Ismaili Dictionary & Encyclopedia
Browse our comprehensive collection of words and terms. Use the alphabetical navigation or search to find specific entries.
Opposition, dissidence
Various Sources MuktiEncyclopedia TopicSalvation
Various Sources MulEncyclopedia TopicCapital
Various Sources MulEncyclopedia TopicMain, central
Various Sources MulEncyclopedia TopicBase, foundation
Various Sources MulEncyclopedia TopicRoot, foundation
Various Sources MulEncyclopedia TopicCapital, real wealth
Various Sources MulEncyclopedia TopicPrice, cost, value, capital
Various Sources Mul kamalEncyclopedia TopicBasic posture
Various Sources MulastanEncyclopedia TopicMultan
Various Sources MULJIM, ABD AL-RAHEMAN IBN.NameA Kharijit who assassinated H. Ali in a mosque at Kufa in 661 A.H.Hazrat Ali had fought against the Kharijites during the battle of Naherwan.
Kharéjite qui assassina H. Ali qui s'était battu contre les Kharejites lors de la bataille de Naherwan. Assassina H. Ali dans une mosquée en 661 à Kufa.
Heritage Dictionary of ismailism, entry #166general MunEncyclopedia TopicI, me
Various Sources Mun taEncyclopedia TopicThat I
Various Sources MUNAFIQUN Encyclopedia TopicHypocrite is the word generally used to translate the Koranic term munafiqun, the active participle of the third form of the root n-f-q. Its verbal noun, nifaq is usually translated as hypocrisy. The etymology of nifaq and munafiqun is disputed, but they are often associated with the nouns nafaq means tunnel, and nufaqa and nafiqa i.e. the burrow of a rat or a jerboa. The connotation of hiding underground and undermining is very apt, since this is precisely what the munafiqun are accused of. Another view suggests that the original meaning of the term munafiq was the one obliged to pay the nafaqa, a kind of tax exacted from all members of the ummah in Medina, including the Jews, at the time of war. Those who were reluctant to pay the nafaqa came to be regarded as uncommitted to the cause and hence as hypocrites. The Koran also mentions another minor form of hypocrisy, called riya or alternatively ri'a, which connotes an ostentatious display of piety (2:264, 4:38, 8:47). The concepts of nifaq and munafiq (un) as well as various verbal forms of n-f-q are mentioned in thirty Koranic verses, such as 3:167; 4:61, 88, 138, 140, 142, 145; 6:35; 8:49; 9:64, 67, 68, 73, 77, 97, 101; 29:11; 33:1, 12, 24, 48, 60, 73; 48:6; 57:13; 59:11; 63:1, 7, 8; 66:9. The 63rd Koranic chapter is also entitled Sura al-Munafiqun. The insincere and doubtful believers are frequently discussed without explicit use of this terminology. The hypocrites are considered half-hearted believers, who outwardly profess Islam, while their hearts harbour doubt or even unbelief.
The munafiqun (hypocrites) are identified as the Muslims opponents of the Prophet in Medina, who half-heartedly accepted him and his message and did so for worldly gain and in order to safeguard their position in the community, which they would otherwise have lost. When their expectations were not met, they turned against the Prophet. The Koran does not mention any names, but a long list of the hypocrites and their Jewish patrons and allies may be found in the biography of the Prophet, vide Ibn Ishaq's Sira (pp. 351-63). The undisputed leader of the dissenters is identified as Abdullah bin Ubayy bin Salul, whose political ambitions were thwarted by the arrival of the Prophet in Medina. He also sided with the Jews of Medina and the Meccan opponents. He promised to come to the aid of the Jews of Nadir if the Muslims were to confront them, but he subsequently abandoned them in their hour of need.
The hypocrites are described in the Koran as follows: they are not sincere (2:8-16), not to be taken as friends (4:144), refusing to fight (3:166-7, 4:77-80), their false oaths (9:62, 74), not accepting Prophet's judgment (4:60-64; 24:47-50), secret counsels of (4:81-2, 114), acting as spies (5:41), spread false reports (4:83), practice deception (4:142-3), their mocking (9:65), effort to destroy Muslims (4:113), seeking friendship with enemies of Islam (5:52), their opposition to Prophet doomed to failure (4:115), enjoying evil and forbidding good (9:67), building mosque to sow dissension among Muslims and affording shelter to enemies of Islam (9:107-110), etc.
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral MUNAJATEncyclopedia TopicThe Arabic word munajat is derived from najiy, meaning confidential talk The Koran says: "And We called to him from the right side of the Mount (Sinai) and let him come near in order to have a personal talk (najiy) with Him" (19:52)
Another view suggests that the word munajat is derived either from yunaji or najawa meaning talking in secret. This word is also found in a hadith that, "When a man is at his prayer-rite, he is in intimate converse with (yunaji) his Lord" (Masnad, 2:34). The prayer-rite then is a munajat (confidential converse). Besides, the word najawa itself is rooted from najah, meaning deliverance or salvation. In the technical term of the poetry, the word munajat offers the meaning of longing for repentance of sins. According to Ilmi Urdu Lughat (Lahore, 1972, p. 1427), "Munajat means secret conversation, whispering, prayer, longing or yearning. It is a poem glorifying God as well as an act of offering prayer by submitting humble supplication." The term munajat has also the connotation of conveying greetings and reverence to a sanctified person.
The munajat under our review is a traditional song of the Ismailis of Indo-Pakistan subcontinent to be recited in the Jamatkhanas on the occasion of the Imamate day. It is difficult to be definitive about the name of its composer and its first recitation. The critical analysis of few lines and the blend of Hindi and Urdu expressions garbed in some Arabic and ornate Persian diction, do furnish clues, which would indicate that it may have been composed by a Syed of Persian origin and later , it was updated by another person.
There is a view that it was composed by Syed Fateh Ali. Other attributed its composition by Syed Didar Ali (d. 1898), the father of Syed Mushtaq Ali. The names of Syed Hasan, Syed Muhammad Shah and Syed Aga Mohammad are also advanced in this context. We will thus examine the different traditions.
The tradition originated most probably in later period has it that Syed Fateh Ali Shamsi (1733-1798) composed it in the time of Imam Abul Hasan Ali Shah (1730-1792). In the extant munajat, the words "Shamsi" and "Abul Hasan Shah" are incorporated, which prompted cultivation of above tradition. While examining the two accessible ginans of Syed Fateh Ali and comparing them with the language of the munajat, it seems that the tradition of his composition is doubtful as the verses of munajat sound quite modernity. Secondly, Syed Fateh Ali was an Indian vakil, who visited Shahr-i Babak in the period of Imam Abul Hasan Ali, and he describes in his ginan that, "The Lord resides in the western land as an Iranian. He speaks Persian in northern Iran. His residence is in Shahr-i Babak, and his name in elegant form is Shah Abul Hasan Ali." Imam Abul Hasan Ali resided in Kirman and moved towards Shahr-i Babak in 1745 situated about 180 kilometers southwest of the main city of Kirman. Granted that the munajat was composed by Syed Fateh Ali during the ascension ceremony of the Imam in 1730, the age of Syed Fateh Ali should have been 3 to 4 years. Besides, he had seen the Imam in Shahr-i Babak on or after 1745 when his age was 12 years or above. Hence, it seems quite improbable that Syed Fateh Ali had composed it at the age of 3 or 4 years, or 12 years. Thirdly, the title "Shamsi" is said to have related to him, and the present munajat also contains the same epithet, whose reason was something different which has been discussed hereinafter, and nothing to do with that of the title of Syed Fateh Ali. Lastly, the word "Abul Hasan Shah" used in the munajat is an epithet of Hazrat Ali, and does not refer to Imam Abul Hasan Shah.
The second tradition relates that it was recited in India to celebrate the ascension ceremony of Imam Hasan Ali Shah (1817-1881). Mukhi Laljibhai Devraj published it for the first time in 1910 in Pachas Ginan'ni Chopadi from the Khoja Sindhi Chhapakhana, Bombay; wherein it is stated: "This poem was composed when Imam Hasan Ali Shah ascended on the throne of Imamate, and recited with the variation of names at present." (p. 7) Mukhi Laljibhai Devraj also made a striking note in the heading that, "Mubarak Dhanni Salamat'je takhat'ji" (Greetings to the throne of the Lord).
It is said that the news of the Imamate of Imam Hasan Ali Shah reached Bombay at the end of 1817. The followers rejoiced and celebrated a token ceremony in the main Jamatkhana of Bombay. Accordingly, a wooden throne was prepared in Calcutta and brought in the main Jamatkhana. The Mukhi, Kamadia, leaders and jamats of different areas slowly marched towards the main Jamatkhana with an old musical team in a procession (mamero). The Imam's painted photo was also placed on the throne. On that occasion, a praise-poem was composed and recited as if the Imam acceded to the throne on Indian soil. This praise-poem was known as the shairo, (laudatory odes). Unfortunately, we cannot find the shairo in the old manuscripts. It was an occasional composition, and its composer could not be identified.
After a long and tedious journey, Imam Hasan Ali Shah arrived in Sind in 1842 via Afghanistan, and thence he proceeded to Bombay in 1845. Due to some political reasons, the Imam had to leave Bombay in 1847 for Calcutta for 18 months, and returned back to Bombay on December 26, 1848. He declared Bombay as his permanent residence. The Ismailis rejoiced with the Imam's decision and urged for a grand didar, which was granted. The preparation for a grand didar program began and the Ismailis from all parts of India poured down in Bombay.
The oral tradition relates that some Ismaili families from Iran had arrived in Bombay in 1848 when Imam Hasan Ali Shah was yet in Calcutta. They were lodged in the camps pitched at Wadi, Bombay. The guests were provided foods as per Imam's order. It is further said that the Ismaili families of Punjab, who knew their language, looked after the guests. When the Iranian Ismailis entered Wadi, they delighted to see the well decorated camps, tinged with green flags. The Punjabi Ismailis greeted them with the loud recitation of the salawat. These Punjabi Ismailis were known as the Shamsi, and the whole account is sounded in the above qasida.
Syed Hasan, representing the Iranian Ismailis sought permission from Kamadia Haji to recite few lyrical expressions in presence of the Imam. The pendol erected at Wadi, Mazgon was well decorated. The stage was adorned with a beautiful throne and a green umbrella. Syed Hasan recited six qasida with some other eleven Syeds. These six qasida are given below: -
Ya Ali khub mijalas zinnat kar'ke, farash bichhai ga'li,
A'an baith'e hai takhat'ke upar, Abul Hasan Shah vali.
O'Ali! The vivid assembly is gloriously adorned with carpets spread on the floor. The Lord Abul Hasan Shah has come and sat on the throne.
Ya Ali didar len'e ku'n aiy'e Shah teri, Hindi jamat sa'ri,
Sijada baja kar najara'n dev'e, jan apani'ku va'ri
O'Ali! your whole Indian jamat has flocked to behold you. They are homaging prostratively as if offering their lives.
Ya Ali takhat ne chhatr tuj'ku'n mubarak, Zaheraji'ke piyar'e
Abul Hasan Shah karani so teri, jannat a'ap san'var'e
O'Beloved of (Fatimatu'z) Zahera! be congratulated for having the throne and umbrella. O'Abul Hasan Shah! (Hazrat Ali) these are due to your deeds, and you embellish the paradise.
Ya Ali takhat ne chhatr sun'ke ter'e, falak'se baras'e noora'n
moti tabaka hathu'n me'n lekar, Shah ku'n vadhav'e hura'n
O'Ali! the light showered from the heaven when heard (news) of your throne and umbrella as if the hurries are greeting the Lord with pearl-trays in hands.
Ya Ali maheman khan'e me'n, momin'ku'n jab la'i Id musal'e,
Shamsi jo salwat pad kar, marafat'ki khushiyali.
O'Ali! when the believers were brought in the guesthouse, (the appearance looked) like an Eid, and the Shamsi recited salwat to rejoice the spiritual enlightenment.
Ya Ali teri mubarakbadi'ke khatar, Syed kart'e munajat,
Shah Najaf teri pusht panah, ter'e dushman hoi fanah.
O'Ali! Syed (Hasan) recites the munajat to offer you congratulations, (and pray), "O'Lord of Najaf! may you be protected, and your enemies be perished."
These six qasida known as the shairo, has nothing to do with the inaccessible shairo of 1817. The shairo of 1817 differed with the shairo of 1848, but the people equated them as one, making the later originated in 1817. In 1910, Mukhi Laljibhai Devraj actually published the shairo of 1848 and he too attributed it that of 1817, which was recited before the wooden throne in Bombay Jamatkhana. Mukhi Laljibhai had no choice but to write on the top of the shairo (now known as the munajat) that, "the greetings to the throne of the Lord." He however admits that Syed Hasan composed it.
The above six qasida have been put in the present printed munajat in the order of 1, 2, 5, 6, 7 and 8.
The death of Imam Hasan Ali Shah took place in 1881 and was succeeded by his son, Imam Aga Ali Shah, who also died in 1885. There is no record of the evolution of the above shairo (or munajat) between 1881 and 1885.
The coronation ceremony of Imam Sultan Muhammad Shah was performed on September 18, 1886 in Wadi, Mazgon, Bombay. On that occasion, Syed Didar Ali (d. 1898) recited the above six qasida. He also added two another qasida in the recitation with a refrain to emphasis that Imam Sultan Muhammad Shah was the bearer of the noor of Ali from his grandfather to father. Hence, the shairo of six qasida had been updated in 1886, which are given below:-
Ya Ali tera nasiba roz'e awwal'se, deta hair'e kamali,
Shah Ali Shah'ke mukh me'n se, nikala Shah Sultan Muhammad Shah vali.
O'Ali! your destiny has goaled (pick of) perfection since formative day. Shah Sultan Muhammad emanated from the fount of Shah Ali Shah.
Ya Ali Shah kahu'n to tujaku'n baja hai, bakht buland peshani,
Chhoti umar me'n a'ali martaba, talu'ki hai nishani.
O'Ali! it is befitting to reckon you an absolute Lord, because of (glittering) great intellect on forehead. An exalted dignity in a small age indicates a sign of grandeur.
(Refrain)
A'aj raj mubarak hov'e, noor ain Ali'ku'n raj mubarak hov'e
Shah a'al'e nabi'ku raj mubarak hov'e, Hov'e hov'e a'aj raj mubarak hov'e
O'Lord! Be blessed today with this kingdom.
Be blessed the kingdom to the light of Ali's eyes.
Be blessed the kingdom to the Lord, the progeny of the Prophet.
(O'Lord!) be blessed today with this kingdom.
The six stanza or qasida recited in 1848 and another two with a refrain in 1886 ultimately gave a final shape to the present munajat of 8 stanza or qasida.
It is possible that an influx of the Ismailis from all parts of India poured down in Bombay in 1886. While returning to their places, they borrowed the above munajat and introduced in their areas. It was a mammoth concourse of the Ismailis, who seem to have coined that it was recited for the first time.
It is also said that it was especially composed for, and recited during the first wedding of Imam Sultan Muhammad Shah to Shahzadi Begum, the daughter of Imam's uncle, Aga Jhangi Shah. The wedding celebrations took place in Poona at Yaroda Palace on January 16, 1897, where nearly 30,000 Ismailis had come from all parts. From its content, it clearly appears that this munajat does not relate to the occasion of the marriage. It is however possible that it may have been recited on that occasion.
Itmadi Nazar Ali of Buj, Kutchh recited the munajat for the first time in Zanzibar on June 28, 1899 and again on September 26, 1899 in Dar-es-Salaam. On both occasion, the Imam sat on the wooden thrones.
The first virtual takhat nashini of the Present Hazar Imam solemnized simply in Barkat Villa in Geneva on July 13, 1957 in presence of the distinguished Ismaili leaders. On that occasion, the munajat was recited. In the first qasida, the word "Abul Hasan Shah" was replaced by "Shah Karim Shah" and also "Shah Sultan Shah'ke mukh me'n se nikala Shah Karim Shah Vali" was substituted in place of "Shah Ali Shah'ke mukh me'n se nikala Shah Sultan Shah Vali" and since then, the munajat has been printed and recited in the same vein.
The verses of the munajat are most simple and beautiful in form. Its beauty lies in thought and the expression is much impressive. Its style resembles that of the Kalam-e-Mawla as far as its language is concerned. It also excels in expression of thought with clear flow. The verses are written in simple Hindi mode, richly overlaid with Persian and Arabic words.
Besides, the term "munajat" for this praise-poem was coined around in 1953. It does not come in the category of the ginans like Kalam-e-Mawla. It is a praise-poem generally recited on the occasion of the Imamate day.
The transliteration and translation of the munajat in present order of the stanza are given below:-
Ya Ali khub mijalas zinnat kar'ke, farash bichhai ga'li,
A'an baith'e hai takhat'ke upar, Shah Karim Shah vali.
(Refrain)
A'aj raj mubarak hov'e, noor ain Ali'ku'n raj mubarak hov'e
Shah a'al'e nabi'ku raj mubarak hov'e, Hov'e hov'e a'aj raj mubarak hov'e
"O'Ali! the vivid assembly is gloriously adorned with carpets spread on the floor. The Lord
Shah Karim Shah has come and sat on the throne."
O'Lord! be blessed today with this kingdom. Be blessed the kingdom to the light of
Ali's eyes. Be blessed the kingdom to the Lord, the progeny of the Prophet. (O'Lord) be
blessed today with this kingdom.
Ya Ali didar len'e ku'n aiy'e Shah teri, Hindi jamat sa'ri,
Sijada baja kar najara'n dev'e, jan apani'ku va'ri
"O'Ali! your whole Indian jamat has flocked to behold you. They are homaging
prostratively as if offering their lives."
Ya Ali tera nasiba roz'e awwal'se, deta hair'e kamali,
Shah Sultan Shah'ke mukh me'n se, nikala Shah Karim Shah vali.
"O'Ali! your destiny has goaled (pick of) perfection since formative day. Shah Karim
Shah emanated from the fount of Shah Sultan Muhammad."
Ya Ali Shah kahu'n to tujaku'n baja hai, bakht buland peshani,
Chhoti umar me'n a'ali martaba, talu'ki hai nishani.
"O'Ali! it is befitting to reckon you an absolute Lord, because of (glittering) great
intellect on forehead. An exalted dignity in a small age indicates a sign of grandeur."
Ya Ali takhat ne chhatr tuj'ku'n mubarak, Zaheraji'ke piyar'e
Abul Hasan Shah karani so teri, jannat a'ap san'var'e
"O' Beloved of (Fatimatu'z) Zahera! be congratulated for having the throne and
umbrella. O'Abul Hasan Shah ((Hazrat Ali)! these are due to your deeds, and the paradise is
embellished by you."
Ya Ali takhat ne chhatr sun'ke ter'e, falak'se baras'e noora'n
moti tabaka hathu'n me'n lekar, Shah ku'n vadhav'e hura'n
"O'Ali! the light showered from the heaven when heard (news) of your throne and umbrella
as if the hurries are greeting the Lord with pearl-trays in hands."
Ya Ali maheman khan'e me'n, momin'ku'n jab la'i Id musal'e,
Shamsi jo salwat pad kar, marafat'ki khushiyali.
"O'Ali! when the believers were brought in the guesthouse, (the appearance looked) like
an Eid, and the Shamsi recited salwat to rejoice the spiritual enlightenment."
Ya Ali teri mubarakbadi'ke khatar, Syed kart'e munajat,
Shah Najaf teri pusht panah, ter'e dushman hoi fanah.
"O'Ali! Syed (Hasan) recites the munajat to offer you congratulations (and pray), O'Lord of Najaf! may you be protected and your enemies be perished."
Soon after the liberation Pakistan in 1947, the newly formed Ismailia Association for Pakistan assumed the word Pak jamat in place of Hindi jamat in the above 2nd stanza. The East African Associations however retained the word Hindi jamat in their publications and recitations.
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral MunajatEncyclopedia TopicPrayer, poetry in the praise of the Imam
Various Sources MundEncyclopedia TopicHead
Various Sources MundEncyclopedia TopicShut, closed
Various Sources MundaiEncyclopedia TopicHead clean shaved, became bald
Various Sources MundaveEncyclopedia TopicTo shave off
Various Sources Mundh matiEncyclopedia TopicFoolishness
Various Sources MundraEncyclopedia TopicEarrings
Various Sources MundraEncyclopedia TopicEarrings
Various Sources MUnDRANounBoucles d'oreilles, ornement. g. 575 et g. Abdou Khamiya dayaki mudra pahéro
Heritage Dictionary of Ismailism, entry #82general MundradhariEncyclopedia TopicOne who wears earrings
Various Sources MundriEncyclopedia TopicA ring, a glass earring worn by yogis
Various Sources MuneEncyclopedia TopicMe
Various Sources MuneEncyclopedia TopicMe
Various Sources MuneriEncyclopedia TopicProclamation, announcement to the beat of drum
Various Sources MunivarEncyclopedia TopicMomin, believer
Various Sources MunivarEncyclopedia TopicBeliever, Momin
Various Sources MunjaEncyclopedia TopicMy, mine
Various Sources MunjaEncyclopedia TopicMine
Various Sources MunjoEncyclopedia TopicMy
Various Sources MuoEncyclopedia TopicDead
Various Sources MurEncyclopedia TopicFrom the start, from the beginning, origin
Various Sources MURAD MIRZA (915-920/1509-1514), 36TH IMAMEncyclopedia Topic"Ali Shah, surnamed Shah Murad or Murad Mirza lived in Anjudan. He had also retained his close relations with Shah Ismail cemented by his father. His mode of living, his dress and food were characterized by a rare simplicity.
The Ottoman sultan Salim (1512-1520) began his long march to northern Azerbaijan after putting 40,000 Shi'as to death in his dominions. He reached the plain of Chaldiran and the outbreak of war occurred in 920/1514. He inflicted a defeat to Shah Ismail. The Ottoman firepower, consisting of 200 cannon and 100 mortars was brought into play with devastating effect. After suffering heavy casualties, the Safavid artilleries were forced to break off the engagement. When Shah Ismail left the battlefield, sultan Salim did not pursue him. Later, he marched to Tabriz, the Safavid capital, which he occupied in 922/1517. Caterino Zeno, the Venetian ambassador writes in Travels in Persia (p. 61) that, "If the Turk had been beaten in the battle of Chaldiran, the power of Ismail would have become greater than that of Tamerlane, as by the fame alone of such a victory he would have made himself absolute lord of the East." Later, the Mamluks of Syria and Egypt similarly remained wedded to their cavalry, and were also defeated by the Ottomans.
The effect of the Safavid defeat at Chaldiran was the loss of the province of Diyar Bakr, which was annexed to the Ottoman empire in 921/1516. Shah Ismail went into mourning after his defeat. During the remaining ten years of his reign, he never once led his troops into action in person. He did not devote his attention to the affairs of the state as in the past. On the contrary, he seems to have tried to drown his sorrows by wine. His abdication of his responsibilities in regard to the personal direction of the affairs of state gave certain officials the opportunity to increase their own power. The clash between the Kizilbash and the Iranian soldiers began to be a threat to the Safavid kingdom.
Kizilbash were the Turkomans, who were distinguished for wearing red pointed caps, which they had begun to wear in the time of Shaikh Hyder (1456-1488), the father of Shah Ismail; and thus they became known as Kizil-Bash (red heads), and in its Iranian form, Qizilbash, or Red Heads. They shaved their beards but let their moustaches grow. The Kizilbash constituted the backbone of the Safavid army. It seems probable on that juncture that Shah Ismail had generated a close tie with the Ismaili Imams in Anjudan, and granted them the title of Amir al-Umra. There is one another reason that the Ismailis had joined the Safavid army in Khorasan, who had repulsed the aggressive advance of the Uzbeks in 916/1510. Shah Ismail had most possibly planned to seek the martial aids from the Khorasani Ismaili warriors to crush the uprising in his military if required. He therefore, maintained cordial relation with the Imams of Anjudan. Shah Ismail however died in 930/1524.
It is said that the Muharram was an ideal month for the Ismaili pilgrims visiting Anjudan. They carried usually a small dummy taziya (replica of Imam Hussain's tomb), and placed it in front of the caravan and passed through the teeth of the bitterest and aggressive places in the Shi'ite garbs. They put the taziya at the entrance of Anjudan, and took it again while leaving the town.
Imam Murad Mirza appointed Bawa Yasir, known as Bawa Sir as a vakil for India. He came in Sind and deputed his sons Alauddin or A'as al-Din and Jamar al-Din in Punjab to make survey for his mission. When he visited Iran with religious dues by way of Baluchistan, his servant secretly informed the local people, who plundered and killed him. Later, the people repented and built his shrine in the village of Kechh, near Makran. Bawa Yasir left behind three sons, Jamr al-Din, Alauddin or A'as al-Din and Daud.
Imam Murad Mirza died in 920/1514 in Anjudan and was succeeded by his son Zulfikar Ali.
It is worth mentioning that the Tarikh-i Alfi (the Millennial History) was compiled in India by several authors at the request of Mughal emperor Akbar in 1000/1592, whose one part was chronicled by Jafar Beg Asif Khan (d. 1021/1612), describing a rebellion hatched by a certain Murad in 982/1575 and the domineering of the Ismailis in Anjudan by Shah Tahmasp (d. 984/1576). More detail of the same episode is described under the year 981/1574 by the Safavid historian, Qadi Mir Ahmad Munshi al-Qummi (d. after 1015/1606) in his Khulasat al-Tawarikh (1:582-4). Both sources relate that a certain Murad had numerous followers also in India, sending him large sums of money from Sind and Makran. Murad was engaged in political turmoil outside Anjudan, having acquired supporters in Kashan and elsewhere in Central Iran. Being alarmed by his activity, early in 981/1574, Shah Tahmasp ordered the Kizilbash governor of Hamadan, Amir Khan Mawsil'lu, to take field against Anjudan and arrest Murad. Amir Khan executed a bulk of the Ismailis in Anjudan and its locality and took much booty from them, but Murad, who was stayed at a fortress in the district of Kamara near Anjudan, managed to escape. Soon afterwards, Murad had been arrested and imprisoned near the royal quarters. In Jamada II, 981/October, 1573, Murad escaped from prison with the help of Muhammad Muqim, a high Safavid official who had come under Murad's influence. Murad fled to the vicinity of Kandhar, getting help on the way from his followers in Fars, Makran and Sind. A few months later, he was arrested in Afghanistan by the Safavid guards. He was brought before Shah Tahmasp, who had him executed along with Muhammad Muqim.
Farhad Daftary identifies above certain Murad with Imam Murad Mirza (d. 920/1514). The most important aspect of the story, which deserves serious treatment is the stark difference between these two persons for about 60 years. Secondly, it is neither warranted in the Ismaili traditions, nor there is a single example, connoting the Imams to have involved in the political arena while living in Anjudan, and therefore, the alleged rebellion of the Imam Murad Mirza is highly doubtful. Thirdly, it would be absurd to believe that Imam Murad Mirza had vainly stirred up a revolt with handful supporters and fled, putting behind his followers into the millstone of cruelty in Anjudan. Fourthly, the remittance of religious dues to the Imams by the Indian followers was a practice in vogue, which can be incorporated to suit the notion of any anecdote for the Ismailis. Fifthly, the above story places the rebellion in 982/1575, which is veritably the period of Imam Khalilullah Ali (957-993/1550-1585), the last Imam of Anjudan era. We would, however, venture the opinion that the whole story embodies elegance and rhetoric rather than a factual picture, and that Mirza in the story was in reality the leader of the Nuqtawiya sect in the time of Imam Khalilullah. He mustered handful supporters for engineering a ground of rebellion against the Safavids. The followers of the Nuqtawiya were inhabited in the vicinity of Anjudan, and their uprising under their leader, Murad cannot be attributed to the Ismailis. It seems unlikely that Imam Murad Mirza was that of a rebellious Murad.
It must be added that several extremist movements with Shi'ite tendencies sprouted in Iran. For instance, the Hurufi movement was founded by a certain Fazalullah Astrabadi (740-796/1340-1394) in about 780/1378. His followers became known as Hurufis due to emphasizing the hidden meaning of the letters (huruf). Anatolia was the main foothold of the Hurufism. Later, the Hurufism vanished in Iran, and several petty groups split off from it, notably the Nuqtawiya. It was founded by Mahmud (d. 831/1428) around 800/1398, who was the disciple of Fazalullah Astrabadi in Gilan. Mahmud taught to his followers the significance of the point (nuqta) as the building brick of his symbolical system. Thus, his group became known as the Nuqtawiya (pointism) and his followers as the People of the Point (ahl-i-nuqta). The Nuqtawiya gradually found their foothold in the Caspian region and the villages of Qazwin, Kashan, Ispahan and Shiraz. Mahmud died in 831/1428 on the border of Azerbaijan and Arran. His followers however continued his mission in Iran and India.
Our sources as cited above also relate a revolt under the year 983/1576 by the followers of Mahmud against the Safavids in the village surrounding the city of Kashan. This major revolt occurred in conjunction with an uprising in Anjudan led by the Nuqtawiya leader, called Murad. Tarikh-i Alfi admits specifically that the revolt stirred in Anjudan by Murad was that of the Nuqtawiya order.
We also find a vogue tendency in the Iranian sources to conflate the Hurufis and Nuqtawiya wrongly with the Ismailis. The instance of an Ismaili poet, Kassim Amiri is ample in this context, who was lynched in 999/1591. He is considered erroneously as the follower of the Nuqtawism in the Iranian sources. Ahmad bin Nasrullah Qadizada Tatawi, whose father had taken part in suppressing the Kashan revolt, was vague about the connection between the two revolts, suggesting explicitly that the followers of Mahmud were collaborating with the Ismailis of Anjudan, vide Nuqtawiyan ya Pisikhaniyan (Tehran, 1941, p. 36) by Sadik Kiya. The balance of argument tends to show in concluding this critique that Imam Murad Mirza had nothing to do with the above rebellion of the Nuqtawiya.
Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral MurakhEncyclopedia TopicFoolish
Various Sources MurakhEncyclopedia TopicFoolish
Various Sources MurakhEncyclopedia TopicIgnorant, foolish
Various Sources MuratEncyclopedia TopicPicture, thought, concept
Various Sources MuratEncyclopedia Topicldol, statue
Various Sources MurdarEncyclopedia TopicDead
Various Sources MurkhaiEncyclopedia TopicStupidity, ignorance
Various Sources MurtiEncyclopedia TopicStatue, idol
Various Sources MUSA B. AIZARName(10th Century) Was Imam al Muiz's doctor. He received a substantial financial grant as did 2 of his sons who also became doctors.
(10e S.) Médecin de l'Imam al-Muiz. Re
Heritage Dictionary of ismailism, entry #160general MusallaEncyclopedia TopicMat, prayer rug
Various Sources MusalloEncyclopedia TopicPrayer rug, seat
Various Sources MuseEncyclopedia TopicOn me
Various Sources MushaedoEncyclopedia TopicMeeting of knowledge
Various Sources