Dr. D.S. Merchant's Articles in Religion - EasyContentPro.com

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

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Wazir Ali Muhammad Jessa Bhaloo Period: (1917-1968) Ali Muhammad Jessa Bhaloo was born on July 21, 1917 in Zanzibar, where he got his early education. Later on, he proceeded to London for a higher education. He also qualified as F.I.C. (Fellow of the Institute of Commerce) and F.R.Econ. S. (Fellow of the Royal Economic Society) in England. He formed his business soon after he terminated his education, which flourished financially. He was a leading dealer of radio spare parts and some electronic items. He was also the manufacturer’s representative and insurance property, etc. Iblis "The word Iblis is derived from balasa, meaning he despaired. It occurs 11 times in the Koran as a proper name. The general consensus is that the word is derived from the Greek diabolos. Arab tradition connects the word to the verbal sense of ublisa meaning he was rendered without hope, a reference to Iblis's fate of being cursed and sentenced to punishment by God. That sense of the verbal root is itself present in 30:12: "On the day when the hour will arrive the guilty will be in despair" and also 6:44, 23:77 and 43:75 with the same sense of the punishment of the evil doers; in 30:49, people are in despair over the difficulties of life. In none of those cases, however, does the figure of Iblis actually enter into picture. Alarakhia Sumar Period: (d. 1880) Mukhi Alarakhia Sumar was originally of Mulla Katiar, Sind, but his family came to settle in Bombay. He was an eminent merchant of cloth and sugar. He became Mukhi of the Bombay Jamatkhana soon after the death of Mukhi Alibhai Padamsi in 1848. The Ismailis possessed a graveyard near Dongri, Bombay since 1790, measuring 12706 sq. yards. He and Kamadia Khaki Padamsi extended the site by purchasing an adjoining plot of 6978 sq. yards from Nilaji Lakshamji for Rs. 11500/- in September 1856. 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." Alarakhia Sumar Period: (d. 1880) Mukhi Alarakhia Sumar was originally of Mulla Katiar, Sind, but his family came to settle in Bombay. He was an eminent merchant of cloth and sugar. He became Mukhi of the Bombay Jamatkhana soon after the death of Mukhi Alibhai Padamsi in 1848. The Ismailis possessed a graveyard near Dongri, Bombay since 1790, measuring 12706 sq. yards. He and Kamadia Khaki Padamsi extended the site by purchasing an adjoining plot of 6978 sq. yards from Nilaji Lakshamji for Rs. 11500/- in September 1856. Haji Ahmed Devji Period: (1859-1925) He was born in 1859 it Porebandar and came to Bombay at the age of 15 years. He worked in a furniture store and gained sufficient experience to become one of the leading furniture merchants. He maintained the quality and standards of his furniture so well that he received large orders several times from the Indian rulers. The Amir of Afghanistan once ordered for new furniture on February 1907, for the decoration of his newly built palace in Kabul. His firm was known as M/S Ahmed Devji Bros. 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. 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. 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. Varas Abdul Rasul Alidina Visram Period: (d. 1923) He was born in Bagamoyo, Uganda. He was a trader and became known as the "uncrowned king" in Uganda until 1922. The High School of Mombasa stands out as one of the shining examples of his many large-hearted charities. According to the report of the Times of India (June 8, 1919), the British bestowed him the title of M.B.E. (Member of British Empire) in appreciation of his invaluable services and loyalty to the British government. Abdullah Hashim Gangji, Count Hashim Gangji was a native of Bhuj, Kutchh but migrated to East Africa in 1871. His son Abdullah was however born in Zanzibar in 1906, where he did his early schooling and subsequently went into business. He was an eminent clove merchant. 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. 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. Hasan Bin Muhammad Kiya Buzrug "Hasan, the son of Muhammad bin Kiya belonged to the peasant family of Rudhbar. Historian Kamaluddin (d. 660/1262) writes in Bugyat al-talab fi tarih al-Halab that, "Muhammad bin Kiya had two sons, called Hasan and Hussain, whom he put in school with Rashiduddin Sinan, and gave these three an exact treatment that are needed for supporting the children. 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. Hanif "The word hanif (pl. hunafa) is derived from hanf, meaning an inclination in the forepart of the foot or inversion of the foot. A person having this distortion of the foot is called ahnaf. The singular word hanif occurs 10 times in the Koran (2:135, 3:67, 95; 4:125, 6:79, 161; 10:105, 16:120,123, 30:30), and the plural hunafa two times (22:31, 98:5). It occurs once as a synonym of muslim (3:67) and also in juxtaposition with the verb aslama (4:125). The exegetes of the Koran say that hanif in the age of ignorance signified an Arab adhering to the religion of Abraham and that title was also claimed by idolaters who only observed certain rites of that religion, such as pilgrimage to Mecca and circumcision. The verb tahannuf means pure exercise of religion in the pagan period. 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." 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." 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).
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