Ismaili Dictionary & Encyclopedia

SahieEncyclopedia Topic

Tolerate, bear

Various Sources SahitEncyclopedia Topic

Together

Various Sources SahoEncyclopedia Topic

Bear, tolerate, endure

Various Sources SahuEncyclopedia Topic

All

Various Sources SahuEncyclopedia Topic

All

Various Sources SahuEncyclopedia Topic

All

Various Sources Saia na sohoEncyclopedia Topic

Did not hear properly

Various Sources SaianeEncyclopedia Topic

Hundreds of times, repeatedly

Various Sources SainEncyclopedia Topic

Lord

Various Sources SainyaEncyclopedia Topic

Lord, beloved

Various Sources Sainya / SaiyanEncyclopedia Topic

Lover, beloved

Various Sources SaiyanEncyclopedia Topic

Lord

Various Sources SAJADAEncyclopedia Topic

The word sajda (pl. sujud) is derived from sajd means bowing down. It occurs 64 times in the Koran. The prostration or bowing down the head is an obligatory part of the prayers. The Koran says: "O you who believe! Bow down and prostrate yourselves and serve your Lord, and do good that you may succeed" (22:77) and "So make prostration to God and serve" (53:62).

The head symbolically represents man's dignity, honour and prestige, and bowing down before God denotes complete submission. It is an act of submit one's self to one's Creator. It is a means of coming closer to God, a means through which man negates his own existence and craves the spiritual proximity of God: "And make prostration and draw nigh" (96:19).

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral SajanEncyclopedia Topic

Beloved

Various Sources SajaneEncyclopedia Topic

Loved ones and friends

Various Sources SaJDAH / SOUJOUDNoun

Prosternation. Coran II/34: Sajdah a Adam, fin du Du'a Sajdah â l'Imam.

Heritage Dictionary of Ismailism, entry #2general SajiEncyclopedia Topic

Whole, complete

Various Sources SajnaEncyclopedia Topic

Beloved

Various Sources SajuaEncyclopedia Topic

Made ready, equipped, adorned, decorated

Various Sources SakalEncyclopedia Topic

All

Various Sources SakalEncyclopedia Topic

All

Various Sources SakalEncyclopedia Topic

All

Various Sources SakarEncyclopedia Topic

Sugar

Various Sources Sakar / ShakarEncyclopedia Topic

Sugar

Various Sources SaKaR BHaWaNNoun

Tout l'Univers.

Heritage Dictionary of Ismailism, entry #917general SakatEncyclopedia Topic

Difficult

Various Sources SakhaeaEncyclopedia Topic

A friend, a companion., an associate

Various Sources SaKHAWaTNoun

Don, générosité.

Heritage Dictionary of Ismailism, entry #775general SakhiEncyclopedia Topic

Friend

Various Sources SakhiEncyclopedia Topic

Friend, playmate

Various Sources SakhiyaEncyclopedia Topic

Talk, description

Various Sources SakkheEncyclopedia Topic

Of the period, of the era

Various Sources SALAHUDDIN, 22è PIRName

554AH-664AH nominated as Pir in 584AH by Imam Ala Mohammad. Was born in Sabzwar. Accompanied his father, Pir Solehdin in his voyages. His disciple was Kwaja Chisti of Ajmer. He had 3 sons:Seyyeds Shamsuddin, Abdul Husain, Abdul Hadi. Considered Qutub* by is sufis. Prolific writer. Author of "Fiqah Ahoot"

554AH-664AH, nommé Pir en 584AH par Imam Ala Mohammad. Né à Sabzawar, accompagna son père Pir Solehdin dans ses voyages. Kwaja Chisti de Ajmer fut son disciple. Eut 3 fils: Seyyeds Shamsuddin, Abdul Husain, Abdul Hadi. Considéré Qutub* par les soufis. Auteur prolifique, écrivit le "Fiqah Ahoot".

Heritage Dictionary of ismailism, entry #360general SALAHUDDIN, SEYYEDName

one of the 5 sons of Pir Sadardin.

Un des 5 fils de Pir Sadardin.

Heritage Dictionary of ismailism, entry #279general SalamatEncyclopedia Topic

Safe and sound

Various Sources SALAMIAEncyclopedia Topic

"Salamia was a small town in Syria in the district of east of the Orontes, and is located at a distance of 32 kilometers to the south-east of Hammah, or 44 kilometers to the north-east of Hims. It lies in a fertile plain, about 1500 feet above the sea level, south of the Jabal al-A'la and on the margin of the Syrian steppe, standing on the main entrance of the Syrian desert.

It is an ancient Salamias or Salaminias of the Greek, which flourished in the Christian period. According to Yaqut in Mudjam (3:123), the town was originally called Salam-miyyah (a hundred safe) after the hundred surviving inhabitants of the destroyed town of al-Mutafika, who migrated to this town, which they built and the expression was changed with the years until it became Salamia. There is a foundation inscription of a mosque on a stone at the entrance to the citadel, dating 150/767 founded by the local Hashimites and was destroyed by the Qarmatians in 290/902. It will be perhaps appropriate to say that the Ismailis prospered the modern Salamia in Syria. According to The Encyclopaedia of Islam (Leiden, 1995, 8:921), "The fact that Salamiyya was the centre of an important branch of the Hashimids and the isolated position of the town perhaps account for its important role in the early history of the Ismaili movement as the secret headquarters of the pre-Fatimid Ismaili dawa."

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral SALAMUDDIN, 20è PIRName

Also called Sayyed Ali. Was born in Sabzwar, the youngest son of Pir Abdul Momin. Nominated to Piratan by Imam Imam Mohatadi. Also known as Mahdev* and Pir Indra Imamdin.

Aussi appelé Seyyed Ali. Né à Sabzwar, fils cadet de Pir Abdul Muomin, nommé par l'Imam Mohtadi. Surnommé "Mahdéw*" et "Pir Indra Imamdin".

Heritage Dictionary of ismailism, entry #363general SALAT Encyclopedia Topic

The word salat (pl. salawat) is an Aramaic verbal noun s'lota (bowing or bending) had passed into several dialects with the meaning of prayer. This word was used by Armaic speaking Jews for the obligatory recital of the 18 benedictions. In Hebrew, the synagogue of the Jews was also termed as a salat, vide Koran, 22:40. It also means to walk behind anything constantly. In horse-race, the second horse runs just behind the first horse, is also called salla. Its meaning indicates to follow the divine law constantly. Another view suggest that it means burnt. It signifies that through the agency of worship, a person seeks to burn or kill the animal instinct within him. The verb from which it derives is salla (hallow); as an act of God it is translated as "to bless"; and as an act of man it is translated as "to pray." W. Montgomery Watt writes in Muhammad in Medina (London, 1956, p. 304) that, "The usual translation of salat is "prayer," but this corresponds rather to dua." The word du'a is derived from da'wa or ad'iya, meaning to call or cry, occurring 159 times in the Koran.

In the Koran, the noun salat occurs in the singular 78 times, 65 times with the definite article, twice in a genitive construction (24:58) and 11 times with a pronoun affixed, while it occurs only 5 times in the plural. Besides, there are 16 occurrences of various forms of the verb salla (second verbal form, with the meaning to perform salat), which is derived from the noun. The usual Koranic phrase is qama bi's-salat or qama ila

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral SALAT AL-FAJR Encyclopedia Topic

Also called salat al-subh. When any person could perceive his neighbour at near distance in darkness at dawn. (Bukhari, muwakit, p. 21). Its time begins with "the true dawn" (al-fajr al-sadik) when the faces can still not yet be recognized, and extends until the daybreak as such before the sun appears. It should be noted that the Arabs designated the early morning as the dhanab al-sirhan (the tail of the wolf), and this is when the light gradually begins to get brighter at the place where the suns is about to rise like the light of a lamp.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral SALAT AL-ISHA Encyclopedia Topic

Also called salat al-atama (salat of black night), and salat al-layl (night prayer). When the people felt need of burning lamp in early night. (Ibid. p. 24). Its time begins soon after the disappearance of the twilight and extends until the end of the first third of the night.

According to The Encyclopaedia of Islam (1995, 8:926), "In the Koran as a whole, the times of prayers are indicated with a richness of vocabulary which shows a practice still at the evolutionary state. There are, it seems, three essential times, to which the median prayer is added somewhat later."

W. Montgomery Watt writes in Muhammad in Medina (London, 1956, p. 305) that, "When the worship was stabilized by the later jurists, it became obligatory for every Muslim to perform it five times daily. It is doubtful, however, whether the five daily hours were regularly observed even during Muhammad's closing years, and a phrase in the Quran shows that there must have been at least three hours of prayer daily."

In view of The Encyclopaedia of Religion and Ethics (London, 1956, 10:197), "Some of the earliest verses of the Quran require Muslims to perform the salat thrice every day in the morning before sunrise, at the close of day, and during a part of the night."

"And glorify the name of your Lord morning and evening, and adore Him during part of the night, and give glory to Him through the long night." (36:25-26)

Above verse further boost to explicit evidence of three times prayer as well as the midnight worship in a day. This Islamic practice in fact is being performed by the Shi'ite Ismaili Muslims.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral SALAT AL-MAGHRIB Encyclopedia Topic

It was offered and ended when an arrow was shot from a bow and could be seen at sunset ((Ibid., p. 27). Its time begins when the sun disappears beneath the horizon, and normally continues until disappearance of the twilight radiance.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral SALAT-2Encyclopedia Topic

(continued from SALAAT)
Fixation of five times Salat

"We have already mentioned that the Friday prayer in Medina used to be performed either at zuhr or asr according to the circumstances. These timings were reserved for Friday only. Nevertheless, the Prophet himself reported to have performed daily additional salat either at zuhr or asr. Sometimes he performed two addition salats at zuhr and asr. The reason behind it was unknown. What he practiced privately was a different, but what practices he exhorted were important, since he never wanted to create hardship for his ummah.

There are many examples of Prophet's religious practice, which he never recommended to the Muslims, whose few illustrations are given below:-

a) The Prophet fasted for two month in Ramzan and Shaban months. Besides, the first fortnight of the month he devoted usually for fasting. Two Mondays, one Thursday, and according to some reports Friday as well, were the fast days in every month. For the first ten days of Muharram and for six days from the 2nd of Shawal month to the 7th, he was always fasting.

b) Besides the obligatory prayers, he performed some 39 raka'ts - two in the morning, four in the forenoon, six in the afternoon, six early in the evening, two at sunset, six early in the night, and thirteen about midnight.

c) Sometimes, the Prophet recited Sura Marium in the morning salat. Sometimes he read 60 to 100 Koranic verses in the morning salat. He also recited some 30 Koranic verses during the afternoon prayer, and about 15 verses in late afternoon prayer.

In like manner, in addition to the three prescribed salats, the Prophet used to offer salat afternoon (zuhr) and late afternoon (asr) in Medina. But, he did not approve his religious practice for the Muslims.

It infers from the scrutiny of the traditions that some people in Medina offered three salats as well as the salats of zuhr and asr when they watched the Prophet to do so. It appears that the Prophet never prevented them. Before the time the average Muslims begin to perform five prayers, he put forward a middle way of the combination of the prayers. The Koranic ordinance of three times prayer was not abrogated; therefore, he did not like to put the ummah into hardship.

There are twenty-one narrations of sound hadith that pertain to the Prophet's joining together of the two sets of prayers, i.e., zuhr - asr & maghrib - isha to make three prayers in a day. Firstly, he emphasized upon the travellers. According to Bukhari (18:13-15), the two afternoon prayers, zuhr and asr may be combined when one is on a journey, and so may the two night prayers, maghrib and isha. He also permitted to those who were at homes (al-Muslim, 2:151). Later on, the Prophet is reported to have exhorted the combination of prayers voluntarily to all the Muslims. Ibn Abbas reports that the Prophet combined the zuhr and asr prayers, and maghrib and isha when there was neither journey nor fear. Being asked, why he did it, the reply was, "so that his followers may not fall into hardship." (al-Muslim, 6:5). It is also related that the Prophet prayed at zuhr and asr together, and the maghrib and isha together, without being a traveller or in fear (al-Muslim, 2:151). Thus, this practice became known as jam bain al-salatin (combination of two prayers). The wisdom behind it was to retain the original Koranic injunction of three prayers intact.

Between the period of Abu Bakr and Ali, the Muslims in Medina prayed for five times and other three times prayer on the basis of the combination of the salats. When the early Umayyad rulers broke their relation with Medina, the issue of daily prayers became unsettled, and it also influenced the other Muslim regions till the final ruling of the jurists, which has been explained briefly as under:-

"In Syria in olden times it was not generally known that there were only five obligatory salat, and in order to make certain of this fact it was necessary to find a Companion still alive who could be asked about it." (Abu Daud, 1:142 and Nisai, 1:42)

"In the time of Hajjaj bin Yusuf and the Umayyad caliph Umar bin Abdul Aziz," write Ibn Nadim in his Kitab al-Fihrist (Leipzig, 1871, p. 91), "the people had no idea of the proper times for prayer and the most pious Muslims were unsure of the quite elementary rules."

The pious Muslims, however, endeavored to demand adherence to a fixed tradition in the name of the Prophet and, when they found that the government did not support them in efforts which seemed unimportant to the latter, they produced the following prophecy of the Prophet: "idha kanat alaykum umara yumituna al-salat" means, "There will come amirs after me who will kill the salat" (Tirmizi, 1:37).

Goldziher writes in Muslim Studies (London, 1971, 2:40) that,"The fact is, however, that during the whole of the Umayyad period, the populace, living under the influence of their rulers with little enthusiasm for religion, understood little of the laws and rules of religion. Medina was the home of such rules and it would have been vain to seek them in circles under Umayyad influence." After being frustrated from the Umayyad caliphs, the pious Muslims of Syria became eager from the new regime of the Abbasids. Adherence to the caliph was an integral element in Muslim belief. Thus, the Abbasid priest propagated a faked hadith that, "He who does not cling to the aminullah (the confident of God), by which the caliph is to be understood will not benefit by the five salats.

On this juncture, the tradition quoted by Ibn Hajar (4:238) will be important to find a missing chain. Accordingly, Abu Darda once came in Medina from Baghdad. He showed his ability to perform salat more than three prescribed times. The Prophet told him to add two more salat before noon and afternoon. Thus, he offered five times prayer and returned Baghdad as if a missionary, where he preached five times salat.

It implies that the Baghdad school gradually practiced five times prayer. The Umayyad rule in Islam was entirely secular with the exception of the episode of caliph Umar bin Abdul Aziz and was little permeated by religious motives in its forms and aims. The Umayyads were little concerned about the religious life of the population. They paid little attention to religion either in their own conduct or in that of their subjects. Dinawari writes in Kitb al-Akhbar (Leiden, 1888, p. 249) that if a man was seen absorbed in devout prayer in a mosque, it was a pretty safe assumption that he was not a follower of the Umayyad dynasty but an Alid partisan.

Hajjaj bin Yusuf, the Umayyad governor in Iraq once rebuked Anas bin Malik like a criminal and threatened to grind him as millstones would grind and to make him a target for arrow. (Dinawari, p. 327). Caliph Yazid bin Abdul Malik contemptuously called Hasan al-Basari a Sheikh al-Jahil and threatened to kill him, vide History of Arabs (ed. De Goeje, Leiden, 1869, p. 66).

People travelled to Medina, the place of origin of the hadiths, from where the religious stream flowed. On this juncture, the jealous Umayyad rulers called Medina as al-Khabitha (dirty one). The governor of Yazid I in Medina gave it the name of al-Natna (evil-smelling one), vide Muwatta, 4:61.

The Abbasid rule bore from the beginning the hallmark of a religious institution. The Abbasid's aim however was to make the recognition of their claims to rule into a religious affairs.

When Abul Abbas, the founder of the Abbasids asked the people in Basra to fulfil the duty of the fast-alms (zakat al-fitr), they took consul and sought to find Medinians who might guide them about this religious duty which was entirely unknown to them (Abu Daud, 1:162 and Nisai, 1:143). The same community in the first years of its existence had no inkling of how to perform salat, and Malik bin al-Huwayrith (d. 94/713) had to give them a practical demonstration in the mosque of the actions accompanying the liturgy (Nisai, 1:100).

The Abbasid interest in canonical studies increased in the same measure as their political influence was taken away by governors and usurpers. It was a time when the movement to establish the sunna as a science and as the standard of life, received official recognition.

Theologians now found the ground prepared to make accepted in practice the sunna, which in the Umayyad period was pushed into the background. In Iraq, for example, Shu'ba (d. 160/777) made the sunna prevail in public for the first time. In Marw and Khorasan, al-Nadir bin Shumayl (d. 204/820) introduced the sunna in public, and likewise Abdullah al-Darimi (d. 255/870) in Samarkand made the sunna public. Abu Sa'id al-Istakhri (d. 328/943) in Sijistan and Yazid bin Abi Habib (d.128/746) introduced sunna in Egypt for the first time.

Favored or at least not hampered by disregard, the Islamic studies of law developed freely, and the new stones laid by the repressed jurists of the first century could now be expanded by steady increase to form the edifice of Islamic science.

In sum, with the progress of the literature of the Muslim jurists during the early Abbasid period, the salat for five times was given a conclusive ruling in Islam. According to the Encyclopaedia of Religion and Ethics (ed. James Hastings, London, 1956, 10:197), "In the first generation after Prophet's death it was a subject of discussion which of the daily salats must be regarded as obligatory, and there was also difference of opinion as to the exact times of a day at which the Prophet had usually performed his devotions. But gradually it was recognized in the whole Muslim world that the five salats were obligatory for every Muslim."

The Shorter Encyclopaedia of Islam (Karachi, 1981, p. 493) comments, "To us, such traditions are an indication that the number of daily salats had not yet fixed at five in Muhammad's lifetime. In the canonical hadith the number of five is found in numerous traditions. We shall therefore have to place the origin of this theory before the end of the first century."

The average Sunnis professed Hanafism, and Abu Yusuf (d. 799), the famous pupil of Abu Hanifa (d. 150/767) was responsible to spread Hanafism in the Abbasid domain, and earned the title of sahib hadith wa sahib sunna. He was appointed Judge in Baghdad and later became the Chief Justice with the authority to appoint judges throughout the Abbasid kingdom. He thus had a free rope to propagate Hanafism.

With the emergence of the Abbasids in the 8th century, the science of jurisprudence flourished, for in that period the four Sunni schools (Hanafism, Shafi'ism, Malikism and Hanbalism) of law became widespread, traditions were collected, commentaries of the Koran were compiled. In particular, the works of Abu Hanifa and his disciple, Abu Yusuf and Muhammad al-Shayban (d. 804), the works of Shafa'i were brought out, wherein the five times prayer in a day had been given a final ruling.

The later jurists ignored the tradition of the combination and included zuhr and asr with the three daily salats, making a final ruling of five times prayer in a day.

It was the period of Imam Muhammad al-Bakir, who exhorted the practice of combination like the Prophet in order to retain the Koranic injunction and give relief to the followers. Al-Amili writes in "Wasa'il al-Shi'a" (Beirut, 1982, 3:4) that Imam Muhammad al-Bakir said, "When the sun begins to decline, the time for the zuhr and the asr begins, and when the sun sets, the time for the maghrib and isha begins."

Hence, the Shi'ites consider it permissible to run together the noon and afternoon and the evening and night prayers, so that the prayers are only offered on three separate occasions during the day. The Prophet had approved the practice of combination of prayers permissible and there is a support for this view in the Bukhari (1:146) and al-Muslim (1:264-5)"

Three times Salat - an Original injunction

"Explicit injunction for three times prayer is given in the Koran in several verses, which are mentioned here under:-

"Wa aqimi salwata tarfai nahar'e wa zualfan mina l-layl" (11: 114)

"And establish salat at the both ends of the day (morning and evening) and at the approach of the night"

The word tarf means an end, extremity or part, and atrafa l-nahr means two ends of the day refers to the morning and evening, or the fajr and maghrib, while zualfan mina l-layl means a short while after falling of night. Shibli Noman (1857-1914) also admits in his Sirat al-Nabawi (2:112) that this verse contains an injunction of three times prayer.

"Wa aqimisalwata li- duluki i-shamsi ila gasqi l- layl wa quranul fajar'e" (17: 78)

"And establish salat at the sun's decline till the darkness of the night and in the morning."

The word duluki i-shams means sunset refers to the salat of magrib. The word gasqi l- layl means the darkness of the night, refers to the salat of isha, and fajr obviously the salat of morning. Ibn Umar relates that the Prophet said that duluki i-shams means sinking of the sun, vide al-Itqan (2: 631-2) by Suyuti. Tirmizi and Nisai also admit veracity of this tradition related by Abu Huraira.

Referring the above Koranic verses, Reuben Levy writes in The Social Structure of Islam (London, 1962, p. 155) that, "It would appear from these verses that only three appointed times of worship are indicated

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral SALAWATEncyclopedia Topic

The Arabic word salat is for the prayer provided the action comes from the man. The phrase salla ala means to pray for is found for example in the Koran (9:103), where the Prophet is told to pray for misdoers, who have at length entered the fold of Islam. It also means the blessing or effusion of grace (or salawat), if the action comes from God, such as, "Verily, God and His angels call down blessing on (yusalluna ala) the Prophet. O ye who believe! call down blessing on him and greet him with a worthy salutation" (33:56). In other words, when the Prophet prays for other people, the verb in the Koran is salla (to pray), and the preposition is ala (on). But when God is the actor, this same verb and preposition are used in the sense of "to bless." In sum, salat means to gratitude God, while salawat means the showering of God's gratitude upon the mankind. Ibn Arabi writes that "The salat from God is mercy, and from human beings, angels and jinn, it is bowing and prostration and petition and praise" (Fathu al-Makki, p. 15).

It is narrated in the Sawa'iq Muhariqa that once the Companions recited salawat upon the Prophet in these words: Allahumma salli ala Muhammad (O'God! May Your peace be on Muhammad), the Prophet said, "Do not send an incomplete salawat upon me." The Companions asked, "Which are the complete and incomplete salawat?" The Prophet said, "The incomplete salawat is Allahumma salli ala Muhammad (O'God! May Your peace be on Muhammad), and the complete salawat is Allahumma salli ala Muhammadin wa A'li Muhammad (O'God! May Your peace be on Muhammad, and the descendant of Muhammad). C.E. Padwick writes that, "While the overwhelming mass of this devotion is reserved for Muhammad, its pattern sentence "O God! Call down blessing on Muhammad and on his family," opens the door for a wider use" (Muslim Devotions, London 1961, p. 157). Once Ali bin Abu Talib said, "The Koranic verse (33:56) contains both zahiri and batini meanings. The zahiri meaning is that the God says salu alaiha (call down blessing) and batini meaning is wa salemu taslima (and greet him with a worthy salutation), means obey one whom the Prophet has declared his successor."

Suyuti writes in al-Hirzu'l-mani that a number of the Maliki school said, "The calling down of blessing on the Prophet is an ordinance of Islam, to which no numerical limit has been set and no fixed time has been alloted."

Abu Huraira relates that the Prophet said, "One who recites salawat on me, the angels keep on showering blessings on him as long as he recites salawat" (Masnad, 5:82). Jabir al-Jufi reported on the authority of Imam Muhammad al-Bakir that the Prophet said, "He who performs a prayer and does not ask God to bless me and my family, his prayer is not accepted from him" (al-Khilaf, 1:131). Imam Jafar Sadik said, "Every invocation sought from God is barred by the sky unless it is coupled with the salawat, the benediction upon the Prophet of God and his descendants" (Usul-i Kafi, 2:493).

The Ismailis have been exhorted to recite constant salawat and that too only on the Prophet and the Imams. On August 10, 1960, the Present Imam made it clear in his message to the Ismailia Association for Pakistan that, "It is incorrect to take the names of any people other than the Prophet and the Imams with salawat."

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral SALGIRAHEncyclopedia Topic

The Persian word sal means anniversary and girah means knot, thus salgirah refers to an anniversary added on to a string kept for the purpose. Imam Sultan Muhammad Shah said, "Life is a great and noble calling, not a mean and a grovelling thing to be shuffled through as best as we can but a lofty and exalted destiny." Hence, the day of birth, for every soul, is of supreme importance. Nations celebrate birthdays of their leaders and their own anniversaries of independence; families and groups celebrate birthdays of their beloved ones, relatives, friends and heroes. The Ismailis do not celebrate the birthday of their Present Imam in the same manner. The significance of Imam's birthday far outshines that of the birthday of any other leader or hero. To Ismailis, this is a unique and privileged occasion, and indeed a reminder of the Living Evidence of God. The Imam's birthday is an event of happiness for him as well as for his followers. The rejoicing is born out of the fact of spiritual and moral strength of the followers who are in constant remembrance of and submission to God.

Every Salgirah of the Imam reminds the Ismailis the words the Imam spoke, "What can the jamat do to make Imam happy on his birthday?" So in fact, the Imam's birthday is a stock taking day for the jamat to search their souls and think deeply, have they made Imam happy or not, if not, what can they do to make him happy? The Imam had made several farmans to the jamats and indicated how the jamat can make him happy. His foremost emphasis is on cooperation, brotherhood and understanding. There are so many avenues through which one can serve Imam and gain happiness for himself also. To work sincerely, to give in charity, to have a merciful heart, to look after the welfare of the less fortunate, the sick and the poor, is a form of worship. To be mindful of each other's difficulties and extend help and understanding is also worship. It is such a noble work that raises man to a higher level, makes him a better human being, and better human being will make a better jamat, a better society. It would be presumptuous to believe that everyone can change overnight. However, exercise of will and determination can certainly raise the level of thinking and attitude.

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral SALLA'LLAH ALAIHI WA SALLAMEncyclopedia Topic

It means peace be upon him. When the name of the Prophet or Imams are mentioned, the listeners demonstrate their respect and devotion by bowing their heads slightly and touching with their forefinger the lips and/or the bridge of the nose and the forehead in a bipartite or triparite gesture with the chanting of salla'llah alaihi wa sallam.

SALVATION [ see NAJAT ]

SATAN [ see SHAITAN ]

Encyclopaedia of Ismailism by Mumtaz Ali Tajddingeneral SALMAN FARSIName

Salman the Persian.Born in the Mazdean religion but became Christian and then Muslim. He was the compaion of Hazrat Ali and Prophet Muhammad. He had a written copy of the Quran according to KIM. In the sequence of Alif/Lam/Mim he has the rank of Pir and is symbolised by the letter "Lam". He died between 20 and 28 AH at the age of 87 years. He buried Bibi Fatima. He himself was buried at Madain. The Soul attains salvation when it reaches the stage of Salman.

Salman le persan. Mazdéen puis chrétien, converti à l'Islam. Compagnon de H. Ali et du Prophète. Possédait une copie du Coran. (KIM). Rang de PIR. Alif Lam Mim*. M. entre 20AH et 28AHà l'âge de 87 ans. L'âme atteint le salut lorsqu'elle atteint le degré ésotérique de Salman. Enterra Bibi Fatima. Enterré à Madain.

Heritage Dictionary of ismailism, entry #366general SALMAN PAKName

Salman the Pure. See Salman Farsi.

Salman le Pur. V. Salman Farsi.

Heritage Dictionary of ismailism, entry #365general SAMNoun

Ma

Heritage Dictionary of Ismailism, entry #776general SamEncyclopedia Topic

Equal

Various Sources SamaEncyclopedia Topic

In the front, straight

Various Sources