Mawlana Hazar Imam, His Highness the Aga Khan, sends his blessings to world-wide Ismailis for Navroz and mushkil asan (protection from difficulties), with prayers for their health and well-being

His Highness the Aga Khan, Mawlana Hazar Imam
Mawlana Hazar Imam, His Highness the Aga Khan, 49th Imam of the Shia Imami Ismaili Muslims, pictured at the Diamond Jubilee Darbar in Kenya. Photo: The Ismaili,

By MALIK TALIB
(Chairman of the Ismaili Leaders’ International Forum)

On the occasion of Navroz, our beloved Mawlana Hazar Imam has most graciously sent a Talika Mubarak to be shared with our global Jamat, which reads as follows:

My dear Malik,

On the occasion of Navroz, I send to my worldwide Jamat my best blessings for peace and happiness in their lives.

I am also sending my special blessings for Mushkil Asan for my Jamats wherever they may be, and I pray for their health and their well-being.

Yours affectionately,

Aga Khan

I convey warm Mubarak to the global Jamat on the occasion of Navroz and, on behalf of all the murids world-wide, I express humble shukrana to our beloved Mawlana Hazar Imam for the gracious Talika.

Mawlana Hazar Imam’s Guidance Central to Ismaili Institutions’ decision making during the COVID-19 crisis

….Malik Talib’s message continues below

The festival of Navroz is a time for hope, optimism, renewal, and faith – even in times of uncertainty and difficulty.

I would like to assure the Jamat that all Jamati institutions and leaders around the world are doing everything possible to ensure the Jamat’s safety and security.

For so many of us, the temporary suspension placed on Jamatkhana gatherings is perhaps the most difficult among the wide array of disruptions to our everyday lives. The decision to temporarily suspend our Jamatkhana gatherings was not taken lightly, and was implemented in accordance with Hazar Imam’s guidance to comply with government and public health guidelines around the world.

While we appreciate that this indeed is a very difficult disruption, and that we are no longer able to gather physically at the present time, we remain unified in our faith, in devotion and compassion.

These bonds of community have sustained throughout the vagaries of time and history, and will continue in the difficult weeks and months ahead. As we prepare ourselves, we will work together as a united Jamat.

It is of great importance that we follow the directions given by the Jamati institutions who are working with the AKDN [Aga Khan Development Network] to ensure compliance with government measures to mitigate the effects of COVID-19.

Ours is an esoteric faith. Our Imam has time and time again reminded us of the importance of spiritual contemplation, reflection, personal search and prayer. In these moments we will find peace and solace to overcome our current challenges. We would be well advised to recall Mawlana Hazar Imam’s Farmans regarding engaging in personal prayer, when we are unable to attend Jamatkhana. It is my conviction that adhering to this guidance will bring us comfort in these challenging times.

Virtual Jamatkhanas Inappropriate

Malik Talib. Ismaili Leaders' International Forum
Malik Talib, Chairman Ismaili Leaders’ International Forum

….Malik Talib’s message continues below

The temporary closure of our Jamatkhanas has resulted in the appearance of electronic and digital channels offering a “virtual Jamatkhana”. This is clearly inappropriate, as a Jamatkhana may only be established and function under the Imam’s authority, through his institutions and appointed Mukhi-Kamadias.

At this time in particular, it is critical that we understand the risks of misinformation and miscommunication, and rely only on credible government and Jamati institutional sources – including The Ismaili – the official website and social media channels for the Jamat.

At a time of increased economic anxiety, it is also imperative that we act rationally, with prudence and sound judgement.

COVID-19 pandemic at the forefront of Mawlana Hazar Imam’s thoughts

….Malik Talib’s message continues below

The current developments regarding the COVID-19 pandemic have been at the forefront of Mawlana Hazar Imam’s thoughts, and I would like to inform the Jamat that, following Mawlana Hazar Imam’s guidance, an international Steering Group has been established to coordinate the efforts to ensure the Jamat’s safety and well-being, and to support the responses being undertaken in each national Jamati jurisdiction.
 
These are difficult times. However, as one Jamat, our faith unites us, and gives us the strength, courage and hope to face this adversity, and emerge from it, a stronger community, bound by our values, and our allegiance to the Imam-of-the-Time.

Let us offer shukrana for Mawlana Hazar Imam’s continued love, grace, protection and guidance, and pray for the Jamat’s safety, good health and Mushkil Asan.

Ameen.

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A Note from the Publisher/Editor of Simerg

By MALIK MERCHANT

Nothing can be more gratifying for a murid of Mawlana Hazar Imam than receiving his blessings on the occasion of Navroz, as well as special blessings for Mushkil Asan at this particular time of a world wide novel coronavirus pandemic. Instead of celebrating Navroz in Jamatkhanas, we will be observing it in our unique ways in our homes. This is unprecedented in recent history! However we have received the Imam’s Blessings as we would in Jamatkhanas. That should bring contentment and happiness in our hearts and give us immense strength and hope for the future.

The message from Malik Talib, the Chairman of the Ismaili Leaders’ International Forum, has outlined our responsibilities as members of a universal brotherhood. It is important that we follow the instructions of the leaders at this time of crisis, and act according to the wishes of Mawlana Hazar Imam.

Date posted: March 21, 2019.

We invite our readers to share their feelings, Navroz greetings, and unique experiences during the extraordinary events that are taking place in light of COVID-19. Please complete the feedback below, and if you don’t see the form please click LEAVE A COMMENT

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Before departing this website please take a moment to review Simerg’s Table of Contents for links to hundreds of thought provoking pieces on a vast array of subjects including faith and culture, history and philosophy, and arts and letters to name a few. In the past few days, we have published some excellent pieces on Navroz.

Beautiful recitations of the 16th century Ginan "Navroz na din Sohamna," and composer Sayyid Fatehali Shah's fervent search and illuminating meeting with his Spiritual Master, the Imam of the Time

Conceived and created by Ottawa’s Dr. Nurin Merchant, this Navroz greeting incorporates the rose and jasmine flowers which are extremely popular in Iran during the celebration of Navroz. The base of the picture shows shoots of wheat grass signifying robust evergreen health throughout the year.

Abstract: Two beautiful recitations of the Navroz Ginan by Shamshudin Bandali Haji and Mumtaz Bhulji followed by an explanation by Sadruddin Hassam. In the Ginan, Sayyid Fatehali Shah relates the combined experience of the zahiri deedar (exoteric or physical glimpse or meeting) that he was granted by the 45th Ismaili Imam, Shah Khalilullah (peace be on him), and the inner joy of contentment and ecstasy that he experienced with the bestowal of Noorani (spiritual or esoteric) grace.

Were it not for the shutting down of Jamatkhanas because of the COVID-19 pandemic, tens of thousands of Ismailis around the world would be making their preparations for the Navroz celebrations in their respective Jamatkhanas on Saturday, March 21, 2020. The beautiful occasion of Navroz generates immense happiness and makes our hearts jump with joy as we receive blessings from Mawlana Hazar Imam together with roji and Ab-e-Shifa.

Included in the Navroz Jamatkhana ceremonies, is the recitation of selected verses of the traditional Navroz Ginan and verses from Qasidas.

We once again provide an explanation of the Ginan that many readers have read over and over again but still like to return to it because of its significance in the context of a murid’s yearning to be close to the Imam of the Time. We are pleased to include a full recitation of the Ginan by (Late) Alwaez Shamshudin Bandali Haji of Edmonton as well as a shorter recitation by Mumtaz Bhulji. At the beginning of his powerful recitation, Alwaez Shamshu Haji has incorrectly attributed the Ginan to Pir Shams. This misunderstanding is clarified in the piece on Navroz by Sadruddin Hassam that is produced below.

Navroz Ginan recitation by Shamshu Bandali Haji

Recitation of Navroz Ginan by Late Shamshudin Bandali Haji

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Navroz Ginan recitation of selected verses by Mumtaz Bhulji

Recitation of selected verses of Navroz Ginan by Mumtaz Bhulji

These 2 recitations have been retrieved from University of Saskatchwan’s Library webportal Ginan Central. Click on the link, and you will be able to hear many more recitations of the same Ginan by other Ismaili members of the Jamat.

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Explanation of Navroz Ginan

By SADRUDIN K. HASSAM

Introduction

An attempt is made in this article to give an interpretation of the devotional Ginan Navroz na din Sohamna, which is recited by Ismaili Jamats in many parts of the world on the occasion of the celebration of the Persian New Year which falls on March 21st. In this ginan the composer, Sayyid Fatehali Shah, relates the combined experience of the zahiri deedar (exoteric or physical glimpse or meeting) that he was granted by the 45th Ismaili Imam, Shah Khalilullah (peace be on him), and the inner joy of contentment and ecstasy that he experienced with the bestowal of Noorani (spiritual or esoteric) grace. At the same time, he gently persuades the mu’min (a believer) to always strive for esoteric understanding as well as to develop a lasting spiritual relationship with the Imam of the Time. It may be noted that in Shia Imami Ismaili theology each Imam is the bearer of the same Divine Light (Noor). The Divine Institution of Imamat has its origins in the first Shia Imam, Hazrat Ali (peace be on him), who was declared as the successor to Prophet Muhammad (may peace be upon him) at the famous historical event at Ghadir-e-Khumm.

As the composer has to narrate the exoteric experience as well as the ineffable esoteric relationship, the ginanic diction that he uses has to resort to the traditional and familiar imagery and symbolic expressions in order to convey his message. The words, the imagery and the symbolic expressions, however, blend beautifully in this ginan. This beauty, unfortunately, cannot be recreated in this prosaic interpretation. Nor can we go into the prosody of the ginan.

In this reading we shall first address a common held misunderstanding about the identity of the composer. We shall then make an attempt to describe the exoteric experience of the composer’s meeting with the Imam, as so wonderfully narrated in the ginan, and finally we shall examine and interpret some of the key words and expressions to convey the ineffable spiritual experience as well as the composer’s gentle persuasion to the mu’mins. One hopes that this brief reading will heighten the reader’s appreciation and understanding of this ginan.

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A clarification about the composer and the period of composition

The composition of this ginan is sometimes wrongly attributed to Pir Shams al-Din who lived more than four centuries before the actual composer of this ginan, Sayyid Fatehali Shah. This mistake may have arisen because of the pen-name he has used in the second line of the last verse which reads:

Bhane Shamsi tamme sambhro rookhi.

It was a normal practice for the composer to mention his own name in the concluding verses of the ginan. But Shamsi here does not refer to Pir Shams al-Din  – rather it was the pen-name of  Sayyid Fatehali Shah.

He, like a number of other Sayyids, who did the work of da’wa (propagation and teaching) in India, may have been a descendant of Pir Hassan Kabirdin. Sayyid Fatehali Shah himself preached among the communities in Sind. He eventually died there and was buried near Jerruk which is south of Hyderabad in Pakistan.

The first two lines in verse seven give us the clues as to the period when this ginan was composed as well as validate the real name of the composer. These lines read:

Eji gaddh Chakwa ne kille Shah Khalilullah ramme
Tiyaan Fatehali ne mayya karine bolaawiyya

Shah Khalilullah here refers to the forty-fifth Ismaili Imam, whose Imamat was from 1780 to 1817 A.C. He lived in Iran in the town of Mahallat, which is located approximately 362 kilometers from Tehran. The town is situated on the slope of a mountain. Mahallat is also amongst the most ancient residential areas in Iran and was an important base of the Ismailis; hence the many references to the 46th and 47th Imams (Aga Khan I and II) as Aga Khan Mahallati. Sayyids and murids of the Imam from various parts used to come to Mahallat to pay their respects. This ginan is therefore fairly recent, having been composed either towards the end of eighteenth century or early in the nineteenth century.

It appears that like many other murids, Sayyid Fatehali Shah travelled from Sind to Iran to meet Hazrat Imam Shah Khalilullah.

On arriving in Mahallat on the day of Navroz, he learns that the Imam has gone to the woods on a hunting expedition. The Sayyid naturally feels disappointed that having come all the way, he did not have the opportunity for the deedar. This feeling of sadness is lamented in the first stanza of the ginan. Despite this, there is an undercurrent of inner hope at the prospect of having the deedar by the mercy of the Imam.

The pangs of separation from the beloved and the yearning for reunion are a recurrent theme in Ismaili ginans and also in Sufi mystical poetry. In this ginan, there is the lament of this separation, but in keeping with the traditional ginanic function, there is also gentle persuasion and hope of spiritual union.

We shall now examine how Sayyid Fatehali Shah relates his zaheri deedar of the Imam and how this blends with his esoteric experience.

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The meeting with the Imam of the Time in the woods and at the fort 

In the following four verses (1, 2, 3 and 7), Sayyid Shamsi relates his quest for the Master which leads to his meeting with Imam Shah Khalilullah. The meetings (deedar) fulfilled his intense yearning.

Transliteration:

Eji Navroz na din sohamna,
Shah Ali Qayam shikaar ramwa vann gaya,
Sevak na mann thaya oodassi,
Praan Ali charne rahiya…..1

Interpretive Translation and Explanation

On a beautiful day of Navroz,
Imam-e-Zaman had gone to the woods to hunt.
(I) His murid (disciple) became sad at heart (for missing my Master),
as my soul was yearning to be at the feet of the Imam. (An expression of respect and – obedience to the Imam)….1

Navruz (Navroz – Gujrati variation) is a Persian word meaning ‘New Year’s Day’ (twenty-first March). This is the first day of spring, hence the day is beautiful (sohamna).
Shah Ali Qayam refers to Imam-e-Zaman (Imam of the Time) because Noor-e-Imama is everpresent (qayam).
Shikaar ramwa gaya  means ‘went hunting’ and vann means ‘woods.’
Sevak is ‘one who is ready to serve or obey,’ in this case a ‘disciple’ or a ‘murid.’
Praan means ‘inner life’ or ‘soul.’

VERSE 2

Transliteration

Eji Shah Qayam preete jo chint baandhi
Nar ne preete amme vann gaya
Eva vann sohamna Nar Qayam ditha,
Dela dai devanta rahiya …..2

Interpretive Translation and Explanation

Impatient because of my ardent and deep loving desire to meet the Imam,
I also went into the woods,
which in the presence of the Imam
unfolded like heavenly gates looking angelically beautiful….2

The expression preete jo chint baandhi literally means ‘with love when (one) focuses on the remembrance (dhikr).’
Dela dai devanta rahiya is an idiomatic expression implying ‘the unveiling of angelic (devanta) beauty with the opening of gates (dela).’ When the murid (devotee) searches inwards  for the murshid (master), spiritual insight keeps on unveiling the gates with ever-increasing beauty.

VERSE 3

Transliteration

Eji bhalu thayu Saahebe soomat aali,
Shah Ali Qayam saathe ramwa amme vann gaya.
Anant aasha poori amaari
Shah dil bhaave gamya….3

Interpretive Translation and Explanation

It was a blessing that the Master inspired in me the wisdom
so that I went into the woods.
My intense yearning was fulfilled
because  true bliss had blossomed in my heart…..3

Saahebe soomat aali means ‘the Master inspired in me the wisdom.’
Anant asha poori amaari
means ‘my intense yearning (for deedar, both zahiri and batini) was fulfilled.’

VERSE 7

Transliteration

Eji gaddh Chakwa ne kille Shah Khalilullah ramme,
Tiyaan Fatehaline mayya kari ne bolaawiya,
Anant aasha poori amaari
Neet Ali Noore oothiya….7

Interpretive Translation and Explanation

Shah Khalilullah, pleasantly relaxing at the fortress in Chakwa,
graciously summoned me (Fatehali) in his presence;
then with the constant overflowing of His Noor,
fulfilled my many ardent wishes (for spiritual growth)….7

The expression Neet Ali Noore oothiya implies ‘the mystical experience of the overflowing of the Noorani Deedar of Ali (The Imam Eternal) which was granted (to him).’

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The inner search and experience

In the remaining four verses (4, 5, 6 and 8 ) of the ginan, Sayyid Shamsi, touches upon his own inner yearnings and gently persuades the listener to seek out the spiritual vision through the love and grace of the spiritual lord.

VERSE 4

Transliteration

Eji hette Alisu hirakh baandho,
Avichal ranga Sahebse girahiya,
Evi chint baandhi Nar Qayam saathe,
Sat bhandaar motiye bhariya….4

Interpretive Translation and Explanation

Be joyfully bound in the love of Ali
And attain the unfading spiritual color (the state of bliss) from the Master;
When my mind was bound to the Ever-Living Lord in contemplation
Reality adorned (the Soul) with priceless treasure of (Noorani) pearls….4

Avichal ranga Sahebse girahiya means ‘the permanent state of bliss from the Lord’ and refers to the nafs-i-mutmainna or ‘the contented self’ (Holy Qur’an, 89:27). It is a state of mind which is serene because the self has understood the Reality. The verse of the Holy Qur’an reads: But ah! thou soul at peace! (translated M. Pickthall).

VERSE 5

Transliteration

Eji amme Saheb saathe sahel kidha,
Riddh siddhaj paamiya,
Ek mann ginan je saambhre
Aa jeev tena odhariya….5

Interpretive Translation and Explanation

I (Fatehali) relished the spiritual journey with the Master (the Imam),
and (as a result) I was blessed with spiritual elevation and gnosis (spiritual insight).
He who listens to the Ginans attentively (and strives for the contemplative knowledge),
his soul finds the path to salvation….5

Here the Sayyid implies that a mu’min should strive for the batini deedar (spiritual reality of the Imam). One may achieve this with the blessing of the Imam.

VERSE 6

Transliteration

Eji jeev jiyaare joogat paame,
Praan popey ramm rahiya,
Agar chandan prem rasiya,
Hette hans sarowar zeeliya…..6

Interpretive Translation and Explanation

When the self understands reality,
the soul blends beautifully like a flower
and experiences musk and sandalwood-like fragrance.
The self floats in ecstasy of love as a swan swims in a lake….6

This verse contains symbolic expressions and imagery to convey the ineffable serenity and the inner joy of the fortunate one who has been graced with the the batini (esoteric) experience. The life of such a person becomes beautiful like a flower.

The fragrance of musk (agar) and sandalwood (chandan) symbolizes good behavior of the gifted one through speech and good deeds.

The swan (hans) represents the soul that is pure. Through esoteric and ecstatic experiences it remains liberated and is in abiding love for the beloved.

VERSE 8

Transliteration

Eji bhai re moman tamey bhaave araadho,
Bhane Shamsi tamey saambhro rookhi,
Saaheb na goon nahi wisaare,
Tena praan nahi thashe dookhi….8

Interpretive Translation and Explanation

O momin brothers! With deep affection remember the Lord.
Take heed and listen to what Shamsi says:
“They who do not forget the batin of the Imam (realizable through Imam’s grace),
their souls will never ever be miserable or unhappy”…..8

Sayyid Shamsi gently reminds his momin brothers (rookhi) always to remember the Lord with affection. Here, rookhi is probably the intimate form of the word rikhisar which is used in the ginans to refer to mu’min brothers. The word has been used thus to rhyme with the last word of the stanza dookhi (miserable).

The last two lines are to remind us not to forget the batin of the Imam but to strive towards it through regular prayers. Those who carry out these responsibilities with dedication and devotion can never  be unhappy whatever the worldly life might impose upon them. Thus the souls of the true mu’mins will always be at peace within themselves, knowing that they are under the protection and guidance of a living manifest Imam.

“Remember the Day when we will summon all human beings with their Imam. …” – The Holy Qur’an 17:71

From the above discourse, we can see why the ginan is appropriate for the occasion of  Navroz, which marks the commencement of a new year. The glorious transformation of nature in spring reminds us of the creative power of Allah, who continually showers His bounties for us. Thus, the festival of Navroz should effect a spiritual renewal in each one of us. It should inspire greater love for Imam-e-Zaman as is enjoined upon us by Allah and our beloved Prophet Muhammad (may peace be upon him).

This Navroz ginan by Sayyid Fatehali Shah reminds us of our spiritual obligations for continuous search for enlightenment through the Ta’alim (teachings and guidance) of the Imam of the time.

Date posted: March 19, 2020.

Before departing this website please take a moment to review Simerg’s Table of Contents for links to hundreds of thought provoking pieces on a vast array of subjects including faith and culture, history and philosophy, and arts and letters to name a few.

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This reading has been adapted by Simerg from the original article, “Eji Navroz Na Din Sohamna – An Interpretation,” by Sadrudin K. Hassam, which appeared in Ilm, Volume 9, Number 2, (March 1985).

NASA’s OPPORTUNITY Rover Mission Studied Martian Surface and Named a Few Targets to Honour Navroz

The following piece has been adapted from the NASA website; see notes [1] and [2] for links

One of the most successful and enduring feats of interplanetary exploration, NASA’s OPPORTUNITY rover mission came to an end in February 2019 after almost 15 years exploring the surface of Mars and helping lay the groundwork for NASA’s return to the Red Planet.

The OPPORTUNITY rover stopped communicating with Earth when a severe Mars-wide dust storm blanketed its location in June 2018. After more than a thousand commands to restore contact, engineers in the Space Flight Operations Facility at NASA’s Jet Propulsion Laboratory (JPL) made their last attempt to revive OPPORTUNITY in February 2019, to no avail. The solar-powered rover’s final communication was received June 10.

“It is because of trailblazing missions such as OPPORTUNITY that there will come a day when our brave astronauts walk on the surface of Mars,” said NASA Administrator Jim Bridenstine.” And when that day arrives, some portion of that first footprint will be owned by the men and women of OPPORTUNITY, and a little rover that defied the odds and did so much in the name of exploration.”

Designed to last just 90 Martian days and travel 1,100 yards (1,000 meters), the rover vastly surpassed all expectations in its endurance, scientific value and longevity. In addition to exceeding its life expectancy by 60 times, the rover traveled more than 28 miles (45 kilometers) by the time it reached its most appropriate final resting spot on Mars – Perseverance Valley.

This image taken by the panoramic camera aboard the Mars Exploration Rover Opportunity shows the rover’s empty lander, the Challenger Memorial Station, at Meridiani Planum, Mars. The image was acquired on the rover’s 24 sol, or Martian day. Time. This mosaic image consists of 12 color images acquired with the camera’s red, green and blue filters. The color balance has been set to approximate the colors that a human eye would see. Opportunity is celebrating its seventh anniversary on the Red Planet, having landed on Jan. 25, 2004, Universal Time (Jan. 24, Pacific Time), for what was to be a 90-day mission. Image Credit: NASA/JPL/Cornell

During one of its drives on the surface,  the rover examined  soil targets that were designated as “Mobarak” in honor of Persian New Year for a period of 3 sols between March 25 – March 27, 2005. (The term sol is used by planetary astronomers to refer to the duration of a solar day on Mars. A mean Martian solar day, or “sol”, is 24 hours, 39 minutes, and 35.244 seconds).

OPPORTUNITY had its head down in a trough trying to figure out what the trough soil is made of. Two days later, the rover studied two other targets, “Norooz” and “Mayberooz,” again studying the soil properties. 

It may be of interest to note that several craters on the moon are named after famous Muslim scientists including  Fatimid astronomers Ibn al-Haytham (Alhazen) and Ibn Yunus, Ibn Sina (Avicenna) and the Alamut scholar Nasir al-Din al-Tusi.

Excerpts from NASA

Sol-by-sol summaries: Sols 415 to 417 (March 25-27, 2005):

Zeroing in on a soil target called “Mobarak” in honor of Persian New Year, Opportunity has had its head down in a trough for three sols trying to figure out what the trough soil is made of. During an observation like this, it uses all of its in-situ instruments taking microscopic images, alpha particle X-ray spectrometer readings and Moessbauer spectrometer readings. 

Sol 418:

After Opportunity had looked at the soil in the trough, it was time to examine the soil at the top of the ripple. The rover planners perfectly executed a 7-meter (23-foot) drive that placed the rover right at the top of the ripple. Opportunity deployed its arm once again and inspected the soil. 

Sols 419 and 420:

Here, Opportunity has the chance to look at two targets, “Norooz” and “Mayberooz,” again studying the soil properties.

Date posted: March 21, 2019.

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NOTES

[1] https://mars.nasa.gov/news/8413/nasas-opportunity-rover-mission-on-mars-comes-to-end/
[2] https://www.jpl.nasa.gov/missions/mer/images-print.cfm?id=1615

Video and transcript: Prime Minister Justin Trudeau’s remarks for Navroz at the Ismaili Centre in Toronto

“Often when I see members of the Ismaili community, they start by thanking me and thanking my father specifically, and I always have to turn it around and say no, no, no, thank you. Thank you for being the embodiment of the vision that my father and so many others had” — Prime Minister of Canada, March 21, 2018, Ismaili Centre.

(Video, followed by transcript)

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Transcript of remarks made by Prime Minister Justin Trudeau at the Ismaili Centre, Toronto on the occasion of Navroz, March 21, 2018

Thank you. Thank you my friends. Navroz Mubarak. Hello everyone, and thank you for that incredibly warm welcome. I want to begin by thanking Malik Talib, President of the Ismaili Council for Canada, for his invitation, for his kind words. I want to thank my colleagues Arif Virani, Alli Al Hasi, Yasmin Ratansi, who are here with me today, for all the incredible work they do in their communities and across the country.

And I want to thank all of you for being here today. This is always a wonderful moment for me to come to this beautiful centre to see friends, old and new, and to celebrate a community that, for me, represents some of the very best of Canada. The sense of connection, the sense of service, the deep values that fold into every action of this community is, I think, a testament to both the success of this country and those upon whom this success rests. Often when I see members of the Ismaili community, they start by, as Arif did, thanking me and thanking my father specifically, and I always have to turn it around and say no, no, no, thank you. Thank you for being the embodiment of the vision that my father and so many others had. Thank you for the incredible….

(Applause)

Thank you for showing not just Canadians, but the world, with and through your success and your devotion, both to your own identities but also to this shared identity we build as Canadians, what it is to be open and to prosper through being welcoming and engaging with the world and not closing oneself off. You are an extraordinary example of the very best of Canada, and every day I thank you for it.

(Applause)

And I think there is no better example of that than, as Malik pointed out, the over one million hours of community and volunteer service to mark Canada’s 150th anniversary that this community accomplished — it is an extraordinary achievement and a perfect example of the commitment that all you, but all of us should have every day to contributing to the community, to the country that surrounds us. It is a beautiful testament to the dedication to this country and to all its citizens.

It’s quite fitting we celebrate Navroz here, as the Ismaili community is known around the world for its commitment to pluralism. Tens of thousands of people see this symbol of diversity off the Don Valley Parkway every day. Navroz is a chance for all Canadians to honour the many communities that have observed this tradition for generations and the many contributions you have all made to Canada. This event is a testimony to the diversity that makes Canada stronger and Canadians better.

So thank you for gathering here today. I’ve been giving some thought to the idea of Navroz, which marks the start of the New Year and the beginning of spring. The idea of new beginnings is central to Navroz.

How can we create and take advantage of opportunities throughout the new year? How can we maintain hope? How can we remain optimistic in the face of adversity? How can we foster openness and understanding, not just today but every day? While there may be … more than one answer to these questions, they give us pause to reflect on the past year. And this reflection may allow us to move forward as we welcome a new year.

This led me to think back on a meeting I had just a few weeks ago with the Afghan Girls Robotics Team. By the time they arrived in Canada, these incredibly smart and driven young women had already been awarded the top prize at Robotics competitions around the world, gaining international recognition for their accomplishments in STEM. They spoke of their successes with pride and shared their plans for the future with optimism and hope. They spoke of their aspirations, not only for themselves, but also for their community, for Afghanistan, and for other women in their field.

(Applause, speech continues after photo)

Prime Minister of Canada Justin Trudeau at the Ismaili Cetre

Prime Minister Trudeau at Navroz celebrations held on March 21, 2018 at the Toronto Ismaili Centre. Photo: Simerg/Malik Merchant.

I am sharing their stories with you today because the path to success was far from easy for these young women. But despite the obstacles, they have remained optimistic, strong and full of hope. Brilliant, kind and proud.

I mention that Afghan Girls Robotics Team because in a way they embody the spirit of Navroz. These twelve young women were beyond ready for the next chapter of their journey here in Canada and ever so eager for new beginnings. And as it so happens, we met on the last day of February, on the eve of this month of renewal. Now, I know we can’t all claim to be leaders in robotics, but do not let their extraordinary circumstances and abilities distract you from the more familiar elements of their story.

For generations, people have come to Canada to realize their dreams. Some faced impossible odds for a chance to build a better life for themselves, while others made considerable sacrifices to ensure the success of their children and grandchildren. As we mark Navroz today in the Ismaili Centre, I want to recognize that everyone in this room can relate to these stories.

Take the Ismaili community, for example, many of whom were welcomed in Canada in 1972, after being forcibly expelled from Uganda by Idi Amin. This is a community like so many others that overcame significant obstacles, and of course its members are leaders in every profession across the country today.

Indeed, the story of hope and hard work is one that Canadians from all backgrounds can relate to. One that lives on in our communities and hopefully transcends our borders.

While Navroz is a time of celebration and new beginnings, it also reminds us of our privilege during this time of change. As Canadians, we are fortunate to live in a country where our rights are enshrined in the Constitution, where our freedoms are entrenched in laws. The Charter of Rights and Freedoms ensures that all Canadians can speak their mind, practice their faith, and stand up for what they believe in. Because of the Charter, every Canadian is entitled to a new beginning.

I want to end by sharing with you the wise words of the Persian poet, Hafez, which I believe capture the spirit of this occasion.

“Spring and all its flowers now joyously break their vow of silence. It is time for celebration, not for lying low.”

Once again, thank you for having me here today to join in this celebration. To all those who have gathered around the Haft-Seen table this week and are gathering in Jamat Kalmas (ph?) this evening. I wish you all peace, health, happiness, and prosperity in the New Year.

Navroz Mubarak. May peace and blessings be upon you.

(Applause)

Credit for video and transcript: https://pm.gc.ca/eng/video/2018/03/23/prime-minister-trudeau-delivers-remarks-navroz-ismaili-centre-toronto.

Date posted: March 27, 201.

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