Ismaili Dictionary & Encyclopedia

JuoEncyclopedia Topic

See

Various Sources JURAEncyclopedia Topic

In Arabic, the word jura or jurrah means a gulp or as much as is swallowed, as it is said jura al-ma'a (he swallowed the water), juratan minadewa (dose of medicine), or jara ar-ma'a (made drunk little water). The Arabic word jarw or jurw also means whelp, cub, small fruit or anything little. In Persian, the word jura means equal in size or weight, draught, gulp or remains at the bottom of vessel. The word jurrah occurs once in the Koran: "He will drink it little by little (jurrah) and will not be able to swallow it agreeably" (14:17). The jura is a tabarruk (benedictory gift) among the Ismailis to be given in the Jamatkhana.

The Koran says, "Take alms out of their property, you would cleanse them and purify them thereby, and pray for them; surely your prayer is a relief to them" (9:103). Thus, the existence of the Prophet was a baraka for mankind on earth. The showering of baraka continued in his descendants to purify the believers in every age. Whatever one receives from the Imam, it is a baraka for him. The jura is the best example of the baraka for the believers. The Muslims generally call the benedictory gift as tabarruk, while the word hissa is prevalent for it among the Shi'ites.

Masud bin Khalid narrated that once he presented meat of a goat to the Prophet, who returned a part of it as a tabarruk (Hayatus Sahaba, Karachi, 1999, 3:713). Abu Huraira reports that whenever a new fruit arrived in Medina, people brought it before the Prophet, who recited, "O'God! Bestow baraka in our fruits"(allahuma barik lana fi thamrana). Anas bin Malik narrates: Once Akedar of Dumat al-Jandal presented the Prophet a pitcher of Turanja'bin (Persian manna). When he finished his prayer, he went to his Companions and distributed a piece to each person. Khalid bin Walid took its two pieces, and said, "I have taken two pieces while other have taken one piece only." The Prophet said, "Eat it and let your family members also eat it" (al-Kanz, 4:47). Abu Huraira narrates: One day the Prophet distributed dates among his Companions in the mosque. Each of us got seven dates, one of them being stoneless, which I liked more (al-Muslim, 2:297). Anas bin Malik relates: Once someone presented dates to the Prophet. He would be distributing while eating from the heap at the same time" (Ibid. 2:180). Jabir relates: Once the Prophet called me, and holding my hand he passed by the cells of his consorts and entered one of them. He asked something to eat and three small-sized breads were presented. He took one bread and put before me, and another before himself and then he divide the third one into two parts, and gave one piece to me and another before him, and we ate (Ibid. 2:136). Once the Prophet halted at a place, where a certain woman sent her goat through her son. The Prophet milked it and sent to that woman. The woman again sent another goat, and the Prophet again milked it and drank and left some for that woman (al-Kanz, 4:45). Abdullah bin Busr said: My father once said to my mother that it would be auspicious hour if she prepared food for the Prophet. My mother prepared tharid for him. My father went and brought the Prophet with him. The Prophet put his blessed hand on the top of that food, and returned, saying them to start eating after reciting the name of God. Those present there started eating. The Prophet then also ate and prayed, "O'God! Forgive them. Show Thy Compassion unto them and make their provisions blessed" (al-Kanz, 8:48). The house of Ayub Ansari in Medina had two storeys. He offered the upper floor but the Prophet preferred the ground one for the convenience of visitors. Ayub Ansari used to send meals to the Prophet twice every day, and what left was shared by him and his wife as a tabaruk. He used to eat from the side of the plate, which had the marks of the Prophet's fingers (Isabah fi Ahwal'il Sahabah, 1:357-8).

The Prophet recommended seven ajwa (the best variety of dates in Medina), called "the mother of dates" (umm al-tamr) as a tabarruk in the morning to counteract the effect of poison and other ills throughout the day. The Muslims in general make five pieces of ajwa, and eat each piece in the morning before sunrise for five days as a tabarruk.

Makrizi writes in Khitat (1:453) that, "During the banquet for the new year in Egypt, the Fatimid Caliph distributed food with his own hands, the recipient kissed it, made a gesture as if to eat it, and then placed it in his sleeve for the baraka. When all those present had filled their sleeves, the vizir said,

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Juri juriEncyclopedia Topic

Painfully, in miserable condition, be mellowed

Various Sources JuthaEncyclopedia Topic

False

Various Sources JuthdaEncyclopedia Topic

False, untrue, lie

Various Sources JuthdeEncyclopedia Topic

With lies, with falsehood

Various Sources JuthiyaEncyclopedia Topic

False, liars

Various Sources JuthunEncyclopedia Topic

False, lie

Various Sources JyareEncyclopedia Topic

When

Various Sources KABAEncyclopedia Topic

The word kaba means it swelled or became prominent or it became high and exalted (ala wa-rtafa'a). The Kaba is a rectangular building in Mecca, almost in the center of the Masjid al-Haram, whereof the front and back walls (north-east and south-west) are each 40 feet in length, and the two side-walls 35 feet each, the height being 50 feet, the four walls running north-west, north-east, south-west and south-east. The four corners of the building are known by four different names, the north corner as al-rukn al-Iraqi (after Iraq), the south corner as al-rukn al-Yameni (after Yamen), the west corner as al-rukn al-Shami (after Syria) and the east corner as al-rukn al-Aswad (after the hajar al-aswad, the Black Stone). The four walls of the Kaba are covered with a black curtain called kiswa, means clothing. The door of the Kaba is in the north-east wall, about seven feet from the ground, not in the middle of the wall but nearer the Black Stone. When the Kaba is opened, a stair-case is placed in front of it to enable the visitors to reach the entrance. Outside the building is an open space, called al-Hijr, means prohibited, marked by a semi-circular wall three feet high, running opposite the north-west wall of the Kaba, the two ends of this wall is being about six feet distant from the north and west corners of the Kaba, and the central part about 37 feet from the wall. This part is also called al-Hatim, means it crushed, though Ibn Abbas is reported as saying that it should not be called by that name, as this name was given to it in the days of ignorance and carried with it the superstitious association of throwing there one's whip or shoe at the time of taking an oath (Bukhari, 63:27). In the east corner at the height of about five feet is the hajar al-aswad (the Black Stone) built into the wall. It is of a radish black colour about eight inches in diameter, and is now broken into pieces held together by a silver band. The Maqam Ibrahim, the place of Abraham is given name to a very small building within the Sacred Mosque, about five feet square, supported on six columns eight feet high. This name, handed down from antiquity from one generation to another, is a decided proof of the connection of Abraham with the Kaba, and attention is drawn to this in the Koran (3:96). But as used in 2:125, Maqam Ibrahim means the Sacred House itself.

The Kaba is stated in the Koran to be "the first House appointed for men" (3:95). In one place, it is called al-Bayt al-Atiq, the Ancient House (22:29). It is also called al-Bayt al-Haram (5:97), or al-Muharram (14:37), which carries the same significance as al-Haram, both meaning originally al-mamnu min-hu or that which is forbidden; in other words, a place whereof the sanctity must not be violated. There is nothing in the Koran or hadith to show when and by whom the Kaba was first built, but it is said to have been rebuilt by Abraham and Ismael: "And when Abraham and Ismael raised the foundations of the House, our Lord! Accept from us" (2:127). An earlier revelation makes it clear that the Kaba was already there when Abraham left Ismael in the wilderness of Arabia: "O our Lord! I have settled a part of my offspring in a valley unproductive of fruit near Thy Sacred House" (14:37). It appears from this that Ismael had been purposely left near the Sacred House; it was, in fact, under a Divine commandment that Abraham took this step (Bukhari, 60:9). It would seem that the Kaba was then in a demolished condition and was afterwards, when Ismael grew to manhood, rebuilt by Abraham and Ismael as stated in 2:127. In a long hadith of Ibn Abbas, speaking of Abraham leaving Ismael and his mother near the Kaba, it is said: "And the House was then rising above the surface of the earth like a mound, the flood waters passing to its right and to its left" (Ibid. 60:9). The hadith then goes on to narrate how long after this, when Ismael had grown to manhood and was a married man, Abraham came to pay a visit to him and told him that God had commanded him to build a house at the place where the mound was, and how the father and the son built the Kaba. Besides being in a ruined condition, it seems to have had idols placed in it and Abraham was required to purify it of these: "And We enjoined Abraham and Ismael, saying, Purify My House for those who visit it and those who abide in it for devotion and those who bow down and those who prostate themselves" (2:125). Nearly the same words occur in an earlier revelation, vide 22:26.

When Abraha attacked Mecca, the people of Mecca took to the surrounding hills, offering no resistance. When Abraha asked Abdul Muttalib why he did not ask him to spare the Kaba, his reply was that the Kaba was the House of God and He would take care of it.

The Kaba was again rebuilt by the Qoraish when the Prophet was young man, and he personally took part in its building, carrying stones on his shoulders. During the construction a dispute arose as to who should place the Black Stone in its place. Every tribe was desirous of having this honour accorded to its representative. Finally, a settlement was arrived at, namely that the decision of the man who made his appearance fist in the Kaba should be accepted by all. Fortunately, the man who appeared first was the Prophet, and there was an outcry that al-Amin had come. The Prophet decided this dispute with his usual sagacity, placing the stone in a cloth with his own hands, and then asking a representative of each of the tribes to hold a corner of that cloth and life the stone to its position, the Prophet himself fixing it in position.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral KabajEncyclopedia Topic

To seize, to control

Various Sources KabhaEncyclopedia Topic

Tunic, quilted coat,jacket

Various Sources KaBINoun

Jamais. KaBI KaBI = quelquefois, de temps en temps.

Heritage Dictionary of Ismailism, entry #600general KABIRDIN, HASSAN - ENFANTSName

Pir Hassan Kabirdin's children:Shah Qalandar, Aulia Ali, Tayed, Alaudin, Farman,Islamuddin, Rehmtullah, Jazuddin, Jaffer, Adam Mehdi, Noor Mehdi, Bu Qalandar Shah, Bhand, Lal Shah Baz Qalandar, Awal Shah, Gheb Shah, Imamuddin, Bai Budhai (the daughter).

Shah Qalandar, Aulia Ali, Tayed, Alaudin, Farman, Islamuddin, Rehmtullah, Jazuddin, Jaffer, Adam Mehdi, Noor Mehdi, Bu Qalandar Shah, Bhand, Lal Shah Baz Qalandar, Awal Shah, Gheb Shah, Imamuddin, Bai Budhai (la fille).

Heritage Dictionary of ismailism, entry #288general KABR Encyclopedia Topic

When the soul departs from the body at the moment of death, and that which is left behind is nothing but an empty shell. The mortal remains are treated with dignity, love and respect. In Islam, the disposal of the dead body and funerary rites normally include: washing the body, shrouding and prompt burial.

Firstly, to preserve dignity, the eyes of the dead body should be closed, and sometimes a cloth is tied round the lower jaw to bind it up, so that the mouth does not sage open in an ugly and undignified manner. Sometimes, suitable is recommended to be placed over the abdomen, so that it does not become inflated. Straight after death the deceased's joints are loosened up if possible, which is not something that should be forced. This is not compulsory, but is done to facilitate the washing and shrouding by preventing the body from stiffening. The person who washes the body of a dead should be an adult in full possession of senses. He should first mentally form the resolve of carrying out the washing. In doing the wash, he should not make public any of the deceased's imperfections in this most private moment, and should conceal any shortcoming he observes. When it is begun, the deceased should be covered from naval to knee, and the washer cleans away impurities from the dead body. It is recommended to have incense or other sweet-smelling substance at hand, so that no offensive smell should be perceptible. A sweet-smelling substance, like camphor, can be put in the final washing water. The body should then be dried. The body is then shrouded. A man's preferred shroud should be three white winding sheets. The shrouding could, however, be two sheets, or even one, provided it covers the whole of the body. Soon after the rites, the body is put into the bier. The people should stand in respect when a funeral procession passes, even if they do not know who is being buried. The lifters swiftly carried the bier to the awal manzil.

Amir bin Rabai related that the Prophet said, “Should anyone of you come across a funeral procession, even if he does not intend to accompany it, he should stand up until it passes by him or is lowered on the ground” (al-Muslim, 2091). Jabir bin Abdullah relates that a bier passed by and the Prophet stood up for it, and we also stood up along with him. We said, “O’Prophet! that was the bier of a Jewess!” Upon this, he said, “Truly, death is the matter to be concerned about, so whenever you come across a bier, stand up” (Ibid. 2095). Once the Prophet stood up for a Jewish man, and when he questioned said, “Was he not a human being, and does he not have a soul?” (Ibid. 2098).

Funerals should be simple and inexpensive. Extravagance is forbidden in Islam, and since there is no class system for the dead, there should be no special cemetery for the rich people. Mourners should be humble and not ostentatious; they should pay heed to their own end in due course, and take warning from the fact of death and from the fate of the dead.

The grave should reach the depth of man’s chest, and should be well dug and large. It should be deep enough to prevent any bad smell coming out, to stop animals disturbing the body. The surface of the grave should be raised a hand’s breadth from the ground, not more than 25-30 cms., so that it will be recognized. The body should be lowered in the grave legs first. The fastenings of the shroud at the head and feet are untied. Once the body is placed in it, a wooden cover is fixed to prevent any earth from falling on to it. The Prophet had advised to make the grave like the back of the camel. It should not be of square form or horizontal. The water is sprinkled over the grave.

It is forbidden in Islam to make any structure over the grave or to plaster it – this was the pre-Islamic practice. It is also considered wrong and disrespectful to sit on or lean against a grave, and also seeking sanctuary among the graves is forbidden. Jabir records that the Prophet forbade that the graves should be plastered, or that they be used as sitting places, or a construction should be made over them (Abu Daud, 3222). It is also not recommended to light lamps over the graves. The visitors should not kiss or touch the grave. Its dust also should not be besmeared over the faces. No one should laugh and cut jokes in the grave-yard.

One should recite invocations for the benefit and forgiveness of the deceased. The fellow-mourners should be asked to supplicate to God to shower His blessings for the eternal peace of the departed soul. The period of mourning for the dead should not exceed three days. Atiyya reported that the Prophet said, “It is not lawful for one who believes in God and the last day to mourn over a dead body for more than three nights.”

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral KabukEncyclopedia Topic

Whenever

Various Sources Kacha / Kache / KachiEncyclopedia Topic

Raw

Various Sources Kache mapeEncyclopedia Topic

With sub-standard weights

Various Sources Kachi kayaEncyclopedia Topic

Body made of raw clay

Various Sources KachliEncyclopedia Topic

Outer skin of snake, any semicircular hard shell

Various Sources KachoEncyclopedia Topic

Raw, unripe, immature

Various Sources KadaEncyclopedia Topic

Small cauldron, frying pan

Various Sources KadachEncyclopedia Topic

Perhaps

Various Sources KadaiyunEncyclopedia Topic

Intellect, understanding

Various Sources Kadh / KadhoEncyclopedia Topic

Remove, take out

Various Sources KadhantaEncyclopedia Topic

Boiling

Various Sources KadhegaEncyclopedia Topic

Will take out

Various Sources KadhiEncyclopedia Topic

Took out, prepared

Various Sources Kadhi nakheEncyclopedia Topic

Will remove, will uproot

Various Sources Kadhi nakhoEncyclopedia Topic

Remove, take out

Various Sources KADHI NAKHONoun

Jeter, enlever.

Heritage Dictionary of Ismailism, entry #601general KADHINENoun

Sortant.

Heritage Dictionary of Ismailism, entry #602general KadhiyaEncyclopedia Topic

Removed, shunned, thrown away

Various Sources KadhoEncyclopedia Topic

Remove, take out, shun, throw away

Various Sources KadiEncyclopedia Topic

Never

Various Sources KadikEncyclopedia Topic

On some day, ever, at any time

Various Sources KadiyanEncyclopedia Topic

A chain, bracelet, hook, ring

Various Sources KADMUSEncyclopedia Topic

It was another stronghold of the Syrian Ismailis. The Ismaili da'i Abu al-Fath purchased it in Jabal Bahra from Saiful Mulk bin Amrun in 527/1132. The acquisition of Kadmus and another Masiyaf provided the Syrian Ismailis with a territorial nucleus for the Amirate, which they established and lasted for more than a century. Later, the Mamluk Sultan al-Zahir Baybars occupied Kadmus in 671/1273.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral KaduaEncyclopedia Topic

A type of ornament. (From the context of the Ginan it looks that the word is a distorted form of the word "Kada" which means a big ring of gold or silver; bangles; anklet; bracelet; etc)

Various Sources KadvaEncyclopedia Topic

Bitter

Various Sources KadvaiEncyclopedia Topic

Bitterness

Various Sources KadviEncyclopedia Topic

Bitter

Various Sources Kae keriEncyclopedia Topic

Of what, whose

Various Sources KaekuEncyclopedia Topic

Why?

Various Sources KaenEncyclopedia Topic

Why?

Various Sources Kaer / KayarEncyclopedia Topic

Coward, timid, indolent, lazy, backward, weak

Various Sources KaesaEncyclopedia Topic

How? What?

Various Sources KAFaRNoun

Infidèle. Qui ne remercie pas Dieu.

Heritage Dictionary of Ismailism, entry #604general KAFIREncyclopedia Topic

The word kafir (pl. kuffar) is derived from kfr means cover, hide or conceal. In religious context it means to cover benefits received. The verb kafara denotes the characteristics attitude of those who, having received God's gifts of benevolence, try to conceal and ignore them, who are ungrateful to the Gracious God, who even take the offensive against Him. By extension, kufr came to mean to ignore or fail to acknowledge (30:13, 35:14, 46:6, 3:115), to reject, to spurn, to be thankless or ungrateful (2:152, 16:55,83, 122-4, 17:27, 26:18-19, 29:66, 30:24, 43:15). Derivatives of the root kfr occurs some 482 times in the Koran. Derivatives of the root kfr occurs some 482 times in the Koran.

Kafir, in short, should be interpreted not so much in terms of belief as in terms of gratitude. According to Lisan al-Arab (5:144), the fundamental meaning of kufr is ingratitude for benefits received (kufr al-ni'ma). Someone accused of kufr is called a kafir, which later occurs only once in the Koran, often, however, the Koran simply calls them alladhina la yu'minuna (those who do not believe). The intensive forms, kafur and kaffar, describe someone whose kufr takes extreme forms (2:276, 11:9, 14:34, 22:38, 31:32, 35:36, 39:3, 42:48, 50:24). The derived form takfir not found in the Koran, means branding someone, especially a fellow-Muslim as a kafir. This is condemned in hadith, but nonetheless takfir became an instrument of excluding someone from the Muslim community. In the formative period of Islam, the first ones to make this accusation were the Kharijis, who reserved for themselves the qualification mu'minun while applying the term kuffar to all others.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral KagEncyclopedia Topic

Crow

Various Sources