Ismaili Dictionary & Encyclopedia

TaesaEncyclopedia Topic

Like this

Various Sources TafavatEncyclopedia Topic

Difference

Various Sources TAFSIR Encyclopedia Topic

The word tafsir( pl. tafasir) is derived from the verb fassara, meaning to explain, open, unveil or discover something hidden. The emergence of the word tafsir as a technical term is unclear. It occurs once in the Koran (25:33) : "They do not bring to you any similitude, but what We bring to you (is) the truth and better in exposition (wa ahsana tafsiran)." In Islamic terminology, tafsir means an interpretation or commentary of the Koran. The tafsir is applied only to the external philological exegesis.

The tafsir includes the explanation of different Koranic words and phrases, including grammatical construction of the sentences and the reasons of revelation. It is a basic brick to introduce the Koranic verses with the help of related hadiths. It also determines whether a verse or passage belongs to the Meccan or Medinan period, whether it is muhkam or mutashabiha, abrogating or abrogated, and whether it has a general or specific reference or purport. It may also be characterized as the general elucidation of a verse with the view to discovering its exoteric meaning and application.

The Companions of the Prophet acquired knowledge of the Causes of Revelation of different verse from the Prophet, who stood to explain and interpreted the Koranic verses: "And We have sent down unto you the Message, that you may explain clearly to men what is sent for them, and that they may give thought" (16:44). The best known sahaba or the Companions, who may aptly be described as scholars of tafsir were Abdullah bin Abbas (d. 68/687), Abdullah bin Masud (d. 32/653), Ubayy bin Ka'b (d. 20/640), Zaid bin Thabit (d. 45/665), Abdullah bin Zubayr (d. 73/692), etc. There were three main schools of Koranic commentary, which had developed by the end of the first half of the first century. The first was that of Mecca, whose master was Abdullah bin Abbas, and whose famous students were Sa'id bin Jubayr (d. 94/712), Mujahid bin Jabr al-Makki (d. 104/722), Ikrma (d. 105/723), Tawus bin Kaysan al-Yameni (d. 106/724) and Ata bin Abi Rabah (d. 114/732). The second school was that of Iraq, which recognized Ibn Masud as its master. It students were Alqama bin Qays (d. 102/720), Aswad bin Yazid (d. 75/694), Masruq bin al-Ajda (d. 63/682), Mara al-Hamdani (d. 76/695), Amir al-Sha'bi (d. 105/723), Hasan al-Basri (d. 121/738), Qatada al-Sadusi (d. 117/735) and Ibrahim al-Nakha'i (d. 195/713). Finally, there was the school of Medina, which was thickly populated by the Companions and scholars, the most famous being Ubayy bin Ka'b. His students were Abu al-Aliyah (d. 90/708), Muhammad bin Ka'b al-Qarzi (d. 117/735) and Zaid bin Aslam (d. 130/747).

The works of tafsir at this early stage included comments on more verses than before, and the tabi'un began to composed their commentaries. In the immediate period following, we find the following prominent scholars in the field of tafsir: Ismail al-Suddi (d. 128/745), al-Dahhak bin Muzahim (d. 105/723), al-Kalbi (d. 146/763), Muqatil bin Hayyan (d. before 150/767) and Muqatil bin Suleman (d. 150/767).

The famous scholars appeared in the period when the principle of the science of Islamic jurisprudence was established. Thus, the collection and compilation of the hadith evolved. Rules were formed to determine authenticity of the hadith, and these collections became reliable source in explaining the Koranic verses, and boosted the writing of the tafsir.

Early Sunni tafasir : Jami al-Bayan an-Tawil fi Tafsir al-Koran by Tabari (d. 310/922), Bahr al-Ulum by Abul Lyth al-Samarkandi (d. 373/983), Tafsir al-Thalabi by Ahmad bin Ibrahim al-Thalabi al-Nisaburi (d. 383/993), Tanzih al-Koran by Qadi Abdul Jabbar (d. 415/1024), Kashf al-Bayn an-tafsir al-Koran by Abu Ishaq al-Thalbi (d. 427/1035), al-Muharrar al-Wajiz by Abul Hasan al-Mawardi (d. 450/1058), Asbab Nuzul al-Koran by Wahidi (d. 468/1076), Mufradate by Raghib (d. 503/1109), Tafsir al-Baghwi by Hasan bin Masud al-Baghwi (d. 510/1116), Al-Kashshaf an-Haqa'iq ghawamid at-Tanzil by Zamakhshari (d. 538/1144), Ahkam al-Koran by Muhammad bin Abdullah Abu Bakr Ibn al-Arabi (d. 543/1149), Kitab Zad al-masir fi'l ilm al-tafsir by Ibn Jawzi (d. 597/1201), at-Tafsir al-Kabir by Fakhruddin Razi (d. 606/1209), Tafsir al-Koran al-Karim by Ibn Arabi (638/1240), al-Jami li'Ahkam al-Koran by Qurtubi (d. 671/1273), Ruh al-ma'ani by Shihabuddin Muhammad al-Alusi al-Baghdadi (d. 669/1270), Anwar at-Tanzil wa-asrar at-tawil by Baidawi (d. 685/1286), Madrik al-tanzil wa haqa'iq al-tawil by Abul Barkat al-Nasafi (d. 710/1310), Ghara'ib al-Koran wa Ragha'ib al-Furqan by Nisaburi (d. 728/1327), Tafsir al-Koran al-Karim by Ibn Kathir (d. 774/1373), Tafsir al-Jalalain by Jalauddin al-Mahalli (d. 864/1459), Itqan fi Ulum-il-Koran and Dhur-e-Manthur by Suyuti (d. 911/1505), etc.

Early Shi'ite tafsir : Rawh al-Jinan wa ruh al-Janan by Abu Futuh al-Razi, Shaikh Saduq (d. 381/991), Tibyan fi tafsir al-Koran by Abu Jafar al-Tusi (460/1067), al-Burhan fi'tafsir al-Koran by Burhani (1107/1696), Kashani (d. 776/1375), Majma al-Bayan lif'ulum al-Koran by Tabarsi (d. 548/1153), Tafsir al-Qummi by Qummi (d. 328/939), As-Safi fi tafsir al-Koran by Kashi (d. 1075/1505), etc.

Early Sufi tafsir : Tafsir al-Koran al-Azim by Sahal al-Tustari (d. 283/897), Haqa'iq al-tafsir by Abu Abd Rahman al-Sulami (d. 412/1021), Lata'if al-isharat by Abul Kassim al-Qushayri (d. 465/1072), Kash al-Asrar by Rashiduddin Maybudi (d. 520/1126), Ara'is al-Bayan by Ruzbihan Baqli (d. 606/1209), Ara'is al-Bayan fi haqa'iq al-Koran by Abu Mohammad Shirazi (d. 606/1209), al-Tawilat al-Najmiyah by Najamuddin Daya (d. 654/1261) and Ala al-Dawla Summani (d. 736/1330), etc.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral TaFSIRNoun

L'explication littéral (Tanzil) découle de la fonction du Prophète. par oppos. â Tawil*. V. Vatikiotis p.76. Hadith: Je suis le ma

Heritage Dictionary of Ismailism, entry #116general TAHAJJUDEncyclopedia Topic

"The word tahajjud is derived from hujud which means sleep and tahajjud literally signifies the giving up of sleep. The Tahajjud worship is so called because it is offered after one has had some sleep, and sleep is then given up for the sake of worship. It is a midnight worship, which is stated in the Koran to be voluntary: "O thou who hast wrapped up thyself! Rise to pray in the night except a little, half of it, or lessen it a little or add to it, and recite the Koran well arranged.....Surely the rising by night is the firmest way to tread and most impressive in speech" (73:1-6), "Surely they Lord knows that thou passest in prayer nearly two-thirds of the night, and (sometimes) half of it, and (sometimes) a third of it, and also a party of those with thee" (73:20), and "And during a part of the night, forsake sleep by it, beyond what is incumbent on thee; may be thy Lord will raise thee to a position of great glory" (17:79).

As the above quotation from the 73rd chapter shows, the Prophet used to pass half or even two-thirds of the night in worship. His practice was to go to sleep immediately, and then he generally woke up after midnight and passed almost all this latter half of the night in remembrance of God, sometimes taking a short nap, which would give him a little rest, just before the morning prayer. This practice he kept up to the last

Ghazalli quotes the Prophet as saying in his Ihya Ulum al-Din (London, 1983, pp. 123-4 and 129)) that, "It is incumbent upon you to observe night vigil, for it was the practice of your righteous predecessors. Night vigil bring us close to God, Great and Glorious is He, atones for our sins, drives disease from the body and puts a stop to transgression" and "Whenever a man is overtaken by sleep while performing prayer at night, the reward for his prayer is recorded in his favour and his sleep is reckoned as alms", and also "The best prayer after the prescribed is the night vigil". The Prophet said, "The honour of a believer lies in his vigilance at night and his esteem lies in his autonomy from people" (Bihar al-Anwar, 77:20). Ali bin Abu Talib said, "He who sleeps too much at night, will lose something of his deeds, which he cannot gain during the daytime" (Qurar al-Hikam, p. 289). Imam Jafar Sadik also said that in a revelation told Moses, "O you son of Imran! Those who only claim that they love Me, tell a lie, for when the night falls they neglect Me" (Bihar al-Anwar, 13:329). Imam Jafar Sadik further said, "Do not miss midnight worship because, in fact, the real loser is he who misses the midnight worship" (Ibid., 83:127).

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral TAHDDI AL-NASL Encyclopedia Topic

"Tahddi al-nasl means family planning. Planning is required in everything, be it concrete, sentimental, economical, social or intellectual. God declares in the Koran: "All things have We created after a fixed decree." (54:49) Similarly, the term "family" has a broad and deep meaning. The family is the first brick or unit in the social structure. To build up a family, it requires planning and providence for the number of one's offspring.

The Koran enjoins us to have children, but at the same time warns us that children must be good and righteous. It directs us to pray to God, to give us good, honorable offspring, of an exalted position and of lofty ideals. However, when we pray to God to grant us this blessing, we must first examine our means and capacity for their sustenance.

What the child strongly hopes to get and what arouses his joy are the parents' affection and tenderness of heart. When the family has only one child for instance, the problem of equality does not arise. But when the family has several children, then the different sort of problems for the parents arise, namely the maintenance of equitable and equal treatment of children, without favourism or prejudice. Some parents commit a great mistake when they show special favor and regard to one of the children. Such discrimination may give rise to many psychological and emotional complexes among the children, such as the complex of inferiority. The Prophet is reported to have marked one man who had two children and who preferred to kiss only one of them. The Prophet said to him: "Will you not strike balance between them?" The Prophet further said: "Be fair in dealing with your children just as you would like them to be fair in dealing with you."

The Muslim world today is suffering not from a lack of people, but from a lack of great and able men. Though the early Muslims were few in number, they were able to conquer the world and spread the message of Islam. Now the wheel has taken reverse direction and the need now is not just to multiply, but to bring up this multiplicity in a proper, orderly and healthy manner. There are one billion Muslims in the world, constituting 20% of the world population. It means that one of every five persons is a Muslim in the world. There are 40 countries having more than 50% Muslims, and 7 countries with 25% to 49% Muslim population. These Muslims are combating the recent challenges of poverty and illiteracy due to many reasons, one notable being the high rate of birth. That is why, the majority of the Muslim countries (about 27 countries) have recognized and registered the Family Planning Association, affiliated with International Planned Parenthood Federation (IPPF).

In addition, if we could project ourselves into the future and look at the world in which our descendants will have to live, a most dreadful picture would appear. The world population in 1980 was 4.4 billion. It has been estimated that it will grow by another 1.7 billion by the end of this century. The world population is also expected to reach 8.2 billion in the year 2025 A.D. Each day the human race increases by 88,000, nearly the number of Wembley Stadium football crowd, and in a single year it increases by thirty-four million or two thirds of the entire population of Britain.

Margaret Sanger of United States first coined the term birth control in the year 1914. Thereafter, it generated synonyms, such as family planning, Planned Parenthood, responsible parenthood, voluntary parenthood, contraception, fertility regulation and fertility control.

The question is often asked: "is birth control (tahdid al-nasl) permitted in Islam?" A great many of the Muslim jurists have allowed family planning that was known in the time of the Prophet as azl (coitus interruptus). Contraception as practiced by the Arabs in early Islam was practically confined to two methods: (1) azl, to avert pregnancy, and (2) iskal, which was intercourse without withdrawal, and a variant of azl.

The first point is that the Koran does not permit nor prohibit family planning, which can be explained by the very fact that in the early days of Islam, this issue did not assume proportions of such a degree. The Koran says: "... And has not laid upon you any hardship in religion" (22:78).

By hardship is meant distress because of too heavy a burden, God also says: "God desires ease for you, and He does not desire for you difficulty". (2:185), "cast not yourselves with your own hands into ruin: (2:195) and "Surely! He does not love those who exceed"(7:31).

The Prophet is reported to have said: "This religion is firm, therefore go into it gently." And also: "The religion of Islam is free from narrow restriction; anybody who tries to be very strict in matters of religion must have his own purpose defeated."

There are however certain Koranic verses guiding us to solve this important issue. The Koran says: "And if you apprehend that you cannot act equitably towards orphans, then marry such women as seem good to you, two or three or four, but if you apprehend you will not do justice (to so many), then (marry) only one or what your right hands possess. Thus it is more likely that you will not do injustice" (4:3).

The word au or al-aul in the above verse is used for everything, which burdens man. The word aul literally means "to do justice by grabbing what is in excess of one's right." Thus the words zalika adna al la t'aoulu means "from this you will be saved from injustice" which has been also interpreted by Imam Shafi'i according to al-Azhari that "you may not have many children." It is well known among the Arabs that aala y'aoulu means to commit excess or injustice, while the word aala y'aeelu means "the abundance of offspring". But Kissai says that aala y'aoula means to become a pauper. The eloquent among the Arabs used the words aala y'aoulu encompassed by the meaning of many children, vide Lisan al-Arab, on the root of aul. Imam Shafi'i further maintains that the phrase "this will make justice on your part easier" (an la ta'ulu) implies a warning against the multiplicity of children. He explains the whole Koranic verse thus: "If you are afraid that the number of you family will be many, then limit yourself to one wife. This will banish multiplicity of children." This explanation of Imam Shafi'i is reported verbatim by Ibn Arabi in his Ahkam al-Koran (1:314).

Tabari (d. 923) in his Tarikh ar Rusul wa'l-Muluk (3:161) reproduced the opinion of Ibn Zaid that the word al la ta'ulu means ahwana alaik fil ayaal i.e. "do not add to you dependents." Suyuti (d. 1505) in his Dhur-e-Manthur (2:119) also quoted the opinion of Zaid bin Aslam in these words zalika adna al la yaksiru min t'aoulu i.e. "then the number of such persons may not increase who may be your dependents". Zamakhshari (d.1144), Qurtubi (d 1272), Abi Barket Nasafi (d. 1310), Ibn al-Hayyan (d. 1345), Baidawi (d. 1388), Imam Sherbini (d. 1569), Abi as-Saud (d. 1574) etc. have held similar interpretations to support family planning in Islam.

Ibn Sina (980-1037) writes in his al-Qanun fi't-Tibb (p.286) that "blood in the mother's breast is converted into milk. This is beneficial for the baby and more attractive and acceptable to its constitution." The mother's milk is the natural food, which contains, in its initial period, colostrum. It is a natural substance helping the child to grow as it contains rich doses of Vitamin A. The newborn child is usually exposed to the infection of the lungs and throat, developing pneumonia or diphtheria.

Medical experts hold that if a child gets colostrum in sufficient quantity, he develops resistance to deadly infections. If a mother suckles a child and becomes pregnant after some months, her milk becomes possibly harmful for the infant.

Hence, at one year of age the average infant weighs 21 pounds, and requires 945 calories daily; at 18 months, 24 pounds requiring 1060 calories; and at two years 26

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral TaienEncyclopedia Topic

At that time

Various Sources TAJEncyclopedia Topic

"The word taj is a Persian loanword in Arabic, which is derived from the old Persian tag, meaning crown. It is said that Dahhak was the first to wear the crown in the world. According to the hadith, "The turbans are the crowns of the Arabs" (al-ama'im tijan al-arab).

The term taj is not used in the early descriptions of the Fatimid ceremonies. Musabbih (d. 420/1029) invariably used the term imama. The Fatimid taj was a turban (imama) wound in a distinctive fashion. It was called a noble crown (al-taj al-sharif) and the winding of majesty (shaddat al-waqar). It was surmounted by a solitaire (al-yatima). The servant who wound this turban was called the winder of the crown (shaddal taj). Mostly, the turban was ornamented with sapphires, emeralds and the jewels that adorned the top of the turban. The turban was made of a length of cloth wound around the head with one end or tail left hanging down.

The Fatimid Imams wore the taj on ceremonial occasions (mawakib) on the great fest-days. They did not wear a proper crown but a turban richly studded with gems, including a particularly large one called al-yatima, weighing seven dhirams, of colour, for the elaborate winding of which a special official (shadd a-taj al-sharif) was appointed.

During the annual majalis in Poona in 1920, Imam Sultan Muhammad Shah told to the Volunteers of Bombay, who were on duty, to come to his bungalow in Bombay and he would bestow them coat-of-arms (taj) to be worn on the volunteers' caps. After the majalis in Poona, the officers of the Volunteer Corps went to the bungalow in Bombay, where they were presented two gifts by the Imam: one was the coat-of-arms (taj) and the second was the rare photograph of the Imam. Since then, the taj began to be affixed on the caps of the volunteers and also in all community affairs.

The tradition of the taj as an emblem is retained with the Ismailis. If one looks at the Ismaili taj, he will observe that a long strip starts from bottom of right side and is turned in circle on upper side, then it spread to the left side. Thus, the right side is shorter from above, but longer at bottom wherefrom it started, and the left side is higher from upper side, and shorter at bottom where it ends. The whole circle makes the design of two eyes. In the middle of upper side, there is one tura, which in other words is set up between two eyes, spreading the upper right side.

It is related that on June 13, 1945, the Imam graced a didar to Bombay jamat at the Aga Khan Club at 10 a.m. On that night, he visited the illuminated and well decorated streets of the Ismaili locations with the Begum and Varas Fateh Ali Dhala at 9 p.m. His car reached at dharkhana Jamatkhana's street. The building of Jamatkhana was fully illuminated with multi-coloured lights. The Imam saw a calligraphical design on the door of the Jamatkhana, and said to his Begum, "This is an Arabian art." He then came at the main square of Sa'lim Road and came out of his car and watched a well designed mihrab erected there. He called for the painter and blessed him and said, "This taj was worn by my ancestors during the rule of Fatimid Caliphate in Egypt."

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral TajaEncyclopedia Topic

Pure, clean in dealings

Various Sources TajallaEncyclopedia Topic

Epiphany, manifestation

Various Sources TAJALLI Encyclopedia Topic

"The word tajalli (pl. tajalliat) means theophany, theophan, self-disclosure or illumination. The Koran say: "And when Moses came to Our appointed time and his Lord spoke with him (kallamahu rabbuhu), he said, O my Lord, show me, that I may behold Thee! Said He. Thou shalt not see Me; but behold the mountain - if it stays fast in its place, then thou shalt see Me. And when his Lord revealed (tajalla rabbuhu) to the mountain He made it crumble to dust; and Moses fell down swooning" (7:143). The Prophet said, "God's veil is light. Were He to remove it, the glories of His face would burn away everything perceived by the sight of His creatures" (Ibn Majah, 13:293).

Tajalli is the process by which the Absolute, which is absolutely unknowable in itself, goes on manifesting itself in ever more concrete form. Since this self-manifestation of the Absolute cannot be actualized except through particular, determined form, the self-manifestation is nothing other than a self-determination or self-delimitation of the Absolute.

The tajalli is the radiation of Divine Light. So do not allow that God can be seen in Himself, that is, in His own Essence. God's Essence stands beyond every sort of delimitation, entification and relationship. There is "no thing" that could be witnessed by a something. However, God can be witnessed as He discloses Himself (tajalli). And He discloses Himself in every existent thing in the cosmos. When one's soul receives God's tajalli, it sees the whole cosmos as the Beak of the Real. In reality, it dawns on the heart unexpectedly provided one is prepared for it.

The tajalli is also called zil meaning shadow. The Koran says: "Do you not see how your Lord has lengthened His shadow (zilla)" (25:45)

There are three modes of tajalli:-

1. tajalli dhat : illumination of the divine essence

2. tajalli sifat ad-dhat : illumination of the divine attributes

3. tajalli hukm ad-dhat : illumination of the divine decree

There are two kinds of tajalli:

1. Tajalli-i Rahmani, and 2. Tajalli-i Ruhani

The first one is real, which blew the Mount Sinai to pieces. When one meditates, he perceives the first tajalli spiritually. The salik finds his I-ness annihilated. Thus, the desire for the sight of God becomes more and more intense. Several saliks have gone astray to perceive the second one and thought it the real one, it is evanescent

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral TajavoEncyclopedia Topic

Remove, leave, shun, abandon

Various Sources TAJDIN, 28è PIRName

756-876AH, nominated as Pir in 871 A.H by Imam Mustansirbillah II. Converted the Mumnas* of Sidhpur in Gujrat. Passed away due to a misunderstanding with the Jamat. Also called Shah Turail

756-876AH, nommé Pir en 871AH par Imam Mustansirbillah II. Convertit les Moumna* de Sidhpur au Gujerat. Mourut suite à un malentendu. Appelé aussi Shah Turail.

Heritage Dictionary of ismailism, entry #399general TajeEncyclopedia Topic

Leaves, forsakes

Various Sources TajiEncyclopedia Topic

Arab horse

Various Sources Taji gayaEncyclopedia Topic

Left, abandoned, walked out

Various Sources TajiyaEncyclopedia Topic

Crown

Various Sources TaJIYANoun

Abandonner.

Heritage Dictionary of Ismailism, entry #822general TajnaEncyclopedia Topic

Forsake

Various Sources TajnaEncyclopedia Topic

Whip

Various Sources TajoEncyclopedia Topic

Forsake, give up, abandon, shun

Various Sources TAJUDAWLA, PRINCESSEncyclopedia Topic

"Joan Viscountress Camrose was born on April 22 1908, the eldest daughter of the 3rd Lord Churston and 7th Duke of Leinslter, the descendant of King Edward III of Great Britain. Her father was ADC to the Viceroy of India, Lord Curzon from 1902 to 1903, and then to the Duke of Connaught, from 1904 to 1906. She had three sisters, Denise, who married the 5th Lord Ebury, Lydia, who married the 13th Duke of Bedford, and Primrose, who married the 7th Earl Cadogan. In 1946, their mother became the third wife of the 7th Duke of Leinslter.

On May 18, 1936, Joan Viscountress Camrose and Prince Aly S. Khan were married in Paris in presence of Imam Sultan Muhammad Shah, Andree and Lady Aly Shah. Following the civil ceremony, the bridal party was chauffeured across Paris to the Muslim Mosque for a religious ceremony. Persian carpet had been laid on the floor in the splendour of the Hall of Prayers where, according to Ismaili custom, the wedding couple sat on the floor. There were no guests or members of the press. Joan was given the name Tajudawla (Crown of the State), based on Qajar royal titles. Together they visited India and arrived at Bombay on January 27, 1937. They also attended the Silver Jubilee of His Highness the Nizam of Hyderabad. From India they traveled in Turkey, Egypt and Syria. By her marriage to Prince Aly Khan, she became the mother of Prince Karim Aga Khan, the Present Imam and Prince Amyn Muhammad.

During the Second World War (1939-1945), when Prince Aly Salomone Khan had offered his services to the Allies, the Present Imam with his brother Prince Amyn Muhammad, accompanied by his mother, Princess Tajudawla, had gone to Beirut, and thence to Nairobi on May 27, 1941 via Cairo, where they lived for four years. In 1943, the Present Imam led the Eid al-Fitr prayer amidst a large congregation of the Ismailis in the Jamatkhana in Nairobi. On that occasion, his mother remarked: "A great accomplishment for such a small boy."

When Imam Sultan Muhammad Shah returned from Africa and was staying in Lausanne, the boys were taken to see him: "An extraordinary relationship developed between my father-in-law and my elder son," recalls Princess Tajudawla, "Karim always talked to his grandfather as if they were contemporaries."

Unfortunately, Princess Tajudawla and Prince Aly S. Khan drifted apart. Difference developed between them and they were divorced, whose legal formalities completed on April 7, 1949, - though she continued to maintain excellent terms with Imam Sultan Muhammad Shah and the family members. In his Memoirs, the Imam also writes, "I took my daughter-in-law, Joan, to my heart; and I had and still have, a great affection for her." (The Memoirs of Aga Khan, London, 1954, p. 312).

Besides remaining close to her sons and her grandchildren, she devoted the remainder of her life to providing affection and companionship for Lord Camrose, a member of the Fleet Street dynasty founded by his father the 1st Viscount Camrose and his uncle Viscount Kemsley.

When her 20-year old son became the 49th Ismaili Imam in 1957, she accompanied him to his accession ceremonies in Africa and India, helping him to make the necessary arrangements and to deal with the world's leaders and media along the way. She also attended the ceremony in Karachi for the laying of the foundation stone of the Aga Khan University.

She never for one moment displayed boredom, intolerance or ill temper; nor, well-informed though she was, did she seek to dominate conversations. She listened, she interjected sensible comments and she made all with whom she talked feel that they were both attractive and intelligent.

At Hackwood Park, her house in Hampshire, she exercised to the full her skill in giving enjoyment to a great variety of people of all ages, and she provided food of an outstanding standard. Princess Tajudawla expired at the age of 89 years on April 26, 1997.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral TAJUDDIN, PIREncyclopedia Topic

Pir Tajuddin was most possibly born in 796/1394 in Uchh Sharif, and got his early education from his elder brothers. He was about 33 years old when designated as the next hujjat, or pir for subcontinent. The tradition relates that he used to put the bud of flower on his robe, making him familiar with the title of shah turrel (the lord of the tura or bud). He made Lahore as his centre because Uchh Sharif had become the ground of quarrel by his opponents. He had also an opportunity at Lahore to direct the descendants of Pir Shams in the mission works. He seems to have sent few da'is in Afghanistan and Central Asia, whose detail is not accessible. Pir Tajuddin also preached in Sind, and once he had notably converted one Lohana family of 20 men, 18 women and 40 sons near Uchh Sharif, whose family head was Seith Lakhimal. Pir Tajuddin seems to have known as Prahlad among the Hindus of Sind because of his betrothal with a lady of Sodha tribe of Umarkot, and his descendants became also known as Prahlad, or Perraj. He seems to have composed some ginans, but only one is extant.

The Indian tradition goes to relate that Pir Tajuddin decided to visit Iran in 870/1466. He embarked from Sind, where a certain Ismaili jamat accorded him a warm honour, and gave him a precious piece of cloth of Sindhi design to be presented to the Imam. He reached Kahek, and presented the cloth with other offerings. When Pir Tajuddin started his homeland journey, Imam Mustansir billah gave him the same cloth as a gift, since none in Iran wore the dress bearing Sindhi design. It is related that he returned to Sind via Baluchistan, where he stayed few months in Uthal, about 70 miles from Karachi. He asked the local tailor to prepare a robe from that piece of cloth, which he wore and came in Sind. He also visited the jamat who had given him the cloth for the Imam. The tradition relates that a few persons suspected and accused Pir Tajuddin of embezzling the gift of the Imam. They encircled Pir Tajuddin with the flood of questions with rigorous arguments and insulted him. He was highly shocked which resulted his sudden death, possibly by heart attack in 872/1467. He was buried near Tando Bagho, where a splendid shrine had been erected in 889/1484.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Taka (Taka or Tak)Encyclopedia Topic

A coin of two paisas, in weight 72nd pan of a ser (about 2 lbs)

Various Sources TAKHAT NASHINIEncyclopedia Topic

Takhat Nashini means the ceremonial installation of the Imam, which is celebrated soon after the assumption of the Imamate. It indicates that when one Imam dies, his successor manifests as an Imam. The historical celebration was held in great solemnity and the devotion and the enthusiasm of the Ismailis knew no bounds. The first ceremonial Takhat Nashini of the Present Imam commemorated in Dar-es-Salaam on Saturday, October 19, 1957 amid great pomp and splendour, attended by 30,000 Ismailis.

The site on which Upanga Jamatkhana presently stands was the venue of the first of a number of similar Takhat Nashini ceremonies. It was from the early hours of the morning that Ismailis had started to make their way to the ceremonial site, and by noon-time the ground was packed to bursting point. In the gaily festooned grandstands, leaders of the community in their gold turbans and crimson robes moved about the crowd and looked as colourful as their womenfolk in flowering saris of a hundred shades, lavishly embroidered with gold and silver thread and sparkling diamante. The houses around the venue provided wonderful grandstand view of the whole proceedings. Their decorated balconies were packed with people, and many more stood and sat on the roof tops, unmindful of any dangers.

Mata Salamat Umm Habibeh, Prince Aly S. Khan and Princess Tajudawla were given a rousing welcome as they came and took their seats. President Julius Nyerere of Tanganyika (now Tanzania), Governor and Lady Twinning, Mr. Alan Lennox-Boyd, the Colonial Secretary of Zanzibar, Sir Bruce and Lady Hutt, Mayor of Dar-es-Salaam, the Liwali, Councillors and many other prominent people were among the distinguished guests.

Clad in a white high-necked tunic and black trousers, the Present Imam made his gracious arrival in a thunderous applause and shouts of Nara-e-takbir

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral TakiEncyclopedia Topic

His

Various Sources TakiyoEncyclopedia Topic

Abode, reliance, bed, place of rest

Various Sources TakoEncyclopedia Topic

Old coin worth 1/32 rupee, pelf

Various Sources TakuEncyclopedia Topic

To him

Various Sources TalEncyclopedia Topic

Clap

Various Sources TalaEncyclopedia Topic

Lock

Various Sources Tala / TalanEncyclopedia Topic

Lock

Various Sources TalaiEncyclopedia Topic

Mattress of cotton

Various Sources TalajuEncyclopedia Topic

Scale

Various Sources TALAQEncyclopedia Topic

"The root idea of the verb talaqa means to be freed from a tether (of a camel). Thus, talaq means a camel untethered or a woman repudiated by a man. It also means freeing or the ending of a knot. In the terminology of the jurists, the talaq or divorce is called khul, meaning the putting off or taking off of a thing, when it is claimed by the wife. In the Koran there is one derivation of the root, ikhla, which means take off. It is mentioned in the story of Moses when he was ordered to take off his shoes in Mount Sinai (20:12).

Both from the Koran and hadith, it appears that, though divorce was permitted, yet the right could be exercised only under exceptional circumstances. Thus, a divorce given without cause is disapproved (kirahatan), but is not forbidden (muharram). Imam Jafar Sadik however considered it reprehensible that people should divorce their wives without valid reasons (Daim al-Islam, p. 982-83). The Prophet is reported to have said: "Never did God allow anything more hateful to Him than divorce" (Abu Daud, 13:3). Ali bin Abu Talib said, "Talaq is abominable and I hate it" (Daim al-Islam, p. 979). Remedies are also suggested to avoid divorce so long as possible.

It is clear that not only must there be a good cause for divorce, but that all means to effect reconciliation must have been exhausted before resort is had to this extreme measure. In fact, marriage is nothing but an agreement to live together as husband and wife, and when either of the parties finds him or herself unable to agree to such a life, divorce must follow. It is not, of course, meant that every disagreement between them would lead to divorce; it is only the disagreement to live any more as husband and wife. In the Koran such disagreement is called shiqaq (derived from shaqq, meaning breaking into two) as follows: "If you fear a breach (shiqaq) between the couple, appoint an arbiter from his people and another from her people. If they desire amendment, God will make them of one mind" (4:35). It means that Islam discourages, as much as possible, taking of family disputes to the courts of law. There can be no lawful arbitration (tahkim) unless the two spouses agree to it, and to the condition that the arbitration may bring them together (jama'a), or dissolve their marriage (farraqa). The arbitrators have no power to give any of the wife's property to the husband without her consent. The arbiters have the right to dissolve the marriage even through one of the parties is absent, provided always that they have been expressly authorized to do so on failure of their efforts for reconciliation.

The wife has the right to claim divorce on those very grounds on which the husband can divorce his wife. The Koran says: "Divorce may be (pronounced) twice; then keep (them) in good fellowship or let (them) go with kindness; and it is not lawful for you to take any part of what you have given them unless both fear that they cannot keep within the limits of God: then if you fear that they cannot keep within the limits of God, there is no blame on them for what she gives up to become free thereby" (2:229). By keeping "within the limits of God" here is clearly meant the fulfillment of the object of marriage or performance of the duties imposed by conjugal relationship.

The technical term for the wife's right to divorce by returning her dowry (mahr) is called khul. The dowry is thus a check on the party who wants the divorce; if the husband wants, the wife shall have the dowry; if the wife wants the divorce, the husband is entitled to the dowry.

The divorce is prohibited during the menstruation of the wife. It was brought to the notice of the Prophet that Ibn Umar had divorced his wife while she was menstruating. The divorce was declared to be illegal by the Prophet, and Ibn Umar was asked to take back his wife (Bukhari, 68:1). Thus, divorce is only permitted in the state of purity (tuhr), or when the woman is clear from menstrual discharge.

Every divorce is an experiment temporary separation during its initial stages, and by making the parties live together, every chance is afforded to them for reconciliation. Even after the period of waiting (idda) has passed away, the two parties are allowed, even encouraged, to remarry: "And when you have divorced women and they have ended their term of waiting, do not prevent them from marrying their husbands, when they agree among themselves in a lawful manner; with this is admonished whosoever among you believe in God and the last day; this is more profitable and purer for you" (2:232). Remarriage of the divorced parties is thus recommended as being more profitable and purer for them. The condition is also laid down that such a revocable divorce, allowing reunion of the parties, can be pronounced twice: "Divorce may be pronounced twice: then keep them in good fellowship or let them go with kindness" (2:229). The revocable divorce is called the talaq raja'i.

After the first divorce, the parties have the right to reassert their conjugal relations within the period of waiting, and to remarry after the waiting period is over. A similar right is given to them after a second divorce, but not after a third. Islam not only gave the wife a right of divorce, but also checked the husband's license to divorce as often as he liked, by declaring that revocable divorce could be given only twice: "Divorce may be pronounced twice: then keep them in good fellowship or let them go with kindness" (2:220). It was thus laid down that, after the second revocation or remarriage, the parties must make their choice either to live together as husband and wife for ever, or to separate for ever, never thinking of reunion. Hence if the second experiment failed and the parties were separated by a divorce for the third time, this was an irrevocable divorce (talaq ba'in) in the terminology of the jurists.

The jurists have recognized divorce in three forms. A man would sometimes pronounce divorce thrice on one and the same occasion, and this would be understood as meaning that divorce had been given thrice. This is called talaq bid'a (or an innovation in divorce after the Prophet's time). Or a man would divorce his wife for the first time in one tuhr, following on with a second divorce in the second tuhr and with a third divorce in the third, thus divorcing thrice in one idda or one period of waiting. This method of talaq is called talaq hasan (a good way of divorcing). The name talaq ahsan (the best method of divorcing) is given to the form in which talaq is pronounced in a tuhr only once, and this is followed by the period of waiting. This last method is the only method recognized by the Koran. It is plainly laid down: "O Prophet! When you divorce women, divorce them for their prescribed time (idda), and calculate the number the days prescribed and be careful of your duty to God, your Lord" (65:1). The divorce is thus to be pronounced only once, and when it has been pronounced, the idda, or waiting period, follows, and during this time the parties have a right to revocation of the divorce.

Thus, the Koran recognizes talaq only in one form, the talaq al-sunna or the talaq ahsan. There is no mention at all of the other two forms, either in the Koran or in hadith. These two forms are, in fact, only subterfuges to make the revocable divorce an irrevocable one. The tendency to resort to these subterfuges is noticeable even in the lifetime of the Prophet. The pronouncing of three divorce without an interval, seems to have been a remnant of pre-Islamic days. The Prophet is reported to have shown indignation when it was brought to his notice that a certain person had pronounced three divorces together (Nisai, 27:6), and the divorce thus pronounced was annulled by him (Masnad, 1:265).

It is true that divorce is allowed, but as it disturbs the normal family relations, it is looked upon with disfavour and is permitted only in extreme cases when the carrying on of marital obligations by the husband or the wife becomes impossible. But even after this extreme step has been taken, not only are the parties still free to resume conjugal relations within the waiting period, and to remarry after that period has expired, but they are actually encouraged to do so.

The Koran further mentions about the children in case of a divorce: "And the mothers should suckle their children for two whole years for him who desires to make complete the time of suckling; and their maintenance and their clothing must be borne by the father according to usage; no soul shall have imposed upon it a duty but to the extent of its capacity; neither shall a mother be made suffer harm on account of her child, nor a father on account of his child, and a similar duty (devolves) on the (father's) heir; but if both desire weaning by mutual consent and counsel, there is no blame on them, and if you wish to engage a wet-nurse for your children, there is no blame on you so long as you pay what you promised for according to usage; and be careful of (your duty to) God and know that God sees what you do" (2:233).

Tahlil or halala, which means legalizing or making a thing lawful was a pre-Islamic practice. When the wife was divorced irrevocably by three pronouncing the divorce formula, and the husband wanted to take her back again, she had first to marry a third person on condition that he would divorce her after having sexual connection with her. This was called halala, a kind of punishment for the woman who had to undergo the disgrace of sexual connection, while the marriage is a perpetual marital tie, and the divorce in that case may not follow at all; in fact, in the normal course of things it would not follow at all. It is for this reason that the Prophet is reported to have curse those who resorted to this practice. He said, "The curse of God on the man who commits halala and the man for whom the halala is committed." (Tirmizi, 9:25). In sum, Islam warns explicitly against any pre-arranged scheme in the practice of halala that a certain man should marry a certain divorced woman with the understanding that he would divorce her again to enable the former husband to re-marry his divorced wife. This shall be an unlawful act and such a marriage shall be no marriage at all but adultery and the woman shall not become the lawful wife of the first husband by such a pre-arranged scheme.

Divorce may be given orally, or in writing, but it must take place in presence of witnesses: "So when they have reached their prescribed time, then retain them with kindness or separate them with kindness, and call to witness two men of justice from among you, and give upright testimony for God" (65:2). Whatever the actual words used, they must expressly convey the intention that the marriage tie is being dissolved. As to whether a divorce would be effective under certain circumstances, there are differences among the various schools of jurists. Evidently, intention is as necessary as a factor in the dissolution of marriage as in the marriage itself, but while some recognize that divorce is ineffective if given under compulsion or influence, or in a state of intoxication, or in anger or jest, or by mistake or inadvertence, other hold it to be ineffective in some of these cases and effective in others.

Ila and zihar were two practices of the pre-Islamic days by which the wife was kept in a state of suspense, sometimes for the whole of her life. Ila, which means literally swearing, signifies technically the taking of an oath that one shall not go in to one's wife. In pre-Islamic period, the Arabs used to take such oaths frequently, and as the period of suspension was not limited, the wife had sometimes to pass her whole life in bondage, having neither a position of a wife, nor that of a divorced woman free to marry elsewhere. The Koran reformed this state of thing by commanding that if the husband did not re-assert conjugal relations within four months, the wife should be divorced: "In the case of those who swear that they will not go in to their wives, the waiting period is four months; then if they go back, God is surely Forgiving, Merciful. And if they resolve on a divorce, then God is surely Hearing, Knowing" (2:226-7).

The word zihar is derived from zahr meaning back. An Arab in the days of ignorance would say to his wife, anti alayya ka-zahri ummi means you are to me as the back of my mother. This was technically called zihar. No sooner were these words pronounced than the relation between husband and wife ended as by a divorce, but the woman was not at liberty to leave the husband's house, and remained as a deserted wife. Once Aws bin Samit treated his wife Khaula in a similar manner. The wronged woman came to the Prophet and complained of her husband's ill-treatment. The Prophet told her that he was unable to interfere. In the meantime, the Divine command revealed: "God indeed knows the plea of her who pleads with you about her husband and complains to God, and God knows the contentions of both of you; surely God is Hearing, Seeing. As for those of you who put away their wives by likening them to the backs of their mothers, they are not their mothers; their mothers are no other than those who gave them birth; and most surely they utter a hateful word and a falsehood" (58:1-2). The man who resorted to this practice was thus ordered to free a slave; or if he could not find one, then to fast for two successive months, and if unable to do that, to feed sixty poor people (58:3-4).

Another word li'an is derived from la'na meaning curse. Li'an and mula'ana signify literally mutual cursing. Technically, however, the two words indicate that particular form of bringing about separation between husband and wife in which the husband accuses the wife of adultery but has no evidence to support the accusation, while she denies it. If a man has strong reasons to believe that his own wife is adulterous, the case is quite different, because the Koran makes adultery a severely punishable crime, since it aims at the destruction of the whole social fabric. The li'an is suggested in this case, as a means of bringing about separation between husband and wife, for whether the accusation is right or wrong, it is in the interests of both to get separated. The following Koranic verses deal with this subject: "And as for those who accuse their wives and have no witnesses except themselves, the evidence of one of these should be taken four times, bearing God to witness that he is of the truthful ones. And the fifth time that the curse God be on him if he is one of the liars. And it shall avert the punishment from her if she testify four times, calling God to witness, that he is one of the liars. And the fifth time that the wrath of God be on her if he is one of the truthful" (24:6-9). After the parties have thus borne witness, they are separated forever. While bearing witness of truthfulness, he or she calls for the wrath of God on himself or herself if he or she speaks a lie.

In sum, the divorce is looked upon as a necessity in marital relations, under the varying human conditions, irrespective of moral turpitude on the part of husband or wife. The Koran takes the most charitable view of the necessity for divorce, and therefore recommends as much kindness towards women in the case of divorce, as in that of marriage. Again and again stress is laid on this point: "Divorce may be pronounced twice; then keep them in good fellowship or let them go with kindness (ihsan)" (2:229); "And when you divorce women and they reach their prescribed time, then either retain them in good fellowship or set them free with liberality" (2:231); "So when they have reached their prescribed limit, then retain them with kindness or separate them with kindness" (65:2). Thus, woman is to be treated with equal kindness and generosity, whether she is a sharer in a man's weal or woe as wife, or one from whom he has been compelled to part company. Marital differences, like other differences, may be as often honest as not, but the Koran recommends that the most charitable view of them should be taken.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral TaleEncyclopedia Topic

You

Various Sources TaleEncyclopedia Topic

Get removed

Various Sources TaliEncyclopedia Topic

Concentration, devotion

Various Sources TALIKANoun

Message de l'Imam, sous forme écrite. Equiv. Farman*. g. 351 + "Sahébé farman lakhi mokaliya".

Heritage Dictionary of Ismailism, entry #119general TALIKA MUBARAKEncyclopedia Topic

The term talik means suspension or hanging together. Talik is said to have got this name from its letters being connected to each other, and is in fact a compound of tawki, rika and naskh scripts. The shikasta talik (broken talik) is the result of writing talik rapidly. The letters are written in a more intricate style, which makes shikasta talik difficult to read. It started to appear in 8th/14th century and was developed by Khwaja Taj Salmaniyi Ispahani (d. 897/1491). The Persians however customarily call this script simply talik without the prefix shikasta. Talik was a special script in Persian, which was the form of old tawki script which was used for official documents. Since the post-Alamut period, the official letters of the Imams for the jamat became known as Talika or Talika Mubarak in the Ismaili jamat.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral TALIM, DOCTRINE OFEncyclopedia Topic

"The early Nizari Ismailis showed a particular interest in the doctrine of the Imamate and concentrated their doctrinal investigations. Thus, Hasan bin Sabbah broached the doctrine of talim (authoritative teaching) to the Ismailis. The word talim is derived from the second form of the root verb alima mean to know. Thus, the talim means instruction or teaching, and the derivative talim has come to be used to denote, in particular, the followers of authoritative, i.e., the Ismailis.

The Sunni observers developed a distinct impression that the Ismailis of Alamut reflected a "new teaching" (al-dawa al-jadida). The new teaching of talim did not however, entail the formulation of any sect of new doctrines; it was, rather, the reformulation of the fundamental principle of Shi'ite Islam embodied in the doctrine of ilm imparted by Imam Jafar Sadik. Ibn Tughri Birdi (d. 874/1470) writes in his al-Nujum al-Zahira fi Muluk Misr wa al-Qahira (Cairo, 1929, 4:77) that, "During the Fatimid Caliphate in Egypt, al-Muizz and later, al-Mustansir had utilized the principle of talim to the fullest extent."

Hasan bin Sabbah did not originate the doctrine of talim, but elaborated and interpreted the doctrine of ilm of Shi'ite Islam abreast of the time. According to The Cambridge History of Iran (Cambridge, 1968, 5: 433), "But observers got the impression that there was a "new teaching" associated with the movement which could be contrasted with the old and thus would not be surprising. If there was, however, it was not a wholly new system but a new emphasis and development of a doctrine of long standing among Ismailis and indeed among Shiis generally: the doctrine of talim, authoritative teaching." According to Marshall Hodgson, "It was this doctrine of talim which was especially developed by Hasan-i Sabbah; he turned it into a sharp intellectual tool in keeping with his whole life and demeanor."

Hasan bin Sabbah compiled a theological treatise in this context, entitled Fusul-i Arba'a (the Four Chapters), which was a thesis and in its fully developed form, he expounded the doctrine of talim in an Iranian essay. Several writers have mentioned, notably summarized by Shaharistani. In the doctrine of talim, Hasan bin Sabbah consistently emphasized the role of the Imam, with the Prophet having been a link in the logical chain from God to Imam. It became so central to the Ismailis thought that its followers in Khorasan came to be known as the Talimiyya. Many Sunni writers assailed the doctrine of talim in view of their own sense of propriety in opprobrious words. The Abbasids also reacted and hired al-Ghazalli (d. 505/1111), who tried to refute it in his Kitab fada'ih al-Batiniyya wa fada'il al-Mustazhiriyya and other treatises. According to Wilferd Madelung in Religious Trends in Early Islamic Iran (New York, 1988, p. 102), "In itself Hasan-i Sabbah's teaching was hardly a radical challenge to Islam. Like Fatimid Ismailism, he insisted on the validity and strict application of the Shariah."

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral TaliyaEncyclopedia Topic

Removed, vanished

Various Sources TaliyaEncyclopedia Topic

Avoided, ended

Various Sources TaliyaEncyclopedia Topic

Ended, removed, came to an end

Various Sources TaliyoEncyclopedia Topic

Removed

Various Sources TaljoEncyclopedia Topic

Remove, shun, give up

Various Sources TaloEncyclopedia Topic

Remove, shun, give up

Various Sources Talu (tale)Encyclopedia Topic

Of great fortune, highly fortunate

Various Sources TalunEncyclopedia Topic

Lock

Various Sources TamEncyclopedia Topic

Drums

Various Sources