Ismaili Dictionary & Encyclopedia

ShastraEncyclopedia Topic

Books of religious knowledge

Various Sources ShastraEncyclopedia Topic

Holy scriptures of the Hindus

Various Sources SHASTRINoun

Titre équivalent de Doctorat. Titre donné â Pir Sadardin par l'Université de Bénarès.

Heritage Dictionary of Ismailism, entry #356general SHEIZARName

Fortress of Dai Ibrahim binIsmail al-Ajami. He gathered Ismailis from Afamia, Siemin, Maarat, al-Naman and Misrin at this fort.

Forteresse ou Dai Ibrahim b. Ismail al-Ajami rasembla les Ismaéliens de Afamia, Siemin, Maarat, al-Naman et Misrin.

Heritage Dictionary of ismailism, entry #254general SHERNoun

1 SHER = 1 livre. (approx. 400 grammes). 40 SHER = 1 MARanR*.

Heritage Dictionary of Ismailism, entry #680general SherEncyclopedia Topic

City

Various Sources SheriEncyclopedia Topic

Lane, alley

Various Sources SheshtEncyclopedia Topic

Universe, creation

Various Sources Shesht / sestEncyclopedia Topic

Creation

Various Sources SHESHTRNoun

Mille (1000). Unité de mesure. Il y avait mille (shestr) Brahminr au YaGNa* des PAnDaW*. g. 667.

Heritage Dictionary of Ismailism, entry #803general ShestraEncyclopedia Topic

Thousand

Various Sources SHETaR DIPNoun

Continent du Nord. Perse + Iraq. g. 397

Heritage Dictionary of Ismailism, entry #941general ShethEncyclopedia Topic

Magnet, proprieter, lord

Various Sources SHETOURNoun

Fruit.

Heritage Dictionary of Ismailism, entry #940general ShetraEncyclopedia Topic

Field, ground

Various Sources SHEWIYE (SREWIYE)Noun

Servir, louer.

Heritage Dictionary of Ismailism, entry #808general ShiEncyclopedia Topic

What?

Various Sources SHI'AEncyclopedia Topic

"The word shi'a (pl. shi'ya, ash'ya) is derived from musha'ayah, which is synonymous with following a person and obeying him. Its second letter in the root is sha'a, shia'an meaning a person who follows his peer group. According to Lisan al-Arab, al-Shi'ah means a group which is formed on the basis of a certain agreement, and every group thus formed is called Shi'ah. According to al-Qamus, the word shi'a means follower, friend or member of a group. The word shi'a occurs 11 times in the Koran with the first use in Sura An'am and the last in Sura Qamar.

Thus being a shi'a does not mean anything, unless we know the shi'a of whom God mentioned in Koran that some of His righteous servants were shi'a. The primary meaning of the term shi'a is that of faction, community, follower and supporter as portrayed in the Koran in the example of Abraham, who is mentioned (37:83) specifically as the shi'a of Noah: "Verily, Abraham was among the followers (of Noah) (wa-inna min shi'atihi la-Ibrahim).

In another verse, Koran talks about the shi'a of Moses versus the enemies of Moses: "And he (Moses) went into the city at a time when people (of the city) were not watching, so he found therein two men fighting, one being his follower (min shi'atan) and the other his enemy, and the one who was of his follower (shi'atahi) cried out to him for help against the one who was of his enemy" (28:15). Here, one is named the Shi'a of Moses and the other his enemy. Thus, the Shi'a is an official word used by God for His high rank prophets as well as their followers.

If somebody calls himself a Shi'a, it is not due to any sectarianism, nor any innovation. It is because Koran has used the phrase for some of His best servants. The above verses contain the term shi'a in singular form (i.e., one group of followers). This means that it has special meaning, such as the Shi'a of Noah or the Shi'a of Moses. Also in the history of Islam, Shi'a has been specially used for the "followers of Ali". According to Taj al-Arus (5:405), "In Arabic the shi'a means the follower or supporter. Thus, this name has included all those who follow and support Ali and the members of house. So, this name concerned to them."

The first who used this term was the Prophet himself. The author of Asl al-Shi'a wa Usulaha (p. 77) writes that, "The leader of the Islamic law (the Prophet) was the first to plant the seed of Shi'ism in the field of Islam." Thus, the Prophet said to Ali: "O Ali! Verily you and your shi'a (followers) will be in paradise," vide Fadha'il al-Sahaba (2:655) by Ahmad bin Hanbal, Hilyatul Awliya (4:329) by Abu Nu'aym,Tarikh (12:289) by al-Khateeb al-Baghdadi, Majma al-Zawa'id (10:21-22) by al-Haythami, al-Sawa'iq al-Muhriqah (1:247) by Ibn Hajar, etc.

Jabir bin Abdullah al-Ansari narrated that the Prophet said, "The Shi'a of Ali are the real victorious on the day of judgment" (al-Manaqib Ahmad as mentioned in Yanabi al-Mawaddah by al-Qundoozi al-Hanafi, p.62). Dhur-e-Manthur by Suyuti, quotes the tradition as follows: "We were with the Prophet when Ali came towards us. The Prophet said: He and his Shi'a will acquire salvation on the day of judgment." According to Dhur-e-Manthur (6:379), the Prophet said, "Ali and his followers (shi'a) are khair al-bariyah (best created being)."

It is narrated that the Prophet said, "O Ali! On the Day of Judgment I shall resort to God and you will resort to me and your children will resort to you and the Shi'a will resort to them. Then you will see where they carry us. (i.e. to paradise)," vide, Rabi al-Abrar by Zamakhshari.

Ibn Abbas narrated: When the verse "Those who believe and do righteous deeds are the best of the creation (98:7)" was revealed, the Prophet said to Ali: "They are you and your Shi'a." He continued: "O Ali! (On the day of Judgment) you and your Shi'a will come toward God well-pleased and well-pleasing, and your enemies will come angry with their head forced up." Ali said: "Who are my enemies?" The Prophet replied: "He who disassociates himself from you and curses you. And glad tiding to those who reach first under the shadow of arsh on the day of resurrection." Ali asked: "Who are they, O the Messenger of God?" He replied: "Your Shi'a, O Ali, and those who love you," vide, al-Sawa'iq al-Muhriqah, (1:246-7) by Ibn Hajar.

It infers that the word Shi'a is used by God for His prophets as well as their followers. Further, His Prophet repeatedly used this word for the followers of Ali. The word Shi'a is used here in its special meaning, and moreover, it is not in plural form (parties), rather the above verses and traditions are referring to a special party, i.e., one single party. If Shi'a meant sectarian, neither God would use it for His prophets nor the Prophet would have praised them.

However there are some verses in Koran, which uses the plural form of Shi'a that is Shi-ya'a which means parties or groups. This is a general meaning of this term, and not the special meaning in singular form, which has been given in previous examples. Only one single party is accepted by God and the rest are severely denounced because they have separated from that unique party. So it is clear why God denounced groups/parties/sects (plural form) who separated from that unique group in some verses of Koran. There can't be two righteous groups (with conflicting ideas) at the same time, because between the two leaders one is surely better and more qualified, and thus the claims and the motives of the other leader go under question.

It should be emphasized that the Prophet never wished to divide Muslims into groups. He ordered all people to follow Ali as his agent during his life time, and his successor after him. But unfortunately those who heeded him were few and were known as the followers of Ali. When the Shi'a started to formulate their official position, some attempts were made to sort out the various groups of Ali's supporters which had been confusingly mixed up at that earlier stage. The ranks of the Shi'a were divided into four categories: al-Ashab (the Companions), al-Awliya (the devoted friends), al-Asfiya (the sincere friends) and the Shurtat al-Khamis (the picked division). It is not quite clear about the first three terms. The Shi'ite sources indicate the group of earlier followers, such as Miqdad, Salman, Hudhayfa, Abu Hamza, Fazal bin Abbas, Hashim bin Merqal, Hijr bin Ali, Maytham al-Tammar, Abdullah bin Abbas, Aban bin Sa'id, Khalid bin Sa'id, Khuzemah, Abu Sasan and Shutayr belonging to al-Asfiya. Syed Sharifuddin writes in Fusul al-Muhemah that, "There were about 250 followers of Ali bin Abu Talib in very early stage." This minor group played passive role like Ali in the period of Abu Bakr, Umar and Uthman, but continued to acquire religious knowledge from their Imam. Ali bin Abu Talib once spoke to Abul Muqdam about the high moral standards of the early Shi'ites that, "The Shi'ites of Ali are pale, thin and withered. Their lips are faded, their abdomens are slim, their colours are changeable, and their faces are yellow. When it becomes dark, they use the ground as a bed and receive the earth with their foreheads" (vide al-Khisal, p 413). According to Tuhaf al-Uqul (p. 295), Imam Muhammad al-Bakir said, "The Shi'ites of Ali sacrifice their lives for our authority. They love each other, for they love us. They visit each other to enliven our affairs. When they become angry, they do not do wrong. When they are pleased, they do not go too far (in pleasure). They are a blessing for him who is their neighbour, and they are peace for one who associates with them."

When Ali became the fourth Caliph, his original followers or the minor group numbered over 1500. They owed their allegiance to Ali with other major group of the Muslims, not as an Imam but as Caliph because they had already expressed their love and devotion for Ali as their Imam after the Prophet. It clearly means that the minor group believed in the Imamate and Caliphate of Ali, while the major group recognized only his Caliphate. Most of the historians have failed to distinguish these two groups of the Muslims, and branded them on the whole as the Shi'at-i Ali or the followers of Ali. When Muawiya was on the verge of defeat in the battle of Siffin, he was suggested to hang the Koranic copies on the spears. Despite several efforts of Ali, his soldiers refused to advance and stopped the battle. These disobedient soldiers were from among the major group mentioned above, who are wrongly included in the term of Shi'at-i Ali.

The supporters of Ali from among the minor and major groups were known as the Shi'at-i Ali in the battle of Camel, and the people of Ai'sha were known as Ashab al-Jamal (the companions of the camel). Ali's supporters during the battle of Siffin were called not only the Shi'at-i Ali, but also Ahl al-Iraq, while his opponents became known as Shi'at-i Uthman, Shi'at-i Muawiya and Ahl al-Sham. It was in this wider sense that the term Shi'a was used in the document of arbitration at Siffin (Tabari, 1:3336), comprising of the minor and major groups.

During the early period of the Abbasids, the common names Shi'at-i Ali and Shi'at-i Uthman prevalent among the Muslims were given up, and instead, the terms Shi'a and Sunni got currency. While addressing his followers, Imam Muhammad al-Bakir used to say: "Our followers (shi'atuna) or our party (min shi'atina).

It is gleaned from different traditions that the Shi'ites were called as Rafida in the period of Imam Muhammad al-Bakir. The Shi'ites boasted of it, for it has become a proof for their love for Ahl al-Bayt. Imam Shafi'i boasted of this term when he said, "If the love for Ahl al-Bayt is rafd, then let jinn and men testify that I am a rafidia" (al-Mahasin by al-Barqi, p. 119)

In conclusion it can be said that Sunnism and Shi'ism are two orthodox dimensions of Islam. Being each an affirmation of the doctrine of unity they do not in themselves destroy the profound unity of Islam whatever their formal differences may be. They are rather two ways of asserting the truth of the Shahadah, no god save Allah. They are two streams originated from the same fountain, which is their unique source, namely the Koranic revelation.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral SHIAMNoun

Dieu.

Heritage Dictionary of Ismailism, entry #952general SHIHABUDDIN SHAH, PIREncyclopedia Topic

He was born most probably in 1268/1851 in Baghdad. He is also called Khalilullah and Shah Badin Shah. Imam Aga Ali Shah had married to Marium Sultan in Iraq, who bore two sons, Pir Shihabuddin Shah and Aga Nur Shah. These two sons were brought up in Hasanabad, Bombay. Aga Nur Shah was a good sportsman and fell down from his horse while riding and sustained serious injuries, which proved fatal and died at the age of 30 years. The second wife of Imam Aga Ali Shah was Lady Aly Shah, whose maiden name was Nawab-alia-Shamsul Mulk, the daughter of Mirza Ali Muhammad Nizam ad-Dawla, the Prime Minister of emperor Fateh Ali Shah (d. 1250/1834) of Iran. Her marriage with Imam Aga Ali Shah was performed in Kirman in 1867 and she gave birth of Imam Sultan Muhammad Shah in 1877 when Pir Shihabuddin Shah was nearly 16 years old.

Pir Shihabuddin Shah was a learned scholar and a philosopher of high calibre. He was also best known for his piety. He led a simple life mostly in Poona and Bombay. He imparted the Ismailis the interpretations of the Koran. He was also well grounded in the Islamic and Ismaili history. He used to deliver long sermons in the Jamatkhana in Bombay and Poona, the content of which are recorded in the manuscripts. It is said that Imam Aga Ali Shah had deputed him in Afghanistan, but it cannot be verified from the sources.

Imam Aga Ali Shah appointed Pir Shihabuddin Shah as a Pir on 1299/1882 at the age of 30 years. In 1300/1882, the Imam consigned him to revise the old prayer of the Ismailis. This leaves us to believe that he had a good command on the Indian languages. He was also talented in Persian and Arabic studies. He was also a best reciter of the Koran and a keen reader of the works of Rumi and Hafiz. He devoted most of his day times in the community affairs and the nights in writing his works.

Pir Shihabuddin Shah married to a Persian lady, Bibi Arus Khanum, who expired probably in the first or second decade of the 20th century in Arabia. She gave a birth of a son, Abul Hasan Shah and six daughters, namely Talah, Nushi, Turan Malek, Khadija, Tuman Malik and Zarin Taj.

Pir Shihabuddin Shah died at the age of 33 years due to chest disease at Poona on December 15, 1884, about eight months before the death of Imam Aga Ali Shah. His body was embalmed and brought to Bombay, and was kept in Hasanabad for forty days, then sent to Najaf for interment in January, 1885.

The thing, which made Pir Shihabuddin Shah famous in the history, was his treatise, Risala Dar Haqiqat-i Din (The True Meaning of Religion). It was projected originally into two parts, but as far as is possible to ascertain, only the first part was published, which was translated in many languages. The autograph copy of this book is preserved in the library of Haji Musa Khan, one of the attendants of Pir Shihabuddin Shah. It is an oblong note-book, the type which the Persians call bayad, comprising about 200 pages of yellow machine made paper, of which only 75 pages are occupied with the treatise, the rest are blank sheets. It size is eight by four and a quarter outside and six and quarter by two and three quarters of an inch for the space occupied for the next. The text of the work with an English translation was published by the Russian scholar, W. Ivanow in the series of Islamic Research Association, Bombay in 1933. It evoked considerable interest in Ismaili circle. Its Arabic translation was attempted in 1935 in Lattaquie, Syria by Shaikh Ahmad bin Muhammad. Later, its Gujrati translation by Mr.Gwadarwala was published in parts in the weekly Ismaili magazine. Its next Gujrati version and Khojki was published in the Nizari. Its entire translation was effectively reprinted in another Ismaili magazine, Al-Islah in August 10, 1946 in the African Diamond Jubilee Memorial issue. It was once again translated by V.N. Hooda in 1947 from Ismaili Society (series no. 1), reprinted by the Ismailia Association too. It was also translated into Urdu and Sindhi. The book was always in demand, therefore, its publication continued in India, Pakistan and Africa. The importance of Risala Dar Haqiqat-i Din can be judged from the guidance of Imam Sultan Muhammad Shah, who had recommended the Mission Students of Bombay to refer it. It does not highlight Ismaili imprint explicitly, but it is intended for the general readers.

The other work of Pir Shihabuddin Shah is Khitabat-i Aliyya or Khitabat al-Aliyya

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral SHII, ABU ABDALLAH as-Name

see SHII, ABU ABDALLAH

-298ah/911 Dai envoyé du Yémen au Maghreb (qu'il conquit - Raqada 910) par Ibn Hawshab,à la demande de Imam al-Mahdi. Sappa la domination Aglabide. Exécuté en 911. For detailed English text on ABU ABDALLAH al-SHII click here

Heritage Dictionary of ismailism, entry #156general ShikhEncyclopedia Topic

Teaching, education

Various Sources ShikhamanEncyclopedia Topic

Advice

Various Sources ShilEncyclopedia Topic

Nature, behavior, habit, action

Various Sources ShilvantEncyclopedia Topic

Pure, chaste, virtuous

Various Sources ShilvantiEncyclopedia Topic

Pious lady

Various Sources SHIRAZI, AL-MUAYYAD FID-DIN ASName

See SHIRAZI, AL-MUAYYAD FID-DIN

(387AH/997-470AH/1077.) Descendant de Salman Farsi. Dai né à Shiraz, initia Nassir Khusraw, auteur prolifique: "Diwan", "As-Sira", "al-Majalis" etc... For detailed English text on AL-MUAYYAD FID-DIN AS SHIRAZI click here

Heritage Dictionary of ismailism, entry #388general SHISHNoun

Tête. SIR*

Heritage Dictionary of Ismailism, entry #804general SHISHName

Seth, the son of Adam. Was declared as Imam after his grand father Budh Avtar*

Seth, le fils d'Adam. Recut l'Imamat de son grand-père Boudh Awatar*.

Heritage Dictionary of ismailism, entry #805general ShishEncyclopedia Topic

Head

Various Sources ShitalEncyclopedia Topic

Cool, cold

Various Sources ShiyaEncyclopedia Topic

What?

Various Sources ShobhtaEncyclopedia Topic

Suits, looks beautiful

Various Sources Shobhta / ShobhtiEncyclopedia Topic

To look pretty, to suit

Various Sources ShobhtiEncyclopedia Topic

Beautiful, elegant, splendid

Various Sources ShodhanEncyclopedia Topic

Search (noun)

Various Sources ShodhiyaEncyclopedia Topic

Searched

Various Sources SHODHIYANoun

Trouver, rechercher.

Heritage Dictionary of Ismailism, entry #806general ShodhiyoEncyclopedia Topic

Upon searching, searched

Various Sources ShodhoEncyclopedia Topic

Search (imperative)

Various Sources ShodhseEncyclopedia Topic

Will search, will see, will reveal

Various Sources SHOES COMPANYEncyclopedia Topic

The Shoes Company is an institution in the Jamatkhana, where the shoes of the visitors are deposited. The word company means an assemblage, collection or multitude of things. The Arabic word na'al (pl. ni'al) means sandal, khuff means boot and ahdhiya means shoe. The primitive shoe or sandal was a flat sole of leather, wood or matted grass with loops attached, through which the shoe-latchet, a leather thong, passed and strapped in the foot. The Arab na'al means the sole of the shoe, as being the principal part, thus pointing to the sandal origin.

Dhalabi (d. 429/1038) writes in Lata'if al-Ma'arif (tr. C.E. Bosworth, Edinburgh, 1968, p. 43) that the first person in pre-Islamic period, taking off his sandals before entering the Kaba, was al-Wahid bin al-Mughira. People followed his example, and under Islam, they all took off their sandals. Especially noteworthy was Abu Muslim Khorasani, who took them off, saying, "This spot is holier than Tuwa, where God ordered Moses to take off his sandals." The Koran says, "Surely, I am your Lord, therefore (in My presence) put off your sandal (na'laika). You are in the sacred valley of Tuwa" (20:12). Tuwa, the Syriac Tura refers to Mount Sinai. Moses was thus asked to remove his shoes as a token of respect in the Divine Presence. The Koranic message also sounds in the Old Testament: "And draw not nigh thither, put off your shoes from off your feet for the place whereon you stand is holy ground" (Exodus, 3:5). Mujahid and Ikrama relate that Moses might not be deprived of the sacred clay of the valley of Tuwa, he was therefore, commanded to appear bare feet. One Urdu poet also loves to sing the glory of the Prophet's footprint that, "The trace of his foot has the rank of Mount Sinai, Mustapha's footprint is the place where the bearer of the Divine Throne prostrate themselves" (Gulzar-i Na't, p. 8)

Whenever the Prophet retired from the meeting, Abdullah bin Masud would come at his service to put on his shoes. He would walk ahead with a staff as the Prophet passed along the streets, and whenever the Prophet would join a company and take his seat, he would help him take off his shoes and keep them in his charge pressed under the arm till the Prophet rose again (Tabaqat, 8:126).

Yaqut (5:272) writes that the custom of taking off one's sandals in the mosque is found as early as the time of Abu Ubayd during 2nd/8th century. Tabari (1:2408) however puts the custom back to the time of caliph Umar. In the 2nd/8th century, the shoes were taken off only in the maksura (enclosed chamber) because the floor was covered with mats. In 212/827, an Egyptian superintendent ordered that the mosque should only be entered with bare feet and the sandals be relieved outside the door of the mosque.

The prayer hall is the House of God, where the visitors make their presence before God; therefore, the shoes are relieved outside the premises, and not taken in hands or put beside while offering prayers. Yahiya Emerick writes in A Complete Guide to Understanding Islam (Lahore, 2004, p. 237) that, "Shoes are not allowed in the main prayer area of a mosque. This tradition has its roots in ancient customs of which Judaism and Christianity used to partake." In past, the shoes were taken off and placed outside the door of the Jamatkhana, and then it appears that the shoes were deposited in a particular place. Later, a keeper was engaged to look after the shoes in a wooden grille. With the growth of the jamat, more keepers were engaged for the service, and ultimately it gave rise to the formation of an institution, called the Shoes Company. Its members kept the shoes in a small room on the ground floor of the Jamatkhana. On the occasion of the Golden Jubilee of Imam Sultan Muhammad in Bombay in 1936, the token system was started for the first time, which was orally. The depositors were given the numbers verbally. The small wooden boxes of equal size were prepared inside the room; each box bore a serial number. Later, the depositors were given the tokens against the deposited shoes, which were inserted in the relative boxes. These tokens bearing numbers were made of the paper chits. During the Diamond Jubilee in 1946, the tokens were made of the paper and hardboard as well. The credit for issuing copper tokens goes to the Shoes Companies in Karachi. The plastic tokens are however common almost everywhere.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ShokaEncyclopedia Topic

Co-wife, second-wife

Various Sources ShonitEncyclopedia Topic

Blood

Various Sources SHOUDNoun

Pur.

Heritage Dictionary of Ismailism, entry #807general SHRINoun

Digne, dignité, royal, majestueux, haut rang. Appellation respectueuse.

Heritage Dictionary of Ismailism, entry #809general ShudhEncyclopedia Topic

Clear, pure, immaculate

Various Sources ShukarEncyclopedia Topic

Seed, sperm, semen

Various Sources ShukarvarEncyclopedia Topic

Friday

Various Sources ShukarvarEncyclopedia Topic

Friday

Various Sources