The word qatl al-nafs means self-murder, denoting suicide in classical Islamic literature. Another word intihar means cutting of the throat is common in modern Arabic speech. There is only one phrase in the Koran relevant to the subject of suicide: "O you who believe! Do not devour your wealth in the wrong way, rather only through trade mutually agreed to, and do not kill yourselves" (4:29). The phrase wa-la taqtulu anfusakum (do not kill yourselves) coincides with the Arabic term for suicide (qatl an-nafs).
"The term niyya does not occur in the Koran. The word ikhlas (sincerity) however is used 17 times in its active participial form, mukhlis, best appropriates the notion of worthy and well directed "intention" (niyya). Sincerity is the foundation of al acts of worship (2:139, 39:2, 11:14), acceptable to God and of all forms of prayer (7:29, 10:22, 29:65, 31:32, 40:14, 65, 98:5).
"Qadi Noman was a renowned Ismaili jurist in the Fatimid court. He espoused Ismaili faith early in life at Kairwan. His association with the Fatimids however began with his entry into the services of Imam al-Mahdi since 313/925. During the period of Imam al-Qaim, he concentrated mainly in the study of history, philosophy and jurisprudence and composed numerous works. Prior to the death of Imam al-Qaim in 334/945, he was appointed as a qadi. His status was further promoted during the time of Imam al-Mansur when he was granted the rank of Chief Qadi (qadi al-qudat).
"The word qibla means direction or point towards which one turns his face for prayer as opposed to dibrah which indicates the direction or point towards which one turns his back. The word qibla occurs four times in the Koran.
The central theme in the Koran is the requital of human deeds by divine justice both in this world and the world to come. For those who do good deeds, God gives him some reward on earth and a far greater reward in the hereafter. Unbelievers and evildoers can be punished on earth and have to undergo eternal chastisement in the hereafter. The ultimate separation of the two groups will take place on the day of judgment.
"Abu Mansur al-Nizar, surnamed al-Mustapha al-dinillah (the chosen for God's religion), was born in Cairo on 437/1045. He assumed the Imamate on 18th Zilhaja, 487/January 6, 1095 at the age of 50 years. He had been however proclaimed as a successor in 480/1087 before the notables in the court by his father. His participation in state affairs is scant. In 454/1062, during the perilous period of Egypt, Imam al-Mustansir had however sent him to the port of Damietta with the Fatimid army to execute few assignments.
The word qadr and taqdir are derived from qada. According to Raghib, it means the making manifest of the measure (kamiyya) of a thing, or simply measure. In the words of the same authority, God's taqdir of things is in two ways, by granting qudra (power) or by making them in a particular measure and in a particular manner, as wisdom requires.
The word riba comes from the verbal root raba meaning to grow, increase, addition or excess. It refers to an addition over and above the principal sum lent. In economics, it refers to that surplus income, which the lender receives from the borrower, over and above the principal amount as a reward for waiting or parting with the liquid part of his capital for a specific period of time.
"Imam Nizar was born in 982/1574 in Anjudan, and ascended at the age of 11 years. He is known as Shah Ataullah among the Iranian mystics. His father had brought him in Kahek in 992/1584, and henceforward, Kahek became the next headquarters. Kahek or Kiagrak is situated about 35 kilometers northeast of Anjudan and north-west of Mahallat. It took few years to the Ismailis to settle in Kahek and its locality. He also founded a village near Kuhubandi, known as Kahek of Aqa Nizar, then became known as Bagh-i Takhat. The colony of the farmers in this village was also known as Nizarabad.
Taqdir, meaning the absolute decree of good and evil by God, an idea with which the word is now indissolubly connected by the popular mind as well as thinking writers, is neither known to the Koran, nor even to Arabic lexicology. There is only one occasion in the Koran on which a derivative of taqdir is used to indicate the fate of a person. Speaking of the wife of Lot, the Koran says, "We ordained (qaddarna) that she shall be of those who remain behind" (15:60, 27:57).
There is no indication in the Koran when the last day shall arrive, and it is apparent that such knowledge belongs only to God: "People ask you about the hour. Say: Truly such knowledge is with God
ROZA [ see SAUM ]
"Naimuddin bin Jalaluddin bin Muhammad Nizari Kohistani was born in Birjand in 645/1247. He got the rudiments of his formal education at home from his father, who was also a poet himself and a devout Ismaili. Nizari attended school in Birjand and Qain, and studied Persian and Arabic literature. His father was a land-lord in Birjand, but lost his estate during the Mongol onslaught in Kohistan and subsequently, Nizari had to serve at the court of Shamsuddin Muhammad I (643-684/1245-1285), the founder of the Kurt dynasty of Herat; and became a court-poet.
A great deal of misunderstanding exists as to the relation of the Divine will to the will of man. All the faculties with which man has been endowed have emanated from the great Divine attributes. Yet all human attributes are imperfect, and can be exercised only under certain limitations and to a certain extent.
"Qiyamat-i qubra or qaim al-qiyama was a famous occasion commemorated in Alamut on 17th Ramzan, 559/August 8, 1164 when Imam Hasan II came out publicly upon the termination of dawr-i satr. In his speech, he announced himself a legitimate Imam in the descent of Imam al-Nizar. Edward G. Browne writes in A Literary History of Persia (London, 1964, 2:454) that, "This Hasan boldly declared himself to be, not the descendant of Kiya Buzrug Ummid, but of the Fatimid Imam Nizar bin al-Mustansir."
"The term ruh (pl. arwah) is derived from the verb raha meaning to go away, leave, begin or set out. Derived from this root are rawwaha (to refresh, relax, rest); arwaha (to release, relieve, soothe); istarwaha (to breathe, smell, be refreshed, to calm, happy, glad); rih (wind), etc. It literally means soul, spirit or breath of life. The word ruh in different derivatives occurs 21 times in the Koran.
The word noor means light, illumination or effulgence. Light in a general sense is that natural agent or influence, which evokes the functional activity of the organ of sight. It is viewed as the medium of visual perception generally. The word noor occurs 49 times in the Koran. The Koran is rich in reference to light, both in the literal as well as in symbolic and metaphoric senses. The most common word for light is noor, although diya appears on three occasion, also misbah and siraj.
The doctrine of predestination or the decreeing of a good course for one man and an evil course for another, thus finds no support from the Koran, which plainly gives to man the choice to follow one way or the other. But, it is said, the doctrine of the decreeing of good and evil follows from the doctrine of the foreknowledge of God. If God knows what will happen in the future, whether a particular man will take a good or an evil course, it follows that that man must take that particular course, for the knowledge of God cannot be untrue.