Ismaili Dictionary & Encyclopedia

KHOTBAT AL-BAYANName

Attributed to H. Ali. The Sermon of the Great Declaration. 70 affirmations of H. Ali on the subject of his divinity. See"Khutbat al Tatanjiya".

Attribué à H. Ali. Pr

Heritage Dictionary of ismailism, entry #62general KhotiEncyclopedia Topic

False

Various Sources KhotoEncyclopedia Topic

False

Various Sources KHOUTBANoun

(Arabe: Prière et sermon). Prononcé au nom des Imams fatimides: 910 â Raqada, 969 (Caire), 976 (Mecque), 985 (Multan), 1059 (Bagdad). Voir fiche + details.

Heritage Dictionary of Ismailism, entry #63general KhovoEncyclopedia Topic

Lose, waste

Various Sources KHUD SHANASIEncyclopedia Topic

"It means knowing oneself. Man seeks evidence for everything. He is always seeking knowledge, and seeks to know the cause, effect and proof of things. Nothing is haphazard, everything leaves its trace. Man is the trace of the Creator; he is His evidence. Everything in His existence is an ayatullah (sign of God). If man knows himself, then he has known his God. The Prophet said: "He who knows himself has known his Lord" (man araf nafsahu faqad araf rabbahu). Ibn Arabi emphatically asserts that the only right way of knowing the Absolute is for us to know ourselves. What is suggested is, for Ibn Arabi, that we should abandon the futile effort to know the Absolute per se in its absolute non-manifestation, that we must go back into depth of ourselves, and perceive the Absolute as it manifests itself in particular form.

The Divine mystery in its objective and infinite mode is beautifully portrayed at a glance through the canopy of the night sky with the stars twinkling their message of eternity and infinitude. In addition to gazing beyond himself, man must also look within himself if he wants to fully comprehend his own mystery as well as the mystery of the Divine Being. By turning within, man can come to know more about himself than he would otherwise know. He can develop a human character that is not just a historical person living within a corporeal frame, but also a sacred soul that has spiritual meaning. He can actively take part in the mystery of God in this life through an inner journey of self discovery that retraces man's origin and source from Divine Being. William C. Chittick writes in Sufism (Surrey, 2000, p. 84) that Ali bin Abu Talib said, "Your cure is within you, but you do not know, your illness is from you, but you do not see. You are the "Clarifying Book" through whose letters becomes manifest the hidden. You suppose that you are small body, but the greatest world unfolds within you. You would not need what is outside yourself if you would reflect upon self, but you do not reflect."

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral KHUDAEncyclopedia Topic

It is a Persian word for God. It is a combination of two terms, khwud (self) and ay (coming), means Self-Created.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral KhudhiEncyclopedia Topic

Self, ego

Various Sources KhudiyaEncyclopedia Topic

Hunger

Various Sources KhuliyaEncyclopedia Topic

Opened

Various Sources KHUMSEncyclopedia Topic

"Khums literally means one-fifth or 20%. In Islamic legal terminology, it means one-fifth of the items which a person acquires as wealth.

However, there are some people who interpret the word ghanimah as whatever one acquires as spoils of war, thus confining the obligation of khums to the spoils of war only. This interpretation is based on ignorance of the Arabic language, the history of khums, the Islamic laws and of the interpretation of the Koran. Not a single sect of Islam confines the meaning of ghanimah to the spoils of war.

The Koran says: "And know that whatever thing you acquire in war, a fifth (khums) of it is for God and for the Prophet and for the near of kin (ahl al-bayt); and the orphans and needy and travellers" (8: 41)

In Arab, the system of khums was introduced by Abdul Muttalib, the grandfather of the Prophet, and it was continued in Islam. When Abdul Muttalib discovered the well of Zamzam, he also found a hidden treasure, which was buried in past by the Ismaelites when they feared that their enemies would usurp them. Abdul Muttalib gave away its one-fifth (khums) in the way of God and kept the remaining four-fifth to himself. Then it became a custom in his family; and after the hijra of the Prophet, the same system was incorporated in Islam. Thus the first khums was not given from the spoils of war, but from a buried treasure, which Abdul Muttalib acquired.

When the Prophet sent Amr bin Hazm to Yemen, he wrote instructions for him in which, among other things, he says, "...to gather the khums of God from the gains of Yamenis. (Ibn Khaldun, Tarikh, Beirut, 1971, 2:54; Ibn Kathir, al-Bidayah wa'n-Nihayah, Beirut, 1966, 5:76-77; Ibn Hisham, Sirah, Beirut, 1975, 4:179). And when the tribe of Bani Kilal of Yamen sent its khums to the Prophet, the latter acknowledges it by saying, "Your messenger has returned and you have paid the khums of God from the gains (Abu Ubayd, al-Amwal, Beirut,1981. p.13; al-Hakim, Mustadrak, Hyderabad, 1340 AH, p. 395. For more references, see Jafar Murtada al-Amili, al-Sahih fi Sirati'n-Nabi, Qum, 1983, 3:309.) It is interesting to note that the Bani Kilal obeyed the Prophet's order and sent the khums of its gains to him while no war had taken place between the Muslims of Yamen and the unbelievers. This is a clear indication that khums was not restricted to the spoils of war.

The importance given by the Prophet on the issue of khums can also be seen in his advice to the delegation of Bani Abdul Qays. It seems that Bani Abdul Qays, a branch of Rabiah was not a very strong tribe. Moreover, in order to travel to Medina, they had to cross an area inhabited by the Muzar tribe which was against the Muslims. Consequently, the Bani Abdul Qays could not travel safely to Medina except during the months in which warfare was forbidden according to the Arab custom.

Once a delegation from Bani Abdul Qays came to Medina and said to the Prophet, "We cannot come to you except in the haram months when warfare is forbidden, and there are between us and you the unbelievers of Muzar. Therefore, please give us some advice that we may give to those whom we have left behind and that we may enter the Paradise (by acting on it ourselves)." The Prophet advised them to believe in One God, establish prayer, pay zakat, fast in the month of Ramzan, and "to pay khums (one-fifth) of whatever you gain." (Bukhari, 4:213; Abu Ubayd, al-Amwal, p. 13). This has also been recorded by Muslim, Nisai, Musnad and Tirmidhi. The circumstances of the Bani Abdul Qays -- they were weak and small in numbers, and were thus prevented from traveling safely to Medina -- leaves no room for interpreting the application of khums in the above hadith on spoils of war exclusively.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral Khums :Encyclopedia Topic

It means fifth part levied on the Muslim soldiers on the ghanima (booty) they received in the battle.

As for the khums, the Koran says: "And know that whatever thing you acquire in war, a fifth (khums) of it is for God and for the Prophet and for the near of kin (ahl al-bayt); and the orphans and needy and travellers" (8: 41)

In the period of the Prophet, when the ghanima (booty) was distributed, each soldier was to pay khums (fifth) from it. The accumulated amount of khums was divided into two parts as follow:-

1st part : God - Prophet - Ahl al-Bayt

2nd part : Orphan - Needy - Traveller

For illustration, suppose a person received 100 dhirams as his share from the ghanima, the taxable khums was 20 dhirams @ 5%. The total khums was divided into two parts. In the first part, 10 dhirams were reserved for God, Prophet and Ahl al-Bayt, and remaining 10 dhirams were allotted for the orphans, needy and travellers. Thus, the shares of God, Prophet and Ahl al-Bayt were deposited in one wallet. In other words, khums in apparent means fifth part, but it becomes tenth part - a rate equal to the ushr. The Prophet said, "Out of what God has given to you nothing is mine but the khums, and that khums is given back to you" (mali ilal khums wal khums maru'ddu fiqhum).

When the jurists codified the Islamic jurisprudence in the period of Imam Muhammad al-Bakir and Imam Jafar Sadik, the followers were taught that the Imams after the Prophet were legitimate receivers of the khums. Soon after the period of Imam Jafar Sadik, the Ismailis paid 10% of their income as khums to the Imam of the time. In Egypt, the institution of khums continued. In Alamut and post-Alamut period, the Ismailis in Iran, Afghanistan and Central Asia called it mal'e wajibat (levied amount) or dah-yak.

The Indian Ismaili Pirs adopted the term dasond in place of ushr and khums. The word dasond is said to have derived from dason (das means ten and an means food). In its frequent usage, the term dason became dasond, meaning tenth part of the food or income. In the old Hindi literature, the word dasvant was in usage in the meaning of tenth part. In Prakrit language, the word dassans or dasa'ns means one-tenth. Later, the word came to be pronounced as daswand, dasawnd or dasond under the same meaning. The Turkish word for the tithe is onda bir or osur.

The tenth part of the income is separated along with 2

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral KhuoEncyclopedia Topic

Mast

Various Sources KhuriEncyclopedia Topic

A hoof of horse

Various Sources KhushiyaliEncyclopedia Topic

Happiness

Various Sources KHUSRAW, NASSIRName

See: KHUSRAW, NASSIR

394AH/1004 - 470AH/1078. Poète, philosophe, dai né au Khorasan et converti à l'âge de 40 ans par Dai al-Muayyyad*. Prêcha en Asie centrale. Auteur du "Diwan".. For detailed English text on NASSIR KHUSRAW click here

Heritage Dictionary of ismailism, entry #303general KhutaEncyclopedia Topic

Wild plants

Various Sources KHUTBAEncyclopedia Topic

The word khutba (pl. khutub) means public address, speech, lecture, discourse, oration or sermon. In past, the khatib (preacher) traditionally invoked the name of the recognized caliph after the Friday prayer at a congregational mosque (jam'ah masjid), and during pilgrimage and at the time of special festivities.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral KhuteEncyclopedia Topic

Reduces, diminishes, finishes

Various Sources KhuvarEncyclopedia Topic

Miserable, disgraced

Various Sources KhuvariEncyclopedia Topic

Disgraced, humiliated

Various Sources KHYBER VILLAGEName

40 Km from Hyderabad (Pakistan) Village Bhill* converted to Ismailis in the 1960. In 1982, Khyber Village was the meeting point of 1500 ismailis from Bhill origin.

A 40 km de Hyderabad (Pakistan). Village Bhill* converti à l'Ismaélisme dans les années 1960. Point de rencontre de 1500 Ismaéliens Bhills en 1982.

Heritage Dictionary of ismailism, entry #304general KidaEncyclopedia Topic

Insects, worms

Various Sources KidhaEncyclopedia Topic

Did, done

Various Sources KidhaEncyclopedia Topic

Did, done, having done

Various Sources KIDHA KaRTaWIYaNoun

Actions et paroles. (kidha = actions, kartawiya = paroles).

Heritage Dictionary of Ismailism, entry #634general KidiEncyclopedia Topic

Ant

Various Sources Kie gharEncyclopedia Topic

Which house?

Various Sources KienthoEncyclopedia Topic

How?

Various Sources KijeEncyclopedia Topic

Do

Various Sources KilavsheEncyclopedia Topic

Will be called

Various Sources KilayaEncyclopedia Topic

Were known as

Various Sources KiliEncyclopedia Topic

Key

Various Sources KILLIS, YAQUB IBN -Name

See KILLIS, YAQUB IBN

(318AH/930 - 380AH/991) Dai ismaélien d'origine juive, premier Vizir* en 368AH/979. Transforma al-Azhar en université. Auteur du "Mukhtasar-ul-Fiqah". For detailed English text on YAQUB IBN QILLIS click here

Heritage Dictionary of ismailism, entry #302general KinaEncyclopedia Topic

Done

Various Sources KinaEncyclopedia Topic

Malice, jealousy

Various Sources KineEncyclopedia Topic

Anyone

Various Sources KiratEncyclopedia Topic

Deed, done

Various Sources KiratEncyclopedia Topic

Praise; deeds

Various Sources KiratEncyclopedia Topic

Action, doing, deed, an act

Various Sources Kiriya / kriyaEncyclopedia Topic

Deeds, did

Various Sources Kiriya / KriyaEncyclopedia Topic

Deeds, virtuous deeds, religious ceremonies, rituals

Various Sources Kiriya dharamEncyclopedia Topic

Religious deeds

Various Sources KIRIYA TCHALISNoun

40 KIRIYA*. g. 628:16. V. SO KIRIYA*

Heritage Dictionary of Ismailism, entry #874general KiriyadaEncyclopedia Topic

Of deeds

Various Sources KirpaEncyclopedia Topic

Mercy, compassion

Various Sources Kirpa (Krupa)Encyclopedia Topic

Kindness, compassion

Various Sources Kirpa / KripaEncyclopedia Topic

Kindness, graciousness, mercy, compassion

Various Sources KirtarEncyclopedia Topic

Lord, Creator

Various Sources Kirtar (Kartar)Encyclopedia Topic

The Creator

Various Sources