Ismaili Dictionary & Encyclopedia

GhaneroEncyclopedia Topic

Too much, very much, more, much, as many times

Various Sources GhaniEncyclopedia Topic

Very

Various Sources Ghani ghaniEncyclopedia Topic

Too much, too many

Various Sources Ghanie ghanieEncyclopedia Topic

Counless, many

Various Sources GHANIMAEncyclopedia Topic

The plural noun maghanim is used in the Koran (4:94, 48:15, 19:20) for the booty, and the verb ghanima (8:41,69). The Koran mentions the word ghunm or its derivatives on nine occasions as ghanamo, ghanomi, ghunm, ghanimtun, maghanimo and maghanima. The wars waged by the Prophet were purely for the purpose of security or defence. In the battles, the unbelievers left their means and materials in the field. For survival during these confrontations, the Muslim soldiers carried their means of sustenance with them, which on those days consisted mainly of goats (ghanam), horses, camels, dates, tents, etc.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral GhaniyunEncyclopedia Topic

Much, more

Various Sources Ghano / Ghanu / Ghana / GhaniEncyclopedia Topic

Much, more, too much

Various Sources GHanROUnNoun

Beaucoup.

Heritage Dictionary of Ismailism, entry #562general GHaRNoun

Maison.

Heritage Dictionary of Ismailism, entry #564general GharEncyclopedia Topic

House

Various Sources Ghar sarEncyclopedia Topic

In each and every house

Various Sources GharatEncyclopedia Topic

Butter-oil

Various Sources GhardaEncyclopedia Topic

Old age, body, house

Various Sources GharenaEncyclopedia Topic

Ornaments, jewellery

Various Sources GHarI (GHadI)Noun

Moment. 22.5 minutes. il y a 8 GarI dans un PaHOR* et 64 GarI dans un DIN*. Un GarI de Brahma = 9 720 000 de nos années.

Heritage Dictionary of Ismailism, entry #550general GHarI CHARNoun

Il restait 4 GarI avant la fin du Khalifa Kalap* lorsque Dieu élargit ces 4 GarI pour en faire 4 JOUG*

Heritage Dictionary of Ismailism, entry #551general GHarI, BaTRIS (32)Noun

Trente-deux (32) fois 22.5 minutes. Durée de la nuit. "Batris ghari ni rayan wiyani.." g. "Sat wanti jago mora bhay" v.9

Heritage Dictionary of Ismailism, entry #554general GHarI, KHatNoun

6e GarI ou la plus haute GarI. "KHaT GarI to pachali ..."

Heritage Dictionary of Ismailism, entry #552general GHARIB MIRZA (899-902/1493-1496), 34TH IMAMEncyclopedia Topic

"Abbas Shah, surnamed Shah Gharib or Gharib Mirza, was also known as Gharibu'l-lah and Mustansir billah III, and assumed the Imamate in 899/1493. Imam Gharib Mirza seems to have left Shahr-i Babak few months after assuming Imamate. He seems to have repaired for about one year out of Shahr-i Babak, leaving behind his hujjat, called Badiuddin Khwaja Kassim, and at length settled down in Anjudan, most possibly in 900/1494. Pir Shihabuddin Shah (d. 1884) also writes in his Khitabat-i Aliyya (pp. 42-43) that, "The thirty-fourth Imam Abbas Shah (Gharib Mirza) was obliged to live for some time away from his ancestral home (watn-i maluf), i.e., Shahr-i Babak." The reason of his absence was that the rambling bands of Chaghatays and Turkomans had once again gushed from Jurjan and Tabaristan after being suppressed in 883/1478 by the Ak-Koynunlu commander, Sufi Khalil Beg. They plundered the surrounding localities of Kirman and Sirjan.

Anjudan is situated at the foot of relatively low rocky range, about 37 kilometers east of Arak and about the same distance westward from Mahallat in central Iran. It is separated 35-40 kilometers with Kahek by a number of shallow ranges, and is also close to Qumm and Kashan. The Ismailis had begun their settlements slowly in Anjudan most probably during the time of Imam Mustansir billah II, and had taken there agriculture. It was the cradle land of the Ismaili mission in post-Alamut era. It was simply walled to protect the populace in times of insecurity. It appears that the dawa system after the fall of Alamut was organized systematically in Anjudan period.

Imam Gharib Mirza shifted to Anjudan and kept himself completely out of the vortex of politics, and passed a life of darwish, where he became known as Gharib Mirza i.e., "an unknown stranger." Earlier, he was generally known as Abbas Shah. He also applied the name Gharib Mirza in his writing in Anjudan. His eloquent power was impressive and sweet, and was highly respected among the local non-Ismaili orbits. He was a man of affable temperament and wide human sympathies, which made him a popular figure in the locality.

The Safavid family was active in making ground to emerge as a new power in Iran, tracing descent from Musa Kazim. The prominent head at that time was Shaikh Safi (1252-1334), who founded a Sufi order, known after him as the Safaviya at Ardabil. He died in 735/1334 and his order was continued by his son, Sadruddin Musa (1334-1391), and then by another son, Khwaja Ali (1391-1427). They deeply influenced most of the Mongol rulers and amirs. Ibrahim (1427-1447), the son of Khwaja Ali also continued the Sufi order founded by Shaikh Safi, but Junayd (1447-1460), the son of Ibrahim acquired some political power and introduced the doctrines of the Twelvers at the time of his death in 1460. He fought several times with the rulers of Kara-Koyunlu, but was killed at Shirwan. His followers continued to gain religious and political leads in Iran. Junayd's son married to Martha, a Greek princess, who bore Sultan Ali, Ibrahim and Ismail. His another son, Hyder (1460-1478) was killed, and other sons were arrested. Thus, only Ismail was survived, because Sultan Ali was also killed and Ibrahim had died very soon. Hence, the events continued to boost the rising of the Safavids during the time of Ismail. Gilan was the centre of the Safavid family. Ismail collected a small force and occupied Baku and Shamakha. He defeated Alwand, the prince of Ak-Kuyunlu dynasty, and captured Tabriz. He also inflicted defeat to the Mongolian ruler and was proclaimed as Shah Ismail and founded the Safavid dynasty in 905/1500 in Iran.

Nuruddin Shah, the younger brother of Imam Gharib Mirza is said to have built a small village near Anjudan after his name, called Nurabad. He also built a defensive post and few small buildings. He erected a Sufi khanaqah (cloister) of Abbas Shahi tradition for the local Sufis.

The Ismailis had continued their flocking at Anjudan, where Imam Gharib Mirza confessed their offerings and blessed them with written guidances, bearing his signature and seal. It has since become a tradition in India to celebrate the day of rejoice with great pomp by commonalty and gentry alike when the pilgrims returned unscathed to their homeland.

Abu Ishaq Kohistani was a learned da'i around this period. His name was Ibrahim, was from the district of Mominabad-i Kohistan in the province of Birjand. Nothing is known about his activities. He was however a writer, and it appears from his writings that he had studied the accessible literature of Alamut period. His famous work, Haft Bab-i Bu Ishaq deals the recognition of the Imam with philosophical arguments on Ismaili tariqah. His another work, Tarikh-i Kohistan is not traceable.

Bawa Khair al-Din, known as Khair or Khaitaji, the son of Bawa Ghul Muhammad bin Syed Hashim visited Anjudan with a deputation. During conversation, the Imam asked, "Who is the greatest?" Nobody returned satisfactory answer. At last, Bawa Khair al-Din said, "The amr (authority) is the greatest." Imam was pleased with his answer and appointed him his vakil for India.

It is related that Imam Gharib Mirza mastered the botanical field, and with his knowledge, the village of Anjudan was turned into a fertile tract. He mostly passed his whole life in Anjudan, and died in 902/1496. In Anjudan, near the mausoleum of Imam Mustansir billah II, there exists an old burial ground in the garden, the middle of which stands the mausoleum of Imam Gharib Mirza. The wooden box (sanduq) contains Sura Yasin of the Koran. In one place, it is clearly written:- "This is the wooden box (sanduq) of Shah Mustansir billah (i.e., Gharib Mirza), the son of Shah Abdus Salam. Written on the 10th of Moharram, 904/August 29, 1498." From this one can conclude that this wooden box was erected about two years after the death of the Imam.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Gharo gharEncyclopedia Topic

From house to house, from place to place

Various Sources GhasantaEncyclopedia Topic

Rubbing

Various Sources GhatEncyclopedia Topic

Kumbh, heart, inside, body, vessel, bowl, ghatpat, valley

Various Sources GhatEncyclopedia Topic

Loss, disadvantage, attack, betray

Various Sources GhatEncyclopedia Topic

Frame, structure, skeleton, creation, made, texture

Various Sources Ghat ghatEncyclopedia Topic

ln every heart

Various Sources Ghat kalashEncyclopedia Topic

Ghatpat

Various Sources GHat PAtNoun

GHat=récipient d'eau et PAt=place/table. Cérémonie de l'eau bénite. NYAZ*, aMI*, ISM E AZaM*

Heritage Dictionary of Ismailism, entry #39general Ghat thapiEncyclopedia Topic

Having performed the ritual of Ghatpat

Various Sources Ghata ghatEncyclopedia Topic

Completely

Various Sources GhatdeEncyclopedia Topic

In the heart

Various Sources GhateEncyclopedia Topic

Reduces

Various Sources GhatiEncyclopedia Topic

Decreased. reduced, diminished

Various Sources GhatiyaEncyclopedia Topic

Brought

Various Sources GhatmalEncyclopedia Topic

String for drawing water from a well

Various Sources Ghato ghatEncyclopedia Topic

In every heart

Various Sources GhatoghatEncyclopedia Topic

In every heart, in every body

Various Sources GhatsheEncyclopedia Topic

Will reduce, will decrease

Various Sources GhatvaneEncyclopedia Topic

Decreased, getting less, reduced

Various Sources GHAYBEncyclopedia Topic

"The two connotations of the root are ghaba'an, meaning to be absent and ghaba fi, meaning to be hidden. In current usage, ghayb signifies absence. More frequently ghayb indicates what is hidden, inaccessible to the senses and reason, thus at the same time absent from human knowledge and hidden in divine wisdom. It is to this second meaning that al-ghayb refers, as a technical term of the religious vocabulary. The Koran says: "Al-ghayb belongs only to God" (10:20) and "He has the keys of al-ghayb which are known only to Him" (6:59), etc. In sum, al-ghayb, the mystery may be understood in three meanings: The normal religious sense: The mystery of the divine decree, unknowable. The Invisible world: The magic, occultism and astrology try to penetrate. The Reality of the world: This is beyond the senses and discursive reason which gnosis experiences.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral GHaYBatNoun

Occultation (employé pour les Imams Ithna ashari, Druzes ou Bohras) par oppos. au Satr qui est une dissimulation de la foi par mesure de précaution.

Heritage Dictionary of Ismailism, entry #40general GHEB SHAH, SEYYEDName

(14 - 15 Century) Son of Pir Hassan Kabirdin. Buried at Multan

(14/15e S.) Fils de Pir Hassan Kabirdin enterré à Multan.

Heritage Dictionary of ismailism, entry #220general Gher / GharEncyclopedia Topic

House

Various Sources GHIBAHEncyclopedia Topic

Ghibah is the verbal noun (masdar) of ghaba and also that of ightiyab means backbiting. Jawahari writes, "It is said ighatabahu ightiyaban when one falls into backbiting. The noun is al-ghibah, and it means saying such things about an absent person. If it is true it is called ghibah and if false, buhtan (slander)." The Koran specifies the varieties of evil speech, which violate the dignity of others and seek to expose their weakness. In the following text the believers are instructed on this theme: "O believers! Let not people ridicule other people, perchance the latter may be better than the former, not let women ridicule other women, perchance the latter may be better than the former. Neither find fault with each other, nor insult one another with derisive nicknames" (49:11). This is immediately followed by another passage, which singles out backbiting (ghibah) and depicts its enormity in particularly striking terms: "Spy not and defame not others behind their backs. Would any of you like to eat the flesh of his dead brother? (Surely) you would abhor it" (49:12). Elsewhere in the Koran is the chapter bearing the title, "The Slanderer" (al-Humazah), begins with a clarion denunciation of every slandering defamer (104:1). The whole of this chapter is devoted to a rigorous condemnation of backbiting.

The Prophet often warned the believers against ghibah. It is related that once he asked his Companions, "Do you know what ghibah is?" To this they replied, "God and His Prophet know best." The Prophet then said, "It is to mention your brother in a way that he would dislike." The Prophet was asked, "What if that which I say concerning my brother is true?" The Prophet replied, "If what you say is true then you have defamed him (by ghibah), and if he is innocent of what you say, then you have slandered him." The Prophet said, "The havoc wrought by ghibah on the believers faith is swifter than the one wrought by the disease of aklah (a disease that consumes the flesh) in the side of his body." He also said, "To sit in the mosque waiting for the prayer is worship, so long as one does not commit a misdeed." When asked, "What is misdeed?" He replied, "Backbiting" (al-Kafi, 2:1).

The ghibah is committed by words of mouth, by signs, by betraying secrets, or by any form of expression that comprises the basic concept of defaming others. The Prophet said, "Abstain from ghibah, for it is the food of the dogs of hellfire" (Wasa'il al-Shi'ah, 8:163). He also said, "Ghibah is a graver sin than adultery, because a man commits adultery and repents and God accepts his repentance, but ghibah is not forgiven until it is forgiven by its victim" (Ibid.). A'isha narrates, "A woman came to visit us, and when she returned, I made a gesture by my hand to indicate that she was short of height. Thereupon, the Prophet said, "You have committed her ghibah" (Jamal al-Sa'adat, 2:294).

The Prophet is also reported to have said, "No fire is faster in consuming dry wood than ghibah in consuming a devotee's virtues" (al-Mahajjat al-Bayda, 5:264). Once the Prophet said that a person shall be made to halt in front of God and handed over his book of deeds. On not seeing his good deeds therein, he shall say, "My God, this is not my book of deeds, for I don't see my good virtues in it." He shall be told, "Verily, your deeds are gone for your backbiting of the people." Then another person shall be brought and handed over his book of deeds. He will find in it many virtuous deeds and he will say, "My God, this is not my book of deeds, for I have not performed these deeds." He will be told, "So and so committed your ghibah and so his good deeds have been awarded to you" (Jami al-Akhbar, p. 171). It implies that one who commits ghibah, his virtuous deeds are transferred to the account of the victim, and that is why Kabir once said, "Ninda hamari je kar'e mitr hamara ho'i, sabu lev'e ganth'ka mel hamara do'i" means "One who commits my ghibah, he is my friend because he buys a soap by his own pocket and wipe out my sins."

Among the kinds of ghibah is listening to it with amazement, for such a person expresses his amazement in order to make the backbiter more and more lively in his descriptions and his amazement encourages the latter in his act of ghibah. For instance, he will say, "This really makes me amazed!" or "I didn't know that!" or I didn't know he would do such a thing." These expressions are meant to affirm the backbiter's reports and to encourage him subtly to add something more fact or fictitious. Anyhow the affirmation of backbiting is also ghibah, or rather to listen to it or even to keep silent on hearing it is also ghibah. Imam Jafar Sadik said, "Whoever encounters Muslims with two faces and two tongues, he will come on the day of resurrection with two tongues of fire" (al-Kafi, 2:1). Sometimes, a person speaks of "such and such a thing happened to our friend or neighbour," and then adds, "May God forgive him and us." This person in reality makes pretence of sympathy and friendliness and perpetrates ghibah under the cover of prayer. But God knows the wickedness of his heart and the viciousness of his intention. He does not know that God is more wrathful toward him than the ignorant man who commits ghibah openly.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral GHILMANEncyclopedia Topic

The Koran speaks on one occasion, of the presence in paradise of ghilman (pl. of ghulam meaning a boy), and on two occasions of wildan (pl. of walad meaning a son or a child): "And round them shall go boys (ghulman) of theirs as if they were hidden pearls" (52:24); "And round about them shall go children (wildan) never altering in age" (56:17, 76:19). In the first case, there is a double indication showing that these boys, called the ghilman, are the offspring of the faithful; they are called ghilam-un la-hum or their boys, and it is clearly stated that God "will united with them (i.e., the righteous) their offspring" (52:21). To the same effect it is elsewhere said that the "offspring" of the faithful will be made to enter paradise with them (40:8). Hence the ghilman and the wildan are the young children who have died in childhood. There is, however, a possibility that these boys are only a blessing of paradise, as boyhood is, like womanhood, an emblem of purity and beauty.

GINANS [ see DEVOTIONAL LITERATURE ]

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral GHIRaBHNoun

Ventre de la mère. V. GHIRBHAWALI*, GHIRBHASTHAN*

Heritage Dictionary of Ismailism, entry #566general GHIRBNoun

Fierté.

Heritage Dictionary of Ismailism, entry #565general GHIRBHATHANNoun

De GHIaBH (ventre) et STHAN (endroit). Dans le ventre de la mère. Réfère souvent â la promesse faite par l'âme avant de na

Heritage Dictionary of Ismailism, entry #569general GhodaEncyclopedia Topic

Horse

Various Sources GhodloEncyclopedia Topic

Horse

Various Sources GhorEncyclopedia Topic

Grave, deep, too much

Various Sources