Ismaili Dictionary & Encyclopedia

TaSLIMNoun

Obéissance â l'Imam.

Heritage Dictionary of Ismailism, entry #123general TaSOUNoun

Pouce. Il y a 24 TaSOU dans un GaJ*.

Heritage Dictionary of Ismailism, entry #886general TasunEncyclopedia Topic

From it, with him

Various Sources TasunEncyclopedia Topic

With him, with them

Various Sources TASWIREncyclopedia Topic

The word taswir is a verbal noun from the second form verb, sawwara means to form, fashion, depict, represent or illustrate. It is the principal term used in Arabic for both the representational arts including painting, drawing, sketching, engraving and photography. It is often synonymous with sura and the rarer taswira or their respective plural forms suwar (82:8) and taswir. The Koranic usage of verb sawwara suggests it had a primary meaning of giving form or shape to a person (40:64, 64:3, 7:11, 3:6).

Painting is among one of the first human occupational activities. The primitive artists practiced their art by painting natural sceneries in different colours of clay on the walls of their caves. According to one of the earliest archaeological reports, painting, as a profession had also flourished since the Paleolithic period. This had been further substantiated by the fact that some of the oldest cave-paintings, which have been discovered, were excavated at Altamira in Northern Spain in 1879, at Font de Gaume in 1901 and at Lascaux in France in 1940. These pictorial paintings are considered to be amongst the oldest pictures extant. As early as 2700 B.C., painting on the tombs was quite common in Egypt as well. The earliest indications of pictorial paintings in Mesopotamia go back to the year 570 B.C., when the Ishtar Gate of Babylon was built. The painting was one of the greatest traditions, which was also prevalent in Greece from 18th through 11th centuries B.C. The Roman wall painting of 79 A.D. has been preserved too in a museum. The tradition of painting had also developed in China, Iran and India at a very early age. It developed almost simultaneously in various parts of the world, since through it people were able to express devotion to their deities as well as earn their daily living.

The art of painting also flourished in Arabian regions, which had made significant contribution after the advent of Islam. There is absolutely no basis or evidence in the Koran to show that painting as a whole has been ever denounced in any way. According to History of Muslim Philosophy (Germany, 1966, 2:1078) that, "Painting, contrary to the popular ideas, is not forbidden by any passage in the Quran, and hostility to it took proper theological form only towards the end of the second/eight century." One may elucidate this point by comparing various verses of the Koran, wherein the making of figures, pictorial representation or miniatures have not been forbidden. The Koran says, "They (jinn) made for him (Solomon) whatever he desired, (such as) arches (maharib) and figures (tamathil), and basins (jifan) (large as) reservoirs and (huge) cooking cauldrons (qudur) immovable from their places" (34:13). The commentators are unanimously agreed that the jinn painted beautiful figures of the early prophets whenever Solomon so desired. This is also described in the Old Testament, for graving of the cherubims on the walls, see Chron, 3:7; for casting of oxen, Chron, 4:3; for making of lavers, pots, basins, etc., Chron, 4:11, 14.

The Koran further tells that on the day of judgment, even Jesus will be reminded of God's favour, which had been granted to him during his earthy mission: "When God will say: O Jesus, the son of Mary! Remember My favour on you and your mother

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral TatEncyclopedia Topic

Father

Various Sources TatEncyclopedia Topic

Father

Various Sources TATILNoun

Agnosticisme. Opposé de TASHBIH*. Doctrine consistant â séparer complètement Dieu de Ses attributs et dire qu'Il n'existe pas puisque l'on ne peut en parler.

Heritage Dictionary of Ismailism, entry #124general TatiyaEncyclopedia Topic

Hot, sizzling

Various Sources TatiyaEncyclopedia Topic

Hot, burning, sizzling, scorching

Various Sources TatiyanEncyclopedia Topic

Hot like fire

Various Sources TatkhanaEncyclopedia Topic

At once, immediately

Various Sources TatvaEncyclopedia Topic

Essence, element

Various Sources TatvaEncyclopedia Topic

Essence, secret, spirit, wisdom

Various Sources Tatva ginaniEncyclopedia Topic

Philosopher, wise, gnostic

Various Sources TAUBAEncyclopedia Topic

The word tauba is derived from ta'b means to come back or return. Thus, tauba basically means return (from sin). The adjective nusuh means sincere, is the companion of the noun tauba. God demands of the believers a "sincere return" (taubatan nusuhan), and He in turn will make them enter paradise (66:8) Once Mu'adh bin Jabal said, "O'Prophet! What is sincere repentance (tauba nusuha)?" The Prophet said, "A man be contrite for the fault that befell him and apologizes to God, then as milk returns not to the udder, he shall not return to it" (Tabari, 1:38). God Himself is described as the accepter of tauba (9:104, 40:3, 42:25). Tauba or repentance is a contrition or regret and self-mortification with the intention of obtaining God's pardon. Repentance can, however, only be accepted as long as one remains a believer: "Those who disbelieve after their believing then increase in disbelief, their repentance (taubatuhum) shall not be accepted and these are they who go astray" (3:90). But the term tauba may denote not just human "return" from sin, but also God's "return" from wrath. This is the case in 4:92, in which a Muslim guilty of unintentional murder is demanded to fulfill some duties, including the payment of blood money, which are imposed on him in order to gain God's tauba.

Another key term is tawwab, which like tauba has a two-fold function. On the one hand, it describes humans who repent repeatedly (2:222), but in most cases it stands for God, Who is willing to accept a human being's repentance. In the verses applying this epithet to God, His merciful response is promised to the Prophet himself (110:3) as well as to Muslims who have acted unjustly towards other Muslims, mainly through slander and spying (24:11, 49:12), or disobedience to the Prophet on legal matters (4:64), or stayed behind the fighting ranks (9:118). Another form connected with repentance is ta'ibun, which designates persons who repent (9:112). This verse provides a list of basic characteristic of the ideal Muslim and the fact that repentance is included in the list means that a believer must always be on guard with respect to his or her unblemished virtues. In many other passages the idea of repentance is conveyed by the verb taba with its various tenses, where again a two-fold function is discernible. On the one hand, taba (with ila) denotes returning from sin to God and, on the other (with ala), it signifies God's returning from wrath to forgiveness. When denoting human repentance, taba is not necessary confined to believers and may also allude to unbelievers acting against the Muslims. In their case, returning to God means simply embracing Islam (19:60, 25:70-1).

The fact that repentance may mean embracing Islam comes out most clearly in the fact that those who have followed the Prophet are called "those who have returned (man taba) (11:112)." The angels beseech God to pardon those who have returned (taba) and followed His way and to save them from the punishment of hell (40:7). Repentance is also offered to the hypocrites, in which case it means restoring their faith to its proper sincerity, otherwise they, too, are condemned to hell (4:145-6, 9:74). The same fate awaits apostates if they do not repent (3:86-9). When referring to the believers, the verb taba means mainly desisting from all kinds of sins against other believers, such as slander (24:4-5, 66:3-4) or finding fault with each other (49:11) or accepting usury (2:278-9). The repentance of the believers is also accepted in cases of unintentional crimes (4:17, 6:54, 16:119).

The believers repentance is considered a constant state of self-trial and improvement, therefore, the need to repent is relevant at all stages of life. For example, one is requested to "return" to God when one is forty years old, i.e. has reached the peak of one's abilities (46:15). In the same vein, God addressed all believers, saying "return (tubu) to God all of you. O believers, so that you may be successful" (24:31). As noted above, the verb taba (with ala) also signifies God's returning from wrath to forgiveness (3:128, 33:24), and His mercy is reserved mainly for believers. For this reason taba may occur in contradistinction to the punishment awaiting the hypocrites and the unbelievers (33:73). It should be observed that there is a mutual dependence between God's mercy as conveyed by the verb taba, and the believer's repentance, which is conveyed by the same verb, which comes out explicitly in 5:39: "Whoever returns (taba) after his iniquity and reforms, then surely God will return to him (yatubu alayhi)." God's mercy is sometimes the first cause that generates repentance, as appears to be the case in 4:26-7: "God desires to explain to you, and to guide you into the ways of those before you, and to return unto you (wa-yatuba alaykum).

The concept of tauba comes out in further passages employing roots synonymous to t-w-b, such as n-w-b, which always occurs in the fourth form (anaba) and denotes return (from sins to God). It is usually employed to describe one's desisting from idolatry and returning to God, so that anaba actually means embracing Islam. Besides, it is stated that God guides towards Himself those who return (anba) (13:27), which means that return to God is the result of God's willing. The same idea recurs in 42:13, which states: "God chooses for Himself whom He pleases, and guides him who returns (yunibu) towards Himself." The root a-w-b, which also means return, features in the sense of repentance in the form awwabin (17:25). The verb raja'a (return) may also occur in the sense of repentance (7:174). Closely associated with the idea of repentance is the idea of desisting from sin, as conveyed by the verb intaha (with an) (4:171).

The Prophet also said, "There is nothing that God loves more than a youth who repents," and "He who repents of sin is even as one who has no sin." The Koran says that God loves penitents (yuhibbu

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral TAUZEncyclopedia Topic

"The word tauz is derived from azha (synonym lazha), which appears to have the root meaning of clinging, as of flesh to bones, and hence expresses clinging to someone for refuge from some persons or some cause of fear. Every recitation of the Koran must begin with the formula of refuge, i.e., the isti'adhah which reads: A'uzu bi-llahi min al-shaitani'r-rajim (I seek refuge in God from the stoned Satan). It has been made obligatory through the Koran: "When you recite the Koran, seek refuge in God from Satan, the stoned one" (16:98).

Many passages in the Koran are incantations in which the believer can take refuge from evil. The foremost is the "taking of refuge" (ta'awwuz) and a'uzu bi-llahi min al-shaitani'r-rajim (I seek refuge in God from the stoned Satan), then the last "two suras of refuge" (al-mu'awwadhatan). Some of the verses of refuge (ayat al-hifz) are "God is the best Protector" (12:64), "Nor have thy defender beside Him" (13:11), "And We have guarded it from every outcast devil" (15:17), "With security from every rebellious devil" (37:7), "Put your trust in God; God suffices as a Guardian" (4:81, 33:3, 33:48), "He is Guardian over all things" (39:62), etc., and the most famous is Ayat al-Kursi (2:256). Tabari reports in Jami al-Bayan (7:200) that Ibn Masud began his recitation with the words, "I seek refuge in God, the All-Hearing, All-Knowing, from the stoned Satan". But the Prophet, according to Qurtubi in al-Jami li Ahkam al-Koran (1:87), told him, "I seek refuge in God from the stoned Satan" is what Jibrail taught me to recite.

Rajm, no doubt, does mean the throwing of stones, but it is also used to indicate zann or conjecture, tawahhum or superstition, or abusing or driving away. It however occurs in the sense of conjecture in the Koran: "Making conjectures (rajm-an) at what is unknown" (18:22). And in the sense of abuse in 19:46 in which the word la-arjumanna-ka is explained as meaning, "I will speak to thee in words which thous dost not like". And it is added that Shaitan or the devil is called rajim, because "he is driven from all good and from the high place of the exalted assembly (mala'al-ala)".

Now in the Koran occur the words: "And We have adorned this lower heaven with lights and We have made them rujum-an li'l-shayatin, which words are wrongly translated as missiles for the devils. In the light of what has been stated above, the meaning is clearly, means of conjecture for the kahins, i.e., the diviners and the astrologers. On the authority of a tradition going back to Ibn Abbas, the allusion is to the soothsayers and astrologers who saw the source of good and evil in the stars.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Tavi toliEncyclopedia Topic

Having weighed, after close examination, having scrutinized

Various Sources TAWHIDEncyclopedia Topic

The word tawhid, infinitive of the second form of the Arabic verb w-h-d, literally means making one or asserting oneness. Derivations include wahhada means to unite, unify, connect, join, profess; wahdah means oneness, singleness, al-wahid means the One and al-ahad means the singular without number. It is applied theologically to the Oneness (wahdaniya, tawahhud) of God in all its meanings. It is the first and basic brick to believe in Islam, i.e. faith in the Unity of God. In Koran, God is described 13 times as Sole Divinity (ilah wahid) and 29 times as No god other than He (la ilaha illa huwa). The best known confession of tawhid is contained in la ilaha ill-Allah, which is made up of four words: la (no), ilah (that which is worshipped), illa (except) and Allah (the proper name of Divine Being), thus it means "there is no god but Allah." The Unity of God implies that God is One in His person (Dhat) and One in His attributes (Sifat).

The preamble of the Shi'ite Ismaili Muslims Constitution begins with the declaration: "The Sh'ia Imami Ismaili Muslims affirm the Shahadah, La ilaha illallah, Muhammadur Rasulullah." For Ismaili Muslims, as for other Muslims around the world, the concept of tawhid, the unity of God, is the cornerstone of the faith and forms the cardinal principle of Islam.

God is One, Unique, beyond comparisons and descriptions, beyond human weakness and limitations, beyond human thoughts and imaginings of Him. Islam is uncompromisingly monotheistic in this aspect; the greatest sin in Islam is shirk, which means to attribute partners in God. In Islam, God is One, Unique, beyond any partners, consorts, off-springs or equals, to the extent that He does not even have an opposite.

The doctrine of tawhid is beautifully expressed in the Sura Ikhlas of the Koran. The word ikhlas is derived from khalasa means sincerity, purity, freedom, clear or unmixed, and thus, ikhas carries the connotation of purification, because this chapter accomplishes the purification of the concept of God from all human misconception. It reads: "Say, He, Allah, is One! Allah is Absolute, Independent. He did not beget, nor was he begotten. And there is none like unto Him." The word ahad is translated by different commentators as One and the Unique.

Imam Ali bin Abu Talib said, "He (God) is such a Being that He had no beginning and nothing existed before Him, and He has no end and nothing can be imagined to exist after Him." Imam Jafar Sadik said, "What God is man cannot think, and what man thinks, God is not. Yet man lives by God and God is nearer to him than himself."

The Absolute transcendence of Godhead (al-Mubdi) is counter balanced with the immanence of mediation. It is through the mediation of the Prophet or Imam, each in his time, a vision of the Absolute Reality can be attained. Through rational faculties are incapable of comprehending the Truth, there is a deeper and more esoteric dimension of human consciousness, which is capable of experiencing the Truth. The Prophet or an Imam, as the bearer of the Divine Light, awakens that esoteric dimension in man. It is through their exoteric and esoteric teachings that they guide and prepare the believers to achieve that experience.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral TAWHIDNoun

Unité divine dont l'affirmation se fait par "La Ilaha Illalah "Point de Dieu en dehors de Dieu".

Heritage Dictionary of Ismailism, entry #125general TAWILNoun

Exégèse spirituelle. Reconduire â la source. Découle de la fonction de l'Imam* et du PIR*. Opp. Tafsir*. Ginan "Pir Sadardin paréré Quran..."

Heritage Dictionary of Ismailism, entry #117general TAWILEncyclopedia Topic

"The word tawil is derived from the same root as the word awwal (first), which is also a name of God. The word tawil means to return, to cause to return, to reduce to, to find that to which a thing can be reduced. Since God is the First in relation to all things, many authorities understand the term tawil to signify taking a thing back to the First, demonstrating a thing's relationship with the First, trying things back to God. It is said awallah alaika zalutak means may God cause it to return thee. The word tawil is used 18 times in the Koran.

Its verb ta'awwala originally means to apply a verse to a given situation. Tawil also means the final end (aqibah) of a matter, as the Koran says: "On a day when its (the Koran) tawil (fulfillment) shall come" (7:53, also refer 10:39). Zamakashi defines tawil as the act of "referring a verse back to whatever meanings it can bear" (2:148). Tawil is a science of elucidating the general as well as particular meaning of the Koranic words. Muqatil bin Suleman (d. 150/767) relates the Prophet as saying: "He who recites the Koran and does not know the tawil of it is an illiterate" (Tafsir Khams Mi'at Aya, 1:26). Thus, the tawil is an act of referring a verse back to its root meaning. The hidden treasure locked in the literal words of the Koran, being filled with unfathomable truth and unutterable mysteries, and it is only the agency of tawil to fathom the truth.

The Arabic word tawil contains etymologically the meaning of the process involved. It means literally to take something back to its beginning or origin. To penetrate into the inner mysteries of the Koran is precisely to reach back to its origin because the Koran is the most inward, and the revelation or manifestation of the sacred text is at once a descent and an exteriorization of it. Everything actually comes from within to the outside, from the interior (batin) to the exterior (zahir) and we who live "in the exterior" must return to the interior if we are to reach the origin. The tawil is to go from the zahir to the batin. The idea of penetrating into the inner meaning of things is to be seen everywhere in Islam. To demonstrate the traditional basis of this important doctrine, we would quote a tradition transmitted by Ibn Abbas: One day while standing on Mount Arfat, he made an allusion to the verse

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral TAYED, SEYYEDName

One of 18 sons of Pir Hassan Kabirdin. He is buried in Sind.

Fils de Pir HK, enterré au Sind.

Heritage Dictionary of ismailism, entry #403general TCHADaRNoun

Echarpe, drap.

Heritage Dictionary of Ismailism, entry #825general TCHAKRINoun

Hospitalité, accueil, serviteur.

Heritage Dictionary of Ismailism, entry #826general TCHALI WERANoun

Moment du départ.

Heritage Dictionary of Ismailism, entry #828general TCHALIS (40)Noun

Quarante. TCHALIS LAKH. 4 millions de soldats dans l'armée du Dayt Kalingo*. g. 161:4

Heritage Dictionary of Ismailism, entry #955general TCHALONoun

Marcher, se comporter.

Heritage Dictionary of Ismailism, entry #827general TCHaNDRaNoun

De Tchandar = lune. Tchandar Rat = nuit de la (nouvelle) lune. V. Tchandrabhanr.

Heritage Dictionary of Ismailism, entry #504general TCHaNTANoun

Litt: Gouttes d'eau. Cérémonie de purification des péchés. "Pak panri farmané houwa". (L'eau se purifia par la grâce du Farman*).

Heritage Dictionary of Ismailism, entry #30general TCHaOUD LOKNoun

14 mondes: 7 cieux et 7 terres.

Heritage Dictionary of Ismailism, entry #662general TCHAR MANEKNoun

4 trésors: SaT = vérité, SaBOURI = patience, NaMIYA = humilité, KHaMIYA = tolérance. (Certains ajoutent ZIKR = prière ou DaYA = pitié). V. RaTaN.

Heritage Dictionary of Ismailism, entry #670general TCHETaMNINoun

La 3e catégorie de femmes. V. PaDaMSI

Heritage Dictionary of Ismailism, entry #948general TCHETIYANoun

Faire attention, se garder de, prendre ses distances.

Heritage Dictionary of Ismailism, entry #830general TCHINaB NaGRINoun

La Chine. Aussi appelée TCHIN MA CHIN. g. 696. V. DaYT KALInGO*, SOURJA RANI*.

Heritage Dictionary of Ismailism, entry #871general TCHITNoun

Concentration, attention.

Heritage Dictionary of Ismailism, entry #926general TCHOKNINoun

La 4e catégorie des femmes. V. PaDaMSI.

Heritage Dictionary of Ismailism, entry #949general TCHOTNoun

Queue de cheval. Surnom de Pir Shams. Probablement parce qu'il portait une queue de cheval. Tchot signifie aussi "Le Grand".

Heritage Dictionary of Ismailism, entry #976general TCHOT, (LEGENDE)Noun

Miracle accompli par Pir Shams â la suite duquel les gens du village voulurent lui ôter la peau. Pir Shams tira sa queue de cheval et la remit aux villageois.

Heritage Dictionary of Ismailism, entry #977general TCHOUKAWONoun

Payer, se débarrasser.

Heritage Dictionary of Ismailism, entry #832general TCHOWIS (24)Noun

TCHOWIS MOULaK. 24 pays: représentant la Chine!

Heritage Dictionary of Ismailism, entry #956general TCOWIS (24)Noun

Vingt-quatre. CHOWIS DaRWAJA. 24 portes. g. 696, voir GAW.

Heritage Dictionary of Ismailism, entry #956general TeEncyclopedia Topic

He, those

Various Sources TedaEncyclopedia Topic

Call, invitation, summon

Various Sources TedaEncyclopedia Topic

Like that

Various Sources TedavoEncyclopedia Topic

Call

Various Sources TedavoEncyclopedia Topic

Call, invite

Various Sources TedoEncyclopedia Topic

Call, invite, invitation

Various Sources Tedo (Teda)Encyclopedia Topic

Call, invitation

Various Sources TedvaEncyclopedia Topic

To call, to invite, to fetch

Various Sources