Ismaili Dictionary & Encyclopedia

MaharasEncyclopedia Topic

Full of wisdom

Various Sources MaharasEncyclopedia Topic

Full of wisdom

Various Sources MaharasEncyclopedia Topic

FulJ of wisdom, meaningful

Various Sources MahareEncyclopedia Topic

Big, mine

Various Sources Mahav / MahaEncyclopedia Topic

Grand, great, big, magnificent

Various Sources MAHDINoun

(Arabe:) Le Messie. Surnom de l'Imam qui ouvrira le cycle d'épiphanie.

Heritage Dictionary of Ismailism, entry #67general MahelaEncyclopedia Topic

Internal, of inside

Various Sources MaheloEncyclopedia Topic

From inside, of inside, inner

Various Sources MaherEncyclopedia Topic

Mercy

Various Sources MaherEncyclopedia Topic

Kindness, mercy

Various Sources MaherEncyclopedia Topic

Kindness, favour

Various Sources MaHERNoun

V. KRaPA.

Heritage Dictionary of Ismailism, entry #951general Maher dhariyaEncyclopedia Topic

With grace, with favour, with mercy

Various Sources MaherbanEncyclopedia Topic

Kind, merciful

Various Sources MaheriEncyclopedia Topic

Woman, wife

Various Sources MahiEncyclopedia Topic

World, a cow, curd, buttermilk

Various Sources MahimaEncyclopedia Topic

Importance

Various Sources MahiyarEncyclopedia Topic

The whole world

Various Sources MAHIZEncyclopedia Topic

The word mahiz means menstruation or the menses, also called hayz – a monthly flow of blood from the uterus. The woman in this condition is called ha’iz or ha’izah. It is a natural monthly discharge of the lining of the uterus. The discharge consists of blood, degenerated cells of the lining, mucus and some bacteria. The menstruation flow normally lasts from four to six days with a variation of two to eight days. A period lasting more than eight days is abnormal. The amount of blood loss average 33 milliliters (ml) or about one ounce. Menstruation usually occurs between the ages of 10 and 16 years, with an average age of 13 years. The monthly cycles continue, unless interrupted by pregnancy or some disorder, until menopause, generally around age of 50 years. The cycles should be counted from the first day of one cycle to the first day of the next cycle. During the first year or two, the girls may have very irregular cycles, from 21 to 42 days or even longer. As the hormone system matures, periods gradually become more regular, dropping from 35 days to an average of 28 days.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral MAHMOOD SHAH, 16è PIRName

(443AH-509AHh). Pir in 487AH. Son of Pir Satgur Noor, born in Sabzwar. Had 6 sons. Also known as Mahmood Sabzwari. Killed in Lahore. Was also a companion of King Massud.

(443AH-509AHh). Pir en 487AH, fils aîné de Pir Satgour Nour, né au Sabzwar. 6 fils. Connu sous le nom de Mahmood Sabzwari. Tué à Lahore.Compagnon du Roi Massood

Heritage Dictionary of ismailism, entry #307general MaHOLNoun

Palais.

Heritage Dictionary of Ismailism, entry #665general MaholEncyclopedia Topic

Palace, mansion

Various Sources MahorEncyclopedia Topic

Coin, seal, stamp

Various Sources MaiEncyclopedia Topic

Mother

Various Sources MAIMUNDIZEncyclopedia Topic

Maimundiz was the famous Ismaili stronghold, located to the north of presently village of Shams Kilaya and westward from Alamut. Because of the great altitude, the cold was so extreme as to make it impossible for beasts to find a home or live in that location from the beginning of autumn until the middle of spring. According to Jamiut Tawarikh (p. 122), the construction of the fortress of Maimundiz began in 490/1097, but Kashani (d. 738/1338) determines in 497/1103 in his Zubdat al-Tawarikh (p. 144). Juvaini (2:627) however writes that it had been built in the time of Imam Alauddin Muhammad. It seems that the location had been selected earlier, where a small fortress was built, known as Maimundiz In the time of Imam Alauddin Muhammad, the site had been freshly chosen and projected for a stronghold. His officers and ministers had surveyed the heights and summits of the mountains during 12 years until they chose a lofty peak, and built there a castle, and provided it with ample supply of water. The family of Imam Alauddin Muhammad and his attendants were shifted from Alamut to Maimundiz. An expeditionary party organized at Oxford University for exploring the Ismaili castles of northern Iran identified the site of Maimundiz in 1960; vide The Castles of the Assassins (London, 1963) by Peter Willey. Dr. M. Sutude in Qila-i Ismailiyya (Tehran, 1966, pp. 108-122), who is well grounded with the geographical area, however rejected the identification of Maimundiz made by Peter Willey's expedition.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral MAINAT AL-UZAMAEncyclopedia Topic

The Abbasids took notice of the rapid conversion of the Ismailis in Khorasan, notably Nasr bin Ahmad, and insinuated Nuh bin Nasr (331-343/943-954), the son of Nasr bin Ahmad; against his father and the Ismailis. Nuh bin Nasr dethroned his father and conducted a barbarous massacre of the Ismailis in 331/942, known in the Ismaili history as al-mainat al-uzama (great calamity) in Khorasan and Transoxania. An-Nasafi and his chief associates were also executed in the wild operations at Bukhara in 332/943. For this reason, Nasir Khusaro called him Khwaj-i Shahid and Shaikh al-Shahid. It resulted a setback in Ismaili mission, but was resumed under an-Nasafi's son, Masud, surnamed Dihqan and Abu Yaqub as-Sijistani.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral MaindadaEncyclopedia Topic

One who weighs

Various Sources MainyarloEncyclopedia Topic

Rain

Various Sources MAISAREncyclopedia Topic

The word maisir is derived from different roots, such as yasara means to become gentle, to draw lots by arrows, or yasar means affluence because gambling bring about profit, or yusr means convenience, because gambling is a means of earning without toil, or yasr means dividing a thing into a number of shares. Zamakhshari (d. 538/1144) in Kashshaf (1:261) cites the word maisir as denoting the Arabic word qimar means gambling, namely "taking some one's property in an easy way without effort and labour." Shawkani (d, 1250/1832) in his Tafsir (1:220) lists the word maisir as meaning al-jazur, means a slaughtered animal, the division of whose parts were subject to gambling among pre-Islamic Arabs. The word maisir occurs three times in the Koran. Thus, maisir or gambling denotes a game of haphazard in all matters, particularly a game of chance by means of divinatory arrows. Maisir is of various categories; some of them are seeking omen or fortune by divinatory arrows, backgammons, chess, lottery etc. Gambling means all dealings in which people are required to make a bet, which involves some aspects of gambling is maisir. The Koran says: "They ask you about intoxicating liquors and games of chance. Say, in both of them is great sin and some utility for men, and their sin is greater than their usefulness" (2:219), and "O you who believe! Intoxicants and games of chance and sacrificing to stones set up and the divining arrows are only an infamy of Satan's work; shun it therefore that you may be successful. Satan seeks only to cast among you hatred and strife by means of wine and games of chance, and turn you aside from the remembrance of God and from (His) worship. Will you not, therefore, abstain from them?"(5:90-91).

It is evident from the above verses that games of chance (maisir) entail great sins and promises petty benefits and that maisir is an abominable act of Satan. It is therefore, imperative to avoid gambling in order to achieving success and happiness.

Muhammad Iqbal Siddiqi writes in Why Islam forbids Intoxicants and Gambling (Lahore, 1981, p. 133) that, "There is no difference of opinion among the jurists that every sort of gambling is harmful, except betting for horse-race and archery, which have been declared lawful for persuading for horsemanship archery and preparation for jihad, which God says: "Make ready for them all you can of (armed) force and of horses tethered, that thereby you may dismay the enemy of God and your enemy" (8:60).

As far the stone-altars, they were stones erected round the Kaba in the pre-Islamic period. People used to slaughter their sacrificial animals beside these altars and seek nearness to them through worship. Such altars were 360 in number. On the advent of Islam, these altars were removed from there. This dismantlement of altars took place on the eve of the victory of Mecca when the Prophet climbed on them with a staff in hand and demolished them one after the other and recited the verse: "And say: truth has come and falsehood has vanished away. Lo, falsehood is ever bound to vanish" (17:81). Every stone clod of clay, tree or sea that is worshiped falls under the category of altars.

As far divining arrow (azlam), they are arrows cut off in thin slices of wood in the shape of arrows having no heads. In the pre-Islamic period the Arabs were taken to draw lots with a view to seeking good or bad omen.

As far abomination (rijs), everything loath-some, whether physically or abstractly is rijs (abomination). Accordingly, it is said rajulun rijsun means an abominable man, and rajulun arjasun means abominable men. Abomination is of various kinds: abomination by nature, abomination in the eye of intellect, abomination declared as an abomination by the Shariah like wine and game of chance or an overall abomination like a corpse because it is despicable by nature and in the eye of intellect and Shariah.

When famine broke out the Arabs brought sacrificial animals like camel and sheep and slaughtered them. Then they divide them into 28 shares and place ten arrows near them, namely fadh, tawam, raqib, hils, nafis, musbil, mu'alli, manih, sanih and waghd. One out of these 28 shares was earmarked for fadh, two for tawam, three for raqib, four for hils, five for nafis, six for musbil, seven for mu'alli; and mu'alli would receive a major share and from this a proverb came into vogue, every one who would have a lion's share of anything was called sahibu al-qidhil mu'alli. The last three arrows manih, sanih and waghd had no share at all. This process always was completed among ten persons like drawing lots. These shares were distributed among the needy and they themselves did not eat anything out of them. They felt proud of that act and condemned those who did not participate in this ritual. The later were nicknamed as baram i.e., a mean and niggardly man devoid of manly traits. Later on, they forgot the spirit of the ritual and made the arrows a means of business without any consideration of munificence and help to the needy. Then a man began to gamble with all his property and as a result therefore became a destitute and penniless.

During the period of ignorance, the Arabs used to make ten arrows, which were strips of wood without headpoints. They named them aqlam (pen-sticks), qidah (featherless arrows) and azlam (divinatory arrows); which were put in a ribabah or leather-bag tossing on the arm. Then a man would put his hand in it to bring out an arrow in the name of a polytheist, and son on. If an arrow having some share was brought out for a man, he took the share specified for it and if an arrow having no share was brought out for a man he would not get anything but loses the entire cost of the sacrifice.

Gambling entails religious, social, moral and economic harms. It distracts those who partake the game from the remembrance of God and prayer. When a gambler sits continuously for hour together, he is so absorbed in it that he forgets everything around him; rather he becomes unconscious of his own self. He forgets his household and family. Gambling sows the seeds of disputes and quarrels among the gamblers, which ultimately assumed the shape of enmity and hatred. It corrupts morals making people sluggish in waiting for providence by whimsical means and giving up activities essential for making earnings. It enslaves the gambler who becomes a mute slave in the hands of gambling and seldom succeeds in abandoning it. When he earns some benefit, his greed for gambling increases and when he loses the game, even then his interest in the games of chance increases to make good the loss. In this way, he remains awfully engaged in gambling till he becomes a destitute.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral MaiyarEncyclopedia Topic

Torrential rain

Various Sources MAJALIS Encyclopedia Topic

The word majalis is derived from the verb jalasa, meaning to sit down or to hold a session, and majalis therefore means meeting or assembly. (Koran: 68:11-12)

In pre-Islamic period, the majalis designated an assembly or council of the tribe's notables. In various states of the Middle Ages, an elaborate governmental structure contained a series of majalis, such as majalis al-baladiyya (municipal council), majalis al-wuzura (council of ministers), etc.

Darimi quotes in his Sunan (Cairo, 1978, 1:87) the Prophet as saying: "The best assembly is the one in which wisdom is spread." Abu Sa'id Khudri reports that the Prophet said: On the day of judgment, God will say: "This gathering (majalis) will shortly know who the charitable are?" So he was asked, "Who are the charitable?" The Prophet said, "Those who belong to the majalis of zikr" (Hayatus Sahaba, Karachi, 1999, 3:310). Ibn Abbas narrates that Abdullah bin Rawahah was exercising his companions the zikr of God in a majalis (Ibid. 3:311). Abdullah bin Umar once asked, "What is the booty of the majalis of zikr?" The Prophet said, "Paradise, Paradise" (Ibid. 3:313). The Prophet said, "Make your majalis lively with the remembrance of Ali bin Abu Talib" (Bihar al-Anwar, 38:199).

It is said that the Ismaili members of the Ikhwan as-Safa in the period of Imam Taqi Muhammad (d. 225/840) formed a sort of Maonic Lodge, who lived in the Lower Mesopotamian river port of Basra. Their philosophical majalis took place on three evenings each month at the start, middle and sometimes between 25th and the end of the month. They also celebrated three major majalis in the year in their secret lodge, i.e., Eid al-Fitr, Eid al-Adha and Eid al-Ghadir. They also held special majalis, each one on every twelve days.

In Ismaili tariqah, the majalis denotes symbolically the incomparable achievements, deeds or the services of the faithful rendered in the past. For instance, Anas bin Malik reports that Umm Sulaim used to roll out a leather floor mat for the Prophet during his visits, so that he could take his afternoon nap on it. Abdullah bin Masud enjoyed the confidence of the Prophet and it was he who looked to the arrangements for ablutions, the tooth-sticks and the nightly rest of the Prophet when he was on a journey. Whenever the Prophet retired from the meeting, Abdullah bin Masud would come to put on his shoes. He would walk ahead with a staff as the Prophet passed along the streets, and whenever the Prophet would join a company and take his seat, he would help him take off his shoes and keep them in his charge pressed under the arm till the Prophet rose again. (Tabaqat ,8:126). Bilal looked after the household arrangements of the Prophet. He did the Prophet's shopping, negotiated loans and cleared them off. Bilal was also the purse-bearer of the Prophet. He was also assigned to look the entertainment of the guests (Abu Daud, 2:27). Anas bin Malik was a devoted attendant. He was very young when the Prophet came over to Medina. His mother, Umm Salim came to the Prophet and offered to leave the boy with him to serve him (al-Muslim,3:21). Anas bin Malik stayed with the Prophet's service for ten to twelve years. His duties were to run the Prophet's errands, fetch water for ablution and do other odd jobs (Abu Daud, 2:46). Some parents presented to the Prophet their children for his blessings. Some of them considered it a privilege if their sons were accepted by him as his attendants (Tabaqat, 8:234).

The selfless services of the Companions of the Prophet and the adherents of the Imams have been incorporated symbolically in different majalis in the Ismaili tariqah.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Majalis-i Dawat-i BaqaEncyclopedia Topic

The chiragh-i rawshan is also solemnized for the longevity, prosperity and blessing of a person who is alive, known as dawat-i baqa. It also corresponds with the Indian tradition of the hayati majalis. It also exhorts that the Imam is an Everlasting Guide and Epiphany (mazhar) of God on earth. The believers must kindle the lamp of Divine Light in their hearts. Imam Sultan Muhammad Shah also said, "The lamp of the Divine Light exists in you and your hands. This is spoken metaphorically. This lamp always exists in you all" (Zanzibar, 13/9/1899).

This assembly's purpose is also to reflect upon the unique wisdom of the ayat al-misbah (the lamp verse) of the Koran (24:35), in which God has compared His Light with a lamp. On that occasion, the person seeks forgiveness of his sins, and resolves to lead a virtuous life.

The tradition of chiragh-i rawshan deeply influenced the religious and social life of the Ismailis. It executed an ideal platform of the Ismailis for centuries, who were scattered in different villages of Afghanistan, Tajikistan, Northern Areas of Pakistan and other regions of Central Asia. It reflects an illustration of impermeable unity of the Ismailis in past.

It is said that an Ismaili da'i of Badakhshan, called Syed Yakut Shah visited Iran in 1253/1837 to see Imam Hasan Ali Shah in Mahallat. The Imam is reported to have accorded him permission to launch proselytizing mission in Gilgit and Hunza, including retention of the tradition of chiragh-i rawshan.

Pir Sabzali (1884-1938) had been in Badakhshan during his travel in Central Asia in 1923. He participated the majalis-i chiragh-i rawshan in a village, and seriously noted the defective content of the Chiragh-nama being recited in its rites. He pointed out and promised to provide them its approved copy from the Recreation Club Institute. Later, a good copy was sent in 1924 from Bombay.

It is still practiced with same spirit, vein and devotion. Muhammad Jamal Khan (1912-1976), the Mir of Hunza had written a letter to the Imam on September 4, 1965 regarding the fate of chiragh-i rawshan. In his reply of September 30, 1965, the Imam declined the request submitted to abandon the tradition of chiragh-i rawshan.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Majalis-i Dawat-i FanaEncyclopedia Topic

It almost resembles the practice of the ruhani majalis prevalent in the Indian tradition. When one dies, his family members and relatives assemble in his house for three days, known as the dawat-i fana. His family does not cook food for three days, but only a lamp is kindled. Major J. Biddulph writes in Tribes of the Hindoo Koosh (Karachi, 1977, p. 123) that, "On the evening of the appointed day, a caliph comes to the house, and food is cooked and offered to him. He eats a mouthful and places a piece of bread in the mouth of the dead man's heir, after which the rest of the family partakes. The lamp is then lighted, from which the ceremony is called "Chirag Roshan," and a six-stringed guitar called gherba being produced, singing is kept up for the whole night."

The dawat-i fana exhorts that when a believer dies, it is his physical death not spiritual. His soul quits the earthy body and assumes celestial body (jism-i falaki). He was a dark himself on earth, but now he becomes light. The brightness is thus eluded symbolically in the lamp. There is a separation among bodies, but not in the light. There is nothing except union in the light after death. It emanates in another interpretation that the fire denotes ardent love and its light is the knowledge, therefore, unless a believer burns in the fire of love with Imam, the light of knowledge is not sparked in his heart. It will be interesting to note that Missionary Muhammad Murad Ali Juma (1878-1966), known as Bapu died in Bombay on February 4, 1966. In his message of February 14, 1966, the Imam said: "I grieved greatly the loss of one of my most devoted spiritual children. His services were above reproach and he was a Candle of Light and example to my jamats."

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Mak motiEncyclopedia Topic

Very big

Various Sources MaKANNoun

Maison, endroit.

Heritage Dictionary of Ismailism, entry #666general MakarEncyclopedia Topic

Deceit, fraudulence

Various Sources MakarEncyclopedia Topic

Fraud, deceit, a feint, a pretence

Various Sources MakhiEncyclopedia Topic

Honey

Various Sources MalEncyclopedia Topic

Distaff string

Various Sources MalEncyclopedia Topic

Wealth, treasure

Various Sources Mal (Mall)Encyclopedia Topic

A professional wrestler, an athlete, stout, robust, athletic

Various Sources Mal dhanEncyclopedia Topic

Wealth and riches

Various Sources Mal mutraEncyclopedia Topic

Stool and urine

Various Sources MalaEncyclopedia Topic

Rosary, garland

Various Sources MalaEncyclopedia Topic

Rosary

Various Sources MalaEncyclopedia Topic

Rosary, a string of beads

Various Sources MaladiyaEncyclopedia Topic

A woman who makes and sells garlands, a flower-girl

Various Sources MALAIKEncyclopedia Topic

"The Arabic word for angel is malak (pl. mala'ika), which is derived from alk or alaka, meaning the bearing of messages. Another view traces its root from malk or milk, meaning power. It is also stated that it is derived from uluqatun, means messenger. In Arabic the person whom the message is assigned to convey is also called uluqat. The word malak and mala'ika occur 68 times in the Koran. In Persian, the firishta is used for the angel, which is derived from firishtadan, meaning to send.

The Koran speaks of the creation of man from dust and of the creation of jinn from fire, but it does not speak of the origin of mala’ika. There is, however, a tradition indicating that the jinn are created from fire (na’r) and that the angels from light (noor) (Al-Muslim, 53:10). It shows that the angels are immaterial beings. The angels are spoken in the Koran (35:1) as messengers (rusul) flying on wings (ajniha, pl. of janah). Their description as rusul has reference to their spiritual function of bearing Divine messages. The Koran represents angels as possessing wings, but it would be a grievous mistake to confuse the janah (wing) of an angel with the fore-limb of a bird, which fits it for flight. The wing (janah) is a symbol of the power, indicating the execution of their functions with all speed. In Arabic, the word janah is used in a variety of senses. In birds it is the wing, the two sides of a thing are called its janahain or two janahs; and in man, his hand is spoken of as his janah. The word is further used metaphorically in the Koran (15:88 and 26:215), where the "lowering of the janah" stands for "being kind". The Arabic proverb, "Huwa maqsus al-janah" means, he lacks power to do a thing, which shows that janah represents a symbol of power, which is speedily brought into action.

The angels are not endowed with powers of discrimination like those of human beings or unseen beings of luminous and spiritual substance. Their function is to obey and they cannot disobey. The Koran says plainly: "They do not disobey God in what He commands them and they do as they are commanded" (66:6). And inasmuch as man is endowed with a will while the angel is not, man is superior to the angel; which is evident from the fact that angels were commanded to make obeisance to him (2:34).

The term malaik usually in English is translated as angel, but the common religious notion of the word is very different from its Koranic conception. The universe can be divided into two parts: the material world, which we can perceive through the senses, and the immaterial world beyond our powers of perception. The Koran, in the first instance, uses the word malaik for the forces of nature at work in the world of matter. For instance, when it says, in the allegorical story of Adam, that all the malaik prostrated themselves before Adam, it means that man has been endowed with the capacity to subdue, and conquer the forces of nature. Moreover, the Koranic meaning of malaik includes, besides the physical forces of nature, the psychological forces within the human individual himself. When used with reference to the other part of the universe – the one beyond our powers of perception – the malaik stand for the forces at work there to fulfill God’s purpose and shape in practice the Divine Scheme of things. In this sense, the word also includes the agencies through which the word of God has been revealed to various prophets. So in this sense, malaik may also be called messengers. Malaika are not endowed with any will or independent power; they are devoted to the performance of their respective duties, and cannot act otherwise than they do. Man is the only being in the whole universe endowed with a free will and independent power.

In the Koran, angels are generally described as having some sort of connection with the spiritual state of man. It was Jibrail, who brought revelation to the Prophet (2:97, 26:193-4) and the prophets before him (4:163). The same angel is mentioned as strengthening the prophets (2:87) and the believers (58:22), while angels generally are spoken of as descending on believers and confronting them (41:30); they are also intermediaries in bringing revelation to those who are not prophets, as in the case of Zacharias (3:38) and Mary (3:41,44). Angels were also sent to help the believers against their enemies (3:123-4, 8:12); they pray for blessings on the Prophet (33:56) and on the believers (33:43); they ask forgiveness for all men, believers as well as non-believers (42:5); they cause to die believers (16:32) and also non-believers (4:97, 16:28). They write down the deeds of men (28:10,12). They will intercede for men on the day of judgment (53:26).

In sum, the faith in angels is necessary according to the Koran: "Righteousness is this that one should believe in God and the last day and the angels and the book and the prophets" (2:177), and "The apostle believes in what has been revealed to him from his Lord and so do the believers; they will believe in God and His angels and His books and His apostles" (2:285).

Faith in angels, therefore, means that there is a spiritual life for man after death, and that he must develop that life by working in accordance with the prompting of the angels and by bringing into play the faculties which God has given him; and that is why the devil makes the evil suggestions, is as much as fact as the angels who make the good suggestions.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral MalanEncyclopedia Topic

Flower girl, female gardener

Various Sources MaleEncyclopedia Topic

Obtain, be delighted with, enjoy

Various Sources