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Dr. D.S. Merchant's Articles in Education

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Jihad The word jihad is derived from jahd or juhd means to strive, exert oneself or take extraordinary pains. Jihad is a verbal noun of the third Arabic form of the root jahada, which is defined classically as exerting one's utmost power, efforts, endeavours or ability in contending with an object of disapprobation. The word jihad is used 36 times in the Koran, and the derivatives of the root occur in 41 Koranic verses. Five of these contain the phrase, jahd aymanihim meaning strong oath. Jibrail According to the Koran, the angel who brought revelation to the Prophet is known by the name of Jibrail (2:98). The Arabic form of jibril, which is composed of jibr, meaning abd or servant, and il, meaning God. The word jibrail occurs three times in the Koran (2:97-98, 66:4). Jibrail is also mentioned as Ruh al-Amin (26:193-4), means the divine soul, and also Ruh al-Qudus (16:102), means the holy spirit. In hadith, Jibrail is spoken of as al-Namus al-Akbar (the great angel). The non-Koranic word namus is the Greek word nomos means law, the exact equivalent of the Hebrew is tora. Jibrail is also called rasul (apostle) through whom God speaks to His prophets (42:51). Jawhar As-Siqalli "Jawhar as-Siqilli was born most probably between 298/911 and 300/913 in Sicily, the then island under occupation of the Byzantines. During the period of Imam al-Mansur, Jawhar was brought as a slave to Kairwan and was presented before the Imam. Realizing his potential, he was made as a personal attendant of Imam al-Mansur, and soon rose to prominence. In 341/932, Imam al-Muizz appointed him as his Katib and since then, he became known as Jawhar al-Katib. In 347/958, he was made the commander-in-chief of the Fatimid forces, and was assigned to subdue the remaining parts of the Maghrib. In 347/958, Jawhar led the Fatimid forces westwards and defeated near Tahrat, who had rebelled against the Fatimids. Battle Of Jamal "A'isha had long hated Ali, and wished that, when the aged Uthman died, her own kinsman, Zubayr, should become caliph. When Uthman was assassinated, she was not in Medina, having gone to Mecca a few weeks previously to perform the pilgrimage. The news of Uthman's murder reached her when she was on the way back. She returned immediately to Mecca and incited the citizens against Ali. The fiery address set a match to the smouldering fire of discontent. The first to respond to A'isha's call was Abdullah bin Amur, the Uthmanid governor of Mecca. Those Umayyads who had fled from Medina after the ghastly murder of Uthman now also joined A'isha, and when Talha and Zubayr came over to A'isha, many more of the Qoraish clamoured to join in the rebellion. A'isha started march on Basra. Throwing off the veil ordained, A'isha now took command of the army. The money to equip it came from Yamen treasury, brought to Mecca by the governor whom Ali had deposed. It is however clear from the sources that in the battle between Ali and A'isha, the triumvirate was fighting for personal reason rather than for the blood of Uthman, which was a timely and convenient pretext for them. Jafar Bin Mansur Al-Yamen "Jafar bin Mansur, the son of Ibn Hawshab was greatly distressed by the internal quarrels in which his brother, Abul Hasan Mansur played a conspiracy in killing Abdullah bin Abbas al-Shawiri in Yamen. Jafar bin Mansur was deadly against his brother and went to Maghrib at the Fatimid court. He reached Maghrib when Imam al-Mahdi had died in 322/934. He was however well received by Imam al-Qaim and his services were amply rewarded and was given the charge of mission. He was held in great esteem for his learning and ability. He also served whole heartedly to Imam al-Mansur and Imam al-Muizz. Ithna Asharites "The death of Imam Jafar Sadik in 148/765 marked the beginning of the decentralization of Shi'ite religious authority. The Ithna Asharites or the Twelvers, the Shi'ite sect supported Musa Kazim as their next Imam after Imam Jafar Sadik. Musa Kazim was born in 128/745 on the road between Mecca and Medina. His mother was a Berbar slave, called Hamida. Throughout the whole of his life, Musa was faced with hostility from the Abbasids. The cause of his arrest and murder is said to have been the result of the plotting of caliph Harun ar-Rashid's vizir, Yahya bin Khalid. Thus, Musa was arrested in 177/793 in Mecca, then he was sent to Baghdad, where he was imprisoned and killed by poisoning in 183/799. It Is Through Your Light That It Has Come To Be So In Egypt, the festival of Navroz was celebrated with great pomp. It must be known that Egypt under the Fatimid remained largely a Sunni country and Ismailism won only a limited following among the population. Cairo alone housed a large Sunni population. When Imam al-Muizz found that the general Muslims took less interest publicly in the festival, he prohibited public festivities on Navroz in 363/974. Thus, the celebration first moved to the streets of Cairo, to the Azhar, and, finally, to the palace itself. These changes show in part how a popular celebration moved progressively close to the Ismaili centre of Cairo and ultimately was assimilated into the ceremonial of the court. The general population probably did not desist from its customary practices on the festival, but the ceremony that took place at court was stripped of all popular elements. Istakhbara The verb istakhbara is used forty times in the Koran and its participle, mustakbir, six times. Pride (takabbur) is very often denounced by the Koran as a sin, because of its similarity to a form of partnership with God. Pride is the sin of all those who refuse to surrender to God. It was also Satan's first sin (2:34, 38:73-4). Pride is also the sin of those who did not listen to the Prophets' message, and this was the case of Noah's folk: "And they magnified themselves in pride" (71:7); of Saleh's people: "The leaders of those who were arrogant among his people" Isqat "The word isqat means abortion. Classical Muslim jurists applied a number of terms to abortion, including isqat, ijhadIt, tarh, ilqa and imlas. The Koran does not make reference to abortion as the term is commonly understood, although it upholds the sanctity of human life in general (5:32) and forbid the killing of children (17:31) and female infants (81:18-9) in particular. Ismailis in Yamen Imam Radi Abdullah had dispatched his da'is in all directions, the most acclaimed among them was Ibn Hawshab. When the Imam found that Ibn Hawshab was groomed enough for the responsibility of its promulgation, he jointly entrusted him and his colleague, Ibn Fazal, with the task of Ismaili mission in Yamen. They conquered Sana'a, the capital of Yamen, and exiled the ruling tribe of Banu Laydir, and established Ismaili authority in Yamen. The Ismaili mission reached the apex of its influence in Yamen, from where Ibn Hawshab dispatched many da'is to the farthest corners. Thus, Yamen became a vital zone and an important hub of Ismaili dawa. Ismailis in Syria "Syria is an original homeland of the Ismailis. It is located at the eastern end of the Mediterranean sea. Iraq bound it on the east on the north by Turkey, on the west by Lebanon and the Mediterranean sea and on the south by Jordan and Israel. The Ismailis mostly flourished in Salamia, where Imam Ismail resided secretly till death in 158/775. Imam Muhammad bin Ismail also came to live in Salamia, where he died in 197/813. The Abbasids intensified operations in search of the Imam, thus Imam Wafi Ahmad went to Syria and lived in the castle of Masiyaf for some time. The Ismaili da'is in search of a new residence for their Imam came to Salamia and inspected the town and approached the owner, Muhammad bin Abdullah bin Saleh, who had transformed the town into a flourishing commercial centre. Soon afterwards, Salamia became the headquarters of Ismaili dawat. Imam Wafi Ahmad retired into solitude and died in Salamia in 212/828. Imam Taqi Muhammad is reported to have died in 225/840 in Salamia after bequeathing the office of Imamate to his son, Imam Radi Abdullah. Imam al-Mahdi lived in Salamia in a thick of insecure milieu in the cloak of a merchant and relinquished it in 286/899. Ismailis in United States of America, and United Kingdom The Ismailis of Malaysia emigrated from India in 1920 under the guidance of Imam Sultan Muhammad Shah and were settled in Federation of Malaya and State of Singapore, the country now is known as Malaysia. The Ismailis in Malaysia have good and cordial relations with other communities like the Malays, the Chinese, the Indians and the Europeans. There are about 500 Ismailis spread over in cities and towns like Singapore, Penang, Kuala Lumpur, Seramban, Kotra Bahru and Kuala Trenganu. The Ismailis are in business doing cutlery, hosiery, toys, stationary, ready-made garments, importers and exporters, etc. In sum, 90% of Ismailis are businessmen and 10% are employed. Nearly half of them have their own houses and buildings. Ismailis in Malaysia, Sri Lanka and Switzerland The Ismailis of Malaysia emigrated from India in 1920 under the guidance of Imam Sultan Muhammad Shah and were settled in Federation of Malaya and State of Singapore, the country now is known as Malaysia. The Ismailis in Malaysia have good and cordial relations with other communities like the Malays, the Chinese, the Indians and the Europeans. There are about 500 Ismailis spread over in cities and towns like Singapore, Penang, Kuala Lumpur, Seramban, Kotra Bahru and Kuala Trenganu. The Ismailis are in business doing cutlery, hosiery, toys, stationary, ready-made garments, importers and exporters, etc. In sum, 90% of Ismailis are businessmen and 10% are employed. Nearly half of them have their own houses and buildings. Ismailis in Iran "Tradition has it that Imam Muhammad bin Ismail left Medina and went to southern Iraq, where he acquired the epithet of al-maktum (veiled one), and then at Nishapur in disguise, where he lodged for some times. Afterwards, the Imam proceeded towards Ray, about 15 miles from Tehran. Ishaq bin al-Abbas al-Farsi, the Abbasid governor of Ray professed Ismailism. Imam betrothed to Fatima, the daughter of Sarah, sister of Ishaq bin al-Abbas. When the news of Imam Muhammad bin Ismail's stay at Ray reached the ears of Harun ar-Rashid, he wrote to Ishaq bin al-Abbas, ordering to arrest the Imam and send him to Baghdad. Upon receipt of caliph's letter, he showed it to the Imam and replied to the caliph that he found no trace of the Imam, and would send as soon as he was arrested, and thus he tried to put the caliph off the scent. But the spies planted by Baghdad reported to the caliph that Imam Muhammad bin Ismail not only was living at governor's house, but that he was operating his mission from there. Upon this, the caliph wrote another letter to Ishaq bin al-Abbas, impugning him to come in person with his forces if his orders were not obeyed forthwith. The governor however made his usual reply. Meanwhile, the complaints about Ali bin Musa bin Mahan, the governor of Khorasan reached the point where Harun ar-Rashid could no longer ignore them, and adopted a militant stance. In 189/805, he marched towards Ray with a detachment of his army, and after searching for the Imam through a tracking party, ordered to arrest Ishaq bin al-Abbas. Ishaq died as a result of severe torture inflicted upon him, and was rigorously flogged till death. He did not waver and stood steadfast in spite of excruciating tortures. In spite of the gloomy situation, his faith remained unshakable. Ismailis In Indo-Pakistan Subcontinent "In 270/884, Ibn Hawshab had sent al-Haytham from Yamen to Sind for Ismaili propaganda. He originated there the Ismaili mission that remained continued considerably under the charge of different da'is. Another da'i called Jaylam bin Shayban was recommended by Imam al-Muizz to the headquarters of Yamen. He captured Multan after overthrowing the ruling dynasty, and finally founded a Fatimid vassal state in Upper Indus Valley in 349/960. The Fatimid foothold in Multan therefore seems to have existed between 340/951 and 358/968. Jaylam bin Shayban started the new coinage in the State of Multan, known as Qahirya minted in Egypt in the name of the Fatimids. He died probably in 376/986. Ismailis in East Africa "The drought and water shortage had remained the buzzwords in Kutchh and Kathiawar and weather condition had taken a heavy toll onto the economy of the entire region. The people therefore moved elsewhere in search of subsistence. The Ismaili migrants left their Indian homeland and arrived in East Africa. The early reported arrivals took place in 1815 in Tanganyika. In fact, the Indian Ismailis came to Africa with entrepreneurial skills in their blood, mercantile nature in their brains and immense calibre to labour in their muscles, but with empty pockets. The first Jamatkhana was built in Zanzibar in 1838. The new Jamatkhana at Nairobi was opened on January 29, 1920, Ismailis in Canada The majority of the Canadian Ismailis have their ethnic origin in the Indo-Pakistan subcontinent. Many first migrated to Canada after having lived in East Africa for two to three generations. General Edi Amin of Uganda issued his edict on August 9, 1972, and the Asians were to leave the country within 90 days. The decree of Edi Amin was a source of influx of immigrants. The Asian population of Uganda at that time was less than 100,000, of which perhaps 30,000 were Ismailis. Ismailis The Shi'a Ismaili Muslims are now a global jamat and spread all over the world, ranging from Australia down south to the Arctic zone in Canada, up north. In all countries of their settlement, including the very new ones, Ismailis are seen to exist harmoniously within the broader framework of the country concerned, on the one hand progressing steadily under Present Imam's guidance on the other, contributing to the progress and well-being of that particular country. The Ismailis emerged originally from Syria, then spread in Yamen, Iran, Central Asia, Indo-Pakistan subcontinent, East Africa, etc. Ismailia Socio-Economic Conference "The First World Ismailia Socio-Economic Conference was held on Tuesday, December 15, 1964 on the ground of the Aga Khan Gymkhana, Karachi. Pakistan was fortunate to be the venue of this most important Conference. It was a sunny, bright and pleasant morning, when the Present Imam arrived at 10.30 a.m. and walked through the red carpet leading to the well decorated stage amidst the thundering applause of almost 6000 Ismailis, both delegates and observers from 13 countries. The inaugural session started with the recitations of the Koran and Ginan. Ismailia Associations "In 1944, Imam Sultan Muhammad changed the name of Recreation Club Institute into the Ismailia Association for India. Ali Muhammad Macklai was appointed its President with Alijah Rajab Ali Muhammad Dandawala as Vice-President and Itmadi Rehmatuallah Virjee as Hon. Secretary. Thus, the Ismailia Recreation Club was the progenitor of the Ismailia Association. In view of his long selfless services, the Imam granted the titles of Huzur Wazir (minister in attendance) and Commander in Chief to Ali Muhammad Macklai. Ismaili Volunteers Corps The English word volunteer means one who voluntarily offers or enrolls himself for military service, in contrast to those who are under obligation to do so, or who form part of a regular army. The original French word corps d'armee became short during 17th century, which was borrowed in English language in the form of corps means a unit, body, or group of army. The volunteer is a member of an organized military force, formed by voluntary enrolment and distinct from the regular army. In later use, the civilians forming a corps or body also called the volunteers to assist the regulation or law and order. Ismaili Scouts The modern scouting movement was started in the world for the purpose of training the youths in the essentials of good citizenship and it arose in 1908 after the appearance of the book, Scouting for Boys written by the then inspector general of cavatry in the British army, Lieut. General R.S.S. Baden-Powell (1857-1941). Thus, the scouting movements spread in Britain and very quickly to other countries. Chile was the first to take up scouting after Britain, and Canada, Australia, New Zealand and South Africa were the first in the commonwealth, but by 1910, it had spread to Sweden, France, Norway, Mexico, Argentina and the United States. During the first world war (1914-1919), its movements almost spread in the major countries of the world. In 1920, the first international scout meeting, or the first world Jamboree was held in Olympia, London, which was attended by 8000 scouts from 34 countries. It was on this occasion that Sir Baden-Powell was acclaimed Chief Scout of the world by virtue of his unique position as the acknowledged founder of the movement. In the same year, the Girl Guides were also founded. Ismaili Rule In Sind And Hind "The Abbasid caliph al-Mutamid (d. 279/892) had handed over the charge of Sind to the Saffarid chief, Yaqub bin Layth, in order to divert his intentions from attacking Iraq. As a result, Yaqub bin Layth acquired the power of Sind, Balkh and Tabaristan. He however recited the Abbasid khutba, and was simultaneously responsible to spread Shi'ism in the territories he governed. He died in 265/892, and with his departure, the Muslim territories in Sind had been divided into two main states, i.e., the State of Multan and Mansurah. In 279/892, the State of Multan passed into the hands of an Arab dynasty, called Banu Samah, founded by the clan of Asad. Ismaili Mission Conference To promote religious education, to train the missionaries and teachers and to establish an independent Ismailia Association in Africa, Imam Sultan Muhammad Shah had called the first Ismailia Mission Conference on Friday, the 20th of July, 1945 at Dar-es-Salaam. About a hundred delegates and observers were invited, and the Imam inaugurated the conference in the auditorium of the Aga Khan's Boys High School, Kisutu Street, Dar-es-Salaam. Ismaili Flag - Significant Features Of Both Colors "We have described above the features of green and red colours. We will briefly proceed to discuss significant characteristics of these two colours together. Ibn Khaldun (d. 1406) writes in Muqaddimah (1:186) that Khadija asked, what garment he liked best to wear during revelation, and the Prophet replied, "White and green ones", whereupon she said that it was an angel, meaning that green and white, are the colours of goodness and of the angels." Imam Ahmed bin Hanbal (d. 855) writes that when the revelation came, the Prophet covered his head with almost green mantle, his face grew red, he snored as one asleep, or rattled like a young camel; after some time he recovered (Masnad, Cairo, 1949, 4:222). Ismaili Flag - Red Color - Its Special Features "Red (ahmar) is the colour of fire and blood. It is linked with vital force. It is gushing colour, hot and male, unlike green. Adam signifies red in Hebrew. Red (ahmar) is used only once in the Koran (35:27-8) in the plural form humr. The red sulphur (kibrit ahmar) of Islamic esotericism denotes Universal Man. Abdullah Numair narrates on the authority of al-Bari; who said, "I have never seen anyone more attractive and elegant in a red cloak than the Prophet" (Tabaqat, 2:534). Jabir b. Abdullah also narrates, "The Prophet put on his red sheet on the Eids and Fridays" (Ibid). Abu Juhaifah Wahab bin Abdullah relates: "I saw the Prophet in Mecca at Batha. He was in a tent made of red leather. Bilal came out with water, which the Prophet had made his ablutions. Then he came out wearing a red mantle." Ismaili Flag - Pre-Islamic Period Warfare in pre-Islamic Arabia was waged regularly for a certain part of each year as an ordinary part of the routine of tribal life, the ostensible motive being the desire for plunder or revenge. In the Meccan oligarchy the clan of Abdul Dar of Qoraish enjoyed the privilege of holding the tribal standard. Before the advent of Islam, the Qoraish waged a war on another tribe; they received from the hands of Qassi (d. 480) the liwa, a piece of white cloth, which Qassi himself had attached to a lance. In those days, the banner of war, offensive or defensive was hoisted in the dar al-nadwah (council chamber); this was the chief prerogative of Qassi. The dar al-nadwah was a kind of town hall on the north of Kaba in Mecca. The champions who offered themselves for single combat wore distinctive signs on their armour, but nothing more specific is known of these signs or emblems. The Arab poets enjoyed to compare the flowers of the garden with the flags of different tribes, and also composed couplets to dignify the banners. Ismaili Flag - Post-Alamut Period The post-Alamut is the longest period in the Ismaili history, and so is most obscure and dark due to the dearth of the historical informations. It almost covers 580 years for 18 Imams, who lived in different villages and towns in Iran. They had no their own rule and as a result, no need was apparently felt for their banner. Hitherto, we have surveyed that the banner or flag had been used mostly in the battlefields on different occasions and periods. Now, the period ahead was of peace, therefore, the outstanding services of the heroes were symbolized in different manners. The Ismaili flag reflects same massage to the followers through the agency of green and red colours. Ismaili Flag - Modern Period "Imam Hasan Ali Shah (1817-1881) arrived in India in 1842. He died and buried in Hasanabad, Bombay in 1881. He was succeeded by his son Imam Aga Ali Shah (1881-1885), who also died in Poona on August 17, 1885. His body in a bier was brought to Bombay, where it was temporarily enshrined in Hasanabad, Bombay for 64 days, and shipped for interment in Najaf. Mukhi Kassim Musa (d. 1896), the then estate agent was entrusted to carry the Imam's bier from Bombay to Najaf. He left behind a very important narrative of the journey of 25 days. He relates that the procession carrying the bier to the sea-port was started from Hasanabad on October 25, 1885. Describing the scene of the grand procession of ten thousand persons, he writes that, "Many persons, numbering 125 had lifted the plates of fruits and sweetmeats on heads in the procession. They were followed by another 125 Ismaili believers, carrying banners and muttering salawat with tears in eyes. They were followed by the special horses of Imam Aga Ali Shah, caparisoned in golden and silver. Behind them were six horses loaded with swords, and another six with that of the shields. Next followed five riders, and three among them held three big banners of Ali bin Abu Talib. These banners are taken out on special occasions" (p. 7). Ismaili Flag & New Ismaili Constitution Of 1986 "The Present Imam ordained the new Ismaili Constitution on Saturday, December 13, 1986 at Merimont in Geneva. Leaders of the jamat who were mandated to work on the new Ismaili Constitution had come from various parts of the world. It was indeed a historic occasion where the family members of the Imam, members of the Constitution Review Committee and the staff of the Secretariat from Aiglemont were present. At 11.00 a.m., the Imam ordained, signed and sealed "The Constitution of the Shi'a Imami Ismaili Muslims" It is clearly seen in the photo of Hazar Imam when he was ordaining the New Ismaili Constitution that there was a small Ismaili flag on Imam's table, having an image of the Coat-of-Arms, i.e., the monogram of a crown (taj) on it. Ismaili Flag - Islamic Period "The Islamic state of Medina continued the old Arab custom. In this context, the sources mention two synonyms, i.e., liwa (flag) and rayah (standard). It was liwa (pl alwiyah), which was ordinarily used in all expeditions; but ruyat (pl. of rayah) were used in all the battles. The Islamic armies under the Prophet was drawn from various tribes. Each unit consisted of a tribe, usually fighting under its own chief. Each tribe had its own tribal banner borne aloft by its bravest champion. This office or military post retained its tribal character through out the period of the Prophet. Nevertheless, the Prophet representing the central authority, had his own banner mostly green in colour. Reuben Levy writes in The Social Structure of Islam (Cambridge, 1962, pp. 434-5) that, "Flags had another significance in Muslim warfare. Each tribe had its own and regarded it as the ralling centre in battle, for near it was the commander." When the Prophet ordered an expedition in Medina, no call was made aloud or any trumpet was blown, but he planted his green banner in the mosque to rally the Muslims under it. Ismaili Flag - Fatimid Period "Imam Radi Abdullah (840-881) had sent his da'is in all directions from Syria to propagate Ismailism. The most acclaimed among them was Ibn Hawshab (d. 914), who was sent to Yamen in 880. He made a large conversion and established an Ismaili rule. He took possession of a stronghold on a hillock and made it his headquarters. He hoisted the green banner at his headquarters, bearing the Koranic verse on it. Meanwhile, Abu Abdullah al-Shi'i (d. 911) conquered almost whole Maghrib and routed the Aghlabid rule of 112 years. He captured Raqada and made it his headquarters on March 25, 909. He started the Fatimid khutba and struck coins. He hoisted most significantly the Fatimid banner. Ibn Hammad (d. 1230) writes in Akhbar al-Muluk Bani Ubayd wa Siyaratihim (Paris, 1927, pp. 7-8) that Abu Abdullah also got his slogans inscribed on banners, weapons, trapping and seals. The banner had an inscription of the Koranic verse: "Soon shall the hosts be routed, and they shall turn their backs." (54:45). Ismaili Flag - Early History "In its origin, and throughout its history until down to recent times, the banner, standard or flag executed primarily a religious purpose with an object to indicate something rather than to gather people together. The earliest known representation of Egyptian banners are those found on the votive tablet of Nar-Mer (4000-5000 B.C.) at Hierakonpolis; on this are represented four bearers, carrying poles with various emblems on the top of them. Artifacts indicate that as early as 4000 B.C., the Egyptian ships also utilized a standard. Similar standards are found in many of the ancient cultures of the Middle East. Among the Indo-Germanic peoples, the use of the flags goes back to very early times. The Athara Veda (v.xxi.12) speaks of the armies of the gods as suryaketu (sun-bannered) and the Mahabharata (x16, lxxxii.23) of the hero Meghasandhi as vanaraketana (monkey-bannered). In the Avesta (Yasna x.14) there is mention of the kine banner (gaus drafso). Ismaili Flag The Arabic word for the flag is alam (pl. a'lam), meaning signpost or flag. The terms liwa and raya are also used for the flag, banner or standard. In Persian, the word band and dirafsh, and in Turkish, the bayrak is used for the banner. And as flags serve to delineate a ruler's territory, it is not surprising that one of the Turkish terms for a certain administrative unit is sancak, i.e., flag. It is simply a piece of flexible cloth, varying in size, colour and device, but most frequently oblong or square, borne on by one edge to a staff or to a halyard, or fastened to a trident pole; used as a standard, ensign or signal and also for decoration or display. It is tied normally to a staff at least on one side to be viewed from both sides. Among the forms of flags are standards, banners, ensigns, pennants or pendants, burgees and guidons. Ismaili Centre The Ismaili Centre has great importance in Ismaili society. It serves as a multipurpose place for a faithful. An Ismaili does not enter the Centre for worship only but he also learns a lesson how to lead a life of chastity, contenment, tolerance, fraternity and balance. To promote economic and social development programs and cultural activities, the Ismaili Centre in different parts of the world have been built by the Present Imam, whose detail is given below:- (see other Ismaili centre entries) Ismaili Band The word band is borrowed from the French bande meaning troop. The synonymous word in Spanish is banda adopted from Teutonic form. The term band was used in England to apply to the King's Band of 24 violins at the court of Charles II (1660-1685). The word band represents a broad term that describes a group of musicians performing on wind and percussion instruments. Thousands years ago, when a procession of the Egyptian marched towards the shrine of Serpis, the healing-god, the musicians in the group played reed-pipes, tambourines and drums. The Bible describes, "an hundred and twenty priests sounding with trumpets." In Greece and Rome, trumpeters headed all triumphal processions. In 570 B.C., Servius Tullius introduced bronze trumpet into the Roman army. In the 12th century, the convention of musical notation was accepted; before then all music was played by ear. Atrial fibrillation (AF) with a rapid ventricular response A previously healthy 22-year-old woman presents to the emergency department (ED) with acute shortness of breath. Her shortness of breath became worse with exertion and was associated with pleuritic chest pain for 2 days. She has had a fever, nonproductive cough, nausea, vomiting, and arthralgia. On presentation, she is febrile with a temperature of 101.5°F (38.6°C), a blood pressure of 88/54 mm Hg, a pulse of 104 bpm, a respiratory rate of 28 breaths/min, and an oxygen saturation of 88% while breathing room air. Her oxygen saturation improved to 92% with supplemental oxygen given at 2 L/min. She is in moderate respiratory distress; however, she can speak in full sentences. Her physical examination reveals absent breath sounds throughout the right thorax, with decreased breath sounds halfway up the left thorax. Other findings include egophony, decreased fremitus, and dullness to percussion on the right thorax. She has no jugular venous distention, edema on her lower extremity, or rash. Acute Liver Failure Acute liver failure (ALF), also known as fulminant hepatic failure, is a rare manifestation of liver disease and constittes a medical emergency. The syndrome arises from loss of hepatic parenchyma that may result from a variety of insults to the liver. Despite advances in medical management and the availability of liver transplantation, mortality rates in patients with ALF remain substantial. It has been estimated that in the United States, 2000 deaths a year are attributable to ALF. Islamic concept of History According to the Koran, "We tell you stories of the prophets, which will strengthen your heart, and thus bring you the truth, and exhortation and a memorial for the believers" (11:120) and "Say (O'Prophet) travel through the earth to find out surely the consequences of those who denied the truth" (3:42). Of particular significance is the repeated reference to asatir al-awwalin means stories of the ancients, a term occurs nine times in the Koran (6:25, 8:31, 16:24, 23:83, 25:5, 27:68, 46:17, 68:15, 83:13). The word asatir corresponds exactly to Latin historia. The word asatir is derived from satar meaning to write and therefore asatir also means record. Influence of the New Moon Sir Isaac Newton's theory of gravity speaks that every particle attracts every other particle with a force that depends on their masses and the distance between them. The moon constantly attracts the earth behaves like a loose garment that can be pulled out from the body to fall back again. It implies that every day, when the moon is directly overhead, the water of the earth flows out towards the moon, and causes high tide. Hence, during the full moon, the attraction is greater than the normal. Dr. Lyall Watson writes in Supernature (London, 1973, p. 49) that, "Every drop of water in the ocean responds to this force, and every living marinal animal and plant is made aware of the rhythm. The lives of those that inhabit the margins of the seas depend entirely on this awareness." Immunity of the Imams "The Shi'ites believe in the infallibility of their Imams, for their Imams were the highest example of man's perfection. They explain it as protection from sin and is specific quality of the Imams, who are infallible or immune (immunity from error and sin). Once Ali bin Abu Talib said, "By God, if I was given the seven regions and what is under their orbits to disobey God through taking a grain of barley from the mouth of a locust, I would not do that." Doctrine Of Imamate The rudiments of the concept of the Imamate had been introduced by Ali bin Abu Talib in his speeches and Imam Hussain in his correspondence with the Shi'ites of Kufa and Basra. Soon after the event of Karbala, the political situation was changed in Islamic states, therefore, Imam Zayn al-Abidin confined his religious activities to Medina. The adherents of the Imam however spread in all Islamic regions. The Imamate of Imam Muhammad al-Bakir and Imam Jafar Sadik coincided with turbulent period politically in the Islamic states. With the advent of the Greek philosophy in the Arabian territories, different thought of schools and sects emerged in Islam due to different interpretations. The Companions of the Prophet were also no longer alive, who had treasured in their memories the knowledge they had acquired from Ahl al-Bayt. It was a peak time to impart the followers the doctrine of the Imamate and the philosophical aspect of the tenets of Islam. Kashshshi writes in Marifat Akhbar al-Rijal (p. 28) that, "Before the Imamate of Muhammad al-Bakir, the Shi'ites knew nothing what was lawful and unlawful except what they learnt from the people; until Muhammad al-Bakir became the Imam. He taught and explained to them the knowledge and they began to impart other people from whom they were previously learning." Thus, the small nucleus established after the Karbala event by Imam Zayn al-Abidin began to develop rapidly under Imam Muhammad al-Bakir. Imam Shahis "The Ismaili mission in Gujrat suffered a setback due to the negative propaganda of Nur Muhammad Shah (d. 940/1534), the son of Syed Imam Shah. He however had renounced his allegiance with the Imams, but it is doubtful that he had ever claimed Imamate for himself. Among the Imam-Shahis, a theory had been cultivated, equating Imam Shamsuddin Muhammad with Pir Shams as one and the same person. The theory has it that Imam Shamsuddin Muhammad had abdicated the Imamate in favour of Imam Kassim Shah and himself took up the mantle of the Pir and started mission in India. This "abdication theory" is also sounded in the Satveni'ji Vel of Syed Nur Muhammad Shah, which seems to have inserted in later period. The modern scholars curiously speculate that this theory was the creation of Syed Nur Muhammad Shah to legitimate his alleged claim to the Imamate that would have served his self-interest to endorse a genealogy, tracing his father back to the Ismaili Imam Shamsuddin Muhammad. It should be however noted that the Satveni'ji Vel had been in private collection of the Imam-Shahis in Pirana, containing 200 stanzas with endless errors and interpolations, whose 150 stanzas were printed in 1906 at Bombay into Khojki script for the Ismailis. The view of the modern scholars about the so-called claim of Syed Nur Muhammad Shah is based on the printed text. Imam Mustaqarr Wa Mustawda "The two terms, mustaqarr and mustawda Imams often used by the Ismailis to denotes the type of Imams. These are the Koranic terms (6:98): "It is He Who produced you from one living soul, and then there is (for you) a lodging-place (mustaqarr), and a repository (mustawda)". Baidawi agrees that the word mustaqarr in this verse means the loins (sulb, pl. aslab) of the father, the lodging-place of the sperm, whereas the word mustawda means the womb (rahim) of the mother, the repository of the sperm (Anwar, 1:303). Ikhwan As-Safa "The Abbasid caliph Mamun (d. 218/833) patronized philosophy and professed Mutazalism. It was an interesting trend among the educated elite to drift towards Greek philosophy and ultimately a bulk of the contradictions raised among the Muslims in interpreting Islamic practices. It must be known that the intellect is an indispensable faculty in man, but despite this, its power of penetration has a definite limit. It may enjoy apparent supremacy and mastery in certain fields, but there are many things, which are baffling and incomprehensible to it. The intellect cannot grasp a thing as a whole and its entirety. Its range of operation is limited, and therefore a true spiritual master is needed to guide a proper method. Idda "The word idda is derived from the verb adda, meaning to count or enumerate. A woman whose marriage is annulled, or when she is divorced, a period of waiting, known as idda, is followed. The Koran says: "O Prophet! when you divorce women, divorce them for their prescribed time (idda), and calculate the number of the days prescribed, and be careful of (your duty to) God, your Lord. Do not drive them out of their houses, nor should they themselves go forth, unless they commit an open indecency; and these are the limits of God, and whoever goes beyond the limits of God, he indeed does injustice to his own soul. You do not know that God may after that bring about reunion" (65:1). Ibn Hawshab Abul Qassim Hasan bin Farah bin Hawshab, generally was known by the epithet, Mansur al-Yamen (the victorious one of the Yamen). Ibn Hawshab was originally a Twelver, and is said to have spent most of time in a secluded spot on the bank of Euphrates. In such state, he is reported to have met Imam Radi Abdullah and discoursed with him on religion. Imam left him after promising to see him again. Ibn Hawshab was impressed by his chance meeting, and was eager to further meeting. After an anxious wait for several days, the Imam did not appear again, thus he became restless and began to search him. Despite his frantic efforts to locate the Imam's whereabouts, he could not trace him. After sometimes, he accidentally met the Imam's deputy, and through him, Ibn Hawshab eventually succeeded in reaching the Imam's presence. Imam Radi Abdullah answered his queries to his satisfaction and assuaged his doubts, and at length he espoused Ismailism. I Am Like A Man Going In The Darkness, Whilst Behind Him Shines A Bright Moon (vide Diwan, Beirut, 1309 A.H., p. 972). Ibn Tiqtaqa also quoted the above poem in his al-Fakhri (comp. 699/1302). Abul Fida (2:309) writes, "Sharif ar-Radi had composed a poem in praise of the Fatimids in which he admitted the legitimate descent of the Fatimids from Ali bin Abu Talib." But in 402/1011, the Abbasid caliph Kadir billah (d. 422/1031) alarmed over the prosperity of the Fatimids and their success inside his empire, attempted to combat with Imam al-Hakim by another tool. He gathered a number of Shi'a and Sunni jurists to his court and ordered them to prepare a forged genealogy of the Fatimids and sign the document. Like other depending upon the Abbasids, Sharif ar-Radi and his brother al-Murtada also joined the campaign and signed the document. Ibn Taghri Birdi (d. 874/1470) writes in al-Nujum al-Zahira fi Muluk Misr wal Qahira (Cairo, 1929, 1:45-6) that, "The Abbasid caliph hired the theologians and paid them large sum of money to write books condemning the Fatimid cause and their doctrine." Ibn Athir (8:9) writes, "Sharif ar-Radi did not include these verses in his Diwan due to fear of the Abbasids, and also signed the document." Huruf-I Muqattat The word huruf means letters and muqattat is derived from qata'a, meaning to cut or abbreviated. Hence, Huruf-i Muqattat refers to the abbreviated letters of the Koran. It is also called fawatih al-suwar (the openers of the suras), or awa'il al-suwar (the beginnings of the suras). It has been used in the Koran at the commencement of 29th sura and there is much controversy among the scholars in their interpretations. The huruf-i muqattat in all 14 in number as follows: Hudud The penal law of Islam is called hudud in the hadith and fiqh books. This word is the plural of hadd, which means prevention, hindrance, restraint, prohibition, and hence a restrictive ordinance, or statute, of God, respecting things lawful and things unlawful. In Islamic fiqh, the word hudud is limited to punishments for crimes mentioned in the Koran or the hadith, while other punishments left to the discretion of the jurists are spoken of as ta'zir (chastisement). The word ta'zir is derived from the verb azar means prevent, reform or respect. The verb is used in its first and second meanings in the Koran (5:12, 7:157, 48:9). In the terminology of the jurists, ta'zir is a punishment aimed firstly at preventing a criminal from committing further crimes, and secondly, at reforming him. The Koran laid down the principle from which the ta'zir punishment is said to have deduced. Treaty Of Hudaibia "In 6/628, the Prophet marched from Medina with 1400 Muslims for the purpose of performing pilgrimage in Mecca. They went unarmed, clad in the ritual dresses. When this peaceful caravan approached its destination, tidings came that the Meccans were bent on mischief, and might stop their entry into the town by force. So, the Prophet halted his followers at a place, called Hudaibia, and his men encamped round a well. From here he sent a message to the Qoraish of Mecca, saying that, "We have come on a peaceful and religious mission. We have come only to perform the sacred pilgrimage. We desire neither bloodshed nor war, and we shall be glad if the Meccans agree to a truce for a limited period." When the Muslim messenger was sent to Qoraish, he failed to return, so another was dispatched. The enemies killed his mount and he did not return either. Finally, the Prophet sent one of his Companions, Uthman to negotiate with the Qoraish. He too was detained and to provoke the Muslims, the Qoraish engineered a rumour that he had been slain. Honeymoon Lodge Muhammadi Tekri or Tekri (hill), a famous historical site, where Imam Sultan Muhammad Shah was born, which is generally known as Honeymoon Lodge. It is situated on the eastern outskirts of the city of Karachi at plot no. F.T.N. 3/1. It is an old fashioned, but spacious house, perilously perched on the top of the hillock at Korangi Road in the Defence Housing Society area, Karachi. This building was built soon after the British occupation of Sind in 1840. It was made available to the high government officials for their residence, known as Honeymoon Hall in 1841. Hira Jabal al-Noor (Mount of Light) is situated near Mecca, with the cave of Hira where the Prophet received the first revelation. (96: 1-5). On the Sail Kabeer road to Taif, just three miles away from the downtown Mecca city in its north-east there stands the mountain of light (Jabal al-Noor). This is the mountain, which has the honour of having the cave, Hira, where the first revelation of the Koran was bestowed upon the Prophet. The mountain is prominently seen from everywhere in Mecca. Even before entering the city from Jeddah people can see it from their own vehicles. It is an important part of the city skyline when seen from inside or the outskirts. History, Historiography, Historians The word history is derived from the Latin historia meaning narrative of past event, account, tale or story. The synonymous word in German is geschichte means occurrence. The earliest known historical writing comes from the old kingdom of Egypt. One surviving fragment is the Palermo Stone (about 2600 B.C.) dealing with the annals of the early dynasties of Pharaohs. Historic Cities Support Programme (HCSP) The Trust's most recent initiative is the Historic Cities Support Programme (HCSP). It was established to promote the conservation and re-use of building and public spaces in historic cities in ways that can catalyze social, economic and cultural development. In HCSO's approach, the restoration and rehabilitation of buildings and public spaces cannot be conceived apart from broader processes of community development. Its project briefs go beyond technical restoration to address the questions of re-use and community revitalization. Hijrat I Medina "It was the 13th year of the Prophet's mission when the clouds had gathered fast. The Meccan chiefs centered in their Council Hall (darun-nadwa), a chamber inside Kaba, to deliberate over what might be treated with the Prophet. Stormy was the meeting, for fear had entered their hearts. Imprisonment for life, expulsion from the city, each was debated in turn for the Prophet. They decided then on a final and desperate remedy, namely to kill the Prophet. Murder by one man would have exposed him and his family to the vengeance of blood. The difficulty was at last solved by Abu Jahl, who suggested that a number of courageous men, chosen from different families, should sheathe their swords simultaneously in the Prophet's bosom, in order that the responsibility of the deed might rest upon all, and the relations of the Prophet might consequently be unable to avenge it. Hijra The word for emigration, hijra is derived from h-j-r means cutting oneself off from friendly or sociable relation, ceasing to speak to others, forsaking, abandoning, deserting, shunning or avoiding (4:34, 25:30, 74:5). It also means departure from the desert to the town or villages and vice versa. Its most common meaning is to forsake one's own land and take up residence in another country. The Koran frequently uses the variations of the root kh-r-j to convey this sense (4:66, 8:30, 9:40, 60:1). It also has been interpreted to mean an emigration from the territory of unbelievers to the territory of believers for the sake of religion (4:97, 29:26). Technically, the term hijra has been used to designate the emigration of the Prophet and his early Companions from Mecca to Medina in 622 A.D. Its (hijra) various derivatives appear 31 times in the Koran, 16 of which refer to the emigration of Muslims from Mecca to Medina and the departure from home for the cause of God. Hijrat Al-Habashah "When the sufferings and tribulations of the Muslims at the hands of the Meccans reached to its extreme in 615 A.D., the Prophet directed that those of them who could afford it should migrate to Abyssinia across the Red Sea, whose kings were known as the Negus (Najashi). As-Hama, the then Negus was a Christian king. Under the direction of the Prophet, eleven men and four women from among the Muslims migrated to Abyssinia. When the Meccans came to know of their migration, they were much upset and sent some men after them in pursuit, but the Muslims had a long start and could not be overtaken. This infuriated the malicious ones among the Meccans. They formed a deputation under Abdullah bin Rabi and Amr bin A'as, who went to Abyssinia with handsome presents to persuade the king to deliver the emigrants into their hands. In due course, this deputation stood in the presence of the king and listened to their representation. Then he sent for the refugees and asked them what they had to say. Infection Control From A Nursing Perspective The practice of medical asepsis helps to contain infectious organisms and to maintain an environment free from contamination. The techniques used to maintain medical asepsis include hand washing, gowning and wearing facial masks when appropriate, as well as separating clean from contaminated or potentially contaminated materials and providing information to patients about basic hygienic practices. Appropriate hand washing by the nurse and the patient remains the most important factor in preventing the spread of microorganisms. Pir Hasan Kabiruddin "Pir Hasan Kabiruddin, the son of Pir Sadruddin was generally known as Syed Hasan Shah, Pir Hasan Shah, Syed Sadat, Gur Pir Hasan al-Hussain, Makdum Syed Kabiruddin Shah etc. He is however known in Uchh Sharif as Hasan Dariya. He was born in Uchh Sharif in 742/1341 and was the first Indian pir to be born in India. He was endowed from birth with deep spiritual insight and strong common sense combined with sympathy and love for his fellow beings, and was also noted for his piety since childhood. Hasan Bin Sabbah "He was born on 428/1034 at Qumm. His father, Ali bin Muhammad bin Jafar bin al-Hussain bin Muhammad bin al-Sabbah al-Himyari was of Yamenite origin. From early age he acquired the rudiments of formal education from his father at home. When he was still a child, his father moved to Ray and it was there that Hasan bin Sabbah pursued his religious education. Hasan bin Sabbah was an intelligent and proficient in geometry and astronomy. He learnt the Ismaili doctrines from a Fatimid da'i, Amir Dharrab. Convinced that Ismailism represented ultimate reality, he embraced Ismailism at the age of 35 years in 464/1071 and afterwards, he came into contact with a Fatimid da'i Abdul Malik bin Attash in Ispahan. Clinical Medicine Cases Case 1: • 50 year old man presented with generalized weakness, dizziness, lethargy for 10 days. He was also having loose stools for the past 15 days. On examination was pale and thin lean emaciated man. His blood pressure was 70/40 mm of mercury, with pulse of 130 beats / minute. He had bilateral decrease air entry on chest, epigastric tenderness and pedal edema on examination. Neurological exam was non focal. He had some history of undocumented weight loss, but no history of fever. His past history was significant for episodes of loose stools, which would resolve on taking antibiotics • Hemoglobin: 8 mg/dl Abumin: 1.5 • MCV: 68 Total Bilirubin: 8.1 • WBC: 14 cmm Direct Bilurubin: 5.5 • Platelet: 176 GGT: 304 • SGPT:71 • RBS: 106 AP: 359 • BUN: 15 • Cr.:1 mg/dl ESR: 53 • Na: 126 meq Stool DR: Normal • K: 4.6 meq Calcium: 7.3 • Cl: 111 Phos:1.6 • HCO: 18 Hasan Bin Ali Bin Abu Talib "Abu Muhammad Hasan, or Hasan, the elder brother of Imam Hussain was born in 3/625 in Medina. He was also brought up with Imam Hussain in the household of the Prophet until the latter's death when Hasan was about 7 years old. It emerges from the extant traditions that the Prophet had a great fondness for his two grand-children. Hasan and Hussain, whom he referred to as the "chief of the youths of paradise." Another tradition relates, "Both Hasan and Hussain are for me the fragrance in the world" (Masnad, 2:85). Hasan was 37 years old when his father fell at the hands of the assassin at Kufa. Qais bin Sa'd was the first to swear allegiance to Hasan on the day when Ali died, and then it was followed by 40,000 Kufans, acclaiming Hasan as the fifth caliph. Tabari (2:5) writes that the oath of allegiance taken by those present stipulated that, "They should make war on those who were at war with Hasan, and should live in peace with those who were at peace with Hasan." This clearly suggests that the oath sworn by the Kufans was political. Thus, the temporal power that had been with the Prophet, joined with the caliphate of Ali about 24 years, 8 months and 28 days after the death of the Prophet. When Ali died, the same powers, though remained with the Ahl al-Bayt, were separated once again. The temporal authority had gone to the hands of Hasan, and the spiritual authority was inherited by Hussain and in his Hussainid progeny. Hamiduddin Kirmani "Hamiduddin Kirmani was born most probably in 352/933. His family hailed from Kirman as his name indicates, but it is not known where he was born. He first studied the esoteric science under Abu Yaqub al-Sijjistani (d. 360/971), and then went to Cairo for further studies. Halal Wa Haram The words halal means lawful, allowed or permitted, and haram means unlawful, forbidden or prohibited, and cognate terms from the trilateral roots h-l-l and h-r-m respectively, most often designate these two categories and are of relatively frequent occurrence. The Koranic declaration of lawfulness or unlawfulness are limited to a relatively few areas of the law as later elaborated by the jurists. Apart from denoting lawfulness, the root h-l-l indicates an exit from the ritual state connected with the pilgrimage and re-entry into the profane state (idha halal-tun) (5:2). The most common means for indicating lawfulness in the Koran is to use the causative verb ahalla means to make lawful, usually with God as the subject: "He makes the good things lawful for them" (7:157), but it is sometimes passive (5:1) concerning certain livestock. In one instance it occurs in the first person plural, in an address to the Prophet (33:50). 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. 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." 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. 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. 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, 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. Etiquette of Eating, Drinking and Clothing The host should offer water to wash the hands of his guests from the right to the left, washing his own last. When a man has guests with him, he should eat joyfully with them; he should be the last to begin to eat, and he should be the last to lave his hands before, and last to do so after, a meal (Kitab Majmu'at al-Hawashi, p. 59). When the host's relation are present at a meal, the host should wash his hands last, apart from the members of his own family (Daim al-Islam, p. 414) 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. 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. 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). Donation The English word donation is borrowed from the Latin, donaire means present. It is an action or faculty of giving or presenting. It includes presentation, grant, bestowal or gift. The tradition of donation goes back to the Islamic period. The Koranic message specifies to participate in the cause of God by giving money. The word infaq means to spending benevolently, occurring seven times in the Koran (2:195, 261, 262, 8:60, 9:34, 47:38, 57:10), such as: "The parable of those who spend their wealth in the way of God is as the parable of a grain growing seven ears with a hundred grains in every ear; and God multiplies it for whom He pleases" (2:261), and "And the parable of those who spend their wealth to seek the pleasure of God and for the certainty of their souls is as the parable of a garden on an elevated ground" (2:265). 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. 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. Dasond The culture of decima or tithe (old English teogothian) was common among the Babylon. The discovery of old clay tablets in 1966 however reveals that it was prevalent long before the civilization of the Babylon. Tithe or tenth part was a customary tax in ancient Egypt, Syria and Greece. Cyrus caused his soldiers to devote tenth of their booty to Zeus. Zoroaster imposed tithe on traders and market dealers for the welfare of the priests. Dajjal The Arabic word dajjal likely comes from the Syriac daggal means liar or lying. Hence, al-dajjal literally means one who conceals the truth with falsehood, the liar or a great deceiver. The word al-masih al-dajjal means to cover (a mangy camel) with tar, because the dajjal will in like manner cover the earth with his adherents. One another view suggests that dajjal is derived from dajala meaning to gild because he will deceive the people by covering up the truth. In the Islamic tradition, dajjal is an evil figure who will lead people astray in the last days and whose advent will be one of the signs of the approaching dooms day. Dajjal or al-Masih al-Dajjal is not mentioned in the Koran, but he figures in numerous hadith. Dar Al-Hikmah "Amid the surging splendour, Imam al-Hakim emerges as an unusual personality judged by any standard. He founded Dar al-Hikmah (House of Wisdom), also known as Dar al-Ilm (House of Knowledge) in 395/1004, where the sciences including astronomy, logic, philosophy, mathematics, history, theology, languages and medicines were taught. Qadi Abul Aziz bin Muhammad bin Noman was its first supervisor. This academy was connected with the royal palace, enriched with a huge library, and distinct conference rooms and chambers. The scientists, philosophers, professors, theologians, scholars etc conducted scholastic activities. Staff of clerks and servants was employed for the upkeep of the institution. Scientists, professors and learned men were employed as lecturers. Azhar Park "Her Excellency Madame Suzanne Mubarak inaugurated the 30-hectare (74-acre) al Azhar Park in the presence of the Present Imam in Cairo on March 25, 2005. The al-Azhar Park Project is a catalyst for social, economic and cultural renewal and improvement and will have far reaching consequences for the 200,000 residents of the neighbouring Darb al-Ahmar district. Azhar University "Close by the palace rose the mosque, extending to the foot of Jabal al-Muqattam, named Jam-i Azhar, on 24th Jamada I, 359/April 4, 970, where a big library and school were erected. Since the title of Fatima, the daughter of the Prophet and the wife of Ali, was Az-Zohra (the bright) and in her honour, it was named Al-Azhar, being the masculine form of Az-Zohra. Philip K. Hitti writes in Capital Cities of Arab Islam (London, 1973, p. 114) that, "It took two years (970-972) to build. Its name al-Azhar (the most resplendent) recalls Ali's wife and Muhammad's daughter, Fatimah al-Zahra." It was built with 76 pillars of marble, facing each other. The roof was made of strong wood. The first service was performed in the mosque on Saturday, the 7th Ramzan, 361/June 22, 971. Makrizi writes in al-Khitat (2:273) that the dome above the arches was decorated with the following inscriptions: "In the name of Allah, the Merciful, the Compassionate; according to the command for its building, from the servant of Allah, His governor Abu Tamim Ma'ad, the Imam al-Muizz li din Allah, Amir al-Mominin, for whom, and his illustrious forefathers and his sons may there be the blessings of Allah: By the hand of his servant Jawhar, the Secretary, the Siqilli in the year 360." Ayat Al-Mubahila "Sixty Christian priests of Najran, headed by Abu Harith bin Aqamah, the grand bishop of Najran, Abdu Massih and Ayham arrived in Medina on 9/631 to clarify their religious and political stance, which had spread over the Arab peninsula and to engage in discussions with the Prophet to realize the essence and truth of Islam. Ayat Al-Kursi "The ayat al-kursi (the verse of the throne or sedile), is also known as ayat al-hifz. It is a single verse of the Koran (2:255) of more than average length, consisting ten sentences, is one of the principal verses of refuge and protection. It is the loftiest verse of the Koran, and according to George Sale, "It is a magnificent description of the Divine Majesty and Providence". Wherry writes that it is "one of the grandest verses of the Koran." Ayat al-Kursi is one of the most excellent verses of the Koran, and played a key role in piety. It has as well evoked much mystical thought and feeling through the lyrical beauty of its language. These qualities have no doubt given it the prominent place it occupies in the intellectual life of Muslim society. Ayat Al-Ghadir "The succession to the Prophet is the key question in Shi'ite Islam, and a principal factor separating them from the Sunni majority. It is seen that the Prophet had nominated Ali bin Abu Talib as his successor by rule of nass (investiture) and nass wa-ta'yin (explicit investiture). During the period of the Prophethood, the designation was made by nass from time to time, whose main term was wali (helper, lover, guardian or attorney), as it is said in Arabic: wali amru'l raiyya (the guardian of the subject), or wali ahad (one who succeeds to the office). Different terms were also used on different occasions for the succession of Ali bin Abu Talib in the Koran, such as Noor, Imam-i Moobin, Rasikhul fi'l Ilm, Ulul Amr, Ilmul Kitab etc. While the most frequent words used in hadiths, denoting Ali's succession were Hujjatullah (God's proof), Sayedu'l Muslimin (leader of the Muslims), Shabih Harun (like Aaron), Sahibu'l lawa (the master of the standard), Sahibu'l hanz (master of Kawthar pool), Babu'l Ilm (gate of the knowledge) etc. Asma Al-Sifat The word sifa'a (pl. sifat) is not found in the Koran, but the verbal noun wasf does appear once in 6:139, and the imperfect of the first form of the verb occurs 13 times in the sense of "to ascribe or uphold a description or to attribute." God has made Himself known to mankind by His Most Beautiful Names (asma al-husna), and it is through these that the believers seek knowledge of God. The Koran says: "And Allah's are the most excellent names, therefore call on Him thereby, and leave alone those who violate the sanctity of His names" (7:180), and "Say: call upon God or call upon al-Rahman, by whichever Name you call, to Him belong the Most Beautiful Names" (17:110). Hence, calling on God by His excellent names merely means that only those high attributes should be ascribed to Him which befit His dignity. The particular attributes of God mentioned in the Koran are: Aligarh University "Imam Sultan Muhammad Shah made his debut as an educational reformer, and visited The Mohammadan Anglo Oriental College in Aligarh (high fort), about 79 miles south-east of Delhi, on November 22, 1896 and had a productive meeting with Sir Syed Ahmad Khan (1817-1898), who was a great educationist and socialist. Sir Syed Ahmad Khan had founded the Aligarh College on November 1, 1875, and was the vice-President of the College Fund Committee as well as its Honorary Secretary. Willi Frischauer also writes in The Aga Khans (London, 1970, pp. 56-7) that, "How wonderful if Aligarh could become a full university to bring up a generation of young leaders and advance the cause of Islam. Here was a chance to follow in the footsteps of his ancestor who had founded al-Azhar, the first Muslim university, which greatly appealed to the young Aga Khan. He decided to put up money for the cause and persuaded wealthy friends to contribute. It was a long struggle but he missed no opportunity to plead for this cause and when Aligarh finally became a university two dozen years later, it was more to Muslims than a seat of learning. In retrospect it was recognized as the intellectual cradle of independent Pakistan and the Aga Khan's enthusiasm and support which made it possible earned him a place among Pakistan's founding fathers." Aga Khan Health Services (AKHS) The Aga Khan Health Services (AKHS) is one of the most comprehensive non-profit health care systems in the developing world. Building on the Ismaili community's health care efforts during the first half of the century, AKHS now provides primary health care and curative medical care in India, Pakistan, Kenya, Tanzania and Syria. It includes five general hospitals, the Aga Khan University Hospital in Pakistan, six maternity homes and more than 230 health centers. Organized in national service companies in Kenya, Tanzania, India and Pakistan, these health facilities are also linked in internationally through network-wide strategies in human resource development, hospital management, nursing development and primary health care. Aga Khan Academy The first of a planned network of Aga Khan Academies dedicated to expanding access to education of an international standard of excellence in Asia and Africa was inaugurated in Mombasa, Kenya on December 20, 2003 in presence of the President of Kenya, Mr. Mwai Kibaki. The network of Academies will feature a curriculum based on the framework of the International Baccalaureate (IB). At the centre of this approach is a broad education in the humanities from pre-primary years through to higher secondary. The Academies will also feature a robust system of international student and teacher exchanges between Academies in different countries as well as with allied schools, including Phillips Academy in the United States and the Schule Schloss Salem in Germany. Proficiency in at least two languages, with English as the medium of instruction, and progressive mastery of information technologies will also be hallmarks of the programmes. To ensure access regardless of socio-economic status or other limiting factors, admission to the Academy is merit-based and means-blind. "An education must equip students with the tools that enable them to adapt, and thrive, in a world characterized by change," the Imam has said. "In such an environment, technical proficiency is not enough. Education that prepares children for life must go beyond fundamental skills to stimulate creativity, intellectual curiosity and honest inquiry. Advancement and development, both personal and societal, are dependant on these elements. Innovation and progress arise from the ability to approach a challenge in a new way and offer a solution." Islam Is A Way of Life Islam is a religion that promotes thinking, spiritual faith. It is a religion that teaches compassion and tolerance and that upholds the dignity of man, Allah's noblest creation. 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