teachings and sent out his missionaries to various parts of Egypt and Syria. The extreme to which the followers of Hamza were prepared to go also increased.

Ibn Zafir (d. 613/1216) writes in al-Duwal al-Munqati'a (Cairo, 1972, pp. 52-3) that on 12th Safar, 410/June 19, 1019, a group of Hamza's followers entered the congregational mosque of Amr in Fustat on horseback and approached the Qadi Ibn Abi al-Awwam, who belonged to Hanbali school of law. They handed him a letter from Hamza, which began with these formula:- "In the name of al-Hakim, Allah, the Merciful, the Compassionate." The provocation at the most important religious centre of Fustat cost Hamza's followers their lives; the people at the mosque killed them.

In sum, both Hamza and ad-Darazi preached the divinity of Imam al-Hakim according to their own interpretations, but Hamza seems to have cautious, intending to build a disciplined organization. But, ad-Darazi created such a stir that his name was affixed to the movement at large. He has been given a title of "guide of the faithful" (hadi al-mustajibin) in the Druze epistles.

The Druze historical accounts were written primarily to explain theological and religious issues rather than to record history. The Druze accounts were however written at a much later date, i.e., in the 16th and 17th centuries, such as Majra az-Zaman by Taqi ad-Din Zayn al-Abidin Abdul Gaffar in 16th century, and Umdat al-Arifin by Abdul Malik al-Ashrafani in 17th century.

Following Hamza in rank and authority was Ismail bin Muhammad al-Tamimi, the successor of Hamza. Then followed Muhammad bin Wahab al-Qoraishi, Salma bin Abdul Wahab al-Samuri and finally came Ali bin Ahmad al-Sammuqi. The five leaders embodied the five cosmic principles, and their teachings were considered irrevocable and final. According to Philip K. Hitti, the Druzes were a mixture of Iranians, Iraqi's and Persianised Arabs, vide The Origin of the Druze People and Religion (New York, 1928, p. 23). Martin Sprengling, after analyzing each argument of this theory, criticized Hitti's speculative assumption, and concludes that the Druzes were mixture of stocks in which the Arabs component largely predominated, onto which was grafted an original mountain population of Aramaic blood, vide, The Berlin Druze Lexicon (American Journal of Semitic Language, 56, 1939, pp. 391-8).

The Druze movement became a main tool of the aggressive historians to discredit Imam al-Hakim and contrived baseless stories around it. He had however tried to control the Druzes in Egypt and Syria with drastic measures, but most of them had migrated in the mountains of Lebanon.

Ibn al-Qalanisi (d. 555/1160), who usually follows the reports of Ibn al-Sabi (d. 448/1056), does not mention any relation between Imam al-Hakim and the Druze leaders, nor Imam's so called desire for divinity. Makrizi also does not suggest that the Druze leaders were at any time emboldened by Imam al-Hakim. Makrizi however condemns Ibn Abi Tayy (d. 630/1232), who seems to have been influenced by the account of Ibn al-Sabi by saying, "This is extreme hostility which not one of the Egyptian historians has mentioned." (Itti'az, p. 411) Ibn Khaldun writes in his Tarikh (4:60) that, "These are allegations which no man of intellect would contemplate." From Ibn al-Sabi comes the statement that Imam al-Hakim desired to claim divinity and employed a man, named al-Akhram to declare it. A contradiction of this sharply appears in his own work when he says that Imam al-Hakim prohibited his subjects from prostrating before him or from kissing the ground or his hand when they saw him. Kais M. Firro writes in History of the Druzes (London, 1992, p. 15) that, "In fact, however, neither the historical personalities of Hakim and the unitarian da'is nor the history of the Fatimid Caliphate as such have any importance for the Druzes." Kais Firro further writes, "Others, comparing the several versions given in the different chronicles, conclude that Hakim had no wish to be considered divine and did not support or encourage the unitarian da'is" (Ibid)

Imam al-Hakim was anxious to promulgate Ismailism throughout the Muslim world and to convince the Muslims that he was the rightful Imam-Caliph. If this was a difficult, it would be even more so to convince them that he was an incarnation of the Divinity to boost his alleged claim. Imam al-Hakim's belief is seen in a personal letter which he wrote to one of his officials: "I fear no one; beg from no one except my God to whom I submit and from whom I receive all bounties. My Prophet is my grandfather; my Imam is my father and my religion is sincerity and justice." (Itti'az, p. 403) Makrizi writes in his al-Khitat, 2:286) that in 403/1012, Imam al-Hakim had engraved on his seal these words: "By the help of God, the Almighty and Protector, the Imam Abu Ali is the victorious."

Besides the preceding, if Imam al-Hakim had supported the Druze movement, he must have chosen one or both of the Druze leaders as official members of the Ismaili mission to emphasis their authority. The Druze teaches that Imam al-Hakim had no father or son. Contrary to it, Imam al-Hakim claimed publicly that his father was Imam al-Aziz and himself a direct descent from Prophet Muhammad, vide, Itti'az (p. 386) by Makrizi. There is no evidence that Imam al-Hakim had forced the Muslims to pay jaziya being levied upon the non-Muslims. But according to Druze teachings as mentioned in Bud al-Tawhid (pp. 41-42) that all the Muslims would have to pay jaziya if they refused to pay their creeds. The Druzes claimed that Imam al-Hakim had written many sijils (treatises), but it has been to us a source of surprise that each sijil begins with the phrase: "From the slave of God" and ends with "By the assistance of God."

The Druze literatures however affirm that Hamza was supported by Imam al-Hakim and approved his teachings. But as A. Najjar in Mazhab al-Druze wa al-Tawhid (Cairo, 1965, p. 103) pointed out, "there is no substantial evidence to support such claims." According to Antaki (d. 458/1065), "When al-Hakim was informed about Druze's preaching, he was very much angry" (Tarikh-i Antaki, p. 222). In Hamza's own writings there is a passage in which he states that some of the people refused to accept his teaching unless al-Hakim's own signed mandate commanded them to do so" (al-Rida wa al-Taslim, p. 20).

The impartial readers should judge conclusively how it is possible that a pious Imam-Caliph al-Hakim had made a claim for divinity after reading the following descriptions of the Sunni historian Makrizi who writes in his al-Khitat (2:286-7) that, "He gave orders that no one was to kiss the ground in front of him, nor kiss his stirrup nor his hand when greeting him in public processions, because bowing to the ground before a mortal was an invention of the Greeks; that they should say no more than "Greeting to the Commander of the Faithful, and the mercy and blessings of God be upon him;" that in addressing him, whether in writing or in speech, they should not use the formula "May God pray for him," but that in writing to him they confine themselves to these words, "The peace of God, His favour and the abundance of His blessings upon the Commander of the Faithful;" that only the customary invocation should be used for him, and no more; that the preachers at the time of the Friday prayer should say no more than "O God, bless Muhammad Your Chosen One, give peace to the Commander of the Faithful Ali Your Well-beloved. O God, give peace to the Commanders of the Faithful the forebear of the Commanders of the Faithful. O God, give Your most precious peace to Your servant and deputy (khalifa)." He forbade them to beat drums or to sound trumpets around the palace, so that they marched around without drums and trumpets. On the Eid al-Fitr, Imam al-Hakim rode on horseback to the place of prayer without adornment, sumpter animals, or any pomp, save only ten led horses with saddles and bridles adorned with light white silver, with plain flags and with a white parasol without any golden adornment. He was dressed in white without embroidery or gold braid; there were no jewels on his turban and no carpets on his pulpit. He forbade people to curse the first Muslims and had those who disobeyed flogged and publicly reviled. He prayed on the Feast of Sacrifice, as he prayed on the Id al-Fitr, without any pomp. Abd al-Rahim bin Ilyas bin Ahmad bin al-Mahdi performed the sacrifice for him. Imam al-Hakim often rode to the desert outside the city. He wore plain sandals on his feet and a cloth on his head." Thus, if Imam al-Hakim had supported Hamza or ad-Darazi, not doubt, it must have been sounded in his personal life and in his activities as a ruler.

In the interim, Imam al-Hakim wrote an urgent letter in 400/1009 to Hamiduddin Kirmani in Iraq with necessary instructions, so as to suppress the Druze propaganda. His letter is cited in Damigh al-Batil by Ali Muhammad bin al-Walid (d. 612/1215), whose few lines read:- "Keep up all my prescriptions to you concerning the service of God. Keep alive the tradition of our ancestor the Messenger of God, through the dawat to true tawhid. Urge the believers to remain attached to all the obligations of religious practices, to all the other obligations of their allegiance, and to the loyalty which is incumbent upon them and which is written in the book of their deeds. And know that our protection extends only to those who put into practice the Book of God and the Tradition of the Messenger of God, and who serve God through their devotion to us. Teach this to all of our friends (awliya) as our word."

Thus, in refuting the Druze propaganda, Hamiduddin Kirmani wrote several tracts. Addressing the Druze leader, Hasan al-Akhram al-Farghani, he said, "Amir al-mominin al-Hakim bi-Amrillah is no more than a servant of God, obedient and subservient to Him. God has preferred him over the rest of His creatures. And how can he be worshipped while he is of body and a spirit endowed with necessary powers of eating and walking. He denies what you and your followers ascribe to him. Nay, only God is worshipped to whom Amir al-mominin bows in prayer" (al-Risala al-Waiza, Cairo, 1951, pp. 21-28). Kirmani also quoted the Koranic verses (41:33, 37 and 3: 178-9) in support of his arguments.

It is also necessary to mention that the official da'is of the Ismaili mission in Egypt declared that Imam al-Hakim never supported or authorized Hamza or any other extremist to preach such teaching. Special literature and even official decrees (manshur) were circulated throughout the state to emphasize this. For instance, al-Risala al-Waiza, al-Mabasim wa al-Bisharat and al-Risala al-Duriya etc. were written and circulated to condemn the Druze propaganda. Al-Musabbihi and Antaki says that immediately after the death of Imam al-Hakim, his son Imam az-Zahir issued a decree (manshur) denouncing the claims of the extremists.

It appears from several Druze writings that Hamza and his followers had contacted the chiefs of the Fatimid army and the tribal chiefs, asking them to depose Imam az-Zahir and declare Hamza as the successor of Imam al-Hakim, vide Risalat al-Arab (p. 561) and Taqlid Bani al-Jarrah (p. 484). Another Druze work, al-Ghaya wa al-Nasiha (pp. 71-2) in this context makes Imam az-Zahir as an imposter who usurped the rights of Hamza. On the other hand, Makrizi speaks of a Katami named, Ahmad bin Tatawa who arrived in Egypt in 415/1024 and claimed to have come from Kufa where he had been in the company of Imam al-Hakim (Itti'az, p. 415). He also claimed that Imam al-Hakim had sent him as a messenger to warn the people of their evils. Makrizi also mentions that a black servant named Anbar, who worked as a porter in Imam al-Hakim's court, met Imam az-Zahir and tried to convince him that his father was still alive and would return very soon. It is also known that a certain person, called Suleman whose resemblance to Imam al-Hakim encouraged him to make an attempt to take power from Imam az-Zahir. He entered the royal palace with his men, declaring himself as the returning Imam. His attempt was however foiled and was executed. In sum, the Druze propaganda of Imam al-Hakim's divinity appears to be merely a means leading to the abolition of the hereditary tradition of the Imamate, and open the door for non-Fatimids to become Imams. It also led the other individuals to mint groundless tales for Imam al-Hakim. Before the time, the propaganda became congenial for the growth of the ambitions of the extremists; Imam az-Zahir immediately issued an official decree, calling for the extermination of the extremism with iron hands from Antioch to Alexandria and Egypt. Yaacov Lev writes in State and Society in Fatimid Egypt (London, 1991, p. 36) that, "He (az-Zahir) condemned (in the official decree) those who adopted extreme views regarding the position of the Imam, and those who went beyond the pale of Islam were cursed. The regime took action against those who adhered to the view of God being incarnated in al-Hakim; they were imprisoned and put to death." Accordingly, the amir of Antioch, aided by the amir of Aleppo, suppressed the group of the Druzes in the Jabal as-Summaq in 423/1032, which mostly included the peasants. In Alexandria, al-Mukana tried to maintain Hamza's authority and encouraged the extremists in the Jabal as-Summaq after their defeat. At length, al-Mukana himself also withdrew in 425/1034.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral DU'AEncyclopedia Topic

The word du'a is derived from da'wa or ad'iya means call, occurring 159 times in the Koran. It refers to the offering of supplication in general or in particular a single supplication, vide 2:186, 3:38,39 and 4:60. Another word su'al (asking) is also employed in this context (14:34, 11:47, 55:29).

The word du'a is often associated with spreading hands, palms upwards, as though to receive blessing, an ancient and natural gesture used in Babylonia and Egypt and common to the Arab lands. The hands are wiped over the face at the end of the petition in token of the application to the worshipper of the blessing received. It is to address one's attention to God by voicing one's personal situation. It is basically personal or petitionary prayer, or asking God for what one wants. The Koran commands it in several verses, such as "Call upon Me, and I will answer you" (40:60). The Prophet called the du'a (supplication) "the marrow of worship" (mukhkh al-ibada). It can be asked personally or one can asks with the jamat.

According to Mujam Maqai'is Lughat (2:274), "Supplication means attracting one's attention by using words." It is analytically asking for Divine assistance and favours. "Supplication originates from the heart and is uttered by the tongue one's nature. It is not the movement of the tongue, however" (al-Mizan, 2:33). The concept of supplication is as old as the history of mankind. The man is always in need of different sorts of supplications and has constantly felt deep from inside that he needs a strong support. Even at the time when man was not able to conceive the concept of an Everlasting Initiator of the creation, and erroneously resorted to gods for help, and used to combine his adventurous life with hope.

The Prophet said, "Supplication is a believer's weapon, the foundation of religion, the heavenly light on the earth. It changes one's fate and causes the disasters to be away. It is a relation between God and His servants" (Bihar al-Anwar, 93:288), "If God wills to respond to a servant, He allows him to invoke Him" (al-Mizan, 2:42), "If the door of supplication is opened to one of you, (it means) the doors of mercy will be opened to him" (Ibid.), and "If you know God as He is, you will move the mountains with your supplication" (al-Mizan, 10:39).

The best and most inclusive definition for supplication is "asking" in its broad and common sense. The specific features of supplication under different situations depend on special motives, which a user has in mind. In sum, the supplication refers to asking a superior by an inferior: "Say: My Lord would not care for you were it not for your prayer" (25:77), "Call upon Me, I will answer you" (40:60), "And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the supplication when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way" (2:186) and "Therefore call upon God, being sincere to Him in obedience" (40:14).

Ali bin Abu Talib said, "Be safe from the waves of disasters by supplication" (Nahj al-Balagha, no, 146), and "God will not respond to the supplication of a heedless heart" (Uddat al-Da'i, p. 97). Imam Jafar Sadik said, "There I an honourable position near God, which can be earned only through supplication" (al-Mahajjat al-Baydha'a, 2:283) and "Check your hearts; if you find them free from fear and suspicion about what God has willed, then ask God for whatever you like" (Ibid.)

Imam Jafar Sadik said concerning the manners of supplication: “Keep to the morals of supplication and see whom you invoke, how you invoke and why you invoke. Preserve the greatness and highness of God and see with your heart that He knows what there is in your conscience and He knows your secrets whether good or bad. Know the ways of your deliverance and perdition lest you ask God for something, which leads to your perdition whereas you think that it leads to your deliverance. God has said, ‘And man prays for evil as he ought to pray for good, and man is ever hasty’ (17:11). Think too much about what you ask for, how much you ask and why you ask. Supplication is you submitting to the truth, being devoted to see the Lord, leaving your choice and entrusting all the affairs, whether apparent or hidden, with God. If you do not regard the conditions of supplication, then do not wait for response. God knows the secret, and what is yet more hidden so that you may ask Him for something but He knows that there is something else in your heart” (Bihar al-Anwar, 93:322).

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral DU'ANoun

(Arabe: Prière). Equiv. Salat* en arabe et Namaz* en persan. Du'a composé par Pir Sadardin* (26 chap.). Du'a actuel (6 chap) composé par Arif Tamir (?) en 1956

Heritage Dictionary of Ismailism, entry #35general DU'A KARAWI (TAUBAH)Noun

Repentir des péchés. g.612 et g.318

Heritage Dictionary of Ismailism, entry #36general DU'A [ see SALAT ]Encyclopedia TopicEncyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral DuarEncyclopedia Topic

Court

Various Sources DubaEncyclopedia Topic

Drowned

Various Sources DubalEncyclopedia Topic

Hole, hollow, pit, a ravine, an abyss

Various Sources Duban lagiEncyclopedia Topic

Started to drown

Various Sources DubaviyoEncyclopedia Topic

Drowned

Various Sources DubsheEncyclopedia Topic

Will drown

Various Sources DudhEncyclopedia Topic

Apparent whiteness, milk

Various Sources