Ismaili Dictionary & Encyclopedia

HuseniEncyclopedia Topic

From the progeny of Imam Hussain (a.s.)

Various Sources HushiyarEncyclopedia Topic

Careful

Various Sources Husiyari / HushiyariEncyclopedia Topic

Alertness, vigilance, caution

Various Sources HUSSAIN BIN ALI (40-61/661-680), 2ND IMAMEncyclopedia Topic

"Abu Abdullah Hussain bin Ali was born on the 3rd Shaban, 4/January, 626 in Medina. When the news of his birth reached to the Prophet, he came to his daughter's house, and took the child in his arms affectionately, and named him Hussain. He spent his early life in the lap of the Prophet, who loved him too much. Among the numerous sayings of the Prophet concerning Imam Hussain is the one to this effect that, "I owe my being to Hussain, and Hussain owes his being to me." (Ibn Majah, 1:33). It is further related that once, while addressing in the mosque, the Prophet was interrupted all of a sudden by the cry of a boy, whose voice resembled that of Hussain. He asked to a person to enquire whether Hussain was weeping. The Prophet was soon reported that the weeping boy was a student, whose teacher had punished him due to negligence to his lesson. The Prophet sent for the teacher and said, "Please do not punish this boy so much that causes him to weep, as his voice resembles that of my child Hussain."

Imam Hussain was 6 years old during the demise of the Prophet and his mother. He was married to Shahr Banu, the daughter of Yazdigard, the last Sassanid king of Iran. During his living in Medina, since the death of his father, Imam Hussain was mostly engaged in the intellectual pursuits with his followers.

After the abdication of Hasan, Muawiya became an absolute ruler of the Islamic state, which he diplomatically acquired on the ground of "Revenge of Uthman's blood." It must be pointed out that when he became absolute ruler, neither he investigated the assassin of Uthman, nor he did care for this issue. It was mere a pretext to establish the Umayyad rule in Syria.

Perhaps the most important event in the history of the development of the Shi'ite passion was Muawiya's nomination of his son Yazid to succeed him. He could not act in this direction as long as Hasan lived, and it is significant that immediately after the news of Hasan's death, Muawiya began actively on the project, which was not so easy. He had to move with great caution and used all devices: diplomacy, gifts, bribes, and finally threat and oppression.

Muawiya died in 60/680 and with his death, his son Yazid issued orders to his governor of Medina, Walid bin Utba, to exact homage from Imam Hussain and Abdullah bin Zubayr. Walid bin Utba summoned them in his palace. Abdullah bin Zubayr did not go and fled to Mecca. Imam Hussain went to the palace alone. Walid read to him Yazid's letter and asked for the recognition of the new caliph. Imam Hussain replied uncommittedly that the oath, in order to be valid, must be made in public and that the governor should arrange a public gathering in the mosque where he would also be present. With this reply, the Imam rose to leave the palace. Walid bin Utba paid for his lenient attitude towards the Imam, and was shortly dismissed from his post.

Abdullah bin Zubayr, who reached Mecca prior to Imam Hussain and gathered people around him against Yazid. He is reported to have been harbouring secret ambitions for the caliphate himself. But as soon as Imam arrived in the city, the influence for Abdullah bin Zubayr's candidature melted away. The people abandoned Abdullah bin Zubayr and gathered around Imam Hussain. In Kufa, as soon as the people received a word of Muawiya's death, they held a series of meetings, expressing their loyalty for Imam Hussain. They sent out numerous letters, urging the Imam to come in Kufa to guide them and release from the tyranny and oppression of the Umayyad. The first letter Imam Hussain received on 10th Ramzan, 60/June 15, 680; it was signed by Suleman bin Surad al-Khuzai, Al-Musayyab bin Najaba, Rifa bin Shaddad, Habib bin al-Muzahir, and Muslim bin Awsaja on behalf of the Kufans.

Both eastern and western research alike does not lose sight of the fact that Imam Hussain had no political ambition. There is no evidence that he tried, while at Mecca, to enlist active supporters from among the people who gathered around him, or to propagate his cause among the mass of people who congregated in Mecca for the pilgrimage. He never attempted to depute his emissaries to stir up any rebellion in provinces such as Yamen and Iran, which were sympathetic to the house of Ali. Imam Hussain never mustered even a small force against the Umayyad, which was an easy for him. And above all, had he acted promptly on the invitation of Kufans, while the governorship of the city was in the hands of the weak Noman bin Bashir, he might have had a fair chance of success. His speedy arrival would not only have forestalled any effective action on the part of the Umayyad government, but would also have stirred real enthusiasm among the Kufans.

In spite of hundreds of letters sent by the Kufans, Imam Hussain did not take a hasty decision, but sent his cousin, Muslim bin Aqil, to Kufa with instructions to ascertain the truth of these representations and report back of his survey. As soon as Muslim bin Aqil arrived in Kufa, there was held in the house of Suleman bin Surad a meeting, which for the sake of secrecy, was attended only by the leaders of Kufa. Very soon, Muslim bin Aqil quickly gathered thousand of pledges of support, and the number of people who registered their names and swore allegiance to Muslim bin Aqil in the name of Imam Hussain is variously given as 12,000 and 18,000. Soon the movement became so widespread that Muslim bin Aqil was able to preside over the public meetings from the pulpit in the cathedral mosque of Kufa. Confident of Kufan support, Muslim bin Aqil consequently wrote to Imam Hussain to come to Kufa and assume spiritual leadership of the people. His letter was sent to Imam Hussain by Abis bin Habib ash-Shakiri. Having been assured of the extent of Kufan enthusiasm, Imam Hussain decided to go to Kufa.

Receiving word of Muslim bin Aqil's activities in Kufa, Yazid no longer trusting the mild-tempered, Noman bin Bashir, and appointed Ibn Ziyad to take charge of Kufa. Ibn Ziyad delivered a terrifying speech in Kufa, declaring death and unprecedented punishment for the sympathizers of Imam Hussain, while making tempting promises for those who would prove their loyalty to Yazid. The Kufans were stricken by awe and fear, completely lost hearts, and ultimately abandoned Muslim bin Aqil. He was captured and beheaded together with Hani bin Urwa, in whose house he had stayed. This attitude of the Kufans once again demonstrated the weakness of their disloyalty in their veins.

While Imam Hussain was making preparations for departure from Mecca, things took a reverse turn for him in Kufa. He left Mecca on 8th Zilhaja, 60/September 10, 680, the same day Muslim bin Aqil had been killed. While he was heading towards Iraq, Ibn Ziyad made Kufa a scene of terror and horror, and imposed strict martial law. He made a declaration that anyone suspected of supporting Imam Hussain, would be hanged without trial, his house would be set on fire and his property would be confiscated. Ibn Ziyad also blockaded all the roads leading from Mecca to Kufa and gave strict orders forbidding anyone from entering or leaving the territory of Kufa. The Imam knew all these measures, but continued his journey undeterred.

Imam Hussain reached Taneem, a few miles from Mecca. He thence started and made a junction at a place called Sifah, where according to Tabari (2:242) he met poet Farazdaq and inquired about the conditions in Kufa. Farazdaq replied, "Their hearts are with you, but their swords are with your enemies." Imam Hussain resumed his journey and reached Salabia, then Waqesia. Khuzaimia was the fifth resting place, and thence he advanced and alighted at Zubala. When he reached Ath-Thalibiya, he received word from some travellers of the executions of Muslim bin Aqil and Hani bin Urwa. After leaving it, Imam Hussain reached Batn Aqiq, a place few stages from Kufa; and upon learning of the strong military force stationed at Qadisiya, he changed his route to enter Kufa from another direction. Hussain bin Numayr, the Umayyad commander at Qadisiya, was informed of Imam's change of route, and sent a detachment of one thousand troops under the command of Hur bin Yazid at-Tamimi to intercept him. When they appeared on the horizon, Imam ordered his people to pitch their tents at a place called Dhu Husm. The army of Hur soon reached Imam Hussain. The day was very hot and Hur's army had run out of water. Imam ordered his men to give water to the Umayyad troops and their horses. Hur had a regard for the Imam, and even when four of the leading Kufans, who had managed to escape from the city and joined Imam, Hur did not dare to use force. Imam explained to his adversaries the reason, which had caused him to set out. According to Tabari (2: 298), Imam said: "O people of Kufa! you sent to me your delegations and wrote me letters saying that you had no Imam and that I should come to unite you and lead you in the way of God.....But if you have changed your minds, have become ignorant of our rights, and have forgotten your delegations and repeated appeals to me to come for the sake of your religion, I shall turn back."

Then Imam Hussain showed Hur two sacks full of letters of the Kufans, but Hur said that he knew nothing, and that he had come with the orders of Ibn Ziyad to arrest him and his party. Imam refused to submit, but still Hur did not use force. It was however agreed that Imam Hussain should keep on travelling along the Euphrates in the opposite direction from Kufa until fresh orders arrived from the governor and that Hur would follow closely.

When they reached the district of Ninawa, a horseman arrived from Kufa, and gave a letter to Hur from Ibn Ziyad, ordering him not to allow Imam to make halt except in a desert place without fortifications of water. Imam, therefore, advanced a bit turning to the left when Hur's contingent stopped him from moving further and asked him to alight, adding that the Euphrates was not far from there. Imam said, "This is the stage of distress (karb) and trial (bala)" and got down from his horse (Tabari, 2:232), thus this place became known as Karbala, about 25 miles north-west of Kufa; where Imam pitched his tents when it was 2nd Muharram, 61/October 2, 680.

On the 3rd Muharram, the situation deteriorated as Umar bin Sa'd arrived with the fresh Umayyad force of 4,000 men and assumed overall command on the field. Ibn Sa'd learned that the Imam now intended to return to Medina, but Ibn Ziyad sent orders that all the "rebels" should render homage to Yazid. On 7th Muharram, an embargo was placed on the water supply to the Imam's camp, and for that Ibn Sa'd stationed a force of 500 cavalry on the road to the river. Imam and his party suffered terribly from thirst. A daring sortie led by Abbas, the brother of Imam, however, managed to reach the river, but succeeding in filling only a few water skins.

Ibn Sa'd was still trying to persuade Ibn Ziyad to find some peaceful solutions to avoid shedding the blood of the grandson of the Prophet, but all in vain. Ibn Ziyad sent his final orders to Ibn Sa'd through Shimar bin Dhul Jawshan, either to attack or hand over the field command to Shimar. Soon after receiving these orders on the evening of 9th Muharram, Ibn Sa'd advanced with his forces towards the Imam's camp, who sent Abbas for a respite of one night, which was granted. Imam Hussain assembled his relatives and followers and induced them to abandon the field to his fate. The relatives and followers of the Imam refused to leave or survive after him, and demonstrated an unshakable devotion to the Imam, and said, "By God, we will never leave you alone until all of us are killed and our bodies are torn to pieces. By this we will have fulfilled our duties to you" (Tabari, 2:322). Thus, the whole night was spent in prayer, recitation of Koran and worship. The borrowed night ended, and the fateful morning of 10th Muharram brought with it the summons of the tragic result of the family of Ali bin Abu Talib and its handful supporters. Imam drew up in front of the tents his small band of 72 men: 32 horsemen and 40 foot soldiers of varying ages ranging from 70 years old Muslim bin Awsaja to the 14 years old Kassim bin Hasan bin Ali. Zuhayr bin Qayn was given command of the right wing, Habib bin Mazahir al-Asadi of the left, and Abbas bin Ali was entrusted with the standard of the Hashimite house.

Shortly before the fateful battle began, Hur bin Yazid, the Umayyad commander, the first who confronted Imam and forced him to halt at Karbala, was now confronted and agitated by his own conscience and feelings. He suddenly spurred his horse and threw himself at Imam's feet.

Hence, a skirmish ensued, but the men of Imam kept within their camp, where they could only be reached by the archers. From time to time there were single combats in defiance. It began in the morning and ended shortly after noon as both parties desisted from the fight at the hour of noontide prayer. It was in the afternoon that the battle became fiercer, and Imam Hussain's handful supporters one after the other fell fighting in front of him. The first to be killed was Ali Akbar, the son of the Imam, followed in quick succession by the son of Muslim bin Aqil, the sons of Aqil, three brothers of Abbas bin Ali, then Kassim, the son of Hasan; and eventually there remained only two: Imam Hussain and his half-brother Abbas bin Ali. With broken hearts and distressed, both brothers went together and fell upon the enemy. The enraged Abbas penetrated deep into the ranks of his foes, became separated from Imam Hussain, and was killed some distance away. Alone and weary, Imam returned to his tents to console the terrified women and children and bid them farewell for the last time, and to consign spiritual authority of Imamate to his son, Zayn al-Abidin. Exhausted and wounded, Imam sat in front of the main tent, sheltering the women and children. Yet nobody dare to attack him, until Shimar ended the delay. He caused Imam to separate from the tent, and several soldiers fell upon him and killed him. Sinan bin Anas bin Amr raised his sword to make the final blow on Imam Hussain, and cut off his head. On 12th Muharram/October 12, however, when the Umayyad forces left Karbala, the people of Banu Asad from the nearby village of Ghadiriya came down and buried the bodies of Imam Hussain and his companions on the spot where the massacre had taken place.

Imam Hussain had concluded five marriages, by which he had four sons and two daughters. His first wife was Shahr Banu, who was the mother of Zayn al-Abidin. By Layla, Imam Hussain had one son, Ali Akbar, or Ali Asghar. His third wife belonged to the clan of Kaza'a, who gave birth of a son, Jafar. By Rabab, he had a son, Ali Asghar, or Abdullah Asghar; and a daughter, Sakina. By Umm Isac, he had one daughter, Umm Fatima.

HYPOCRICY [ see MUNAFIQUN ]

I

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral HUSSAM AL-DIN BIN DAMALAJName

Professor at Dar-ad-Diwan at Alep. Sent to Raqq to organise the influx of Ismaili immigrants whose destination wasAleppo.

Professeur au Dar-ad-Diwan à Alep. Envoyé à Raqq pour controler l'organisation des convois des immigrants ismaéliens à destination de Alep.

Heritage Dictionary of ismailism, entry #248general HUSSEYN IBN JAWHAR.Name

Son of the general Jawhar* Was the Vazir of Imam Hakim who gave him the title "Qaid ul-Qudat" He had secrect dealings with Abu Rakwa* and was most probably executed.

Fils du général Jawhar*. Vizir de Imam Hakim qui le nomma "Qaid ul-Qudat" serait entré en contact secret avec Abu Rakwa* et aurait été éxécuté.

Heritage Dictionary of ismailism, entry #249general HUSSEYN, IMAMName

626-680 (Imam in 661).Born in Madina .Led a quiet and tranquille life following the assination of H .Aly. On October 10 680, he became martyrs at Karbala with Imam Hussein and72 family members .

626-680 (IMAM EN 661). Né a Médine o

Heritage Dictionary of ismailism, entry #247general Huzur / HajurEncyclopedia Topic

Present

Various Sources HYDER SHAH, SEYYED.Name

Lived in Kharadar, Karachi in the "Kothi de Hyder Shah"on Imamwara street.Was engaged to Imam Begum*. He is buried in a cemetery of Miran Pir. His mauseleum is at the cemetery.

Vivait à Kharadar, Karachi dans le "Kothi de Hyder Shah" sur la rue Imamwara. Fiancé de Imam Bégum*, enterré au cimetière de Miran Pir ou est situé son mausolée

Heritage Dictionary of ismailism, entry #251general IEncyclopedia Topic

This

Various Sources I am like a man going in the darkness, whilst behind him shines a bright moon.Encyclopedia Topic

(vide Diwan, Beirut, 1309 A.H., p. 972).

Ibn Tiqtaqa also quoted the above poem in his al-Fakhri (comp. 699/1302). Abul Fida (2:309) writes, "Sharif ar-Radi had composed a poem in praise of the Fatimids in which he admitted the legitimate descent of the Fatimids from Ali bin Abu Talib."

But in 402/1011, the Abbasid caliph Kadir billah (d. 422/1031) alarmed over the prosperity of the Fatimids and their success inside his empire, attempted to combat with Imam al-Hakim by another tool. He gathered a number of Shi'a and Sunni jurists to his court and ordered them to prepare a forged genealogy of the Fatimids and sign the document. Like other depending upon the Abbasids, Sharif ar-Radi and his brother al-Murtada also joined the campaign and signed the document. Ibn Taghri Birdi (d. 874/1470) writes in al-Nujum al-Zahira fi Muluk Misr wal Qahira (Cairo, 1929, 1:45-6) that, "The Abbasid caliph hired the theologians and paid them large sum of money to write books condemning the Fatimid cause and their doctrine." Ibn Athir (8:9) writes, "Sharif ar-Radi did not include these verses in his Diwan due to fear of the Abbasids, and also signed the document."

One who employed his literary skills for material benefit and hid the fact, he historically cannot be reliable. It is therefore possible that some parts of the Nahj al-Balagah would have been fabricated to justify the Shi'ite cause, but not in its enterity as judged by Ibn Khallikan. Suffice it to say that the Ismailis must exercise precaution critically in its study. Whatever the case may be, the Nahj al-Balagah, what is extant at our disposal, is one of the great masterpieces of Arabic literature.

There are however many scholars before the period of Sharif ar-Radi and al-Murtada, who had collected the fragments of the sermons, letters and sayings of Ali bin Abu Talib. For instance, Zaid b. Wahab al-Jahani (d. 96/714), Abu Yaqub Ismail b. Mihran (d. 148/715), Muhammad b. Abi Nasr al-Sakuni (d. 148/715), Abu Makhtaf Lut b. Yahya (d. 170/786), Abu Muhammad Masada b. Sadaqatal (d. 183/799), Abu Ishaq Ibrahim b. al-Hakam (d. 190/806), Abu Ishaq Ibrahim b. Suleman b. Nahmi, Abu Manzar

Hasham b. Muhammad (d. 206/821), Abu Abdullah Muhammad b. Umar al-Waqidi (d. 207/823), Abul Fazal Nasr b. Mazaham (d. 212/827), Abu Khayr Sualeh b. Abi Hammad (d. 214/829), Abul Hasan Ali b. Muhammad al-Madini (d. 224/839), Abu Jafar Muhammad (d. 240/855), Muhammad b. Habib (d. 245/860), Abul Kassim Abul Azim b. Abdullah (d. 250/864), Abu Uthman Amro bin al-Jahiz (d. 255/871), Imam Muslim (d. 261/877), Abu Jafar Ahmad b. Muhammad (d. 274/899), Ibn Quateeda (d. 276/891), Amin b. Yahya (d. 279/894), Abu Ishaq Ibrahim b. Muhammad al-Thaqafi (d. 283/896), Dinawari (d. 290/905), Ibn Abil (d. 303/918), Tabari (d. 310/922), Abul Kassim Abdullah b. Ahmad (d. 319/931), Abu Bakr Muhammad b. Hasan (d. 321/933), Abu Tayyib Muhammad b. Ahmad (d. 325/937), Muhammad b. Abd Rubahu (d. 328/940), Kulaini (d. 328/940), Abu Ahmad Abdul Aziz b. Yahya (d. 332/941), Abul Kassim Zujaji (d. 337/946), Abul Hasan b. al-Hussain al-Masudi (d. 346/955), Abul Faraj Ispahani (d. 356/965), Abul Kassim Suleman b. Ahmad (d. 360/969), Ibn Babuya (d. 381/990), Darai Quitani (d. 385/994), Abu Bakr Bakuelani (d. 403/1013), Imam Hakim (d. 405/1015), Ibn Mazkoiya (d. 421/1030), Abu Naima al-Asbayhani (d. 430/1039), Abu Abdullah Muhammad b. Noman (d. 431/1040), Ali Abu Sa'id Mansur bin Hussain Abu Muhammad al-Hasan b. Ali (d. 432/1039), etc.

The sources of the above collecters require critical examination in the light of the extant Nahj al-Balagah, so that the historicity of the letters, sermons and sayings of Ali bin Abu Talib can be ascertained.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral I nourish pain in the land of enemies, while in Egypt is an Alid Caliph.Encyclopedia TopicEncyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Ian kariEncyclopedia Topic

Like this

Various Sources IBADA Encyclopedia Topic

The word ibada is derived from the root bd means make or do in the sense of service. Thus ibada refers to the relationship of slave to God. Worship (ibada), according to Islam is a means for the purification of man's soul. The root bd gives us both the widest and the most fundamental word for the approach of man to God. The root bd, which has a primary meaning of "make" or "do," passing into the sense of service. The basis of the ibada is the fact that human beings are creatures and thus bond-servants of God, to Whom they are destined to return. The relationship which exists between slave (abd) and God is that of "worshipper" and the "worshipped." If ibada is the general name for the rites by which the abd express his creatureliness, the most outward observance of this activity is that for which the word salat (ritual prayer) is used.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral IBARaTNoun

Expression énoncée, littérale. Pour le commun des mortels. Une des 4 choses dans le Livre de Dieu. v. ISHARAT*, AWWAM*, KHAWASS*, LATAIF*

Heritage Dictionary of Ismailism, entry #49general IBDANoun

Instauration (Ex-Nihilo) créatrice immédiate et éternelle. Acte eternel qui met l'être du Plérome céleste â l'impératif (KN!, ESTO!, Soit!)

Heritage Dictionary of Ismailism, entry #52general IBLISEncyclopedia Topic

"The word Iblis is derived from balasa, meaning he despaired. It occurs 11 times in the Koran as a proper name. The general consensus is that the word is derived from the Greek diabolos. Arab tradition connects the word to the verbal sense of ublisa meaning he was rendered without hope, a reference to Iblis's fate of being cursed and sentenced to punishment by God. That sense of the verbal root is itself present in 30:12: "On the day when the hour will arrive the guilty will be in despair" and also 6:44, 23:77 and 43:75 with the same sense of the punishment of the evil doers; in 30:49, people are in despair over the difficulties of life. In none of those cases, however, does the figure of Iblis actually enter into picture.

The name Iblis figures mainly in the stories of the creation of Adam and the subsequent fall of the devil. When the angels were ordered to bow before the first man Adam, Iblis refused (2:34, 7:11, 15:31, 17:61, 18:50, 20:116, 38:74-5), citing the human's creation from clay as the reason (15:33): "I am not going to bow to man whom You have created from clay of moulded mud." God then curses Iblis, calling him "accursed" (rajim) (15:34, 38:77), literally stoned. God orders Iblis "out" of paradise (15:34, 38:77), but the punishment promised to him is delayed until the judgment day as a result of Iblis's plea. Iblis is given the power to lead astray those who are not followers of the true God (15:39-40, 34:20-1). The name Shaitan is used in speaking of Iblis' first act of temptation, when he tempts Adam and Eve to eat of the tree of immortality (20:120-3).

There is a popular misconception, into which many writers have fallen that Iblis or the devil is one of the angels. Iblis was not one of the angels, as is shown by Koran (18:50), which says that he was "of the jinn, so he transgressed." Of the angels it is said in 66:6 that "they do not disobey God in what He commands them, and do as they are commanded." Thus, Iblis represents the powers of evil as distinguished from the powers of goodness. It should further be borne in mind that Iblis and Satan refer to one and same being. The Koran uses the word Iblis when the Evil one's evil is limited to himself, but Satan when his evil affects others beside himself, or Iblis is the proud one, and Satan the deceiver.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral IBN HAWSHABEncyclopedia Topic

Abul Qassim Hasan bin Farah bin Hawshab, generally was known by the epithet, Mansur al-Yamen (the victorious one of the Yamen). Ibn Hawshab was originally a Twelver, and is said to have spent most of time in a secluded spot on the bank of Euphrates. In such state, he is reported to have met Imam Radi Abdullah and discoursed with him on religion. Imam left him after promising to see him again. Ibn Hawshab was impressed by his chance meeting, and was eager to further meeting. After an anxious wait for several days, the Imam did not appear again, thus he became restless and began to search him. Despite his frantic efforts to locate the Imam's whereabouts, he could not trace him. After sometimes, he accidentally met the Imam's deputy, and through him, Ibn Hawshab eventually succeeded in reaching the Imam's presence. Imam Radi Abdullah answered his queries to his satisfaction and assuaged his doubts, and at length he espoused Ismailism.

When the Imam found that Ibn Hawshab was firmly grounded in Ismaili faith and groomed enough for the responsibility of its promulgation, he jointly entrusted him and his colleague, Ibn Fazal, with the task of Ismaili mission in Yamen. Before they set off on their venture, the Imam summoned them in a private audience and urged to respect each other, and avoid any sort of religious difference. He also entrusted Ibn Hawshab with a voluminous tome which comprehensively dwelled upon the exoteric and esoteric aspects of Ismaili faith. Thus, being equipped with verbal as well as written guidances, both of them set forth on their mission to Yamen in 266/880. Mecca was their first destination, and accosted the pilgrim caravan from Yamen. They proceeded at last to Yamen, and after reaching, both of them separated. Ibn Hawshab headed towards the southern region, and focused his mind on the village of Adanla'a, thickly populated by the Shiites. He married to a local woman and settled down in Adanla'a under strict taqiya. He succeeded to convert the inhabitants. When he found the time appropriate to reveal his identity, he discreetly started his mission, inviting the people to the Ismaili fold and accepting oath of allegiance on behalf of Imam Radi Abdullah and his successor. On other side, Ibn Fazal also succeeded in winning the sympathy and adherence of the people of Saroyafoa.

Ibn Hawshab had managed to take possession of a stronghold constructed on a hillock and made it his headquarters. He arranged military training for his followers. He also took possession of Jabal al-Jusaysah and Jabal al-Maswar. Ibn Hawshab however assured the people that his campaigns were neither after booty nor personal glory, but these were meant to promulgate true Islamic message through Ismailism. Finally, he conquered Sana'a, the capital of Yamen, and exiled the ruling tribe of Banu Laydir, and established Ismaili authority in Yamen.

The Ismaili mission reached the apex of its influence in Yamen, from where Ibn Hawshab dispatched many da'is to the farthest corners. Thus, Yamen became a vital zone and an important hub of Ismaili dawa. In the time of Imam Radi Abdullah, Abu Abdullah al-Shi'i had embraced Ismailism, who was sent to Yamen for further training. Ibn Hawshab was loyal to the Imam till his last breath and died in 302/914. While reading his biography, we will greatly move the streak of intellectual honesty which ran through his very nature.

IBN SINA [ see ABU ALI SINA ]

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral IDDA Encyclopedia Topic

"The word idda is derived from the verb adda, meaning to count or enumerate. A woman whose marriage is annulled, or when she is divorced, a period of waiting, known as idda, is followed. The Koran says: "O Prophet! when you divorce women, divorce them for their prescribed time (idda), and calculate the number of the days prescribed, and be careful of (your duty to) God, your Lord. Do not drive them out of their houses, nor should they themselves go forth, unless they commit an open indecency; and these are the limits of God, and whoever goes beyond the limits of God, he indeed does injustice to his own soul. You do not know that God may after that bring about reunion" (65:1).

The prescribed time of waiting (idda) is about three months. The Koran says: "And the divorced woman should keep themselves in waiting for three courses (quru); and it is not lawful for them that they should conceal what God has created in their wombs, if they believe in God and the last day; and their husbands have a better right to take them back in the meanwhile if they wish for reconciliation" (2:228).

The word quru is the plural of qur or qar, meaning a time, menstruation, period or state of purity preceding and following a menstrual discharge, i.e., a period between two menstruation and that of purity taken together, i.e., the whole month. In normal cases, it is about four weeks, but there are variations in the case of different women. In the case of women who do not menstruate as well as those whose courses have stopped, the idda is three months (65:4). The general opinion, however, is that the woman should wait till the end of her third menstruation after divorce, and this period is taken to be known as idda. In the case of pregnant women, the waiting period (idda) is till delivery (65:4).

The idda among other purposes serves the purpose of affording the parties a chance of reconciliation. Though they are divorced, yet they still live in the same house, the husband being plainly told not to expel the wife from the house in which she has been living unless she is guilty of misconduct, and a similar advice is given to the wife not to leave the house (65:1). This injunction clearly aims at restoring amicable relations between the parties and minimizing chances of the accentuation of differences. If there is any love in the union, its pang would assert themselves during the period of waiting (idda) and bring about a reconciliation.

The prescribed time is ordinarily three months (2:228). But in the case of woman with child, and certain other cases, the prescribed time is laid down also in the Koran: "And (as for) those of your women who have despaired of menstruation, if you have a doubt, their prescribed time shall be three months, and of those too who have not had their courses; and (as for) the pregnant women, their prescribed time is that they lay down their burden; and whoever is careful of (his duty to) God, He will make easy for him his affair" (65:4).

In sum, Islam does not permit polyandry, a man may not validly marry a woman who is observing idda, a period of waiting imposed upon a wife after the termination of her marriage. Its prime purpose is to determine whether or not she is pregnant as a result of the marriage, and therefore she is not allowed to remarry during this time. Following divorce the idda lasts until the completion of three menstrual cycles or, where the wife proves to be pregnant, until the birth of the child. In case of widowhood the idda also lasts for a prescribed period of four months and ten days, or until the birth of the child in cases of pregnancy.

If a woman is not pregnant, her idda period is 3 months (2:228).

For virgin widow, there is no idda (33:49).

Four months and ten days for those women whose husbands died (2:234).

Where a man divorces a woman once or twice, but not three times, and dies before the idda of divorce is completed, the widow shall observe idda for 4 months and 10 days from the date of death, and she has the right to inherit from him. A woman whose husband is away (mughib), shall observe idda from the day when she receives word of his death. When a husband, who is away, divorces his wife, if the date of divorce is known, the wife shall observe idda from the date of divorce; and if the date of the divorce is not known, then from the date when she receives news of the divorce. When the husband is away from his home, and has divorced his wife before the marriage was consummated, the marriage terminates immediately, and there is neither idda nor ihdad (seclusion). It is also not proper (la yanbaghi) for a man to ask for the hand of a woman during her idda.

Islam has also permitted to undertake profession to the widow or the divorced woman during her idda, because if her work is necessary to her family, she is encouraged to carry on with her profession. Jabir bin Abdullah narrated: My maternal aunt was divorced, and she intended to pick her dates. A man scolded her for having come out during the period of idda. She came to the Prophet and he said, "Certainly you can pick dates from your palm trees, for perhaps you may give charity, or do an act of kindness" (vide Sahih Muslim-Sharh al-Nawawi, Cairo, 1972, 3:190).

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral IHSANEncyclopedia Topic

The word ihsan is derived from husn, which designates the quality of being good and beautiful. According to the lexicons, it means every positive quality (goodness, goodliness, beauty, comeliness, pleasingness, harmony, symmetry, desirability). The Koran employs the word hasana (pl. hasanat), occurring 29 times, from the same root as husn, occurring six times, to mean a good or beautiful deed or thing. The Koran also uses the word husna as a noun meaning the best, the most beautiful and desirability. The word ihsan is a verb that means to do or to establish what is good and beautiful. The Koran employs the word and its active particle muhsin (one who does what is beautiful) in 70 verses: "Those who do what is beautiful will receive the most beautiful and increase" (10:26) and "To God belongs whatsoever is in the heavens and whatsoever is in the earth, so that He may recompense those who do the ugly for what they have done, and recompense those who do what is beautiful with the most beautiful" (53:31).

IJMA [ see FIQH ]

IJTIHAD [ see FIQH ]

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral IKHWAN AS-SAFAEncyclopedia Topic

"The Abbasid caliph Mamun (d. 218/833) patronized philosophy and professed Mutazalism. It was an interesting trend among the educated elite to drift towards Greek philosophy and ultimately a bulk of the contradictions raised among the Muslims in interpreting Islamic practices. It must be known that the intellect is an indispensable faculty in man, but despite this, its power of penetration has a definite limit. It may enjoy apparent supremacy and mastery in certain fields, but there are many things, which are baffling and incomprehensible to it. The intellect cannot grasp a thing as a whole and its entirety. Its range of operation is limited, and therefore a true spiritual master is needed to guide a proper method.

When the independent philosophical trend was perceived a threat to the Islamic Shariah from liberal sciences, a knot of earnest thinkers began to flock in a house in Basra at a fixed season to reconcile the philosophy and religion. They were the Ikhwan (pl. of akhun) most probably an agency or organ of the Ismaili mission. They tried to evolve a new synthesis in order to save Islamic teachings from being swept away by the new flood of knowledge. Syed Amir Ali writes in The Spirit of Islam (London, 1955, p. 432) that, "It was at this epoch of travail and sorrow for all lovers of truth that a small body of thinkers formed themselves into a Brotherhood to keep alive the lamp of knowledge among the Muslims, to introduce a more healthy tone among the people, to arrest the downward course of the Muslims towards ignorance and fanaticism, in fact, to save the social fabric from utter ruin. They called themselves the Brothers of Purity, Ikhwan-as-Safa."

The Arabic phrase Ikhwan as-Safa has been variously translated as Brethren of Purity (R.A. Nicholson), The Pure Brethren (H.A.R. Gibb), Sincere Brethren (W. Montgomery Watt), Sincere Friends (G.E. Von Grunebaum), die lauteren Bruder (C. Brokelmann), die treuen Freunde (ibid), die aufrichtigen Bruder und treuen Freunde (G. Flugel), or les Freres de la Purete (A.Awa). The full name of the association was Ikhwan al-Safa wa Khullan al-Wafa wa Ahl al-adl wa abna al-Hamd (The Brethren of Purity, the Faithful Friends, the Men of Justice and the Sons deserving praiseworthy Conduct), a name which was suggested to them by the chapter of the Ring-Necked Dove in Kalimah wa Dimnah. Different explanations are advanced for the appellation, Ikhwan as-Safa. Nicholson and Levy write on the authority of Ibn Qifti (d. 646/1248) that its title is derived from their declaration that the Islamic Shariah in their time had become defiled with ignorance and adulterated with errors, and the only way to purify it was by means of philosophy. Tibawi rather than Goldziher was therefore closer to the truth when he observed that the name Ikhwan as-Safa was chosen as an imitation of the Sufi tendency to associate their name with safa (purity).

It is said that the members of the Ikhwan as-Safa formed a sort of Masonic Lodge, who lived in the Lower Mesopotamian river port of Basra; debating on literature, religion, philosophy and science. The association or club kept their proceedings concealed, and none were admitted. They were classed into four grades according to their moral and age, rather elevation of soul. The first grade consisted of young men between 15 and 30 years of age, who were initiated into complete obedience to their teachers. The second grade included men between 30 and 40 years, who were given secular education and awareness of philosophy as well. To the third grade belonged men between the ages of 40 and 50 who had a more adequate knowledge of divine law working in the universe. The fourth grade comprised men over 50 years, who were supposed to have an insight into the reality of things. Their philosophical meetings took place three evenings each month at the start, middle and sometimes between 25th and the end of the month. They also celebrated three major feasts in the year, and both the meetings and feasts were closely related and coincided with the entry of the sun into three Zodiacal Signs of the Ram (Aries), the Scorpion (Cancer) and the Balance (Libra). These feasts were also co-related with the Islamic feasts of Eid al-Fitr, Eid al-Adha and Eid al-Ghadir. They also held special gathering (majalis), each one on every twelve days. This secret association has left behind a standing monument of its achievements in an encyclopaedia, known as Ikhwan as-Safa, comprising of 52 epistles (rasail) with the following topics:-

14 epistles on Mathematics.

17 epistles on Natural Sciences.

10 epistles on Psychological and Rational Sciences.

11 epistles on Theological Sciences.

It also classified the science in three major groups as under:-

a) Mathematics: includes theory of number, geometry, astronomy, geography, music, theoretical and practical arts, ethics and logic.

b) Physics: includes matter, form, motion, time, space, sky, generation, minerals, planets, animals, human body, senses of life and death, microcosm, pleasure, pain and language.

c) Metaphysics: divided into psycho-rationalism and theology.

i) psychics, rationalistic, being, macrocosm, mind, love, resurrection and causality.

ii) belief, faith, divine law, prophethood, etc.

The Epistles of the Ikhwan occupy a place in the first rank of Arabic literature. It is also the great treasure house of Sufic thought. For example, it says: "Know, O brother, that your soul is potentially an angel, and can become One in actuality if you follow the path of the prophets and the masters of the divine laws." (Rasail, 4:122), and also "All creation will ultimately return to Him since He is the source of their very existence, substance, immortality and perfection" (Rasail, 3:285). Idris Shah writes in The Sufis (London, 1971, p. 340) that, “Their individuals identity was never established as authors, but their association with the Sufis is undoubted. Their name – Safa – is assonant with one interpretation of the word Sufi, and the concept of faithfulness in loving friendship is a Sufic one.”

The Epistles were distributed in various mosques of Baghdad. It played an important role by attempting a creative synthesis of Greek philosophy and the doctrines of Islam, giving a new dimension to the religion. It attracted the best intellectuals of its time and saved Islam from the heretical inroads that were preying upon it. It aimed to impart that if the tawil is carefully studied similarities with philosophical tools, the essence of the Islamic teachings can be easily discovered logically. It must be known that it greatly impacted the rationalists and after 270/850, even the Mutazalites became more and more a small coterie of academic theologians cut off from the masses of the people and exercising no more influence on the further course of Islamic thought.

The compiler of Ikhwan as-Safa concealed his identity so skillfully that modern scholarship has spilled much ink in trying to trace the members of group. Using vivid metaphor, the members referred to themselves as "sleepers in the cave" (Rasail, 4:18). In one place they gave as their reason for hiding their secrets from the people, not fear of earthly rulers or trouble from the common populace, but a desire to protect their God-given gifts (Rasail, 4:166). Yet they were well aware that their esoteric teachings might provoke unrest, and the calamities suffered by the successors of the Prophet were a good reason to remain hidden until the right day came for them to emerge from their cave and wake from their long sleep (Rasail 4:269). To live safely, it was necessary for their doctrines to be cloaked. Ian Richard Netton, however writes in MusIim Neoplatonists (London, 1982, p. 80) that, "The Ikhwan’s concepts of exegesis of both Quran and Islamic tradition were tinged with the esoterism of the Ismailis." Strangely enough, in dealing with the doctrines of Qadariya and Sabaeans of Harran, the Epistles do not mention the Ismailism. Yet it was the Ismailis, perhaps more than any other, which had the most profound effect on the structure and vocabulary of the Epistles. Almost the average scholars have attempted to show that the Ikhwan (brothers) were definitely Ismailis. A.A.A. Fyzee (1899-1981), for instance, writes in Religion in the Middle East, (ed. by A.J. Arberry, Cambridge, 1969, 2:324) that, "The tracts are clearly of Ismaili origin; and all authorities, ancient and modern, are agreed that the Rasail constitutes the most authoritative exposition of the early form of the Ismaili religion." According to Yves Marquet, "It seems indisputable that the Epistles represent the state of Ismaili doctrine at the time of their compositions" (vide, Encyclopaedia of Islam, 1960, p. 1071) Bernard Lewis in The Origins of Ismailism (London, 1940, p. 44) was more cautious than Fyzee, ranking the Epistles among books which, though "closely related to Ismailism" may not actually have been Ismaili, despite their batini inspiration. Ibn Qifti (d.646/1248), reporting in the 7th/13th century in Tarikh-i Hukama (p. 82) that, "Opinions differed about the authors of the Epistles. Some people attributed to an Alid Imam, proffering various names, whereas other put forward as author some early Mutazalite theologians."

Tibawi in Ikhwan as-Safa and their Rasail (p. 37) has aptly linked their content to the draft of deliberations by a learned society composed by a well educated secretary, and this could be very close to the truth. It is certainly possible that the Epistles could be the work of one author only, for there are significant lapses from the usual plural mode of address into the first person singular. It also appears that the Epistles were not completely authored by a specific person, but it was the outcome of the intellectual deliberations of the learned thinkers inspired from the close directive of the specific person. It may also be possible that the specific author had been referred the deliberations in writing for approval, who had edited and deleted the irrelevant portions, and projected into different Epistles. When the Epistles had been circulated widely, the secret club founded in Basra and its branches were liquidated with a view that their secret mission had been accomplished.

Among the Syrian Ismailis, the earliest reference of the Epistles and its relation with the Ismailis is given in Kitab Fusul wa’l Akhbar by Nurudin bin Ahmad (d. 233/849). Another important work, al-Usul wa’l-Ahakam by Abul Ma’ali Hatim bin Imran bin Zuhra (d. 498/1104), quoted by Arif Tamir in Khams Rasa’il Ismailiyya (Salamia, 1956, p. 120), writes that, "These da’is, and other da’is with them, collaborated in composing long Epistles, fifty-two in number, on various branches of learning." It implies the Epistles being the product of the joint efforts of the Ismaili da’is.

Among the Yamenite traces, the earliest reference of the Epistles is found in Sirat-i Ibn Hawshab by Garar bin Mansur al-Yamen, who lived between 270/883 and 360/970, writes, "He (Imam Taqi Muhammad) went through many a difficulty and fear and the destruction of his family, whose description cannot be lengthier, until he issued (ansa’a) the Epistles and was contacted by a man called Abu Gafir from among his da’is. He charged him with the mission as was necessary and asked him to keep his identity concealed." This source not only asserts the connection of the Epistles with the Ismailis, but also indicates that the Imam himself was not the sole author (sahibor mu’allif), but only the issuer or presenter (al-munsi). It suggests that the text of the philosophical deliberations was given a final touching by the Imam, and the approved text was delivered to Abu Gafir to be forwarded possibly to the Ikhwan in Basra secretly. Since the orthodox circles and the ruling power had portrayed a wrong image of Ismailism, the names of the compilers were concealed. The prominent members of the secret association seem to be however, Abul Hasan al-Tirmizi, Abdullah bin Mubarak, Abdullah bin Hamadan, Abdullah bin Maymun, Sa’id bin Hussain etc. The other Yamenite source connecting the Epistles with the Ismailis was the writing of Ibrahim bin al-Hussain al-Hamidi (d. 557/1162), who compiled Kanz al-Walad. After him, there followed al-Anwar al-Latifa by Muhammad bin Tahir (d. 584/1188), Tanbih al-Ghafilin by Hatim bin Ibrahim (d. 596/1199), Damigh al-Batil wa haft al-Munazil by Ali bin Muhammad bin al-Walid al-Anf (d. 612/1215), Risalat al-Wahida by Hussain bin Ali al-Anf (d. 667/1268) and Uyun’l-Akhbar by Idris Imaduddin (d. 872/1468) etc.

Imam Radi Abdullah was an erudite scholar and is celebrated to have epitomized Ikhwan as-Safa into an instructive synopsis (al-jamia). Its full name was ar-Risalat al-Jamia (comprehensive epistle). It served as a substitute for the Epistle of Ikhwan as-Safa, intended for private circulation among the more advanced members of the groups. The al-Jamia is the backbone of the Epistles, which was further summarized in Risalat al-Jamiat al-Jamia an al-Zubdah min Rasail Ikhwan as-Safa (the condensation of the comprehensive epistles, or the cream of the epistles of Ikhwan as-Safa). The monograph of ar-Risalat al-Jamia was awarded the first Howard Bliss Prize by the American University of Beirut in 1929, and was subsequently published serially in the Journal of that institution, vide al-Kulliyat (vol. xvii, 1930-1).

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral IKHWAN AS-SAFA 1Name

Brethern of Purity. In 9th Century, a secrect society of Basra following Ismaili philosphy. They also compiled an encylopedia known as Rasail Ikhwan as-safa. Not to be confused with: a. Ikhwan as safa of 1960 in Cairo, the group that Massignon had dealings with. b. An educational group that was created by Prince Aly Khan in Syria. c. A society called Ikhwan (ahl e safa) that preached salvation through the sufferings of the body.

Frères de la Pureté. Société secrète de pensée ismaélienne ayant son centre à Basra au 9e. S. Ont compilé l'Encyclopédie connu sous le nom de Rasail Ikwan As-Safa. Ne pas confondre avec: a. Ikhwan as safa de 1960 au Caire dont Massignon faisait partie. b. Mouvement créé par Prince Aly Khan en Syrie pour l'éducation. c. groupe de Ikhwan (ahl è Safa) qui prêchait la soufrance du corps.

Heritage Dictionary of ismailism, entry #255general IKHWAN AS-SAFA, RASAILName

Encyclopedia of Ikhwan as safa* has 52 Volumes, the last volume "Risalat al Jamia" was written by Imam Taqi Mohammed.

Encyclopédie des Ikhwan as-Safa* en 52 volumes dont le dernier "Risalat al Jamia" fut écrit par l'Imam Taqi Mohamed.

Heritage Dictionary of ismailism, entry #256general ILLAHINoun

Divin. "illahi bhéd tantaw lijié..."

Heritage Dictionary of Ismailism, entry #555general IllallahEncyclopedia Topic

Except Allah

Various Sources IMAMNoun

Arabe: Mazhar d'Allah. Détient le sens caché de la Révélation, le Coran Parlant, le Logos qui instaura le Aql-i-Qul. Essence au-delâ des attributs. Coran 32:12

Heritage Dictionary of Ismailism, entry #880general IMAMEncyclopedia Topic

The word Imam (pl. a'imma) is derived from amma, meaning to lead the way, precede, or to lead by example. Thus, the Imam means a model, an exemplar, a teacher, a guide or a path.

With the Prophet, the Khatim al-anbiya (seal of the prophets), the cycle of prophecy (da'irat an-nubuwwa) was closed, but God did not thenceforth leave His people without guidance on the way to Himself. For the majority, the guide was the revealed Book. For the others, the exoteric laws, though accepted, was not enough. For these who became known as the Shi'ites, the guide through this world of divine wisdom (hikma ilahiyya) was the infallible Imam. The Imam is also Wali Allah and the closing of the prophetical cycle heralded the opening of another, i.e., the da'irat al-walaya.

The word Imam is used seven times in singular and five times in plural form in the Koran. These Koranic verses may be classified into five groups in consonant with different shades of meaning.
Group A:

"In the first group, the word Imam is used in six Koranic verses for the prophets and leaders in an honorific and positive sense as under:-

1. "And when his Lord tried Abraham with certain words, he fulfilled them. He said: Verily, I make you Imam for the mankind. Abraham said: And of my offspring? He (God) said: My covenant does not include the unjust" (2:124).

2. "And We made them Imams guiding people by Our command and We revealed to them the doing of good and keeping up of prayer and the giving of the alms, and Us (alone) did they serve" (21:73).

3. "And We made Imams among them to guide by Our command when they were patient and they were certain of Our signs" (32:24).

4. "And We desired to bestow a favour upon those who were deemed weak in the land, and to make them the Imams and to make them heirs" (28:5).

5. "And those who pray: O our Lord! Grant in our wives and our progeny the comfort of our eyes and make us Imams to lead the righteous" (25:74).

6. "Verily, We give life to the dead and We write down what they have sent before and their footprints, and We have counted everything in a Manifest Imam" (36:12).

The above verses indicate that the rightful Imams are divinely designated and that they are from the progeny of Prophet Abraham. Hence, Ali bin Abu Talib was from the same descent, designated Imam by the Prophet at the command of God.

Group B:

"Quite different from the above six verses, where the Imam means a rightful leader, in the second group of two Koranic verses, the term Imam is used for the leaders of the infidels:-

7. "And if they violate their oaths after their covenant, and revile you for your religion, then fight the Imams of the unbelievers. Verily their oaths are nothing, so that they may be restrained" (9:12)

8. "And We made them Imams, who call to the fire and on the day of judgment they shall not be assisted" (28:41)

The above two verses, referring to the leaders of unbelievers, indicate a common theme. In 9:12, it is mentioned that if the people violate their oaths, then the Prophet should fight the leaders of the unbelievers. This is so because their leaders were the principle source of infidelity and they should be fought first. Conversely, it implies that the true leaders (Imams) are the source of righteousness. In 28:41, it is indicated that those who are not righteous leaders, they invite their followers to the fire (nar). The converse however implies that the true leaders (Imams) invite their followers to the light (noor).

It may be possible that someone may raise a question, why the word Imam is used as the leader of unbelievers? In reply, it should be known that the word mawla is used for God in the Koran: "Then they are returned unto God, their Mawla (Master), the only Real One" (6:62), and "And if they turn back, then know that God is your Mawla (Master); and Most Excellent is the Mawla (Master), and Most Excellent the Helper" (8:40), and also "Say: Nothing will afflict us save what God has ordained for us: He is our Mawla (Master); and on God let the believers rely" (9:51).

On the other hand, the word mawla is also used in the Koran for the hellfire: "So today ransom shall not be accepted from you nor from those who disbelieved; your abode is the fire (nar); it is your mawla (master) and evil is the resort" (57:15).

Group C:

"After quoting the eight verses where the term Imam stands either a just or unjust leader, we will now deal in the third group with two Koranic verse where the term Imam stands to connote a book:-

9. "Is he then (like him) who has a clear proof from his Lord and a witness from Him and preceded by the Book of Moses, and Imam (guide) and a mercy" (11:17).

Here the Torah, the Book revealed to Moses has been referred to an Imam (guide) and mercy. The Koran further says:-

10. "And before this, was the Book of Moses as an Imam (guide) and a mercy and this Book (Koran) confirms (it) in the Arabic language to admonish the unjust and as a glad-tidings for the doers of good" (46:12).

It can be easily known that the word Imam used in the above two verses, referring to a Revealed Book, connotes its functions as a guide.

Group D:

"Apart from this, the term Imam implies the meaning of a path in the single Koranic verse as follows:-

11. "We inflicted retribution on them, and they are both (cities), indeed, on an open road (Imam-i Mubin) (15:79).

The context of above verse refers to a place called Aika, between Hijaz and Syria. In the time of Prophet Lut and Prophet Shu'aib, the people of Aika were rebellious, whom God punished. Nonetheless, it is interesting to see that the word Imam is used to mean road, highway or path. In fact, it is to be noted that the word like din, shariah, tariqah, mazhab or sirat signify, in one sense or another, a path or way. It implies that Imam is a path of guidance.

Group E:

"Lastly, in the single Koranic verse of this group, the term Imam is used in the sense of a witness, i.e. the Imam will serve as a witness on behalf of his followers:-

12. "(Remember) the day (hereafter) when We will summon every people with their Imam (leader-witness) then, whosoever is given his book in his right hand, these shall read their books and they shall not be dealt with (even) a shred unjustly" (17:71).

Ibn Arabi quotes the Prophet as saying in Tafsir al-Koran al-Karim (1:30) that, "Every man shall be brought together on the day of judgment with what he loves. If a man loves a stone, he shall be gathered together with it." Naturally, one who loves Imam, he will be with the Imam in last day.

Thus, the rightful Imams will be witness of their faithful followers and the unjust will accordingly testify for their followers. One should therefore hold fast to the rightful Imams for the benefit of his soul, because those who are unjust Imams will not be able to intercede for their followers' actions. The Koran says: "None shall have the power of intercession, but such who has received permission (or promise) from (God), the Most Glorious" (19:87) and also: "And those whom they call upon besides Him have no authority for intercession, except he who bears witness of the truth and they (people) know (that)" (43:86).

The Imam is the mazhar (epiphany) of God on earth as the electric bulb is a device of manifestation of electricity, which itself is invisible. The bulb plays the same role as the body of the Imam. Thus, the Imam is held to be the manifestation of the divine light, which is ever-present in the world.

The Imam is the Proof of God (Hujjat Allah) to mankind and the Sign of God (Ayat Allah) on earth. Ali bin Abu Talib is reported to have said: "God has no greater sign than me" (Bihar al-Anwar, 23:206). The Imam is the successor of the Prophet and the Vicar of God on earth. Obedience to him is obligatory. Imam Jafar Sadik said: "We are the ones to whom God has made obedience obligatory. The people will not prosper unless they recognized us and the people will not be excused if they are ignorant to us. He who has recognized us is a believer and he who has denied us is an unbeliever, and he who has neither recognized nor denied us is in error unless he returns to the right guidance which God has made obligatory for him. And if he dies in a state of error, God will do with him what He wishes" (al-Kafi, 1:187).

The ever-presence of an Imam is imperative. The Koranic verse, "If you should quarrel about anything, refer it to God and the Messenger" (4:59), necessitates the presence of an Imam physically after the Prophet, so that the believers may refer to him what they have quarrelled about. Shaikh al-Mufid (d. 413/1022) writes in Awa'il al-maqalat (Tabriz, 1951, p. 35) that, "The Imams take the place of the prophets in enforcing judgments, seeing to the execution of the legal penalties, safeguarding the law and educating mankind."

In addition, the Koran says, "And if when they had done injustice to themselves, they had but come to you and asked God's forgiveness, and the Prophet had (also) asked forgiveness for them. Surely, they would have found God Forgiving, Merciful." (4:64). It indicates that when God commanded the people to have recourse to the Prophet for the forgiveness of their sins and ask for forgiveness through him, does this not establish the necessity of this means and should it not be living and present in the world for ever?

The Koran also says, "And if two parties of the believers (mu'minin) fight with each other, make peace between them" (49:9). Urwa narrates that once Zubayr quarrelled with a man from the Ansar because of a natural mountainous stream at al-Harra. The Prophet said, "O'Zubayr! Irrigate your land and then let the water flow to your neighbour." The Ansar said, "O'Apostle of God! This is because Zubayr is your cousin?" The Prophet's face became red in displeasure and said, "O'Zubayr! Irrigate your land and then withhold the water till it fills the land upto the walls and then let it flow to your neighbour." So the Prophet enabled Zubayr to take his full right after the Ansar provoked his anger. The Prophet however previously given an order that was in favour of both of them (Bukhari, 6:109). On this occasion, the Koranic verse revealed: "But no! By your Lord! They do not believe (in reality) until they make you a judge in all disputes between them" (4:65). The questions here arises, who will solve the local and international disputes of the Muslims in this age? It clearly means the necessity of the Imam on earth in every age.

Besides, the Koran says: "And God is not going to chastise them while you are, O Muhammd among them" (8:33). It is the universal belief of all the Muslims that the followers of the Prophet are not going to be doomed with extirpation as was the case with the followers of other prophets. They attribute two reasons for this privileged protection; first that the Prophet was the last of the prophets and if his followers were to be doomed to destruction, there would be no other apostle to raise another nation of believers. And secondly that the Prophet a mercy to the whole world. But on reading the above Koranic verse, one comes to the conclusion that the privilege is restricted only to the life time of the Prophet as it reads: "While you are among them." The Prophet is admittedly not among us at present, why then do we still enjoy the privilege? The explanation of this is to be found in another verse: "And had there not been God averting some people's (doom) by others, certainly there would have been pulled down cloisters and churches and synagogues and mosques in which God's name is much remembered" (22:40). This verse makes it clear that there always exists in this world an infallible one through whose inherent auspiciousness this world exists. This infallible one is no other than the Prophet's progeny. Ibn Hajar writes, "Inasmuch as the Prophet was a security for the inhabitants of this earth, the people of his house (ahl al-bayt) are likewise the securities." This is further corroborated by the hadith, "If the Imam were to be removed from this earth, the earth together with its inhabitants would have cleaved asunder." It implies that that the existence of an Imam in every age is necessary and indispensable.

The Koran says: "O ye! Who believe, obey God and obey the Apostle and those among you invested with authority" (4:59). It is an undoubted fact that every apostle is sent to be obeyed by his people as is obvious from the following verse: "And We never sent an apostle but he who ought to be obeyed by God's permission" (4:64). Inasmuch as the extent of the obedience is not restricted, the last verse should be treated as an injunction for an absolute and complete obedience. The question arises as to the identity of these persons who are described "Invested with authority." Everyone knows the Prophet, but who are the "Invested with authority/" To be brief, the commentators are agreed that the expression "Those invested with authority" either means the Imams or the ruling princes of the time. The second alternative is obviously incorrect. The ruling prince is certainly not an infallible person. To solve the question, we have a tradition from Jabir bin Abdullah Ansari, who relates that the verse: "O ye! Who believe, obey God and obey the Apostle and those among you invested with authority" (4:59) was revealed, he asked the Prophet, "We know God and His Prophet, but who are these persons invested with authority?" The Prophet said, "Ali and his descendants are invested with authority." In sum, the Imam of every age is the Hujjatullah (Sign of God), the Noorullah (Light of God) and Mazhar (Epiphany) of God. He is Mansus (designated), Ma'sum (infallible) and Afdal an-na's (the best of the mankind).

The Prophet brought the law to guide the men, and after him the Koranic revelation ceased and men are left with a law, which corresponds to the exoteric aspect of the revelation. There then must come those who can interpret the inner meaning of the law and the esoteric content of the revelation. In Islam, the door of prophecy closed with the Prophet. He was both the exoteric and esoteric source of the revelation, but in his function as revealer of Divine legislation he represented the exoteric aspect. After him there must be those who inherited his esoteric function and whose duty is to expound the inner meaning of the Divine law. Just as the function of prophecy, in as much as it concerns the bringing of Divine legislation, is called nabuwat, so is the function of interpreting its inner meaning to men and preserving a link with the source of revelation called walayah in Shi'ism. The Imam who fulfils the function of wilayah is the sustainer of the religion law and the guarantee of its continuation. The Prophet brought a Divine law and then himself left the world. There are thus times when the world is without a prophet. But the Imam is always present. The earth cannot be devoid of the presence of the Imam, whose duty is to interpret the religious science and the law to men, especially their inner meaning, and to guide men in the spiritual life.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral IMAM AL-MUBINEncyclopedia Topic

The word Imam al-Mubin occurred twice in the Koran (36:12 and 15:79). The word Imam (pl. a'imma) means a model, an exemplar, a teacher, a guide or a path. The word mubin means manifest, apparent, present, or visible. Besides, the word mubin has a special significance. In Arabic, mubin and the root b-y-n means readily apparent. Thus, Imam al-Mubin means manifest or apparent Imam.

The Christian Crusaders and their occidental chroniclers were completely ignorant of Islam. They knew Islam through the literature of the Sunnis, and translated the Koran in the same vein. Peter de Venerable (1094-1156) was Abbot of Cluny in Toledo. The circle of scholars he had commissioned produced mutilated translation of the Koran for the first time from Arabic into Latin. Peter de Cluny (d. 551/1156) and Robert of Ketton also produced the Latin translation of the Koran in 538/1143, and it was followed by the translation of Mark of Toledo (1190-1200) under the title of Alcorani Machomati Liber. Joinville and Pedro de Alfonso and other also followed them in the 12th century. Since the European scholars were yet unknown with the Shi'ite Islam, they like the Sunnis translated the meaning of the Imam in a wrong sense, and the practice is still continued. Hence, the Imam al-Mubin is translated as Codex clear (Richard Bell), Clear Register (A.J. Arberry), Open Book (John Naish), Clear Model or Clear Prototype (T.P. Hughes), Clear Book (J.M. Rodwell, Margoliouth), Plain Register (George Sale), Plain Model (E.H. Palmer), Claro Registo (Bento de Castro), etc.

The Sunni scholars for the most part render its meaning as lauh mahfuz or Clear Book. The word mahfuz means that which is guarded or concealed, as it is said hafizs sirr means he concealed. It contradicts the meaning of Imam al-Mubin as the word mubin means open, manifest or apparent; which is opposite to the meaning of mahfuz. The word Imam al-Mubin is also used in the Koran (15:79): "Verily both (Shuaib and Saleh) are on an apparent path (Imam al-Mubin) (15:79). If Imam al-Mubin means lauh mahfuz, then it will mean that both prophets were in or on the lauh mahfuz!??

The Sunnis also make its meaning as Clear Book being the title of the Koran. Suyuti gave fifty-five different titles of the Koran in al-Itaqan, in which the title of Koran as Imam al-Mubin is not found. God says, "And of everything We have created pairs that you may be mindful" (51:49), and according to Hadith al-Saqlain, the Imam is the pair of the Koran, which is tied together and will not be separated till the day of judgment. Thus, God says (36:12) for the Imam: "And We have vested everything in the Imam al-Mubin" (wa kulla shayin ahsaynahu fi imamim mubin), and almost in the equal strain for the Koran (78:29): "And We have vested everything in the Book" (wa kulla shayin ahsaynahu kitaba). Thus, the making of Imam al-Mubin as the Koran is an irrational theory.

The institution of the Imamate is a cornerstone among the Shi'ites. The Sunnis have no basic idea of the Shi'ite concept of Imamate, and evidently they will mean the Koranic term Imam al-Mubin in different notions. According to the Shi'ites, the Imam al-Mubin means Manifest Imam or Apparent Imam. When the above Koranic verse (36:12) revealed, Abu Bakr and Umar asked, "Does Imam al-Mubin mean the Torah?" The Prophet said, "No." When it was asked, "Does it mean the Gospel?" The Prophet replied in negative. It was again questioned, "Does it mean the Koran?" The Prophet said, "No." Meanwhile, Ali bin Abu Talib came, the Prophet said, "Lo! He is the Imam al-Mubin. God has accommodated everything in him." (Dhur-e-Manthur, 5:261).

Ammar bin Yasir relates that once Ali bin Abu Talib said, "I am the Imam al-Mubin. I can explicitly distinguish between truth and untruth, and I have inherited this status from the Prophet" (Tafsir al-Safi, p. 461). The Prophet also said, "There is no knowledge that my Lord has not taught me, and that I have not taught Ali. Whatever knowledge God has taught me, I have vested it within Ali" (Tafsir al-Muttaqin, p. 528).

Ammar bin Yasir relates: Once I passed through a valley with Ali bin Abu Talib, where we saw a tremendous heap of the ants. I asked, "Is there any one who can count these ants?" Ali said, "Verily, I can show a person who can count them and knows even their genders." I asked, "Who is that person?" Ali said, "Did you not read the chapter of Yasin in the Koran, containing the verse:

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral IMAM AL-NATIQEncyclopedia Topic

"It is evident that the Sunni historians had no basic idea of the Shi'ite concept of Imamate and arrayed hostility with the Ismailis in the light of their own sense of propriety. They dressed the baseless stories in their notion, and then used it a tool to defile Ismailism in aggressive and hyperbolic words. Under such derogatory attitude, Imam Muhammad bin Ismail is accused of claiming the prophethood and abolishing the Shariah of the Prophet!?

The institution of the Imamate is a cornerstone and paramount position in Ismaili tariqah, and according to their theory, the seven millennial periods (adwar'i azam) form a part of a great cycle of 360,000 years. At its end, during the last period of 7000 years, there were six natiqs (speakers, pronouncers or law-givers), viz. Adam, Noah, Abraham, Moses, Jesus and Muhammad, the last Prophet. They are the seven law-givers. Each great period is started by the introduction of a new religion. This religion, exercising great influence upon mankind at the outset, but lost its original force with the passage of time. It is ultimately replaced by a new system to retain its originality and make it forceful then onwards. Each natiq lays down the Shariah for his period, and appoints an asas (base, foundation or executor). The asas lays the foundation of hidden knowledge (ilm al-batin), who is also called wasi, organizing the dissemination of the hidden knowledge among the faithful only. The asas is followed by a chain of Imams, who stimulate the mission on the basis of hidden teachings. The period (dawr) of one natiq comprises six ones and the seventh one becomes another natiq, who either proclaims another Shariah setting aside the earlier one, or cancelling (tatil al-shariah) its manifestation, and gives it a new interpretation on the ground of hidden secrets (asrar'i batin). The Prophet Muhammad (peace be on him) was preceded by five natiqs, each natiq had cancelled his predecessor's Shariah. With this cycle, the Prophet stands as the sixth natiq who appointed his son-in-law Ali as his wasi, and there followed after him six Imams, bringing the Prophet's period (dawr) to a close. The seventh Imam, Muhammad bin Ismail was the seventh natiq in the new heptad. Muhammad Bakir Majlisi quotes a Hadith in his Bihar al-Anwar (13: 156) that, "The next expected (natiq) Imam would be "the son of six" (ibn sitta), means the next natiq would be preceded by six Imams." Since there was no Shariah after the Prophet, Imam Muhammad bin Ismail was not to announce a new religious law. Instead, he would reveal the esoteric truths concealed behind all the preceding messages. He abrogated the adulterated parts of the Shariah by explaining the hidden meaning of the true Shariah and revealing its purpose. The Islamic Shariah had lost much of its pristine purity, and many unhealthy practices crept into the religion, therefore, the tawil was applied to protect its dynamic force.

Abrogation of the Shariah, therefore, by every seventh natiq encompasses the meaning of the law only, not its exoteric or practical and ritualistic aspects. The Prophet was ar-Rasulu'n-Natiq, whereas Imam Muhammad bin Ismail was al-Imamu'n-Natiq. The former was the natiq in the capacity of the Prophethood, and the latter was the natiq in the role of Imamate. Thus, Imam Muhammad bin Ismail had never repudiated or suspended the Shariah for his followers. Arif Tamir writes in al-Qaramita (pp. 86-87) that, "The Imamate of Muhammad bin Ismail was the beginning of a new era in the history of the Ismaili movement. We go even further to say that he came with some new teachings, setting aside some exoteric teachings, which preceded. He was in fact the first Imam to have done away with the trouble of manifestation and gave call for tawil and esoteric meaning, and for spreading his mission, he relied on his hujjat and great da'i, Maymun al-Qaddah."

Idris Imaduddin (d. 872/1468) writes in Zahru'l-ma'ani that, "Muhammad bin Ismail was named the seventh natiq, because he rose to preach by the command of God, incorporating in himself all the virtues which are to be crowned in him. He is neither the Revealer of the final religion, nor the Apostle of God, but he is in a class by himself, of a unique rank."

The period of Imam Muhammad bin Ismail was a turning point in the history of the Ismaili mission. The Abbasids revolution had been consolidated, and the Iranian influence in particular and Greek influence in general was being applied in the intellectual field. In a century that followed, the wave of Muslim conquest reached upto Samarkand, beyond the Oxus. With the extension of Muslim territory, there cropped up a number of new problems neither contained in Koran, nor anticipated by the Prophet. Hundreds of schools of jurisprudence appeared to mould the Muslim system of laws, but none could crystallize into definite system, acceptable by all. "Some five hundred schools of jurisprudence" writes Adam Mez in The Renaissance of Islam (London, 1937, p. 212), "are said to have disappeared at or about the beginning of the 3rd/9th century."

The Schools of Law represented by Abu Hanifah (d. 150/767), Malik bin Anas (d. 179/795), al-Shafi (d. 204/819) and Ahmad bin Hanbal (d. 241/855) also emerged prominently in this period. The major collections of Hadiths also were done mainly by Bukhari (d. 256/870) and Muslim bin al-Hajjaj (d. 261/875).

The problem however was to find a correct balance among all these developments when the Islamic world was undergoing radical changes. Islam had to keep pace with, and adjust to, the fast changing world and the growing of new trend. Imam Muhammad bin Ismail had to impart the true Islamic teachings through tawil (the allegorical interpretation) based on reason to his followers. It was thus absolutely a false propaganda of the historians that Imam Muhammad bin Ismail - he being the seventh natiq had claimed for his apostleship or cancelled the Shariah of the Prophet. P.J. Vatikiotis writes in The Fatimid Theory of State (Lahore, 1957, p. 90) that, "Abrogation of the Shariah by every Seventh natiq, as for example Muhammad b. Ismail, encompasses the meaning of the law only, not its zahir or practical and ritualistic aspect. Muhammad b. Ismail did not abolish anything of the formal worship and law of the Shariah; on the contrary, he strengthened it, and ordered everyone to act according to it. What Imam al-Muizz meant by the expression al-shariah uttilat, or the Shariah of Muhammad was purified by his mission, refers to his explaining its meaning and clarifying its hidden points. Tatil of Shariah, then, means its purification through tawil. A revelation of the external truths behind the Shariah to the closest initiates in the dawa constitutes Fatimid abrogation of law. It is not an abrogation that overthrows accepted legal ritual in the Quran, but rather the reconciliation of such law with religious philosophy."

It should also be known that the misinterpretation of the theory of Imam Muhammad bin Ismail as the Seventh natiq by the Sunni historians had engendered the coinage of the name "Seveners" (sabiya) for the Ismailis, which is a glaring instance, sounding their misconception in the Ismaili belief of Imamate. The Muslim knowledge of the Ismailis in the field of tawil had not progressed much beyond what they had transmitted on the subject. They knew little and broadcast more, and the field therefore continued to be dominated by the fanciful impressions and fictitious hodgepodge.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral IMAM BEGUMEncyclopedia Topic

Bibi Tahira, commonly known as Syeda Imam Begum was the last known member of the Kadiwal family and the composers of the ginans in India. She was born most probably on 1199/1785 in Kera, Kutchh. The tradition has it that she was the daughter of Syed Hashim bin Syed Buzrug Ali bin Syed Mashaikh II bin Syed Muhammad Fazal Shah bin Syed Sadruddin bin Syed Zain al-Abidin bin Syed Abdul Hasan bin Syed Mashaikh I bin Syed Rahmatullah Shah bin Pir Hasan Kabiruddin. Syed Rahmatullah Shah (1422-1519) resided in Uchh and then made Kadi, Kutchh as his permanent residence. His family therefore became known as Kadiwala Syeds. His son, Syed Mashaikh I lived in Pirana, about ten miles from Ahmedabad, and then took up his residence in Kadi. His son Syed Abul Hasan also lived in Kadi. Syed Mashaikh II (d. 1108/1697) was famous for compiling thirteen works. His son Syed Buzrug Ali's detail is not accessible, who however is said to have lived in Tando Muhammad Khan, Sind, where he died most probably in 1740 or 1745. His son Syed Hashim Ali Shah was the father of five sons and a daughter, named Imam Begum.

Imam Begum passed her youth at home. It is said that she made her first public appearance when Bibi Sarcar Mata Salamat (1744-1832) visited India in 1245/1829 and is reported to have joined her from Karachi to Jerruk, where they resided for three days, and thence proceeded to Bombay. Imam Begum resolved to settle in Bombay in 1246/1830. She used to organize the religious gathering of the Ismaili women in the Jamatkhana. She also visited Kutchh and Sind around 1253/1837 and resided at Karachi. She is also reported to have visited Bombay in 1257/1841 and had an audience of Imam Hasan Ali Shah in 1261/1845. It is said that she again visited Karachi in 1276/1860, where she died in 1282/1866 at the age of 80 years. Imam Begum was famous for her piety and learning and composed many ginans. She always remained in seclusion and hardly talked with the men. She was a strict vegetarian. She received allowances from the Imam till her death.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral IMAM BEGUM, SEYYEDAName

Was engaged to Hyder Shah* and both are buried close to each other. Has composed approximately 20 ginans of which only half are known.

Fiancée de Hyder Shah* et enterrée a ses cotés. Composa environ 20 ginans dont la moitié est connue.

Heritage Dictionary of ismailism, entry #252general IMAM MUSTAQARR WA MUSTAWDAEncyclopedia Topic

"The two terms, mustaqarr and mustawda Imams often used by the Ismailis to denotes the type of Imams. These are the Koranic terms (6:98): "It is He Who produced you from one living soul, and then there is (for you) a lodging-place (mustaqarr), and a repository (mustawda)". Baidawi agrees that the word mustaqarr in this verse means the loins (sulb, pl. aslab) of the father, the lodging-place of the sperm, whereas the word mustawda means the womb (rahim) of the mother, the repository of the sperm (Anwar, 1:303).

The mustaqarr means definite abode, where a thing stops or stays for some time, where it is established, or simply a resting place. It is considered to be the male. The mustawda means where a thing is laid up or deposited for a little while, or simply a temporary deposit. It is considered to be the female. The female receives the sperm from the male, likewise the mustawda receives knowledge from the mustaqarr Imam. The latter is the lodging-place of the Knowledge of God, i.e., God's Word settles (tastaqirru, a verb from which the noun mustaqarr is derived) and dwells (tuqimu) in the person of the Imam. He thus becomes the mustaqarr of God's Word or Will, i.e., the place in which God's Word has settled. This mustaqarr Imam is sometimes called muqam. This word is a noun of place from the very aqama (dwell). It means, therefore, the place where God's Will or Word dwells (tiqimu). In sum, the mustaqarr is a legitimate Imam, in whose progeny the Imamate continued from Ali bin Abu Talib to Hussain and till now.

In addition to the mustaqarr Imam, the Ismailis had from time to time another type of Imam, namely, the mustawda. For various reasons, political or religious or both, the mustaqarr Imam would be inactive for a certain period. In such cases, the functions of the Imamate would be entrusted (istawda) to a trustee Imam (mustawda), who would act on behalf of the real Imam and receive instructions from him. The first principle which governs the appointment of a mustawda Imam, was that he holds the office temporarily, and in no circumstances can he transfer it to his own prosperity. He is a substitute temporarily of the legitimate Imam. Thus, the mustawda is a temporary Imam like Hasan bin Ali bin Abu Talib.

Hasan, according to the Ismailis, was not a legitimate Imam, but simply an acting Imam. In this respect, the Ismaili belief differs from that of the Twelvers and other Shi'ite sects. Many Ismaili da'is called Hasan a trustee Imam (mustawda), such as Hatim b. Imran (d. 497/1104), who says in his al-Usul wal Ahkam (p.120) that, "Then after him (Ali bin Abu Talib), his son, al-Hasan undertook the affairs (amr); he was the Trustee (mustawda) Imam and lived forty-seven years....Then after him came his brother al-Hussain; he was the Permanent Imam."

It is observed that Imams had to appoint mustawda Imams on different occasions under different roles, and Hasan bin Ali was first to hold this office. In other words, mustaqarr is an Imam or Shah and mustawada is the Pir. At present, not a single person has been appointed as mustawda, therefore, the office of the mustaqarr (legitimate Imamate, or the paternal role) as well as the office of the mustawda (the substitute or the maternal role) are held by the Present 49th Imam.

The Present Imam holds two offices (mustaqarr and mustawda), and that is the reason that he graciously blesses his followers with the words: "I give my paternal and maternal loving blessings to my spiritual children".

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral IMAM SHAHEncyclopedia Topic

"Syed Imam Shah was a famous Ismaili da'i in India. His name was Imamuddin, surnamed Abdur Rahim. He was born in Uchh Sharif in 834/1430, and was the younger son of Pir Hasan Kabiruddin. The tradition has it that when Pir Hasan Kabiruddin died, his all sons were present at Uchh Sharif with exception of Syed Imam Shah. The tradition attests that he reached late during the interment of his father's body. Many traditions are recounted for his dissatisfaction, but all are legendary in character.

Syed Imam Shah resided at Uchh Sharif with his sister called Bai Budhai, where he received a letter of Imam Muhammad bin Islam Shah through a certain Khoja Devasi Chandan. Hence, he started his journey for Kahek in 854/1450. Imam Muhammad bin Islam Shah is said to have commissioned him the mission for Gujrat. He returned and converted a bulk of Hindus in Gujrat. He got married to the daughter of Shah Muhammad Bakhri, who gave birth of Syed Nur Muhammad Shah (d. 940/1534). Syed Imam Shah died in 926/1520 and was buried in Pirana, situated ten miles south-east of Ahmadabad. It is said that he abjured Ismailism because of being failed to succeed his father, but it is not in conformity with the genuine traditions. Weighing up the extant evidences, it appears that he was ingrained in Ismailism and demonstrated unswerving loyalty to the Imams till his death, and never took any other route to perpetuate his so called ambition. According to The Shorter Encyclopaedia of Islam (Leiden, 1961, p. 167), "As far as it is possible to ascertain, he cannot be regarded as the founder of a new sect, as he remained loyal to the Imam of his time." He wrote many ginans which are recited by the Ismailis. He had four sons, viz. Syed Alam Shah, Syed Ali Shah, Syed Bakir Shah and Syed Nur Muhammad Shah, and a daughter called Shams Khatoon.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral IMAM SHAH, SEYYEDName

1452-1513. Born in Unch(Bhawalpur)sent to Gujrat by his father Pir Hasan Kabirdn.Was accompanyed by Huzur Mukhi Hajar Beg*. While on his way to Pirana, they stopped at the Jamat-Khana of Jhung-sind. Also known as Imamudin. Married Khatija, daughter of Sayyed Muhammad Bukhari and had 4 children: Baqir Shah*, Bala Shah*, Muhammad Shah and Khaliq Shah. Is buried at Pirana. For detailed English text on SEYYED IMAM SHAH click here

1452-1513. Né à Unch (Bhawalpur) envoyé au Gujerat par son père Pir HK accompagné du Huzurmukhi Hajar Beg*. Il s'arrêta en chemin à Jhung-Sind au Jamat-Khana* Aussi appelé Imamuddin, épousa Khatija fille de Seyyed Muhammad Bukhari et eut 4 fils: Baqir Shah*, Bala Shah*, Muhammad Shah, et Khaliq Shah. Enterré à Pirana.

Heritage Dictionary of ismailism, entry #259general IMAM SHAHISEncyclopedia Topic

"The Ismaili mission in Gujrat suffered a setback due to the negative propaganda of Nur Muhammad Shah (d. 940/1534), the son of Syed Imam Shah. He however had renounced his allegiance with the Imams, but it is doubtful that he had ever claimed Imamate for himself. Among the Imam-Shahis, a theory had been cultivated, equating Imam Shamsuddin Muhammad with Pir Shams as one and the same person. The theory has it that Imam Shamsuddin Muhammad had abdicated the Imamate in favour of Imam Kassim Shah and himself took up the mantle of the Pir and started mission in India. This "abdication theory" is also sounded in the Satveni'ji Vel of Syed Nur Muhammad Shah, which seems to have inserted in later period. The modern scholars curiously speculate that this theory was the creation of Syed Nur Muhammad Shah to legitimate his alleged claim to the Imamate that would have served his self-interest to endorse a genealogy, tracing his father back to the Ismaili Imam Shamsuddin Muhammad. It should be however noted that the Satveni'ji Vel had been in private collection of the Imam-Shahis in Pirana, containing 200 stanzas with endless errors and interpolations, whose 150 stanzas were printed in 1906 at Bombay into Khojki script for the Ismailis. The view of the modern scholars about the so-called claim of Syed Nur Muhammad Shah is based on the printed text.

W. Ivanow writes in his The Sect of Imam Shah in Gujrat (JBBRAS, XII, 1936, p. 32) that, "As he (Nur Muhammad Shah) surely could not pretend to be a son of an Imam, he had to invent a theory of his descent from the line of the Imams, and the coincidence in the names of his ancestors, (Pir) Shamsuddin, with the name of Shamsuddin the Imam, offered an easy opportunity." Being inspired with the comment of W. Ivanow, Dr. Azim Nanji writes in The Nizari Ismaili Tradition in the Indo-Pakistan Subcontinent (New York, 1978, pp. 63-4) that, "Since he (Nur Muhammad Shah) claimed to be an Imam, it was necessary according to standard Ismaili belief that he should want to establish a direct lineage from the Imams in order to authenticate his claims. By making Pir Shams and Imam Shamsuddin Muhammad one and the same person, and by claiming direct descent from Pir Shams, he could thus substantiate his own right to the Imamate." It seems that the scholars have not gone through the Satveni'ji Vel as thorough as required. The "abdication theory" making an Imam to degrade to the office of the Pir is the creation of later period, when a part of the ginans including Satveni'ji Vel was in the possession of the kakas in Pirana, who were responsible to distort the ginans and inserted "abdication theory" to suit their beliefs. It is therefore not justifiable to cultivate any doubtful idea for Syed Nur Muhammad Shah, charging him to have incorporated such theory in his work to boost his alleged claims.

We will discuss the alleged claims in the light of the few verses from the printed text as under: -

"Both offices of Imamate and Pirship were with Imam Shams" (78: 9)

"Shah Shams arrived in India and made his public appearance" (79: 1-2)

"Pir Shams then proceeded to Punjab after consigning Imamate to Kassim Shah. It was Samavat 1366 (1310 A.D.) when Kassim Shah assumed the Imamate. Hence, the office of the Pir was retained by Pir Shams and that of the Imamate by Kassim Shah" (94: 1-6)

It ensues from above verses that Imam Shamsuddin Muhammad had come to India, and when he intended to proceed to Punjab, he relinquished his office of Imamate to Kassim Shah, and retained the office of the Pir with him. In other words, Imam Shamsuddin Muhammad henceforth came to be known as Pir Shams. It implies that the Imamate remained with Kassim Shah and his descendants, while the office of the Pir with Pir Shams and his descendants. It is therefore crystal clear to judge that any claim of Imamate being advanced in the descent of Pir Shams cannot be validated, since he was then not an Imam, but a Pir. According to the fundamental belief of the Ismailis that an Imam is the sole authority to commission any person in his absolute discretion to the post of Pir, and thus the Satveni'ji Vel does not claim that Imam Kassim Shah had appointed or declared Imam Shamsuddin Muhammad as a Pir and therefore the "abdication theory" cannot be historically true, but it was the causation of the later Imam-Shahi kakas, whose beliefs used to be changed from time to time, who needed to interpolate the notion of the ginans.

While going through the old manuscripts of the ginans, one can find an indication that the original work of Satveni'ji Vel should have been projected for 100 stanzas, dealing with the history of the Imams and the Pirs. It was compiled between 922/1516 and 926/1520 when Syed Imam Shah (d. 926/1520) was most probably alive; therefore, it seems impossible that Syed Nur Muhammad Shah had inserted the "abdication theory" during the period of his father. There is another point to touch that Syed Nur Muhammad Shah was admittedly well grounded in Ismaili history and knew that an Imam should be the son of the Imam, therefore, his alleged claim to the Imamate is highly doubtful.

Syed Imam Shah is said to have composed Moman Chetamani in which he also admits that, "Shamsuddin was the son of Pir Salauddin, who embarked from Tabriz, and he was Pir Shamsuddin to spread the religion" (no. 204) and "He showed Kassim Shah, the Lord of the age" (no. 362). Among the Imam-Shahis, the Jannat-nama is a famous work of Syed Imam Shah, which reads: - "Recognize Pir Satgur Nur, who is (in the same authority) that of Salauddin, His son was Pir Shamsuddin and Pir Nasiruddin was from the latter." (no. 77). It further ensues from these verses that the "abdication theory" did not exist in the time of Syed Imam Shah or his son, but was coined in later period.

It is further suggested that Syed Nur Muhammad Shah had used the word nar for himself in the ginans to boost his alleged claim, which is another layer of confusion added in the modern sources. While dismissing this theory, we will have to seek the reasons. It has been observed that the reciters of the ginans used to pronounce the word nar instead of nur in many cases and gradually they found coherence in the two words, and seem to have ignored the distinction between them. They found striking parallels between these two words, and being Indians by origin, the reciters preferred to pronounce the Hindi word nar instead of the foreign word nur in many ginans. In other words, u became a like Pir Sadruddin became Pir Sadardin in the ginans.

The scrutiny of the old manuscripts also throws a flood of light that the scribes had transmuted the word nur (light) for nar (Lord), resulting the rendering of Nur Muhammad Shah to Nar Muhammad Shah in the manuscripts. The modern writers, without examining the transcriptional error, hazard to theorize that Nur Muhammad, an alleged aspirant to the office of the Imamate had claimed as nar (Imam) for himself. Given that he had applied the term nar for himself in his ginans, composed almost during his father's time, then it seems improbable that his claim originated when his father was alive. His extant ginans also do not sound in this context a little likelihood. Summing up all these materials for evidence, it is worth stressing that the reliance on the key term, can do great injustice to its interpretation and even to larger tradition, and research must cross many barriers of old tradition and poor thinking in order to stand within another world view.

It is however certain that Nur Muhammad Shah had violated the communal disciplines, engendering the principal cause of the split after 926/1520, and he was the real renegade to have forsake Ismailism. In Manazil al-Aqtab, Nur Muhammad is made responsible for separating his followers from the main Ismaili stock. W. Ivanow writes on the basis of Manazil al-Aqtab wa Basati'nul Ahbab (comp. 1237/1822) that a certain Mukhi Kheta was the head of 18000 converted Hindus during the time of Pir Hasan Kabiruddin. He was commissioned to collect religious dues in a tithe wallet (jholi) in Gujrat and send the accumulated funds back to the main treasury in Sind. Not only this practice followed during the time of Syed Imam Shah, but it was carried on even under Syed Nur Muhammad Shah himself. The tradition has it that immediately after the death of his father, Syed Nur Muhammad Shah had ordered Mukhi Kheta that the accumulated funds of Gujrat should henceforth be deposited in Pirana, instead of Sind. Mukhi Kheta emphatically refused it, which was more likely a bone contention of the defection. The religious dues at that time was collected by the authorized vakils, and deposited at Sind, and thence the accumulated fund was remitted to Iran.

It seems that a large conversion had been resulted in the time of Syed Imam Shah in Gujrat and Kathiawar, where Mukhi Kheta collected the religious dues since the time of Pir Hasan Kabiruddin, procuring there more funds than that of Kutchh, Sind and Punjab. It is therefore most probable to speculate that Syed Nur Muhammad Shah had desired the main treasury to be shifted gradually from Sind to Pirana, so that he might use the funds at his liberty. It should also be noted that between the year 926/1520 and 931/1525, the tradition of venerating the shrines of the Syeds had developed in the adherents, who had supported Syed Nur Muhammad Shah. It also seems that he had planned to make Pirana a centre of veneration more attractive than that of Uchh in Sind. In pursuit, he needed funds, which he could only generate from the main treasury, and that is why he desired to transfer it from Sind to Pirana. He however instructed his followers to deposit their religious dues and offerings in Pirana.

Mukhi Kheta could not comply with the instructions of Syed Nur Muhammad Shah. Since Sind was near Iran than that of Pirana in making remittance to the Imam, therefore, it was immaterial to transfer the main treasury from Sind. In sum, the refusal of Mukhi Kheta and the opposition of Syed Nur Muhammad Shah, had marred the relations of the Ismailis of Sind and Gujrat, and it was an early brick of the schism, making the Indian Ismailis bifurcated into the two branches, i.e., the Khojas Ismailis and the Imam-Shahis.

After being disappointed, Syed Nur Muhammad Shah came up openly to misguide the Ismailis in India. All this had been brought to the notice of Imam Nuruddin Ali in Iran, who at once outcast him from the community with an express command, and instructed the faithful Ismailis to refrain from their association with the Syeds of Pirana. Thus, Syed Muhammad Shah laid the foundation of his group, known as the Imam-Shahis. The schism took place in the emotionally charged climate around 931/1525. W. Ivanow writes in The Sect of Imam Shah in Gujrat (JBBRAS, XII, 1936, p. 45) that, "The split, caused by Nur Muhammad Shah's pretensions, has done incalculable harm to his sect. Instead of being followers of Ismailism, the ancient and highly philosophical branch of Islam, with its great cultural traditions and the mentality of a world religion, they have become nothing but a petty community of "Piranawallas", a kind of inferior Hindus, and very doubtful Muslims. Anyhow, orthodox Muslims do not regard them as Muslims, and orthodox Hindus do not regard them as Hindus." The Imam-Shahi sect lost all its cultural elements and rapidly sank deeper and deeper, with no prospect of early regeneration. It is now a hodgepodge of Hindu and Islamic elements.

Bibi Khadija, the wife of Syed Imam Shah seems to have played a seminal role in the schism. She supported Nur Muhammad Shah and repudiated the recognition of the Imam in Iran. She seems to have declared Nur Muhammad Shah as the successor of Syed Imam Shah and the dissociated group made Syed Imam Shah as the founder. She summoned Syed Rehmatullah Shah, the son of Pir Hasan Kabiruddin at Pirana to win his support, but he refused to throw off his allegiance to the Imam in Iran. He stayed at Pirana for few months, and returned after marrying with a Syed lady. It is recounted that Syed Rehmatullah propagated among the Ismaili circles in India through his messengers that he had nothing to do with the Syeds of Pirana. He also arranged to sent a large amount of religious dues through two persons in Iran. Khayr Khwah Herati (d. after 960/1553) also confirms the visit of two Indian Ismailis, the followers of Syed Rehmatullah Shah, who had come to Khorasan on their way to search for the Imam to present religious dues, vide his Tasnifat, edited by W. Ivanow, Tehran, 1961, p. 54. Syed Rehmatullah also visited Badakhshan and Anjudan and reported whole story to the Imam. He finally settled down in a village, called Kadi.

Hence, a large conversion of Syed Imam Shah in Gujrat suffered a great reverse and the half-baked adherents of Islam were dragged into the most furious blasts of hostile winds. This alarmed a group of the adherents, inducing them to retrace their steps towards the fold of Hinduism, but most of them remained faithful to Ismailism. But, a major group in Pirana dissociated at the head of Nur Muhammad Shah, followed the mixed rituals of Islam and Hinduism, like Hussaini Brahmin, Shanvi and Bad Khwans. They propagated that the successor of Pir Hasan Kabiruddin was Syed Imam Shah, who was followed by Syed Nur Muhammad Shah. The schism also effected the ginans. It is most certain that the ginans of Syed Imam Shah had been adjusted at Pirana to suit the flavour of the Imam-Shahis. The mainstream of the community, known as the Khoja Ismailis in Sind, Kutchh, Kathiawar and Gujrat continued to adhere to the Imam.

Syed Nur Muhammad Shah died in 940/1534 and was buried in the mausoleum of his father in Pirana, the necropolis of the Imam-Shahi sect. He had several sons, the oldest being Jalaluddin and Mustapha. Syed Nur Muhammad Shah had however appointed one of his younger son as his successor, called Syed Miran Khan, surnamed Sai'duddin. Several stories are recounted about the cruelty of the brothers of Syed Miran Khan, who was exiled from Pirana. The shrine of Syed Imam Shah remained in the custody of Jalaluddin and his descendants for about a century, while the pirs in the descent of Syed Miran Khan were moving about the country. Syed Miran Khan rambled as a successor of his father in Surat, Burhanpur and the towns of the Deccan.

Mention must be made on this juncture about the institution of the kakas in Imam-Shahi sect that had taken root in Pirana. This institution was the headman of the converted Hindus. The kaka was the Imam-Shahi cleric and his duty was to settle the petty disputes and collect religious taxes. This institution had been introduced at an early period in petty village communities, and then penetrated into Pirana. The immediate cause of the final legalization of the status of the kakas at Pirana was the rivalries and quarrels of the sons of Syed Nur Muhammad Shah, who is said to have introduced the tradition of the kaka (headman). The kaka was appointed for life and had to take vow of celibacy and received food and clothing as remuneration. The number of the early prominent kakas was twenty-five, from Kaka Shanna to Kaka Lakhman. The institution of the kaka had a furtive character. For details, vide Pirana Satpanth'ni Pol (Rajkot, 1926) by Patel Narayan Ramji Contractor.

After the exile of Syed Miran Khan, the kaka began to dominate at Pirana in all affairs and proved to be an inexhaustible source of intrigue and misery to the community, which ultimately brought about the complete ruin of the Imam-Shahi sect. Most of the old literature of the ginans remained in their possession, which were interpolated. It must be noted that the theory of equating Imam Shamsuddin Muhammad with Pir Shams was most probably came up in process of the interpolations. The application of the word "Pir" and "Imam" also were added frequently in the ginans for Syed Imam Shah and Syed Nur Muhammad Shah. Many other terminologies of the Hindus and their deities were added in the ginans. Pir Satgur Nur was identified in their ginans with the Brahma, Syed Imam Shah as the incarnation of Indra and Nur Muhammad Shah was exalted as Vishnu. One legendary book was compiled in the name of Syed Imam Shah, namely Dashtari Gayatri, in which the genealogical details are mentioned, but no mention is made of the line of the Ismaili Imams. Another bombastic work was also created, called Chetamani of Pir Imam Shah, where the descent is traced back to "Syed Satgur Patra Brahma Indra Imam Shah" and "Adi Vishnu Nirinjan Nur Ali Mahomed Shah." Thus, the kakas enjoyed considerable autonomy to institute a number of fictitious theories and ceremonials

Meanwhile, a deputation arrived to invite Syed Miran Khan to Pirana, which he accepted and returned to his native place, where he died in 980/1572 and was succeeded by Syed Abu Ali Hashim. Syed Saleh (984-1021/1576-1612), another son of Syed Miran Khan is said to have a strong proclivity towards Ismailism, who also composed few ginans.

The shrine of Syed Imam Shah was in charge of the descendants of Jalaluddin, therefore, Syed Abu Ali Hashim had to procure a strong following in Pirana, who, at length took its charge and died in 1021/1612. His 15 years old son, Abu Muhammad Hashim, who decided to renovate the graves of his father and grandfather and erected a splendid mausoleum for them, near the shrine of Syed Imam Shah. Nur Shah, the son of Mustapha, the brother of Syed Miran Khan, was at that time the official keeper of the shrine of Syed Imam Shah. He and his brother, Walan Shah fiercely opposed the plan. Their opposition rose to armed obstruction and in a pitched battle between the two parties, the supporters of Nur Shah were defeated. The enmity and hatred between them were going on unabated, but the majority remained faithful to Abu Muhammad Hashim, who died in 1045/1636. His 12 years old son, Muhammad, also known as Muhammad Shah Dula Burhanpur, succeeded him. He left Pirana and went to Burhanpur in Khandesh and left behind his son, Abu Muhammad Shahji Miran in Pirana. He however died in 1067/1657 and was buried in Burhanpur. His successor Abu Muhammad Shahji Miran came to a tragic end due to the intolerance of the Mughal emperor Aurengzeb. According to Mirat-i Ahmadi (comp. 1174/1761), certain officials with an armed escort were sent to Pirana with the express summon of the emperor to arrest Shahji Miran. The sickly old man refused to go. Then, being dragged by force, he poisoned himself on the way to the city and died not far from Pirana, where he was brought back to be interred. This event took place in 1103/1692. His son and successor was 12 years old Syed Muhammad Shah, who wandered from Burhanpur to Pirana and the towns of the Deccan, and died in Ahmadnagar in 1130/1718. His infant son, Syed Muhammad Fazal Shah had been brought up for 12 years in Ahmadnagar.

Meanwhile, a deputation of 200 persons from Pirana was sent to Ahmadnagar to invite the young pir to come back. Hence, Syed Muhammad Fazal Shah was taken to Pirana, where he was met with great pomp. He however gave up all hopes of settling in Pirana owing to the strong influence of the kakas. He therefore went to Champanir, where he died on 1159/1746. Syed Sharif then succeeded, who returned to Pirana in 1885/1771, where his father had failed. In Pirana, he discovered that his life was insecure, therefore he tried to settle in Cambay, about 20 miles distant from Pirana. His temporary absence brought about some ugly development in Pirana. The kakas, by bribes, arranged with the local authorities to take hold of the old historical house of the pirs and pulled it down. When the news of sacrilege reached to Syed Sharif, he rushed back, only to find that it was too late. Curses followed between them and the atmosphere of Pirana remained as tense as ever. The guardian of Syed Imam Shah's shrine at that time was Karamullah bin Jafar, who gave his daughter to Syed Sharif in marriage. Syed Sharif however died in 1209/1795 and was succeeded by his son, Badruddin, also known as Bara Miyan. He continued the policy of his father to reduce the power of the kakas in Pirana. He also died in 1243/1827 and was succeeded by his son, Bakir Shah, the last pir of the Imam-Shahi sect in Pirana. He also died most probably in 1251/1835 without leaving any successor. Thus, the old line of Syed Nur Muhammad Shah (d. 940/1534) came to an end. The disciples of the Imam-Shahi sect are found in Ahmadabad, Kheda, Cambay, Baroda, Bhavanagar, Surat, Khandesh and Kutchh.

IMAMATE DAY [ see YAUM AL-IMAMA ]

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral IMAMaTNoun

Puissance pré-éternelle au-delâ des attributs, a instaurée le 1er Intellect (Aql-i Qul*) et se manifeste eternellement en ce monde. V. Qiyamat-al-Qiyamat.

Heritage Dictionary of Ismailism, entry #53general IMAMATE, DOCTRINE OFEncyclopedia Topic

The rudiments of the concept of the Imamate had been introduced by Ali bin Abu Talib in his speeches and Imam Hussain in his correspondence with the Shi'ites of Kufa and Basra. Soon after the event of Karbala, the political situation was changed in Islamic states, therefore, Imam Zayn al-Abidin confined his religious activities to Medina. The adherents of the Imam however spread in all Islamic regions.

The Imamate of Imam Muhammad al-Bakir and Imam Jafar Sadik coincided with turbulent period politically in the Islamic states. With the advent of the Greek philosophy in the Arabian territories, different thought of schools and sects emerged in Islam due to different interpretations. The Companions of the Prophet were also no longer alive, who had treasured in their memories the knowledge they had acquired from Ahl al-Bayt. It was a peak time to impart the followers the doctrine of the Imamate and the philosophical aspect of the tenets of Islam. Kashshshi writes in Marifat Akhbar al-Rijal (p. 28) that, "Before the Imamate of Muhammad al-Bakir, the Shi'ites knew nothing what was lawful and unlawful except what they learnt from the people; until Muhammad al-Bakir became the Imam. He taught and explained to them the knowledge and they began to impart other people from whom they were previously learning." Thus, the small nucleus established after the Karbala event by Imam Zayn al-Abidin began to develop rapidly under Imam Muhammad al-Bakir.

The fundamental principle embodied in the doctrine of the Imamate was the nass, which means the transmission of the Divine Light to the succeeding Imam. Imam Jaffar Sadik says, "Each Imam knows the Imam who is to come after him and so he appoints him as his successor" (Bihar al-Anwar, 23:73). The Imam also said, "None of us die until God has informed us of the one who is to succeed us" (Ibid. 23:71). Thus, the Imams are considered to be mansus (designated).

In explaining the position of the Imam, Imam Jafar Sadik made repeatedly declarations in unequivocal terms and proclaimed that "the Imamate is a covenant between God and mankind, and recognition of the Imam is the absolute duty of every believer" (al-Kafi, 1:318). He further said, "Whoever dies without having known and acknowledged the Imam of his time dies as an infidel" (Ibid., 1:462), "The Imams are the proofs of God (hujjatullah) on earth and their words are the words of God and their commands are the commands of God. Obedience to them is obedience to God, and disobedience to them is disobedience to God. In all their decisions they are inspired by God, and they are in absolute authority. It is to them, therefore, that God has ordained obedience" (Ibid., pp. 214-220).

Imam Jafar Sadik goes on to declare that, "The Imam of the time is the witness for the people and he is the gate to God (Bab Allah), and the road (Sabil) to Him, and the guide thereto (Dalil), and the repository of His knowledge, and the interpreter of His revelations. The Imam of his time is a pillar of God's unity (tawhid). The Imams are those from whom God has removed all impurity and made them absolutely pure; they are possessed of irrefutable arguments (dala'il); and they are for the protection of the people of this earth just as the stars are for the inhabitants of the heavens. They may be likened in this community to the Ark of Noah: he who boards it obtains salvation and reaches the gate of repentance." (Ibid., 1:207). In another tradition, "God delegated to the Imams spiritual rulership over the whole world, which must always have such a leader and guide. Even if only two men were left upon the face of the earth, one of them would be an Imam, so much would his guidance be needed" (Ibid., pp. 205,207,304).

Through such traditions, Imam Jafar Sadik in his lifetime established for his line of Imams the sanctity of the Ahl al-Bayt as an inherited quality confined only to those of the children of Fatima who were ordained to be the Imams, and in this way rejected the claims of all other Hashimites, Alids, Fatimites or Abbasids. Hence, the Shi'i community had attained an ideological unity in the period of Imam Jafar Sadik.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral IMAMUDDIN, 8è. PIRName

(151-202 A.H) second son of Imam Mohammed bin Ismail.Ismail Thani was named Pir at age 7. He had 7 sons. Not to be confused with Pir Salamudin who was also known as Indra Imamuddin.

(151-202AH.) 2e. fils de Imam Moh'd b. Ismail, Ismail Thani nommé Pir à l'age de 7 ans. Eut 7 enfants. Ne pas confondre avec Pir Salamuddin appelé aussi Indra Imamuddin

Heritage Dictionary of ismailism, entry #264general IMAMUDDIN, SEYYED INDRa.Name

Imam Shah *. Was not a Pir. Not to be confused with Pir Salamuddin or Pir Imamuddin.(all 3 of them are also known as Imamuddin)

Imam Shah*. N'était pas PIR. Ne pas confondre avec Pir Salamuddin ou Pir Imamuddin. (les 3 sont connus comme Imamuddin).

Heritage Dictionary of ismailism, entry #265general IMANEncyclopedia Topic

The word iman, generally is translated as faith or belief, is derived from amana (ordinarily rendered, he believed) which means when used transitively, he granted (him) peace or security, and when used intransitively, he came into peace or security; while amal signifies a deed or action. (The two words are most often used together in the Koran to indicate a believer, and those who believe and do good is the oft- recurring description of true believers). Hence, God is called al-Mu'min (59:23) meaning the Granter of security, while the believer is also called al-mu'min meaning one who has come into peace or security, because he has accepted the principles which bring about peace of mind or security from fear. The word iman occurs 17 times and with a'amanu (they believed) for 8 times in the Koran.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral IMANNoun

Foi. croyance, V. Padharat.

Heritage Dictionary of Ismailism, entry #96general Immunity of the ImamsEncyclopedia Topic

"The Shi'ites believe in the infallibility of their Imams, for their Imams were the highest example of man's perfection. They explain it as protection from sin and is specific quality of the Imams, who are infallible or immune (immunity from error and sin). Once Ali bin Abu Talib said, "By God, if I was given the seven regions and what is under their orbits to disobey God through taking a grain of barley from the mouth of a locust, I would not do that."

Ibn Babuya (d. 381/991) considered the Imam to be immune (masum) only from sinful offences and not from mistake (sahw) which anyone can make. His pupil Shaikh al-Mufid (d. 413/1022), however, considered the Imam to be absolutely infallible.

The Imam is an infallible in his decisions because he is immune (masum) from sinful wrong (khata). Of course, isma is not to be identified exclusively with prophethood, for a person may be ma'sum, while not having the rank of a prophet. A shining example of this is the Mary: "O May, verily God has chosen you and made you pure, and has preferred you above the women of creation" (3:42). Regarding the isma of the Imams, the explicit divine domed to purify the Ahl al-Bayt of all defilement, the Koran says: "... God only desires to keep away the uncleanness from you, O people of the House! And to purify you a thorough purifying (33:33)." Thus, the Koran has denoted their infallibility and their purity from deviation and sins.

The meaning of impurity (rijis) in this verse might be understood as pertaining to all forms of impurity, for sins flow forth as a result of these impurities. In the commentary of the verse "he who cleaves to God is guided to the straight path" (3:101), Imam Jafar Sadik said, "The one who is sinless (ma'sum) is the one who is prevented by God from doing anything that God has forbidden." (Bihar al-Anwar, 1:265)

In a letter sent to one of the Qarmatians, Imam al-Muizz said, "We pass in the pure back-bones and the sanctified and chaste wombs. Whenever we are confined in a back-bone and a womb, God shows in us power and knowledge and so forth" (vide Itti'az by Makrizi, p. 133).

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Immunity of the ProphetsEncyclopedia Topic

"The very object of the raising up of the prophets and Imams makes it clear that they themselves must be free from the bondage of sin or error, and thus, the doctrine of the infallibility or immunity has therefore always been an admitted principle of Islam.

The Bible itself, notwithstanding the many alterations, contains clear evidence of the immunity of the prophets. Of Noah, it is said that he "was a just man and perfect in his generation" (Gen. 6:9). To Abraham, the Lord said: "Walk before Me and be thou perfect" (Gen. 17:1). To Moses, He said: "Thou shalt be perfect with the Lord thy God" (Deut. 18:13). Now perfect is more than sinless. The Bible says: "Blessed are the perfect in the way, who walk in the law of the Lord....They also do not iniquity: they walk in His ways" (Ps. 119:13). And again: "The law of his God is in his heart; none of his steps shall slide" (Ps. 37:31). Zacharias, according to the writers of the Gospels, was not a prophet, and yet both he and his wife are declared to be sinless: "And they were both righteous before God, walking in all the commandments of the Lord, blameless" (Lk. 1:6). And of John, it is said that he was "filled with the Holy Ghost, even from his mother's womb" (Lk. 1:15). In the face of such clear words upholding the sinlessness of prophets, it is sheer defiance of sacred authority to call the prophets sinful.

The Koran not only speaks of individual prophets in terms of the highest praises, but also lays down clearly in general terms that the prophets cannot go, either in word or in deed, against any commandment of God: "They (prophets) do not precede Him in speech and only according to His commandments do they act" (21:27). And elsewhere it is said: "It is not attributable to a prophet that he should act unfaithfully" (3:16).

There are however certain words which have been misunderstood by some critics, who have rushed to the erroneous conclusion that the Koran gives no support to the doctrine of the immunity of the prophets. The most important of these words is istighfar which is generally taken as meaning asking for forgiveness of sins. It is said that Noah was a sinner because he prayed to God, saying: "My Lord! I seek refuge in Thee from asking Thee that of which I have no knowledge; and if Thou shoudst not forgive (taghfir) me and have mercy on me, I shall be of the losers" (11:47). The term istighfar carries, however, a wider significance, being derived from the root ghafr, which means the covering of a thing with that which will protect it from dirt. Hence, istighfar means only the seeking of a covering or protection, and therefore seeking of protection from sin, is as much a meaning of istighfar as the seeking of protection from the punishment of sin. Qastalani in his commentary on Bukhari, makes this quite clear, and adds that ghafr means sitr or covering, which is either between man and his sin or between sin and its punishment (Qs. 1:85)

The istighfar of the prophets in Koran, therefore, means only their flying for protection to God, for it is through Divine protection alone that they can remain sinless. Hence, the Prophet Muhammad (may peace be on him) is spoken of in a hadith as doing istighfar a hundred times a day; that is to say, he was every moment flying for protection to God, and praying to Him, that he may not go against His Will. It does not mean that he was asking for forgiveness of sins. Istighfar or the prayer for ghafr (protection) is in fact a prayer for Divine help. Thus, even those who have been admitted into paradise, are described as praying to God for His ghafr: "O Lord! make perfect for us our light and grant us protection (ighfir), for Thou hast power over all things" (66:8). The ordinary rendering is "forgive us" but forgiveness, in the narrow sense of pardoning of sins, is meaningless here, because none can be admitted into paradise unless his sins are pardoned. Ghafr, therefore, stands here for Divine help, not forgiveness in the spiritual advancement of man, which will continue even after death. On another occasion, maghfira, which is the same as ghafr, is described as a blessing of paradise: "For them therein are all kinds of fruits and protection (maghfira) from their Lord" (47:15). Maghfira is therefore one of the blessings of paradise.

Abraham is looked upon as a sinner because he is spoken of as expressing the hope that God "will forgive my mistake (khati'ati) on the day of judgment" (26:82). The word khat'a or khata, according to Raghib means, when a man intends the doing of a good thing but he happens to do instead something which he never intended, that is called khati'a (mistake). According to another view, the difference between khati'a (mistake) and ithm (sin) is that in the latter there is intention, which is not necessary in the former. It is one thing to commit a mistake and quite a different thing to go against the Divine commandments, and no sensible critic could twist such words into a confession of sin, and therefore, the terms khati'a or khata does not necessarily imply sin.

Another misunderstood word is dhanb (pl. dhunub) which is generally translated as meaning of sin; but dhanb also is a word with a very wide significance. According to Raghib, dhanb is originally taking the tail of a thing, and it is applied to every act the consequence of which is disagreeable or unwholesome. According to another, it means either a sin, or a crime, or a fault, and it is said to differ from ithm in being either intentional or committed through inadvertence, whereas ithm is definitely intentional.

Concerning Adam, it is undoubtedly said that "Adam disobeyed his Lord" (20:121), but even here there is no commission of sin, for as a preliminary to that incident, it is clearly stated: "And certainly We gave a commandment to Adam before, but he forgot; and We did not find in him any determination (to obey)" (20:115). There was no intention on the part of Adam to disobey the Divine commandments; it was simply forgetfulness that brought the disobedience. In Koran (2:36), where the same incident is related, the word used instead of disobedience, a derivation of zalla, occurring 60 times in the Koran, meaning a slip or a mistake. According to Ruh al-Ma'ani (Beirut, 1978, 1:235) by Abul Fazal Shihabuddin, "The violation of divine instruction is a sin only when it is devoid of tenable excuse. In case of Adam the excuse is niyan (forgetting)."

No doubt, the Koranic passage (20:115) quoted above exonerates Adam from the blame of his sin. The corollary of the unintentional nature of the sin of Adam and Eve is their demonstration of remorsefulness when they say: "Our Lord, we have wronged our soul; if Thou forgive us not and bestow not upon us, Thy mercy we shall certainly be lost" (7:23). It is in consequence of this remorsefulness that God turned to him mercifully (2:37). The expression used to denote forgiveness is taba alayhi, which signifies the return to a state of obedience as well as the divine act of acceptance of repentance. Thus, none of the prophets is spoken of in the Koran as having committed a sin, and therefore the doctrine of infallibility of the prophets is unassailable.

Moses is also said to have committed a sin by killing a Copt, but the Koran makes it clear that he simply used his fist to ward off an attack against an Israelite who was being ill-treated (28:15), and thus death was only accidental. No law would hold a man to be guilty under such circumstances. It is true that the dzall is used of Moses in connection with this incident on another (26:20), but dzalla means he was perplexed or confused, and it is in this sense that the word is there used. Striking with the fist not being ordinarily sufficient to cause to death of a person, therefore, it was an accidental death, not intentional. The word wukz used in the verse means beating with the use of hand and not the use of an instrument that could cause death. Moses was at that time 12 years old. Qurtubi writes in Jami li'Ahkam al-Koran (13:260) that, "The sins committed by prophets before prophethood, even if heinous and intentional, are not to be seen as undermining the doctrine of impeccability. Dzall is also employed with reference to the Prophet Muhammad in 93:7 in almost the same sense. This is not only made clear by the context, but also by the history of the Prophet's life, which shows that he shunned not only idolatry but all the evil practices of Arab society. Living within such society, he was not only free from the evils of that society, but was further anxious to find a way for its delivery from those evils. He saw around him the degraded condition of a fallen humanity but could not see the way to raise it up; it was God Who showed him that way, as the verse runs: "And He found thee unable (dzall) to see the way and He showed the way" (93:7).

The Prophet Muhammad (may peace be on him) is said to be a sinner on another occasion because he is commanded to seek Divine protection (istaghfir) for his dhanb (40:55). Seeking protection against sin does not mean that sin has been committed. He who seeks Divine protection means he guards himself against the commission of sin. The word used here is dhanb, which means any human shortcoming. The following verse may however be discussed at length: "We have given to thee a clear victory, that God may grant thee protection for that which has gone before of thy dhanb or the dhanb attributed to thee (dhanb-ka) and that which remains behind" (48:1-2). Even if the first interpretation (dhanb-ka, meaning thy dhanb or thy fault) is adopted, there is no imputation of sin, but only of human shortcoming. But as a matter of fact, dhanb-ka here means the dhanb attributed to thee, not thy dhanb. Similarly in 5:29 the word ithmi does not mean my sin, but the sin committed against me: "I wish that thou shouldst bear the sin against me (ithmi) and thy own sin".

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral IMTIHAN AND IBTILAEncyclopedia Topic

Test, trial and affliction are essential means of testing the sincerity or otherwise of an individual's claim to faith and of establishing his spiritual rank. Every person, even believer has, according to the Koran to undergo the test: "`Do men imagine that they will be left (at ease) because they say, we believe, and will not be tested? Lo! We tested those who came before them. Thus, God knows those who are sincere and knows who feign" (29:2-3). God is Omniscient; there is no question about His knowing. In the case of ordinary believers, the test is meant to cleanse them from impurities, like the fire is applied to a goldsmith's crucible to burn out the dross. Every individual has to undergo the test: "We will most certainly try you" (2:155), and God has created man in order "to test him" (76:2). There are numerous traditions to indicate that the more a man rises in faith and in quality of patience, the more he is beset with trials in the form of afflictions, and as he endures them, he is raised more and more in the sight of God. Adam and Noah's trials raised them to be amongst God's chosen ones over His creatures (3:33). Abraham, having undergone the test of almost sacrificing his own son, Ismael, with his own hand, in obedience to the vision seen by him, rose to the rank of being chosen by God as His friend, and when he faced the burning furnace with complete confidence in the Lord's Power to turn the fire into cool and safe meadow, he was raised to be an Imam for the men (2:124). Moses, having endured the sufferings inflicted by Pharaoh, was honoured by "speaking directly with Him" (4:164). Yaqub's trial consisted in the pangs of separation from his dear son for whom he moaned so much that he lost sight of his both eyes and yet he was described by God as patient (kazeem). Yusuf, having suffered the ignominy of being sold like a slave, was faced by a tremendous temptation against his honour and chastity, which he preserved despite being imprisoned. He is described as siddiq (the veracious) and ultimately became the ruler of Egypt. Zachariah was a devout servant, but he was sawed into two when he sought refuge in the trunk of a tree from the torments of his enemies. Yahya was imprisoned by Herod, when he had reproved him for his sins, and was beheaded at the instigation of a haricot with whom Herod was infatuated. Jesus suffered affliction at the hands of the Jews, who had prepared to crucify him but God raised him to Himself.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Ind / IndhEncyclopedia Topic

Egg

Various Sources INDEJ KHanRNoun

3e étape d'évolution: multiplication ovipare (â partir de l'oeuf) (reptiles, oiseaux, poissons...)

Heritage Dictionary of Ismailism, entry #897general IndhiyuEncyclopedia Topic

Receive, get, obtain

Various Sources Indian Ocean Martime Museum (IOMM)Encyclopedia Topic

The IOMM will be a part of the redevelopment of Zanzibar's Stone Town and its waterfront. It will be located in the recently restored Stone Town Cultural Centre, in direct proximity to the port. The museum programme will be constructed around the theme of the Indian Ocean as a context for the exchange of goods, ideas and myths in which diverse civilizations have coexisted, interacted and shared intrinsic common values over time. It will showcase the maritime cultures of the Indian Ocean, including the display of naval vessels and other artifacts that illustrate the history of the commercial and cultural contacts between Africa, the Middle East and the Indian sub-continent. Addressing the educational needs of the local population of all ages and functioning as an information and communication centre for foreign visitors, the museum will feature educational and training programmes geared to develop local maritime crafts. The ultimate objective is to promote traditional ship-building as a means to generate revenue and income in addition to the revitalization of a maritime culture which otherwise would be on its way to extinction.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral IndoEncyclopedia Topic

Will come

Various Sources INDRaNoun

1/28e du jour de Brahma. Un indra = 22 217 142 années et 306 jours.

Heritage Dictionary of Ismailism, entry #585general