Ismaili Dictionary & Encyclopedia

DariyavandiEncyclopedia Topic

Of the river

Various Sources DARKHANAEncyclopedia Topic

The Persian word darkhana, is composed of two syllables, dar and khana. The preposition dar means in, and khana means house. Thus, the darkhana means in the house. Any specific thing in the house is also called darkhana. Another view suggests that it is derived from darb-i khana means chief place of residence, or dari khana, a residence with big windows being used for the royal meetings. In Ismaili terminology, it represents specific abode of the Imam, or Imam's headquarters.

In Arabian period of the Ismaili history, Mecca, known as haram amin (an inviolable and secure place) or balad al-amin (the protected city) was the birth place of the Prophet and Ali bin Abu Talib. Then, Medina became the seat of the first Imam Ali bin Abu Talib (d. 40/661), and then he moved to Kufa. Imam Hussain (d. 61/680) resided in Mecca, while Medina became residence of Imam Zayn al-Abidin (d. 94/713) until Imam Jafar Sadik (d. 148/765). It implies that both Medina and Kufa were early seats of the Imams.

In Syrian period, Salamia was next foothold of Imam Ismail (d. 158/775), and continued to remain so, till the period of Imam Razi Abdullah (d. 268/881). It was however a dawr-i satr, the Imams had to travel in secret from one to another place, resulting their seat unsettled. Nevertheless, most of the Imams flourished in Salamia, making it their headquarters, then known as dar al-hijra (the land of refuge) according to the theory based on the example of the Prophet, who emigrated to Medina. The application of the term, dar al-hijra continued for a long period during pre-Fatimid, Fatimid and Alamut periods.

In North African and Egyptian periods, Imam al-Mahdi (d.322/934) left Salamia and travelled as far as Raqada in North Africa, where he founded the Fatimid Caliphate. Raqada, Mahdiya and Mansuriya were thus designated the next dar al-hijra from Imam al-Mahdi to Imam al-Muizz (d. 365/975). The seat of the Fatimid Imams then moved to Cairo till the period of Imam al-Mustansir billah I (d. 487/1095) and Imam al-Nizar (d. 490/1097).

The next headquarters of the Imam flourished in the fort of Alamut during the time of Imam al-Hadi (d. 530/1136), which remained continued till the period of Imam Ruknuddin Khairshah (d. 655/1257). Alamut was also called Baldat al-Iqbal (the city of good fortune)

In post-Alamut period, Azerbaijan was made next seat of Imam Shamsuddin Muhammad (d. 710/1310) to Imam Kassim Shah (d. 771/1370). Later, Imam Islam Shah (d. 827/1423) appeared on the horizon of Kahek in Iran in 799/1396, which was the first seat in Iran in post-Alamut period, an abode of emigration and congregation.

Henceforward, the dar al-hijra came to be replaced by different terms coined in the Pandiyat-i Jawanmardi, such as darbar-i astan-i mubarak, darbar-i Imam-i Zaman, darbar-i Imam-i waqt, darbar-i Mawlana and dargah-i Imam-i Zaman. The Indian Ismaili Pirs used the word dargah for the headquarters of the Imams.

The word dargah meaning court, literally seat was however a term in vogue in the India. Thus, the visitor of the dargah was called dagahi or the pilgrim of the dargah. In those days, the term dargah became confined to the shrine in Iran and India, therefore, the word darkhana came in usage for the seat of the Imams. The word darkhana means royal palace or court. Literally, the darkhana means seat or headquarters. The Syrian Ismailis called it al-markaz.

Imam Mustansir billah II (d. 880/1475) also made his seat in Kahek and Shah-i Babak. Anjudan was next dargah or darkhana from Imam Gharib Mirza (d. 902/1496) to Imam Khalilullah Ali I (d. 993/1585). The Syrian Ismailis called Anjudan as "the abode of the faithful" (dar al-mu'minin). Kahek, Shahr-i Babak were the next seats, regularly frequented by the followers. Imam Khalilullah II (d. 1233/1817) first made Mahallat, then Yazd as his headquarters. Imam Hasan Ali Shah (d. 1298/1881) left Iran in 1842 and arrived in Sind and declared Jerruk as his seat or the darkhana in 1843. In 1848, Imam Hasan Ali Shah made Bombay as the darkhana.

We have summed up that Medina, Kufa, Salamia, Raqada, Mahdiya, Mansuriya, Cairo, Alamut, Kahek, Shahr-i Babak, Anjudan, Mahallat, Yazd, Jerruk and Bombay exercised role of the darkhana, where the Imams resided and graced audience to the followers.

Imam Sultan Muhammad Shah (d. 1376/1957) was an international personality, and it required him to travel abroad from time to time. He resided in Bombay between 1885 and 1907, then transferred his residence in Europe. In those days, the travelling expense was not affordable and not possible for the followers to throng in Europe to behold the Imam, therefore, Imam himself began to travel in India, Burma, Ceylon and East Africa to grace the didar.

The Khadak Jamatkhana, Bombay became thus a symbol of darkhana of the past. It was followed by Nairobi and Dar-es-Salaam. Presently, the following eight Jamatkhanas in different countries play the role of the principal and darkhana Jamatkhana:-

1. India : Khadak Jamatkhana, Bombay.

2. Kenya : Parklands Jamatkhana, Nairobi.

3. Tanzania : Mosque Street, Dar-es-Salaam.

4. Uganda : Namirembe Road, Old Kampala.

5. Pakistan : Garden East, Karachi.

6. Portugal : Avenida Lusiade, Lisbon.

7. England : Cromwell Gardens, London.

8. Canada : Burnaby,

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral DarshanEncyclopedia Topic

Didar, vision, sight

Various Sources DaruEncyclopedia Topic

Gun-powder

Various Sources DarvajaEncyclopedia Topic

Door

Various Sources DaRWAZA, NaW (9)Noun

NaW DaRWAZA: les 9 portes (du corps humain).

Heritage Dictionary of Ismailism, entry #1021general DARWESHNoun

Derviche. Titre persan qui devint Daraish puis Daras en Inde. Titre donné par l'Imam Abul Hassanali Shah â ceux du Jamat qui menaient une vie austère.

Heritage Dictionary of Ismailism, entry #417general DARWISHEncyclopedia Topic

"The word darwish or darvesh (pl. darawish) is a Persian word, being composed of two syllables, dar and vish. Various meanings are assigned to the two syllables, taken together. Some say it means the sill of the door; others, those who beg from door to door; while there are many who assert that darwish signifies in thought or deep meditation, using the dar as a preposition in, and not as a substantive, and the vish as thought. Hence, darwish means one who remains in thought or reflection. The word darwish was borrowed into Arabic or represented by its equivalent faqir (pl. fuqra).The term darwish was used more especially for the classical Sufis of the Arab Near East, Iran, Central Asia and Turkey, while the word fakir was used everywhere in Arab regions and elsewhere. The Turkish proverb reads: "The darwish is not known by the mantle which he wears" (darvishlik khirqa dan billi dagil dir).

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral DasEncyclopedia Topic

Slave, bondsman

Various Sources Das (Dast)Encyclopedia Topic

Hand

Various Sources DasbandhiEncyclopedia Topic

One who offers dasond, payer of dasond

Various Sources Dash maniyaEncyclopedia Topic

A head of ten maunds, proud, with ten heads

Various Sources Dashmo / dasmoEncyclopedia Topic

Tenth

Various Sources DasiEncyclopedia Topic

Female devotee, maid servant

Various Sources DasioEncyclopedia Topic

Stung, bitten

Various Sources DasmiEncyclopedia Topic

Tenth

Various Sources DASOND *Encyclopedia Topic

The culture of decima or tithe (old English teogothian) was common among the Babylon. The discovery of old clay tablets in 1966 however reveals that it was prevalent long before the civilization of the Babylon. Tithe or tenth part was a customary tax in ancient Egypt, Syria and Greece. Cyrus caused his soldiers to devote tenth of their booty to Zeus. Zoroaster imposed tithe on traders and market dealers for the welfare of the priests.

The practice of tithe is known from Mesopotamia, Syria, Greece and as far as to the west as the Phoenician city of Carhage. Early texts associated the tithe with support of the king and of temple of the royal house, vide Amos (4:4, 7:1, 7:13). The early Biblical reference of the tithe is in Genesis (14:20 and 28:22), and also in the time of Abraham and Moses, vide Number (18:21). The Bible states that the Israelites paid tithes to the Levites; the Levites in turn paid a tithe to the high priest and his family, while the entire tribe of Levi including the family of Aaron, are here represented by the apostle as paying tithe through Abraham to Melekizedek. In writing of the exalted priesthood of Christ, the apostle refers to that distinguished personage Melekizedek, saying, "Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils."

Clement, Justian Martyr, Cyprian Jerome, Herodotus, Zenophon and many other writers of the early centuries of the Christian era, testify that the tithing was known and practiced by ancient people through the apostolic age centuries following. Until the later times of the empire, it was the custom of Italy to devote tithe to their deity. The Saxons also religiously offered tenth of all their captives to the god Neptune. Zenophon on returning from his Asian expedition consecrated the tithe of his spoils to Apollo.

Tithe was a common practice of both Jews and Christians. "Pay tithe and be rich" was an old proverb quite current among the Jews. The Carthaginians acquired the custom of tithe from Tyre. The Arabian merchants were by law required to give one-tenth of their frankincense to the priest for sacrifice before their god. The primary purpose of the tithing was not to raise funds, but to build character; to put the Supreme Being, and not self, first in all transactions.

Its explicit reference is not found in the New Testament. It however became common among the early Christians during 6th century. The Council of Tours in 567 A.D. and the Council of Macon in 585 A.D. began to advocate it. We must pass the long list of testimony of the early Christian Fathers, except to mention that Clement of Alexandria wrote, "The tithes of the fruits and of the flocks taught piety towards the deity. For it was from these and the first fruits that the priests were maintained. We now, therefore, understand that we are instructed in piety, and in liberality, and in justice, and in humanity by the law." In sum, H.Grotius writes in Ancient World (London, 1968, p. 171) that, "From the most ancient days, one-tenth was a portion due to God."

The tradition of the tithe is found in the world religions. The Hinduism calls it dasas, Buddhism, dashans, Judaism, ma'asher, Christianity, tithe, Shikhism, dasam and ushr in Islam. The payment of ushr (tithe) is one of the most fundamental prescriptions of Islam, referred in the Koran on 31 different occasions.

Sources of revenue in Islam :

The principal sources of revenue in Islam are ushr, jaziya, zakat and khums.

Ushr : Ushr means tenth part, a tax levied only on the Muslims as a land revenue chiefly on agriculture.

Jazya : It is a poll-tax charged on non-Muslims in place of ushr.

Zakat :

It is a poor-tax @ 2½ to be levied on the Muslims only.

Khums :

"It means fifth part levied on the Muslim soldiers on the ghanima (booty) they received in the battle.

As for the khums, the Koran says: “And know that whatever thing you acquire in war, a fifth (khums) of it is for God and for the Prophet and for the near of kin (ahl al-bayt); and the orphans and needy and travellers” (8: 41)

In the period of the Prophet, when the ghanima (booty) was distributed, each soldier was to pay khums (fifth) from it. The accumulated amount of khums was divided into two parts as follow:-

1st part : God - Prophet - Ahl al-Bayt

2nd part : Orphan - Needy - Traveller

For illustration, suppose a person received 100 dhirams as his share from the ghanima, the taxable khums was 20 dhirams @ 5%. The total khums was divided into two parts. In the first part, 10 dhirams were reserved for God, Prophet and Ahl al-Bayt, and remaining 10 dhirams were allotted for the orphans, needy and travellers. Thus, the shares of God, Prophet and Ahl al-Bayt were deposited in one wallet. In other words, khums in apparent means fifth part, but it becomes tenth part - a rate equal to the ushr. The Prophet said, “Out of what God has given to you nothing is mine but the khums, and that khums is given back to you” (mali ilal khums wal khums maru’ddu fiqhum).

When the jurists codified the Islamic jurisprudence in the period of Imam Muhammad al-Bakir and Imam Jafar Sadik, the followers were taught that the Imams after the Prophet were legitimate receivers of the khums. Soon after the period of Imam Jafar Sadik, the Ismailis paid 10% of their income as khums to the Imam of the time. In Egypt, the institution of khums continued. In Alamut and post-Alamut period, the Ismailis in Iran, Afghanistan and Central Asia called it mal’e wajibat (levied amount) or dah-yak.

The Indian Ismaili Pirs adopted the term dasond in place of ushr and khums. The word dasond is said to have derived from dason (das means ten and an means food). In its frequent usage, the term dason became dasond, meaning tenth part of the food or income. In the old Hindi literature, the word dasvant was in usage in the meaning of tenth part. In Prakrit language, the word dassans or dasa’ns means one-tenth. Later, the word came to be pronounced as daswand, dasawnd or dasond under the same meaning. The Turkish word for the tithe is onda bir or osur.

The tenth part of the income is separated along with 2½ zakat, making the deduction of 12½ from the income. The tenth part solely belongs to the Imam, while 2½ part being zakat for the welfare purpose. Both parts (10 & 2½) are presented to the Imam. In sum, the dasond includes the ushr (one-tenth) and the zakat (one-fortieth), making a total of twelve and a half percent, i.e., one-eighth."

Suppose, a person pays dasond @ 10%, it means that he pays dasond irrespective of zakat. If he pays 12½% as dasond, it means that his payment includes both dasond and zakat. It is therefore incorrect to associate or mingle zakat with dasond, both are absolutely different religious dues. Imam Sultan Muhammad Shah said, “Both khums and zakat were paid in the period of the Prophet. The people of that time understood that these taxes must be paid for governing the religious rule, and it could not be governed without it” (Tananarive, 8.6.1946)

Qadi Noman writes in Kitab al-Himma (pp. 59-61) that, “The khums and zakat which God has enjoined on you to pay does not belong to you. It is not a part of your property. It is the amanat of God and the Prophet in your hands. God has warned you in His Holy Book against the misappropriation of amanat. He says “O momins, do not deceive God or the Prophet and do not misappropriate the amanat in general. You know (the consequence)” (8:29). In this connection the Prophet says “The property does not decrease by the payment of zakat or khums. For, the property does decrease when the zakat or khums is taken away from it.” What the Prophet intends to say is this. The khums or zakat which is enjoined upon you to pay is not a part of your property which is in your hands. Since it is to be taken away it does not belong to you. What is left behind belongs to you. The zakat or khums is the amanat of God with you. He has ordered you to guard it. The Imams have every right to test their followers by asking them to part with their properties or to probe their loyalty by different means….Imam Jafar Sadik says, “None of the duties of God on man is more severe than the return of the amanat to Him from your property. Many people are ruined by the neglect of this duty. See that you put back this amanat in the hands of the Imam of your time. It is not a part of your property. With all this, if one does not pay the amanat and leaves it behind for his heirs, then he is the greatest loser. He loses everything. Not only does he lose his prestige but he also loses his faith.”

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral DaSSONDNoun

(Sanscr.). D

Heritage Dictionary of Ismailism, entry #31general DaST BOSHINoun

(Persan: embrasser la main) liée â la cérémonie du Bayat*

Heritage Dictionary of Ismailism, entry #7general DASTBOSIEncyclopedia Topic

"The Persian word dastbos or dastbosi means the kissing of hands. It is an act of reverence. The Koran says, "Surely, those who swear allegiance to you do but swear allegiance to God, the hand of God is above their hand" (48:10). It clearly means that the hand of the Prophet was the hand of God. One can understand that the hand of the Prophet or the Imam is a blessed one for the believer, and kissing it is an act of reverence. The Koran says: "That you may believe in God and His apostle and may aid him and revere him" (48:9).

Salmah b. Akua reports: I have pledged my allegiance to God with my both hands. Having heard this, we the hearers kissed his (Prophet) both hands and he did not object to it (Sa'id al-Haithami, 8:42). Once Umar kissed the hands of the Prophet and stated before the inhabitants of Musid that he did it very softly (Abu Daud). Ka'b bin Malik reports: When the verse about his excuse was revealed, he held the hands of the Prophet and kissed them (Sa'id al-Haithami, 8:42). Waza b. Amir reports: I came and was told, "This is the Prophet". I thus held his hands and feet and kissed them (Bukhari, 144). Abdur Rehman b. Rajin reports: Once I arrived at Rubdhah, where I was informed that Salmah bin Akua is present here. I came and saluted him. He extended his both hands and said: "I have pledged my allegiance to the Prophet with these hands". His palm was very thick like the lower part of a camel's feet. But I hurriedly bent towards him and kissed his palms (Tabaqat, 4:39).

The dastbosi can be done for more than once by followers and others, but the baiyat is an obligatory between the Imam and his followers, which is performed once in life.

Imam Sultan Muhammad Shah said, "When you come to my presence for perfoming dastbosi, no one should bow down with head on the ground. Bow the head and look at the face of the Imam, and I will put my hand on his head" (Mombasa, 31.3.1926).

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral DasturEncyclopedia Topic

Sail

Various Sources DasvandiEncyclopedia Topic

He who pays dasond

Various Sources DaSWanD (DaSOND)Noun

D

Heritage Dictionary of Ismailism, entry #1016general dATANoun

Ma

Heritage Dictionary of Ismailism, entry #1014general DataEncyclopedia Topic

A title of Pir Shams (r.a.), generous giver

Various Sources DatanEncyclopedia Topic

Wash one's face and mouth, brush one's teeth, tooth brush

Various Sources DatarEncyclopedia Topic

Lord, savior, giver, one who bestows

Various Sources DateEncyclopedia Topic

Bury

Various Sources DaunEncyclopedia Topic

Tenth (10)

Various Sources DaunEncyclopedia Topic

Give, i am giving

Various Sources Dave dinEncyclopedia Topic

Follow religion

Various Sources Dave padiyaEncyclopedia Topic

Opposed, confronted

Various Sources DavoEncyclopedia Topic

To run after, to go after, oppose, opposition

Various Sources DAWA(T)Noun

(Arabe) Appel, convocation. Désigne la propagation de la foi. Appel qui a commencé dans le plérôme céleste. Confrérie ismaélienne.

Heritage Dictionary of Ismailism, entry #33general DAWENoun

Contre, éloigné. V. Dourijan. (loin des yeux)

Heritage Dictionary of Ismailism, entry #507general DAWR-I KASHFEncyclopedia Topic

The period following the dawr-i satr (concealment period) is known as dawr-i kashf i.e., an unveiling period, which is also known as dawr-i zuhur (manifestation period) when the Imam publicly makes his appearance. The period between Imam Taqi Muhammad and Imam Razi Abdullah was the dawr-i satr, and then Imam al-Mahdi appeared in Maghrib publicly, making the period dawr-i zuhur. Similarly, the period between Imam al-Hadi and Imam al-Kahir was the dawr-i satr, and then Imam Hasan Ala Zikria Salam publicly made his appearance, which was the period of dawr-i zuhur.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral DAWR-I SATREncyclopedia Topic

"The word satr (pl. satur) is derived from astar, meaning hide, cover or shield. As it is said, masatra (he concealed enmity), or tastir (to hold within a curtain). According to Arabic-English Lexicon (New York, 1872, 4:1304) by Edward William Lane, the word satr means to veil, conceal or hide a thing. The Ismailis had employed the term dawr-i satr (period of concealment) with regards to those periods in their history when the Imams were hidden from the eyes of their followers when the animosity of their enemies reached to its extreme. On that critical moment, the hujjats represented the Imams in the community. The hujjat was a living proof, acting as the custodian until the time of the Imam's reappearance. In contrast, the period following the concealment is known as dawr-i kashf (unveiling period) or the dawr-i zuhur (period of manifestation), when the Imams publicly made their appearance.

With the death of Imam Ismail (d. 158/775) and Imam Muhammad (d. 197/813), the gravity of brutal persecutions of the Abbasids had considerably increased. The Abbasids left no chance to grind the Ismailis under the millstone of cruelty. The Ismaili Imams were impelled to thicken their hiding, therefore, the first dawr-i satr came into force from 197/813 to 268/882, wherein the Imams were known as al-A'immatu'l masturin i.e., the concealed Imams. Idris Imaduddin (d. 872/1468) writes in Zahru'l-ma'ani (p. 59) that, "He (Wafi Ahmad) was the first of the three concealed Imams by the order of God and His inspiration." Hamiduddin Kirmani (d. 412/1021) also admits in his ar-Risalat al-Wai'za (comp. 408/1017) that, "Muhammad bin Ismail became qaim, and after him, the concealed Imams (aima'i masturin) succeeded to the Imamate, who remained hidden on account of the persecution of the tyrants, and these were three Imams, viz., Abdullah, Ahmad and Hussain." Hatim bin Imran bin Zuhra (d. 498/1104) writes in al-Usul wa'l Ahakam that, "When Muhammad bin Ismail died, his authority passed to his son, Abdullah bin Muhammad, the hidden one, who was the first to hide himself from his contemporary adversaries." According to Hasan bin Nuh Broachi (d. 939/1533) in Kitab al-Azhar (comp. 931/1525) that, "The three hidden Imams were Abdullah bin Muhammad, Ahmad bin Abdullah, surnamed at-Taqi and Hussain bin Ahmad." The fact that the dawr-i satr virtually came into force in the time of Imam Wafi Ahmad has been also asserted by the modern scholars, such as W. Ivanow, Dr. Sami Nassib Makarem, Sir Johj Glubb, Husayn F. al-Hamdani, etc.

Shahrastani (1076-1153) writes in Kitab al-milal wa'l nihal (p. 164) that, "Then begins the era of the hidden Imams, who went about secretly but sent out emissaries, who appeared openly on their behalf. They hold that the world can never be without an Imam who is alive and a qaim, either visible and manifest, or hidden and concealed. When the Imam is manifest it is possible for his hujjat (proof) to be hidden, but if the Imam is hidden it is necessary for his hujjat and emissaries to be manifest."

On account of the strictness of Imam's concealment, when his hujjats were accepting on his behalf the oath of allegiance from neophytes, they taught them that they should obey the Lord of the Time (Sahib al-Asr or Waliyul Asr) without pronouncing the name of the Imam. This practice was in use among the neophytes through the whole period of the concealment of the Imams.

And here we cannot but call attention to a fact that the doctrine of ghayba among the Twelvers should not be confounded with that of the concept of satr among the Ismailis. Seyyed Hossain Nasr writes in this context in his Ideals and Realities of Islam (London, 1966, p. 159) that, "The idea of being hidden (mastur) must no, however, be confused with the occultation (ghayba) of the twelfth Imam (of the Twelvers). The first implies simply being hidden from the eyes of the crowd and from public notice, while the second means disappearance from the physical world."

The second dawr-i satr in the Ismaili history took place between 490/1097 and 559/1164, wherein three Imams lived in concealment, viz. al-Hadi, al-Muhtadi and al-Kahir. During the period of satr, the Ismaili hujjats governed the Nizari state in Alamut, viz. Hasan bin Sabbah, Kiya Buzrug Ummid and Muhammad bin Kiya. The qiyamat-i qubra was a famous occasion commemorated in Alamut on 17th Ramzan, 559/August 8, 1164, when Imam Hasan II came out publicly upon the termination of dawr-i satr, which was replaced by dawr-i kashaf.

According to Cambridge History of Iran (London, 1968, 5:474), "The term satr had originally referred to those periods when the whereabouts of the Imam was unknown to the world at large, or even, at times, to the faithful, as had been the case among Ismailis before the rise of the Fatimids and again after the death of Nizar."

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral DaYANoun

Pitié. V. TCHAR MANEK.

Heritage Dictionary of Ismailism, entry #676general DayaEncyclopedia Topic

Mercy, kindness, compassion, pity, sympathy, affection

Various Sources DayaEncyclopedia Topic

Clever, cunning

Various Sources Daya purushEncyclopedia Topic

Lord of mercy, compassionate, merciful

Various Sources DayalEncyclopedia Topic

Merciful, kind, compassionate

Various Sources DayavantEncyclopedia Topic

Merciful, kind

Various Sources DAYT KALINGOName

Daint = demon, Kalingo = Kali, black. Damned Demon,represents the opposite of the Naklanki* Avtar.

Dayt = démon, Kalingo = Kali = noir. Démon maudit. Opposant du Naklanki* Awatar.

Heritage Dictionary of ismailism, entry #293general DeakuEncyclopedia Topic

To the giver

Various Sources DEATH [ see MAWT ]Encyclopedia TopicEncyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral DehEncyclopedia Topic

Body, existance

Various Sources Deh padehiEncyclopedia Topic

Every time, in every manifestation, body

Various Sources DehaEncyclopedia Topic

Body

Various Sources DehanEncyclopedia Topic

Body

Various Sources