Ismaili Dictionary & Encyclopedia

NavnaEncyclopedia Topic

To wash, bath

Various Sources NavnatEncyclopedia Topic

Ever new plays

Various Sources NavoEncyclopedia Topic

Take bath, wash

Various Sources NavoEncyclopedia Topic

Husband

Various Sources NavoEncyclopedia Topic

Bathe

Various Sources NAVROZEncyclopedia Topic

Navroz is a Persian word, meaning new day of the year. The Arabs pronounced it as Niruz or Nairuz. The Sogdians called it Nau-Sard (the new year), and also is called Nishat Afroz Jashan in Iran. It is a spring festival, beginning with the first day of the Persian solar year, corresponding to the vernal equinox and the entry of the sun into the sign of Aries, and continued until the 6th day of the month. The last day was known as the Great New Year's Day (al-Niruz al-Akbar).

On the day of Navroz the sun completes its cycle of passing through all the Celestial Stations which are twelve in number, and enters the first one which is known as haml. A celestial station is known in Arabic as buruj. The names of the twelve celestial stations through which the celestial bodies (the planets) annually pass are given below along with the Zodiac signs:-

1. Haml - Ram - Aries 31 days

2. Thaur - Bull - Taurus. 31 days

3. Jauz - Twins - Cemini. 31 days

4. Sarthan - Crab - Cancer. 31 days

5. Asad - Lion - Leo. 31 days

6. Sumbula - Virgin - Virgo. 31 days

7. Mizan - Balance - Libra. 30 days

8. Aqrab - Scorpion - Scorpio. 30 days

9. Quas - Archer - Sagittarius. 30 days

10. Jadi - Goat - Capricorn. 30 days

11. Dalv - Water-bearer - Aquarius 30 days

12. Huth - Fishes - Pisces. 29¼ days

The days when the sun completes its stay in the last celestial station, i.e. huth and enters the first celestial station, i.e. haml, this day falls on 21st March, and is known as Navroz.

The Koran says: “Factually the number of months in the eyes of God, in the Book of God from the day He created the earth and the heaven, are twelve.” (9:36)

The astrologers and astronomers have divided the year into twelve parts, taking into account the movement of the earth and the sun and each such part is known as the celestial station. After the entry of the sun in the celestial station (haml), it passes through all the other stations mentioned above and also the durations as stated above. It takes the sun 365 days and nights, 5 hours, 28 minutes and 50 seconds to complete the full circuit and to return to the celestial station (haml). This entry of the sun is known as the Tahweel-e-Shams (Sun’s entry). The first day of the sun’s entry in the celestial station (haml) falls on 21st March, and is a new year’s day and is Eid-e-Navroz.

Considerable importance is attached to this day, for it was on this day that the sun shone brightly from the celestial station (haml). On this day, God created the earth, the universe, the cold winds started to blow, and the earth became fertile to bear trees, vegetables and fruits, and other necessities for mankind.

In 3266 B.C. reigned the first king of Iran, called Kumers. He determined the days and the seasons in a year and he also determined the first day of the sun in the celestial station (haml). The dates and the years came to be accounted since then, and he ordered all learned people to pronounce and to proclaim the importance of that day. About hundred years after Kumers, Jamshed became the king of Iran, and he called this day Navroz. He celebrated his coronation on this day, and observed the day as a festival of Eid.

Muhammad Bakir Majlisi quotes a number of traditions from the Imam in the 14th volume of his Bihar al-Anwar, who reports a tradition related by Moalla bin Khunais that Imam Jafar Sadik said: “It was on Navroz that Adam was created, that God made a covenant with the souls, that Abraham destroyed the pagan idols, that the Prophet of Islam received first revelation, that the Prophet took Ali on his shoulders to smash 360 idols in Mecca, and most important of all, that he declared Ali as his legitimate successor.”

Navroz was marked in Damascus by exchange of gifts during the period of the Umayyads. Yaqubi (2:366) writes that caliph Umar II abolished the Navroz and Mihrjan gifts through a royal decree he issued. Later, caliph Yazid II re-introduced in the state.

The Abbasid caliphs used also to give importance to this day. Caliph Mansur declared this day as Eid and greetings were exchanged in the court to celebrate Eid-e-Navroz. The people during the Abbasid period rose early in the morning and went to the wells or streams, drew water in a vase and poured it over themselves. Tabari (3:2163) writes that they also sprinkled water on each other. In the time of caliph Mutawakkil, the Navroz was celebrated with great pomp and rejoicing. He is said to have struck five million dhirams, painted in various colours and showered them upon his officials. Masked actors (ashab al-samaja) appeared before the caliph, who flung coins to them and distributed roses fashioned from red amber. Ibn Zubayr reports that at one Navroz, the play of samaja was arranged for the caliph Mutadid, which cost 13,000 dinars. A variety of sweet dishes, such as sabuniyya and lawzinaj were cooked, and the people then distributed them to one another. Under caliph Mutawakkil, according to Tabari (3:1448), the poet Buhturi says: ‘the Navroz day has again become the same as was instituted by Ardasher.’ Not unlike the Persian kings, the Abbasid caliphs used to appear in their chambers, clad in gorgeous attire, in order to receive the present personally.” It was also marked by an exchange of gifts. Tanakhi (d. 384/994) writes in his Nishwar al-Muhadara (8:145) that caliph Mutawakkil used to sit in his chamber from morning to the evening, accepting the gifts offered to him by the high officials and other dignitaries.

In Baghdad, the common people, on this festive occasion, illuminated their houses with cotton pods (habb al-qutn) and clay censers (al-majamir al-tin), vide Nishwar al-Muhadara (1:143). The royal houses, at the same time, would be illuminated with pods of costly materials, such as zahri cloth (the light cloths) soaked in oil of balsam (dahn al-balsan), and other fragrant and expensive oils were burned in censers of stone (al-majamir al-biram).

During the six days of Navroz festival, the people in Baghdad gathered in the streets and lit fires. Tabari (3:2163) writes that in 284/897, caliph Mutadid tried to prevent the unrestrained rejoicing in the streets during the summer weather, but after two days he was obliged to let public resume their customary practice. Ibn Hawkal (d. 367/ ) writes that in the 10th century in Jibal, the people celebrated Navroz festival for seven consecutive days with much enthusiasm and gaiety. They cooked a number of delicious dishes and donned elaborate costumes and spent a lot of money on the festivities. They also indulged in various sports, organized singing parties, and feasted even on the roofs of their buildings. Prof, Tritton quotes a passage in Sketches of Life under the Caliphs (MW, LXII, 1972, p. 145) from an unpublished text of Hilal al-Sabi’s Kitab al-Hafawat about the Navroz during the Abbasid period at Baghdad. Sabit notes that the people in Baghdad hired a special cook to work during the night to have the dishes fresh in the morning, and gave parties for relatives and friends, at which they served green melons, plums, peaches and dates. Women made a point of buying perfumes for the day, and tortoises were brought in to drive devils from the house. Eggs were dyed in various colours. To sprinkle perfume on a man and tread seven times on him was a means of driving away the evil eye, laziness and fever. Antimony or rue was used to improve the sight during the coming year; it was a good day for taking medicine. Respectable people hit each other with water-skins or threw water about in their houses or gardens, while common folk did this in the streets. Makrizi writes in his Khitat that the Abbasid caliph Mutawwakil struck five million dhirams painted in various colours, red, yellow and black, for showering upon his officials. Masked actors, too, appeared before the ruler who flung coins at them.

Navroz was celebrated also in Syria and Egypt under the Fatimids, vide Makrizi’s al-Khitat (4:241-2). Its celebration in Cairo appears to have been well established at the time of the Fatimid conquest of Egypt. On that occasion, the Imam rode to the Azhar mosque under a golden parasol (mizalla mudhahhaba), carrying the staff (qadib), wearing a white turban and a cowl (taylasan), and girded with a sword. He was accompanied by five thousand men in a procession. The Imam also presented costumes with siglaton robes. A grand banquet was then followed. The chief steward (sahib al-ma’ida) and his servants carried trays from the palace, containing one hundred collections of wide bowls covered by silk round pieces, on top of which were mats scented with a light musk (misk fatih). When the banquet was over, each person took what was left over “for honour and blessing” (al-sharaf wal-baraka). Prince Tamim (337-374/948-984), the eldest son of Imam al-Muizz was one of the renowned poets. In his Diwan (ed. M.M. al-A’zami, Cairo, 1957), he eulogizes the Imam that:-

If Navroz is a festival of joy and delight,
it is through your light that it has come to be so.

In Egypt, the festival of Navroz was celebrated with great pomp. It must be known that Egypt under the Fatimid remained largely a Sunni country and Ismailism won only a limited following among the population. Cairo alone housed a large Sunni population. When Imam al-Muizz found that the general Muslims took less interest publicly in the festival, he prohibited public festivities on Navroz in 363/974. Thus, the celebration first moved to the streets of Cairo, to the Azhar, and, finally, to the palace itself. These changes show in part how a popular celebration moved progressively close to the Ismaili centre of Cairo and ultimately was assimilated into the ceremonial of the court. The general population probably did not desist from its customary practices on the festival, but the ceremony that took place at court was stripped of all popular elements.

The Ottoman Turks had adopted it for the feast which ended the fast, which was called the Feast of Sugar (sheker-bairami). It was originally held at the summer solstice, on the 21st June, but gradually, in consequence of the difficulty of correcting the calendar, it was shifted towards the spring equinox, and the reform of Jalaluddin Malik Shah fixed it on the 21st March, the date which the Nauruz-i Sultani has kept to the present.

The Navroz was also celebrated in India during the period of the Mughal empire. On the occasion of Navroz, the most picturesque ceremony in the court was the weighing of emperor Akbar against seven kinds of grain, coral and gold. Emperor Akbar and Jhangir festiviated with great pomp, but Aurengzeb had abolished it. He substituted for Navroz another imperial feast, which was to begin in the month of Ramazan and to continue upto the Eid al-Fitr. This was called as Nishat Afroz Jashan. But the later Mughal emperors revived the Navroz festival, which was celebrated for nine days. On the first day, the emperor gave away a gold chain of an elephant in alms and sit on the weighing scale. In the court, he occupied the peacock throne, and pearls and rubies were scattered among those present. Outside the court, the procession of the elephants and horses passed before the emperor. The nobles presented gifts. On one occasion, Shams ad-Dawla Khan-i Dauran Mansur Jang, offered the emperor Muhammad Shah, one lac of rupees and a garland of pearls worth of twenty-five thousand of rupees each. The emperor on his part honored them with the khilats. Next day, the emperor again took his seat on the throne and the nobles again offered presents who missed on the first day. On the third day again the emperor took his seat on the throne and witnessed dance and music party. Thus, during these nine days all sorts of recreative festivities were organized and gifts were exchanged.

Navroz is seen to be celebrated by a number of Shi’ites and the Sufis. The Bektashi Sufi order in present day in Turkey, for instance, celebrate Navroz (pronounced nevruz in Turkish) not because of the new year it is to herald, but to commemorate the birthday of Imam Ali bin Abu Talib, also in his capacity as the symbolic founder of most Sufi orders throughout Islamic history. Navroz is observed among the Turks of Anatolia at the time of the equinox, on the ninth day of March.

The eight Ismaili Imams flourished in Alamut in Iran for about 171 years. The eighteen Imams then also resided in different villages during post-Alamut period for about 582 years. Iran is the original home of Navroz celebration, and it is most probable that the Iranian Ismailis continued to celebrate Navroz with other Shi’ites. Thence, it appears that the ceremony tooks its root in Syria, Central Asia and India.

Today the essence of Navroz is captured in its nation-wide celebrations which are spread over more than two weeks of holidays when all Iranians, irrespective of their religion, ethnic origins or age participate in festivities. It commences frfom the last Wednesday of the year popularly called Chahar-shambeh suri until the thirteenth day called sizdah-bedar after the New Year. The perpetual bringers of the tidings of New Year are the clowns of the traditional folk theatre called Haji Firuz. Apparelled in red jester-like satin costumes, with faces blackened by charcoal, and playing a tambourine, several persons dressed as Haji Firuz dance through the torchlit streets during the Navroz period singing and dancing to the rhythm of the tambourine, from street to street and town to town, to the delight of all. In some province of Iran, starting a month before Navroz, special troupes of singers move from province to province singing special songs heralding the joyous coming of the New Year.

On New Year’s eve, the exact second of the change of the old to the new year, known as Mowqey-e-tahwil-e-sa’l is astrologically calculated and noted. To await this moment, all family members dressed in new clothes and finery must be together. For this occasion, the house is full of the heavy scent of the burning of aloe-wood and other fragrant incenses. Typical Iranian music emanating from the tar (a lute with long neck and six springs), santur (dulcimer played with two sticks) and ney (reed flute) entertains the guests. Sugar-plums, pistachio-nuts, almonds and takhmeh (melon seeds) are distributed to all eagerly awaiting the New Year. As the chimes of the clock broadcast over the radio or television, toll out the old year, recitation of Koranic verses and special prayers usher in the New one. At this moment, family members approach each other, embrace, kiss and congratulate one another with greetings of Eid-e-shoma Mubarak, Sa’l-e-shoma Mubarak (may your Eid and New Year be blessed), Tabrik arz Mikonam (accept my New Year wishes). Everyone resolves to bury their differences of the past 12 months and to start afresh. Gifts are exchanged and all gather round the banquet table for a feast. It is customary to lay on a table a ceremonial display called Sufreye-Nawruz, consisting of a mirror, a copy of the Koran, live goldfish in a bowl, green sprouts of wheat grain and lentils, coloured eggs, and Haft-Sin, which is a large platter filled with seven dishes (haft sin). Each dish bears in haft-sin the name, beginning with the Persian letter sin i.e., sib (apple), sir (garlic), sumak (sumac), sinjib (jujbe), samanu (a kind of sweet-dish), sirka (vinger) and sabzi (greens), which are placed on a cloth spread on the floor in front of a mirror and candles in company with dishes of certain foods.

The Navroz holidays officially last 13 days when all Iranians visit many friends as possible and exchange Eidy or festive gifts. The first day is reserved for respected elders of the family who in turn return the visit. Everywhere a festive mood prevails; tea, sweetmeats, ajil (dried fruits and nuts), conversation and music flow.

The thirteenth day of Navroz called sizdah bedar (thirteenth out of doors) is traditional spent out in the woods or parks. Every Iranian family leaves home early in the morning, and equipped with mats, picnic materials and musical instruments, search pleasant sites. Each family has brought the sprouted wheat and lentils from their Navroz Sufreh, which they will cast away for good luck. It is considered lucky to eat a special thick soup ash, made from noodles on this day. The soup and its accompanying garnish – fried onions, garlic, yoghurt, white cheese, sauce and vinegar – is taken along. At lunch time, meat and an array of vegetable stews to eat with rice, simmered with delicate spices to a rich goodness, are laid out. To round off the substantial meal is an assorted collection of freshly-picked fruits (miveh), grapes, pears, apples and cherries. The thirteenth of Navroz is never complete without young girls tying knots in the grass found in the plains to ensure they will find husbands during the New Year."

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Navroz SummaryNoun

From my BUI Grade 7-8 materials (back from the 1990's).
Navroz in Fatimid Egypt

According to Maqrizi when General Ghazi Jawhar entered Egypt in Shabaan 969 A.D, the country was already suffering from acute shortage of food due to one and half year old famine. The General arranged to bring grain from Qairawan. Hundreds of boats of grain arrived in due course but it did not help to ease the sitaution. Starvation and epidemic killed hundreds of thousands of people.

The subsequent winter season bruoght some relief. More grain cae fom Qairawan. The epidemic stopped too. The Egyptian welcomed the Fatimids as the angels of relief. At the end of the winter, they prepared lands for cultivation and after a long time celebrated the spring festival with renewed energy and enthusiasm. This became a regular annual celebration.

Later the Fatimid Caliphs used to take part in spring festivals with the peasants and farmers. Sweets and syrup were distributed. People wore colourful dresses and visited their relatives in a joyous mood.

Though the first eight Fatimid Caliphs of Egypt were Ismaili Imams who reigned from 969 - 1094 AD, but the ismailis remained as a minority group. Everyone was free to follow the religion of his choice. Therefore the spring festival remained as a festival of the peasants and farmers and not as an exlcusive Ismaili festival.

Nawroz as an Ismaili Festival

Actually the Ismailis have been celebrating Nawroz since the time of their Alamut period (1090 - 1256 AD) as a national festival. Most of the Ismailis were peasants of Persian origin. At the end of the dormant winter season they rejoiced looking forward to preparing their farms for good harvest. They turned to their Imam-e-Zaman for special blessings on that day of Navroz to invoke the Divine mercy for abundance.

Navroz is a great day of rejoicing. Everyone is in a joyous mood wishing each other "Navroz Mubarak" meaning a happy and properous New Year. Charity is given generously.

Navroz amound Indian Ismailis

Before the arrival of the forty-six Imam, the Aga Khan I; the jamat in India did not celebrate Navroz. In rural areas the Ismailis took part with the local communities in the 'wasant" (spring) festival particularly in the north.

Aga Khan I, came to India in 1842 A.D. with over two thousand people including his family, relatives and servants. It was sometime after his arrival that the jamat started celebrating Navroz as a communal festival with religious ceremonies.

In the beginning it started at th Aga Hall, the residence of the Imam in Bombay. The jamat went there to pay homage and to receive his blessings and rozi. Later, the Imam used to visit the jamat in Darkhana at Khadak in Bombay, and sometimes at the Jamat Khana in Poona.

Significance of Navroz

Navroz is the festival of great significance and has an age-old history among different peoples. Among the Ismailis, Navroz has been a important religious festival for the last 900 years since the Alamut period. The festival has also a social significance. Navroz is a day when special thanks are offered to the almight Allah. This is to mark the beginning of the New Year and to invoke him to bless us with abundance.

It is a day of reunion and renewing the ites and brotherhood/sisterhood. All friction and misunderstandgs are forgiven and forgotten. The spirit of service to others is revived in accordance with the Quranic words of "All momins are brothers"

People take stock on this day of their acheivements, set backs and shortcomings and make new resolutions and new efforts to progress in worldy and spiritual happiness.

general, children, teenagers NavshaEncyclopedia Topic

Bridegroom

Various Sources Navso navanuEncyclopedia Topic

Nine hundred ninety nine (999) usually in context of number of rivers in the body

Various Sources NAW HISAREncyclopedia Topic

It a traditional pilgrimage of the Ismailis to sacred site at the end of village of Dizbad in Iran, where gushes a spring from a rock called Naw Hisar. This pilgrimage takes place every year during a transition period after the summer, but before the harvest of plums, which is an important source of village income. The event also takes place just as the educated members of the jamat return from their holidays, such as the teachers, medical officials and government employees. It implies that the pilgrimage takes place during the time of family reunion and communal gathering.

The whole day is devoted to the pilgrimage which starts early in the morning. It starts without ceremony. The people take breakfast, forming a vast picnic amidst the mottled shadows cast by the trees. The children, most excited, race ahead, climbing along the higher ridges, chasing and daring one another. Between 9 and 10 a.m., the people reach a leveled area strewn with trees, about 12 km away from the village. This is not yet Naw hisar, strictly speaking.

Just after breakfast, an air of quiet resolve descends. A few people start to get up and move off. The old and bent seem as determined as the young, who weave around them and take more tricky paths higher up. They file upwards along a sharply rising valley. Suddenly, around a bend, the site comes into view at the end of the valley, a stony collar that stretches magnificently several hundred feet up. Its undulations command the entire valley, forming a giant amphitheatre of scree. The first person to get to the site sacrifices a goat of sheep in the name of the whole village. The pilgrims gathered around the trees, some squatting, and others, mainly women, huddling busily next to it. Beside the women is a rippling spring, with people bending over to drink from its cool. On a ledge of slate just above the spring the women burn cotton wool soaked in oil and from the sticky residue they smear their eyelids and eyelashes as well as those of their children. This spring is regarded as tabaruk (benediction), a source of blessings. Soon the gathering becomes large, as people squat or sits on the area in front of the trees, the men settling down on the left, the women on the right. One man stands up to explain the purpose of their gathering in the following words: -

Khaki Khorasani was greatly drawn to spiritual matters, even when he was a little boy, far too young to be allowed in for communal prayer. One day Imam Abul Hasan Ali was visiting. When food was being distributed to the congregation after the prayers, the Imam pointed at the ceiling and said, "Give the little one up there his share of the food." People were puzzled and someone climbed up to the roof. They caught a little boy peering don to listen to the prayers and gave him the food. One night, a few years later the boy Khaki Khorasani was sitting among the women who were spinning cotton while they recited poetry in praise of the Imam called haqqani, which he loved to hear. The boy suddenly noticed the Imam passing by the door on his horse. All the women were oblivious of this, but the young boy dashed out, grabbed the Imam's cloak and held onto his bridle. He walked with the Imam and insisted that the Imam grant him his murad (inner wish). The Imam dismissed him, saying, "You are a child." The boy said, "I am qualified for my wish." The Imam said, "You will attain your goal when your beard is thick enough for a comb to get stuck in it." Khaki Khorasani refused to give up and continued to badger the Imam. The Imam threw his whip some distance away, told Khaki Khorasani to return it to him, and went on riding. Khaki Khorasani grabbed it in the dark and it turned into the head of a dragon. He ignored the fangs, raced back to the Imam and returned it, whereupon it turned back into a whip. The Imam then threw his walking stick on the ground and told the boy to return it. As Khaki Khorasani reached down to pick it up, it turned into a snake. This did not deter the boy, who picked it up and gave it back to the Imam, where upon it back into a stick. By now they had reached a particular spot about a mile upriver from the village of Dizbad, where today two streams meet. The Imam struck a stone with his stick and water gushed out. The Imam thought to himself, "This ought to satisfy the boy." But it didn't and the Imam made to hasten ahead of the stubborn boy. The boy followed him until they reached Naw Hisar, right here where we now are. The Imam then pointed to a rock and told the boy to carry it up over the mountain ahead of them. This the boy did and returned. The Imam then struck a rock and a spring of the coldest water in Khorasan spurted forth. Again he thought this would satisfy the boy. However, when Khaki Khorasani tugged at him more, the Imam finally said, "Whenever a comb gets struck in your beard, I will grant you your wish." Khaki Khorasani said, "Give your comb." He got it and thrust it into his hairless cheek until it sank into the flesh. Khaki Khorasani then returned to the women, who had never missed him because to them no time had passed since the boy saw the Imam. From that day on, Khaki Khorasani became a great poet and the most famous ancestor of the people of Dizbad.

The narrative over, the pilgrims, now hushed, break into a recital of ecstatic verses of Maulana Jalaluddin Rumi's Diwan-i Shams-i Tabriz. They also perform zikr. The crowd then gets up, and returns to the picnic ground. Many sheep, sacrificed to thank God for granting a wish, are cut up into small pieces and dropped in the numerous pots of a delicious Iranian stew called abgusht. As the women prepare this lat lunch, the families sit in clutches on the richly colored, sun-dappled rugs and enjoy tea. Numbers of people flit from group to group and catch up on one another in a round of easy informality that nevertheless carefully obeys the order of seniority: a junior relative or friend visits the senior, and a villager the guest. After the lunch, everyone streams along various routes back to the village.

Imam Abul Hasan Ali in the above sermon is actually Imam Nuruddin Ali (d. 957/1550). Khaki Khorasani was born in the village of Dizbad in Khorasan, where he died most probably around 1056/1646.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral NaW KHandNoun

9 mondes. 9 continents. 9 Intellects. 9 planètes. (7 cieux + terre + enfer)

Heritage Dictionary of Ismailism, entry #707general NaWROZNoun

Nouveau jour. Célébré le 1er jour du printemps. Fête nationale â l'époque fatimide. Depuis Roi Jamshid en Iran. Symbolise la résurrection de l'âme.

Heritage Dictionary of Ismailism, entry #89general NaWSO NaWAnROUn (999)Noun

NaWSO NaWAnROUn NaDIYOUn. Plusieur sens. Il y a 999 rivières dans le corps humain.

Heritage Dictionary of Ismailism, entry #954general NayanEncyclopedia Topic

Eyes

Various Sources Nazar / NajarEncyclopedia Topic

Eye, sight, vision

Various Sources NAZRANAEncyclopedia Topic

"The Arabic word nazr (pl. nazur) means an offering, gift or present, occurring seven times in the Koran. The Persian noun word nazrana means a gift offered especially to a prince to pay respect. Nazrana is a "special gift" in the Ismailis to be presented to the Imam mostly during the mehmani or any occasion to earn best blessings. It is presented individually on behalf of the family as well as collectively on behalf of a jamat or the all jamats of a country.

The Arabic word hibah (pl. hibat) means gift. He who makes the gift is called wahib (one who presents); the things given, mauhub, and the person to whom it is presented is mauhub lahu. Two kinds of gift-giving occur in the Koran: (1) God giving gift (ata) to humans and people giving or presents (nihla, hadiyya). God gives (ata) to humans is mentioned five times in the Koran. The only case that involves gift-giving in a narration context in the Koran is the Queen of Sheba's sending gift (hadiyya) to Soloman to test whether he was noble prophet or a worldly king (27:35-6). In his Tafsir (9:515), Tabari writes that the Queen's presents are said to have consisted of bricks of gold and silver, slave boys and girls, horses and jewellery. Qurtubi (13:132) writes that, "The Prophet of Islam and all the prophets accepted and encouraged the exchange of gifts on account of their beneficial effect on human relations." Thus, "the Prophet also accepted the gifts" (Bukhari, 51:11).

The present of the nazrana to the Prophet was in vogue in Medina. Abdullah b. Bushr relates: My sister used to send presents with me to the Prophet and he accepted them (Tabaqat, 2:458). Once a tiffin made of clarified butter, honey and wheat presented, the Prophet ate it and said, "How good it is?" He also liked to have gourd among curries, vinegar condiment, dried dates among dates. Anas bin Malik relates that once he chased and caught a hare in the forest of Marruz-Zahran. Abu Talha slaughtered it and sent both of its hind-legs (between knee and the trunk) to the Prophet as a gift. The Prophet gladly accepted it. Besides, Umm-i Malik Behzia, Umm-i Aws Bahzia, Umm-i Salim and Umm-i Sharik were noted for sending ghee in leathern bottles to the Prophet.

Once Sa'd bin Mu'adh told the Prophet, "Why should I not build a cottage for you to take rest? I also wish to offer a conveyance for you." The Prophet praised and prayed for him and accepted the gifts (al-Bidayah, 3:268).

Anas b. Malik also narrates that the ruler of Rome presented a cloak of serenest to the Prophet (Ibid., 2:571). Tabari (1:1528) writes that a man of the clan of Najjar presented a stronghold to the Prophet. Abdullah b. Buraydah relates that the ruler of Abyssinia presented to the Prophet two simple boots which he wore (Tabaqat, 2:573). The ruler of Yamen presented a precious robe to the Prophet, whose value was equal to the price of thirty camels (Abu Daud, 2:203). A white mule was presented by a Syrian chief, another mule received from the ruler of Egypt and Aila (Bukhari, 24:54). A chieftain had sent him a pair of sockings.

The tradition of the nazrana continued in Ismailism, whose accepter (mauhub lahu) i.e., the Imam is present on earth all the times. In 363/973, Imam al-Muizz entered Cairo, which was placarded with Imam's name and the praises of Ali. He was acclaimed by the people, who crowded to his first public audience. He was presented precious nazrana by the prominent noblemen, in which the nazrana of Jawhar was splendid. Stanley Lane Poole writes in History of Egypt (London, 1914, p. 98) that, "It includes 500 horses with saddles and bridles encrusted with gold, amber and precious stones; tents of silk and cloth of gold, borne on Bactrian camels; dromedaries, mules, and camels of burden; filigree coffers full of gold and silver vessels; gold-mounted swords; caskets of chased silver containing precious stones; a turban set with jewels, and 900 boxes filled with samples of all the goods that Egypt produced."

We have many examples of the affluent class in India, who presented their choicest nazrana to the Imams through the Pirs or Vakils, and this tradition is still prevalent.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral NeEncyclopedia Topic

And

Various Sources NechalEncyclopedia Topic

Eternal, permanent

Various Sources Nechal / NishchalEncyclopedia Topic

Firm, stable, unshakable, solid

Various Sources NedaEncyclopedia Topic

Near, close

Various Sources NedeEncyclopedia Topic

Near, close

Various Sources NehEncyclopedia Topic

Love

Various Sources NehEncyclopedia Topic

Love

Various Sources NehEncyclopedia Topic

Love

Various Sources NehEncyclopedia Topic

Love

Various Sources NEHNoun

V. SNEH.

Heritage Dictionary of Ismailism, entry #708general Neh / NehdoEncyclopedia Topic

Love, affection

Various Sources NehaneEncyclopedia Topic

Near

Various Sources NehdoEncyclopedia Topic

Love

Various Sources NeiEncyclopedia Topic

Having carried

Various Sources NejaEncyclopedia Topic

A lance, a banner, a flag

Various Sources NejeEncyclopedia Topic

Spear, distance of spear

Various Sources NeneEncyclopedia Topic

Near, dose by

Various Sources NesutanEncyclopedia Topic

Lace of a sock

Various Sources NEW MOON [ see LAIL AT-QAMAR ]Encyclopedia TopicEncyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral NiadaEncyclopedia Topic

Took

Various Sources NiarEncyclopedia Topic

Will differentiate, will distinguish

Various Sources NibhayoEncyclopedia Topic

Fulfilled

Various Sources NibhegiEncyclopedia Topic

To be loyal, to accompany

Various Sources NibhsiEncyclopedia Topic

Accompany, remain with

Various Sources NichEncyclopedia Topic

Small, down, low

Various Sources NichunEncyclopedia Topic

Below, underneath, low

Various Sources NigamEncyclopedia Topic

Religious books, scriptures

Various Sources NijEncyclopedia Topic

Personal, own, pure

Various Sources NIJNoun

Son, notre propre.

Heritage Dictionary of Ismailism, entry #933general NIKAHEncyclopedia Topic

"The Arabic word for marriage is nikah, meaning uniting. The family is the basic social unit in Islamic society, and marriage is the fundamental Islamic institution. The husband and wife are the principals of family formation. Parents are held responsible for the social, cultural and moral growth of children as well as for their physical and health care.

Marriage in Islam is a solemn contract which every one must enter into, unless there are special reasons why he should not. Thus in the Koran, it is said: "And marry those among you who are single and those who are fit among your male slaves and your female slaves; if they are needy, God will make them free from want out of His grace; and God is Ample-giving, Knowing. And let those who do not find a match keep chaste until God makes them free from want out of His grace" (24:32-3). In another verse, marriage-relationship is given the same importance as blood-relationship: "And He it is Who has created man from water, then He has made for him blood-relationship and marriage-relationship" (25:54).

The institution of marriage is responsible to very great extent for the development of those feeling of love and service which are the pride of humanity today. The mutual love of husband and wife - a love based not on momentary passion but life-long connection - and the consequent parental love for off-springs, leads to a very high development of the feeling of love of man for man as such, and this to the disinterested service of humanity. This love is described as a sign of God in the Koran: "And one of his signs is that He created mates for you from yourselves that you may find quiet of mind in them, and He put between you love and compassion" (30:21).

It reminds men: "Your wives are a garment to you and you are garment to them" (2:188), suggesting that marriage provides warmth, comfort and protection. It also strengthens human relationships by acquiring relatives through marriage (25:54) and provides a means of acquiring offspring. "God has made for you spouses from among yourselves and through them has given you children and grandchildren and provided you of the good things" (16:72). Such is the importance of marriage that it is part of the ultimate reward believers hope for: going to paradise where both spouses will be joined together, along with the righteous ones among their parents and offspring (13:23, 52:20-21; 25:74).

The Koran however forbids certain marriage relations: "Forbidden to you are your mothers and your daughters and your sisters and your paternal aunts and your maternal aunts and brothers' daughters and sisters' daughters and your mothers that have suckled you and your foster-sisters, and mothers of your wives and your step-daughters who are in your guardianship, born of your wives to whom you have gone in - but if you have not gone in to them, there is no blame on you - and the wives of your sons who are of your own loins, and that you should have two sisters together, except what has already passed" (4:23).

It will be seen that these prohibitions arise either from consanguinity, as in the case of mother, daughter, sister, brother's daughter, sister's daughter, father's sister and mother's sister, or from fosterage, such as in the case of foster-mother and foster-sister; or from affinity, such as in the case of wife's mother, wife's daughter and son's wife.

There is other ground on which marriage is prohibited in the Koran: "And do not marry the idolatresses (al-mushrikat) until they believe, and certainly a believing maid is better than an idolatress even though she should please you; and do not give (believing woman) in marriage to idolaters until they believe, and certainly a believing slave is better than an idolater even though he should please you" (2:221). There is however an express permission (5:5) to marry women who profess a revealed religion (ahl al-kitab). Thus, the Companions of the Prophet married with the Jews and Christian women, such as Uthman, Talha, Ibn Abbas, Hudhaifah and their pupils like Sa'id bin Musayyib, Sa'id bin Zubayr, al-Hasan, Mujahid, Tawus, Ikrama and others.

Thus, the Koran lists all classes of people that one is not allowed to marry, then declares: "beyond that is made lawful for you to marry" (4:24). It lists individuals' inheritance right in great details (4:11-13, 4:176) and the rights of women are protected

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral NikalseEncyclopedia Topic

Will reveal, will show

Various Sources NikarEncyclopedia Topic

Otherwise

Various Sources NikarEncyclopedia Topic

Worthless, useless

Various Sources NIKHARWNoun

Dix mille millions. 10 000 000 000.

Heritage Dictionary of Ismailism, entry #923general