Category Archives: Ginans and Qasida

Beautiful Recitations of the 16th Century Ginan “Navroz na din Sohamna,” and Composer Sayyid Fatehali Shah’s Fervent Search and Illuminating Meeting with the 45th Ismaili Imam, Shah Khalilullah

17 March 2024

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Navroz Mubarak by Dr Nurin Merchant
Conceived and created by 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: The auspicious 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 and recite the traditionally Ginan Navroz na din Sohamna. This post includes two beautiful recitations of the Ginan by Shamshudin Bandali Haji (full Ginan) and Mumtaz Bhulji (selected verses) 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.

Navroz Ginan recitation by Shamshu Bandali Haji

Recitation of Navroz Ginan by Late Shamshudin Bandali Haji. In his opening remark, the reciter mistakenly attributes the Ginan to Pir Shamsh. The clarification about the composer is provided in the article below.

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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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The 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.
Last updated: March 20, 2024 (reformatting.)

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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.

The piece on Navroz included this post 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).

Timeless and Inspirational Pieces on Imam Ali: Essays, Art, Ginans, Songs, Stories and Quotes

3 February 2023

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Over the years, Simerg and its sister websites have published numerous enlightening and reflective pieces on Hazrat Ali (peace be upon him), the first Imam of Shia Muslims, whose birth anniversary falls on the 13th day of the Islamic month of Rajab. The Islamic calendar follows the lunar cycle and this translates to February 3, 2023 in the Gregorian calendar. We are pleased to provide the following links to a selection of timeless pieces on the Imam:

Date posted: February 3, 2023.

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REVIEW SIMERG’S TABLE OF CONTENTS AND VISIT ITS SISTER WEBSITES

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. Also visit Simerg’s sister websites Barakah, dedicated to His Highness the Aga Khan, and Simergphotos. 

The editor may be reached via email at mmerchant@simerg.com. 

Demystifying the Rich Ismaili Tradition of Ginans: Carleton University’s Esteemed Scholar Karim H. Karim to Give Keynote Lecture Organized by the Association for the Study of Ginans, Saturday, December 17, 2022 via Zoom

16 December 2022

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Introduced by MALIK MERCHANT

[Note: The event has ended. A link to a recording of the presentation will be provided when it becomes available; please read background article below — Ed.]

The rich and beautiful tradition of Ginans (Hymns, contemplative or reflective knowledge), sometimes referred to as poetry, that was introduced into the Indian subcontinent by Ismaili dais (missionaries) such as Pirs Satgur Noor, Shams, Sadardin helped gain new converts as well as sustain the faith of their subsequent generations for hundreds of years. The hope and promise given by the Pirs in their compositions that their hereditary spiritual master — the Imam who was at the time based in Iran — would one day make his appearance in the subcontinent (jampu dip) was realized several centuries later with the arrival of the 46th Imam, Mawlana Shah Hassanali Shah, Aga Khan I, in the 19th century.

Memorized and sung in Ismaili homes and religious gatherings, the Ginans remained the most powerful tool for keeping the faith alive. Today, in the western world, the tradition continues to thrive with Ginans being recited by Ismaili children as young as 5 or 6. With the arrival of thousands of Ismailis from the Middle East and Central Asia over the past 30 years, it is inspiring to note that they too have adopted the Ginanic tradition, just as Ismailis, whose origins are in South Asia have adopted the tradition of reciting Qasidas composed in Arabic and Farsi by eminent Ismaili figures and dais such Nasir Khusraw and Shams Tabriz.

Karim H Karim Carleton University, Association for the Study of Ginans, News, Announcement
Karim H Karim

However, how well are Ginans and their meanings understood by the new generation of Ismailis? Why is there so much confusion surrounding the Hindu element in Ginans? For that matter, are Ginans essentially Hindu in nature? And what about the solid Islamic concepts of the Unity of God (Tawhid) and Muslim ethics of compassion, honesty, forgiveness that are enshrined in the Ginans? The Prophet Muhammad himself is featured in many Ginans. Hopefully, Karim H. Karim, will seek to enlighten his audience on Saturday December 17 in his talk entitled “Are Ginans Islamic or Hindu?”

The term Satpanth (true path) was introduced by Ismaili Pirs in their compositions. In his brief synopsis about his lecture, Karim H. Karim notes:

“Satpanth’s core beliefs are founded on Shia Islamic concepts. Its ginans articulate Ismaili principles in Indic languages, music, and symbols. Like other pluralist traditions in India, Satpanth has drawn from mythological and cosmological knowledge that is integral to South Asian spirituality. Ginans flourish at the religious cross-roads of the sub-continent, the Middle East and Central Asia. This liminal space is rich and dynamic: it is integrative of traditions and worldviews, generative of art and thought, and nourishing of spirituality. It is a site of the human quest for truth that narrow notions about religion cannot confine.”

Simerg hopes that all its readers — Ismaili Muslims, non-Ismaili Muslims as well as people of other faiths — will participate in Dr. Karim’s Zoom presentation that will take place as follows:

Zoom connection: https://tinyurl.com/2sru2w7j
Zoom  ID : 9150118939, Passcode: asg22
Broadcast Date: Saturday, December 17, 2022.
Broadcast times in various parts of the world:
India (Mumbai): 9:30 PM;
Pakistan: 9:00 PM;
East Africa: 7:00 PM;
Syria: 12:00 PM (Noon)
Dubai: 1:00 PM;
UK, Portugal (GMT): 4:00 PM;
France, Spain etc.: 5:00 PM; and
North America: EST (Toronto, Atlanta, New York etc.): 11:00 AM; CST (Chicago, Houston etc): 10:00 AM; MST (Calgary, Denver etc.): 9:00 AM; PST (Vancouver, Los Angeles etc.): 8:00 AM.

Readers in other worldwide cities in the Middle East, Central and South Asia, the Far East well as Australia and New Zealand, should calibrate their time according to the GMT time of 4:00 PM (16:00 hours, Saturday December 17, 2022).

Date posted: December 16, 2022.
Last updated: December 17, 2022.

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FEEDBACK

Simerg welcomes your feedback. Please click on Leave a comment. Your letter may be edited for length and brevity, and is subject to moderation.

REVIEW SIMERG’S TABLE OF CONTENTS AND VISIT ITS SISTER WEBSITES

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. Also visit Simerg’s sister websites Barakah, dedicated to His Highness the Aga Khan, and Simergphotos. The editor may be reached via email at mmerchant@simerg.com.

At Simerg, Barakah and Simergphotos: 1946 Aga Khan Diamond Jubilee Medal, 1957 Aga Khan Pemba Visit, Hazrat Ali, Aga Khan Park, Ismaili Authors and Mrs. Merchant

27 February 2021

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1946 His Highness the Aga Khan Diamond Jubilee

Photographs and story of a historical gold medal that was presented to a British Colonial Officer at the Aga Khan’s Diamond Jubilee in 1946 (READ ARTICLE).

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Ismaili Authors: Zeni Shariff

Little One, You Are the Universe by Ismaili author Zeni Shariff of Toronto Canada

Toronto based Ismaili artist and author introduces “Little One, You are the Universe,” the latest of her three books, by answering a series of short question (READ ARTICLE).

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1957 Pemba Visit by His Highness the Aga Khan

Kamruddin Rashid and Shah Abdulla, both originally from Pemba, share their rare photo collection of His Highness the Aga Khan’s 1957 historical visit to the towns of Chake Chake and Wete in the Island of Pemba (READ ARTICLE).

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Ginan for Hazrat Ali’s Birth Anniversary

The unforgettable (Late) Alwaez Shamshu Bandali Haji inspires us with selected Ginanic verses as we commemorate the birth anniversary of Hazrat Ali (a.s.), the 1st Shia Imam (READ ARTICLE).

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Calligraphy, Hazrat Ali Quotes and Imamat for Yawm-e Ali

Hazrat Ali Calligraphy by Karim Ismail

Karim Ismail of Toronto creates a beautiful calligraphy in commemoration of Hazrat Ali’s birth anniversary. The post includes inspiring quotes by Hazrat Ali and his direct descendant His Highness the Aga Khan, the 49th Hereditary Imam of Shia Imami Ismaili Muslims. There is also a calligraphy of the prayer of Nadi Ali (READ ARTICLE).

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Aga Khan Park on Valentine’s Day

Ismaili Jamatkhana Dome.

Close to his heart, the Aga Khan Park is where Malik Merchant heads to for a Valentine’s Day celebration (READ ARTICLE).

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Ismaili Authors: Shamas Nanji

Justice Bertha Wilson Pushes the Boundaries of Humanity" by Edmonton based Shamas Nanji

Edmonton based Ismaili author and philosopher answers a series of question about his book Justice Bertha Wilson Pushes the Boundaries of Humanity through which readers will learn about the Canadian past from outside the boxes of patriarchy and whiteness (READ ARTICLE).

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Passings: Mrs. Merchant

Mrs. Merchant

Creative writer Farah Tejani pens a poetic tribute to the iconic Ismaili religious education teacher and missionary Alwaeza Maleksultan Merchant who passed away recently at the age of 89 (READ ARTICLE).

Date posted: February 27, 2021.

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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. Also visit Simerg’s sister websites Barakah, dedicated to His Highness the Aga Khan, and Simergphotos.

Brief notes on 3 books by Ismaili poet Ayaz Pirani, inspired by the oral tradition of Ginans

30 June 2020

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Introduced by MALIK MERCHANT
Publisher/editor Simerg (2009), Simergphotos (2012) and Barakah (2017)

When Ayaz Pirani is in your neighbourhood doing a reading from one of his books, please attend the event. You will become utterly relaxed listening to his beautiful poetry reading in a calm, gentle and soothing voice. He was in Toronto last year and I attended his reading at Knife Fork Books on 244 Augusta Avenue in the vibrant Kensington Market Area. I couldn’t locate the place easily, and even the NU Bügel staff did not know there was beautiful poetry being served upstairs on a regular basis. After a few more inquiries, I climbed a few set of stairs, excused myself for arriving a little bit late and sat to listen to Ayaz! The small crowd, mainly a gathering of Ismaili youth and professionals, kept urging Ayaz to continue with his reading, and he graciously complied. Meeting him later, I came away even more convinced of the nobility of his heart and soul. I acquired Kabir’s Jacket Has a Thousand Pockets but had to put it away in storage with my other books, as I was preparing to leave for Vancouver to be with my mum. I never got to reading the book nor interviewing this highly gifted literary personality in the Ismaili community. Recently, I asked him to present a short overview of his titles. I am delighted to present his piece below. Links to some on-line stores selling Ayaz’s books are provided at the end of the piece. I look forward to interviewing this literary jewel in the coming months, once my nomadic life style comes to an end!

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“My love of ginans is various and unending. They have the charms and rhetorical force of written language as well as the emotional and nourishing elements of oral tradition” — Ayaz Pirani

Ayaz Pirani author of Happy you are here and Kabir has a thousand Pockets
Ayaz Pirani reading from “Happy You Are Here” at Old Capitol Books in Monterey, California. Photo: Ayaz Pirani.

By AYAZ PIRANI

With my first book, Happy You Are Here, I began to wrestle with geography and humanness in my poems. Canadian poet Suzanne Buffam called Happy You Are Here “tender and intimate” and Heather Birrell said “Ayaz Pirani positions himself as a kind of plainspoken anti-prophet, bringing human nosiness and gratitude to a number of subjects—displacement and immigration, the oak woods of the Arroyo Seco, a mother’s love, a pub in Toronto…—as well as the more mysterious geographies of the soul.”

My second book, Kabir’s Jacket Has a Thousand Pockets, was described as “wisdom poetry” that was “surprising and sly” by New England poet David Rivard. All of my work, including my new chapbook, Bachelor of Art, is informed by my affection for Ginans. Perhaps for this reason Rivard felt they were tinged with perennial truths.

My love of Ginans is various and unending. They have the charms and rhetorical force of written language as well as the emotional and nourishing elements of oral tradition. When a Ginan is experienced in situ, that is, in a Jamatkhana, there is further the resonances that come from a living heritage.

Happy You Are Here was reviewed in The Dalhousie Review and Qwerty Magazine and my individual poems have recently appeared in The Malahat Review, ARC Poetry Magazine, and The Antigonish Review.

Bachelor of Art by Ayaz Pirani
Cover of Bachelor of Art features a calligram of Hazrat Ali as the Tiger of God

My new work, Bachelor of Art, is a chapbook of poems. Individual poems include “Ali’s Tiger,” “Nutshells,” and “Sat Panth.” It’s a bit hard to talk about my own work without sounding pretentious, especially when it’s a genre like poetry which has so many romantic associations. In my work I’m trying to describe a particular diaspora experience by finding resources in various treasuries: ginans, divans (of Kabir, Ghalib, et al.), and English literature. I suppose I’m conscious of trying to situate my poems as a Canadian experience as well. I’m drawn to subjects like loneliness, immigration, faith, human awkwardness, love.

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Ayaz Pirani’s books are available in local bookstores and online at Amazon and Chapters-Indigo. His new book, Bachelor of Art, is currently available from Anstruther Press for $10. The cover features a calligram of Hazrat Ali as the tiger of God.

Date posted: June 30, 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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Mukhi Alidina Jamal, Dr. Allaudin Daya, and Alwaez Shamshu Bandali Haji Simerg Featured Image

The 3 Unforgettable Ginan Singers in My Life: A Tribute to Alidina Jamal, Allaudin Daya and Shamshu Bandali Haji

7 June 2020

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By MALIK MERCHANT
(Publisher-Editor,  Simerg, Barakah, and Simergphotos)

I consider Alidina Jamal, Allaudin Daya and Shamshu Bandali Haji to be among the list of my heroes for their inspiring and uplifting recitations of Ginans in East Africa and Canada. My first hero, in chonological sequence, was Alidina Jamal of Upanga Jamatkhana in Dar es Salaam, Tanzania. I still recall the day when I brought home miserable results from my Form 1 final term exams. While I had stood 2nd in the class during the first two terms, my indulgence in cricket had set me back a few dozen places and I was at the bottom of the class – 42 out of 44! I had never seen my late dad, Alwaez Jehangir Merchant (1928-2018), as mad as he was on that day, but he was a loving dad too. After all the scolding — and more — that I received, there was one piece of advice he gave me that held true throughout my life.

He asked me to be in attendance in the Jamatkhana well before the first Dua was recited, so that I would avail myself of the truth and beauty of the holy Ginans composed by Ismaili Pirs centuries earlier. My dad desired that I should carry in my heart Muslim values that the Pirs taught, as well as gain an understanding of the Shia Ismaili faith, which are articulated well in the Ismaili Pirs’ compositions.

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Upanga Jamatkhana Dar es Salaam Simerg, Barakah
Upanga Jamatkhana, Dar es Salaam. Photo: Alkarim Pirmohamed

I followed the advice he gave me and started arriving at the Upanga Jamatkhana several minutes before the dusk Dua, as often as I could. This is how I was introduced to Alidina Jamal — and later to Allaudin Daya and Shamshu Bandali Haji — through his almost daily routine of singing numerous verses from Pir Hasan Kabirdin’s monumental composition, Anant Akhado. The recitation brought me an awareness of the magnificent Ismaili tradition of Ginans. I was then in my teen years. The importance of Ginans has been emphatically made in the following quote by Mawlana Hazar Imam at an evening of Ginan recitations or concert (mehfil) held in Karachi in December 1964.

“I would be surprised if ever such a big Mehfil-e-Ginan has ever been held…many times I have recommended to my spiritual children that they should remember ginans, that they should understand the meanings of these ginans and they should carry these meanings in their hearts. It is most important that my spiritual children…hold to this tradition which is so special, so unique and so important to my Jamat…I have been deeply happy tonight, deeply happy because I have seen the happiness in the hearts of my Jamat and this is what makes Imam happy” — Mawlana Hazar Imam, Karachi, December 16, 1964, published by the Ismailia Association for Pakistan.

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Mukhi Alidina Jamal Ismaili Ginan reciter Simerg
Mukhi Alidina and Mukhiani Roshankhanu Jamal. Photo: Amin Jamal Collection, Calgary.

I could see the joy on the late Mukhi Alidina’s face as he would seat himself comfortably on the floor in front of the main podium for a series of selections that covered numerous themes. His commencement of the Ginan with “Ashaji…” had the power to lift the spirit of this rather young and indifferent teenage boy, and take it to a higher plateau. The entire Jamat would join Alidina, as he gained strength, verse after verse, until he would finally come to a stop a minute or two before the first Dua. In the ten to fifteen minutes of a highly charged performance, our temporal and mundane mind-set was transformed to a spiritual plane. I should say the same for Allaudin Daya and Shamshu Bandali Haji. Through their passion for the Ginanic tradition, all three of these individuals brought the Jamat to the realization of life’s basic principles of patience, tolerance, honesty, avoiding ninda (backbiting) and good ethics (such as in Eji namata, khamta gurji sun rakho), the importance of morning and evening prayers (Eji sandhya veda, biji sandhya and triji sandhya), the Ismaili principles of service (Eji panch mi bari dasondh…) and of course, the obedience to the teachings of Prophet Muhammad (S.A.S.) and the guidance of the Imam of the Time. Their great recitations would prepare us for the prayers that would follow.

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Dr. Allaudin Daya
Dr. Allaudin Daya.

How did Allaudin Daya become my hero? When Karimabad Jamatkhana opened, it became my primary Jamatkhana, as it was a lot closer to our flat on United Nations Road than Upanga Jamatkhana was. The congregation was much smaller than Upanga’s, as was the Jamatkhana building itself, and I wondered if anyone would ever be able to come close to Mukhi Alidina Jamal’s recitations. A young medical student at the nearby Muhimbili Hospital by the name of Allaudin Daya stepped in to fill the void that I was beginning to feel. Dr. Daya’s recitations were superb, and he was a blessing for the new Karimabad Jamat. His eloquent recitations of the same Anant Akhado that I had heard from Mukhi Jamal, sent chills down my spine, gave me goose bumps and uplifted my spirit. I never dared ask him whether Mukhi Alidina had ever been his coach. I didn’t think so. He resided at the hospital quarters, and I would often meet up with him on the way to the Jamatkhana.

Once I was inside the prayer hall and seated, my eyes wandered to the centre podium area, hoping and wishing to see Dr. Daya rise from his place, and go to the stage to start the recitation like his senior and older compatriot Alidina Jamal, who by now had assumed the role of Mukhisaheb at Upanga Jamatkhana. On most days, Dr. Daya would be called up by the Mukhi, showing the respect the youth commanded in the new Karimabad Jamat. Once I left Dar es Salaam for London, England, the opportunities to attend Jamatkhana became scarcer, as Jamatkhana was a long (and expensive) tube ride away from where I was staying, and I was very busy with my studies. However, Mukhi Alidina Jamal and Dr. Daya had firmly instilled in me a deep love for Ginans. The tradition was solid in my heart.

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A portrait of Alwaez Shamshu Bandali Haji in his early days.
A rare portrait of Alwaez Shamshu Bandali Haji from his early years. Photo: Shamshu Bandali Haji Family Collection

Then several years later, upon my arrival in Canada and initial settlement in Edmonton, I wondered who would assume the roles of my two East African ‘Ashaji’ icons. To my absolute happiness and delight, the role was filled by none other than the late Alwaez Shamshudin Bandali Haji, who sang Anant Akhado in a truly masterful fashion. I might add that during Mawlana Hazar Imam’s Silver Jubilee year (1982-1983), the pleasant and cheerful Alwaez Bandali Haji, completed the entire Anant Akhado of several hundred verses by picking new verses, each time he got the opportunity to sing before the first Dua at Edmonton’s South Side Jamatkhana. In addition to Anant Akhado, Alwaez Haji’s singing of the Chogadiya made the Ginan an instant hit for me, so much so that one day, not having heard the Chogadiya for some time, I went to the Mukhisaheb and requested that Alwaez be invited to recite it. Alwaez, alas, was late that evening but there were numerous future opportunities that came along. 

These are the three individuals I shall never forget during my lifetime for their outstanding contribution to the Ginanic tradition.

“Meritocracy” Mawlana Hazar Imam once observed, “is not only limited to intellectual endeavours.” Mukhi Alidina Jamal, Alwaez Shamshuddin Bandali Haji and Dr. Allaudin Daya were meritocratic individuals in their own right who, through their inspiring singing raised the spirit of the Jamat, and have immensely contributed to the Jamats’ increased love for the Imam of the Time. To these three, I would like to add the name of Dr. Hafiz Jamal whom I used to hear reciting the verses of Anant Akhado in Ottawa. He is an outstanding Ginan reciter and an absolute joy to listen to.

I have been able to access the recitations of Anant Akhado by Shamshuddin Bandali Haji on the website of Ginan Central. Here are two tracks consisting of several verses from the Ginan:

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Please listen to more recitations at http://ginans.usask.ca/recitals/recitals.php?type=album&id=104274

May the souls of Mukhi Alidina Jamal and Alwaez Shamshuddin Haji rest in peace and as for Dr. Allaudin Daya, I sincerely hope to hear him at least once during the coming years. I also look forward to listening to Dr. Hafiz Jamal.

We invite you to share your thoughts about Alidina Jamal, Shamshu Bandali Haji and Allaudin Daya as well as many others like them whom you know for their outstanding Ginan recitations.

I end this piece with a verse of supplication by Pir Hasan Kabirdin from his Anant Akhado to the Imam of his Time, Mawlana Islam Shah. For Ismailis, each Imam is the same irrespective of his own age or the time he lives in, as he is the bearer of the same Noor (Light) of Imamat.

Ashaji jugpati jugnath Sri Islam Shah
ham man tere umayoji
kayam svami ha(n)sajina raja
ja(m)pudipme shah avo
Ali ana(n)t ana(n)t
Ali anatejo svami shah
anata jo a(n)t tuhi jane ji

Oh Lord Islam Shah, the Lord and the Master of the Age;
My mind (and heart) supplicates to you;
You are the eternal Lord and the King of the soul;
Come to the Indian subcontinent;
Ali You are eternal and unlimited, Ali You are the
Lord of unlimited souls or eternity;
You are the only Knower of the limits of the unlimited.

Date posted: June 7, 2020.
Last updated: July 1, 2020 (photo of Allaudin Daya added)

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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We welcome feedback/letters from our readers. Please use the feedback box which appears below. If you don’t see the box please click please click Leave a comment. Your comment may be edited for length and brevity, and is subject to moderation. We are unable to acknowledge unpublished letters.

Malik Merchant Publisher Editor Simerg Barakah and Simergphotos

Malik Merchant is the founding publisher/editor of Simerg (2009), Barakah (2017) and Simergphotos (2012). A former IT consultant, he now dedicates his time to small family projects and other passionate endeavours such as the publication of this website. He is the eldest son of the Late Alwaez Jehangir Merchant (1928-2018) and Alwaeza Maleksultan Merchant, who both served Ismaili Jamati institutions together for several decades in professional and honorary capacities. His daughter, Nurin Merchant, is a veterinarian. He may be contacted at Simerg@aol.com.

His Highness the Aga Khan and Jehangir Merchant in Lourenco Marques, Mozambique

Ismaili doctrines of faith: Short lessons from the writings of Alwaez Jehangir Merchant: (1) Tawhid or Unity of God

27 May 2020

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Introduced by Malik Merchant
(Publisher-Editor,  Simerg, Barakah, and Simergphotos)

Alwaez Rai Jehangir Merchant (1928-2018) — picture above with Mawlana Hazar Imam, His Highness the Aga Khan — is fondly remembered everyday single day by his beloved wife of 66 years, Alwaeza Raisaheba Maleksultan Jehangir Merchant, and all her family members.

He passed away 2 years ago on May 27, 2018 at approximately 1:15 AM. We pray that his soul may rest in eternal peace. Amen.

Jehangir and Maleksultan Merchant
Jehangir and Maleksultan in front of a large
portrait photo of Mawlana Hazar Imam.

My dad was a prolific writer. In England, he edited the flagship Ismaili religious magazine, Ilm, for several years while he served with my mother with the Ismaili Tariqah and Religious Education Board (ITREB). His articles related to the faith, history, principles and doctrines of the Ismaili faith, along with insightful interpretations of Qur’anic verses, as well as moving narratives of Mawlana Hazar Imam’s Mubarak visits to different parts of the world, richly contributed to the Jamats’ understanding of the faith. The closure of Ismaili religious magazines in the very early 1990’s created a significant void in the dissemination of religious material that was deemed to be “official.” I am referring here to insightful articles in monthly or quarterly magazines published by ITREBs around the world, and not to literary and scholarly books, which the Institute of Ismaili Studies has done a fantastic job of publishing over the past 30 years.

From the time this website, Simerg.com, was launched in 2009, Alwaez Merchant was able to devote time to editing and adapting his Ilm pieces for publication on this website for the benefit of readers on the World Wide Web. Links to those pieces are provided at the end of this article. Ill-health prevailed, and he was no longer able to fully complete the remainder of his Ilm pieces for publication on Simerg.

Ilm Ismaili religious magazine edited by Jehangir Merchant
Ilm magazine – one of Alwaez Jehangir’s magnificent contributions to the Ismaili literary scene. Jehangir edited and wrote extensively for the journal.

Now, I am going to take his unpublished essays from Ilm — many of which were quite lengthy — and share them as short pieces of learning over the coming weeks and months. We begin the Jehangir Merchant series, if I may call it that, with the Concept of Tawhid, which forms the first component in his essay entitled “Fundamental Aspects of Ismaili Doctrine.” It appeared in Ilm, Volume 7, Number 1 & 2, July-November 1981, pp. 2-12.

Tawhid

By (LATE) JEHANGIR A MERCHANT

Jehangir and Maleksultan Merchant, Ismaili missionaries
Jehangir and Maleksultan Merchant served the Imam of the Time and Ismaili institutions for more than 60 years.

In all Shi‘a tariqahs of Islam, Tawhid (belief in the Unity of God), Nubuwwah (Prophethood), Imamah (the Institution of the Divine Guide) and Qiyamah (Day of Judgement), are considered as the doctrines of the faith. My brief explanation of each of these 4 doctrines of faith for publication on Simerg are based on a much broader discussion that I provided on these subjects in my original article published in Ilm magazine, which also included a detailed historical background on the subject of Imamat.

The belief in the Unity of God (Tawhid) is the cornerstone of faith (Iman) for all Muslims.

It is articulated in the pronouncement: La ilaha ill-Allah: “There is no god but Allah.”

This doctrine of Unity of God is beautifully summarised in Sura Tauhid, popularly known as Suratul Ikhlas (112:1-4), which says: “Say, He Allah is One; Allah is Absolute, Independent. He did not beget nor He was begotten and there is none like unto Him.”

We know, however, that the Holy Qur’an, ascribes a number of attributes to Allah. God is spoken of as ar-Rahim (The Merciful), al-Wadud (The Loving), al-Sami (The Hearing), al-Barir (The Seeing) etc. The Qur’an also talks about Wajahullah (the Face of God), Yadullah (the Hand of God), and so on.

While there are numerous references which attribute human qualities to God in the Holy Qur’an, the scripture states in very plain words that Allah is above all material conceptions.

For example, the Qur’an says: “Vision comprehends Him not and He comprehends all vision.” (6:104) and “Nothing is like a likeness of Him.” (42:11)

The Unity of God (Tawhid) implies that God is One in His Dhat (essence) and One in His Sifat (attributes).

The concept of Tawhid appears in the works of many Ismaili dais (missionaries) and philosophers. Their works on the subject place an emphasis against anthropomorphising God, that is, giving human attributes to God.

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Fatimid coin Imam al-Zahir
The inscription in the inner margin of this Fatimid coin minted during the reign of Imam al-Zahir reads: la ilah illa / allah wahdahu / la sharik lahu; “no god but God, unique, He has no associate.” Photo: David Museum, Copenhagen.

God is declared in their works as One, Absolutely Transcendent, Omnipotent, Omnipresent, Omniscient, Incomprehensible and a Quality-less Being. A Ginanic verse makes this clear:

La thi un dhat kahave, tanki baat kahi nav jai; Dubki le le gotha khave, Pir Paighambar tai na pavey

Translation:

The Dhat [essence] is from nothingness and nothing can be said about it. Pirs and Prophets delve deep in this knowledge but in vain.

The concept that God has no qualities difficult to grasp, because the human mind cannot comprehend a total lack of qualities, a concept which it has not experienced before. We cannot imagine a man, if we can for the moment call such a being a man, who has no colour, no shape, no size, no special existence, who is neither alive nor dead.

Hence, the notion that God is quality-less becomes unintelligible and the Qur’an, therefore, attributes a number of qualities to God. If we consider the qualities applied to God and examine them carefully we find that the grounds for all of these attributes lie in our own experience of this material world.

Pir Shiahbu’d-din Shah writes in his work Risala dar Haqiqati Din (True Meaning of Religion):

“…people speaking about God (Haqq) attribute to Him any such (perfections) as they can imagine. For instance, regarding blindness as a defect, they say about God that He sees everything. They regard ignorance as a defect, and thus say that God is All-Knowing. Thus, whatever they find in themselves as a vice and defect they attribute to God a perfection opposite to that. Most probably, even animals create their own God free from their own defects, ascribing to Him (the opposite) perfections. Imam Muhammad Baqir says that the tiny ant probably imagines his god as having two stings, because it regards the possession of only one sting as a defect.”

So, when the Qur’an attributes qualities to God, it is to help convey to man the idea of God and not that these terms express the true nature of God, or that they are perfect indicators to His Being.

Ismaili doctrine upholds the belief in a single transcendent Being, whose nature is beyond the comprehension of the human mind and who is inexplicable. This is because our definitions are based on our experiences of the material world, and these definitions cannot be applied to this Being.

Pir Shihabu’d-din Shah, again in his previously cited book, says:

“All that is beyond thy imagination, Is merely the limit of thy fantasy, not God. Wisdom can attain a knowledge of His Substance Only in the case if a piece of straw can sink to the bottom of the sea. And Imam Ja’far-as-Sadiq said: “What God is, Man cannot think: and what Man thinks God is not. Yet man lives by God, and God is nearer to him than himself.”

Thus, in the Doctrine of Tawhid, lsmailism completely avoids any form of anthropomorphism and remains purely monotheistic.

We will continue our next discussion on another Shia doctrine of faith, namely, Nubuwwah or Prophethood which will then be followed by Qiyama (the Day of Judgement) and Imamah (the hereditary leadership in Islam).

Date posted: May 27, 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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The following are links to Alwaez Jehangir Merchant’s articles that have been published on this website:

  1. Ghadir-Khumm and the Two Weighty Matters (a Simerg original, I Wish I’d Been There Series)
  2. An Esoteric Interpretation of the Mi’raj (adapted from Ilm magazine)
  3. The Establishment of the Fatimid Caliphate (adapted from Ilm magazine)
  4. The Parable of Moses and Khidr in the Holy Qur’an (adapted from Ilm magazine)
  5. Jehangir Merchant’s Thank You Letter to Da’i Al-Mu’ayyad al-Shirazi (a Simerg original, Thank You Series)
  6. Text and Explanation of “Eji Shah Islamshah Amne Maliya” (adapted from Ilm magazine)
  7. The Story of Noah’s Ark in the Holy Qur’an (adapted from Ilm magazine)
  8. A Translation and Brief Commentary of Pir Sadardin’s Ginan “Jem Jem Jugatsu Preet Kareva” (adapted from Ilm magazine)
  9. The Frontispiece of the Ismaili Jamatkhana in Mashhad, Iran (adapted from Ilm magazine)
  10. “One Jamat” (proposal, with Malik Merchant)
  11. The 1979 London Didar: The Experience (adapted from Ilm magazine)
  12. Imams Muhammad al-Baqir and Ja’far as-Sadiq on Love for the Imam (with Alnoor Bhatia, adapted from Ilm magazine)

Also see:

We welcome feedback/letters from our readers. Please use the feedback box which appears below. If you don’t see the box please click please click Leave a comment. Your comment may be edited for length and brevity, and is subject to moderation. We are unable to acknowledge unpublished letters.

Mawlana Hazar Imam, His Highness the Aga Khan, sends guidance on Covid-19, with affection and blessings to Ismailis around the world; text in 10 languages

24 April 2020

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The following message in English and all the translations that follow are reproduced from the The Ismaili, the official website of the community. After reading the message, please scroll to the bottom of this post to read our supplication to Mawlana Hazar Imam — it follows the Urdu translation.

Message from Mawlana Hazar Imam, His Highness the Aga Khan, on Covid-19 (English)

My beloved spiritual children,

My Jamat is aware that the Covid-19 virus has created a global crisis that is also affecting the Jamat worldwide. As Imam-of-the-Time, I have recommended the Jamati and AKDN institutions and agencies to closely monitor the impact of this pandemic, and to extend support and assistance to the Jamat and the communities in which they live.

The Covid-19 virus is highly contagious, and every day we are witnessing the damage it is inflicting on human lives and societies. In facing this threat, it is very important that all members of my Jamat should take personal responsibility for exercising all possible steps to protect their own good health, safety and wellbeing, and that of their family.

Among the most critical of the measures recommended by all government and health agencies are the maintenance of the best standards of personal hygiene, and practising the notion of physical distancing. While not easy, physical distancing is essential.

It is my wish that my murids, and all those among whom they live, should follow these as well as all other guidelines and recommendations that the government and health authorities issue.

It is my hope and prayer that, in due course, work on producing vaccines and other forms of medicine will yield positive results, and that we will see a gradual return to normal life in all societies.

As we focus now on overcoming the present challenges, the Jamat and all my institutions should plan to build for the future from a position of strength and wisdom.

I send my most affectionate paternal, maternal loving blessings for the good health, safety, and well-being of all my murids, with best loving blessings for mushkil-asan.

My Jamat worldwide is constantly in my thoughts and in my prayers.

Yours affectionately,

Aga Khan

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Message from Mawlana Hazar Imam, His Highness the Aga Khan, on Covid-19 (French)

Mes Chers Enfants Spirituels,

Mon Jamat est conscient du fait que le virus Covid-19 a déclenché une crise globale qui affecte également le Jamat à travers le monde. En tant qu’Imam-du-Temps, j’ai recommandé aux institutions et agences Jamati et de l’AKDN de suivre de près l’impact de cette pandémie, et d’offrir aide et assistance au Jamat et aux communautés dans lesquelles ils vivent.

Le virus du Covid-19 est hautement contagieux, et chaque jour nous sommes témoins des dégâts qu’il cause sur les vies humaines et les sociétés. Face à cette menace, il est très important que tous les membres de mon Jamat s’engagent personnellement à prendre toutes les mesures possibles pour protéger leur propre santé, sécurité et bien-être, ainsi que ceux de leur famille.

Parmi les plus importantes des mesures recommandées par tous les gouvernements et agences de santé figurent le maintien des meilleurs standards d’hygiène personnelle, et le respect de la notion de distanciation sociale. Bien qu’elle ne soit pas facile, la distanciation sociale est essentielle.

C’est mon souhait que mes murids, et tous ceux parmi lesquels ils vivent, suivent ces mesures ainsi que toutes les autres directives et recommandations que le gouvernement et les autorités sanitaires émettent.

C’est mon espoir et ma prière que, en temps voulu, le travail mené pour produire des vaccins et d’autres formes de remèdes va produire des résultats positifs, et que nous verrons un retour graduel à la vie normale dans toutes les sociétés.

Alors que nous nous concentrons en ce moment à surmonter les défis actuels, le Jamat et toutes mes institutions devraient se préparer à construire pour l’avenir à partir d’une base solide et avec sagesse.

J’envoie mes plus affectueuses tendres bénédictions paternelles et maternelles pour la bonne santé, la sécurité, et le bien-être de tous mes murids, avec mes meilleures tendres bénédictions pour mushkil-asan.

Mon Jamat à travers le monde est constamment dans mes pensées et dans mes prières.

Affectueusement,

Aga Khan

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Message from Mawlana Hazar Imam, His Highness the Aga Khan, on Covid-19 (Portuguese)

Meus amados filhos espirituais,

O meu Jamat está ciente de que o vírus Covid-19 criou uma crise global que está também a afetar o Jamat em todo o mundo. Como Imam do Tempo, recomendei às instituições e agências Jamati e da AKDN que monitorizassem de perto o impacto desta pandemia e prestassem apoio e assistência ao Jamat e às comunidades onde estes vivem.

O vírus Covid-19 é altamente contagioso e todos os dias assistimos aos danos que este está a infligir tanto nas vidas humanas como nas sociedades. Ao enfrentar esta ameaça, é muito importante que todos os membros do meu Jamat assumam a responsabilidade pessoal de colocar em prática todas as medidas possíveis para proteger a sua própria saúde, segurança e bem-estar, bem como as da sua família.

Entre as medidas mais críticas recomendadas por todas as agências governamentais e de saúde estão a manutenção dos melhores padrões de higiene pessoal e a prática da noção de distanciamento físico. Embora não seja fácil, o distanciamento físico é essencial.

É meu desejo que os meus murids, e todos aqueles entre os quais vivem, sigam estas e todas as outras orientações e recomendações que o governo e as autoridades de saúde emitem.

É minha esperança e oração que, a seu tempo, o trabalho na produção de vacinas e outras formas de medicina produzam resultados positivos e que se assista a um regresso gradual à vida normal em todas as sociedades.

Enquanto centramos as nossas atenções em ultrapassar os desafios atuais, o Jamat e todas as minhas instituições devem planear a construção para o futuro a partir de uma posição de força e sabedoria.

Envio as minha melhores bênçãos paternais e maternais para boa saúde, segurança e bem-estar de todos os meus murids, com as minhas melhores bênçãos para mushkil-asan.

O meu Jamat em todo o mundo está constantemente nos meus pensamentos e nas minhas orações. 

Afetuosamente

Aga Khan

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Message from Mawlana Hazar Imam, His Highness the Aga Khan, on Covid-19 (Farsi)

Message from Mawlana Hazar Imam (Farsi)

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Message from Mawlana Hazar Imam, His Highness the Aga Khan, on Covid-19 (Dari)

Message from Mawlana Hazar Imam (Dari)

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Message from Mawlana Hazar Imam, His Highness the Aga Khan, on Covid-19 (Arabic)

Message from Mawlana Hazar Imam (Arabic)

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Message from Mawlana Hazar Imam, His Highness the Aga Khan, on Covid-19 (Gujarati)

Message from Mawlana Hazar Imam (Gujarati)

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Message from Mawlana Hazar Imam, His Highness the Aga Khan, on Covid-19 (Russian)

Message from Mawlana Hazar Imam (Russian)

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Message from Mawlana Hazar Imam, His Highness the Aga Khan, on Covid-19 (Tajik)

Message from Mawlana Hazar Imam (Tajik)

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Message from Mawlana Hazar Imam, His Highness the Aga Khan, on Covid-19 (Urdu)

Message from Mawlana Hazar Imam (Urdu)

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Shukrana and Supplication to Mawlana Hazar Imam, His Highness the Aga Khan, for Guidance on Covid-19

We submit our humble gratitude to our beloved Mawlana Hazar Imam for his guidance on Covid-19 as well as his blessings to the world wide Jamat for mushkil-asan (protection from difficulty).

We submit the following supplications from verses 1 and 5 of Pir Hasan Kabirdin’s Ginan Sahebe Farman Lakhi Mokalea:

O brother! Listen, My Lord Ali has written and sent a Farman. The beloved Lord has remembered this servant today with kindness in his heart

O my Lord Ali! Listen! Remove all my sorrows and troubles. O Lord Ali, the great king! O Lord of infinity! Fulfill all my wishes.

Date posted: April 24, 2020.

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The Nature of Prayer: Significance of the Tasbih, and carrying it to practice the faith by calling on the name of Allah, Muhammad, Ali or the names of Imams

6 April 2020

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T'The Nature of Prayer' by Nurin Merchant. Golden Jubilee art for His Highness the Aga Khan's Golden Jubilee
‘The Nature of Prayer’ is a 14″ x 10″ mixed media acrylic painting on canvas. Secured on the canvas with gesso, a strong glue, are a handmade tasbih (prayer beads), and 3 dried leaves bearing the Arabic inscriptions reading from bottom to top, Allah, Muhammad and Ali. The whole piece represents keeping the memory of Allah, and making sure that every day there is in our minds the presence of our faith in our hearts and souls which in itself is a prayer, hence the title of the painting ‘The Nature of Prayer’. This work was Nurin Merchant’s contribution for Colours of Love, an art and culture initiative by the Ismaili Council for Canada in 2008 during the Golden Jubilee Celebrations of Mawlana Hazar Imam, His Highness the Aga Khan.

By DR. V. A. LALANI
with additional material by MALIK MERCHANT

In response to a recent piece on the impact of Jamatkhana closures, we were pleased to receive a very inspiring recommendation from Omar Kassam of Vancouver who suggested that we slowly recite the Surah Al-Fatihah while we spend 20 seconds thoroughly washing our hands – the #1 health guideline during the current COVID-19 pandemic. Such is the nature of prayer –- that we can seek out small moments of 1 second, 5 seconds or 20 seconds to the remembrance of God, to exalt Him, and to seek His help. The Surah is regarded as one of greatest Surahs in the Holy Qur’an, along with Surah Al-Ikhlas. The wisdom and prayers contained in this small seven verse Surah are absolutely remarkable.

There are many other opportune moments that we have throughout the day, and Mawlana Hazar Imam has often recommended to us to carry the tasbih with us –- in our pockets or handbags –- and seek out moments of happiness by calling on the name of Allah, Hazrat Ali, Prophet Muhammad or the names of the Imams. He has also asked us to invoke these names during any difficulty we are facing.

What is tasbih and what are its origins in Islam?

The Arabic word tasbih means to exalt God, praise God or to pray to God. It is supererogatory prayer, that is, an act which is considered to be good and beyond the call of duty, and not something that is strictly required.

The word tasbih is also given to the beads strung together in the form of a circle which are used in the process of praying.

The tasbih consists of a string of beads that is looped into a circle. The two ends are passed through a larger, decorative bead where they are tied or woven into a knot. This is the starting point of a tasbih.

Almost all the religions in the world today possess some form of this object which differ a little in size, number and arrangement of beads. Calling it by different names (for example, rosary, in Christianity), they make use of it for the purpose of reciting the name of the deity in whom they believe.

Although tasbih is a constant companion and an object of daily use by the believers, its origin, development and purpose has remained so obscure to most of us that I shall discuss some of the details of this small, but important object.

“Verily in the remembrance of Allah do hearts find rest!” — Holy Qur’an, 13:28

It is said that the first tasbih (supererogatory prayer) was given by the Prophet Muhammad (S.A.S.) to his beloved daughter Hazrat Bibi Fatima (A.S.), the wife of Hazrat Mawla Murtaza Ali (A.S.). This comprise of the praises of Allah, namely, Allahu Akbar (Allah is Great), Subhan Allah (Glory be to Allah) and Al-Hamdu-lillah (All praise is due to Allah). Each of these was to be recited thirty-three times in succession. This is known as Tasbih-e Bibi Fatima.

In the absence of any circular object like the present day tasbih, it is said that Bibi Fatima used to recite these praises taking help of thirty-three stones of dates or thirty-three pebbles.

Later on, as it was found to be very inconvenient to keep loose stones or pebbles, or have to collect them when needed, it was probably decided to string together thirty-three stones of dates or some such object to make a rosary giving it a circular appearance. At a later period, at the point where the knot was tied, a more decorative, larger bead was added, forming what we recognize as the tasbih today. Tasbih prayer beads are made of various materials, including different stones, sterling silver, wood, etc.

The larger bead at the tasbih’s crown is called imam which means ‘a leader’ and it is so called because all recitations start at this point. Imam leads and all the other small beads follow.

In the ordinary Islamic tasbih, the number of beads varies widely from 99 to 102. The 99 bead tasbih may have 2 extra small beads as dividers, after each group of 33 beads. The 102 bead tasbih used in some tariqahs is divided in parts of 12, 22, 34, 22 and 12. Then, of course, we have the commonly used smaller tasbih with 33 beads that is considered in conformity with our Holy Prophet Muhammad’s original conception of tasbih.

As in the 99 bead tasbih, the 33 bead also carries 2 extra beads after each 11 beads, as dividers. The extra small beads act as an informer when the required number of recitations are completed. These are called mui’zin in Arabic which means ‘an informer’ (like the informer who calls Muslims to prayer). In the Indian sub-continent, these two beads are called banga, bangi or bango which all mean ‘a caller’ or ‘an informer’.

Tasbihs
A selection of tasbihs produced during the Diamond Jubilee (left) and Golden Jubilee celebrations of Mawlana Hazar Imam. Photo: The Ismaili.

Among the numerous memorabilia objects that were produced for Mawlana Hazar Imam’s Golden and Diamond Jubilee celebrations in 2007 and 2017, the tasbih was the most sought after item. The Diamond Jubilee tasbihs came with a finely-detailed floral pattern interwoven with intricate and diverging leaves inspired by a Fatimid wood carving. The 33 bead Golden Jubilee tasbihs came in twenty-three varieties of semi-precious stone with the top stem adapted from a 16th century alam (emblem or standard).

“O believers, remember God oft and give Him glory at the dawn and in the evening” —
Holy Qur’an, 33:41-42

The last and most important point about tasbih is its purpose. The purpose of tasbih is quite evident and that is to remember Allah.

Over the past 35 years, Mawlana Hazar Imam has sought to encourage us to keep the remembrance of our faith as an integral part of our daily life, and to seek from this remembrance spiritual happiness on an ongoing basis. His most recent reference regarding using the tasbih for calling out the name of Allah, the name of Prophet Muhammad, or Hazrat Ali was in a Farman Mubarak that he made in India in 2018 (see page 144, para. 3, in Diamond Jubilee Farman Mubarak book)

While we all face and feel the effects of the worldwide COVID-19 pandemic with the rest of humanity, let us all recall the message that Mawlana Hazar Imam conveyed to us at the commencement of the Diamond Jubilee year, when he said that the faith of our forefathers would help us to face life’s challenges in times of crisis and rapid changes (see page 12, para. 2, in Diamond Jubilee Farman Mubarak book).

“Sitting, sleeping, going about, take the Lord’s name, take the Lord’s name” —
Ginan, Pir Hasan Kabirdin

An illustrious piece of advice regarding our faith comes from none other than our illustrious forefather Pir Hasan Kabirdin, composer of hundreds of Ginans that have illuminated millions of Ismailis over the past seven centuries. In the second verse of Dur Desh Thee Aayo Vannjaaro, he says: “Sitting, sleeping, going about, take the Lord’s name, take the Lord’s name.” (Translation, Aziz Esmail, in his Scent of Sandalwood)

Ginan Dur Desh…sung by Late Shamshu Bandali Haji. Credit: Ginan Central

Carrying the tasbih with us will act as reminder for us to contemplate on the names of Allah, the Prophet and the Imams during any moment in our lifetime. That is the nature of prayer.

Date posted:  April 6, 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 piece contains material from the March 1986 issue of Al-Misbah magazine published by the Ismaili Tariqah and Religious Education Board for the United Kingdom (ITREB). The magazine, like all other religious magazines published by ITREB in numerous countries around the world, ceased publication in the early 1990’s.

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Pir Hasan Kabirdin’s humble entreaty to Ali, or the Imam of the Time: Beautiful recitation and translation of Ginan Sahebe Farman Lakhi Mokalea

1 April 2020

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(Note: The following recitation by Late Shamshu Bandali Haji includes a few verses at the end, which may not be part of the same Ginan. We will try and identify the source of the verses. When you start playing the recording, please scroll down to follow the transliteration and meaning of the Ginan. The recitation is from the superb and must visit Ginan Portal website at the University of Saskatchewan containing hundreds of recitations by Shamshu Bandali Haji and other members of the Ismaili community.

Ginan Sahebe Farman Lakhi Mokalea by Pir Hasan Kabirdin; recitation by Late Alwaez Shamshudin Bandali Haji

Transliteration and Translation of Ginan Eji Sahebe Farman Lakhi Mokalea

Transliteration source: PYARALI JIWA; English translation by ZARINA KAMALUDDIN and KAMALUDDIN ALI MUHAMMAD

Editor’s note: Ismaili Pirs, Dai’s and poets in their Ginans and Qasidas referred to the Imam of their era as Ali (a.s.), the first Imam who succeeded the Prophet Muhammad (S.A.S.), thus emphaszing the principle of the Unity of Imamat. For Shia Ismailis, each Imam is the same irrespective of his own age or the time he lives in, as he is the bearer of the same Noor (Light).

VERSE 1

Eji Saahebe faramaan lakhi mokaleaa suno maaraa nar hari yaa Ali; sevak sa(m)bhaa aa vaale aajman maa(n)he mayaa dhari ya Ali

O brother! Listen, My Lord Ali has written and sent a Farman. The beloved Lord has remembered this servant today with kindness in his heart

VERSE 2

Eji Mananaa manorath purajo suno maaraa nar hari yaa Ali deshe vaalo ati sukh raaj siri-a saara(n)g dhani yaa Ali

O my Lord Ali! Listen! Fulfill the hopes of my heart. The beloved Lord will grant much happiness and kingdom

VERSE 3

Eji Ame umaayo tere darage suno maaraa nar hari yaa Ali mayaaa karo maahaaraaj vaiku(n)th naath dhani yaa Ali

O my Lord Ali! Listen! We beseech hopefully at your door. O Lord of paradise! O Ali the great king! Have mercy

VERSE 4

Eji Charan te aapanaa bhetaadajo suno maaraa nar hari yaa Ali najar karo moraa shaam akhiyu(n) amia bhari yaa Ali

O my Lord Ali! Listen! Grant (me) the favor of expressing obeisance to you. O my Lord Ali! Look at me with eyes full of love

VERSE 5

Eji Dukh doyaalaa sarave taalajo suno maaraa nar hari yaa Ali puri karo maahaaraaj aparam paar dhani yaa Ali

O my Lord Ali! Listen! Remove all my sorrows and troubles. O Lord Ali, the great king! O Lord of infinity! Fulfill all my wishes.

VERSE 6

Eji Bahu aparaadh kari jivaddo aavyo tere darage suno maaraa nar hari yaa Ali mayaa karo mahaaraaj vaiku(n)th naath dhani yaa Ali

O my Lord Ali! Listen! After committing many sins this servant has come to your door. O Lord of paradise! O Ali the great king! Have mercy

VERSE 7

Eji Pir Hasan Kabirdin boleaa venati suno maaraa nar hari yaa Ali chade tu(n) tribhovar shaam parane visav ku(n) vaari yaa Ali.

O my Lord Ali! Listen! Pir Hasan Kabirdin (r.a.) has made this entreaty. O Ali! O king of the three worlds! Manifest yourself and marry the virgin earth

Date posted: April 1, 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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