The word nass is derived from nasaba meaning to raise a thing so that it is visible. Thus, nass means designation, referring to the designation of the successor of the Imam. The Imam has his authority to appoint his successor, and it is not from any human electors or from the pledge of ordinary people.
The word natiq (pl. nutaqa) means speaking and samit means silent one, the successor to a speaker (natiq). For further detail, see IMAM AL-NATIQ
The term parable is derived from the Greek arabolae, which means juxtaposition, the placing of two things or ideas side by side for comparison. In Septuagint, the 3rd century B.C. Greek translation of the Old Testament, the word parable is used as the Greek translation of the Hebrew word mashal. Hence, the Hebrew word mashal and the Greek word parable are broadly used to denote proverbs, allegories, riddles, illustrations and stories: they can refer to any striking speech formulated to stimulate thought.
"The word qalb is derived from qalaba, meaning to overturn, return, go back and forth, change, fluctuate, undergo transformation. The Koran uses a number of verbal forms from the same root in this meaning. It uses the term heart itself in a variety of senses
RECREATION CLUB INSTITUTE [ see ISMAILI TARIQAH BOARD ]
Navroz is a Persian word, meaning new day of the year. The Arabs pronounced it as Niruz or Nairuz. The Sogdians called it Nau-Sard (the new year), and also is called Nishat Afroz Jashan in Iran. It is a spring festival, beginning with the first day of the Persian solar year, corresponding to the vernal equinox and the entry of the sun into the sign of Aries, and continued until the 6th day of the month. The last day was known as the Great New Year's Day (al-Niruz al-Akbar).
In 1969, the preliminary session of the conference of the Ismailia Association for East Africa, India and Pakistan held in Karachi to discuss on religious education and the Ismaili faith in relation to other Muslims. Soon after the end of the conference, the delegates visited Paris in the middle of November, 1969 and held important conference with the Present Imam, known as the Ismailia Associations Conference
"It is learnt that a group of Mubarakiyya in Kufa among the Ismaili orbit believed in the Mahdism of Imam Muhammad bin Ismail, anticipating his return, which had never been promulgated by the official dawa. Granted that it was the propaganda of the Ismaili dawa, there would hardly be a place left for the Imams for them in the line of Muhammad bin Ismail. This small Ismaili group was expecting the return of the Imam, and a da'i Hussain al-Ahwazi had also a leaning towards them. He had gone to southern Iraq for propaganda and procured large converts.
The Koran directs man's attention to the phenomena of nature and the facts of history, as they reveal the power of God and His wisdom. Man is invited to look at and reflect upon the grandeur of the heavens, the beauty of the earth, the freshness of dawn, the glory of sunset and the terrifying force of the wind as it sweeps over the open spaces of the desert. Pointedly, it asks: "Are not these marvelous? What more do you want?' The phenomena of nature, at once beautiful and mysterious, can fully gratify man's sense of wonder.
It a traditional pilgrimage of the Ismailis to sacred site at the end of village of Dizbad in Iran, where gushes a spring from a rock called Naw Hisar. This pilgrimage takes place every year during a transition period after the summer, but before the harvest of plums, which is an important source of village income. The event also takes place just as the educated members of the jamat return from their holidays, such as the teachers, medical officials and government employees. It implies that the pilgrimage takes place during the time of family reunion and communal gathering.
The word sha'ir occurs four times, as-shura and shi'r once in the Koran. 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).
"The Qarmatians also penetrated into Bahrain by the efforts of Abu Sa'id al-Hasan bin Bahram al-Jannabi, who was born in Jannaba on the coast of Fars. He was trained by Abdan in Kufa, and Hamdan al-Qarmat sent him to Bahrain in 281/894. By 286/899, with the support of the clan of Rabi of Abdul Qafs, Abu Sa'id had brought under submission a large part of Bahrain and also captured Qatif. According to Ibn Hawakal, the leader of the Qarmatians in Bahrain, Abu Sa'id al-Jannabi took the part of Hamdan al-Qarmat and Abdan.
The word religion comes from Latin relegere or the French religiun meaning to bind or a state of life bound by holy orders or the pattern of belief. The Arabic word for religion is or milla or din, which is briefly defined as under:
Milla : It means dictate, occuring 15 times in the Koran. It has special reference to the prophet through whom the religion is revealed.
"The Arabic word nazr (pl. nazur) means an offering, gift or present, occurring seven times in the Koran. The Persian noun word nazrana means a gift offered especially to a prince to pay respect. Nazrana is a "special gift" in the Ismailis to be presented to the Imam mostly during the mehmani or any occasion to earn best blessings. It is presented individually on behalf of the family as well as collectively on behalf of a jamat or the all jamats of a country.
PRIDE [ see ISTAKHBARA ]
PROPHET [ see NABI ]
PROSTRATION [see SAJADA ]
Meanwhile, Hasan al-A'sam, the son of Ahmad Abu Tahir and a nephew of Abu Tahir, had become the commander of the Qarmatian forces, who was usually selecting to lead the Qarmatians in their military campaigns outside Bahrain. In 357/968, Hasan al-A'sam had taken Damascus after defeating Hasan bin Ubaidullah bin Tughj, the Ikhshidid governor of Syria. The Qarmatians also sacked Ramla and took vast riches and returned to Bahrain.
The phrase al-hurriyah al-diniyyah means freedom of religion. One of the manifestations of personal liberty is the freedom of the individual to profess the religion of his or her choice without compulsion. Everyone in the society must have freedom to observe and to practice their faith without fear of, or interference from, others. Freedom of religion in its Islamic context implies that non-Muslims are not forced to convert to Islam, nor are they hindered from practicing their own religious rites.
In Islam, the women are not forbidden to take part in any social and religious activities, nor is there any injunction in the Koran or the hadith shutting them up within the four walls of their houses.
"It must be known that some historians have tried to establish as fact that the Qarmatians and the Ismailis constituted one and the same movement, and some have tried to prove the contrary. Ibn Rizam, an anti-Ismaili pamphleteer of the first half of the fourth/tenth century had wrongly woven stories of the Ismailis and Qarmatians, to which S.M. Stern writes in Studies in Early Ismailism (Jerusalem, 1983, p.