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Devotional Literature "The generic term sharru or precentor in Assyria can be traced in the sha'ir or poet-soothsayer of the Arabs. The Assyrian hymn was the shire, and in it we recognize the Hebrew shir (song) and the Arabic shi'r (poetry). The Psalm of David in Assyrian was the zamaru, which equates with the Hebrew zimrah (song) and mizmor (psalm). Certainly the Assyrian shigu or penitential psalm is identical with the shiggaion of the Hebrew and the shajan of the Arabs in origin. Likewise, the allu or wail in Assyrian may be linked up with the Hebrew and Arabic elal and wilwal. Indeed, the Assyrian shidru or recitation may find its cognate in the inshad of the Arabs. Yet scarcely a line has come down to us concerning the hymn of the ancient Arabs, that their songs were appreciated is borne out by an inscription of Ashurbanipal (7th century B.C.), where Arab prisoners toiling for their Assyrian masters whiled away their hours in singing (alili) and music (ninguti), which so delighted the Assyrians that they begged for more. Darkhana The Persian word darkhana, is composed of two syllables, dar and khana. The preposition dar means in, and khana means house. Thus, the darkhana means in the house. Any specific thing in the house is also called darkhana. Another view suggests that it is derived from darb-i khana means chief place of residence, or dari khana, a residence with big windows being used for the royal meetings. In Ismaili terminology, it represents specific abode of the Imam, or Imam's headquarters. Chhanta The word chhanta is an Indian word, means an act of sprinkling (the water). Its synonymous in Arabic is rashash means to sprinkle, and rashash'tun (pl. rashashat) means an act of sprinkle (of water). Its proper word in Persian is pashidan. It is a sin that defiles man and renders him impure. The chhanta is a symbolic rite in Ismaili tariqah to dissipate the sins or forgiveness. It is also an act of the purity of body, soul and intellect, thus the sanctified water is sprinkled three times on the face of the believers in its rite. Black Clothes The word aswad derived from swd means black, occurring seven times in the Koran (2:187, 3:106, 35:27). In the sense of an original black colour, the word aswad occurs only twice: "When you can tell a white thread from a black on in the light of the approaching dawn" (2:187) and "black mountains" (35:27). The word muswadd (dark-faced) is used in 16:58 and its parallel (43:17) to suggest the darkening of the face in the light of bad news as reflection of grief. Other words generally understood as the colour black or dark hues include ahwa in 87:5. The word hamida in 22:5 means lifeless and is ordinarily taken as black-ended. Another term mudhamm used in 55:64 in the sense of dark green, tending to black. Abu Abdullah As-Shii "Abu Abdullah al-Shi'i was hailed from Kufa. He espoused Ismailism by the hand of da'i Firuz. Imam Radi Abdullah sent him to Ibn Hawshab in Yamen for further training in esoteric doctrines as well as affairs of the state, where he stayed for a year. Ibn Hawshab then sent him towards Maghrib. Abu Abdullah set out from Yamen in 279/892. He arrived in Mecca during pilgrimage, where he contacted the Katama pilgrims of Maghrib and exhorted them the merits of Ahl al-Bayt. The pilgrims were pleased to know that Abu Abdullah was heading towards Egypt, which was on their route to the Maghrib. After a short stay in Egypt, he reached Maghrib in the Katama homeland on 14th Rabi I, 280/June 3, 893. He established his base in Ikjan near Satif, a mountain stronghold, where he spent seven years in propagating the cause of Ahl al-Bayt among the Berber tribes. Very soon the tribesmen in the vicinity began to trek to Ikjan. Origin of Navroz and Ismailism 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). Mother’s Day Gifts Guide Jewelry is a classic and traditional gift for mothers on Mother’s Day. Many young children’s gift ideas for their moms usually are hand-made bracelets, complete with colored plastic beads, cereal rings or macaroni noodles. But then as children grow up, edible jewelry is replaced by hand written letters of love, handprint cards and colored pages from a favorite coloring book. Mother’s Day Gift Collection Jewelry is a classic and traditional gift for mothers on Mother’s Day. Many young children’s gift ideas for their moms usually are hand-made bracelets, complete with colored plastic beads, cereal rings or macaroni noodles. But then as children grow up, edible jewelry is replaced by hand written letters of love, handprint cards and colored pages from a favorite coloring book. Mother’s Day Gift Ideas Mothers are one of the most important people in a child’s life, what better way to celebrate Mother’s Day with sweet, love-filled gifts depending on the budget. Staying-home mothers look out for home durables so if your budget is high it is always a very good idea to gift them something like a microwave, cookery set, steam iron, vacuum cleaner or any other kitchen appliances. If your mother is a working woman than you can definitely gift her dress according to her taste it can be anything from casual wear to formal office wear or an official leather bag. If she is a pet lover than you can gift her pets like small puppies and cats. . Lawful & Unlawful Food While the people were brought up in an environment deeply influenced by centuries’ old custom, religious superstitions and prejudices, it was not easy to break down the barriers, because their minds agitated by doubts, which could be, as they wanted, removed by further instructions. That is the reason that the Koran repeatedly made statement dealing with the various kinds of foods lawful or unlawful to Muslims. Thus, the second time a statement akin to the first one (6:145) was revealed: “So eat of what God has provided you, lawful and good; and be you thankful for the blessing of God, if it be Him that you serve. These things only He has forbidden you carrion, blood, and the flesh of swine, what has been hallowed to other than God. Yet whoso is constrained, not desiring nor transgressing, the God is Forgiving, Merciful. And do not say, as to what your tongue falsely describe, “this is lawful and this is forbidden,” so that you may forge against God falsehood, surely those who forge against God falsehood shall not prosper” (16:114-118). Legend Of Paradise In Alamut The most famous writers in Europe who produced a colourful tale of the Islamic garden of paradise were Pedro de Alfonso, San Pedro, Marino Sanudo, Varagine, Higden, Simon Simeon, Ricoldo da Monte Croce, William of Tripoli, John Mandeville, Jacques de Vitry, Alan of Lille, Sigebert, Guido, etc. In time, the European conceptions of the Islamic paradise, based on the Koranic description in a literal sense, were incorporated into the alleged paradise of Alamut, culminating in Marco Polo’s detailed account to this effect. Norman Daniel further writes, "It must be said that it was usual for Christians to allow themselves a rather purple rendering of the gardens and precious metals of paradise, though usually not of the virgins so beloved of later romanticism." (Ibid.)