Articles by Ibrahim on ArticleSnatch.com

Qarmatians - Decline Of The Qarmatians

Thu, 18 Feb 2010 10:20:08 -0500

Meanwhile, Hasan al-A'sam, the son of Ahmad Abu Tahir and a nephew of Abu Tahir, had become the commander of the Qarmatian forces, who was usually selecting to lead the Qarmatians in their military campaigns outside Bahrain. In 357/968, Hasan al-A'sam had taken Damascus after defeating Hasan bin Ubaidullah bin Tughj, the Ikhshidid governor of Syria. The Qarmatians also sacked Ramla and took vast riches and returned to Bahrain. About three months following the Fatimid conquest of Egypt, a Qarmatian force, commanded by al-A'sam's cousin, again came to Damascus and defeated Hasan bin Ubaidullah, the Ikhshidid governor of Syria. Finally, a peace treaty had been concluded between them, and according to which, the Ikhshidid agreed to pay an annual tribute to the Qarmatians. In 359/970, a large Fatimid force commanded by Jafar bin Falah was sent to conquer Syria. The Ikhshidid governor, Hasan bin Ubaidullah sought necessary help from the Qarmatians. Jafar bin Falah attacked at full gallop and defeated the joint forces of the Ikhshidid and the Qarmatians near Ramla. Hasan bin Ubaidullah was taken prisoner. The Fatimid conquered Syria, resulting the loss of the tribute to the Qarmatians being paid to them previously by the Ikhshidids. **End Summary** Topics: mawla]]> quran ul hakim]]> ali]]> allah]]> saudi ara]]> Khamr]]> Journalism]]> microfinance]]> United Kingdom]]> ]]> About the Author: ]]> Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many articles on Ismaili Imam, Ismailism, and Decline Of The Qarmatians from Encyclopedia of Ismaili .

Qarmatians

Mon, 15 Feb 2010 04:15:49 -0500

"It is learnt that a group of Mubarakiyya in Kufa among the Ismaili orbit believed in the Mahdism of Imam Muhammad bin Ismail, anticipating his return, which had never been promulgated by the official dawa. Granted that it was the propaganda of the Ismaili dawa, there would hardly be a place left for the Imams for them in the line of Muhammad bin Ismail. This small Ismaili group was expecting the return of the Imam, and a da'i Hussain al-Ahwazi had also a leaning towards them. He had gone to southern Iraq for propaganda and procured large converts. Nuwayri (677-732/1279-1332) writes in Nihayat al-Arab (ed. M. Jabir A. al-Hini, Cairo, 1984, p. 189) that, "Hussain al-Ahwazi also converted Hamdan bin al-Ash'ath al-Qarmati to Ismailism in 261/874." Hamdan al-Qarmat started to reveal Ismaili doctrines and the return of Muhammad bin Ismail to the villagers and brought them in the fold of Ismailism. When Hussain al-Ahwazi died, Hamdan al-Qarmat continued his mission with his brother-in-law Abdan bin al-Rabit as his deputy. He increased his influence among the Arab and Nibati tribes in Kufa and appointed Abdan bin al-Rabit and Zikrawayh bin Mihrawayh as his assistants. **End Summary** Topics: mawla]]> quran ul hakim]]> ali]]> allah]]> saudi ara]]> Khamr]]> Journalism]]> microfinance]]> United Kingdom]]> ]]> About the Author: ]]> Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many articles on Ismaili Imam, Ismailism, and Qarmatians from Encyclopedia of Ismaili .

Qadr Or Taqdir - God Does Not Lead Astray

Wed, 10 Feb 2010 13:11:31 -0500

A very misconception regarding the teachings of the Koran is that it ascribes to God the attributes of leading astray. Nothing could be farther from truth. While al-Hadi, or the One Who guides, is one of the ninety-nine names of God, al-Mudzill, or One Who leads astray, has never been recognized as such. If leading astray were an attribute of God, as guiding certainly is, the name al-Mudzill should have been included in the list of His names, as al-Hadi is. But the Koran which repeatedly says that God's are all the excellent names, could not ascribe to Him what it has plainly ascribed to the Devil, viz. the leading astray of men. This fact is conclusive so far as the leading astray of men is concerned, but there are several other considerations which confirm it. The sinners' own confession, as repeatedly mentioned in the Koran is that their great leaders misled them, or that the Devil misled them. **End Summary** Topics: mawla]]> quran ul hakim]]> ali]]> allah]]> saudi ara]]> Khamr]]> Journalism]]> microfinance]]> United Kingdom]]> ]]> About the Author: ]]> Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many articles on Ismaili Imam, Ismailism, and God Does Not Lead Astray from Encyclopedia of Ismaili .

Qadr Or Taqdir - Creation Of Good And Evil

Mon, 08 Feb 2010 14:10:50 -0500

Taqdir, meaning the absolute decree of good and evil by God, an idea with which the word is now indissolubly connected by the popular mind as well as thinking writers, is neither known to the Koran, nor even to Arabic lexicology. There is only one occasion in the Koran on which a derivative of taqdir is used to indicate the fate of a person. Speaking of the wife of Lot, the Koran says, "We ordained (qaddarna) that she shall be of those who remain behind" (15:60, 27:57). But even here it does not mean that God had ordained that she should be a doer of evil. There is mention here of an ordinance, which holds good in the case of all evil-doers that they should suffer the evil consequence of what they have done; she was not one of the faithful, but disbeliever, so that when divine punishment overtook the evil-doers, she was ordained to be with them. The doctrine of predestination is of later growth, and seems to have been the result of the clash of Islam with Persian religious thought. **End Summary** Topics: mawla]]> quran ul hakim]]> ali]]> allah]]> saudi ara]]> Khamr]]> Journalism]]> microfinance]]> United Kingdom]]> ]]> About the Author: ]]> Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many articles on Ismaili Imam, Ismailism, and Creation Of Good And Evil from Encyclopedia of Ismaili .

Qadr or Taqdir

Sat, 06 Feb 2010 13:37:39 -0500

The word qadr and taqdir are derived from qada. According to Raghib, it means the making manifest of the measure (kamiyya) of a thing, or simply measure. In the words of the same authority, God's taqdir of things is in two ways, by granting qudra (power) or by making them in a particular measure and in a particular manner, as wisdom requires. An example of this is given in the taqdir of the date-stone, out of which it is the palm only that grows, not an apple or olive tree, or in the taqdir of the sperma of man, out of which grows man only, not any other animal. Taqdir is therefore the law or measure which is working through out the whole of creation; and this is exactly the sense in which the word is used in the Koran. **End Summary** Topics: mawla]]> quran ul hakim]]> ali]]> allah]]> saudi ara]]> Khamr]]> Journalism]]> microfinance]]> United Kingdom]]> ]]> About the Author: ]]> Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many articles on Ismaili Imam, Ismailism, and Qadr or Taqdir from Encyclopedia of Ismaili .

Qadi Noman

Fri, 05 Feb 2010 10:06:06 -0500

"Qadi Noman was a renowned Ismaili jurist in the Fatimid court. He espoused Ismaili faith early in life at Kairwan. His association with the Fatimids however began with his entry into the services of Imam al-Mahdi since 313/925. During the period of Imam al-Qaim, he concentrated mainly in the study of history, philosophy and jurisprudence and composed numerous works. Prior to the death of Imam al-Qaim in 334/945, he was appointed as a qadi. His status was further promoted during the time of Imam al-Mansur when he was granted the rank of Chief Qadi (qadi al-qudat). He however reached his zenith in the time of Imam al-Muizz. Qadi Noman was greatly impressed by Imam al-Muizz's appearance and writes that he was struck by "the refulgence of the Imamate from his countenance." When Imam al-Muizz ascended, Qadi Noman felt his post dwindled and wrote a letter to the Imam. He got Imam's reply, which he had quoted in his al-Majalis wal Musayarat. It reads: "O, Noman, may God protect you. I have read your letter. I regret that you are not sure of my patronage, and are trapped in fear unnecessarily. **End Summary** Topics: mawla]]> quran ul hakim]]> ali]]> allah]]> saudi ara]]> Khamr]]> Journalism]]> microfinance]]> United Kingdom]]> ]]> About the Author: ]]> Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many articles on Ismaili Imam, Ismailism, and Qadi Noman from Encyclopedia of Ismaili .

Platinum Jubilee

Tue, 02 Feb 2010 17:24:23 -0500

Platinum is a soft, ductile and silver-white metallic element. The Spanish scientist Antonio de Ulloa discovered it in gold-bearing deposits in Columbia in 1735. The English chemist William Wollaston first obtained pure platinum in 1803; and was also the first to devise a way to produce platinum in a workable form suitable for commercial purposes. South Africa, Russia and Canada produce almost all of the world's output of platinum. Its production began about in 1925, but it began to be used for jewelry in significant amounts in 1905. World production of platinum increased strongly in 1960 and in the beginning of 1970, reaching 2 million troy ounces (62 tons) per year. Since then, production has been spurred by greater demand for platinum. To mark the completion of his seventy years of Imamate, the Ismailis decided to weigh the Imam in platinum. The Platinum Jubilee was celebrated in Karachi on 3rd February, 1954 in presence of 50,000 Ismailis, and again the sum gifted to the Imam was returned to his followers to set up Finance and Investment Corporation. **End Summary** Topics: mawla]]> quran ul hakim]]> ali]]> allah]]> saudi ara]]> Khamr]]> Journalism]]> microfinance]]> United Kingdom]]> ]]> About the Author: ]]> Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many articles on Ismaili Imam, Ismailism, and Platinum Jubilee from Encyclopedia of Ismaili .

Panjtan-I Pak

Sat, 30 Jan 2010 18:11:44 -0500

"Panjtan-i Pak (the Blessed Quincunx), Ashbah al-Khmsa (the five shadows) or Ashab al-Kisa (persons of the mantle) is a term coined for the five holy bodies, i.e., the Prophet, Ali, Fatima, Hasan and Hussain. They were created out of the substance of Illiyyun (Bihar al-Anwar, 25:10). The Koran (83:18) says, "Nay! Most surely the record of the righteous shall be in the highest places (illiyyun)." The word illiyyun is the plural of illiy or illiyyah. It is derived from the Hebrew elyou meaning the highest. These five holy bodies were conceived in their mystical dimension as being a Light that God created before the creation of this universe. The Light descended in turn upon Adam and then upon each of the prophets until it became embodied in five holy bodies. According to Bihar al-Anwar (25:24), "When God created Adam, the father of mankind, and breathed His spirit into him, Adam looked to the right hand side of the empyrean. There he saw five figures in the form of silhouettes. He asked: "God, have You created any one from the dust before me?" God replied: "No. **End Summary** Topics: mawla]]> quran ul hakim]]> ali]]> allah]]> saudi ara]]> Khamr]]> Journalism]]> microfinance]]> United Kingdom]]> ]]> About the Author: ]]> Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many articles on Ismaili Imam, Ismailism, and Panjtan-I Pak from Encyclopedia of Ismaili .

Origin Of Chhanta In Ismaili Tariqah

Wed, 20 Jan 2010 23:51:19 -0500

The Koran says: "(Receive) the baptism (sibghah) of God, for who is better than God to baptize (sibghatan)?" (2:138). The word sibghah is derived from the Syriac word sba, meaning dyeing or colouring, and also dipping or immersing in water, hence sibghah indicates baptism, which the Christians effect by immersing in water. Wahidi relates from Ibn Abbas that, "When a child is born to Christians, after the seventh day they immerse him (sabghuhu) in a kind of water in order to purify him" (Asbab Nuzul al-Koran, Cairo, 1969, p. 38). According to Tabari, the Jews and Christians once said to the Prophet and his faithful Companions, "Embrace Judaism or Christianity, so that you may be guided aright." In the meantime, God instructed to His Prophet to say to them, "O Jews and Christians, rather follow the path of Abraham, the sibghah of God, which is the best sibghah, for it is the pure faith of Islam" (Jami al-Bayan, Cairo, 1954, 3:118). Thus, Tabari translates the above Koranic verse, taking sibghah as a synonym for the religion that, "Follow the religion of God, which is the best religion. **End Summary** Topics: mawla]]> quran ul hakim]]> ali]]> allah]]> saudi ara]]> Khamr]]> Journalism]]> microfinance]]> United Kingdom]]> ]]> About the Author: ]]> Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many articles on Ismaili Imam, Ismailism, and Ismaili Chanta from Encyclopedia of Ismaili .

Nizari Kohistani

Mon, 18 Jan 2010 06:11:47 -0500

"Naimuddin bin Jalaluddin bin Muhammad Nizari Kohistani was born in Birjand in 645/1247. He got the rudiments of his formal education at home from his father, who was also a poet himself and a devout Ismaili. Nizari attended school in Birjand and Qain, and studied Persian and Arabic literature. His father was a land-lord in Birjand, but lost his estate during the Mongol onslaught in Kohistan and subsequently, Nizari had to serve at the court of Shamsuddin Muhammad I (643-684/1245-1285), the founder of the Kurt dynasty of Herat; and became a court-poet. Nizari travelled excessively for supervising the revenue and expenditure of Azerbaijan and Arran. He set out from Khasp in Birjand on a long journey with a certain Tajuddin Amid in Shawal, 678/February, 1280. He fell ill in Tabriz, and resumed his journey in Safar, 679/June, 1280 with a certain Shamsuddin Juvaini, who was also travelling there for same purpose. Nizari visited Azerbaijan, Arran, Georgia, Armenia and Baku, which lasted for two years (678-679/1280-1281). Muqaddasi had reported earlier in Kitab al-Akalim (comp. in 375/985) that Azerbaijan, Arran and Armenia formed part of a single province, which he designated as Iklim ar-Rihab (the region of high plains). **End Summary** Topics: mawla]]> quran ul hakim]]> ali]]> allah]]> saudi ara]]> Khamr]]> Journalism]]> microfinance]]> United Kingdom]]> ]]> About the Author: ]]> Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many articles on Ismaili Imam, Ismailism, and Nizari Kohistani from Encyclopedia of Ismaili .

Niyya

Fri, 15 Jan 2010 15:55:14 -0500

"The term niyya does not occur in the Koran. The word ikhlas (sincerity) however is used 17 times in its active participial form, mukhlis, best appropriates the notion of worthy and well directed "intention" (niyya). Sincerity is the foundation of al acts of worship (2:139, 39:2, 11:14), acceptable to God and of all forms of prayer (7:29, 10:22, 29:65, 31:32, 40:14, 65, 98:5). The sincere servants of God are those whom He protects from being seduced by devil (15:40, 38:83) or from committing sins (12:24), they will all enjoy great happiness in hereafter (37:40,74, 128). Niyya is a verb of nawa, meaning intention, aim or purpose in the doing of a thing, but it is wrongly supposed that the niyya consists in the repetition of certain words, stating that one intends to do so and so. Formulating the niyya or the expression of one's intention in set words, is unknown to the Koran and the hadith, and is in fact meaningless. Every action of a human being must stem from his will, i.e. his choice for such action. **End Summary** Topics: mawla]]> quran ul hakim]]> ali]]> allah]]> saudi ara]]> Khamr]]> Journalism]]> microfinance]]> United Kingdom]]> ]]> About the Author: ]]> Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many articles on Ismaili Imam, Ismailism, and Niyya from Encyclopedia of Ismaili .

Nikah

Tue, 12 Jan 2010 15:30:03 -0500

"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). **End Summary** Topics: mawla]]> quran ul hakim]]> ali]]> allah]]> saudi ara]]> Khamr]]> Journalism]]> microfinance]]> United Kingdom]]> ]]> About the Author: ]]> Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many articles on Ismaili Imam, Ismailism, and Nikah from Encyclopedia of Ismaili .

Nazrana

Sat, 09 Jan 2010 14:26:19 -0500

"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). **End Summary** Topics: mawla]]> quran ul hakim]]> ali]]> allah]]> saudi ara]]> Khamr]]> Journalism]]> microfinance]]> United Kingdom]]> ]]> About the Author: ]]> Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many articles on Ismaili Imam, Ismailism, and Naw Hisar from Encyclopedia of Ismaili .

Naw Hisar

Thu, 07 Jan 2010 09:53:44 -0500

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. **End Summary** Topics: mawla]]> quran ul hakim]]> ali]]> allah]]> saudi ara]]> Khamr]]> Journalism]]> microfinance]]> United Kingdom]]> ]]> About the Author: ]]> Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many articles on Ismaili Imam, Ismailism, and Naw Hisar from Encyclopedia of Ismaili .

Naskh Wa Mansukh

Tue, 05 Jan 2010 05:04:00 -0500

The word naskh means changing or removing as it is said in Arabic naskhatish shams-azzil meaning the sun removed the shade or nasakhat al-ruhu athar al-qawmi idha adamat meaning the mind obliterated traces of the nation. The word naskh is also used in the law to denote "an order canceling the other order." It appears that once the law given for a people for a particular time must change with the passage and need of time or be improved to pave a way for further progress. In Koranic term, the word naskh means the substitution of a law by another one, so as to bring a matter to its possible maximum level. Naskh refers to the fresh injunction to replace the old one, and the old or former injunction that had been changed or removed is called mansukh or the rejected law. There are many Koranic verses which had been changed for better understanding, known as mansukh, and the new verses taking its place, are known as naskh or tejweel (transfer). **End Summary** Topics: mawla]]> quran ul hakim]]> ali]]> allah]]> saudi ara]]> Khamr]]> Journalism]]> microfinance]]> United Kingdom]]> ]]> About the Author: ]]> Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many articles on Ismaili Imam, Ismailism, and Naskh Wa Mansukh from Encyclopedia of Ismaili .

Nasafi, An-Nasafi

Mon, 28 Dec 2009 11:33:30 -0500

"Abu Hatim ar-Razi was followed by Abu Abdullah Muhammad bin Ahmad an-Nasafi and Abu Yaqub as-Sijistani staying at Ray. An-Nasafi operated the mission mostly in Khorasan and Bukhara, and gained great success in converting the Sunni ruler, Nasr bin Ahmad, who had given allegiance to Imam al-Mahdi and paid him an annual tribute of 119 thousand dinars. Nasr bin Ahmad also entered into correspondence with Imam al-Qaim in Maghrib. The renowned poet and intellect, Abu Abdullah bin Jafar bin Muhammad bin Hakim bin Abdur Rahman bin Adam ar-Rudaki ash-Shair as-Samarkandi, known as Rudaki (d. 329/940) also found an opportunity of espousing Ismaili faith in this period. He was a court poet of the Samanids, and composed many verses in praise of the Fatimid Imams. In one place, Maruf of Balkh, one of the earliest Samanid poets, says: "I have heard the king of poets, Rudaki as saying, `do not give allegiance to anyone save the Fatimids.'" The Abbasids took notice of the rapid conversion of the Ismailis in Khorasan, notably Nasr bin Ahmad, and insinuated Nuh bin Nasr (331-343/943-954), the son of Nasr bin Ahmad; against his father and the Ismailis. **End Summary** Topics: mawla]]> quran ul hakim]]> ali]]> allah]]> saudi ara]]> Khamr]]> Journalism]]> microfinance]]> United Kingdom]]> ]]> About the Author: ]]> Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many articles on Ismaili Imam, Ismailism, and Nasafi, An-Nasafi from Encyclopedia of Ismaili .

Nafs

Thu, 17 Dec 2009 10:53:42 -0500

"The word nafs (pl. anfus, nufus) is derived from the verb nafusa meaning to be precious or valuable. As is said naffasa (to cheer up, reassure or relieve) and tanaffasa (to breathe, inhale or pause for a rest). The Taj al-Arus (4:260) lists 15 meanings of nafs and adds two other from Lisan al-Arab (8:119). The word nafs is used in no less than 10 connotations in the Koran. Like ruh and qalb, it is another word to indicate an important aspect of human psych. At the lowest level it refers to the principle of life and consciousness. Nafs is a subtle force and is seen as imparting life and power of motion to the body, and thus forming the inner dimension of man's self. The soul has a multi-layer structure consisting primarily of three principal strata, or the three different dimensions or conditions of one and the same "soul". **End Summary** Topics: mawla]]> quran ul hakim]]> ali]]> allah]]> saudi ara]]> Khamr]]> Journalism]]> microfinance]]> United Kingdom]]> ]]> About the Author: ]]> Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many articles on Ismaili Imam, Ismailism, and Nafs from Encyclopedia of Ismaili .

Nabi

Mon, 14 Dec 2009 02:32:15 -0500

"The word nabi is derived from naba, meaning an announcement of great utility imparting knowledge of a thing. One lexicologist explains the word nabi as meaning an ambassador between God and rational beings from among His creatures. According to another, a nabi is the man who gives information about God. In Persia and Turkey, the word paighambar, or he who bears a message is used. As an abstract noun, the word nubuwwa (prophethood) occurs 5 times in the Koran. The Koran says: "There is not a people but a warner has gone among them" (35:24). And again: "Every nation has had an apostle" (10:47). There have been prophets besides those mentioned in the Koran: "And We sent apostles We have mentioned to thee before and apostle We have not mentioned to thee" (4:164). It is, in fact, stated in a hadith that there have been 1,24,000 prophets, while the Koran contains only about 25 names, among them being several non-Biblical prophets. For example, Hud and Saleh raised up in Arabia, Lukman in Ethiopia, a contemporary of Moses, known as Khizr in Sudan and Dhul Qarnain in Iran. A nabi is also called rasul (pl. **End Summary** Topics: mawla]]> quran ul hakim]]> ali]]> allah]]> saudi ara]]> Khamr]]> Journalism]]> microfinance]]> United Kingdom]]> ]]> About the Author: ]]> Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many articles on Ismaili Imam, Ismailism, and Musta alins from Encyclopedia of Ismaili .

Na de Ali

Sun, 13 Dec 2009 07:46:41 -0500

The word na'd means sound, voice or calling, and Na'de Ali means calling upon Ali. It is a sacred invocation uttered in the time of troubles and adversities. Imam Jafar Sadik said, "One who recites Na'de Ali with pure heart, his desires will be accomplished." During the battle of Uhud, the Meccans launched a reinforced attack on the rear of the Muslim ranks, and it caused heavy havoc. It turned the scales against the Muslims, who lost courage and took their heels. Everybody deserted the Prophet in the field. He was also embosomed with the enemies and injured. On this critical moment, the Prophet is reported to have received an inspiration, suggesting to call upon Ali bin Abu Talib. The inspiration was repeated once again to call upon Ali, who is the epiphanic source of marvels. You shall find him a help for you in adversities. All anxiety and grief shall disappear through his authority, (say,) O'Ali, O'Ali, O'Ali (Na'de Aliyyun mazharul aja'ib tajid'hu avnal'laka fin nava'ib kullo hammin wa ghammin sayanjali bi wilayatika, Ya Ali, Ya Ali, Ya Ali). Thus, the Prophet called upon Ali thrice with a loud voice. **End Summary** Topics: mawla]]> quran ul hakim]]> ali]]> allah]]> saudi ara]]> Khamr]]> Journalism]]> microfinance]]> United Kingdom]]> ]]> About the Author: ]]> Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many articles on Ismaili Imam, Ismailism, and Musta alins from Encyclopedia of Ismaili .

Muta

Sat, 12 Dec 2009 04:32:16 -0500

"The word muta is derived from mata, meaning merchandise or goods. In case of a marriage it means "that which gives benefits, but for a short while" or enjoyment or pleasure. In Iran, this practice is called sigha (lit. form or type) and it is sometimes called nikah al-muwaqqat or izdivaj-i muvaqqat, both mean temporary marriage. Besides the temporary marriage, four kinds of union of man and woman were prevalent among the pagan Arabs in the pre-Islamic period. The first of these was the permanent marriage tie which, in a modified form, was recognized by Islam. The second was known as the istibdza (from bidz, meaning a portion or a large portion of wealth, sufficient to carry on a trade). The following explanation of this word is given in Bukhari (67:37) that, "a man would say to his wife: send for such a one and have cohabitation with him; and the husband would remain aloof from her and would not touch her until her pregnancy was clear". **End Summary** Topics: mawla]]> quran ul hakim]]> ali]]> allah]]> saudi ara]]> Khamr]]> Journalism]]> microfinance]]> United Kingdom]]> ]]> About the Author: ]]> Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many articles on Ismaili Imam, Ismailism, and Musta alins from Encyclopedia of Ismaili .

Music

Wed, 09 Dec 2009 19:07:28 -0500

One of the most perplexing points in Islam is its attitude towards music, and for centuries the legists have argued the question whether listening to music (al-sama) is lawful or not. It is not easy to comprehend how the question arose, seeing that there is not a word of direct censure against music in the Koran, and above all, in face of the fact that music was almost an indispensable article in the social life of the Arabs. According to A History of Arabian Music (London, 1929, p. 22), "Orientalists are divided on the question of the origin of the Islamic censure of listening to music. One group attributes it directly to the Prophet Muhammad himself, whilst the other holds that it was manufactured by the theologians of the Abbasid era, who were jealous of the inordinate attention paid to music and musicians." Baidawi (2:209) writes that the Koranic verse "He increases in His creatures that which He wills" (35:1), refers to the "beautiful voice. **End Summary** Topics: mawla]]> quran ul hakim]]> ali]]> allah]]> saudi ara]]> Khamr]]> Journalism]]> microfinance]]> United Kingdom]]> ]]> About the Author: ]]> Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many articles on Ismaili Imam, Ismailism, and Music from Encyclopedia of Ismaili .

Munajat

Sun, 06 Dec 2009 09:49:27 -0500

The 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. **End Summary** Topics: mawla]]> quran ul hakim]]> ali]]> allah]]> saudi ara]]> Khamr]]> Journalism]]> microfinance]]> United Kingdom]]> ]]> About the Author: ]]> Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many articles on Ismaili Imam, Ismailism, and Munafiqun from Encyclopedia of Ismaili .

Munafiqun

Fri, 04 Dec 2009 08:39:05 -0500

Hypocrite 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; **End Summary** Topics: mawla]]> quran ul hakim]]> ali]]> allah]]> saudi ara]]> Khamr]]> Journalism]]> microfinance]]> United Kingdom]]> ]]> About the Author: ]]> Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many articles on Ismaili Imam, Ismailism, and Munafiqun from Encyclopedia of Ismaili .

Mujizah

Mon, 30 Nov 2009 19:46:26 -0500

The word mujizah is derived from ijaz meaning inability, referring to the miracle. The Koran exhorts miracles in a threefold sense: the sacred history, in connection with the Prophet, and in relation to revelation. The threefold sense of the miracle corresponds to the three meanings of the word aya (pl. ayat), which indicates the verse of the Koran as well as the miracle of it and the sign, particularly those of creation. The term aya is often followed or replaced by its nominalized qualifier, bayyina (pl. bayyinat) i.e. a clear sign, a designation which underlines the relation between miracles and the Koran, which is itself qualified as bayan (clear, evident or speech). The sense of astonishment and wonder, which the concept of miracle evokes, may be rediscovered in the term ajab, a word used with regard to the attitude of humans, positive or negative when faced with the supernatural. The prophetic miracles are called mujizah, while the miracles ascribed to the saints are termed karamat or karishma. Thus, mujizah or the miracle is such an occurrence which ordinary reason is unable to comprehend or accept it. **End Summary** Topics: mawla]]> quran ul hakim]]> ali]]> allah]]> saudi ara]]> Khamr]]> Journalism]]> microfinance]]> United Kingdom]]> ]]> About the Author: ]]> Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many articles on Ismaili Imam, Ismailism, and Mujizah from Encyclopedia of Ismaili .

Muhkam And Mutashabih

Sun, 29 Nov 2009 12:50:34 -0500

The verses of the Koran are stated to be partly muhkam (decisive) and partly mutabshabih (allegorical). The Koran (11:1) explains the first designation by declaring that it is "a book whose verses are precisely, clearly or unambiguously set forth" (uhkimat). Here the purpose of muhkam is to provide clear guidance. With regard to the second designation, the Koran (39:23) says: "God has sent down the best speech, a mutashabih book (kitaban mutashabihan)". The word mutashabih here means resembling one another in verbal expression. The third and most controversial statement asserting that the Koran (3:6) is both muhkam and mutashabih "He it is Who has revealed the Book to you: some of its verses are decisive (muhkam), they are the basis of the Book, and others are allegorical (mutashabih)." The muhkam here refers to verses whose meaning is apparent and are in need of no interpretation. The mutashabih on the other hand cannot be readily understood and must therefore be needed its tawil. The word muhkam is derived from hakama, meaning he prevented, whence ahkama, i.e. **End Summary** Topics: mawla]]> quran ul hakim]]> ali]]> allah]]> saudi ara]]> Khamr]]> Journalism]]> microfinance]]> United Kingdom]]> ]]> About the Author: ]]> Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many articles on Ismaili Imam, Ismailism, and Muhkam And Mutashabih from Encyclopedia of Ismaili .