Ismaili Dictionary & Encyclopedia

TAQI MUHAMMAD (212-225/828-840), 9TH IMAMEncyclopedia Topic

"Ahmad bin Abdullah, Muhammad al-Habib, or Abul Hussain, surnamed at-Taqi (God-fearing), also called Imam Taqi Muhammad, was born in 174/790 and ascended in 212/828. He lived secretly with his followers as a merchant at Salamia. He is also called Sahib al-Rasail (Lord of the epistles). He however retained the services of Abdullah bin Maymun (d. 260/874) as his hujjat.

W. Ivanow writes in Ismailis and Qarmatians (JBBRAS, Bombay, 1940, p. 73) that, "The second hidden Imam, the author of the Encyclopaedia of the Ikhwanu's Safa, or Sahib al-Rasail, as he is usually referred to in the Ismaili theological works, is also known definitely as Ahmad."

Imam Taqi Muhammad was known as an eminent Hashimite trader, making the people to flock at his residence. It suspected the Syrian governor, who communicated its report to caliph Mamun Rashid, who issued order to arrest Imam Taqi Muhammad, but the latter had quitted Salamia in advance for few years.

After the rise of the Abbasids, the Iranian who excelled the Arabs in learning and scholarship, became associated with their empire. In fact they were the intellectual cream of that society, greatly inclined towards philosophy, for which the Arabs had no taste. It was for this reason that during the Umayyad period in Damascus, known as the Arab national rule, the intellectual discipline like philosophy never acquired popularity. But during the Abbasid rule, because of the close association of the Iranians, the Greek philosophy acquired great currency. Thus in those days, it was the Muslim intellectuals who kept the torch of Greek philosophy burning. They realized that the old religious ideas must not be taken in their literal meaning, imparting that the mystical philosophy of esotericism owed its distinct origin to the words of Koran. The Mutazalites were in front to see Islamic teachings on the scale of philosophy. Baghdad became not only the metropolis, but also an important centre at that time. The function of philosophy is nothing more than speculating on the beings and considering them in so far as they lead to the knowledge of the Creator.

The Mutazalites came forward to apply the criterion of reason in presenting Islamic teachings. Tools of Greek philosophy and its terminologies were now being freely employed for explaining Islamic faith. Even the Asharites who were fanatically opposed to see Islam in the light of Greek philosophical aspects had to employ those very tools. Mysticism too, grew side by side with this trend. The mystics were influenced by Neo-Platonism. During the time of new philosophical approach, the orthodox circles had two options open before them; either to adopt a rigid stance, or to assimilate the trend. The orthodox orbits, however, tenaciously reacted against this pattern.

The Ismaili mission also opted the philosophical course, and provided an ideal climate for the new philosophical tendency with the ever living role of the Imams. The Ismaili da'is were well aware of the intellectual trend, who sincerely desired to creatively apply Neo-Platonism in the teachings of Islam. What is known as tawil in Ismaili jargon was nothing but the esoteric explanation of the exoteric teachings and practices of Islam. This assimilation attracted a number of eminent persons towards Ismailism. The Neo-Platonism readily found a congenial home for itself within the world of Shi'ism. It was for this principal cause that the orthodox theologians vehemently opposed the rational interpretation, and wrongly accused Ismailism of having suspended the operation of the Islamic Shariah. The Ismaili Imams however never allowed their followers to disregard the observance of the outward injunctions, but imparted the hidden meaning of the Koranic verses. They had nothing to do with political opportunism and remained away from its vortex and clung fast to their doctrines.

The statement of Ibn Hazm shows that the Mutazalites were a group of rationalists who judged all Islamic beliefs by theoretical reason and renounced those that related to all that lay beyond the reach of reason. They raised the problems of freewill and determinism, the attributes of God, the nature of the soul, the createdness of the Koran, etc. In sum, an endless chain of polemics was started by them in the Muslim society to such extent that Islam began to be assailed both from inside and outside. The situation was fraught with great danger for the faith. When the various forces arrayed themselves against the extremism of the rationalists, the orthodox ulema also reacted against them negatively.

The Abbasid caliph Mamun (d. 218/833) also patronized philosophy and professed Mutazalism. It was trend among the educated elite to drift towards Greek philosophy and ultimately a bulk of the contradictions raised among the Muslims in interpreting Islamic practices. The intellect is an indispensable faculty in man, but despite this, its power of penetration has a definite limit. It may enjoy apparent supremacy and mastery in certain fields, but there are many things which are baffling and incomprehensible to it. The intellect cannot grasp a thing as a whole and its entirety. Its range of operation is limited, and therefore a true spiritual master is needed to guide a proper method. When the independent philosophical trend was perceived a threat to the Islamic Shariah from liberal sciences, a knot of earnest thinkers began to flock in a house in Basra at a fixed season to reconcile the philosophy and religion. They were the Ikhwan most probably an agency or organ of the Ismaili mission. They tried to evolve a new synthesis in order to save Islamic teachings from being swept away by the new flood of knowledge.

It is said that the members of the Ikhwan as-Safa formed a sort of Masonic Lodge, who lived in the Lower Mesopotamian river port of Basra; debating on literature, religion, philosophy and science. The association or club kept their proceedings concealed, and none were admitted. This secret association has left behind a standing monument of its achievements in an encyclopaedia, known as Ikhwan as-Safa, comprising of 52 epistles (rasail). The Epistles were distributed in various mosques of Baghdad. It played an important role by attempting a creative synthesis of Greek philosophy and the doctrines of Islam, giving a new dimension to the religion. It attracted the best intellectuals of its time and saved Islam from the heretical inroads that were preying upon it. It aimed to impart that if the tawil is carefully studied similarities with philosophical tools, the essence of the Islamic teachings can be easily discovered logically. It greatly impacted the rationalists and after 270/850, even the Mutazalites became more and more a small coterie of academic theologians cut off from the masses of the people and exercising no more influence on the further course of Islamic thought.

Prof. Masudul Hasan writes in History of Islam (Lahore, 1987, 1:486) that, "Al-Habib (Taqi Muhammad) had his headquarters at Salamiah near Hims in Syria, and from there he sent missionaries in all directions to propagate the Ismaili creed and enroll adherents."

Imam Taqi Muhammad is reported to have died in 225/840 in Salamia after bequeathing the office of Imamate to his son, Hussain surnamed, Radi Abdullah. His another son, Muhammad surnamed Sa'id al-Khayr, whose posterity were living in Salamia and killed at the hands of the Qarmatians in 290/902.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral TAQIYAEncyclopedia Topic

"The word taqiya is derived from the root tuqat means conceal, hide or arrange for protection. It is also suggested that it is rooted from waqqa means keep from or guard someone. Thus, taqiya means precautionary dissimulation. The Koranic term tauqqat is also taken in the meaning of taqiya, to which divergence of opinions have been advanced. Baidawi (d. 685/1286) writes in his Anwar al-Tanzil that, "The qirah of Imam Yaqub (d. 205/820) contains the word taqiya instead of tauqqat." Similar word is also traced in the meaning of taqiya (Bukhari, 28:50). Ibn Hajar (d. 852/1449) also admits in Fateh al-Bari (28:50) that tauqqat and taqiya exercise equal meaning. Zamakhshari (d. 538/1144) in Tafsir al-Kashshaf (2:16), Raghib Ispahani (d. 502/1108) in Tafsir al-Gharaib al-Koran (1:313), Baidawi (d. 685/1286) in Anwar al-Tanzil (1:153) and Fakhruddin Razi (d. 606/1209) in Tafsir al-Kabir (2:646), etc. have concurred the doctrine of taqiya permissible in Islam in the light of the Koranic verse, which reads:- "Let not the believers take the unbelievers for friends rather than believers, and whoever does this, he shall have nothing of God, except when you have to guard yourselves against them for fear" (3:28).

The practice of taqiya was never unfamiliar to Islam, even its early phase. Ammar, his father Yasir and mother Sumayya were subjected to severe torture by the pagan Meccans, forcing them to renounce Islam. William Muir writes in The Life of Mohammad (London, 1923, p. 67) that, "These were seized and imprisoned or they were exposed upon the scorching gravel of the valley to the intense glare of the midday sun. The torment was enhanced by intolerable thirst, until the wretched sufferers hardly knew they said." Yet even under these trying circumstances, which would have maddened even the most resolute man, there were those among Ammar whose faith was as firm as mountain.

Ammar, suffering under tortures himself and his mind acted on by the sufferings of his parents, uttered a word constructed as recantation, though his heart never wavered. When accused by some Muslims of his disbelief, the Prophet said, "No! Ammar is full of faith from head to foot. Faith has been mingled in his flesh and blood." When Ammar came to the Prophet, he wept profusely because of his forced renunciation. The Prophet said, "Why should you cry? If they repeat (their torture), you also repeat what you have told them." (Tafsir al-Koran al-Azim, 2:586 by Ibn Kathir). On this occasion, the Koranic verse revealed: "Any one who, after accepting faith in God, utters unbelief, except under compulsion, his heart remaining firm in faith" (16:106). Tabari writes in his Tafsir (24:122) that, "If any one is compelled and professes unbelief with his tongue, while his heart contradicts him, in order to escape his enemies, no blame falls on him, because God takes his servants as their hearts believe."

After the event of Karbala, the Shi'ites faced many troubles and hardships. The Umayyad punished and tortured them severely. According to Hayat al-Imam (2:357), Imam Muhammad al-Bakir once said: "Our followers were killed in every city. The hands and legs were cut off out of accusation. Whoever loved and followed us was imprisoned or his property was plundered or his house was demolished." The famous poet Abdullah bin Amir, known as al-Abli, described his troubles out of his love for Ahl al-Bayt. He said: "They made me homeless when I praised Ali. They thought that such praise was a dangerous illness in me." The author of Tarikh-i Baghdad (12:351) writes that Ibrahim bin Herthima once came to Medina. One of the Shi'ites came and greeted him. Ibrahim said to him, "Go away from me. If the Umayyad saw you greeting me, they would kill me." Moreover, the Umayyad ordered their governors to kill the babies who were named Ali. When Ali bin Rabah heard of that, he was afraid and changed his name to Ulay bin Rabah (Tehzib al-Tehzib, 7:319).

Thus, Imam Muhammad al-Bakir had to articulate the implication of the doctrine of taqiya in Shi'ism, and we may attribute the rudiments of its theory to him. Looking the changing condition radically then prevailing in the Arab society, it was a wise move by Imam Jafar Sadik to broach his followers the doctrine of taqiya, and made it the Shi'ite article of faith. He is reported to have said that, "Our belief concerning taqiya is that it is obligatory and he who forsakes, it is in the same position as he who forsakes prayer."

The Imam also said, "Whoever does not practice taqiya, he has no real faith. He who divulges our secret is like one who rejects it" (al-Kafi, 1:65). But it left to his son, Imam Jafar Sadik to give it a final form abreast of time and make it an absolute condition of the faith. In fact, it was a need of time and the changing circumstances in which they were living and working out the tenets for their followers. The theory of taqiya suited very well the theory of extraordinary knowledge embodied in the Imams, which should be limited to a few selected persons. The taqiya was also caused by Imam's applying esoteric interpretations to the Koran and other religious scriptures, intending to guard against the followers of exoteric belief, who were not prepared to digest such interpretations. Thus, Imam Jafar Sadik said, "This amr (Imamate and esoteric mysteries) is mastur (occult) and muqanna (veiled) by a mithaq (covenant), and whoever unveils it will be disgraced by God" (al-Kafi, 2:488). In a conversation with Mu'alla bin Khunays, one of the extremists of Kufa, Imam Jafar Sadik said, "Keep our affairs secret, and do not divulge it publicly, for whoever keeps it secret and does not reveal it, God will exalt him in this world and put light between his eyes in the next, leading him to paradise. O'Mu'alla, whoever divulges our affair publicly and does not keep it secret, God will disgrace him in this world and will take away light from between his eyes in the next, and will decree for him darkness that will lead him to the fire. O'Mu'alla, verily the taqiya is of my religion and of the religion of my forefathers. One who does not keep taqiya he has no religion. O'Mu'alla, it is necessary to worship in secret as it is necessary to worship openly. O'Mu'alla, the one who reveals our affairs is the one who denies them" (al-Kafi, 2:488). Once Imam Jafar Sadik also said, "Fear for your religion and protect it with taqiya, for there is no faith in whom there is no taqiya" (Ibid. 1:483).

Imam Jafar Sadik had certainly worked out that an open dawat based on esoterism in the line of Imam Ismail would mean a sure doom in the powerful Abbasid regime. It was, of course, risky for the Imams and their followers to openly propagate their minoritarian beliefs then onwards, therefore, the secret mission system was introduced under the garb of taqiya, which could also avoided great deal of persecution. Hence, he legislated taqiya to prevent the blood of the followers from being shed. Tusi writes in Talkhis al-Shafi (1:59) that, "No sect was troubled as the Shi'a. They suffered from fear all the time. So, they cleaved to taqiya." According to Urdu Encyclopaedia of Islam (6:581), "The Shi'ites were suspected in some matters in non-Shi'ite rules, therefore, the doctrine of taqiya exercised special importance."

Kalqashandi writes in Subh al-A'sha (10:436) that one of the Fatimid Imams said in one of his decrees, "Preserve the secrets of wisdom; reveal them only to those qualified. Give them only to those who are deserving. Do not divulge to the weak what they cannot bare and what their minds are unable to accept."

Imam Mustansir billah II (d. 880/1475) said in Pandiyat-i Jawanmardi (p.43) that, "Beware of them, and keep secret my mystery from those unworthy ones, from those devils in human form, fearing lest they attack you, or cause you to be dragged into the darkness of misfortune just as they have been dragged themselves."

We may conclude from above discussion that the real meaning of taqiya is not telling lie or falsehood, as it is often understood, but the protection of the esoteric mysteries and its followers from enemies through concealment in circumstances where there is fear of being killed, captured or insulted. Imam Jafar Sadik also said: "Taqiya is the shield of the believer and his fortress" (al-Kafi, 2:221).

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral TaQIYANoun

Dissimulation de la foi réelle. Egalement pratiquée par le Prophète.

Heritage Dictionary of Ismailism, entry #120general TAQWAEncyclopedia Topic

The word taqwa (verb ittaqa) is derived from the root waqa meaning he protected himself from that which harms him. It occurs 251 times in the Koran under different derivatives, such as waqana (he protected us), 52:27; wa mantaqi (and he whom You did protect), 40:9; qina (protect us), 2:201; qu (protect), 66:6; la'allakum tattaqun (so that you may fear), 2:21; waqin (protector), 13:34; taqiyy (pious), 19:13; atqa (most pious), 49:13; tuqah (to fear), 3:28; taqwa (righteousness), 2:197, muttaqun and muttaqin (righteous), 2:22, etc. The word taqwa comprises all the meaning of every kind of external and internal piety, such as to escape from harmful thing, abstinence, avoidance, keeping away, endurance, self-restraint, caution, piety, fear, avoidance of unlawful things, etc. In short, taqwa is the sum of all good.

Taqwa is defined in the Koran as the whole pursuit of value and avoidance of disvalue in general. Taqwa is dependent on and is the result of faith in God and adoration of Him (2:21). The Koran has been revealed to produce the attitude of taqwa (2:113). The discipline of prayers (2:238), fasting (2:183), 2:187), zakat (98:5) and hajj (2:197) have been prescribed, apart from other benefits, in order to promote and reinforce taqwa.

According to the Koran: "And make provisions for yourselves; the best provision is taqwa" (2:197), "And that whoever respects the symbols of God, it is from the taqwa of the hearts" (22:35), "And those who follow guidance, He increases them in guidance and grants them their taqwa" (47:17), "Have taqwa of God and let every soul look to what provision he has sent forth for the morrow" (59:18), "Which then is best? He that lays his foundation on taqwa of God" (9:109).

One who observes taqwa is called muttaqi (pious believer). In Koran (2:1-4), the muttaqi is defined as "a man who believes in the Unseen, performs the prayer, expends of that which God has provided him, who believes in what has been sent down to the Prophet and what has been sent down before the Prophet, and has a firm faith in the hereafter."

The presence of taqwa in people saves them from destruction (27:53, 41:18), helps them maintain God's command in conjugal life (4:129), in social life (2:177) and assist them in faithfully fulfilling social obligations (25:63, 25:74).

The motive of people with taqwa is not self-interest, but seeking of good for its own sake (2:272), for which they may even sacrifice their lives (2:207).

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral TarEncyclopedia Topic

Series, continuation, link

Various Sources Tara mandhanEncyclopedia Topic

Galaxy, universe of stars

Various Sources TARA RANIName

Tara=Star Rani=Queen. Queen of the Stars. Married Harishchandra during Treta Jug* went to Dharam Dwar* riding her horse Hanslo* who was sacrified and then brought back to life during the ceremony of Ghat Patt. His meat was distributed as Juro*

Reine des Etoiles. Epouse de Harischandra durant le Tréta Joug*, allait au Dharam douar* sur son Hanslo* qui était sacrifié pendant le Ghat pat*, comme Juro*

Heritage Dictionary of ismailism, entry #402general TarajuEncyclopedia Topic

Scale

Various Sources TaranEncyclopedia Topic

To save, to be saved, to swim

Various Sources TarandaEncyclopedia Topic

Will go across

Various Sources TaraneEncyclopedia Topic

To save

Various Sources TaranharEncyclopedia Topic

Savior

Various Sources TaranharEncyclopedia Topic

Savior, one who saves

Various Sources TarasiyaEncyclopedia Topic

Thirsty

Various Sources TarasiyoEncyclopedia Topic

Thirsty

Various Sources TarasyoEncyclopedia Topic

Thirsty

Various Sources TARAWIHEncyclopedia Topic

The word tarawih is the plural of tarwiha, which is derived from raha and means the act of taking rest. It denotes the recitation of the whole Koran in the month of Ramzan. It is the performance of the Sunnis, not Shi'ites during the month of Ramzan. This practice was introduced by caliph Umar.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral TareEncyclopedia Topic

Then

Various Sources TareEncyclopedia Topic

Then, at that time

Various Sources TareEncyclopedia Topic

Go across, obtain saJvation

Various Sources TareEncyclopedia Topic

Then

Various Sources TareEncyclopedia Topic

Save; then, at that time

Various Sources TarehEncyclopedia Topic

Like this, In this way

Various Sources TarengoEncyclopedia Topic

Will save, will take across

Various Sources TareseEncyclopedia Topic

Will swim

Various Sources TargasEncyclopedia Topic

Lace of gold and silver, lace, ribbon

Various Sources TariEncyclopedia Topic

Your

Various Sources Tari gayaEncyclopedia Topic

Swam across

Various Sources TarieEncyclopedia Topic

Go across

Various Sources TarijieEncyclopedia Topic

Will go across, will get salvation

Various Sources TarindeEncyclopedia Topic

Of salvation

Various Sources TariyeEncyclopedia Topic

Save, give salvation

Various Sources TariyunEncyclopedia Topic

Saved

Various Sources TarlaEncyclopedia Topic

Blade of grass, straw

Various Sources TarnaEncyclopedia Topic

To cross, to swim across

Various Sources TaroEncyclopedia Topic

Your

Various Sources TaroEncyclopedia Topic

Go across, be saved

Various Sources TarovarEncyclopedia Topic

Tree

Various Sources TarpanEncyclopedia Topic

Religious deeds

Various Sources TarpeEncyclopedia Topic

Leaps, jumps

Various Sources TarsheEncyclopedia Topic

Will attain salvation

Various Sources TaruaEncyclopedia Topic

A type of jewelery. (From the context of the Ginan it seems that this word is a distorted form of "Tora" which means silver or gold chain worn in the neck or on the feet or ankles; a number of chains linked together and worn around the neck or ankles)

Various Sources TarvaEncyclopedia Topic

To save

Various Sources TarvarEncyclopedia Topic

Tree

Various Sources TarvarEncyclopedia Topic

Sword

Various Sources TarvunEncyclopedia Topic

To swim

Various Sources TaryaEncyclopedia Topic

Saved

Various Sources TASBIHEncyclopedia Topic

"The word tasbih is derived from sbh means to glide or swim. In Aramaic it had long meant to praise. The Arabic writers describe this type of praise as swimming in a shoreless sea: "He praises (yusabbih) in a shoreless sea" (Majmu'atu'l Ahzab, p. 563). The saying of the great phrase subhana

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral TaSBIHNoun

Chapelet de prière. En principe 99 + 2 grains (DANRA*).

Heritage Dictionary of Ismailism, entry #122general TaSHBIHNoun

Anthropomorphisme. Donner des attributs â Dieu.

Heritage Dictionary of Ismailism, entry #121general