Ismaili Dictionary & Encyclopedia

KagalEncyclopedia Topic

Paper, account, record of deeds

Various Sources KAGHaRNoun

Papier.

Heritage Dictionary of Ismailism, entry #605general KaharEncyclopedia Topic

Wrath, anger, evil, poison

Various Sources KahavsheEncyclopedia Topic

Will claim, will be called

Various Sources KaheEncyclopedia Topic

Why?

Various Sources KaHENoun

(Il) dit.

Heritage Dictionary of Ismailism, entry #606general KAHEKName

City in Iran (Kahek nagri, vircha sher) Residence of Imams Mohammed bin Ismail, Sayyed Ali, Qasim Shah and Aga Hassanali Shah.

Ville de l'Iran (Kahek nagri, Wirtcha shér). Résidence des Imams Moh'd b. Ismail, Sayyed Ali, Qasim Shah et Aga Hassanali Shah.

Heritage Dictionary of ismailism, entry #291general KahenaEncyclopedia Topic

By saying, talk, talking term

Various Sources KahesheEncyclopedia Topic

Will say, will call

Various Sources KahiengoEncyclopedia Topic

Will say

Various Sources KAHIRName

11Century. Servant and friend of Hassan bin Sabbah in Cairo. He had brought back Hadi, the son of Imam Nizar to the custody of Hassan bin Sabbah.

11e S. Serviteur et ami de Hassan b. Sabbah* au Caire. Il aurait ramené Hadi fils de Imam Nizar auprès de Hassan b. Sabbah. (Hodgson - Order Assassins p. 138)

Heritage Dictionary of ismailism, entry #292general KAHIR BIN AL-MUHAMMAD (552-557/1157-1162), 22ND IMAMEncyclopedia Topic

"Hasan bin Muhammad bin Ali, surnamed al-Kahir bi-Quwatullah, or al-Kahir bi-Ahkami'l was born in 520/1126. His official name with Alamut's records was Hasan bin Muhammad, also known as Hasan I.

In Baghdad, the Abbasid caliph Muktafi (d. 555/1160) was ruling at that time, and was succeeded by caliph Mustanjid (d.566/1170). In Iran, the Seljuq sultan Muhammad I (d. 555/1160) was succeeded by Suleman Shah (d. 556/1161) and Arslan (d.571/1176). In Egypt, the Fatimid ruler al-Faiz (d.555/1160) was followed by al-Adid (d. 567/1171), the last of the Fatimids.

The period of Imam al-Kahir was very peaceful, because Seljuq had waged not a single war against the Ismailis. The Nizari state had been recognized by the neighbouring rulers, and the Nizari coinage was also in circulation. The dawr-i satr was almost on the verge of completion, therefore, Imam al-Kahir pre-arranged its celebration in his period. It appears that he intended few major changes in Alamut, and therefore, he resolved to take over the power from Muhammad bin Kiya. In 554-5/1160, Imam al-Kahir moved to Alamut, and caused a small gathering of the faithful, and took the charges from Muhammad bin Kiya in a simple ceremony. He also received a ceremonial oath of allegiance from Muhammad bin Kiya and the followers. He declared Muhammad bin Kiya as his vizir and hailed his valuable services. The Imam also made a trip round the valley of Alamut on a horse with his new vizir to inspect the administration. The Nizari state entered henceforward into a new era when an Imam began to govern both religious and temporal powers. John Malcolm writes in History of Persia (London, 1815, 1:402) that, "Muhammad (bin Kiya Buzrug) probably gave up the name of power, as he constituted himself the vizir of the prince (Imam), whom religious consideration had led him to raise to the dignity of chief ruler."

Most of the sources are hostile, who have drawn the conclusion that Muhammad bin Kiya Buzrug continued to remain as the third ruler till 557/1162, which is not in affirmity with the Ismaili traditions. Muhammad bin Kiya held the office till 554/1160 as a third ruler, and then Imam al-Kahir himself became the fourth ruler. Muhammad bin Kiya continued his services as a vizir from 554/1160 till his death in 557/1162.

Mustapha Ghaleb writes in A'lam al-Ismailiyya (Beirut, 1964. p. 244) that, "Imam al-Kahir executed the affairs of dawa and state together with great deal of intelligence and skill, whom he dealt by his own excellent hands. He issued official orders in all the Ismaili territories, informing Muhammad bin Kiya Buzrug as his hujjat and the supervisor in political and martial affairs as well." Imam al-Kahir also announced that, "Muhammad bin Kiya Buzrug is my da'i, hujjat and special representative. Those who adhere to our doctrines should obey him unitedly in the worldly matters, and comply with his orders, and consider his instructions as if the divine revelation. None should disobey his orders, and remain steadfast therewith, and enforce it as if they are acting for me."

Hasan bin Sabbah had sent some da'is in Iraq, but owing to the incessant raids of the Seljuq, the Ismailis of Iraq lost their contact with Alamut. The local disputes of the da'is in Iraq also caused the mission inactive. According to A'lm al-Ismailiyya (p. 245), "Imam al-Kahir deputed his cousin and a confident da'i, Abu'l Hasan Sinan bin Suleman bin Muhammad towards Basra, with an instruction to reorganize the mission works. He blessed him with guidance and advices that proved potential in complying the assignment."

Abu'l Hasan swept off the internal dissensions, and brought the mission of Basra under the Syrian da'is. Zahiri Faryabi was also an eminent Ismaili da'i, who had been sent by Imam al-Kahir to a chief da'i, Kamaluddin Kohistani for his further training. He was then appointed for the Ismaili mission at Daylam.

Imam al-Kahir died few months after the death of Muhammad bin Kiya at the end of 557/1162 after consigning the Imamate to his son, Hasan II.

It is worthwhile to write that when Imam al-Kahir took power in 554/1160, some misconception took place among the people residing at remote regions, mostly the Muslims of Qazwin, who cultivated two false theories in the lineage of the Ismaili Imams, which are examined as under:

1. The original name of Imam al-Kahir was Hasan bin Muhammad bin Ali and simultaneously, the son of Muhammad bin Kiya also bore the name, Hasan bin Muhammad. Both were familiar and close to the people in the vicinity of Alamut. When Muhammad bin Kiya died in 557/1162, it seems that the people considered Imam al-Kahir as his son because of knowing him as Hasan bin Muhammad. Besides, the death of Imam al-Kahir and Muhammad bin Kiya occurred in the same year had been regarded as the death of one character, and that too for Muhammad bin Kiya. This distorted theory had shadowed the historicity of Imam al-Kahir, making him Hasan, the son of Muhammad bin Kiya. When this theory became annulled and ineffectual, it was brushed aside and replaced by following theory.

2. In the second theory, the historicity of Imam al-Kahir has been ignored, making his real son, Hasan Ala Zikrihi's Salam (or Hasan II) as the son of Muhammad bin Kiya. This theory makes Hasan bin Muhammad bin Kiya and Hasan, the son of Imam al-Kahir as one and same person.

The zealots had designed the history of Alamut almost from the bits and shreds of above fictions, and contrived the theory of one Hasan, and that too not the son of Imam al-Kahir, but the son of Muhammad bin Kiya, which is in essence against the Ismaili doctrines. It is seen that few historians have lost sight of the explicit picture in the genuine Ismaili traditions, but nobody tried to shift the truth, and continued to repeat the fictions.

When an Imam and his successors officially took charge of the Alamut's rule, most of the people and the ruling powers in Iran amplified their bitter propaganda, fearing that the rulers of Alamut in Alid descent would attract a large following in Shi'ites Iran, and their political influence would also be threatened. The ruling powers did not need to issue any decree against the Imams, but minted a theory that Imam Hasan II was the son of Muhammad bin Kiya, incorporating it with prevalent rumours and tales. Ata Malik Juvaini's objective was to adulterate the history of the Imams, therefore, he also derived his informations from such forged accounts, and ignored the genuine Ismaili traditions. He designed quite a doubtful history at his full liberty after the destruction of Ismaili literature and documents. This is a sharp weakness of the sources, indicating a remote possibility, not a strong one.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral KahiyaEncyclopedia Topic

Word, Farman, command, said, described

Various Sources KaikEncyclopedia Topic

How many, many

Various Sources KajEncyclopedia Topic

Work, wishes, desires, do, task

Various Sources KajeEncyclopedia Topic

For

Various Sources KajiyaEncyclopedia Topic

Quarrel, dispute, work, task

Various Sources KALNoun

Demain.

Heritage Dictionary of Ismailism, entry #429general Kal / KaljugEncyclopedia Topic

Kaliyug, final era, present time, this period, death, anger, tomorrow, rage, destructive, kaljug, the fourth yuga, the last era, time, calamity, famine, today's time

Various Sources Kal ko bhanvroEncyclopedia Topic

The angel of death

Various Sources Kal krodhEncyclopedia Topic

Anger, rage

Various Sources Kal variEncyclopedia Topic

Kaljug, Kaliyug, the fourth yuga, the last era, the final era

Various Sources KAl, KArNoun

Temps présent. BHOUT KAr = passé.

Heritage Dictionary of Ismailism, entry #607general KaLANoun

8 secondes. Symbolise le TEMPS.

Heritage Dictionary of Ismailism, entry #609general KalaEncyclopedia Topic

Attributes, power, miracle, splendour, black, supernatural power

Various Sources Kala jagaveEncyclopedia Topic

Show, demonstrate supernatural power

Various Sources KalachiEncyclopedia Topic

Kabuli horse, a kind of horse

Various Sources KALAM-I IMAM-I MOOBINEncyclopedia Topic

It is the collection of the different farmans of Imam Sultan Muhammad Shah in Gujrati published by the Ismailia Association for India. It is divided into two volumes, the first was published in 1953, entitled Kalam-i Imam-i Moobin (388 pages), containing the farmans of September 1, 1885 to February 20, 1910. It covered almost 160 visits of the Imam in India and East African countries. Its second volume was published in 1960, entitled Kalam-i Imam-i Moobin (Part II) or Rahebari-i Imam Sultan Muhammad Shah, with the farman of January 4, 1911 to January 15, 1951 in about 494 pages.

There existed no proper arrangement to collect different farmans in India during the Aga Khans period. Most of the bhagats wrote in their personal books, which was individual efforts.

During the Aga Khans period, the following four classes of the Ismailis existed in and around India:-

1. The Ismailis who professed faith of their ancestors since early conversion.

2. The gupti Ismailis in Gujrat and Punjab living in the Hindu society.

3. The new Ismailis converted in the Aga Khans period.

4. The remote jamat practicing the tradition of Nasir Khusaro.

Each class of the Ismailis travelled towards Bombay from time to time for Imam's didar. The Imam made his farmans to them in accordance with their understanding in Ismailism. Some times the Imam made farmans before more than one group, thus the Imam retained the notion of their understanding in his guidance. Sometimes a special farman made for one class did not belong to the others, and vice versa. The farmans on the whole were copied however in an equal vein. When it were reduced to printing, it seems that the farmans were not properly categorized.

Master Hashim Bogha (1863-1912), a prolific and trenchant writer was the first to publish the farmans of Imam Sultan Muhammad Shah in 1906 into Khojki script, entitled Bahr-i Rehmat, containing the farmans from 1903 to 1905, and updated in 1911. It was published under The Shi'a Imami Ismaili Dharam Vardhak Gujrati Book Agency, Bombay. Later, Mukhi Laljibhai Devraj (1842-1930) continued to publish the farmans of different visits of the Imam till 1922. Then, the different institutions published the farmans between 1923 and 1951.

With the cooperation of the President Varas Ghulam Hussain Thavar Pir Muhammad (1907-1963), Wazir A.C. Rahimtullah (1902-1963), the Hon. Secretary of the Ismailia Association for India ventured to bring forth an authorized text of the farmans of Imam Sultan Muhammad Shah. The experts were consigned to collect published and unpublished copies. It was an effort of a team-work that the two volumes of the farmans into Gujrati, entitled Kalam-e Imam-e-Moobin were published. One can observe from its critical study that less attention was given to purge the discrepancies stated above.

The above discussion does not mean to challenge the authenticity of the Kalam-e Imam-e-Moobin, but we failed to understand which criteria was followed before its publication. The scrutiny of these two volumes reveals at first glance that the farmans of some majalis and general gatherings have been mixed up and produced in general strain. Comparing the published farmans with the extant manuscripts, it however reveals that the notion of the Imam's guidance is intact. These volumes represent ocean of knowledge. The then Ismailia Associations of other countries also published its selected parts into Gujrati, Urdu and English.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral KALAM-I MAWLAEncyclopedia Topic

Kalam-i Mawla, i.e., the sayings of Imam Ali bin Abu Talib, is a poetical work of 328 verses, composed in Hindi. It is a manual of ethics for believer, stating the virtues to be cultivated and the vices to be shunned. It is recited in the Jamatkhana.

Sind was near Iran and it influenced the local inhabitants to learn the Persian. It also inspired the Ismailis to have knowledge of the Persian language after the time of Pir Dadu (d. 1005/1596) The Ismaili pilgrims of Kutchh, Gujrat and Kathiawar used to seek the services of the Persian speaking Ismailis of Sind and took them in Iran as their guides. In the time of Imam Khalilullah Ali II (d. 1233/1817), a Persian copy of the Kalam-i Mawla into Hindi was found in the prayer-hall of Shahr-i Babak, but the name of the composer could not be ascertained. A certain Syed Baba of Sind had visited Shahr-i Babak on those days as a guide and copied the Kalam-i Mawla into Khojki script and brought it to India. The Akhund family, knowing the Persian spread its copies in other parts of India.

The earliest manuscript of Kalam-i Mawla is dated 1795, implying explicitly that it was composed most probably in the time of Imam Khalilullah Ali. It was printed for the first time in 1860 into Gujrati in Bombay by Alarakhia Kurji under the title of Mawla'ka Kalam (words of the Mawla). It is to be noted that its few stanzas were also presented in the court during the Aga Khan Case of 1866.

It contains 328 stanza divided into 23 different topics. The first eight lines from beginning apparently are the words of the composer, which reads: "The mention of God is the first, the Merciful and the second kalma is for Muhammad, who is the faith of religion. The third epistle is for the Mawla, who related the words into Hindi. This is the treasure of jewels, which has been shown in public." These lines are followed by the first topic of the truthfulness and ends with the subject of courage.

The maxims are designed not in the first person of Ali as saying, but the composer himself relates it in different manner, such as it is the binding of the word (8), the Lord of Zulfikar said (16), Mawla says that (22, 40, 102, 119, 168, 170), the Wali Maqbul himself says (35), Hazrat Shah says (71), the Lord of mystery says (99, 267), the Saqi of Kawthar says (108), the Shah of the Dhuldhul Aswar says (114, 131), Mawla relates (121), Shah Awliya Hazrat Ali Savera says (183), The Lord Mawla Murtza Ali says (206), Shah'i Namdar says (227), Hazrat Amir himself says (246), etc.

KALB [ see QALB ]

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral KaLaPNoun

(Sanscrit: KaLPA.) 4 320 000 000 années. V. Khalifa kalap égale â 4 320 000 années.

Heritage Dictionary of Ismailism, entry #611general KalapEncyclopedia Topic

Period, era, yuga, period of 4,320,000,000 years, time

Various Sources KalarEncyclopedia Topic

Barren land

Various Sources KalasEncyclopedia Topic

A water-pot, a jar

Various Sources KalashEncyclopedia Topic

Ghatpat, Ab-e-Shafa, vessel

Various Sources KalatraEncyclopedia Topic

Woman

Various Sources KaleshEncyclopedia Topic

Dispute, fight, quarrel, to breed resentment

Various Sources KalevarEncyclopedia Topic

Skeleton

Various Sources KaliEncyclopedia Topic

Kaljug, Kaliyug, the fourth yuga, the last era, the final era, present era

Various Sources KalikalEncyclopedia Topic

Kaliyug, last time, final era

Various Sources KalikarEncyclopedia Topic

Kaljug, Kaliyug, the fourth yuga, the last era, the final era, present era, era of Kaliyug

Various Sources KalimahEncyclopedia Topic

Profession of Faith, to declare La Ilaha Illallahu Muhammadur Rasulullah, i e there is no deity except Allah (and) Muhammad (s.a.s.) is the Messenger of Allah

Various Sources KalioEncyclopedia Topic

Black

Various Sources KaliyoEncyclopedia Topic

To understand

Various Sources KaLJOUGNoun

Cycle du mal. Durée = 432 000 années.

Heritage Dictionary of Ismailism, entry #608general KaljugEncyclopedia Topic

Final era, final period, this era

Various Sources KALMAEncyclopedia Topic

The term kalma (pl. al-kalma, kalmat) means word matter, sentence or verse. The word kalma is used 26 times, al-kalma 4 times and kalmat 8 times in the Koran. In Islamic terminology it refers to the confession of faith. This testimony in the terminology of the jurists is called iman mujmal (a brief expression of faith). It is simply by bearing witness to the truth that a man enters the fold of Islam. Kalma is a solemn declaration or a testament, and when one pronounces it willfully, he undertakes a great responsibility upon himself. The kalma must rule over him for the rest of his life. His heart shall not accept anything contrary to his declaration. It is his article of faith, a criterion or a touchstone to judge good from bad and truth from falsehood. He will do what the kalma dictates to him as for the Divine writ. It will guide his direction like a rudder of the ship on the high sea of his life.

Mecca was a thick arena of the idol-worshipers during the advent of Islam, where stones, idols, trees, animals, heavenly bodies or force of nature were worshipped. In the pagan society, the emphasis was strongly laid on the Unity of God in Mecca. Thus, the kalma only contained the most fundamental phrase, la ilaha ill-Allah. It is the fountain-head of all Islamic doctrine, the alpha and omega of the Islamic message. In contrast, the situation in Medina was different from Mecca, where the tribes of Aws and Khazraj were idolaters, and the Jews inspired in them the belief of another Prophet to be appeared in near future after Moses. Thus, the stress was given on the appearance of Prophet Muhammad (peace be upon him); therefore, another phrase in the kalma was necessarily added, i.e. Muhammad-an rasulullah. These two phrases facilitated the fulfillment of mission of the Prophet to convert the tribes of Aws and Khazraj and the Jews as well. This is the reason that the two phrases of the kalma do not occur in any single verse of the Koran, but its first phrase "There is no god but Allah" (la ilaha ill-Allah) occurs twice in the Koran (37:35, 47:19). The second phrase "Muhammad is the Apostle of Allah" (Muhammad-an rasulullah) occurs once in 48:29. It appears from a hadith that it is an essential condition of these component parts of the creed (Bukhari, 2:40). The belief in Oneness of God and His last Prophet was summed up in the two short sentences in the kalma. It contained confession of tawhid and nabuwat.

The Prophet declared Ali bin Abu Talib as his successor at Ghadir al-Khum, which means God opened new avenue for the continuation of His guidance till the day of judgment. Hence, the kalma required further confession in the imamate, making it a pair of three in Islamic teachings, i.e., tawhid, nabuwat and imamate. Qadi Noman writes in Kitab a-Himma (p. 35) that, "This is clear from the fact that God has linked the devotion to Him, the devotion to the Prophet and the devotion to the Imams so inextricably that none of these three devotions can be separated." Sharif Amili al-Ispahani writes in Mirat al-Anwar (Tehran, 1954, 1:25) that, "Confessing the Imamate of the Imams and their love and wilayat comes after the confession of the Nabuwat of the Prophet in the course of correct religion and faith, just as the confession of Nabuwat comes after the confession of Tawhid." Besides God and His Prophet, then, there stands a third figure, the Imam who completes the triad.

The notion of tawhid, nabuwat and imamate infers in the following Koranic verses: "Only God is your Wali (Guardian) and His Apostle and those who believe, who perform prayer and pay alms while they bow" (5:55), "And believe in God and His Apostle and the noor (Light) that We have brought down" (44:8), "O ye who believe! Obey God and obey the Prophet and those who hold authority (from) among you" (4:59) and "O ye who believe! Fear God and believe in His Prophet and He will bestow upon you a double portion of His mercy; He will provide for you a light by which ye shall walk" (28:28).

The Shiat-i Ali, the early Shi'ites thus added the phrase, Ali Waliyullah in their azan, salat and kalma.

The Koran says, "Whoever desires honour, then to God belongs the honour wholly. To Him do ascend the goodly words; and the goodly deed" (35:10). This verse contains the word kalmat, the plural of kalma. It must be known that the Arabic language applies the rule of plural from the figure of three, and not two. This verse uses the plural kalmat, which can be only valid provided it must consists of three phrases instead of two. It means it must have kalma'i wilayat or imamate along with kalma'i tawhid and kalma'i nabuwat. When asked the interpretation of above Koranic verse (35:10), Imam Jafar Sadik said, "The kalma'i tawhid refers to the words of the believers, confessing that there is no god but Allah. Muhammad is the Apostle of Allah and Ali is the Wali from Allah" (Tafsir al-Safi, 2:293, Tafsir Mirat al-Anwar, p. 196, Tafsir al-Burhan, 3:877).

The Koran further says: "And those who are upright in their testimonies, and those who keep a guard on their prayer, those shall be in the paradise, honoured" (70:33-35). These verses contain the word shahadatihim means their testimonies. It is also in the plural form, referring to the confession of tawhid, nabuwat and imamate. "It means God praises those believers who keep a guard on their prayer while being upright in three testimonies" (Shadat'i Wilayat'i Ali, Lahore, 1993, pp. 150-1).

Abdullah bin Ammar Jaheni relates: "We took oath of allegiance from the Prophet upon the terms that there is no god but Allah, Muhammad is the Apostle of Allah and Ali is the successor of the Prophet" (Lisan al-Mizan, 5:245). It is also reported that one Christian priest embraced Islam by the hand of Ali bin Abu Talib during the event of Siffin. On that occasion, he confessed that, "I testify that there is no god but Allah, Muhammad is the Apostle of Allah and Ali is the Commander of the Faithful" (Amal Saduq, p. 406, Shawahid un-Nubuwwa, pp. 286-7, etc.)). It is also related that when Muslim bin Aqil was martyred in Kufa, he recited, "I testify that there is no god but Allah, Muhammad is the Apostle of God and Ali is the Wali of Allah, the successor of the Apostle and Caliph" (Yanabi al-Muwadat, 2:161).

Between the period of Karbala's event and the rise of the Abbasids, about 24 sects sprang from the mainstream of Shi'ism. Each sect assumed different phrases in confession of the Imamate of Ali bin Abu Talib, such as Ali Waliullah, Ali Hujjat Allah, Ali Wasiullah, Ali Amirul Mominin Wasiullah, Ali Maqim al-Hujjat Allah, Aliyyin Amir al-Mominin Khalif Allah, Ali Waliyullah al-Imam ba'd Nabiullah, etc. The main branch of the Shi'ites however retained the phrase: Amirul Mominin Ali Waliullah.

The Ismailis lived in the milieu of the Twelvers in Iran during Alamut and post-Alamut periods, the mode of kalma was slightly altered in order to distinguish them from the Twelvers, which firstly sounded most probably in the old dua recited in India. The Ismaili thus recite the kalma, la ilaha ill-Allah, Muhammad-an rasulullah, Aliyyun Amirul Mominin Aliyyullah (There is no god but Allah, Muhammad is the Apostle of Allah, Ali the Commander of the believers is from God).

The phrase "la ilaha ill-Allah, Muhammad-an rasulullah" is the kalma of those who hold belief in tawhid and nabuwat, while "la ilaha ill-Allah, Muhammad-an rasulullah, wa Aliyun Amirul Mominin Aliyullah" is the kalma of those who profess belief in tawhid, nabuwat and imamate.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral KaLMONoun

Profession de foi. V. KaLAM*. Parole. Kalamé Mowla = Parole de l'Imam.

Heritage Dictionary of Ismailism, entry #610general KalmutaEncyclopedia Topic

Kalima

Various Sources KaloEncyclopedia Topic

Black

Various Sources KalpatEncyclopedia Topic

Unreal, artificial

Various Sources