Ismaili Dictionary & Encyclopedia

AvraneEncyclopedia Topic

To others

Various Sources AvrathEncyclopedia Topic

Another

Various Sources AvsarEncyclopedia Topic

Occasion, festival, time

Various Sources AvsheEncyclopedia Topic

Will come

Various Sources AvtaEncyclopedia Topic

Kept coming, while coming

Various Sources AvtarEncyclopedia Topic

Divine manifestation, incarnation, manifestation

Various Sources AvtariyaEncyclopedia Topic

Descended, manifested, born, came

Various Sources AWAL SHAH, SEYYEDName

(14/15th Century). Son of Pir HK. Buried in Multan.

(14/15e S). Fils de Pir HK. Enterré à Multan.

Heritage Dictionary of ismailism, entry #177general aWaL SOUFRONoun

Premier plat offert â l'Imam pour Son repas. V. Méhmani*, Thar Soufro*.

Heritage Dictionary of Ismailism, entry #19general AWAMMNoun

(Arabe:) Commun des fidèles, V. IBARAT*

Heritage Dictionary of Ismailism, entry #20general AWARD-BURD Encyclopedia Topic

The word award-burd means controlling of the breath. The Koran says, "I swear by the breath of the morning" (81:18). The Prophet said, "Do not abuse the wind, for the wind is the breath of God" (la tasubbur riha fa innaha min nafsir rahmani). The control of the breath was an early characteristic to practice irk in the Sufism. Abu Yazid al-Bistami (d. 874) is reported as saying, "For Gnostics, worship is observance of the breaths." Abu Bakr ash-Shibli (d. 945) says that, "The tasawwuf is control of the faculties and observance of the breaths." Breath control was firstly imparted in Islam by Khizar to Khwaja Abdul Khaliq Ghujduwani (d. 1220). Shah Karimullah Jahanabadi (1650-1730), a Chishtiyya saint in India writes in his Kashkul-i Kalimi (comp. 1690) that, "The breath control are of two types: habs-i nafs (breath suspension) and hasr-i nafs (breathing below the normal rate). In habs-i nafs the breath is drawn from the stomach and the naval to the chest, or to the brain; the stomach and the naval move closer to the spine during the movement. This technique is most effective and generates intense heat. Hasr-i nafs, or respiration below the normal rate of breathing generates less heat in the body."

Among the Indian mystics, the practice of pranayama is common, which controls over the emotions, calmness of mind and improving nervous system. It increases the alpha waves in the brain. For its practice, relaxation is essential. First the body, neck and shoulder should be relaxed. In the beginning, the pranayama exhorts to do the practice of 4-16-8. Close the right nostril with right thumb, exhale through the left nostril, and then inhale through the left nostril to the count of four. Close the left nostril with the ring and little finger. Hold the breath to the count of sixteen. Open the right nostril and exhale to the count of eight. Now inhale through the right nostril and repeat the process in reverse. This should be no more than six rounds daily for the first six months. It should be made on an empty stomach. Breathe only through nose, and take time to relax after each pranayama. It should not be done by the persons of high blood pressure. Any sitting pose, in which the spine is straight. The Indian mystics believe that pranayama destroys the illusion, and procures calmness and one-pointedness of mind. It eliminates carbon dioxide, making proper absorption of oxygen. It also control the restless of mind and increases awareness. The controlling of the breath during worship is however forbidden in the Ismaili tariqah.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral AWARDS Encyclopedia Topic

"January 13, 1962 : Won the Roberts of Kandhar challenge cup at Davos, Switzerland, the oldest challenge cup in the world for downhill ski racing.

1987 : King Juan Carlos presented the Medalla del Oro del Consojo Superior de Colegios de Arquitectos, at a ceremony at the Royal Palace in the presence of members of the Spanish Architectural Association.

1980 : The School of Nursing of the Aga Khan Hospital and Medical College in Karachi won an Award of Excellence from the Boston Society of Architects.

April 7, 1982 : Received The Gold Mercury AD PERSONAM Award

March 23, 1983 : Received Pakistan's highest Civil Award, The Nishan in Order of Pakistan by President Zia-ul-Haq.

April 13,1984 : Was honoured as Patron of Architecture and became the 19th recipient of the Thomas Jefferson Architecture Award, at the university of Virginia.

1991 : Received the Medaille d'Argent of the Academie d'Architecture de France.

October 28, 1996 : Received the Prestigious Hadrian Award from the World Monument Fund.

June 7, 2001 : Received the prestigious Archon Award from the International Nursing Honour Society, Sigma Theta Tau International.

January 25, 2005 : The Smithsonian Institution's National Building Museum presented its annual Vincent Scully Prize in Washington.

October 3, 2005 : The Afghan President Hamid Karzai presented the Quadriga Award, United We Care award during a ceremony in Berlin.

October 4, 2005 : The Scottish Parliament honoured the Carnegie Medal, known as the Noble Prizes of Philanthropy in Scotland.

The Present 49th Hazar Imam of the Shi'a Ismaili Muslims has been responsible not only for guiding a progressive community of Shi'a Ismaili Muslims scattered all over the world, but he has also managed a vast complex of administrative, social, economical and cultural enterprises in the world today. In 1976, he moved his headquarters from Switzerland to Aiglemont, Gouvieux, near Paris.

The Imam married Lady James Crichton-Stuart, nee Sarah Crocker-Poole; known as Begum Salima in Paris on October 28, 1969. The Imam's first child, Princess Zahra was born on September 18, 1970. The second child, Prince Rahim was born on October 12, 1971 and the third son, Prince Husayn was born on April 10, 1974. Princess Zahra married to Mark Boyden on June 21, 1997. She gave birth of a daughter, named Sara on November 13, 2000; and a son, IIiyan on May 8, 2002.

The separation of the Imam with his wife, Begum Salima took place at the end of 1994. The Imam asked his lawyers to start divorce proceeding against his wife on September 30, 1994. The Swiss Court officially declared the divorce on March 23, 1995. The second marriage of the Imam was performed with Begum Inaara on May 30, 1998. She gave birth of a son, named Aly Muhammad on March 7, 2000.

On May 26, 1996, the Imam was specially invited to address at Brown University, where he delivered the baccalaureate address to the Class in the Meeting Home of the First Baptist in United States, near the Brown University Campus. He was the first Muslim ever to give the Baccalaureate address at a Brown commencement in the school's illustrious 232-years history. In his speech, Mr. Vartan Gregorian, President of Brown University, said that the Imam embodied the ecumenical spirit that links the three great monotheistic religion: Islam, Christianity and Judaism. He went on to say that as a major activist for civilized humanity and universal values, the Imam's leadership has brought about flourishing systems for welfare, learning, housing and culture. Equally vital are his faith in education and his ability to tap the resources of European, Asian and American institutions of higher learning to enhance the well-being of human kind. "To see how well these enlightened actions succeeded, you need only visit the Aga Khan University and the Aga Khan Hospital in Karachi, where people of different faiths, races and classes receive the same high quality education and care - for that University and that Hospital are the best in the region."

In his Baccalaureate address, the Imam sought to correct the misperceptions about Islam and its followers which exist in the collective consciousness of most Western cultures. He stressed the great need for increase mutual understanding between the Islamic World and the West. He said that such understanding is more essential today because the Muslim World is one of the only two potential geo-political forces, vis-a-vis the West, on the world stage: the other being the East Asian Tigers, and also because in the wake of the Cold War, violence and cruelty are becoming rampant around the world. The Imam also said that "violence is not a function of faith" but rather an effect of demographic economic and political problems in the Muslim World leading to civil unrest and discontent. The Imam further said that "universities in the West" can help "build a bridge across the gulf of knowledge which separates the Islamic World from the West." This bridge, he said could be built upon a common Abrahamic monotheistic tradition and common ethical principles, founded on shared human values. It could help to adapt proven Western method of development to the specific contexts of Islamic countries.

On October 17, 1996, he delivered a keynote address in The Commonwealth Press Union Conference at Cape Town, South Africa. Other speakers at the Conference included South Africa's Executive Deputy President Thabo Mbeki, former President and Leader of the National Party, F.W. De Klerk, and Britain's Leader of the Opposition, Tony Blair.

Being the founder and principal shareholder of Nation Printers and Publishers in Kenya, East Africa's leading publishing group, the Imam said in his address that, "The media can help prevent cultural conflicts arising out of the communication revolution of 21st century." He spoke of a spirit of "creative encounter" that the media would need to engender if "the growing demand for cultural integrity was to be reconciled with the dazzling rise of the global village." Explaining to an audience of 300 representatives of the media from some 40 countries of the Commonwealth that the communications revolution was "a two-edged sword, opening doors to the future, but also threatening cultures and traditional values."

The World Monuments Fund honoured him with its prestigious Hadrian Award for his vigorous and fruitful efforts to preserve and revitalize historic cities in the Islamic world on October 28, 1996 at New York. In his keynote speech at the presentation ceremony, Cyrus Vance, a former US Secretary of State spoke of the Imam's commitment to "the preservation and renewal of societies," noting that "the Aga Khan has laboured through out his career....to bridge divisions between the Muslim world and other communities, reminding us that we cannot regard Islamic society as separate from the larger community of nations." It was an endeavour which, he said "is especially vital today, as we face conflicts between nations and cultures." Acknowledging the honour, the Imam expressed the hope that his "efforts for cultural rehabilitation in Islamic societies through architecture will, due to the very diversity of their world address such a wide spectrum of issues, covering such a large number of peoples and places that the lessons learned will in many cases be both universal and replicable for other societies and their inherited cultures."

It must be known that the previous recipients of the Hadrian Award include Prince Charles, David Rockefeller, Dominique de Menil, Paul Mellon, and Marella and Giovanni Agnelli. The Imam is the first Muslim leader ever to receive the Hadrian Award.

The Imam attended the International Islamic Conference, Amman, Jordan held between July 4, 2005 and July 6, 2005. In his speech, he said, "I am happy that we have been invited to participate in the International Islamic Conference being held in Amman, from the 4th to the 6th of July, 2005, under the auspices of the Hashemite Kingdom. In light of the purpose of the Conference, I find it appropriate to reiterate, in my message of greetings, the statement that I made in a keynote address at a gathering of eminent Muslim scholars from 48 countries who attended the Seerat Conference in Karachi on Friday, 12th March, 1976, nearly 30 years ago, which I had the honour to preside at the invitation of the then Minister for Religious Affairs, Government of Pakistan.

In my presidential address, I appealed to our ulema not to delay the search for the answers to the issues of a rapidly evolving modernity which Muslims of the world face because we have the knowledge that Islam is Allah's final message to mankind, the Holy Quran His final Book, and Muhammad, may peace be upon him, His last and final Prophet.

These are the fundamental principles of faith enshrined in the Shahada and the Tawhid therein, which bind the Ummah in an eternal bond of unity. With other Muslims, they are continuously reaffirmed by the Shi'a Ismaili Muslims of whom I am the 49th hereditary Imam in direct lineal descent from the first Shi'a Imam, Hazrat Ali ibn Abi Talib through his marriage to Bibi Fatimat-az-Zahra, our beloved Prophet's daughter.

I applaud Jordan, under the leadership of His Majesty King Abdullah, for the foresight in hosting and organizing this International Islamic Conference for the purpose of fostering unity in the Ummah and promoting the good reputation of our faith of Islam. Let this Conference be part of a continuous process of dialogue in the true spirit of Muslim brotherhood so that the entire wealth of our pluralist heritage bears fruit for the Muslim world, and indeed the whole of humanity; for ours is the heritage which permeates human dignity, transcending bounds of creed, ethnicity, language, gender or nationality.

Our historic adherence is to the Jafari Madhhab and other Madhahib of close affinity, and it continues, under the leadership of the hereditary Ismaili Imam of the time. This adherence is in harmony also with our acceptance of Sufi principles of personal search and balance between the zahir and the spirit or the intellect which the zahir signifies.

I agree with our distinguished hosts and conference participants that there is a need today to define which Madhahib will apply to the Ummah. This clarity is critical for modem life in Islam as is evident in areas such as law, access to Islamic banking, or in dealing with the challenges of the rapid generation of new knowledge such as in bio-medical and other scientific fields.

In keeping with our historic tradition of ever abiding commitment to Muslim unity, we reaffirm our respect for the historical interpretation of Islam by our brother Muslims as an equally earnest endeavour to practise the faith in Allah and emulate the example of our Holy Prophet, may peace be upon him, which illuminates Muslim lives and which, Inshallah, will elevate all Muslim souls.

Once again, I congratulate His Majesty and the Hashemite Kingdom for this timely initiative, and I pray for the successful deliberations of the Conference in the spirit of Islamic brotherhood."

The Ismailis are spread almost in every corner of the world at present under the spiritual leadership of the Present Imam. Most of the Ismailis live in their countries with their old traditions. About four distinct traditions are prevalent in the world Ismailis. In Syria, the Fatimid tradition is practiced. In Central Asia, the tradition of Nasir Khusaro is followed. The Khoja Ismailis adhered to the tradition of the Indian pirs, and the Ismailis of Iran are attached to the Alamut tradition. Above all, the fundamental principle of these Ismailis is to recognize the Imam of the Age. During his first visit to Moscow, the Imam said to his followers on January 29, 1995 that:- "First, let me remind you, that for all murids of the Imam, whether they are from Central Asia, from India, from Pakistan, from the Western World, the fundamental principle is the recognition of the Imam of the Time. It is he who interprets the faith. It is he who guides the jamat in the interpretation of its faith at any time during its lifetime. It is he who supports the jamats in various parts of the world, to seek , with the jamat and others, to improve the quality of life of the murids wherever they may be."

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral aWaTARNoun

(Sanscrit). Manifestation (Divine), Il y a 25 920 000 Awatars dans un Ayoushiya* (vie) de Brahma. Sens commun: incarnation. V. Lakh Tchorasi*

Heritage Dictionary of Ismailism, entry #21general aWaTAR (10)Noun

DaS aWaTAR. Epopée - histoire des 10 Manifestations divines. g.668, 667, 696, 80, 287.

Heritage Dictionary of Ismailism, entry #961general aWITCHaLNoun

Eternel, omniprésent. ("awitchal khaliq*")

Heritage Dictionary of Ismailism, entry #465general AWLIYA aLLAHNoun

(Arabe:) Les amis de Dieu, persan = Dustan-è khoda

Heritage Dictionary of Ismailism, entry #22general aWRANoun

Faux, mauvais, dans l'erreur.

Heritage Dictionary of Ismailism, entry #464general AWSIYANoun

(Arabe:) Les héritiers

Heritage Dictionary of Ismailism, entry #23general AYA Encyclopedia Topic

"The word aya (pl. ayat) means sign, symbol, token or mark of distinction, thus it refers to the verse of the Koran. The word aya occurs 400 times in the Koran. The Koranic ayat are long as well as short. Among the longest aya is the one known as Ayat al-Kursi (2:255) and the short one is "inclining to blackness" (55:64).

The first revealed aya is "Read: In the name of thy Lord Who created" (96:1), and the last aya is "This day I have perfected your religion, and completed My favour upon you, and have chosen for you Islam as the religion" (5:3).

There existed a slight difference in the numbering of ayat in the different centers of learning, whose detail is given below:-

1. Kufan verses : The readers in Kufa hold that they followed the custom of Ali bin Abu Talib, and their way of reckoning is also adopted in Indo- Pakistan. They reckon 6239 verses.

2. Basran verses : The readers of Basra followed Asim bin Hajjaj and reckon 6204 verses.

3. Syrian verses : They followed Abdullah b. Umar, reckoning 6225 verses.

4. Meccan verses : According to this arrangement, there are 6219 verses.

5. Medinan verses : This way of reading contains 6211 verses.

It must be noted that the above all contain the same number of words, 77639, the same number of letters, 323015.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral AYAT AL-DHURRIYAEncyclopedia Topic

According to the Koran: "God chose Adam and Noah and the family of Abraham and the family of Imran above all (His) creatures. Offspring, one from the other"(3:33-34). The word dhurriya means direct descendants, family or lineage. It occurs 32 times in the Koran in the context of the prophets, indicating that their mission was assigned to their direct descendants to carry on.

Noah was a descendant of Adam. Abraham was a descendant of Noah and Imran was descendant of Abraham through his son Isaac, who became known as Al'i Imran. Imran (Hebrew, Amram) was the father of Moses and Aaron, called Imran bin Yashar or Imran bin Qahith. Another Koranic Imran was Mary's father, called Imran bin Mathan or Matan. The two Imrans are different persons, separated by a long period of time, one thousand and eight hundred years. The line of Al'i Imran ended with Jesus.

While the descendants of Ismael, the son of Abraham, are known as Al'i Ibrahim. The Prophet of Islam is from the Al'i Ibrahim. The lineage of Al'i Ibrahim continued to Abdul Muttalib, and there got again bifurcated into Abdullah and Abu Talib. Of Abdullah came the Prophet of Islam and of Abu Talib came Ali and these two channels were re-united through Fatima, and thus the lineage of Al'i Ibrahim continued through Ali and Fatima, known as the Fatimids. The fact that Abraham's family (Al'i Ibrahim) being blessed with forever is borne out from a similar declaration found in the Old Testament (Genesis. 12:1-3; 17:1-9). The phrase dhurriatan ba'zoha min ba'z (offspring, one from the other) in the above Koranic verse indicates that the descent of Al'i Ibrahim will continue till the day of judgment.

From the time of Adam, there has been a continuous succession of the Divine Guides. Some figure Noah, Abraham, Moses, Jesus and Muhammad have combined in themselves the function of prophethood, but at no time is the earth left without the Guide (hadi) and Proof (hujja) of God. Imam Muhammad al-Bakir said, "By God! God has not left the earth, since the death of Adam, without there being on it an Imam guiding (the people) to God. He is the Proof of God to His servants and the earth will not remain without the Proof of God to his servants." (al-Kafi, 1:178). Imam Jafar Sadik also said, "Were there to remain on the earth but two men, one of them would be the Proof of God" (Ibid. 1:179). According to the Ismailis, there must be an Imam on earth in the progeny (dhurriya) of the Prophet. The office of the Imam can only pass from one to the other by legitimate succession and explicit appointment, and the earth cannot remain even a single moment without an Imam.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral AYAT AL-GHADIREncyclopedia Topic

"The succession to the Prophet is the key question in Shi'ite Islam, and a principal factor separating them from the Sunni majority. It is seen that the Prophet had nominated Ali bin Abu Talib as his successor by rule of nass (investiture) and nass wa-ta'yin (explicit investiture). During the period of the Prophethood, the designation was made by nass from time to time, whose main term was wali (helper, lover, guardian or attorney), as it is said in Arabic: wali amru'l raiyya (the guardian of the subject), or wali ahad (one who succeeds to the office). Different terms were also used on different occasions for the succession of Ali bin Abu Talib in the Koran, such as Noor, Imam-i Moobin, Rasikhul fi'l Ilm, Ulul Amr, Ilmul Kitab etc. While the most frequent words used in hadiths, denoting Ali's succession were Hujjatullah (God's proof), Sayedu'l Muslimin (leader of the Muslims), Shabih Harun (like Aaron), Sahibu'l lawa (the master of the standard), Sahibu'l hanz (master of Kawthar pool), Babu'l Ilm (gate of the knowledge) etc.

The nass wa-ta'yin was made after the farewell pilgrimage of the Prophet. On Monday, the 20th Zilkada, 10, the Prophet received a revelation before his farewell pilgrimage:- "And you proclaim to the people for pilgrimage. They will come to you on foot and lean camel, coming from every remote place." (22:27)

Due proclamation was made among the Muslims to join the pilgrimage, and the Prophet himself left Medina on Saturday, the 25th Zilkada, 10. He reached Mecca on Wednesday, the 7th Zilhaja, 10, and performed the pilgrimage. He delivered a historical sermon at the plain of Arfat. He left Mecca on 14th Zilhaja, 10. His caravan reached a little before noon to a pond (ghadir), known as Khum, on 18th Zilhaja, 10/March 16, 632. It is situated about 3 miles north-west of Mecca in the heart of the desert, called Sahara'i Huja, about 3 miles from the town, al-Jahfa. Here, the Prophet received the following Koranic revelation: -

"O' Apostle! Deliver what has been revealed upon you from your Lord, and if not, you have not delivered His message. And surely God will protect you from men." (5:67). This Koranic verse is known as the Ayat al-Ghadir.

The town al-Jahfa was a junction from where the routes for Medina, Egypt, Syria and Iraq radiated in different directions. On its border is a pond (ghadir) with a vast open plain, embosomed with trees and bushes, which had been swept off. Under the shade of two trees, a big pulpit for the Prophet was erected with the camel-saddles. He mounted it and placed Ali on his right. He then delivered a sermon, thanking God for His bounty and stated that he felt that he would die soon. He repeated that he would be leaving two heavy weights i.e., the Koran and his Ahl al-Bayt, with them. The two were inseparable. If people held both fast they would never go astray. The Prophet then asked his audience if he was not superior to the believers. The crowd answered in the affirmative. He then declared: "Whose Master (mawla) I am, this Ali is his Master (mawla)." He then prayed, "O God, be the friend of him who is his friend, and be the enemy of him who is his enemy." After the sermon, the Prophet dismounted and retired to his tent. He asked Ali to accept the people's congratulation and allegiance. It clearly means that he had done what was assigned to him: "Know that the sole duty of Our Messenger is to convey (al-balagh) clearly (the divine words) (5:92). On that day, the Koranic verse revealed: "This day I have perfected (akmaltu) your religion, and completed My favours unto you, and I have chosen Islam for your religion (din) (5:3).

The bone contention between the Shi'ites and Sunnites is not, however, and never has been, the authenticity of the event of Ghadir Khum, but the real disagreeent is in interpretation of the word mawla used by the Prophet. The Shi'ites unequivocally take the word in the meaning of leader, master or patron. The Sunnis interpret it in the meaning of a friend, or the nearest kin and confident. But, it does not seem to be logical for the Prophet to keep more than a hundred thousand people in such unbeatable heat, and keep them waiting in such condition until those who have left behind reach the place, and then all to tell them was that "Ali is the friend of believers." Besides, how can we justify the revelation of verse 5:67 which was revealed before the speech of the Prophet. Is it logical to say that God warned His Prophet that if he did not convey the message of "friendship of Ali," he has spoiled all he had done?! Also what danger can be imagined for Prophet if he stated "Ali is the friend of believers?" Furthermore, how can the phrase "Ali is the friend of believers" complete the religion? In fact, when a word has more than one meaning, the best way to find out its true connotation is to look at the association (qarinah) and the context. The word awla used by the Prophet gives a good association for the word mawla.

At the end of his address, the Prophet said twice: "Behold! Haven't I conveyed the message of God? It is incumbent upon every one who is present to inform the absent for they may understand it better than those who are present" (Bukhari, 5:688). It suggests that the Prophet was conveying a very important message, which was going to be transferred to all coming generations. This message could not have been a simple friendship.

It must be known that some 127 meanings of the word mawla have been given in the lexicons, mostly master, lord, guardian or one who deserves superior authority. As the words ana awla (I am superior) indicate that mawla means awla (superior). What the Prophet meant by this sentence was, God is superior in right and might to him and he is superior in right and might to the faithful and Ali is superior in right and might to all those to whom the Prophet is superior.

The earliest source of the event of Ghadir al-Khum is Asma bint Umays (d. 38/658), the wife of Jafar Tayyar bin Abu Talib. Her report has been documented in at-Tarikh (Beirut, 1960) by the historian Yaqubi (d. 284/898). Hassan bin Thabit (d. 40/661), a famous poet had vividly versified the event in his Diwan of 228 poems. Suleman bin Qays al-Hilali (d. 82/701) also is ranked among the earliest authorities. Kumyt bin Zaid (60-126/680-744) however is considered as the most earliest authority by the German scholars, Horovitz and Goldzier. Among the prominent Companions, who had related the event of Ghadir al-Khum are Abuzar Ghafari (d. 32/653), Huzaifah al-Yameni (d. 29/650), Abu Ayub Ansari (d. 50/670), Ammar bin Yasir (d. 37/657), Salman al-Faras (d. 36/657), Abdullah bin Abbas (d. 86/705) etc. Among the earliest Umayyad historians, the most famous were Ibn Shihab az-Zuhari (50-125/670-744) and Ibn Ishaq (d. 152/769).

The historians and compilers of the hadiths between 10/632 and 300/912 were mostly under pressure of the ruling powers of Umayyad and the Abbasid, therefore, they avoided to refer the event, such as Ibn Hisham (d. 218/833), Ibn Sa'd (d. 230/845) and Tabari (d. 310/922). Nevertheless, Nisai (d. 151/768), Ahmad bin Hanbal (d. 241/855), Tirmizi (d. 279/893), Ibn Majah (d. 283/897), Abu Daud (d. 276/890) and Yaqubi (d. 284/898) had demonstrated their impartiality, whose bold assertion lends colour to this historical event. In sum, Hussein Ali Mahfuz, in his researches, has recorded with documentation in Tarikh ash-Shi'a (Karbala, n.d., p. 77) as quoted by Dr. S.H.M. Jafri in Origins and Early Development of Shi'a Islam (London, 1979, p. 20) that the tradition of Ghadir al-Khum has been narrated by at least 110 Companions, 84 tabi'un, 355 ulema, 25 historians, 27 traditionists, 11 exegesis, 18 theologians and 5 philosophers.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral AYAT AL-KURSI Encyclopedia Topic

"The ayat al-kursi (the verse of the throne or sedile), is also known as ayat al-hifz. It is a single verse of the Koran (2:255) of more than average length, consisting ten sentences, is one of the principal verses of refuge and protection. It is the loftiest verse of the Koran, and according to George Sale, "It is a magnificent description of the Divine Majesty and Providence". Wherry writes that it is "one of the grandest verses of the Koran." Ayat al-Kursi is one of the most excellent verses of the Koran, and played a key role in piety. It has as well evoked much mystical thought and feeling through the lyrical beauty of its language. These qualities have no doubt given it the prominent place it occupies in the intellectual life of Muslim society.

Qurtubi writes in al-Jami li-Ahkam al-Koran (Cairo, 1967, 2:268) that the Throne Verse was revealed at night and that the Prophet immediately sent for Zaid bin Thabit to write it down. Qurtubi also writes that the Prophet once asked Ubayy, "O'Abul Mundhir! Do you know which of the verse of the Koran in your possession is the greatest?" Ubayy said, "God and His Apostle know best." The Prophet struck Ubayy in the chest and exclaimed, "You possess true knowledge. By Him in whose Hand is my soul, the Throne Verse has a tongue and two lips with which it sanctifies the King at the foot of the Throne." The Prophet also said to Ali bin Abu Talib: "The mast of the Koran is Surat al-Baqarah, and the master of Sura Baqarah is the Throne Verse. O'Ali, it consists of fifty words, and every word contains fifty blessings." (Majma al-Bayan fi Tafsir al-Koran, 2:299).

The following is the ayat al-kursi with translation:-

Allaho la illaha illa howa

God! There is no god but He.

Al haiyul qayyum

The Ever-Living, the Self-Subsisting.

La ta'khozuhoo sinatun wala naum

Neither slumber overtakes Him, nor sleep.

Lahu ma fis samaa waate wama fil ard

To him belongs whatever is in the heavens and whatever is in the earth.

Manzallazi yashfa'o indadhu illa bi iznehi

Who is he that can intercede with Him except by His permission.

Ya'lamo man baina adideehim wama khalfahum

He knows that which is in front of them and that which is behind them.

Walla yoheetuna bi shai'im min ilmehi illa bemashaa'a

And they encompass nothing of His knowledge except what He pleases.

Wase'a kursiuhus samaawaate wal ard

His Throne extends over the heavens and the earth.

Wala ya'oododhu hifzohuma

He is never tired of preserving them.

Wa howal Aliul Azeem

He is the Most Hight, the Great.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral AYAT AL-MAWADDAT AL-QURBAEncyclopedia Topic

"Based on the consensus of the exegesis Jama al-Bayan, 17:16-25, Hilyat al-Awlia (3:251), al-Mustadrak (3:172), Usd al-Ghabah (5: 367) and al-Sawa'iq al-Muharaqah (p. 101), the following verse was revealed about the members of the Household of the Prophet:

"...Say: (O Apostle) I do not ask any reward from you for this (Prophethood) except the love for my near relatives .." (42:23). This verse is known as Ayat al-Mawaddat al-Qurba or Ayat al-Dhul al-Qurba.

The word qurba referred to in the above verse is derived from qaruba meaning near or blood relationship, relatives or kinsmen. As is the case with the term Ahl al-Bayt, the term qurba was also used for the immediate relatives of the Prophet.

The term al-qurba embraces only Ali, Fatima, Hasan, and Hussain and no one else. The tradition from Ibn Abbas has it that when the mawaddat al-qurba verse was revealed, the Prophet was asked: "O messenger, who are your near relatives who should be loved?" He said, "Ali, Fatima, and their sons." This tradition has been narrated by Muhib Tabari in Zakhair al-Uqba (1:25), Ibn Hanbal in Manaqib (p. 110), Momin Shabilenji in Nural-Absar (p. 101) and Zamakhshari in Kashshaf as annotation to the said verse. In the Tafsir al-Kabir, Fakhruddin Razi has related the said narration from Kashshaf and said that based on this verse, Ali, Fatima, Hasan, and Hussain should be revered and sanctified. He has also cited lines of verse from Imam Shafi'i: "If love for the members of the Household of the Prophet is heresy, then the world should stand witness that I am a heretic."

The Prophet said, "Love God for that with which He nurtures you from His bounties, and love me for the sake of love for God and love my Ahl al-Bayt for the sake of my love" (Mishkat, 4:478). Hadith as quoted by Tabarani and Hakim, "If anyone stands firmly between the rukn (corner of the Kaba) and the maqam (station of Abraham at the Kaba) and spends all his life in prayers, adoration and fasting, but bears malice towards the children of Muhammad, then he will only go to hell."

According to Jami al-Usul (1:238) by Ibn Athir, the Prophet said, "None among you is a believer until I am more beloved unto him than his own children and all of mankind together." The Prophet is also reported to have said, "A slave (of God) is not a believer unless I am more beloved to him than his own soul; and my descendants are more beloved to him than his own descendants" (Bihar al-Anwar, 17:13). Once the Prophet took the hand of Hasan and Hussain and said, "Whoever loves me and loves these two and loves their mother and father, will be with me in my station on the day of judgment" (Tirmizi, 2:301). Ali is reported to have said, "If I were to strike a blow on the nose of a believer, he will never hate me. On the other hand, if I were to shower gold and silver on a hypocrite he will never love me" (Kitab al Himma, p. 23). Imam Jafar Sadik said, "Verily, there are various degrees of worshipping God, but affection for us, Ahl al-Bayt, is the highest one" (Bihar al-Anwar, 27:91).

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral AYAT AL-MUBAHILA Encyclopedia Topic

"Sixty Christian priests of Najran, headed by Abu Harith bin Aqamah, the grand bishop of Najran, Abdu Massih and Ayham arrived in Medina on 9/631 to clarify their religious and political stance, which had spread over the Arab peninsula and to engage in discussions with the Prophet to realize the essence and truth of Islam.

After lengthy discussions which have been presented in details in Ibn Hisham's Sirah (1:573), no agreement was reached on the position and standing of Jesus. The Christians of Najran believed in the divinity of Jesus and considered him as the son of God. This is while, based on the explicit wording of the Koran (3:59), the Prophet considered him as a prophet and the servant of God. At the end of the discussions, the Prophet suggested that the two sides engage in mubahila (imprecation), in other words, to invoke divine malediction for the lying side. It was an old custom much used by the ancient prophets. Each of the disputant parties was required to swear a solemn oath that they were on the side of the truth, calling on God to wreak His vengeance on them if they lied. In short, mubahila was a custom to invoke the curse of God on the liar. The following verse was revealed in this regard:

"But whoever disputes with you in this matter after what has come to you of knowledge, then say: come let us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the curse of God on the liars." (3:61)

The Prophet ordered that in a field outside Medina a thin black aba (men's loose sleeveless cloak open in front) be used as a shade between two trees. The Christian chiefs and dignitaries of Najran stood in orderly ranks on one side of the field, on the other side, the Prophet, together with Ali, Fatima, Hasan and Hussain came from the direction of Medina to the shade. Along this path, the Prophet, holding the hand of Ali, Hasan and Hussain walked in front with Fatima behind them. With such simplicity and grandeur, they reached the shade and stood below the aba. The Prophet recited the tathir verse and addressed the Ahl al-Bayt by saying: "I will invoke malediction for them and you say amin.' When the Christians saw their radiant faces, they were dismayed and overwhelmed. Seeing such glory and grandeur, the Najran chiefs lost their self-confidence and felt that they were very puny and could not stand against the Prophet and his Household. They, therefore, accepted to pay jaziya and agreed to come to the terms. On behalf of the Prophet, Ali bin Abu Talib signed a peace treaty with the Christians.

The Christians were to annually offer twelve thousand exquisite clothes, a thousand mithqal of gold, and some other items to remain Christians under the umbrella of Islam. On the basis of the mubahila verse, Zamakhshari, Baidawi, Fakhruddin Razi and others regard Ali, Fatima, Hasan and Hussain superior to all other people and argue that Hasan and Hussain are the sons of the Prophet.

The term anfusina in the mubahila verse proves the unity of the heart and soul of the Prophet and Ali. The Prophet said, "Ali is of me and I am of Ali." (Fadail al-Khamsah, 1:343). The mubahila tradition has been recounted in different books of Sirah and history with various wordings. These include those of Tirmizi (2:166) which quotes S`ad ibn Abi Waqqas as follows: "When the mubahalah verse was recited, the Prophet summoned Ali, Fatima, Hasan, and Hussain and said: `O God, these are the Members of my Household." This tradition is also narrated by Hakim Nishaburi in al-Mustadrak (3:150) and Bayhaqi in Sunan (7: 63).

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral AYAT AL-TABLIGH [ see AYAT AL-GHADIR ]Encyclopedia TopicEncyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral AYAT AL-TATHIREncyclopedia Topic

""... And God only desires to keep away the uncleanness from you, O people of the House! And to purify you a thorough purifying (33:33)"

This verse is also known as the kisa tradition. Tabari (d. 310/922), Ibn Munzir Muhammad ibn Ibrahim (d 319/931), Ibn Mardawayh Isfahani, and Ahmad ibn Musa (d. 410/1020) have quoted Umm Salama, the wife of the Prophet as saying that the above verse was revealed in her house. At that time, Ali, Fatima, Hasan, and Hussain were in her house. The Prophet spread his cloak over them and said: "These are the members of my household, and God has purified them of all (sins and faults and uncleanness)." Suyuti (d. 911/1505) in Dhur-e-Manthur (5:198-99), Tirmizi (d. 279/893) in Jami Sahih, Hakim Nishaburi (d. 405/1075) in al-Mustadrak ala al-Sahihayn and Ahmad ibn Hussain Bayhaqi (d. 458/1065) in Sunan considered the kisa tradition as authentic.

Ahmad bin Hanbal (d 241/855) in Masnad (2:229) quotes Umm Salama as saying: "The Prophet was in my house. Fatima came to her father holding a stone bowl filled with harirah (type of food made up of flour, milk, and vegetable oil). The Prophet said: Invite your husband and two sons to come as well. Ali, Hasan, and Hussain also came there and all sat down to eat harirah. Then, the Prophet was sitting on a cloak in his resting place and I was reciting the prayer in the chamber. In the meantime, God revealed the verse "God only desires to ...". The Prophet covered Ali, Fatima, Hasan, and Hussain with the cloak and then stretched his hand toward the sky and said: ‘God! These are the Members of my Household, so purify them of all uncleanness’. Umm Salama said: ‘I asked him: "Am I also with you?’ He said: ‘You are on good and virtue’ (but did not say that you are a member of my Household)."

Tabari quoted in Jami al-Bayan, Shahr bin Hushab Ashair (d. 100/719) as saying: "When Umm Salama heard news of the martyrdom of Hussain bin Ali, she said: `May God kill the people of Iraq who deceived him and left him alone. Verily, I saw Fatima while bringing a stone bowl of sweet paste for the Prophet. The Prophet asked: `Where is your cousin?’ She said: `At home.’ The Prophet said: `Go bring him here with his two sons.’ Fatima returned while holding the hands of Hasan and Hussain. Ali also followed them, and they came to the Prophet. The Prophet embraced Hasan and Hussain and made Ali sit on his right and Fatima on left. He then spread the cloak over Fatima, Ali, Hasan, and Hussain. He held the two sides of the cloak with his left hand. He raised his right hand toward the sky by saying: `O God, purify them of any uncleanness . O God, these are the members of my Household. Purify and cleanse them of any vice, wrong, and sin,’ (He repeated this twice). I asked: `O Messenger! Am I also a member of your Household?’ He said: `You come under the cloak.’ I also went under the cloak, but only after the Prophet finished his prayer for his cousin, his two sons, and Fatima." This tradition has been related by Ahmad bin Hanbal in Masnad (6:292), Tahwi in Mushkil al-Athar (1:335) and Muhib Tabari in Zakhair al-Uqba (1:22).

This verse does not include the wives of the Prophet. It is exclusively addressed to the five persons, four of whom are males, and one female. It is moreover obvious from the use of the masculine gender in this verse. The words ankum and yutah hirakum, meaning "from you" and "purify you" are masculine terms and refers to the said persons collectively, the majority of whom are males. If God had addressed the Prophet’s wives, then the Koran would have used the feminine gender ankunna and yutah hirakunna instead of the masculine, because the Prophet’s wives numbered more.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral AYAT AL-ULUL AMR Encyclopedia Topic

"The Koran (4:59) says: "O you who believe, obey God, and obey the Messenger and those of you who holds authority (ulul amr)"

Some tend to interpret ulul amr as the rulers. This interpretation is irrational as it is solely based on the twists of history. The majority of the Muslims have remained as a vassal of the monarchs and rulers, interpreting and reinterpreting Islam and the Koran to strengthen their own kingdom. The history of Muslims is replete with the names of rulers whose injustice, debauchery and tyranny have tarnished the name of Islam. If God were to order us to obey such kings and rulers, an impossible situation would be created for Muslims. The wretched followers would be condemned to the displeasure of God, no matter what they do. If they obey these rulers, they have disobeyed the Command of God: "Do not obey a sinner" (76:24). And if they disobey such rulers, they have again disobeyed the Command of God: "Obey the Muslim rulers" (if it would mean so). Therefore if we accept this interpretation, Muslims are condemned to eternal disgrace whether they obey or disobey their fallible (sinful) rulers. Also, there are Muslim rulers of different schools and persuasions. There are Shafi'is, Hanbalis, Malikis, Hanafis, as well as the Shi'ites and Ibadis. Now, according to this interpretation the Sunnis residing under an Ibadi king (like in Jordan) should follow Ibadi tenets; and those residing under a Shi'ites ruler (like in Iran) should follow the Shi'ites beliefs. Do these people have the conviction of courage to follow their professed interpretation to its logical end?

The Koran explains the meaning of authority (amr) in stage-wise. At first, it insists that the authority of giving decision is the sole prerogative of God: "The authority rests with none but God. He commands you not to surrender to anyone else than Him. This is right way" (12:40) and "Beware! Creation is His and authority is (also) His" (7:54)

The Koran further declares that all prophets are representatives of God on earth, and convey His commands to the mankind, and thus are entitled to be obeyed from those who accept them as such. The Koran says: "Whoso obeys the messenger, obeys God" (4:80), and "Each and every messenger who was sent by Us was sent for the sole purpose that he should be obeyed by God's sanction" (4:64)

The Koran further says: "Surely! We have revealed this Book to you with truth that you may judge mankind in the light which God has shown to you" (4:105), and "Nay, by your Lord, they will not be believers until they accept you as the judge in all their disputes and submit to your decision wholeheartedly with entire submission" (4:65).

From the above Koranic verses, it is clear that God, the Sole Authority invests all the prophets in general and the last Prophet in particular with absolute powers to reign over the faithful. Yet, it is impossible to affirm that the divine law could remain forceful only upto the time of the Prophet and after his passing away this important mission was to be left to the choice of the masses, so that they could select someone from among themselves and appoint him to spiritual sovereignty. But, God warns the believers against it: "Follow that which has been sent down to you from your Lord and do not follow the guardians (awliya) other than Him" (7:3). Ulul Amr are those who deserve to be leading the believers to the knowledge of God. They have gained authority first and foremost and have knowledge that can lead others to ultimate reality.

In order to save mankind from making wrong decisions, God enjoins on the believers the obedience of ulul amr. The Koran says: "O you who believe, obey God, and obey the Messenger and those of you who holds authority" (4:59). The question is who is the ulul amr?

This verse obliges the Muslims to obey two things: First, to obey God; second, to obey Messenger and those vested with authority (ulul amr). The arrangement of the words shows that the obedience of ulul amr is as much obligatory as is the obedience of the Messenger because Koran uses just one verb for both of them without repeating the verb again. Naturally, it means that ulul amr should be of the same importance as the Messenger; otherwise God would not have joined them together in this verse (waw of atf) under one verb.

It is also clear from the above verse that ulul amr are not restricted to Messengers otherwise God would only have said: "Obey God, and Obey Messenger only." But He added ulul amr (those who are given authority). This is one of the places where the concept of Imams and the necessity of obedience to them come from. According to Imam Muhammad al-Bakir, the Imams are the ulul amr.

In the Arabic language, the letters alif and lam are used for specification, forming the definite article al in the phrase ulul amr (those in authority). This phrase refers to Ali bin Abu Talib. God has combined these three commandments in one verse. While the Koranic term for obedience is ita'ah, including other forms such as ati'yu, atiyuna and ata'a frequently occur in the Koran.

In his Forward Message in Muhammad a Mercy to all the Nations (New Delhi, 1937, p. 14) by Qassim Ali Jairazbhoy, Imam Sultan Muhammad Shah writes, "We maintain that the Prophet only ordered prayer, fasting and gentleness in all human relations, kindness and consideration for all beasts and animals from the smallest worm to the largest mammal. By the institution of the ulul amr

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral AYAT AL-WILAYA Encyclopedia Topic

""Only God is your Wali (guardian) and His Apostle and those who believe, who perform prayer and pay alms while they bow" (5:55)

Both Shi'ite and Sunni scholars admit that the above verse refers to Ali bin Abu Talib when he responded to a beggar who approached him while he was performing his prayer. The tradition goes that Ali while praying threw his ring to the beggar (tarha khatamahu rama bi-khatamihi), vide Tabari's Tafsir (pp. 425-6), Dhur-e-Manthur (2:293), Masnad (5:38), Tafsir-i Kashshaf (5:505), etc. According to Tafsir-i Qummi (1:170), the above verse (5:55) revealed at the time when the Prophet was with a group of Jews, amongst whom Abdullah bin al-Salam was present. The Prophet at once got up and walked towards the mosque where he met a beggar. Inquiring if anyone had given him anything, the beggar pointed to Ali who was still praying.

One may raise a question that even though Ali paid alms while he was bowing in prayer, a plural form has been used in the above verse (and those who believe, who perform prayer and pay alms while they bow), thus it might encompass some other people as well. The using plural form, but actually referring to just one person is a common style in the Koran. For instance, the Koran says, “They say: If we return to Medina the mightier (element) will soon drive out the weaker” (63:8). Here the phrase “they say” was not any more than one person, but he was Abdullah bin Ubay, the famous hypocrite in Medina. Using plural while referring to single has another application too. Another example in this context indicates: “Such are the persons, when people said to them: ‘Fear your enemies who have united against you and gathered in large number to attack you,’ their faith increased and they said, ‘For us God is sufficient and He is the Most Dependable’” (3:173). It was Na’im bin Masud al-Ashja’i alone who asked them to fear their enemies. But God has used the plural noun nas (people) for an individual. Abu Sufian had given Na’im bin Masud ten camels for threatening the Muslims against the polytheists. Most of the Muslims were reluctant to go out for war, but the Prophet moved forward with seventy horsemen, all of whom returned safe. The verse revealed in praise of the seventy Muslims who accompanied the Prophet. In addition, the Koran says: “O you faithful! Remember the blessings of God upon you. When a group of persons became so bold as to stretch their hands to you and God stopped their hands from (causing an injury) you” (5:11). It was a single man who stretched forth his hands. Some say it was Ghawrath from the tribe of Maharib, while others say that it was Umar bin Jahash of Banu Nadir, who on a certain occasion drew out his sword and intended to strike the Prophet, but God prevented him from this. Ibn Hisham writes that it happened in the battle of Dhat al-Riqa, and God used here the word qaum (group or nation) for a single person. Sometimes the act of a single person is worthier than the deeds of a whole nation. This was the case for Prophet Abraham. The Koran mentions that Abraham was a nation (ummah), meaning that his deeds were more valuable than all other people: “Lo! Abraham was a nation (ummah) who was obedient to God, by nature upright, and he was not of the idolaters” (16:120). Suyuti quotes Ibn Abbas as saying in Tarikh-i Khulafa (p. 171), “The Koranic term “Believers” refers to Ali bin Abu Talib.” (al-Kafi, 1:88-9). Zamakshari in his Tafsir al-Kashshaf writes that, “If you inquire how this plural word is applicable to Ali, who is an individual, I shall say that though this verse (5:55) is about Ali, an individual, the plural form is used in order to persuade to act similarly and to give alms as readily as Ali did.” Kulaini however comments that “the believers who perform the prayer and pay alms while they bow” is meant Ali and his descendants, the Imams ”

In sum, the verse (5:55) is saying that only God is your Wali, and then the Prophet and Ali bin Abu Talib. Ibn Abbas narrates that the Prophet said, “Whoever wishes to live and die like me, and to abide in the garden of Eden after death, should acknowledge Ali as Wali after me, and should follow the Imams after me for they are my Ahl al-Bayt and are created from my clay and are gifted with the same knowledge and understanding as myself” (Hidayat al-Awliya, p. 84, al-Mustadrak, 3:128, etc.)

The word wali (pl. awliya) means he who is in charge of you, your affairs, your own selves and your belongings. As it is said, wali amru’l raiyya (guardian of the subject) or wali ahad (one who succeeds to the office). The various forms of the roots of Wali and its derivatives are the oft-recurring words in the Koran. It occurs 124 times in the form of a verb and 112 times as a noun in the Koran. The lexicons give a minimum of 20 meanings of wali, depending on context, most have to do with the position of leadership and guardianship. When the word wali is used in relation to the Prophet, it is designated as al-wilayat al-i’tibariyya. The Koran says, “God is the Guardian (Wali) of those who believe. He brings them out of darkness into the light” (2:257), “Thou are my guardian (Wali) in this world and the hereafter" (12:101), "God is the guardian (Wali); and He gives life to the dead, and He has power over all things" (42:9) and "And God is the guardian (wali) of the believers" (3:67).

In a speech to the Umayyad troops who had come to intercept him on the way to Kufa, Imam Hussain said: "We the family of the Prophet (ahl al-bayt) are more entitled (awla) to (exercise) authority (wilaya) over you than those (the Umayyad)” (Tabari’s Tarikh al-Rusul wa al-Muluk, 5:402).

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral AyoEncyclopedia Topic

Came, arrived, has come

Various Sources AYODHIYAName

City in India, home of Tara Rani and Haristchandra*. g. 348/15.

Cité de l'Inde o

Heritage Dictionary of ismailism, entry #178general AYOUSHIYaNoun

Vie. Lambo ayoushia = longue vie. Généralement 100 ans. Il y a 223 948 800 000 années dans un Ayoushiya de Brahma. V. WaRaS

Heritage Dictionary of Ismailism, entry #463general AZANEncyclopedia Topic

The word azan is derived from izn which means anything that is heard (uzun meaning the ear), and azan or ta'dhin means a making known or an announcement of prayer. According to Bukhari (10:1-2), when the Muslims came to Medina, they used, at first, to have a time appointed for prayer, thus a consultation was held at which suggestions for ringing a bell or blowing a horn having been rejected. It was proposed that a man should be appointed who should call out for prayer. Ibn Hisham (p. 348) writes, "When the azan call was introduced, Bilal is said to have summoned the faithful in Medina to the early prayer from the roof of the highest house in the vicinity of mosque."

The Fatimids restored hayya ala khayri'l amal (hasten to do the righteous deeds) in the azan. Ibn Idhari (d. after 712/1312) writes in al-Bayan al-Maghrib (ed. G.S. Colin and E. Levi Provencal, 1948, 1:223) that, "In 349/960, Imam al-Muizz dispatched a qadi to the imam and muezzins of the mosque in Cairo, ordering that the azan should not be given without reciting hayya ala khayri'l amal."

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral AZHAR PARKEncyclopedia Topic

"Her Excellency Madame Suzanne Mubarak inaugurated the 30-hectare (74-acre) al Azhar Park in the presence of the Present Imam in Cairo on March 25, 2005. The al-Azhar Park Project is a catalyst for social, economic and cultural renewal and improvement and will have far reaching consequences for the 200,000 residents of the neighbouring Darb al-Ahmar district.

The 500-year-old accumulation of fill and debris has been transformed into much-needed leisure and recreational space while functioning as a "green lung" for Cairo - a city with a population of 17 million and one of the lowest ratios of green space to urban population in the world - an area the size of a footprint per inhabitant, according to one estimate. The US$ 30 million project was envisaged over 20 years ago and has since developed into a catalyst for economic development, becoming a case study for creative solutions to a spectrum of challenges facing historic cities, including ecological rehabilitation.

The construction of the park and the restoration of cultural monuments are meant to be catalysts for social and economic development and the overall improvement of the quality of life in the district. At the same time, the park offers a new vantage point with spectacular views of Historic Cairo's countless architectural treasures, which will no doubt draw foreign tourists and the inhabitants of greater Cairo alike to the once-neglected area. Park entry fees range from 1-6 EGP. Residents of neighbouring Darb al-Ahmar and Gamaliya districts will benefit from reduced rates.

"A fundamental lesson, which reinforced our experience in other countries, is that public-private partnerships can be effective mechanisms for enhancing the value of underused, unappreciated or even unknown social, cultural and economic assets," said the Imam in his address at the inauguration ceremony. He underlined that the project would not have been successful without effective partnerships with a number of international, national and local NGOs and institutions such as the Swiss Egyptian Development Fund, the Ford Foundation, the World Monuments Fund, the French Institute of Archaeology, the city of Stuttgart and the newest donor, the Social Development Fund.

Although it started as a project to design and construct a park, the project took on additional elements such as the excavation and extensive restoration of the adjoining 12th century Ayyubid wall and the rehabilitation of important monuments and landmark buildings in the neighbouring Historic City. It also encompasses an extensive social development programme, including apprenticeship arrangements, housing rehabilitation, micro-credit and health care facilities.

The project presented several challenges such as the highly saline soils and the incorporation in the park of three large fresh water reservoirs for the city of Cairo, each 80 metres in diameter and 14 metres deep. The horticultural challenges were also formidable. After the creation of specialist nurseries to identify and grow the best plants and trees for the soil, terrain and climate, over two million plants and trees were propagated. Over 655,000 have now been planted in the park. In addition, in order to restore the 12th century Ayyubid wall, which had been buried up to its crenellated battlements, it proved necessary to excavate to a depth of 15 metres.

Three landmark buildings, the 14th Century Umm Sultan Shaban Mosque, the Khayrbek complex (encompassing a 13th century palace, a mosque and an Ottoman house), and the Darb Shoughlan School are also being restored. Local housing rehabilitation activities undertaken by the Aga Khan Trust for Culture are expected to average 50 houses per year until 2007. A housing credit scheme is aiding individuals in the rehabilitation of their own houses. "Another lesson here was the important role that microfinance could play in helping residents of this community lift themselves beyond subsistence, enabling them to grow businesses and upgrade the quality of their living conditions," explained the Imam. In the low-income neighbourhood of Darb al-Ahmar, which is adjacent to the park, micro-credit loans have enabled residents to open small businesses such as carpentry shops and a drycleaner. In addition, job training and employment opportunities are being offered in different sectors such as shoemaking, furniture manufacturing and tourist goods production. Apprenticeships are available for automobile electronics, mobile telephones, computers, masonry, carpentry and office skills. Hundreds of young men and women in Darb al-Ahmar have found work in the park, in horticulture and on project teams restoring the Ayyubid wall. As with all its undertakings, the Trust's approach has been to work with local residents to identify priorities and then take practical steps to address these needs. Community priorities, including restoration of houses, health, education, solid waste disposal, job training and jobs, are now being addressed. "In our excavations and our historical investigations, I constantly have been reminded that we were touching the very foundations of my ancestors, the Fatimids, and the pluralistic history and intellectual profile of this city and this country to which they contributed so profoundly," ended the Imam, "I am very humbled by the opportunity to return to Cairo, founded over a thousand years ago by the Fatimid Caliph al-Muizz, to build on that history. Thirty-five generations later, through the work done here by my institutions, it is my prayer that this park will be a continuing contribution to the people of this great city."

The project was intended to test the premise that there is an alternative to traditional remedies to the decline of historic neighbourhoods. These usually involved isolating monuments by the forced removal of people in surrounding neighbourhoods or accepting a laissez-faire approach that allowed commercial developers to set the priorities of a neighbourhood. In either case, residents were displaced. The construction of the park and the restoration of cultural monuments are meant to be catalysts for social and economic development and the overall improvement of the quality of life in the district. At the same time, the park offers a new vantage point with spectacular views of Historic Cairo's countless architectural treasures, which will no doubt draw foreign tourists and the inhabitants of greater Cairo alike to the once-neglected area.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral AZHAR UNIVERSITYEncyclopedia Topic

"Close by the palace rose the mosque, extending to the foot of Jabal al-Muqattam, named Jam-i Azhar, on 24th Jamada I, 359/April 4, 970, where a big library and school were erected. Since the title of Fatima, the daughter of the Prophet and the wife of Ali, was Az-Zohra (the bright) and in her honour, it was named Al-Azhar, being the masculine form of Az-Zohra. Philip K. Hitti writes in Capital Cities of Arab Islam (London, 1973, p. 114) that, "It took two years (970-972) to build. Its name al-Azhar (the most resplendent) recalls Ali's wife and Muhammad's daughter, Fatimah al-Zahra." It was built with 76 pillars of marble, facing each other. The roof was made of strong wood. The first service was performed in the mosque on Saturday, the 7th Ramzan, 361/June 22, 971. Makrizi writes in al-Khitat (2:273) that the dome above the arches was decorated with the following inscriptions: "In the name of Allah, the Merciful, the Compassionate; according to the command for its building, from the servant of Allah, His governor Abu Tamim Ma'ad, the Imam al-Muizz li din Allah, Amir al-Mominin, for whom, and his illustrious forefathers and his sons may there be the blessings of Allah: By the hand of his servant Jawhar, the Secretary, the Siqilli in the year 360."

De Lacy O'Leary writes in A Short History of the Fatimid Khalifate (London, 1923, pp. 110-11) that, "In 378/988, the following caliph al-Aziz, devoted it especially to the learned, and from this it gradually become the leading university of Islam." "Reputed to be one of the world's oldest universities", writes John L. Esposito in Islam, the Straight Path (New York, 1991, p. 48), "al-Azhar has remained an internationally recognized centre of Islamic learning, training students from all over the Islamic world and issuing authoritative religious judgments on major issues and questions."

The students in al-Azhar were called mujawir (learners) and talib al-ilm (seekers after knowledge). The teachers and professors took pride in using the modest title khadim al-ilm (servants of knowledge). The relationship between the teacher and pupil was patriarchal. The students showed their tutors the great respect, kissed their hands and carried their shoes. An inspector (nazir) at the head of the al-Azhar was to be chosen from the high officials of the state, also known as shaikh al-umum, who may be compared to the Rector of the German universities, and the office of the Rector was called mashyakha.

When one enters the Jama-i Azhar in Cairo through the door bab al-muzayyinin, the inscription on this gate will bedevil and attract his attention. It says: "Inna' l-a'mala bi'l-niyyati wa-li-kulli mara'in ma nawa" (verily, actions are judged by their intention and every man has what he has intended). This saying of the Prophet is considered to be one of the most important principles of Islam. As such it is mentioned as one of the four basic doctrines around which Islam revolves (madar al-islam).

Syed Ameer Ali writes in The Spirit of Islam (London, 1955, pp. 336-7) that, "The Fatimides of Egypt were grand supporters of learning and science....They established colleges, public libraries, and scientific institutes, richly furnished with books, mathematical instruments, to which were attached numerous professors and attendants. Access to, and the use of, these literary treasures were free to all, and writing materials were afforded gratis. The Caliphs frequently held learned disputations at which the professors at these academies appeared, divided according to the different faculties,-logicians, mathematicians, jurists and physicians, dressed in their khala, or doctoral mantles. The gowns of the English universities still retain the original form of the Arabic khala or kaftan." It must be noted that khala (robes of honour) generally consisted of a set of clothes: an imama (turban), a qamis (shirt), taylasan (piece of material worn over the shoulders), a qaba (a kind of sleeved, close-fitting coat) or a durra'a (a loose outer garment). While, the kaftan was regarded as a characteristic dress of the Turks. It was a kind of sleeved, close-fitting coat, generally reaching the middle of the calf, divided down the front and made to overlap over the chest.

It must be known that the first university was founded in Europe on 1150 at Paris, whose grade of university was declared in 1208. The Oxford was founded in 1168 and the Cambridge in 1231, therefore, al-Azhar University, no doubt, is the first oldest University in the world. In July, 1969 more than 4,000,000 people crowded into its 83 square miles in Cairo to celebrate its thousandth anniversary with pomp and jubilation.

It was owing to Imam's generous patronage that the University of al-Azhar could maintain itself as a unique and distinguished seat of Islamic learning. Imam al-Azir created an almshouse in it for 35 men. Al-Azhar contained a huge library. The royal library of Imam al-Aziz itself contained 200,000 rare manuscripts and an equal number of manuscripts were kept at al-Azhar. It also contained 2400 illuminated copies of the Koran. Later, in 436/1045 a new catalogue had been prepared in al-Azhar, listing 6500 volumes of astronomy, architecture and philosophy. When Nasir Khusaro visited Cairo, he had found 317 professors and as many as 9758 students engaged in the study of various subjects in al-Azhar. Marshall W. Baldwin writes in A History of the Crusades (London, 1958, p. 102) that, "The intellectual influences of Ismailism on Islam was very great indeed. During the heyday of its expansion, the poets, philosophers, theologians and scholars flocked to the Ismailite centres and produced works of a high order."

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral AZHAR, al-Name

970 AD. Mosque built by Jawhar for Imam al-Muiz. Became a University during the time of Imam al-Aziz. Named after Fatima az-Zahra. Attended by approximately 10,000 students.

970 AD. Mosquée bâtie par Jawhar sous l'Imam al-Muiz. Devint une Université sous l'Imam al-Aziz. Tire son nom de Fatima az-Zahra. Environ 10,000 étudiants.

Heritage Dictionary of ismailism, entry #179general AZIZ (365-386/975-996), 15TH IMAMEncyclopedia Topic

"He was born on 14th Muharram, 344/May 10, 955 in Mahdiya. His name was Nizar Abu Mansur, surnamed al-Aziz bi-llah (August by the grace of God). He assumed the Imamate and Caliphate on 14th Rabi II, 365/December 21, 975. He was tall, broad shouldered, with reddish hair and large eyes having a dark blue colour.

Imam al-Aziz was also known for his paternal care of the people and introduced many financial reforms in the country. He introduced the system of paying a fixed stipends for services to the official and household servants and also used to give them robes and mules to ride on. Among his outstanding reforms, the most significant was that he put down bribery and corruption with a firm hand in Egypt.

Writing in the year 372/982, the anonymous writer of Hudud al-Alam (tr. by V. Minorsky, London, 1937, p. 151) describes that, "Egypt is the wealthiest country of Islam, and in it lies numerous towns, all prosperous, flourishing, wealthy, and extremely favoured by nature in many respects. It produces textiles, handkerchiefs, and robes of various kinds, than which there are none more precious in the whole world - such as Egyptian woolen goods and textiles, and handkerchiefs made of dabiqi (silk brocade or linen drapes) and khazz (tissue of silk and wool). And in this country, good asses are found of great price. Fustat is the capital of Egypt. It is the wealthiest city in the world, extremely prosperous and very pleasant. It lies to the east of the river Nile."

Jawhar conquered Syria in 359/969, making Jafar bin Falah as a governor. When Imam al-Muizz was in Cairo, a Turkish commander Iftagin, under the Buwahids defeated the Fatimid governor of Damascus, and started the Abbasid khutba. Imam al-Muizz had offered him to come in Cairo, but Iftagin declined it, and as a result, Imam al-Muizz took field against him, but died at Balbis. Iftagin sacked Syria, thus Imam al-Aziz sent his general, Jawhar. He besieged Damascus on 22nd Zilkada, 365/July 22, 976 for two months. Meanwhile, the Qarmatians led by Hasan al-A'sam came to the help of Iftagin. Jawhar lifted the siege, because his supplies were running short, and went to Ramla, then returned to Cairo and reported to Imam al-Aziz. This time the Imam himself commanded his forces and attacked enemies with all his might at Ramla, and forced them to retreat. Iftagin and Hasan al-A'sam took their heels. Imam al-Aziz announced a reward for one lac dinar for capturing Iftagin. Ironically, Iftagin was caught by one of his friends and brought before the Imam. He, keeping with his nature, behaved very politely with Iftagin, and returned to him all his personal belongings and included him among his door-keepers (hajib), a high grade in the hierarchy of the Fatimid court. His behaviour with Iftagin was so remarkable that Iftagin himself admitted: "I blush to mount my horse in the presence of our Lord al-Aziz. I did everything to oppose him, but he did not seek revenge, and I dare not to look at him because of the gifts and favours with which he overwhelms me." The Qarmatian leader, Hasan al-A'sam was forced to flee from Ramla, and lost his influence in Damascus.

When Iftagin fought with the Fatimid at Ramla, he had left behind Kassam Sharrab in Damascus. When Imam al-Aziz defeated Iftagin, he sent Fazal bin Saleh and Suleman bin Jafar Falah, one after another, but none could capture Damascus. Fazal bin Saleh retreated to Palestine and held a series of talks with the Hamdanid Abu Taghlib, who had been expelled from Mosul by the Buwahid Adud ad-Dawla (367-372/978-983). Abu Taghlib had also failed to occupy Damascus; therefore, he aspired to obtain at least its governorship from the Fatimid Imam al-Aziz. Abu Taghlib gave his words to Fazal bin Saleh in the campaign to conquer Damascus, but the latter had already allied himself with the Jarrahid leader, Mufraj bin Dagfal bin Jarrah of Palestine. In sum, Mufraj defeated Abu Taghlib in 369/979 and took possession of the whole territory of Palestine. His cooperation with Fazal bin Saleh was however short-lived, as he had shaken his hand with Kassam Sharrab, the chief of Damascus.

In 373/983, Imam al-Aziz sent Balaktagin, a Turkish commander of the Fatimid forces against these two rebels. He defeated Mufraj bin Dagfal in Palestine, who managed to flee to Antioch, where he took refuge with the Byzantines. Thence, Balaktagin proceeded to Damascus and defeated Kassam, and appointed Akhlaj as a governor, who was followed by Bekjur in 373/983.

Bekjur was a slave of Sa'd ad-Dawla (356-381/967-991), the Hamdanid chief of Aleppo. When Balaktagin had taken field against Kassam Sharrab in Damascus, Bekjur had provided necessary provisions to the Fatimid forces from Aleppo, and therefore, he was made the governor of Damascus after Akhlaj in appreciation of his aids. In the meantime, Bekjur sought permission from Imam al-Aziz to conquer Aleppo, and soon afterwards, he besieged Aleppo. Sa'd ad-Dawla, the chief of Aleppo sought reinforcement from the Byzantine, forcing Bekjur to lift the siege and retreat to Damascus.

Imam al-Aziz however retained Bekjur's governorship in Damascus, but was expelled later in 378/988. He persuaded the Imam to assign him with the command of a new expedition against Aleppo. He however acquired little help from the local Fatimid forces, but was defeated and killed in 381/991 by Sa'd ad-Dawla, who was aided as usual by the Byzantines.

Few years later, Imam al-Aziz once again turned his attention to conquer Aleppo. This time the Fatimid forces besieged Aleppo in 385/995 for several months at the command of Manjutagin. Meanwhile, the Byzantine emperor Basil II (975-1025) himself came with a large force to help Sa'd ad-Dawla's son, Sa'id ad-Dawla (381-392/992-1002) and saved Aleppo from going into Fatimid hands.

Inspite of political differences between the Fatimids and the Umayyad of Spain, there had been cultural and commercial transactions between the two Muslim empires. During Imam al-Aziz's period, the relations between him and Umayyad caliph al-Hakam II (350-366/961-976) were improved and there had been diplomatic correspondence between them as is learnt from a letter of Imam al-Aziz, vide Nihayat al-Arab (p. 58) by Nuwayri (d. 732/1332). Their relations can also be ascertained from the fact that the Umayyad Prince Muhammad bin Abdul Malik bin Abdur Rehman al-Nasir composed few verses in praise of Imam al-Aziz.

In Egypt, the new elements were enlisted in the Fatimid army as professional soldiers and given special accommodation areas in Cairo, known as harat al-Atrak (barrack of the Turks), and harat al-Daylam (barrack of the Iranians). This new fighting element sponsored by Imam al-Aziz, grew rapidly and before long its chiefs were appointed as commanders. In 381/991, the command of the Fatimid army was given to one of these men, called Manjutagin, with the title amir al-juyush al-mansura (commander of the victorious armies). He was charged to put down the disturbances in Syria, strike at the Byzantines in the north and bring Aleppo under the direct control of the Fatimids.

It must also be known that the Katama Berbers enjoyed special privileges in the Fatimid army since beginning and were exempted from taxation. In Egypt, they began to dominate almost in all state affairs and wielded political influences. They were known in Egypt as Maghriba (the westerners). In contrast, the Turks and Iranians were called as Mashriqa (the easterners), who were also a counterpoise against the growing influence of the Berbers. In 380/990, Imam al-Aziz also erected an army corps named al-Azizia. In 385/995, al-Azizia together with other corps was dispatched to reinforce the Fatimid contingents in Syria.

The period of Imam al-Aziz on the whole was one of peace and prosperity. He also patronized scholars and encouraged learning. His generosity became so popular that the common people were comparatively happier in his regime. The trade flourished to such extent that the industry of Cairo produced such a fine cloth that a whole robe could be passed through a finger ring. In 365/976, Imam al-Aziz built the first market in Cairo along with the first bathhouses.

One of the famous persons during Imam al-Aziz's period was Abul Hussain Ali bin Qadi Noman, who attained a high rank of chief justice (qadi al-qudat) after the death of Qadi Abu Tahir in 367/977. His appointment was proclaimed at the summit of the mosque of al-Azhar and Jam-i'l Atiq in Cairo. He was also assigned with the supervision of cases of inheritance, the mint and the quality of gold and silver coins. He appointed his brother, Muhammad bin Noman as his deputy and the qadi of Mediterranean towns of Farama, Tunnis and Damietta. Qadi Abdul Hussain Ali was a prolific writer, upright as a judge, talented in Arabic literature and well steeped in poetry. He died on 6th Rajab, 374/December 3, 984 in Cairo, and the Imam offered his funeral prayer.

After the death of Qadi Abul Hussain Ali bin Noman, Imam al-Aziz wrote to his brother, Abu Abdullah Muhammad to take over the charge of the office of qadi al-qudat to fill the gap of his brother. In 382/992, Qadi Abdullah Muhammad had established a juridical office in the old mosque to give legal opinion according to the Fatimid law. He was also a man of great talent, skilled in the system of jurisprudence and diligent as a scholar. He died on 4th Safar, 389/January 25, 998 in Cairo. Imam al-Hakim led his funeral prayer.

In 375/985, one Muhallabi drew up an itinerary for the Fatimid Imam al-Aziz, which, for the first time, gave accurate information about the Sudan of which the other geographers of that century knew very little. His book was named, al-Aziz, which he dedicated to the Imam, and had become the main source of Yaqut (d. 626/1229) for the Sudan.

Ibn Taghri Birdi (4:152) writes that Imam al-Aziz had signed a truce for seven years with the Byzantine emperor in 377/987, stipulating three terms:- the release of 5000 Muslim prisoners captured by the Byzantines, the recitation of the Fatimid khutba in the grand mosque of Constantinople and the supply of the merchandise needed for the Egyptians.

Yaqub bin Killis was followed in rapid succession by six vizirs. In 380/991, Imam al-Aziz appointed a Copic Christian, Isa bin Nestorius (d.387/397) as his vizir, and the latter appointed a Jew, Manasseh bin Ibrahim al-Kazzaz as his deputy in Syria and Palestine. The vizir began to favour the Christians in Egypt and his deputy to the Jews in Syria and Palestine. When the Muslims made the complaints, Imam al-Aziz at once dismissed them in 385/995 and seized 300,000 dinars from Isa bin Nestorious and a large sum from Manesseh bin Ibrahim.

In 382/992, Abul Darda Muhammad bin al-Musayyib Uqayti (d. 386/996), the governor of Mosul, declared his loyalty to Imam al-Aziz and recited the Fatimid khutba in Mosul.

In 386/996, Imam al-Aziz had personally set out to command the Fatimid armies against the joint forces of the Hamdanids of Aleppo and the Byzantines, but he at once fell ill at Bilbis, the first junction on his route to Syria. When the Imam felt that the shadows of his death were closing upon him, he summoned Ibn Ammar and Qadi Muhammad bin Noman and declared to them his son, al-Hakim as his successor. Both are said to have sworn loyalty and obedience to the Imam's command. On 28th Ramzan, 386/October 14, 996, Imam al-Aziz met sudden death, from a stone in the kidney in the town of Bilbis.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral BABEncyclopedia Topic

The word bab mean gate, referring to the administrative head of the mission under the Fatimids. The word bab al-abwab means gate of the gates, referring to the highest rank after the Imam in the mission hierarchy of the Fatimids.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral BABaKName

A city in Persia known as "Shehr-i Babak", in the province of Kihrman. Home of the Imams in the latter half of the 18th Century.

Ville de Perse appelée Shehr-i Babak dans la province de Khirman. Les Imams y habitèrent dans la 2e moitié du 18e S.

Heritage Dictionary of ismailism, entry #921general BabalEncyclopedia Topic

A kind of bird

Various Sources BabuEncyclopedia Topic

Lord, brother

Various Sources BACKBITING [ see GHIBAH ]Encyclopedia TopicEncyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral BadhoEncyclopedia Topic

Tied

Various Sources BADR, BATTLE OFEncyclopedia Topic

"The first battle fought between the Muslims and the Meccans about 80 miles from Medina was that of Badr, lying on the Arabian Peninsula near the Read Sea coast. The date given for the battle is 17th, 19th or 21st Ramzan, 2 A.H./March 13, 15 or 17, 624 A.D. Badr is mentioned explicitly once in the Koran (3:123), but there are allusions to it in at least 32 other verses.

The Prophet had hardly breathed a sigh of relief in Medina when he was confronted with the series of military expeditions against the fronts of the heathen Meccans. Attack was apprehended every moment from without and treachery from within. Small detachments of the Qoraish of Mecca used to go out on marauding expeditions and scour the country right up to the outskirts of Medina. Once, one such party lifted camels from the very pastures of the town.

From the start of Ramzan, a report reached to Medina that a large trading caravan of Qoraish was returning to Mecca from Syria under the leadership of Abu Sufian. This richly loaded caravan constituted a grave threat to the security of Medina, therefore, the Prophet dispatched Talha bin Ubaidullah and Saeed bin Zaid, to gather intelligence about the caravan and to report back. Abu Sufian, apprehending the blockade by the Muslims, sent a fast rider to Mecca in advance to explain the situation to the Qoraish and bring adequate force for the safeguarding of the caravan.

In the interim, the Prophet dispatched small reconnaissance parties to keep an eye on the movements of the enemy as well as to approach certain tribes to secure their neutrality. It so happened that one such party of eight persons was sent out under Abdullah bin Jahash. They were given sealed instructions by the Prophet, requiring them not to open the cover, until two days had passed. When opened as directed after two days' march, it was found to contain the orders that the party should proceed to Nakhlah, between Mecca and Taif, and there keep track of the movements of the Qoraish. The party arrived at Nakhlah, and after few days, they encountered a small caravan of Qoraish on its way from Taif to Mecca. They attacked the four persons, who were in charge of the caravan, of whom one Amr bin Hadharmi, was killed, two were captured and the fourth escaped. The scouting party took over the merchandise of the caravan and made haste to return to Medina. When news reached the Prophet, he was severely reprimanded Abdullah bin Jahash for transgressing his express commands.

It must be known that the sealed orders of the Prophet to Abdullah bin Jahash contained the word tarassadu, meaning "to keep a watch" and not to lay an ambush. Margoliouth, Dr. Zwemer and other European scholars have gloated over this incident and have made it a handle for attack. But might they know that it was against the expressed orders of the Prophet. The death of Amr bin Hadharmi, however, provoked Qoraish and stimulated their hostile designs against the Muslims. According to Tabari, the murder of Amr bin Hadharmi was the root cause of the battle of Badr.

On the other side, when the emissary of Abu Sufian reported to the Meccans, a preparation was at once made to invade on Medina. Within three days, a well-armed force of over a thousand warriors set out from Mecca under the command of Abu Jahl. When they reached at Jahfah, a little halfway to Badr, an emissary of Abu Sufian brought the news that the caravan had passed through the danger zone safely and that it was not necessary to march towards Medina. On hearing this, some of them counseled that they should go back, but Abu Jahl and his party rejected the suggestion violently and proceeded towards Badr.

The Muslims, who were unprepared for the engagement, numbered only 313 men who had only three horses, seventy camels and a few swords. This small force was marshaled out of Medina, and took suitable position near a stream of fresh water at Badr. The Meccans under the command of Abu Jahl were a thousand with 300 horses and 700 camels. Numerically the Muslim force was hardly one-third of the Meccans.

The two ill-matched armies collided on the morning of Friday, the 17th Ramzan. And when the battle was at its height, the Prophet prostrated himself before his God and prayed, "O'God, if this handful band of men perish, there will be no one left to pronounce Your word to worship You truly and selflessly. Your true faith will be destroyed. Come to the aid of Your devotees, my Lord, and give them victory."

At the taunt of the Meccans, Ali bin Abu Talib dashed out of the Muslim ranks, glittering in breastplate and helmet. He was closely followed by Ubaidah bin Harith and Hamza. They performed outstanding feats of bravery against Shiba, Walid and Atba in a single combat, who were considered the cream of the Qoraishite power. Hamza killed Shiba, while Ali killed Walid. Ubaidah was mortally wounded but, before he fell, Ali and Hamza were able to come to his rescue. Hamza hurled at Atba and, with a sweep of his sword, cut off his head. This single combat was an ominous start for the pagans, as thereby they lost three of their best warriors and commanders in the very first phase of the battle. After a fierceful and dreadful fighting, the Meccans army broke up and fled in a hurly-burly manner before the Muslims. Seventy of the bravest warriors of the Qoraish were slain, and forty-five taken prisoners. Abu Jahl had also fallen in the battle. On the Muslim side, fourteen men were killed.

In particular, the identification of the batte with yaum al-furqan or the Day of the Criterion (8:41) signaled the distinction between right and wrong which the battle of Badr wrought. Badr reflects other motifs as well. God tested his servants (8:17 and 33:11). Human-kind must fear God and be grateful to Him since, in spite of the small size of the Muslim force, he gave them victory (3:123). God also provided clear insight

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral BADRUDDIN, SEYYEDName

One of Pir sadardin's 6 brothers. Upon meeting a group of pilgrims, he made the Ganges River appear at their feet. 14 of the pilgrims had faith in the miracle and became his followers. Sayyed Badruddin composed ginans and his 17 disciples formed a community who still recite ginans as, "bhanne Pir Sadardin, kahet Badruddin". Some members of this community live today in Hamilton.

Un des 6 frères de Pir Sadardin. Il rencontra des pèlerins et fit apparaître le Gange à leurs pieds. 14 virent le miracle et le suivirent. Il composa des ginans. Ses 17 disciples formèrent une communauté qui chante encore des ginans "bhanré Pir Sadardin, kahét Badruddin". Il y en a à Hamilton.

Heritage Dictionary of ismailism, entry #182general BaetaliEncyclopedia Topic

Forty two (42)

Various Sources BagaEncyclopedia Topic

Garden

Various Sources BaharEncyclopedia Topic

Outside, out

Various Sources BahavraEncyclopedia Topic

Beetle

Various Sources BaHENNoun

Soeur, madame, dame.

Heritage Dictionary of Ismailism, entry #469general BaheriEncyclopedia Topic

Deaf, unable to hear

Various Sources