Ismaili Dictionary & Encyclopedia

ZEINUL ABIDIN, IMAMName

(659-713AD,) Imam in 680. He was born in Madina, son of Imam Hussain andPersian Princess Sherbanu. Wrote a Dua book and also the book "Sahifa -e Sujjadia". Was appointed as Imam at the age of 22years. Escaped the massacre of Kerbala. Imam Zainul abidin was poisonned by 6th Ommayad Caliph al-Walid in September 713.

(659-713AD,) Imam en 680. Né à médine, fils de l'Imam Husseyn et la princesse persanne Sherbanu. Auteur d'un livre de Du'a et du "Sahifa -e Sujjadia". Succéda à son père à 22 ans. Echappa au massacre de Kerbala. Fut empoisonné par le 6e Kalife Omeyyade al-Walid en sept 713.

Heritage Dictionary of ismailism, entry #409general ZerEncyclopedia Topic

Poison

Various Sources ZikarEncyclopedia Topic

Remembrance

Various Sources ZIKREncyclopedia Topic

The word zikr (pl. azkar), zikra or tazikra is derived from z-k-r appear in 274 Koranic verses, means remembrance or recollection. The most important significance of the first form of the verb is "thinking about" or "calling to mind" with the remembrance of God being the primary focus. The Koran says, "and remember God often" (33:40) and "the remembrance of God makes the heart calm" (13:28).

Ali bin Muhammad bin al-Walid (d. 612/1215) writes in his Taju'l Aqa'id (tr. W. Ivanow, Bombay, 1936, pp. 56-7) that, "Prayer (salat) is of two kinds. One is the ordinary prescribed prayer, namaz, which consists of the recitation of prescribed formulas, accompanied by special genuflexions, prostrations, etc. The other form of prayer is spiritual, it is based on high training of the soul and consciousness, and belongs to the sphere of the "worship by knowledge" (al-ibadatu'l ilmiyya). It is differently described by terms, such as "attachment" (ittisal) to God, or "approachment" (taqarrub) to Him, or "union" (ittihad) with Him or "connection with the higher world" (al-irtibat bi'l-mala'il-a'la). It has nothing to do with any fixed formula, or prescribed genuflexions or prostrations, or any special movements of the body. It can only be performed in spirit, by the force of continuous meditation, or by the power of concentration (bi-quwwati'l-irtibad wa shiddati'l muhafaza), by persistent effort to preserve spiritual purity, by keeping away from temptations of one's lower self, abandonment of lust, and exercise of self control (sabr) in the most difficult and unpleasant situations of life, or fatiguing forms of worship. When one masters all this, he has really attained the desired attachment to God (haqiqatu'l ittisal)." Zikr is a strong pillar in the path toward God, nay rather the most important pillar, for nobody can reach God without constantly remembering Him.

Yahya Ahmed writes in Veils and Keys (Kuala Lumpur, 1998, pp. 240-241) that, "A person performs the earthy duties (arkan) of the prayer, the fast, the religious zakat tax and makes the pilgrimage to Makkah first and foremost because they are actions that pull the mind away from the mundane affairs of the world and focus the mind and heart on the one thing worth remembering that God exists as the unifying and one Reality. In addition, the remembrance through the earthy duties offers its own compensations and provide the believer with the blessing and the inner peace that lie as spiritual needs at the root of his being.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ZIKRNoun

Prières, répétition, description. V. TCHAR MANEK, PaDHARaT.

Heritage Dictionary of Ismailism, entry #675general ZinatEncyclopedia Topic

Decoration, embellishment

Various Sources ZULFIKAREncyclopedia Topic

It means possessor of notches or the Lord of the vertebrae of the back. It was the name borne by a famous sword owned in turn by a pagan called al-As bin Munabbih, who was killed in the battle of Badr. The Prophet acquired it in a booty and presented to Ali bin Abu Talib. The expression of zulfikar (dhu'l fiqar or dhu'l faqar) is explained by the presence of this sword of notches (fukra) or grooves. It was double-edged (shafratani) and its blade was strengthened in the middle by a pole (amud). According to a tradition the sword contained inscription, la yuktal muslim bi-kafir means "No Muslim shall be slain for an unbeliever."

In the battle of Uhud, Ali fought valiantly in the field, the Prophet glorifies his valour and the words gushed out of his mouth, "There is no hero like Ali, and there is no sword like the zulfikar."

Mohammad al-Farsi writes in Shafa al-gharam bi-akhbar al-balad al-haram (Leipzig, 1858, p. 208) that, "In 401/1010, the amir of Mecca gave the khutba in the name of Imam al-Hakim. The amir also claimed to possess Zulfikar as well as the rod (qadib) of the Prophet." The sword relic was shown by a description from Fatimid period, vide al-Majalis wa'l Musayarat (Tunis, 1978, p. 114) by Qadi Noman.

The Mystical Poems of Ibn al-Farid (Dublin, 1956, 13:54) quotes following verse: Dhu'l fiqari l-lahzu minha abadan, Wa-l hasha minniya amrun wa-huyai means "Zulfikar is ever the cutting glance of her, and my poor heart is as Amr and Huyai." It is to be noted that Amr and Huyai were the victims of Ali in the battle.

Ibn Hani (d. 362/973) in his Diwan Ibn Hani al-Andalusi (ed. Zahid Ali, Cairo, 1933) says:- "He came bearing with him the splendour of the sword Zulfikar as if he were adorned with its belt"

Nasir Khusaro also mentions in his Diwan (ed. N. Taqavi, Tehran, 1925) that, "The Koran and the pure sword of Haidar

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ZULFIKAR ALI (920-922/1514-1516), 37TH IMAMEncyclopedia Topic

Zulfikar Ali, known as Khalil or Khalilullah, was born most probably in 900/1394, and resided in Anjudan. Syed Imam Shah (d. 926/1520) described the name Shah Khalil most possibly for Imam Zulfikar Ali.

Imam Zulfikar Ali used to visit different villages to see his followers, and sometimes stayed with them for few months. It is related that when he had been in the village of Dizbad in Khorasan, the parents of Khaki Khorasan, a renowned Ismaili poet and philosopher, used to go late in the night to see the Imam, after ensuring that their child was sleeping well. The daily absence of the parents aroused the curiosity of Khaki Khorasani, who was then hardly seven years old. On one night, he followed his parents without their knowledge, upto the secret place. He did not enter the house and hid behind the door. He however could watch inside the house his parents and other Ismaili elders. He could not understand the religious ceremonies being solemnized, but his heart palpitated with inner joy, because he just saw the Imam sitting before the congregation. At the end of service, the food offerings brought by the faithful were shared. Imam Zulfikar Ali told to a person to share it to each one. When he finished, he was asked to see outside. The person stepped out the house, and found a tired child watching the proceedings. He also got his share, and since then Khaki Khorasani cultivated a love and devotion towards his Imam.

It seems that the Imam was also in close contact with the Syrian Ismailis, and sent his letters from time to time. One like letter is discovered in Syria, which had been sent through a da'i Shamsuddin bin Daulatshah. It was read in the Syrian community in presence of the local Ismaili Qadi Shihabuddin bin Ibrahim al-Mainaqi (872-937/1467-1532). This letter reads:-

My spiritual children,

Thanks be to God Who had dignified whom He wanted by His obedience, and reviled whom He wanted due to His disobedience. And prayer be on His Prophet who made all His nations equal, and called them for His obedience and worship.

You must know that the knowledge of the Imam is one of the principles which should be accepted. As the Imam is permanent and an ever existing truth, the world could not be vacant of him for a single hour. And he, who does not know the Imam of his time, he would die a pre-Islamic death.

The Imams are ever existing and permanent. They are continuous dynasty coming out the one from the other. The Imam is known from his original nucleus. If he has nominated and appointed for the post of Imamate, any one of his sons, he should be considered the right Imam.

There are a few other Syrian Ismailis of high repute in the period under review, whose biographies are however not accessible, such as Muhammad bin al-Jazirah, Abu Mansur al-Yameni al-Shadili, who wrote Kitab al-Bayan; Muhammad Abul Makrim, Muhammad bin al-Fazal bin Ali al-Baza'i etc.

Abu Firas is one of the most eminent figures in Syria. His name was Abu Firas Shihabuddin bin al-Qadi Nasr bin al-Jawshan bin al-Hussain al-Daylami al-Maynaqi. His father was a native of Daylam, who migrated to Syria in 859/1455, and settled down in the fortress of Maynaqa. Abu Firas was born at Maynaqa in 872/1468. He acquired his education in Aleppo and served the Syrian community to great extent. He became a chief da'i of Syria, and died in 947/1540 at Maynaqa. He was a prolific writer, and his Qasidat al-Nasab deals the lineage of the Imams. He had a son, called Ibrahim Abu Firas, who died during his lifetime.

Khayr Khwah Herati most probably lived in this period. His name was Muhammad Reza bin Sultan Hussain Ghuriyan Herati. His pen-name was however Gharibi. He was born in Herat at the end of 15th century. His father Sultan Hussain was a native of Ghuriyan in Afghanistan, where he served as an Imam's vakil. Being summoned by the Imam through a messenger Mir Mahmud, he started his journey along with Khwaja Kassim Kohistani, but was killed by brigands in Khorasan. His son Khayr Khwah, who was then 19 years old had been taken in his father's place despite the objection of some community elders, because of his young age. Khayr Khwah visited Anjudan and saw the Imam. He describes in his Risala, how the different hujjats arrived during the fortnight he spent in Anjudan. He had been given due training of Ismaili mission, and was sent to Mashhad for learning Arabic. Finally, he was made the chief da'i in place of his father in Afghanistan. He was a man of great ability and a potential da'i. He died most probably after 960/1553.

It appears from the fragments of different traditions that few Ismaili fidais had been commissioned risky task, whose complete details are not accessible. It is however learnt that during the operations, many of them did not return to Anjudan and had lost their lives. Examples of such unknown fidais are found in the time of Imam Murad Mirza, who had taken whole responsibilities of the family members of these fidais. We have a report that Imam Zulfikar Ali had provided sustenance to about twelve families, whose young men had been deputed on an unknown mission, some of them returned or died.

Imam Zulfikar Ali died in 922/1516, and was succeeded by his son Nuruddin Ali.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral