Ismaili Dictionary & Encyclopedia

Chorasi khanEncyclopedia Topic

84 stages of creation

Various Sources Chori bandhiEncyclopedia Topic

Having erected a tent of marriage

Various Sources Chori chitravoEncyclopedia Topic

An awning set up for marriage. Its four corners are decorated by a pile of seven utensils

Various Sources CHORIYONoun

Abandonner, laisser.

Heritage Dictionary of Ismailism, entry #831general ChotEncyclopedia Topic

A title of Pir Shams (r.a.)

Various Sources Choti rahiyunEncyclopedia Topic

Attached, attracted

Various Sources CHOUTENoun

Sauver, atteindre le salut, libérer.

Heritage Dictionary of Ismailism, entry #833general ChovatdeEncyclopedia Topic

Cross-roads, market

Various Sources ChovateEncyclopedia Topic

At the cross-road, in the open market

Various Sources ChovisEncyclopedia Topic

Twenty-four (24)

Various Sources Chovis karodEncyclopedia Topic

The twenty four crore people who strayed

Various Sources Chua chandanEncyclopedia Topic

Fragrance, a type of fragrant wood

Various Sources ChugsiEncyclopedia Topic

Will graze

Various Sources ChukEncyclopedia Topic

Mistake, error

Various Sources ChukiyaEncyclopedia Topic

Forgot

Various Sources ChukoEncyclopedia Topic

Move away, deviate, miss, love, leave

Various Sources ChuksheEncyclopedia Topic

Will miss, will slip away

Various Sources ChuleEncyclopedia Topic

On the stove

Various Sources ChunayaEncyclopedia Topic

Constructed, built

Various Sources ChuneEncyclopedia Topic

Makes, builds, creates

Various Sources ChuniEncyclopedia Topic

Pluck, pick, select

Various Sources ChuniyaEncyclopedia Topic

Built, building

Various Sources ChusniEncyclopedia Topic

One who suckles

Various Sources CONCILIATION AND ARBITRATION BOARD (CAB)Encyclopedia Topic

With the imposition of the New Constitution of the Shi'a Ismaili Muslims in 1986, the Conciliation and Arbitration Board (CAB) came into existence for the first time in the Ismaili world. Previously, the Ismaili Councils executed the judicial activities in the community. The judicial activities of the Council thenceforward consigned to the newly formed Conciliation and Arbitration Board.

The Arabic word for arbitration appears in the Koran several times. The Arabic analogy used only in the singular is hukm (pl. hukkam), a verbal noun of hakama. Its root h-k-m, which is said to be non-Arabic origin, has a number of meanings. The principal meanings of the simple verbal form hakama are to govern, to restrain, to pass judgment and to be sage. Thus, hakim means he who decides, the authority, governor, judge or wise, and hukm means order, rule, sentence, judgment or wisdom (5:46-9, 6:56, 12:39, 18:25, 26:82). Hakam means arbiter appears twice in the Koran. One verse enjoins the appointment of an arbiter in the case of marital disputes: "If you fear a split between a man and his wife, send for an arbiter from his family and an arbiter from her family. If both want to be reconciled, God will adjust things between them. For God has full knowledge, and is acquainted with all things" (4:35), and "Shall I seek an arbiter other than God, when He it is Who has sent you the book, explained in detail" (6:114).

The appointment of arbiters, like a number of other practices of the Islamic community, is of pre-Islamic origin. In Mecca, it was customary for the parties in a dispute to select their own arbiter, usually a man noted for his tact, wisdom and knowledge of ancestral custom. Very often the disputing parties referred their case to a soothsayer (kahin), a practice the Koran specifically denounces (52:29, 69:42). Ultimately, the Koran stresses that final judgment belongs to God alone (6:57, 62; 12:40), and the Arbiter (al-hakam) is one of His attributes. He is the Best of judges (khayr al-hakimin) (7:87, 10:109, 12:80), and the Most Just of judges (ahkam al-hakimin) (11:45, 95:8). The Koran is also called the Arabic code/judgment (hukm arabi) (13:37). It is He who conferred the authority to make decision on his prophets (21:78-9). As long as the Prophet was alive, he was naturally regarded as the ideal person to settle disputes and was elevated to the position of judge supreme: "We have sent down to you the book with the truth in order that you may judge (li-tahkuma) between the people on the basis of what God has shown you" (4:105). The Prophet is commanded that if Jews come to him seeking arbitration, he should accept: "Judge (fahkum) between them fairly" (5:42).

The judicial decision (qada) is generally considered as part of judgment (hukm), since whenever someone gives verdict or a decree, the judgment is invariably passed. But in the Koran, the verb hakama and its cognates usually relate to the Prophet's judicial activities (4:105), while the verb qada, from which the word for judge (qadi) is derived, mainly refers not to the ruling of a judge, but to a sovereign ordinance of either God or the Prophet. Both verbs occur simultaneously in 4:65: "But no, by your Lord, they can have no real faith until they make you a judge (yuhakkimuka) in all disputes between them and thereafter find no resistance within their souls of what you decide (qadayta), but accept them with total conviction." The first verb yuhakkimuka refers to the arbitrating aspect of the Prophet's activity, while the second qadayta emphasizes the authoritative character of his decision, raising it to a level of belief.

Tabari in his Tafsir includes a reference to peoples' sincerity of belief as dependent upon whether God or the Prophet were appointed as judges in their affairs and their not feeling any uneasiness about the ensuing decisions. On the other hand, al-Qummi (d. 328/939) designates yuhakkimuka as referring to Ali bin Abu Talib, and the second verb, qadayta to the Prophet's decision. The term din is another expression for judging in the Koran. The Arabic philologists often derive din from dana lahu meaning to submit to the obligations imposed by God, thus din is a term in the sense of obedience. The word al-dayyan thus is one of God's attributes, which people also applied to Ali bin Abu Talib as the sage of the community (Lisan al-Arab, Beirut, 1956, p. 350).

There are many Koranic verses enjoying man to justice: "Surely, God enjoins the doing of justice and the doing of good" (16:90), "O you who believe! Be upright for God, bearers of witness with justice, and let not hatred of people incite you not to act equitably; act equitably, that is nearer to piety, and be careful of (your duty to) God; surely God is Aware of what you do" (5:8), "Surely God commands you to make over trusts to their owners and that, when you judge between people, you judge with justice" (4:58), "He said: As to him who is unjust, we will chastise him, then shall he be returned to his Lord, and He will chastise him with an exemplary chastisement" (18:87), "And God does not love the unjust" (3:57), and "And God sets forth a parable of two men; one of them is dumb, not able to do anything, and he is a burden to his master; wherever he sends him, he brings no good; can he be held equal with him who enjoins what is just, and he (himself) is on the right path" (16:76).

The new Ismaili Constitution has established a major new organization – the Conciliation and Arbitration Board. It has also a National and Regional Boards, which seek to resolve disputes between members of the jamat with fairness, speed, confidentiality and without excessive cost, so that, in accordance with the tradition of the jamat, disputes are resolved by mediation of conciliation and arbitration within the jamat itself. If there are any appeals from the National Board, they will lie to the International Conciliation and Arbitration Board (ICAB), whose reports are submitted to the Imam. The essential purpose of establishment of the CAB system is set out clearly in the Present Imam’s message of July 7, 1987, while appointing the member of the first ICAB, wherein he stated: “Since many a decade it is an admirable tradition of the jamat that as far as possible, when differences of opinion or disputes arise between members, they should be resolved by a process of mediation, conciliation and arbitration within the jamat itself. This is clearly preferable than to enter into the unhappy and costly process of official and often public litigation. To strengthen and enhance our tradition, provision has been made under the Ismaili Constitution that henceforth there should be an International Conciliation and Arbitration Board. This body will hear appeals from the National Conciliation and Arbitration Boards, and will, it is hoped, also assist in the resolution of problems that have an International dimension. The Board, Insha’Allah, will act with fairness, speed and confidentiality and without excessive cost.”

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral COVENANT [ see MITHAQ ]Encyclopedia TopicEncyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral CULTURAL ACTIVITIESEncyclopedia Topic

The Aga Khan Trust for Culture (AKTC) coordinates the Network's cultural activities, which focus upon building and spaces in societies in which Muslims have a significant presence. Based in Geneva, Switzerland, these are the Aga Khan Award for Architecture (AKAA) and the Historic Cities Support Programme (HCSP). The Trust also supports the Aga Khan Program for Islamic Architecture (AKPIA) at Harvard University and the Massachusetts Institute of Technology in Cambridge, Massachusetts, in the United States. The goal of the Trust's programmes is to enhance awareness of the cultural importance of buildings and spaces in historic and contemporary Muslim societies, and to encourage the pursuit of excellence in architecture and its related building arts. They share the conviction that cultural renewal in the Muslim world is best served when traditions, solidly grasped, is suffused with the creative, confident expression of modern expressions and techniques.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral CURSING [ see LA'N, LA'NAH ]Encyclopedia TopicEncyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral DEncyclopedia TopicEncyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral DA'I, DAWAEncyclopedia Topic

"The word dawa (pl. du'at) is derived from du'a means to call, invite or summon, and thus the term da'i denotes one who summons. The word dawa is also used in the sense of prayers, such as dawat al-mazlum (prayer of the oppressed), or dawa bi'l shifa (prayer of the health). The word dawa virtually coined in the time of Imam Jafar Sadik and Abdullah bin Maymun founded the Ismaili dawa organization in Basra.

T.W. Arnold writes in The Preaching of Islam (Aligarh, 1896, p. 277) that, "The Ismailis were the master of organization and tactics at the time of Abdullah bin Maymun." W. Ivanow writes in Collectanea (Holland, 1948, p. 20) that, "The only branch of Islam in which the preaching of religion, dawat, was not only organized but even considered of special importance, was Ismailism." According to The Encyclopaedia of Islam (Leiden, 1965, 2:168), "The word dawat is well known as applied to the wide-spread Ismaili propaganda movement, appealing to Muslims to give their allegiance to an Imam descended from Ismail bin Jafar Sadik."

Soon afterwards, Salamia became the headquarters of Ismaili dawa after Basra, then Yamen became the da'i-generating hub. Indeed, very little is known about the actual mission (dawa) system of early Ismailism, but it is however certain that the Ismaili mission was brisk and pervasive throughout the Islamic regions. In the broadest terms, it seems that Imam Muhammad bin Ismail was represented by twelve hujjats in different regions, and under them, a hierarchy of missionaries (da'is) conducted the different tasks of initiation and instruction. The Ismaili da'is stimulated a network of the mission in many parts of the Abbasid empire and there was plenty of its activity even outside it. They fully exploited the socio-economic conditions of the sections of society to attract them towards the mission on one hand, and the philosophical interpretations of the teachings of Islam to attract the thinking sections of the society on the other.

For purposes of mission, the world was divided into twelve parts, each being called jazira (usually translated as an island), known as the island of the earth (jazira al-arad). It is difficult to say whether jazira really meant an island. One can broadly agree with W. Ivanow when he says: "It appears that in this sense jazira does not mean the island, as it usually means, but is taken here in its basic sense, from the root j-z-r = to cut off, and therefore means a slice, cutting, or a part, a section. Therefore the expression 12 jazair should be translated as the 12 sections of the world population. They are: Arabs, Turks, Berbars, Negroes, Abyssinians, Khazras, China, Daylam, Rum and Saqaliba. Thus this classification is partly based on geographical, and partly on ethnographical principle, and plainly belongs to the fourth/tenth century." (The Rise of the Fatimids, Calcutta, 1942, p. 21)

Very interesting speculations on the ideal virtues of the da'i are given in the treatise of Qadi Noman (d. 363/974) in Kitabu'l Himma fi adab atba'il A'imma. Qadi Noman writes that, "The da'i must carefully study the ideas which he preaches, must personally know every member of his community, know their affairs, their aspirations. With this knowledge at his disposal he must gradually deliver his call to God and His saints, in such a way as not to overtax the intelligence and the patience of his audience. When he has explained to his followers what he wanted to teach them, he must know how to handle them. He must learn to observe the people, recognize the state of their minds, their abilities, extent of their endurance. This is the most important knowledge needed by the da'i for the organization and training of his followers. Ignorance of such matters tremendously affects his work, and the community suffers from this."

The Fatimid dawa was greatly expanded under Imam al-Hakim, who concerned with himself with the dawa organization. The Fatimid da'is were carefully selected and trained at the Dar al-Hikmah and elsewhere in Cairo, who were dispatched to various regions in the Muslim world, both inside and outside the Fatimid empire. In Egypt, Syria, Iraq and Persia, the da'is operated in rural and urban areas. The Fatimid dawa reached its peak in the period of Imam al-Mustansir billah, and a large number of the people entered the Ismaili fold in Central Asia.

The small and scattered Nizari Ismailis of Alamut period did not have an elaborate mission organization developed during the Fatimid period. Until the emergence of the Imams, the chief da'i executed as the hujjats of the Imams. Next came the rank of da'i al-kabir, da'i, rafiq and fidai. In Syria, however, the rank of hujjat was second to that of the Imam, having the title of al-Mawla al-Sabib, Taj al-Din (crown of the religion) and Majd al-Din (glory of religion). The hujjat was assisted by a number of da'is who carried titles of naqib (officer), janah (wing) and nazir (inspector). The da'i appointed to be commander of a castle was called wali.

The Ismaili mission after the reduction of Alamut was re-organized in Anjudan period. According to the new system, the Imam was followed by a single hujjat, known as hujjat-i azam (the great proof), who generally resided at headquarters. The hujjat administered the framework of the mission and served as an assistant of the Imam. Next was a single category of da'i at large, being selected from among the educated class. The da'is remained close in contact with the headquarters. The next lower rank was that of mu'allim (teacher), the head of the mission activities in a particular region. He was appointed by the hujjat. He was further assisted by ma'dhum-i akbar (the senior licentiate), who was empowered to make conversion at his disposal and judgment. Another assistant of the mu'allim was called ma'dhum-i asghar (junior licentiate), who held the lowest rank and could discharge his assignments only on receiving official permission from the mu'allim. The ordinary initiates (murids) were referred to as mustajib (respondent). On acquiring adequate training, a mustajib could be appointed by the mu'allim to the rank of ma'dhum-i asghar. It must be remembered that the aforesaid mission system was enforced in Iran, Badakhshan and Central Asia. In Hind and Sind, the tradition of the vakil had been retained, corresponding to the office of the mu'allim.

In Central Asia, the ma'dhum-i akbar gradually became known as the pir, and ma'dhum-i asghar was known as khalifa. They stressed on the practice of zikr-i jalli, recitation of the qasida and the esoteric poems of Nasir Khusaro among the new converts.

In addition, the Ismailis held that a few advanced followers in the community could know the true essence of the Imam at least, and the hujjat or pir was, indeed, held to be almost the same essence as the Imam. Hence, the hujjat or pir, by virtue of his miraculous knowledge (mu'jiz-i ilmi), knew the true essence of the Imam, and was the revealer of the spiritual truth. Furthermore, the Ismailis recognized three categories of people in the world. Firstly, the opponents of the Imam (ahl-i tadadd). Secondly, the ordinary followers of the Imam (ahl-i tarattub), also known as ahl-i haq, who were also divided into the strong (qawiyan), comprised of the da'is, mu'allims and ma'dhums, and the weak (da'ifan), restricted to the ordinary members of the community. Thirdly, the followers of union (ahl-i wahda), also called as the high elite (akhass-i khass).

With the establishment of the Recreation Club Institute, then the Ismailia Association; term missionary (derived from the Latin, mittere) came into usage in place of the da'is. Imam Sultan Muhammad Shah said, "Ismailia Association is the chief successor today of former Ismaili Dai's and mission" (Karachi: February 9, 1950). He also said, "It is very important that the waezeen who are carry on the big work of the As'hab at the time and immediately after the Holy Prophet's leaving this mortal world to the companionship on High, are doing so under the pressure of the modern world, which is more necessary than ever it was in the past and I wish them every success. The young waezeen should try and find new arguments based on the discoveries in all branches of science for keeping the human soul like the ocean with Divine wisdom and power" (Cairo: February 6, 1956). It was resolved in the Paris Conference held between 1st and 5th April, 1975, that the term "Missionary" be replaced by "Al-Waez".

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral DA'IL AL-DUATEncyclopedia Topic

The term da'i al-duat means the summoner of the summoners, or the head of the da'is or chief da'i.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral DabioEncyclopedia Topic

Suppressed, controlled

Various Sources DadEncyclopedia Topic

Complaint, petition, grievance

Various Sources DadaEncyclopedia Topic

Elder, grand father, heed

Various Sources DadhaEncyclopedia Topic

Much, too n1uch

Various Sources DadheruEncyclopedia Topic

Difficull, arduous

Various Sources DadhoEncyclopedia Topic

Too much, very much

Various Sources DadieEncyclopedia Topic

With ball

Various Sources DadloEncyclopedia Topic

Day

Various Sources DadoEncyclopedia Topic

Ball

Various Sources Dado / DhadoEncyclopedia Topic

Day

Various Sources Dado dadEncyclopedia Topic

Loudly

Various Sources DADU, SYEDEncyclopedia Topic

Syed Dadu, or Pir Dadu was a gifted vakil in Sind. He was born in 879/1474. He was an efficient scholar of Arabic and Persian and acquired high command in Indian languages. His lineage runs as Syed Daud bin Yasir bin Khair al-Din bin Mahr al-Din bin Gul Muhammad bin Hashim bin Moinuddin bin Aminuddin bin Buraqanuddin bin Shamsul wa Shak bin Quwwamuddin bin Syed Ali bin Muhammad bin Hussain bin Daud bin Zaid bin Ahmad bin Muhammad bin Hamza bin Yousuf bin Hasan bin Sakhaudullah bin Abul Hasan bin Abdullah bin Ali Jawad bin Imam Zayn al-Abidin.

His father, Yasir was appointed as a vakil, who came in Sind with his family including his wife Jahan Khanam, two sisters A'ijina and A'ish and three sons. He was persecuted, therefore, he left his family with his son Dadu and went to Punjab and Kashmir with two sons, Alauddin or A'as al-Din and Jamar al-Din and examined possibility of Ismaili mission. He learnt that many Ismailis had become Sunnis due to persecution. He preached in secret and succeeded to bring them in the Ismaili fold.

The early Sumra rulers in Sind were the Ismailis, but the later Sumra adhered Sunnism. The Sumra dynasty in Sind ended almost before 762/1361. Henceforward, the local feudal chiefs descended from the Sumra rulers were also known as the Sumras. A certain Muhammad Sumaro had killed Husn Arjun, the amir of Fateh Bagh and assumed the power. He was deadly against the Ismailis, whom he used to grind under the millstone of cruelty.

When Yasir was in Punjab, he learnt that the Ismailis were harassed in Sind. He sent his two sons in Sind and summoned his small son, Daud to join him in his mission in Kutchh, Gujrat and Kathiawar. He told his sons to hold a meeting with Muhammad Sumaro at Fateh Bagh. Both of them arrived in Fateh Bagh, and requested Muhammad Sumaro to let the Ismailis live in peace. He called for the qadi and ordered to issue fatwa against them. The qadi issued fatwa and under the vehement agitation of the bigoted qadi, the two brothers, A'as al-Din and Jamr al-Din were paraded in the streets and beheaded.

Yasir was much grieved in Jamnagar to hear the executions of his sons. He left his son, Dadu in Kutchh and went Iran with religious dues, but was murdered in Baluchistan. Pir Dadu came in Fateh Bagh and built the shrine of his brothers with the help of local people. He resided in different parts of Sind for many years without exposition.

Syed Dadu visited Anjudan at the age of 80 years, where Imam Khalilullah I appointed him his vakil for Sind, Kutchh and Kathiawar in 961/1554. The Imam also sent a written letter to be read in the Indian jamat, which reads: "I consider Bawa Daud, the son of late vakil Yasir as my son. You and the jamats must treat him as a grand vakil above all other front ranking vakils. You must obey him. All the vakils have rendered efficient services with my orders to impart you with great deal of enthusiasm. They suffered difficulties and hurdles. I have now promoted him (Syed Dadu) above other vakils. I inform the jamats that I have authorized him to do what I used to do, therefore, I order to take his dastbosi." With this mandate, Syed Dadu arrived in Sind and read the Imam's letter in the Jamatkhanas.

Culling up the fragment of traditions, it seems that in accomplishing their mission with the maximum impact, the Ismaili da'is in India had lowered the linguistic and cultural barriers to conversion to great extent. What was commonly known in India that the term Khoja designated not religious identity, but affiliation to a caste of petty traders. Neither the orthodox Muslims nor Hindus would claim the Khoja Ismailis as co-religionists. The mixed character of Khoja Ismailis' rituals and the Hindu elements in their society was such an index by which the Islamic character among them became hard to judge at that time. Their reverence towards the first Imam Ali, the commemoration of the event of Karbala however placed them among the Shi'ite Muslims, while the tributes they offered to the Imams signified their affiliation to the Nizari Ismaili branch. In matter of marriages and funeral ceremonies, they had to knock the door of the Sunni mullas. In consideration of these conditions, Pir Dadu had laid much emphasis in enhancing the sense of their belonging in Islam, and tried to define a sharp position of the Khoja Ismailis. He first reviewed the religious practices for the first time after Pir Sadruddin with the instructions of Imam Khalilullah Ali. He also revised the old daily prayer, and removed some old practices and ginans. With a fresh mandate, he also conducted brisk mission activities and converted a large number of Lohana tribe of Hinduism, notably the family of Khoja Bhaloo (d. 1016/1607) in 961/1554.

Pir Dadu arrived in Sind at the end of 961/1554 and resided at Fateh Bagh when Shah Hasan, the last ruler of the Arghun dynasty in Sind had died in 961/1554, and a certain Mirza Essa Khan Trakhan took the reign. Pir Dadu's life was insecure at Fateh Bagh, therefore he immediately wrote to Jam, the ruler of Jamnagar in Kutchh for seeking refuge, which had been granted. He repaired to Jamnagar with forty families in 994/1587 along with the sons of his brothers, where he was feted honours. Soon afterwards, another batch of forty to fifty families was also invited from Sind. A plot of land near the town was assigned to them, which was fortified with walls, one of its gates is still known as Dadu's Gate.

Pir Dadu then reported to have moved to Bhuj, the capital of Kutchh in the reign of Rao Bharmal I (1585-1631). He procured cordial ties with the local ruler, and continued his mission in Kutchh and sent his representatives in other parts of India. He also visited Kathiawar, where he converted a bulk of the Hundu Lohana tribe. Pir Dadu died at the age of 120 years in 1005/1596 at Bhuj, where his mausoleum still exists. The Imams continued to appoint the subsequent vakils in the descendant of Pir Dadu. The best known among them was his son, Syed Sadik, known as Sadik Saltar. He visited Iran and was consigned the office of vakil for Kutchh.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral DafeEncyclopedia Topic

Eye of needle

Various Sources DagEncyclopedia Topic

Beauty, wisdom, truth, cleverness

Various Sources DagEncyclopedia Topic

Step

Various Sources DagaEncyclopedia Topic

Deceit, spite, malice, hatred, animosity, fraud

Various Sources DagijeEncyclopedia Topic

Light, ignite

Various Sources DaglaEncyclopedia Topic

Step

Various Sources DahadeEncyclopedia Topic

In the daytime

Various Sources DahadoEncyclopedia Topic

Day

Various Sources