- Hajj
"The word hajj literally means repairing to a thing for the sake of a visit (al-qasd li-l ziyara), and in the technicality of law of repairing to the House of God to observe the necessary devotions (iqamat an li-l-nusuk). The word hajj occurs nine times in the Koran in five different verse (2:189), three times in 2:196, three times; and once each in 2:197, 9:3 and 22:27.
The hajj takes place in Zul Hijja, the last month of the Muslim year. On the 7th day of the month, the pilgrims start the rite of ihram (derived from haram meaning prevention or forbidding, or entering upon a state in which a particular dress is put on. The ihram dress consists of two seamless sheets, a sheet reaching from the navel to below the knees and a sheet, which covers the upper part of the body. Both these sheets must be, preferably, white) from the miqat (a place where a person intending hajj), then enter al-masjid al-haram, preferably through bab as-salam (the gate of peace) and listen to a sermon describing the rites, which they are about to perform. The rites themselves begin on the 8th. After the dawn prayer, the participants perform tawaf (tawaf al-qudum, the making circumambulation of arrival) and sa'y. They then proceed to Mina, which is about three miles from Mecca, where they offer the prayers. After sunrise on the 9th, they proceed to the plain of Arafat, which is nine miles further east, repeating talbiya on the way. The talbiya consists in saying aloud labbaika Allah-umma labbaika means "Here am I, O God! Here am I in Your August Presence." At Arafat, the guide pitches a tent, either on the plain or, if possible, on the adjacent mountain, Jabal Rahma (the Mount of Mercy), the khutba is delivered from the pulpit of Jabal al-Rahma. - Golden Jubilees
"In August, 1935, Imam Sultan Muhammad Shah completed 50 years of his spiritual leadership and the Ismailis decided to pay a memorable tribute to their Imam by weighing him against gold and making a present of it, as a mark of their love and gratitude. For this grand program, an All-India Golden Jubilee Celebration Committee had been formed, which was inaugurated by Lady Aly Shah on October 16, 1935 at Bombay. Sir Ibrahim Rehmatullah was elected its President and Ghulam Ali Merchant as the Vice-President. Its working committee assigned Pir Sabzali to generate necessary donations through out India. The funds raising campaign started on October 23, 1935 from Kathiawar. He succeeded to collect a sum of five lac rupees in India. - Hai Zinda - Qaim Paya
In Ismaili tariqah when one enters the Jamatkhana, he in a bold clear voice utters Hai Zinda i.e., "He (Imam) is living." In reciprocation of which, those assembled within the prayer hall respond by pronouncing Qaim Paya i.e., (We) found (Imam) for ever." When the prayer is in progress, Hai Zinda is not pronounced aloud, but wished in the mind by those who enter the prayer hall. Pir Sadruddin said, "One who says Hai Zinda, he will be rewarded equal to an elephant given away in charity; and he who says Qaim Paya will get reward as if he has given a horse in charity." - Hadith
The word hadith (pl. ahadith), occurring 23 times in the Koran, is a noun formed from the verb hadatha means to be new. The Hebrew hadash carries the same meaning. From this followed the use of the term for a piece of news, tale, story or a report. The story tellers were also called hudath. The Muslims since the very lifetime of the Prophet called the report with regard to his sayings as the hadith.
The Prophet of Islam was not only the transmitter of the Koran, but he also interpreted it. The only difference between the ordinary expressions of the Prophet and his revelations consists in the fact that the former are Divine in content alone, the latter are Divine in form as well. The ground for the view is afforded by the Koran: "And We have revealed you the exhortation (i.e., the Koran) in order that you may explain to men what has been revealed to them" (16:46). - Hadith or Ahadith
The word aman al-ummah means the security of the ummah. The Prophet is reported to have said: "Just as the stars are a means of securing (aman) the people of the earth against drowning, my Ahl al-Bayt is a means of securing my ummah from division" (Mustadrak, 3:149 etc.). In this context, according to ar-Risala fi l-Imama (comp. 408/1017) by Abul Fawaris Ahmad ibn Yaqub, Imam al-Muizz said in a speech he delivered on the day of fast-breaking in Cairo that, "O people, God has chosen a Messenger and Imams. He has made them superior and favoured them. He has accepted them as the guides to His creatures. He sent down His revelation upon them, and made them speak with His wisdom. They are like luminous stars : if one of them sets, another one shining, glittering and fully radiant will illuminate." - Spectrum Of Abdominal Tuberculosis (ATB)
Epidemiology:
Tuberculosis is one of the deadliest diseases.
WHO estimates that each year more than 8 million new cases of tuberculosis occur and approximately 3 million persons die from the disease. - Fidai
"The Persian word fidai (or fidawi, pl. fidaiyan) means one who offers his life for a cause or sacrifices. Its synonymous Arabic word is fidaiyyun. It is a term for special Ismaili devotees of Iran and Syria, coined for the first time in Alamut period, who risked their lives. The term fidai is the symbol of loyalty and sacrifice - a highest form of virtue. - Firqa and Fiqh
Among the indicative of divisions or distinctions, the words used in the Koran are hizb (pl. ahzab), ta'ifa, shi'a and the derivatives of f-q-r. All can be understood with the general meaning of party, group or faction. The word hizb in its singular, plural and dual forms appears 19 times and the word shi'a and shi'ya occurs 11 times in the Koran. The word ta'ifa and its dual forms appears 23 times, used more or less randomly to refer to groups or parties among the Ahl al-Kitab. Tusi (d. 460/1067) calls the Shi'ites "the group which is right" (al-ta'ifa al-muhaqqiqa). - Fatwa
The word fatwa is derived from the root fata, which includes in its Semanic fields the meaning youth, newness, clarification, or explanation. These connotations have survived in its various definitions. Its development as a technical term originated from the Koran, where the word is used in two verbal forms meaning asking for a definitive answer and giving a definitive answer (4:127, 176). The concept of fatwa in early Islam developed in the framework of a question and answer process of communicating information about Islam. - Female
ABIDA Adoress
AFROZA Enlightening
AFSAN Fascinating
AFSHEEN Spreading Widely
AINI Generous
ALMAS Diamond
AMINA Trustworthy
ANAR Pomegranate
AMBAR Ambergris
AMBREEN Ambergris
ANISA Affectionate
ARZOO Desire
ASMA Beautiful
ATIYA Gift
AZIZA Respected
BAJILA Venerable - Fatimids
"North Africa was the land of the lost causes of Islam. The land was mainly inhabited by the Berber tribe, which was practically independent of the Abbasids. The Ismaili dai Abu Abdullah arrived in the Katama land and chose Ikjan as his base, a mountain stronghold that dominated the pilgrimage route, where he began to preach the Ismaili doctrines. While he was preaching in North Africa and consolidating the secular power, Imam al-Mahdi was closely following his activities from his retreat in Salamia. The caravan of Imam al-Mahdi left Salamia and arrived in Raqada on 20th Rabi II, 297/January 6, 910, and laid the foundation of the Fatimid Caliphate. All the notables, - Fadak
"Fadak was a fertile tract in the vicinity of Khaibar under the Jewish occupation, just three miles from Medina, now the modern village of Howeyat. After the victory of Khaibar, the Prophet wiped out the Jewish influence in this area, who were threat to Islam, therefore, he sent his envoy, Muhit to Yusha bin Nun, the chief of the village Fadak. The chief of the Jews preferred peace and surrendered to fighting. A peace treaty was concluded between the Prophet and the local Jews on the terms that 50% yield of Fadak would be surrendered to the Prophet each year by the Jews. It was a gift, and not a booty of war, and according to Islam, the areas which are conquered through wars are the property of all the Muslims, and the lands which fall into the hands of the Muslims without any military operation pertain to the personal property. When the Koranic verse: "Give the kinsman his due, and the needy, and the wayfarer...." (17:26) was revealed, the Prophet summoned his daughter and handed over Fadak to her. Suyuti writes in Dhur-e-Manthur (4:176) that, "The Prophet had bequeathed the ownership of the property of Fadak to his daughter, Fatima, and also executed a deed of gift in her favour, and her two sons." - Eid Al-Milad Al-Nabi
The month of Rabi I has an immortal significance in the whole of human history. In this month that Blessed Being made his auspicious appearance from the person of Amina who diverted totally the very stream of the human history; who uplifted humanity from the lowest pit of degradation and rose it to the zenith of glory and grandeur; who heralded a new message of peace and prosperity for the suffering mankind. He emancipated the human race from those fetters in which it had been lying shackled for centuries. He relieved humanity of those heavy burdens under which it had been groaning for ages. The whole world was groping in the dark and gone astray at the time when the Holy Prophet was born. - Eid Al-Adha
The word eid is derived from aud meaning to return. In Islam, it means a recurring happiness. The word adha, the plural of adhat means a sacrifice. On this occasion, all the Muslims who can afford, sacrifice an animal. In the case of a goat or a sheep, one animal is suffices for one household. In the case of a cow or a camel, seven men may be partners. It may be sacrificed on the day of Eid or during the two or three days that follows, called the tashriq days. The animal sacrificed must be free from apparent physical defects, and full-grown (musinna). The goat or sheep should be a year old, the cow two years and the camel five. The skin of the animal must, however, be disposed of in charity. - Eid Al-Ghadir
According to the Shi'ite belief, at the spring (khum) of al-Ghadir, the Prophet as his successor declared Ali bin Abu Talib and the festival commemorated this occasion. The fusion of religion which was characteristic of all religious festivals in Fatimid Egypt, is best exemplified by the festival of Eid al-Ghadir. The festival of Ghadir was celebrated with official sanction in Egypt for the first time in 362/973, when a group of people from Cairo, together with the North African troops (al-maghriba), gathered for invocations (du'a) on the 18th Dhu'l-Hijja, proclaiming that the Prophet had made Ali as his successor on the day of Ghadir al-Khum. It delighted Imam al-Muizz. - Abu Aly Alibhai Aziz, Dr., Missionary
Varas Amir Chand (1837-1911) sprang from a noble family of gupti Ismailis in Punjab. He was employed in a governmental department in Amritsar and retired in 1880. He inherited land from his forefathers, and became one of the most famous landlords in Punjab. In 1882, Imam Aga Ali Shah appointed him Kul Kamadia for Punjab, Frontiers and few regions near Afghanistan. He performed his duties with such marked distinction that during his first visit to Amritsar in 1897, Imam Sultan Muhammad Shah appointed him Mukhi on January 1, 1897 with a title of Varas for Punjab and Frontier province, including the regions lying on the borders of Afghanistan. He also travelled with the Imam in Sialkot between January 2, 1897 and January 11, 1897. Varas Amir Chand visited Bombay several times. His last visit took place in the middle of 1908 and gave valuable and informative statements twice in court during the Haji Bibi Case on July 28 and July 29, 1908. He is also credited to have converted a portion of the depressed class to Ismailism, as well as helping them financially to run their cottage industry. - Du'A
The word du'a is derived from da'wa or ad'iya means call, occurring 159 times in the Koran. It refers to the offering of supplication in general or in particular a single supplication, vide 2:186, 3:38,39 and 4:60. Another word su'al (asking) is also employed in this context (14:34, 11:47, 55:29).
The word du'a is often associated with spreading hands, palms upwards, as though to receive blessing, an ancient and natural gesture used in Babylonia and Egypt and common to the Arab lands. The hands are wiped over the face at the end of the petition in token of the application to the worshipper of the blessing received. It is to address one's attention to God by voicing one's personal situation. It is basically personal or petitionary prayer, or asking God for what one wants. The Koran commands it in several verses, such as "Call upon Me, and I will answer you" (40:60). The Prophet called the du'a (supplication) "the marrow of worship" (mukhkh al-ibada). It can be asked personally or one can asks with the jamat. - Druzes
"In 407/1016, an Iranian da'i, named Muhammad bin Ismail Nashtakin ad-Darazi came in Egypt, who professed the transmigration of souls. He also preached the divinity of Imam al-Hakim. He came from Bukhara to Cairo in 408/1017. Finding no response, he moved to Wadi al-Taymun, at the foot of Mount Hermon in Lebanon and Jabal as-Summaq in Syria. He was first in the public eyes being the founder of the Druze sect. In 410/1019, the Turks soldiers of the Fatimids gathered and moved towards the houses of ad-Darazi and his followers and surrounded them. Ad-Darazi and those with him fortified themselves in a house, fighting the besiegers from the roof and the wall. The besiegers ravaged the house and killed about forty people with az-Darazi. About the same time, another Iranian from Farghana, named Hasan al-Akhram also appeared as using his influence to propagate the deity of Imam al-Hakim, and found a Druze sect about in 409/1018. He was also killed in his house just eight days following his declaration. - Provocative Silence
Dark night with cold breeze was there, which is usually a concern for the residents of hilly station Abbottabad. The emotions and feelings of residents are directly proportional to the climatic changes. In fact it is true through out the year. People care very much about the weather and its fluctuations here, sunny day in winter season is usually welcomed and windy nights are sensational. - Dower and Dowry
The word for dower generally used in the Koran is ajr (pl. ujur), meaning reward or the gift that is given to the bride. The word saduqat (pl. of saduqa) is also once used in the Koran to denote the nuptial gift (4:4), and the other words from the same root, signifying dower are sudaq and sidaq. The verbal root word sadaqa means he was truthful. Another word sometimes used in the Koran to indicate the nuptial gift is fariza means what has been made obligatory or an appointed portion. The word mahr used in the hadith means dowry or nuptial gift. It is a free gift by the husband to the wife at the time of contracting the marriage: "And give women their dowries as a free gift" (4:4). - Battle of Ditch
The enemies of the Muslims created a united front after the battle of Badr and Uhud. This culminated in a solemn pact of alliance among the five principal tribes. When the news of this tremendous mobilization reached the Muslims in Medina, it struck them all with panic. It was Monday, the 1st Shawal, 5/February 24, 627 when a gigantic army under the command of Abu Sufian besieged Medina. The number of this invading force is variously estimated at something between ten and twenty-four thousands, the largest single army ever mustered on Arabian soil. - Pakistan’s Youth
Evening has just set in. People were preparing to sum up their daily routine and preparing to set off for their homes. But in biggest institution of Abbottabad, there was different situation building up. Every body in Ayub Medical Complex was rushing towards the emergency of hospital. One of the teachers of Ayub Medical College was shot. With going in detail of conflict, it is important to know that an unrest start developing among students. All students passed through the chain of events of sorrow, irritation and revenge. They lost their temper, burst into sequential of violence. And finally, not only the citizen of hazara but the whole segments of Pakistan including civil society, politician, media and different forms of establishment witnessed and experienced the bitterness of student reaction. Most of us still remember the sequence of scenes portrayed and displayed and have an unpleasant taste in our minds. - Didar
"The Persian word didar is derived from didan means meeting, beholding or seeing. In Ismaili terminology, it denotes the beholding the Imam of the age. It is a means to strengthen the heart, cooling the eyes, refresh the faith and earn guidance and blessings of the Imam. When one is graced with the didar, he feels that he is newly born, and acts what the Imam imparted. The didar does not mean mere an act of looking the Imam. It needs the eyes of the knowledge and faith and without it the purpose does not solve. The Koran says, "And you see them looking towards you, yet they do not see" (7:198). It implies that there was much difference between the looking of the believers and unbelievers to the Prophet. Generally speaking, there are three types of didar: the exoteric (zahiri), esoteric (batini) and spiritual (noorani), but our discussion here covers only the exoteric didar. - Devotional Literature
"The generic term sharru or precentor in Assyria can be traced in the sha'ir or poet-soothsayer of the Arabs. The Assyrian hymn was the shire, and in it we recognize the Hebrew shir (song) and the Arabic shi'r (poetry). The Psalm of David in Assyrian was the zamaru, which equates with the Hebrew zimrah (song) and mizmor (psalm). Certainly the Assyrian shigu or penitential psalm is identical with the shiggaion of the Hebrew and the shajan of the Arabs in origin. Likewise, the allu or wail in Assyrian may be linked up with the Hebrew and Arabic elal and wilwal. Indeed, the Assyrian shidru or recitation may find its cognate in the inshad of the Arabs. Yet scarcely a line has come down to us concerning the hymn of the ancient Arabs, that their songs were appreciated is borne out by an inscription of Ashurbanipal (7th century B.C.), where Arab prisoners toiling for their Assyrian masters whiled away their hours in singing (alili) and music (ninguti), which so delighted the Assyrians that they begged for more. - Dawr-I Satr
"The word satr (pl. satur) is derived from astar, meaning hide, cover or shield. As it is said, masatra (he concealed enmity), or tastir (to hold within a curtain). According to Arabic-English Lexicon (New York, 1872, 4:1304) by Edward William Lane, the word satr means to veil, conceal or hide a thing. The Ismailis had employed the term dawr-i satr (period of concealment) with regards to those periods in their history when the Imams were hidden from the eyes of their followers when the animosity of their enemies reached to its extreme. On that critical moment, the hujjats represented the Imams in the community. The hujjat was a living proof, acting as the custodian until the time of the Imam's reappearance. In contrast, the period following the concealment is known as dawr-i kashf (unveiling period) or the dawr-i zuhur (period of manifestation), when the Imams publicly made their appearance.
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