Ismaili Dictionary & Encyclopedia
Browse our comprehensive collection of words and terms. Use the alphabetical navigation or search to find specific entries.
The word wasila (pl. wasa'il) is a noun used twice in the Koran (5:34 and 17:57), means recommendation, the means of access, favourable influence or intermediary means. When one approaches a king or a great man, he says tawassalt meaning I approached. It (wasila) only refers to the highest position. The Koran says, "O ye who believe, be mindful of your duty to God, and seek the means (wasila) of approaching Him, and strive in His way in order that you may succeed" (5:35). It must be known that "means" (wasila) does not denote the same thing as "drawing near" (taqarrub); rather, it refers to anything that is a source of drawing near God. In Ismaili tariqah, the Imam is the wasila in every age.
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral WaSTNounEtat, habitation.
Heritage Dictionary of Ismailism, entry #857general WaSTOUNounChoses. "whoro wastou tchar manék.. " (Rammassez les 4 pierres précieuses) g. 25:6
Heritage Dictionary of Ismailism, entry #850general WASWASAHEncyclopedia TopicThe Arabic word waswasah (pl. wasawis) means the jingle of an ornament, to speak softly, to speak nonesense, and evil suggestion occurring in heart. In Arabic, the tempting sound is also called waswas.
It must be known that Jibrail (B) brought God's (A) message to the Prophet (C), and this communication is called the wahy. If (A) happens to be not God but Shaitan (devil, demon), then the communication is not called wahy, but waswasah (whispering), vide Koran, 7:19 and 114:5-6.
Waswasah is contained as a small sector within the larger field of wahy. This is shown by the fact that the Koran uses sometimes the verb awha (wahy) exactly in the particular sense of waswasah: "Likewise We have appointed to each one of the Prophets an enemy (demon), whether of humankind or jinn, who inspire (yuhi) in one another words adorned with false embellishments, beguiling one another" (6:112), and "Verily, the demons are inspiring (yuhuna) their companions to dispute with you" (6:121)
In the Koranic conception, the human soul itself plays sometimes the role of shaitan: "We created man, and We know what his soul whispers (tuwaswisu from waswasah" (50:15).
Usually in cases like this, the word connotes something mysterious, said in a low, whispering tone, which deranges and agitates the mind and puts into it an alluring temptation.
It is to be noted that the heart is a subtle reality that is interjacent to the realms of mulk and malakut, the realms of the world and the hereafter. One of its aspects faces the realm of mulk (the mundane) world and it is with this aspect that it pursues the corporeal aspect of life. The other aspect faces the realm of hereafter, malakut, and with that it pursues its spiritual life. Hence the heart is like two-faced mirror. The mundane forms find their reflection in the outward senses and some of the inner cognitive faculties, such as khayal and wahm. The hereafterly forms find their reflection in the inward intellect and the inner core of the heart. Should the worldly aspect of the heart preponderate and its attention be wholly absorbed by the pursuit of the mundane, becoming its sole concern, the hidden side of khiyal becomes attuned to the realm of lower malakut (malakut-e-sufla), which is the dark reflected image of the world of mulk and corporeal nature (in the realm of malakut)
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral WAtNounChemin. (Sirat-al-Mustaqim)
Heritage Dictionary of Ismailism, entry #852general WaTCHaNNounParole, promesse.
Heritage Dictionary of Ismailism, entry #858general WaYKOUNTNounParadis. Syn: Amrapouri, Jannat, Bahést. Opp: Dozak, Patal.
Heritage Dictionary of Ismailism, entry #423general WAZOUNounV. Trapanr*
Heritage Dictionary of Ismailism, entry #936general WIDHIYANounConnaissance. AWIDHIA = ignorance, WIDHIYARTHI = étudiant, savant, érudit.
Heritage Dictionary of Ismailism, entry #859general WilayatEncyclopedia TopicJustice
Various Sources WIMANANounSoucoupes volantes. V. EMRA BAY.
Heritage Dictionary of Ismailism, entry #972general WINaWENounSupplier, implorer.
Heritage Dictionary of Ismailism, entry #860general WINE [ see KHAMR ]Encyclopedia TopicEncyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral WIRA (WIR)NounFrères.
Heritage Dictionary of Ismailism, entry #851general WIRODHIYANounS'opposer.
Heritage Dictionary of Ismailism, entry #861general WIRTCHANameSee Kahek.
V. Kahék.
Heritage Dictionary of ismailism, entry #290general WISaRIYENounOublier.
Heritage Dictionary of Ismailism, entry #862general WISWASNounConfiance. V. PATIYanRA.
Heritage Dictionary of Ismailism, entry #863general WIYAPaKNounPartout.
Heritage Dictionary of Ismailism, entry #939general WOHORONounCueillir, ramasser. V. WaSTOU.
Heritage Dictionary of Ismailism, entry #864general WOUZOUNoun(Arabe: waza = forme, beauté). Ablution, purification.
Heritage Dictionary of Ismailism, entry #1general WRaTNoun1. Je
Heritage Dictionary of Ismailism, entry #865general WRaTNounJe
Heritage Dictionary of Ismailism, entry #971general WUZUEncyclopedia Topic"The word wuzu is derived from waza, meaning beauty, and in Islamic terminology, it means the washing of certain parts of the body before prayers.
The commentators agree that in its formative stage, the Prophet's Mosque in Medina was too small, about 54 yards wide and 60 yards in length, but frequented by both rich and poor. The poor comprised of the farmers, labourers and slaves. They gave up their works upon the call to the prayers and entered the mosque. Their clothes were dirty and drenched in perspiration. Abu Huraira and some inmates of Suffa said: We ate meal and when the prayer time came, we wiped our fingers against the pebbles and proceeded to say prayer
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral YA ALI MADADEncyclopedia TopicThe aslam alaikum was a common phrase of salutation in the period of the Prophet. Imam Hussain once said, "Seventy rewards are the share of the one who initiates a greeting, and only one reward belongs to the one who returns the greeting" (Bihar al-Anwar, 78:120). Soon after the battle of Siffin, the Shi'ite became the target of hostility and were persecuted by the Umayyads. The Imams had no option but to impart them the doctrine of taqiya to avoid the danger of being killed. In the period of Imam Muhammad al-Bakir, the Shi'ites, residing far from Medina could hardly recognized their fellow followers. Thus, as a mark of recognition, Imam Jafar Sadik said, "Our followers possess a light on their foreheads by which they are easily recognized by the people of the world and if they greet each other, they should kiss each other's forehead" (Bihar al-Anwar 10:144). The kissing of forehead became a mark of recognizing each other, and an addition in the usual manner of wishing salam. During the period of dawr-i satr, the Ismailis were scattered and lived in different garbs inside and outside the territories of Arabia. It is known that the Ismailis living in the villages of Iran uttered salam and raised their right hands' palms to recognize their fellow followers.
The fragments of the tradition indicate that the Ismaili pilgrims took tremendous difficulties in the perilous and tedious journey from India to Iran to see the Imams during post-Alamut period. They scarcely recognized one another on the route, because the Bakhtiyari tribesmen committed banditry on the roads, terrorizing the highways. The pilgrims were plundered and killed, therefore, none dared to disclose the identity. It infers from an old manuscripts of Bawa Sher Muhammad of Bombay, which was copied by Zainal Khanu, the daughter of Janat Ali Muhammad Ali on August 13, 1920, dealing with the old account of the Bawa family and their services in post-Alamut period that Pir Dadu (d. 1005/1596) had introduced the tradition of applying secret codes for the Ismaili pilgrims. Thus, a secret travel-code was also introduced for security purpose. When one traveled towards Iran, and found any stranger on the route, he slowly uttered Hai Zinda. If unresponsive to the call, he presumed that the stranger was not an Ismaili. If responded with an equal return of Hai Zinda, it was meant that he was too an Ismaili traveling to Iran, but misguided on route, and then both trekked together. If responded in return with the utterance of Qaim Paya, it was conceived that the person was an Ismaili, returning to homeland after making pilgrimage of the dharkhana. Thus, one who going to Iran uttered Hai Zinda, and Qaim Paya by the returning one.
The Hai Zinda and Qaim Paya were not familiar phrases among the Arabic and Persian speaking followers, therefore, they used the phrase Ya Ali Madad instead of Hai Zinda and Mawla Ali Madad in place of Qaim Paya. The Indian pilgrims also followed it. It implies that the term Mawla was in the travel-code for one who beheld the Mawla (Imam). This travel-code proved an ideal weapon to scatter the clouds of persecution. It must be known that the term Madat'i Ali was the first phrase of the 18th part of an old prayer. The word Madat'i Ali was a corrupted form of Madad'i Ali, which was prevalent mostly in Kutchh. Gradually, the terms Ya Ali Madad and Mawla Ali Madad became a salutation in the Ismaili circles in India, Iran, Afghanistan, Syria and Central Asia. In the manuscripts of the ginans of 17th century, the practice of writing Ya Ali Madad in the beginning also became vogue. The Ismailis of China use to utter Ya Ali Madad by putting their hands on their knees. When the guest departs, they utter Khuda Hafiz by putting their hands on their knees in the same manner.
The phrase Ya Ali Madad means may Ali help (you), and the responder utters Mawla Ali Madad means may Mawla Ali help (you too). It is in the same manner when one speaks have a nice day and the responder utters you too. It main feature is that the responder includes the word Mawla in addition. It implies that he confesses the authority, superiority and guardianship of Mawla Ali. The Ismailis only apply this salutation among themselves, but utter the usual phrase of salam before other Muslims.
The Koran says, "Seek help through patience and prayer" (2:45). It implies that the patience and prayer are the sources to seek the Divine help. The Koran further says, "Our Lord! Get us out of this town whose inhabitants are tyrants, and appoint for us from You a guardian, and appoint for us from You a helper" (4:75). Hence, the Ismailis seek the Divine help through the channel of Ali, who is present in the world as an Imam.
The Koran says, "And to God belong the beautiful names, so call on Him by them" (7:180). In its interpretation, Ali bin Abu Talib said, "I am the beautiful name by which God has commanded people to call on Him." (Kawkab-i Durri, 3:29). According to the report of Abul Hamra, it is mentioned in Hilyatul Awliya that the Prophet said, "When I was carried by night to the heaven, I saw written on the leg of the Throne: I (God) planted the paradise of Eden. Muhammad is the best of My creation. I helped him through Ali" (Ibid. 2:53). It is further mentioned on the authority of Abu Dhar Ghafari that the Prophet said, "Indeed God has given power to this religion through Ali, and I am from him and about him is revealed in the verse (11:17), "Is he then (like unto him) who has a clear proof from his Lord" (Ibid. 2:145).
In sum, the Shi'ite sects believe that the Divine help can be sought through the agency of the Imamate, which is apparent in the world in the progeny of the Prophet.
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral YAQUB BIN KILLIS Encyclopedia Topic"Yaqub bin Ibn Killis was born in 318/930 in a Jewish family. When he grew young, he came with his father to Egypt and began his political career at the court of Abul Misk Kafur. Very soon, he secured key position because of being intelligent, honest and efficient. He embraced Islam in 357/968. The new vizir Abu Jafar Furat imprisoned him in enmity, but was relieved soon by the intervention of Sharif Muslim al-Hussain. He finally quitted Egypt and entered into the Fatimid services in Maghrib. Imam al-Muizz assigned him the tasks of accelerating the economy of Maghrib, which he discharged efficiently. He also accompanied Imam al-Muizz to Egypt and was handed over the administration in 363/974. He was a man of great ability and credited with having organized the fiscal and administrative system.
Imam al-Aziz appointed him as Vizir al-Ajall (chief minister) in 367/977. Qalqashandi (d. 821/1418) writes in Subh al-A'asha (3:483) that, "The first man to be addressed as vizir during the Fatimid Caliphate was Yaqub bin Killis, the minister of al-Aziz." He created different cells for the administration of the state, and promoted the output of agriculture, reformed trade and stabilized currency, causing increase of state revenue. In 373/983, he was fallen from his office because he is said to have ill-treated with one of the court prisoners of Imam al-Aziz whom the Imam had promised all honours. Thus, the Imam penalized him with the fine of 200,000 dinars and after one year, he was reinstated in the office.
One can well judged the status of Yaqub bin Killis in the eyes of the Imam, when he fell seriously ill in 380/991. Imam al-Aziz visited him and said, "O Yaqub! if your recovery is to be gained through spending wealth, then I am prepared to give away the whole wealth of the state. If your life is saved by sacrificing any life, I am ready to sacrifice my own son."
Yaqub bin Killis died in 380/991 and his death was mourned through out Egypt and all the people assembled in the street leading from the citadel to his house. His shroud was decorated with 50 pieces of clothes of which 30 were embroidered with gold threads. Imam al-Aziz came forth, evidently much afflicted; he was mounted on a mule, and, contrary to his usual custom when riding out, no parasol was borne over him. He offered the funeral service over him; and said, "O vizir! how long shall I grieve for you." Ibn Khallikan writes that hundred of poets composed lamenting stanzas and every poet earned his reward from al-Aziz." In Cairo, a place was named al-Harat al-Viziria in his memory.
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral YarEncyclopedia TopicFriend
Various Sources Yare kheEncyclopedia TopicTo the believers, to the friends
Various Sources YariyaEncyclopedia TopicMade friendship
Various Sources YASMIN, PRINCESSEncyclopedia TopicPrince Aly Salomone Khan's first marriage was actualized on May 18, 1936 with Joan Viscountress Camrose (Princess Tajudawla) in Paris, who became the mother of the Present Imam and Prince Amyn Muhammad. She was divorced, and then Prince Aly S. Khan went to United States on business and there met a film star, Rita Hayworth. They were seen about a good deal together. They came to see Imam Sultan Muhammad Shah at Cannes, who asked them if they were really devoted to each other; they both said that they were, so he advised them to get married as soon as possible. Thus, Prince Aly S. Khan married to Rita Hayworth on May 27, 1948.
Rita Hayworth gave birth of a daughter on December 28, 1949 at the Montchoisi Clinic in Lausanne, and was named Yasmin, Arabic for Jasmine. (Jasmine is best known for the delicate and captivatingly sweet fragrance of its flowers, which are frequently used in religious ceremonies in India and in Asian and Mediterranean countries). Rita however called her Yasi. Princess Yasmin Aga Khan's first few months spent in Gstaad, where Prince Aly Khan took a cottage and gathered the family around him. This marriage was not fated to go well. Rita obtained divorce from Prince Aly Khan in a Reno court on January 26, 1953, and won custody of Princess Yasmin Aga Khan. The final divorce settlement was reached in 1954. Rita also obtained a letter from Imam Sultan Muhammad Shah, assuring that Yasmin would always be returned to her, a declaration that was filed in French courts, thus giving it a legal backing. In his Memoirs, the Imam also writes, "Friends of my own and my lawyers have always maintained that I might have made a trust settlement or taken out an insurance for my small granddaughter's future. Their arguments, though well intentioned, are mistaken. They have not realized that under Islamic law the custody of a female child, until puberty, rests absolutely with her mother" (The Memoirs of Aga Khan, London, 1954, p. 314).
Princess Yasmin was admitted to the International School is Geneva, Switzerland for two years then went to the North Country School in Lake Placid New York. Her High School years were at the Buxton School in Williamstown, Mass. She then graduated from Bennington College in 1972. She then moved to New York City to continue her singing career. Her classical singing career was cut short due to the illness of her mother. At that point Yasmin became her mother's legal conservator and cared for her for the years to come. She married to Basil Embiricos, and old Etonian and member of a rich Greek shipping family, in March, 1984. They married in a civil ceremony in Paris, which was followed by a reception for 500 guests at the Ritz Hotel. The Present Imam attended it with his wife and children, Prince Amyn Muhammad, Umm Habibeh, whom Yasmin was very close to, Prince Sadruddin and a galaxy of the distinguished guests. Rita Hayworth of course could not attend due to illness.
Princess Yasmin and Basil Embiricos had a son, Andrew Embiricos, who was born on December 11, 1985. Her married life lasted no more and their divorce took place in December, 1993. Princess Yasmin was with Rita as often as possible, devoting herself closely to making sure her mother was well cared for. She bought an apartment next to her in New York overlooking Central Park and supervised its decoration. It may be noted that her father occupied a special place in her heart. During his sudden death, she was only ten years old - a stunning blow from which she still had not recovered. Upon entering the front hallway of her apartment, one can see a giant photograph of her father in a silver frame that sat on an antique oriental gilt chest. Up until Prince Aly's death she would spend the summers with him and spend the summers in the South of France with Umm Habibeh, whom she considered a kind of mentor. During the late seventies Rita was in the early stages of Alzheimer's disease, but fading fast and that is when Princess Yasmin brought her mother to New York and bought her the apartment right next door to hers. She had full time, twenty-four hour nursing care for her mother.
It prompted Princess Yasmin to launch a campaign to combat the Alzheimer disease. It must be known that Alzheimer's (alz-hy-merz) disease (AD) is a physical illness that causes changes in the brain. It is a form of dementia (di-MEN-shuh). Dementia affects a person's memory, mood, and behavior. Alzheimer's disease usually affects people over 65. The earliest case is 28 years and the average age is 65 years old. A person with this disease has trouble remembering, speaking, learning, making judgments, and planning. Some people feel restless and moody. It may take many years for Alzheimer's disease to get worse. Where upon they no longer recognize their loved ones and cannot perform the simple daily tasks. The neurotransmitters no long transmit and the body fails, leading to death.
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral YAUM AL-IMAMAEncyclopedia TopicIt means the
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral YAUM AL-MITHAQEncyclopedia Topic"The word mithaq is derived from wathiqa meaning to place confidence in someone Thus, mithaq means the covenant, occurring 25 times in the Koran. The Yaum al-mithaq means the day of the covenant or the day of primordial, also called yaum ad-darr, meaning, the day of specks.
On the day of covenant the human race, in the state of light particles, professed God's Oneness. Man's profession of God's Oneness (tauhid) on the day of primordial compact in pre-existence is expressed by his confession of God's Lordship (rububiyyah), which by implication affirms man's conscious acceptance of himself as servant (abd) of His Lord (rabb) : "And when thy Lord (rabb) took from the children of Adam, from their loins, their seeds (durriyyah), and made them testify touching themselves, `Am I not your Lord' (a-lastu bi rabbikum)? they said, `yes, we testify (bala sahidna)!" (7:172)
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral YAUM-I ALIEncyclopedia Topic"The Shi'ite Muslims celebrate every 13h of Rajab as Yaum-i Ali, the birth anniversary of Ali bin Abu Talib. The birth of Ali in the sanctuary of Kaba denotes a herald of the divine guidance to be continued after the Prophet, who had said, "I am the Lord of revelation (tanzil) and Ali is the Lord of tawil (interpretation)." It implies that the inner (batin) aspects of the Koran will be imparted by Ali and his descendants in every age till the day of judgment.
The first House of God was rebuilt and renovated at the command of God by Abraham with his son Ismael. The Koran says: "And remember when Abraham raised the foundation of the House with Ismael (praying) Our Lord accept (this service) from us" (2:127) and "And We enjoined Abraham and Ismael, saying, Purify My House for those who visit it and those who abide in it for devotion and those who bow down and those who prostrate themselves" (2:125).
These verses clearly depict the purpose of the Kaba that it was to be a place of worship and that it was pure and sacred. Kaba is also called al-Bayt al-Haram in the Koran (5:97) and al-Muharram (14:37), which carries the same significance as al-Haram, both meaning originally al-mamnu min-hu or that which is forbidden. Means it is a place whereof the sanctity must not be violated. When Mary became pregnant, and the time of her delivery approached, she was commanded to leave this holy House for it was a House for prayers, not a place for the delivery of children. Thus, she left the holy House and went to the wilderness where she gave birth to Jesus. But when Fatima bint Asad, the mother of Ali, felt labor pains within the precincts of the Kaba, a fissure appeared in the wall, and she went in, where Ali was born. Ali has thus had the unique honour to be born in the House of God. This unparalleled honour had endowed Ali with a halo of sanctity that has become the subject of many legends.
It was in the month of Rajab that Arabs from the length and breadth of their country used to come to Mecca for pilgrimage. Fatima bint Asad, an embodiment of chastity and piety, was among those pilgrims. On Friday, the 13th Rajab in the 28th years of A'am al-Fil, or 600 A.D., Fatima bint Asad, entered Kaba to perform pilgrimage. While circumambulating the Kaba, she felt the pangs of childbirth. She retired to a secluded place in the precincts of the Kaba, and there Ali was born. It is related that she felt weighed down by intense pain when Ali was due to be born. She knelt to pray, and when she raised her head from her prostration, the wall of the Kaba split as if a miracle, to admit her within, and the portion of the wall returned to its normal position after she had lodged herself in the cavity. When the lovers of Ali go for hajj and umra, they always remember his birth in the Kaba and whilst making the tawaf (the ritual circling of the Kaba), they feel proud and happy that Ali's name is linked with the House of God, and at every circuit they look towards the wall. This particular place is known as mustajar.
A hundred years later, Imam Zayn al-Abidin met an Arab woman at Najaf who told him that her grandmother had helped Fatima on the occasion of Ali's birth. She narrated that according to the account of her grandmother, the child was beautiful; a smile played on his lips; he did not cry like other children; and his birth did not cause any pain to his mother.
Fatima bint Asad stayed inside Kaba for three long days after Ali's birth, and as the fourth day approached, with awe, the wonder struck crowds surrounded the Kaba and to their surprise, she emerged radiant from the sacred premises, cheerfully holding her new-born babe in her arms. Yet another surprise awaited them that the Prophet was waiting to receive her and her newly born child, and the first face the little Ali saw in this world was the smiling face of the Prophet of Islam. Ali accepted no other food than the moisture of the Prophet's tongue, which he sucked for several days after his birth. The Prophet fondled him in his lap in his infancy, and chewed his food and fed Ali on it. Ali has been described as having been found like a priceless pearl in the shell of the Kaba, or a sword in the sheath of God's House, or as a lamp found in God's abode shedding Light all around.
The sanctified birth of Ali in the Kaba is unique, for this is the only known occasion on which a child was born within the precincts of the holy place ever since its foundation thousands of years ago. "The thirteenth of Rajab" says a Shi'a writer, "marks the birth of a most precious pearl in the courtyard of the Kaba, glowing in its full self-illumination. It was a portion of the very divine light of God that appeared in the human shape and form, and commenced to shine on the highest of the human stages of dignity and reverence" (cf. Ali The Super Man, Lahore, 1964, p. 19).
Masudi writes in Muruj adh-Dhahab (2:76) that, "One of the greatest distinctions that Ali enjoyed was that he was born in the House of God." Imam Hakim in his Mustadrak (3:483) and Ibn Sabbagh Maliki in his Fusulul Muhimma (p. 14) write that, "No one before Ali was born in the Ka'ba. This was a distinction given to Ali in order to enhance his honour, rank and dignity.
Mahmud Saeed al-Tantawi, of the Supreme Council of Islamic Affairs, Arab Republic of Egypt, writes in his book, Min Fada-il al-Ashrat al-Mubashireen bil Janna (Cairo, 1976, p. 186) that, "May God have mercy upon Ali ibn Abi Talib. He was born in the Kaba. He witnessed the rise of Islam; he witnessed the mission of the Prophet, and he was a witness of the Koranic revelation. He immediately accepted Islam even though he was still a child, and he fought all his life so that the word of God would be supreme." For further, vide Muhammad ibn Talha al-Shaf'i in Matalib-us-Saul (p. 11), Umari in Sharh Ainia (p.15), Halabi in Sira (1:165), Sibt ibn Jawzi in Tadhkera Khawasil Ummah (p. 7), Muhammad bin Yousuf Shaf'i in Kifayet al-Talib (p. 261), Shablanji in Nurul Absar (p. 76), Ibn Zahra in Ghiyathul Ikhtisar (p. 97), Edvi in Nafhatul Qudsia (p. 41), etc.
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral YERAVADA PALACEEncyclopedia Topic"In 1897, a terrible famine broke out in Bombay and Poona. Imam Sultan Muhammad Shah made not a little distinction of caste or creed while distributing grain, money and clothes during famine. He built a palace in Poona with a view to provide job opportunities and a means of livelihood to the famine stricken people. The site covered an area of 65 acres in the location of Yeravada in Poona. It construction had been made under the care of Lady Aly Shah. It cost over twelve lac rupees. It became known as the Yeravada Palace or the Aga Khan Palace.
The palace became ready in 1900. It was equipped with Iranian carpets, the walls were decorated with the pictures, highlighting the past history of the Ismailis. It is safe to write that it was the first Ismaili Centre. It was surrounded by plants and gardens. The plant of green rose was unique through out India. The Indian students of agriculture used to visit the Yeravada Palace.
When Prince Aly S. Khan visited India for the first time with his mother, he stayed in this palace for 15 days.
In 1954, the Present Imam and his brother Prince Amyn Muhammad had stayed here during their visit to India.
Birla, the close associate of Gandhi possessed a historical building, Birla Bavan in Delhi. A movement launched to convert the Birla Bavan into a Gandhi Memorial, but its owner refused to surrender the property and the matter was referred to the Delhi High Court. After a long hesitation, he gave it to the Government of India. On the contrary, the Imam, when visited India on February 21, 1969 he made open offer to give the Yeravada Palace to the Indian Government to make it the Gandhi Memorial. It must be known that at crack of dawn on August 9, 1942, the morning after the "Quit India" session of the All-India Congress Committee in Bombay, the British India arrested Gandhi and others. Gandhi and Mahadev Desai were taken to Yeravada Palace, where Kasturba, the wife of Gandhi later joined. She died here on February 22, 1944 and Mahadev Desai also died there. Imam Sultan Muhammad Shah got constructed samadhis for them in the compound of the palace. Gandhi was however released on May 6, 1944.
The Yeravada Palace has been handed over to the Indian Government on Saturday, February 22, 1969 as a national memorial to Mahatma Gandhi. During the handing over ceremony, the Imam said in his speech that, "It was 1897 that my great grand-mother took in hand the construction of this palace and since then the property has been intimately connected with my family so much so that until very recently, close relations have been living here. My grandfather was deeply attached to this property having spent much of his childhood with his mother here, and it was late in the eve of his life that he decided to give the property to my late father. From him the palace has passed to my sister, my brother and myself and it has therefore been in the family for four generations. The palace might well have remained in the family for many more years as a much loved home had it not been for the events in 1942 for it was then that Mahatama Gandhi, his wife Kasturba and his Secretary, Mahadev Desai, were sent here to be kept in house custody. Thus the course of history transformed this property from a treasured family possession to one of National Significance....The members of the Ismaili community in India, my brother and I are sincerely happy on the occasion of the handing over to the Government of India of what is to become a National Monument to the Father of the Nation, and we hope that his memory and the noble and profoundly human ideas for which he lived and died will not only be remembered, by practised by all those who will visit this palace in the future."
Finally, it was turned into a National Monument on the occasion of the silver jubilee independence of India on August 15, 1972.
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral YOGA Encyclopedia TopicThe Sanskrit word yoga is derived from the root yuj means to bind together, hold fast or yoke, which also governs the Latin iungere and iugum, and the French joug and so on. Yoga signifies a union of the individual soul with the Supreme Spirit. It is an old Indian practice, imparting that the man's bondage results identification of the soul with the body and that his liberation is attained through the knowledge of their separateness. Some kinds of yoga are the 1) karma yoga 2) jnana yoga 3) dhiyan yoga 4) mantra yoga 5) laya yoga 6) bhakati yoga 7) surta shabda yoga and 8) hatha yoga.
In short, yoga is an ancient form of mental discipline and physical exercise. Fixity of one-pointed concentration is the key feature of yoga. The Muslim mystics also took deep interest in the tradition of the hatha yoga that greatly resembles to the Sufic tariqa in Islam. For illustration, Qadi Ruknuddin Samarkand lived at Lakhnauti in Bengal during the rule of Sultan Alauddin Mardan (1207-1212). He translated an Indian work on yoga, called Amrta-Kunda into Persian, then Arabic. This work deals with the principles of yoga; known in the Muslim Sufi circles at that time. Later, the yoga practices were adopted by the Indian Sufi orders, such as Ghawthiyya, founded by Shah Muhammad Ghawth of Gawlior (d.1562), who compiled Bahr al-Hayat, the translation of Amrta-Kunda. As-Sanusi describes the importance of the 84 poses (asthan), whom he called jalsa, vide his as-Salsabil al-ma'in (Cairo, 1935). It was Ibn Ataullah (d. 709/1309), the yoga method reached Egypt, who also wrote a systematic treatise on the zikr, entitled, Miftah al-Falah (Recollection of God). Biruni made the Arabic translation of the yoga-sutra entitled Kitab Patanjal al-Hindi fi'l Khalas min al-amthal (London 1954). The Muslim Sufis termed the yoga as jujiyya. Ibn Battuta however called it joki (pl. jokiyya).
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ZaGMaGENounJaGMaGE, briller, clignoter, resplendir, radieux.
Heritage Dictionary of Ismailism, entry #412general ZAHIRNounL'apparent, l'éxotérique (par opp. â Batin*.)
Heritage Dictionary of Ismailism, entry #136general ZAHIR (411-427/1021-1036), 17TH IMAMEncyclopedia Topic"He was born on 20th Ramzan, 395/June 4, 1005. His name was Ali Abul Hasan, or Abu Ma'd, surnamed az-Zahir la-azaz dinallah (Assister in exalting the religion of God). His mother Amina was the daughter of Abdullah, the son of Imam al-Muizz. He acceded on the throne of Fatimid Caliphate and Imamate on 411/1021 at the age of 16 years. On the occasion of his coronation, a special payment in excess (fadl) of 20 dinars was granted to each soldier.
A black eunuch Midad began his career in the service of Sit al-Mulk, the aunt of Imam az-Zahir. She employed him as a teacher of Imam az-Zahir. On Friday, the 18th Safar, 415/May 1, 1024, Imam az-Zahir invested Midad the honorific title and named him Abul Fawaris. Later on, Midad was assigned the administration of the affairs of the soldiers according to a long edict read publicly in the palace.
Imam az-Zahir began his career under the tutelage of his aunt, Sit al-Mulk (the lady of the state), also known as Sit al-Nasr, who was born in 359/980. During the first four years of Imam az-Zahir's rule, the whole power was in the hands of his aunt. The personnel of Sit al-Mulk in the administration included both men and women. Abul Abbas Ahmad bin a-Maghribi, for example, served as her agent, who was a man of laudable character and had already served the mother of Sit al-Mulk in the same capacity. She also employed a slave girl of her mother, named Takarrub, was her confidante. She also served as her informant and handled the petitions submitted to her. It is said that at the beginning of her regency, she managed to summon Abdul Rahman bin Ilyas bin Ahmad, the great-grandson of Imam al-Mahdi and the cousin of Imam al-Hakim, who had hatched rebellion against the Fatimids at Damascus, and is reported to have made his contact with the Jarrahids of Palestine to help him in his action. Sit al-Mulk made vizir Khatir al-Mulk, Ammar bin Muhammad write a letter to Abdul Rahman. He had been arrested in Cairo and imprisoned for some four years, then fell ill and died just three days before Sit al-Mulk herself died. Thus, she is reported to have wielded great influence over the masses and directly participated in the state affairs, and remained quite influential until her death in 416/1026. Ibn Khallikan (8:130) writes that, "She showed exceptional ability, especially in legal matters, and made herself loved by the people." During these four years, the chief ministers changed in quick succession and thus the administration could not acquire stability. After the death of Sit al-Mulk, the principle power passed into the hands of a trio from among the court nobles, who paid daily visit to the Imam for getting decision on all important matters.
It has been hitherto discussed the closure of the majalis al-hikmah during the period of Imam al-Hakim. But it was evidently reopened by his successor. He conferred the office of the qadi and the mission in the royal palace (bab al-khalifa) to Qadi Kassim bin Abdul Aziz bin Muhammad bin an-Noman in 418/1027, ordering to take charge of the mission and the proper guidance of the readings of the majalis al-hikmah and the spread of the science of tawil among the followers. He also sent an edict in this context to all his followers and also ordered the da'is to read it out explicitly to the faithful in their respective regions. According to Uyun'l-Akhbar (6:315), the edict of Imam az-Zahir of 5th Shaban, 417/September 21, 1026 reads:- "The gate of wisdom was open until our Lord al-Hakim bi-Amrillah thought it right to close it because of the prevailing circumstances and on political grounds (bi-siyasti'l jumhur). But now, continues the edict, the conditions that Commander of the Faithful has ordered the chief da'i, Kassim bin Abdul Aziz bin Muhammad bin an-Noman to open the gate of wisdom to those who long for it, and to read the majalis again in the palace of the Caliphs as has been customary there before."
Meanwhile, a terrible famine broke out in Egypt as a result of a series of bad Niles, and the resultant distress lasted all through 416/1026 and 417/1027. In many cases the starving villages took to brigandage. Even the pilgrims on their way through Egypt were attacked. Regulations were passed to prevent the slaughter of cattle. The camels were scarce as many were killed because it was impossible to provide them with food, and poultry could hardly be procured. The royal treasury was practically depleted, for it was impossible to collect taxes.
Imam az-Zahir once on that perilous time was passing through Fustat when going to one of his palaces. Everywhere he encountered starving, shouting people who cried out: "Hunger, O' Amir al-mominin! hunger. Neither your father nor your grandfather did such things to us. In the name of God, to God we entrust our affair." These cries reflected the feeling that the regime had mishandled the situation. The Imam took its serious and arranged to distribute food for them, and assured the people to take actions. On the same day, Ibn Dawwas, the market inspector was summoned to the palace; he was accused of causing the famine and blamed for bringing the town to the verge of violent outburst. The people rebuked him and said: "A document in your handwriting is evidence on your part, which serves against you that you undertook upon yourself to provide the town with bread and wheat until the time of the new harvest." Following this conversation, the millers were permitted to buy wheat from granaries (makaazin) at a fixed price of one tillis (one tillis is equivalent to 67.5 kg.) for 2.5 dinars, and the price of a load of flour was determined at 4 dinars. The price of bread was fixed at two and half ratls for dhiram. The prices established by the market inspector were considerably lower than those of the free market. The same was applied to bread, following the sealing of the granaries, two ratls of black bread were sold for 1.5 dhiram. These swift measures brought great deal of relief. Further, punitive actions were taken by the market inspectors against several flour merchants (qammahun), including a prominent member of the trade. Later in a year, however, there was a good inundation, called ziyadat al-nil (the plentitude of the Nile) and this restored plenty, so that the country was once more under normal conditions and order was restored.
In 418-9/1028-9, Imam az-Zahir was able to make a treaty with the Greek emperor, Costantine III. It was agreed that the Fatimid Caliph should be prayed for in the khutba in every mosque in the Byzantine dominions, and permission was granted for the restoration of the mosque at Constantinople, which had been ruined in retaliation for the destruction of the church of the Resurrection in Jerusalem. Imam az-Zahir on his part agreed to permit the rebuilding of the church at Jerusalem.
In the meantime, the attacks which the Sicilian launched on the Byzantine coasts were reinforced by the Fatimids. The Byzantine force commanded by the general George Maniaces was badly defeated. In his negotiations with the Fatimid Imam az-Zahir in 423/1032, the emperor Romanus III Argyrus (968-1034) however expressly demanded that the Fatimids should not aid the Sahib Sikilliyya in the campaign against Byzantine.
Sicily became virtually independent of the Fatimids. The Kalbid governors confined themselves to accepting retrospective investiture from Cairo. They have cemented their close ties with the Zirids, whose suzerainty the Sicilian recognized in 427/1036. Until the time of Imam az-Zahir and even under his successor, the Sicilian coins however bore the name of the Fatimid Caliph.
The Fatimid power in Syria was seriously impugned at the time of Imam az-Zahir's accession, but it was soon altered by the ability and enterprise of Anushtagin ad-Dizbiri. His first important action was against Saleh bin Mirdas, the Arab chieftain who had taken Aleppo from Murtada and had now established himself as an independent prince.
Ibn Hawshab had formed an Ismaili state in 268/882 in Yamen. Long after his death, the political power slipped away from the hands of the Ismailis, but their mission continued actively. During the period of Imam az-Zahir, the headship of the Yamenite mission had come to be vested in a certain da'i Suleman bin Abdullah al-Zawahi, a learned and influential person residing in the mountainous region of Haraz. He made a large conversion and wished to re-establish the political power of the Ismailis in Yamen. It is said that a certain Hamdani chieftain, named Ali bin Muhammad al-Sulayhi, the son of the qadi of Haraz, once came to lead the pilgrim caravans to Mecca, and had learnt much about Ismaili doctrines from Suleman and espoused Ismailism. Ali took a leading part in the mission works in Yamen and became the assistant of Suleman, who chose him as his successor. Ali bin Muhammad al-Sulayhi generated his close contact with Imam az-Zahir and the mission headquarters in Cairo.
In 429/1038, during the period of Imam al-Mustansir billah, Ali bin Muhammad captured Mount Masar in Haraz to the north of Yamen, and fortified it, whom he made his centre. This marked the foundation of the Sulayhid dynasty, which ruled over Yamen as a vassal of the Fatimids for almost a century until 532/1138. He obtained support from the Hamdani, Humayri and other petty tribes of Yamen and instituted the Fatimid khutba everywhere.
We have discussed previously that Fatik, the governor of Aleppo had declared himself as an independent ruler on the eve of the death of Imam al-Hakim. Later on, Fatik admitted his mistakes and apologized from Imam az-Zahir and Sit al-Mulk. In 413/1022, Badr, the commander of the stronghold of Aleppo had killed Fatik. In the following year, az-Zahir expelled Badr from Aleppo and appointed Abdullah bin Ali bin Jafar al-Katami as the governor of Aleppo and Safi ad-Dawla to administer the command of the stronghold.
During the later part of Imam az-Zahir's rule, the Fatimid influence had become supreme in Palestine and Syria, save only in the few northern districts which remained subject to the Greek empire. It seemed indeed to be the triumph of the Fatimids.
In Cairo, Abu Sa'ad Ibrahim (d. 440/1048) was a famous Jewish dealer in very rare and precious things and made long journey to acquire them. Imam az-Zahir used to be a frequent customer of Abu Sa'ad, from whom he bought antiques for his personal collections. The Fatimids made great contribution in the rock-crystal works in various forms, mostly developed during the time of Imam az-Zahir, such as ewers, bottles, cups, saucers, boxes, chessmen and flasks of different shapes. One of these interesting piece is preserved in crescent shape work in the Germanisches National Museum in Nurnberg. It was originally used as an ornament for one of the horses of Imam az-Zahir, whose name is inscribed on it. There are also another rock-crystal mugs in the collections of Lourvre, Venice, Vienna and Prague; belonging to the period of Imam az-Zahir.
In 421/1030 and again in 424/1033, Imam az-Zahir rebuilt the walls of Jerusalem, which had collapsed following an earthquake. He was also responsible for rebuilding the Aqsa Mosque and the repair of its mosaics.
In 427/1036, Imam az-Zahir was detained some time by sickness. He was taken to Maks, then the port of Cairo, where he died on the 15th of Shaban, 427/June 13, 1036, leaving the Caliphate and Imamate to his son, al-Mustansir, then a child of seven years of age.
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ZahraEncyclopedia TopicHazrat Bibi Fatimatuz Zahra (a.s.)
Various Sources ZAKATEncyclopedia TopicThe word zakat is derived from zaka, means it (a plant) grew, as it is said zaka al-zar (the crop grew). The other derivatives of this word, as used in the Koran (87:14), carry the sense of purification from sins, i.e., qad aflaha man tazakka (verily the pure ones prospered). According to Raghib, zakat is wealth which is taken from the rich and given to the poor, being so called because it makes wealth grew, or because the giving away of wealth is a source of purification. The word zakat occurs 32 times in the Koran.
Zakat was collected only from Muslims who had attained the age of majority and were in full possession of their faculties. It was levied on grains, fruits, dates, grapes, camels, cattle and other domestic quadrupeds, gold, silver and merchandise. With the exception of animals, zakat was levied at almost a uniform rate, being 2
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Zakat :Encyclopedia TopicIt is a poor-tax @ 2
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ZAM ZAMA B. KARKARA B. MARMARAName(7th Century) Name of the fish that Nuseri had sent. Imam Aga Ali Shah mention this special fish in many Farmans. Also mentioned in the 70 sacrifies of Nuseri.
(7e S.) Nom d'un poisson chez qui Nusayri aurait été envoyé. L'Imam Aga Ali Shah en parle dans un de ses Farmans*. Causa les 70 sacrifices de Nusayri*.
Heritage Dictionary of ismailism, entry #408general ZaMANNounDu temps, Imam-è Zaman = Ma
Heritage Dictionary of Ismailism, entry #137general ZAMANA GALLERYEncyclopedia Topic"The Zamana Gallery, dedicated to presenting arts, architecture and culture of the developing world, particularly the Islamic world, is the first of its kind in the west. It was established by the Present Imam and falls unde the auspices of the Aga Khan Trust for Culture.
It is used as a separate entity, is centrally located in the heart of London at South Kensington, opposite the Victoria and Albert Museum. The gallery was opened by Lord Gowrie, the minister for the arts in presence of the Present Imam on June 25, 1985. It is partly a wonderful and magnificent building of the Ismaili Centre. The Gallery is on the ground floor of the Centre with its own separate entrance, reception and exhibition space at its first basement level. On this occasion, which also commemorated the opening of the first exhibition at the Gallery, entitled "Contemporary Houses, Traditional Values," Lord Gowrie said that "the Zamana Gallery will make a very important contribution to the British Art scene by being an exponent of the arts, and architecture and culture of the Muslim World with its special emphasis on Islamic tradition." The Imam explaining the meaning of the word zamana in his speech, said, "Zamana in a number of Islamic language means both the age or the epoch. It thus reflects the reasons for my founding this Gallery
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ZAMZAMEncyclopedia TopicThe word zamzan or zamazim means abundant of water. Some suggests that it means to drink with little gulps. Abdullah bin Abbas narrates that they called the zamzan as subha meaning one which fills stomach. The Prophet also called it khayur ma'in (excellent water). The sacred well is located at the perimeter of the sacred complex of Mecca. It is situated to the east of the Kaba alongside the wall where the Black Stone (al-hajar al-aswad) is enshrined, a little further from the centre than the station of Abraham (makam Ibrahim). Most pilgrims carry some zamzam water home in special flasks, some also dip their future shrouds into the well. The Zamzam was in days of yore, a small rill of water flowing from one of the neighboring hills, it being the same fountain which Hagar, the mother of Prophet Ismael had discovered in the desert, and where she and her son settled. After a time, however, the water ceased gushing from its mountain source, and the little stream completely dried up. A considerable time afterwards, Abdul Muttalib had a well dug on the very spot where the spring originally was in extant.
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ZarezEncyclopedia TopicVery bright, brilliant
Various Sources ZaverEncyclopedia TopicGems
Various Sources ZaveriyaEncyclopedia TopicGems
Various Sources ZAYN AL-ABIDIN (61-94/680-713), 3RD IMAMEncyclopedia Topic"Abu Muhammad Ali bin Hussain, known as Zayn al-Abidin (ornament of the pious) and by the titles of as-Sajjad (the prostrator) and az-Zaki (the pure), was born in Medina on 38/658. He would feed the hungry persons at night, from one to three hundred families; and in daytime, he would have a hundred sheep a day killed for meat, which would be distributed to the needy people. Much of his time he spent sitting on an old piece of matting, fasting all day, or eating a little barely bread. D.M. Donaldson writes in The Shi'ite Religion (London, 1933, p. 110) that, "One day, he claimed to get nourishment from merely the smell of food."
Shahr Banu, the mother of Imam Zayn al-Abidin was the daughter of the last Sassanid emperor Yazdigard (d. 31/652) of Iran. She is reported to have died soon after the birth of her son, Zayn al-Abidin. In memory of his mother, Imam Zayn al-Abidin used to utter these words: "I am the son of the two chosen stocks (ibn al-khairatain). The Prophet was my grandfather, and my mother was the daughter of Yazdigard."
When the soldiers of Yazid were bent on destroying Imam Hussain and his dear ones at Karbala, sparing neither old nor young, the survival of Imam Zayn al-Abidin was nothing but a miracle. His severe illness had prevented him from taking up arms, and confined him to bed. The morning of 12th Muharram saw a peculiar procession leaving Karbala for Kufa. After reaching Kufa, the captives were presented to Ibn Ziyad. It is however not quite clear how long the captives were detained in Kufa, but it seems that before long they had been sent to Damascus at Yazid's court. The reaction of Yazid is reported to have been different from that of Ibn Ziyad, and he regretted the haste with which his governor had acted.
One Friday in Damascus, the congregation in the cathedral mosque, requested Imam Zayn al-Abidin to address them. Taking Yazid's permission, the Imam delivered a sermon. The congregation was moved - some heaved sighs, some wept when suddenly Yazid beckoned the muazzin to call for the prayers. Yazid resolved not to keep Imam Hussain's family in his capital, and finding that Imam Zayn al-Abidin preferred a quiet and virtuous life, he made arrangement for them to return to Medina.
A storm of grief and anger raged in every heart in the Muslim world because of the tragic event of Karbala, putting great deal of thrill of horror. It caused rise to a universal feeling of revulsion against the tyrants. From the start of 62/681, the people of Medina turned out the Umayyad governor, and beleaguered the Umayyad ashes in the town. Ibn Athir (d. 630/1234) writes in Kamil fi't Tarikh (Beirut, 1975, 1:186) that Marwan bin Hakam, the sworn enemy of Ahl al-Bayt was also unable to stay safely in the city. The only person he could find to offer protection to his wife was Imam Zayn al-Abidin, who sent her safely to Taif escorted by one of his sons. Yazid sent an army under Muslim bin Aqba to suppress the rising in Medina. According to Tabari (7:6-7), "He ordered that for three days on end, Medina should be given over to rapine and murder, and that the army might appropriate to its own use whatever it might capture including the prisoners of war." Dinawari writes in Akhbar at-Tiwal (p. 260) that the instructions to Muslim bin Aqba were given that, "If you obtain victory over the people of Medina, plunder the town for three days without break." The orders were carried out on the 28th Zilhaja, 63 and for three full days and nights, Medina was given over to plunder. The Umayyad forces gained such ascendancy that the remaining citizens of Medina avowed allegiance specifying that they would be the slaves of Yazid who would possess plenary powers over their lives, properties and dependents, but Imam Zayn al-Abidin and his family were left unmolested, and when the citizens of Medina were forced to take oath of allegiance of Yazid, the Imam was exempted.
The Meccans too had been aroused against Umayyad. Abdullah bin Zubayr, who had long yearned to secure the office of caliph for himself, considered it an opportune moment to advance his interest. He delivered a forcible speech, decrying the inconstancy of the Kufans, and paying rich tributes to Imam Hussain. The Meccans became alienated from Yazid and agreed to pledge their allegiance to Abdullah bin Zubayr. After the savage massacre and ravage of Medina, Yazid's commander, Muslim bin Aqba advanced on Mecca as ordered by Yazid. On his way to Mecca in 64/683, he was picked up by death. Before his death, he had made Haseen bin Namir the head of the army. Thus, Haseen invaded Mecca and laid siege to the Kaba. Tabari (7:14) writes that, "Not only stones but also live wood were catapulted at Kaba which caught fire." This was Yazid's last operation after which he died in 64/683.
As soon as Yazid died, the people of Mecca rose once again, and began to hunt the Umayyad soldiers in the city. Thus, it was difficult for Haseen bin Namir and his forces to move from Mecca to Syria. They started their journey from Mecca in secret, and meanwhile they felt acute need of fodder for their horses. Tabari (7:342) writes that when Imam Zayn al-Abidin knew the difficulties of the Umayyad forces, he came down from Medina with grass and foods and rescued them from starvation. Haseen bin Namir was highly touched with the generosity of the Imam, and offered him to accept the caliphate of Damascus with his all supports. Imam Zayn al-Abidin did not answer him, and went away after casting a smile.
The tragic event of Karbala stirred religious and moral sentiment, particularly among those of the Kufans who had so zealously invited Imam Hussain to Iraq to guide them on the path of God. But when the Imam came to Iraq, they did not stand with him in the hour of trial. Soon after the event of Karbala, the Umayyad governor Ibn Ziyad returned to Kufa from his camp at Nukhayla, the Shiites, according to Tabari (7:47), "were stung with shame at their faint-heartedness. They took to mutual recrimination as they painfully realized the enormity of neglecting to go to Imam Hussain's help, and thereby leading him to his death in their close neighbourhood, since he had come to Iraq only to their invitation." They thought that they must make similar sacrifices to obtain God's forgiveness. They believed that they could only prove their real repentance by exposing themselves to death while seeking vengeance for the blood of Imam Hussain. Hence they named themselves as the tawwabun (the penitents).
The movement of the Tawwabun began under the headship of five of the oldest trusted associates of Ali, with a following of a hundred diehard Shi'ites of Kufa. The five leaders of the Tawwabun, Suleman bin Surad al-Khuzai, Al-Musayyab bin Najaba al-Fazari, Abdullah bin Sa'd bin Nufayl al-Azdi, Abdullah bin Walin at-Taymi, and Rifa'a bin Shaddad al-Bajali; had always been in the forefront of all Shi'ite activities in Kufa. At the end of 61/680 they held their first meeting in the house of Suleman bin Surad. According to Tabari (2:498), the first to speak was Al-Musayyab bin Najaba al-Fazari, who said: "We invited the son of the daughter of our Prophet to come to Kufa to guide us on the right path, but when he responded to our call, we became rapacious for our own lives until he was killed in our midst. What excuse would we have before our Lord, and before our Prophet when we must meet him on the day of resurrection, while his most beloved son, family and progeny were massacred in our midst. By God, there is no other way for us to expiate ourselves for the sin except to kill all his murderers and their associates or be killed. Perhaps by doing so our Lord may forgive our sin. You must, therefore, now select someone from among you as your leader, who can organize and mobilize you under his command and proceed with the plan of seeking God's forgiveness by taking the action which has been proposed."
Finally, Suleman bin Surad had been chosen as their leader, who also made a forceful speech in the meeting, and said: "We used to crane our necks eagerly in looking for the arrival of the members of the Prophet's household, but when they arrived, we acted with such indifference and laxity that in our land and not far from us, the Prophet's son was put to the sword. When he raised his voice in demanding justice and help, there was none to respond to him to say, `Here I am, standing in thy service'. The man of sin made him the target of their arrows and spears, and killed him. Now if you wish to get up, rise! God's wrath has been stirred. Resolve here and now not to return to your wives and children till you have taken steps to win God's pleasure. Now that you consider sinners, prepare yourselves for sacrifice. Sharpen your swords, and straighten your spear-heads." (Tabari, 7:48) He then entered into correspondence with Shi'ite leaders in other cities, namely Sa'd bin Hudhayfa al-Yamen in Madain and Al-Muthanna bin Mukharriba al-Abdi in Basra. The movement of Tawwabun, however, went on secretly for three years, increasing in number and strength, and waiting for an appropriate time. Meanwhile, the death of Yazid induced the Tawwabun to come out in the open. They succeeded in gaining support of 16,000 Kufans. Suleman started final preparations for action, and the penitents embarked upon a course of direct action against Yazid's rule.
Mukhtar also spurred his horses towards Kufa, and tried to bring the Tawwabun in his mission. The main body of Tawwabun, however, refused to join Mukhtar, though at least 2,000 of these had registered their names with Suleman bin Surad did switch over to him. According to their plan, the Tawwabun raised their call for "revenge for the blood of Hussain" (la latha'rat al-Hussain) in 65/684, and gathered at Nukhayla, a suburb of Kufa, from where they had to march against the forces of Ibn Ziyad, the Umayyad governor who had been responsible for the massacre of Karbala upon the instructions of Yazid. Only 4,000 out of 16,000 enrolled members of Tawwabun assembled at Nukhayla, where their supporters from Madain and Basra yet not arrived. Meanwhile, another 1,000 out of 4,000 had left the field. Thus Suleman led the remaining 3,000 and marched to Karbala to the grave of Hussain, where they mourned. They then proceeded to the village of Qarqisiya, the fifth stage of Karbala, and ultimately reached Ayn al-Warda, and engaged the twenty thousand Umayyad horsemen fiercely, shouting: "Paradise! Paradise! for the Turabites." The battle lasted for three days, in which Suleman bin Surad was killed. Finally, Rifa bin Shaddad, advised the survivors to return, and brought them to Qarqisiya after getting defeat.
An exhaustive scrutiny of the earliest sources suggests that the small number of Tawwabun survived the battle of Ayn al-Warda, went over to Mukhtar and accepted Ibn al-Hanafiya as their Mahdi. These Kufans, who formed the backbone of Mukhtar's movement, called themselves Shi'at-i Mahdi, Shi'at-i Haqq or Shi'at-i Muhammad. Consequently, a sect emerged with the name of Kaysaniya. The power of Mukhtar soon ended by his being killed with the majority of his followers, Kaysaniyas. These sectarians, some of who lived as far away as Khorasan, continued to recognize Ibn al-Hanafiya as their Imam Mahdi, who died in 81/700, who believed in his concealment and return, while the majority accepted the eldest of his sons, Abu Hashim as the next Imam, who himself also claimed to have inherited the scrolls of his father.
Mukhtar Thaqafi appeared in Kufa as a revenger of Imam Hussain's blood. His mission was the same as that of the Tawwabun insofar as the revenge of Imam Hussain's blood, but differed in that he intended to achieve political authority. Mukhtar, therefore, tried to persuade the Tawwabun not to take any hasty action and to join him for a better success. The Tawwabun refused to join Mukhtar, as they had no wish to participate in any doubtful adventure. Mukhtar then turned to Imam Zayn al-Abidin to seek his support. Baladhuri writes in Ansab al-Ashraf (5:272) that, "Mukhtar wrote to Imam Zayn al-Abidin to show his loyalty to him, asking if he could rally the Kufans for him. He sent with the letter a large sum of money. Imam refused this offer and declared Mukhtar publicly to be a liar who was trying to exploit the cause of Ahl al-Bayt for his own interest." Mukhtar then turned to Ibn al- Hanafiya, the third son of Ali from a Hanafite woman. On his part, Ibn al-Hanafiya did not repudiate Mukhtar's propaganda for his Messianic role, he nevertheless, maintained a non-committal attitude and never raised his claims to the heritage of Imam Hussain. In the event, however, the hesitation and political inactivity of Ibn al-Hanafiya emboldened Mukhtar more and more to exploit his name for his own interest. Mukhtar propagated that Ibn al-Hanafiya was the Mahdi, and he himself was his minister (vizir) and commander (amir).
Abdullah bin Zubayr proclaimed his caliphate in 61/680 and established his power in Iraq, southern Arabia and in the greater part of Syria. One week after Mukhtar's arrival in Kufa, Abdullah bin Zubayr sent Abdullah bin Yazid al-Khatmi as governor of Kufa. While, after the departure of Suleman bin Surad, Mukhtar's activities aroused the suspicions of the nobles of Kufa, who reported the new governor to warn him against the movement, saying that it was more dangerous that of Suleman bin Surad, for Mukhtar wanted to revolt against the governor in his own city. Mukhtar was hence imprisoned, where he remained until the return of the remnant of Suleman bin Surad's followers from the battle of Ayn al-Warda. He was however released only after the request of his brother-in-law, Abdullah bin Umar and other ten influential men, on the condition that he would not engage in any subversive activities against the governor of Kufa as long as he was in power. Abdullah bin Zubayr, considering Mukhtar's movement dangerous, appointed a new governor for Kufa, Abdullah bin Muti in 65/685. Meanwhile, Mukhtar became enough capable and began to prepare to seize Kufa in 66/685. He stationed near Dair Hind in the Sabkha, and his army contained about five hundred soldiers. To counter him, the governor sent Shabath bin Rabi al-Tamimi with three thousand soldiers to Sabkha, and Rashid bin Iyas with four thousand soldiers from Shurta. Mukhtar sent his nine hundred men in command of Ibrahim to meet Rashid, and three hundred men in command of Nuaim bin Hubaira against Shabath. In this battles, Mukhtar succeeded and captured Kufa. Nevertheless, the circumstances eventually changed when Abdullah bin Zubayr proclaimed himself caliph in 64/683, Ibn al-Hanafiya and Abdullah bin Abbas, with their followers, refused to pay him homage on the grounds that he had not yet been unanimously recognized as caliph. In 66/685, Abdullah bin Zubayr detained Ibn al-Hanafiya and his family and threatened them with death if they did not pay homage within a specified time. Ibn al-Hanafiya sent a letter to Mukhtar, apprising him of his perilous condition. Thus, Mukhtar marshalled out four thousand men and managed to liberate to Ibn al-Hanafiya, who left Mecca for Taif. In 67/686, Mukhtar subdued Ibn Ziyad and killed him. At length, Kufa was brought under an incursion by Musab bin Zubayr with a huge army, in which Mukhtar was killed in 67/ 687. On the other hand, Abdullah bin Zubayr was killed in a battle against Hajjaj bin Yousuf in 73/692 after ruling for almost nine years.
Imam Zayn al-Abidin died in 94/713. He had seven wives by which he had 11 sons and 4 daughters. His first wife was Fatima bint Hasan bin Ali, who gave birth of Muhammad al-Bakir. His other sons were Abdullah, Zaid, Umar, Hasan, Hussain Akbar, Hussain Asghar, Abdur Rahman, Suleman, Ali Jawad and Asghar. His daughters were Khadija, Fatima, Umm Kulsum and Aliya.
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral ZEINUL ABIDIN, 5è PIRNameSee Imam Zaibul Abidin.
Heritage Dictionary of ismailism, entry #411general