Ismaili Dictionary & Encyclopedia
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Usury
Various Sources ViyanEncyclopedia TopicMarriage
Various Sources ViyaniEncyclopedia TopicCompletes, coming to an end
Various Sources ViyaniEncyclopedia TopicPassed away, darkness ended
Various Sources ViyaniEncyclopedia TopicPassed away
Various Sources Viyani / ViyaniyaEncyclopedia TopicPassed away, finished, ended
Various Sources ViyaniyaEncyclopedia TopicPassed away
Various Sources ViyapiEncyclopedia TopicSpread, saturated
Various Sources VIZIRNounLitt: Représentant. Titre accordé en Egypte pour la première fois â Yaqub ibn Killis en 979 A.D. par l'Imam al-Aziz*
Heritage Dictionary of Ismailism, entry #130general VohandaEncyclopedia TopicWill act upon
Various Sources VohonEncyclopedia TopicFollow, obey
Various Sources VohonEncyclopedia TopicAct upon
Various Sources VohonaEncyclopedia TopicWithout
Various Sources VohoratEncyclopedia TopicA thing suitable for trading
Various Sources VohoroEncyclopedia TopicTrade, do business
Various Sources VohoseEncyclopedia TopicWill become
Various Sources VohriEncyclopedia TopicHaving earned, having obtained, having traded
Various Sources VolamnaEncyclopedia TopicWelcome and guide
Various Sources VolavaEncyclopedia TopicFarman, instruction, guidance, advice
Various Sources VolaviEncyclopedia TopicAfter saying good-bye, after seeing off
Various Sources VolavsheEncyclopedia TopicWill bid farewell, will bid adieu
Various Sources VOLUNTARY SERVICESEncyclopedia Topic"The English word voluntar is borrowed from Latin, voluntary-ius or French, voluntaire means freely undertaken. It is a feeling arising or developing in the mind without external constraint having a purely spontaneous origin or character. Voluntary service refers to a work done with an intention of assisting others without expectation of its reward. Voluntary service is a universal concept and not confined to a specific culture, group or region. It is probably as old as mankind. Being a social animal, man has lived with other people in society since ancient times.
For some of the services that we received from our fellow society members, we pay in cash or kind. But often there are occasions when we expect to be served or we offer to serve without any thought of remuneration. For instance, if there is an accident or any other emergency where help is needed, no one prevents to consider or demand payment for assisting in such critical moment. Both the giver and recipient of help accept the giving and taking as a matter of course, as part of their share as members of a society. This is voluntary service in its basic term i.e., work done with an intention of helping someone in need without expecting any reward or remuneration.
The Koran says: "O you who believe! If you help God, He will help you and make firm your feet" (47:7). Immediate question arises from this verse. When God is al-Samad (The Needless One), how it is possible that He seeks human help, or He is in need of it. To search the answer to this question, we have to go through another Koranic verse: "O ye who believe! Be God's helpers, even as Jesus, the son of Mary said unto the disciple: who are my helpers for God? They said: we are God's helpers" (61:14). Thus, in the prophetic mission of Jesus, his disciples became the helpers, means "the helpers of God", and this act of helping was their selfless services in the cause of God. One who serves, he is the helper of God. The Koran says, "God will certainly aid those who aid His cause" (22:40). In the beginning, God asks the believers to become His helpers. But it is also necessary that they may also be shown the proper way as to how they can help God. In the second verse, God says that they can help Him by listening to the call of the prophet, i.e. Jesus, who calls them to help him for God. In the last phase when they listened to Jesus call and helped him in conveying divine message, they became indeed the helpers of God.
The helping or supporting the Prophets and the Imams implies an act of helping and supporting God: "And the believers, men and women, are protecting friends (awliya) of one another, they enjoin the right and forbid the wrong" (9:71) and "Lo! those who believed and left their homes and strove with their wealth and their lives for the cause of God and those who took them in and helped them, these are protecting friends of one another" (8:72). Means the service to people is the greatest deed, whose greatest unprecedented and everlasting reward is the friendship and love of God: "And God loves those who do good deeds" (5:93), and "He who volunteers to do good things, does the best things for himself" (2:184).
The Prophet also emphasized the helping nature of Muslims: "Believers are to one another like a building whose parts support one another." He then interlaced his fingers., "I witness to the fact that all servants of God are brethren to one another" (Bukhari, 8:84). "Mankind are God's dependents (iyal Allah), so the most beloved of people in the sight of God are those who do good to His dependents" (Ibn Majah, 2:45) and "Most liked by God is the man who is most beneficent to the people in general. And the most liked act is that of pleasing a Muslim or relieving him of some grief, or paying off a debit incurred by him, or saving him from hunger" (Masnad, 4:118). The Prophet also said, "People are God's household, and the most beloved to God is the one who helps His household and makes them happy. And to walk with a Muslim brother in order to fulfill his need is dearer to God than the i'tikaf of two months in the Kaba" (Daim al-Islam, 2:310). The Prophet said on another occasion, "Every good deed is a charity" (kullu ma'rufin sadaqah). It means that the service to the country, community and humanity is a good deed, rather a great charity. The word sadaqa is derived from sidq means truth, and also comes to denote charitable or voluntary deed. The Koran not only lays stress on such noble deeds as the emancipation of slaves (90:13, 2:177), the feeding of the poor (69:34, 90:11-16, 107:1-3), taking care of orphans (17:34, 76:8, 89:17, 90:15, 93; 107:2), etc. The hadith is much more explicit. To remove from road anything, which may cause hurt is also called sadaqa or charitable deed (Bukhari, 46:24). According to another hadith, "there is a sadaqa on every limb with every new sun, and to do justice among people is also a sadaqa (Ibid. 53:11). Another gives yet more detail: "On every limb there is a sadaqa every day; a man helps another to ride his animal, it is a sadaqa, or he helps him to load his animal, this is also a sadaqa; and so is a good word; and every step, which a man takes in going to pray, is a sadaqa; and to show the way is a charity" (Ibid. 56:72, 128). Examples of other charitable deeds are "your salutation to people," "your enjoining what is right and forbidding what is wrong" (Masnad, 2: 329), "refraining from doing evil to any one" (Ibid. 4: 395), "whoever tills a field and birds and beasts eat of it, it is a sadaqa" (Ibid. 4: 55) and so on.
Thus, the scope of voluntary action is not confined to the supply of economic goods and services only. It encompasses non-material needs also. We have the vision of a society, in which individuals care for the interest of others also, and everyone helps everyone else materially as well as morally, so that all live a life that would please God. The redistributive and allocative roles of the voluntary sector in an Islamic society can easily be gleaned through this vision, as can be its implications for such new concerns of social policy as protection of the environment, supply of information and social cohesion.
Voluntary services and voluntary charity in cash or kind played a big role in the Prophet's society at Medina. The Prophet's Mosque was constructed by voluntary labour. The Prophet himself carried stones on his shoulders like any of his Companions. Everyone was carrying one stone, but he noticed that one humble believer was carrying two. The Prophet then called him and said, "On the last day, every worker will receive a reward, but you shall receive two" (The Quranic Phenomenon, Kuala Lumpur, 2001, p. 93). Muslim residents of Medina accommodated the migrants from Mecca and hosted them, even shared their properties with them, till they were able to find work and established themselves. The numerous battles to ward off the attacking Meccans were all fought by voluntary forces. Thus, the entire fabric of the early Islamic society was built around voluntary services.
In this changed scenarios the concept of voluntary service has also undergone a marked change. Previously, a good voluntary worker was one who devoted most time to voluntary service, but this criterion does not apply any more. It is not how many hours a person devotes to voluntary service that is now important, but how much productive time is devoted for the benefit of the institution and the community. In past, a good leader was often one who was the most senior in terms of age or experience, but today a good leader is one who can lead a team, who can set realistic goals and who can ensure the timely attainment of those goals. Even the concept of the role of institutions has changed considerably. Institutions are no longer expected to merely address the basic day-to-day needs of the community; they are expected to play a more dynamic and proactive role, and are required to assess and address the needs and problems of the jamat before these get translated into issues. Not only has the concept of voluntary service changed but the expectations of the jamat from institutions have also undergone a metamorphosis. Today, the awareness level in the jamat has risen, and consequently, they have begun to expect more from the institutions. They no longer just accept health care facilities and educational institutions, but they want cost effective and quality service.
It is astonishing living example of a special brand of human behaviour, which one finds in the Ismaili community in the world. From the day break to the dark of the night, there are zealous, enthusiastic, eager persons engaged in any number of activities that involve the community in almost all spheres concerning spiritual or temporal matters. They include executive officers, young boys and girls either in Shoes or Pani Companies or Scouts or Guides or Volunteer Corps and various other voluntary works connected with the jamats. Men and women, young and old, rich and poor and the learned or the learner, all join together for a single purpose to offer their spontaneous, un-invited, unsolicited free services. On the slightest pretext, yes on the frailest indication of a task to be performed, we find them thronging to offer their services. They are on the lookout for any opportunity in which they can be of help-where their efforts can be used. One can understand this kind of human effort, where people expect to be paid for their services, where something is received in return for every effort made. But it is extremely encouraging to observe such human behaviour when no worldly return is envisaged
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral VonaEncyclopedia TopicWithout
Various Sources VoraEncyclopedia TopicTrader, purchaser
Various Sources VorantaEncyclopedia TopicBy trading, while trading
Various Sources VoratiyaEncyclopedia TopicTrader, businessman
Various Sources VoravineEncyclopedia TopicHaving said goodbye
Various Sources VoriEncyclopedia TopicHaving earned, having obtained, having taken
Various Sources VorloEncyclopedia TopicDo business, trade
Various Sources VoroEncyclopedia TopicTrade, earn
Various Sources VoroEncyclopedia TopicTrade, earn
Various Sources VratEncyclopedia TopicFast, fasting
Various Sources VuthaEncyclopedia TopicIlluminated, brightened, poured
Various Sources VyakulEncyclopedia TopicRestless, uneasy, anxious
Various Sources VyapakEncyclopedia TopicManifest, spread
Various Sources VyapakEncyclopedia TopicEncompassed, spread, present everywhere
Various Sources WAFI AHMAD (197-212/813-828), 8TH IMAMEncyclopedia Topic"Abdullah bin Muhammad, surnamed ar-Radi, Nasir or al-Wafi (true to one's word) was also known as ar-Radi Abdullah al-Wafi or Wafi Ahmad, was born in 149/766. The tradition relates that Imam Wafi Ahmad was locally known as attar (druggist) in Nishapur and Salamia, a surname he earned after his profession in drug and medicine as a protection against his real position. He was however represented by his hujjat, Abdullah bin Maymun (d. 260/874).
The Abbasid caliph Amin (d. 198/814) was murdered, thereupon, his foster brother, Mamun Rashid (d. 218/833) became the next caliph, who transferred his capital to Khorasan in early period of his rule, and as a result he followed a mild attitude with the Alids. After coming to Baghdad, Mamun Rashid changed his mind, and followed the doctrines of Mutazilite. He was however a bitterest foe of the Ismailis.
With the death of Imam Ismail (d. 158/775) and Imam Muhammad (d. 197/813), the gravity of brutal persecutions of the Abbasids had considerably increased. The Abbasids left no chance to grind the Ismailis under the millstone of cruelty. The Ismaili Imams were impelled to thicken their hiding, therefore, the first dawr-i satr (period of concealment) came into force from 197/813 to 268/881, wherein the Imams were known as al-A'immatu'l masturin (the concealed Imams). Idris Imaduddin (d. 872/1468) writes in Zahru'l-ma'ani (p. 59) that, "He (Wafi Ahmad) was the first of the three concealed Imams by the order of God and His inspiration." Hamiduddin Kirmani (d. 412/1021) also admits in his ar-Risalat al-Wai'za (comp. 408/1017) that, "Muhammad bin Ismail became qaim, and after him, the concealed Imams (aima'i masturin) succeeded to the Imamate, who remained hidden on account of the persecution of the tyrants, and these were three Imams, viz., Abdullah, Ahmad and Hussain." Hatim bin Imran bin Zuhra (d. 498/1104) writes in al-Usul wa'l Ahakam that, "When Muhammad bin Ismail died, his authority passed to his son, Abdullah bin Muhammad, the hidden one, who was the first to hide himself from his contemporary adversaries." According to Hasan bin Nuh Broachi (d. 939/1533) in Kitab al-Azhar (comp. 931/1525) that, "The three hidden Imams were Abdullah bin Muhammad, Ahmad bin Abdullah, surnamed at-Taqi and Hussain bin Ahmad."
Imam Wafi Ahmad settled in Nihawand, and betrothed to Amina, daughter of Hamdan, son of Mansur bin Jowshan, who was from Kazirun. By this wife, the Imam had a son, Ali bin Abdullah, surnamed al-Layth, and a daughter, Fatima.
Meanwhile, the Abbasids intensified their operations, thus Imam Wafi Ahmad made his son as the chief of the Ismaili mission, and himself went from the knowledge of the people, so that none of his followers and other knew where he was. It is however known from the fragment of the traditions that he had gone to Syria and lived in the castle of Masiyaf for some time.
The Ismaili da'is in search of a new residence for their Imam came to Salamia and inspected the town and approached the owner, Muhammad bin Abdullah bin Saleh, who had transformed the town into a flourishing commercial centre. The adherents and da'is began to rush privily to Salamia. Like in Nishapur, Imam Wafi Ahmad was also known locally as attar (druggist) in Salamia.
Imam Wafi Ahmad further on repaired to Daylam with his 32 trusted da'is, where he got married with an Alid lady in the village of Ashnash, and had a son by her, whom he named Ahmad, who later on became known as Taqi Muhammad. The adoption of strict taqiya, and moving from one to another place, forced the Imam to assign the mission works to his brother, Hussain bin Muhammad. He ordered his followers to obey his brother, saying: "One who obeys him, he obeys myself, and one who disobeys him, he disobeys me." Hussain bin Muhammad with a party, disguised as merchants, went on pilgrimage to Mecca. He then arrived in Ahwaz from Samarra. A certain da'i started preaching in favour of Hussain bin Muhammad, stating that Imam Wafi Ahmad appointed him instead of himself. When Hussain heard about this, he went to the place where the da'i resided, collected the concerned people, and declared that he was not the Imam, but a lieutenant of his brother, his servant and his slave. When the people heard this, their allegiance to the Imam increased.
Ali al-Layth, the elder son of the Imam had also converted a multitude of people. He was a generous and brave soldier, and fond of hunting and raised a small force of about two thousand men. Once he was on a hunting excursion with his friends in woods, where the Abbasids force raided them sent from Ray. He had a handful men with him, but fought valiantly until an arrow struck him in his throat and fell from his horse. He was arrested and beheaded and his head was sent to the Abbasid governor at Ray.
Hussain bin Muhammad was busy with his correspondence and the affairs of the community on other side. He was much frightened when the news about the murder of Ali al-Layth reached him. He decided to emigrate a safe place together with his associates. The Abbasids in the hills of Nihawand also ambushed them. Hussain bin Muhammad performed outstanding feats of bravery, and after a heroic resistance, he was killed with his associates and their families.
Ali al-Layth had a son, called Ahmad bin Ali al-Layth, a learned and highly talented. When his father was killed, his nurse concealed him and saved from the enemies. He took refuge in the village called Mahdi kad-gah in Khuzistan. With him there were those of his relatives from among the sons of Hussain bin Muhammad. When he grew up, he resolved to take revenge of his father's murder from the people closely involved. Hence he gathered around him those of the Shi'ites, who were supporting him. Thus, he is said to have mustered four thousand men around him. He proceeded with them and pitched his tents at Shaliba, near Damawand, where he posed himself as an Abbasid commander. He summoned the local inhabitants, assuring them to read an official letter received from the government for his commandership. When the people came, he, with his Shi'ite supporters, slaughtered them all. It is recounted that they were the people who had killed his father and Hussain bin Muhammad. After taking revenge, Ahmad bin al-Layth repaired to Asak, a village in the district of Ramhurmuz in Khuzistan.
It is most possible that Imam Wafi Ahmad lived in Suk al-Ahwaz for a short period. When he received news of the misfortunes that befell his brother and son, he left Ahwaz, which was so far an unscathed place for him.
Imam Wafi Ahmad next moved to Samarra with his son, Taqi Muhammad. Samarra lies on the east bank of the Tigris, half way between Takrit and Baghdad. It seems that Imam Wafi Ahmad found no proper respite at Samarra, he ultimately settled in Salamia, where he built a house and resided in the cloak of a local merchant. There lived many eminent Hashimites in Salamia. Most of them belonged to the posterity of Aqil bin Abu Talib, but some of whom were related to the Abbasids. So the Imam pretended to be one of these, and was regarded as one of the Hashimites.
The constant change of the Imam's abode made the Ismailis and da'is a complete loss of the trace of Imam Wafi Ahmad, making them to remain in great confusion. Hurmuz and his son Mahdi, Surhaf bin Rustam and his son Imran finally came forward to institute a search of the Imam. They collected four thousand dinars in cash from the donations of the faithful. They started on their journey, dispersing everywhere, each of them carrying with him a description of the appearance and characteristic features of the Imam. They travelled in guise of wandering hawkers, carrying with them on their donkeys different wares, such as pepper, aromatic plants, spindles, mirrors, frankincense and different kinds of millinery that find demand amongst women. Among themselves they agreed to meet on a fixed date at a certain place, selected in every province, different districts of which were allotted to every one of them to be toured. Whenever children and women came around them, they would ask whether there was in their locality a person, bearing such features. At length, they came to the district of Hims in Syria. They appointed a mosque of that town as their meeting place. So it happened that the Imam also was in the same district, namely in the hills of Jabal as-Summaq, in "the monastery of sparrows" (dayr asfurin), near Kafrabhum. As usual, they were shouting for the items for sale in the Jabal as-Summaq. Some women and children came out to them, and they, as usual, asked whether there was amongst them a man, having such and such physical features. To their utter surprise, a boy and a woman demanded from them as a price from their goods, promising to show them where the person answering their description could be found. They offered to them mastic, frankincense and other things. The woman and child told them that when just a short while ago they were passing near the monastery of sparrows, where they had seen the person with his pages. At length, they succeeded after hard searching for a year to find the Imam with great relief and jubilation.
Imam Wafi Ahmad is known to have summoned his most trusted da'is, called Abu Jafar and Abu Mansur at Salamia before his death, and said in presence of his son, Taqi Muhammad that: "I bequeath the office of Imamate to this my beloved son. He is your Imam from now onwards. You take an oath of allegiance from him, and must remain faithful with him in the manner you have been with me, and obey his orders." It is said that shortly before his death, Imam Wafi Ahmad retired into solitude and died in Salamia in the year 212/828. Imam Wafi Ahmad had two sons, Ahmad surnamed Taqi Muhammad and Ibrahim.
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral WAHYEncyclopedia Topic"The word wahy is derived from waha, meaning inspire, reveal, give an idea or impression or hasty suggestion. Wahy originally signifies the making quick sign as wahiyyun means something hasty or quick, mawtun wahiyyun means a quick death, or amrun wahyun means a fast matter. Hence, it signifies the divine words communicated to His prophets.
Wahy in the sense of "revelation" is guidance from God for His creation, brought by the Prophet, who received the words from God through one of the three modes mentioned in the Koran: "And it is not for any mortal that God should speak to him except by inspiring (wahy) or from behind a veil (min wara'i hijabin) or by sending a messenger to communicate (yuhiya) by His permission what He pleases" (42:51). It indicates three different manners of revelation:-
1. mysterious communication
2. speaking from behind the veil, and
3. the sending of a messenger
The first of these, which is called wahy is the inspiring or infusing of an idea into the heart, which is called a form of God's speaking to man. This is technically called wahy khafiyy or inner revelation.
The second mode is said to be "from behind a veil" (min wara'i hijabin) and this includes ru'ya (dream), kashf (vision) and ilham (inspiration).
The third kind, which is peculiar to the prophets, is that in which the angel brings the divine message in words, known as wahy matluww (revelation that is recited in words). It is the surest, clearest and highest form of revelation, which is limited to the prophets only. It must be noted that the effect of the angel being upon the Prophet was so great that on the coldest of days perspiration would run down his forehead in drops like pearls. (Bukhari, 1:1 and Masnad, 6:58). One tradition relates that, "froth appeared before his mouth and he roared like a young camel" (Bukhari, 1:2). Ibn Khaldun in his Muqaddimah explains this phenomenon in this way: The physical pain, he say is due to the fact that in this supernatural experience, the human soul which is not by nature prepared to experience, such a thing, is forced to leave momentarily its humanity (al-bashariyyah "human-ness") and exchanges it for angelicality (al-malakiyyah "angel-ness'), and becomes actually for the time being part of the angelic world until it resumes its human-ness.
Another Companion relates that he was sitting with his leg happening to be under the leg of the Prophet when revelation came down upon him, and the Companion felt as if his leg would be crushed under the weight (Bukhari, 8:12). Abdullah b. Amr relates, "The sura of Ma'ida was revealed to the Prophet, while he was riding on his camel. The beast could not bear him any longer, so he had to dismount from it" (Masnad, 2:176). The Koran (94:1-4) also says: "Have We not expanded for you your breast, and taken off from you your burden, which weighed down your back, and exalted your fame?"
The next point is as to the nature of the revelation. Abdullah b. Umar once asked the Prophet, how did he perceive the revelation. He replied: "Yes, I hear sound like metal being beaten" (Masnad, 2:222). On the other hand, Harith b. Hisham once enquired of the Prophet, how revelation came to him, and the reply was: "Sometimes it comes to me like the ringing of a bell (mithla salsalati al-jarasi). And this is the most hardest one me, then he leaves me and I remember from him what he says; and sometimes the angel comes in the shape of a man and he talks to me and I remember what he says." (Bukhari, 1:1)
The word jarasi (the bell) is also read as jarsi; then the phrase would mean "like some low and indistinct sound". Besides, there are several other variants: "like the noise of the beating of some metal" or "like the flopping of the wings of a bird" etc. Still, what is meant is mysterious and indefinable sound.
There are the only two forms in which the Koranic revelation came to the Prophet. In the first case, the divine words were uttered in a harsh, hard tone, which made it a heavier task for the Prophet to receive them. While in the second case the angel appeared in a human shape and uttered the words in a soft tone as one man talks to another. In both cases the Prophet was transported, as it were, to another world and this transportation caused him to go through a severe experience which made him perspired even on a cold day.
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral WaKILNounAgent, Avocat (jurid.), Premier Wakil=Seyyed Noor Baksh*, dernier = Seyyed Hasan Shah* en 1792.
Heritage Dictionary of Ismailism, entry #131general WaLAYANounAmitié, amour, protection. Amour pour l'Imam. Direction de l'Imam initiant aux mystères de la doctrine. Englobe l'idée de connaissance et d'amour.
Heritage Dictionary of Ismailism, entry #135general WALIDANEncyclopedia TopicThe terms designating parents in the Koran are walidani and abawani respectively the dual form of walid (father); walida (mother) appears in both the singular and the plural. The term umm and ummahat also designate mother, and the dual form of ab, father. In certain verses the plural aba means ancestors. Natural aspects of parenthood are particularly identified throughout the Koran with maternal functions, pregnancy, giving birth, breastfeeding and weaning (16:78, 39:6, 53:32, 58:2). The Koran (2:232-3) also calls upon divorced mothers to fulfill their natural role as nurses whereas the role of fathers is limited to supplying the nursing mother and the nursling with economic support. The maternal emotions of love and solicitude find emphatic expression in the Koranic story of Moses (28:7-13, 20:38-40). In two verses (7:150 and 20:94), Aaron called his brother Musa ibn umma, thus attributing him to their mother to implore his mercy.
Parents play their part in bringing up their children at the cost of their own comfort and pleasure. Thus, the children are brought up by the joint toil, love and affection of both of the parents. The relations between parents and children have the highest status: "Your God has decreed that you worship none save God, and (that you should) be kind to your parents" (17:23), "Give thanks to Me and to your parents" (31:14). "And We have commanded unto man to treat his parents kindly. His mother carried him (in her womb) with difficulty and delivered him with a pang. The period of carrying him in her womb and sustaining him on her milk is 30 months" (46:15), "Do good to parents. If one or both of them reach old age in your life, say not a word of contempt to them, nor repel them and speak to them a generous word. And out of kindness, lower to them the wing of humility and say:
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral WAnRNounSans. Syn: BINA.
Heritage Dictionary of Ismailism, entry #854general WanRNounSans.
Heritage Dictionary of Ismailism, entry #491general WanRaJNounCommerce. Wanrjaro = commercant, marchand, voyageur de commerce.
Heritage Dictionary of Ismailism, entry #929general WaRaNR (18)Noun18 communautés. Jodilo 12 de Pir Shams.
Heritage Dictionary of Ismailism, entry #959general WARaSNoun(Arabe=Vizir*) Représentant. Titre créé en Inde par Imam Abd Salam* (1456-1494). Junagadh:Ismail Gangji, Punjab:Amir Chand, Catch:Molédina Meghji, Sind:Basaria
Heritage Dictionary of Ismailism, entry #127general WaRaSNounLitt: Année. Il y a 360 DIN* en 1 an. Un WaRaS de Brahma = 223 948 800 000 de nos années.
Heritage Dictionary of Ismailism, entry #855general WARE (WARO)NounRejeter.
Heritage Dictionary of Ismailism, entry #849general WArI (WAdI)NounDomaine, contrée, royaume.
Heritage Dictionary of Ismailism, entry #853general WARIYE (WARO)NounRefuser, opposer.
Heritage Dictionary of Ismailism, entry #856general