“Awaken, the morning Nowruz breeze is showering the garden with flowers” — Saadi
According to the popular reference book The Old Farmer’s Almanac, Saturday, March 20 marked the start of the spring season in 2021 in the Northern Hemisphere. The sun crossed the equator line heading north at 5:37 A.M. EDT. This event is referred to as the spring equinox or the vernal equinox when the length of day and night is nearly equal in all parts of the world. The Southern Hemisphere is exactly the opposite, as it marked the start of its autumn season.
The spring equinox can occur as early as March 19 or as late as March 21 at Greenwich. For hundreds of millions of people living in Iran, Afghanistan, and the Kurdish regions of Iraq, Turkey and Syria, and throughout Central Asia, in many parts of Pakistan and India, as well as among diasporic communities living around the world. the spring equinox is celebrated as Navroz or New Year. This is the second consecutive year when Navroz celebrations are going to be restrained due to travel restrictions and other measures that have been put in place to halt the spread of coronavirus or Covid-19.
In Iran, the festivities end 13 days after March 21 with Sizdeh Bedar when people head for open fields, plains, parks and riversides to picnic, taking with them the sabzeh they had meticulously grown. There, they throw the sabzeh into the river or the fields, to symbolise giving back to nature (please read Scheherezade Faramarzi’s excellent article in Middeast Eye).
“Nauryz, Navruz, Nawrouz, Nevruz, Nooruz, Novruz, Nowrouz, Nowruz – this celebration of the arrival of spring is as rich in names as it is in traditions. No matter what name you call it by, this shared festivity has brought communities together across countries and regions for more than 3,000 years” — Audrey Azoulay, Director-General of UNESCO
My daughter Nurin joins me in wishing all our readers as well as everyone around the world NAVROZ MUBARAK. In a sense, we convey this greeting through the beautiful calligraphic rendition shown above that was designed for 2021 by Toronto’s artist Karim Ismail. We thank him for his permission to reproduce his designs on Simerg and its sister websites.
We sincerely hope and pray that the crushing burden of the pandemic that we have lived through for the past 12 months eases, and that life begins to return to normal in the coming weeks and months, as more and more people around the world are vaccinated against Covid-19. However, we must continue to remain alert, and follow the guidelines given by our respective health authorities to avoid spikes in the number of coronavirus illnesses.
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.
“I would take my students on a field trip to Toronto to see this miracle of miniature painting, one that continues to fascinate when greatly magnified. It features extraordinary details of flora and fauna, as well as a rainbow coalition of human beings from every continent and culture, much as one sees on the streets of Toronto.” — Gary Tinterow, Museum of Fine Arts, Houston, on the Shahnameh Folio ‘Court of Gayumars’ at the Aga Khan Museum
When I first started learning English upon my arrival in the early 1960’s in Dar es Salaam from Lourenco Marques (now Maputo), Mozambique, where I had received instructions in Portuguese at my primary school, in Gujarati at today’s equivalent of Baitul Ilm classes, and spoke Hindi at home, my dad presented me with a hardback version of the story of Rustum (or Rustam) and Sohrab (Suhrab). It was a large print book with beautiful illustrations. However, it was also story of tragedy. Rustum had been separated from his princess (Tahmina) for a long time, and did not know that he had a son named Sohrab from her. Several years later, the father and his son met on one to one combat on opposing sides, where Rustum wrestled Sohrab to the ground and fatally injured him. Rustum, to his horror, realised the truth when he saw his own arm bracelet on Sohrab, which he had given to Tahmina many years before and which she had in turn given to Sohrab before the battle, in the hope that it might protect him.
Little did I know then, that this was a story from Shahnameh, The Book of Kings, written by Ferdowsi, now some 1030 years ago.
The illustration from the book, which my beloved late father Jehangir Merchant had given me, of a father standing above his son, whom he has just mistakenly killed in a combat, is one of the most powerful and saddest images I have seen in storytelling. The folio of the father and son in tragic combat that is shown above is from the collection of New York’s Metropolitan Museum of Art.
The Aga Khan Museum does not have any folios from the Shahnameh depicting this specific battle scene, but some other outstanding loose folios from the Shahnameh form part of a new exhibition under the theme REMASTERED in the museum’s upper gallery (running until March 21, 2021). In addition, the permanent collection on the main floor of the museum contains other magnificent folios from a number of illustrated manuscripts of the Shahnameh that were produced during the 13th-16th centuries. These folios are located just at the right of the Wagner carpet exhibit.
Missing from display, at the moment, is what is considered to be one of the finest folios from the Shahnameh, called The Court of Gayumars. Apollo Magazine, in its issue dated August 29, 2018 recommended the Gayumars as “one of the pieces that every school kid in the USA needs to see.” Writing for the issue, Gary Tinterow, Director of the Museum of Fine Arts, Houston, stated:
“I would take my students on a field trip to Toronto to see this miracle of miniature painting, one that continues to fascinate when greatly magnified. It features extraordinary details of flora and fauna, as well as a rainbow coalition of human beings from every continent and culture, much as one sees on the streets of Toronto.” He has also recommended that when the folio is exhibited, it should contain a little bit of commentary.
And speaking of the new REMASTERED exhibition itself, Ulrike al-Khamis, the acting Director and CEO of the Aga Khan Museum, in a recent press release stated: “We have created one of the most innovative showcases of Islamic manuscript paintings ever to have been assembled. Remastered invites viewers to immerse themselves in the beauty of some of the most impressive masterpieces in the Islamic tradition and find new meaning in centuries-old stories of heroism, love and principled living.”
Over the coming weeks, we plan to publish special features on the folios in the Remastered exhibition that powerfully present tales of courage, stories of the heart, and exemplary living or model life, along with their corresponding digitally engaging panels prepared by Ryerson University library that offer new ways of understanding the manuscripts.
“Ferdowsi is everything we expect of a great poet…, for he teaches us both what people are and what they should become” — Federico Mayor
The focus of this post is on the Shahnameh, which forms an integral and important component of Remastered. What is the Shahnameh and who was Ferdowsi? Of course, readers will find many resources on the internet but I have come across a fantastic address delivered by UNESCOS’s former Director General,Federico Mayor in 1990 on the 1000th anniversary of the completion of the Book of Kings. His piece, below, is a must read.
Ferdowsi’s Shahnameh: The Book of Kings
“The ‘intellect’, which Ferdowsi calls Kherad, demands more than ‘intelligence’ in the common meaning of the term: it includes the ability to perceive good, a deep-seated and generous wisdom and a serenity that comes from balance and self-control. The concept of Kherad runs through the entire book, being at one and the same time its dominant theme, the spirit that animates it and the good it extols” — Federico Mayor
By FEDERICO MAYOR
The following article has been adapted from an address delivered in Tehran on December 22, 1990 by Mr Federico Mayor, to mark the celebration of the 1000th anniversary of the completion of the manuscript of the Book of Kings (the Shanameh by Firdausi). At the time, Mr. Mayor was the Director-General of the United Nations Educational, Scientific and Cultural Organization (UNESCO). Mr. Mayor’s complete address can be read at the organization’s website HERE.
‘Be Name Khodavande Jano Kherad’ (‘In the name of the Lord of the soul and of wisdom’). These majestic words open the Shahnameh, The Book of Kings, that monument of universal literature. And as I read on I discover, immediately after the glorification of the Creator, a passage on this second page that forces me to stop, taken aback with amazement, wonder and near disbelief: the words before me sing the praises of intelligence!
Can it really be that a thousand years ago, an Iranian poet was exalting above all else the process of thought based on knowledge? And he did it with such conviction and felicitous expression that he cannot fail to convince:
‘The intellect is the greatest of all the gifts of God…It is the source of your joys and your sorrows, of ‘your profits and your losses…It is the guardian of the soul, and to it is thanksgiving due’. “
At that instant, I knew I had come across a work and a man of exceptional qualities. This ‘intellect’, which Ferdowsi calls Kherad, demands more than ‘intelligence’ in the common meaning of the term: it includes the ability to perceive good, a deep-seated and generous wisdom and a serenity that comes from balance and self-control. The concept of Kherad runs through the entire book, being at one and the same time its dominant theme, the spirit that animates it and the good it extols.
“Can it really be that a thousand years ago, an Iranian poet was exalting above all else the process of thought based on knowledge? And he did it with such conviction and felicitous expression that he cannot fail to convince” — Federico Mayor
There are few books in the world and in history that have become, like The Book of Kings, an expression of national identity. Ferdowsi’s poem is both the reflection and the leaven of a culture that is in many respects reconciled with itself.
In terms of language, it forms a reservoir, an encyclopaedia of inexhaustible wealth. In terms of historical perspective, it reconciles past and present. In terms of historical perspective, reconciles past and present, integrating in a unified culture the pre-Islamic tradition and the contributions of Islam; that is an achievement whose importance is not perhaps sufficiently appreciated, for the resulting fusion, with its creative repercussions, was to prove most prolific.
Lastly, in terms of literary genre, it is an epic that blends in a single creation the true and the legendary, the observable and the imaginary. Ferdowsi reconciles history and myth, resembling at one moment Herodotus and at the next Homer. As a historian, he relates an episode with the same fervour and magical inspiration as if it were a tale; as a mythologist, he describes an adventure with the same precision and concern for details as if it were drawn from real life.
Ferdowsi thus bequeathed to his country a heritage that has been transmitted from one generation to the next in all its vitality. There are few civilizations in which a poetic work has become so ‘popular’, that is to say both widely known and deeply loved.
Let me say how much I regret that my ignorance of your language prevents me from savouring in full the subtlety of these lines, their majesty and their secret music.
“The 1000th anniversary of the completion of the manuscript continues a long-standing tradition whereby, ever since the death of the poet, scholars have attempted to make amends for the ingratitude of the Sultan to whom Ferdowsi offered this treasure and who failed to appreciate its true value” — Federico Mayor
But even when translated Ferdowsi’s poetry preserves an inimitable charm. The Book of Kings, which was translated into Arabic in the 12th century of the Christian Era, has been avidly read, studied and commented on. Historians, linguists, poets, writers, painters and miniaturists have used it as the source material for the work of several lifetimes. Jules Mohl translated it in its entirety into French in the 19th century, and thanks should be rendered to him for devoting 30 years of his life to the translation of the 60,000 verses that Ferdowsi had spent 30 years perfecting 800 years before.
The task was so tremendous that not all the volumes were published until two years after the translator’s death. Mohl has been the benefactor of countless scholars in Western Europe — he has enabled them to discover one of the summits of world literature.
0n 11 February 1850 the French writer, Sainte-Beuve, in one of his Causeries du lundi (Monday conversations), urged the resumption of publication by the Imprimerie rationale (national publishing house) of what he called ‘the magnificent book’. Stressing the popularity of the work in Iran, he enthusiastically presented the author, his themes and a few episodes, based on his reading of Jules Mohl. His enthusiasm proved to be contagious: the English poet, critic and essayist, Matthew Arnold, became immersed in all the available historical and geographical works on Persia, reread the Iliad, and in 1853 published a splendid poem entitled Sohrab and Rustum, relating the tragic episode of the hero’s killing of his son on the field of battle. A complete translation into English of The Book of Kings was published in 1925; the translation was an enormous task that had been carried out by two brothers, Arthur and Edmund Warner.
In Germany, the great lyrical poet and orientalist Friedrich Rückert translated the tragedy of Rustum and Sohrab, at the beginning of the 19th century. Another German poet, Schack, translated the entire epic part of the work, the translation being published in 1853. Complete translations of The Book of Kings exist today in all the widely spoken languages, and numerous translations of extracts exist in some 40 languages.
The 1000th anniversary of the completion of the manuscript continues a long-standing tradition whereby, ever since the death of the poet, scholars have attempted to make amends for the ingratitude of the Sultan to whom Ferdowsi offered this treasure and who failed to appreciate its true value.
And today here, in this hall that bears the poet’s name, we ourselves have now come together from the four corners of the world, to carry on and give new impetus to that tradition. But what is it in The Book of Kings that draws us together, captivates our hearts and enables its author to triumph over both time and place?
0f many outstanding passages in the work, one might mention the meeting of the hero Rustum and his son Sohrab, a beautiful and poignant story of two beings related by blood and brought by destiny to a fatal confrontation. Following in the footsteps of Sophocles, who gave voice to the sufferings experienced by Oedipus when he had murdered his father and then married his mother, Ferdowsi paints the picture of Rustum discovering that he has just killed his own son. This is a perfect example of what Aristotle meant by ‘tragedy’: it is a story that arouses in us feelings of both pity and horror, for Rustum, during the three days of the duel between them, has come to admire the qualities of his adversary — agility, intelligence in combat, nobility and chivalry.
On several occasions, father and son are on the point of recognizing one another; their speeches are tinged with admiration and tenderness, but Fate will not be cheated. When Sohrab dies under Rustum’s blows and Rustum discovers the identity of his victim all Ferdowsi’s readers shudder; all are fathers who have just killed their sons. We can see why this great tragic theme has attracted the attention of poets of all periods and civilizations: the feelings to which it gives rise are common to all times and all countries.
In celebration of the millennium of Ferdowsi’s birth a solemn tribute was paid to him at the Sorbonne, where French poets emphasized the lesson of wisdom he dispensed:
‘This poet is not only an enchanter: he is a scholar; he is not only a scholar: he is a sage. While our heads are still humming with all the wonders he has filled them with our spirits retain the lessons he has given us. Even when the enchantment of his tale fades and we fall back into the normal world from the fairyland into which he had carried us we are not disoriented: on the contrary, the poet deposits us on a well-marked road with a sturdy staff in our hand. Ferdowsi is everything we expect of a great poet…, for he teaches us both what people are and what they should become’.
The Book of Kings is indeed studded with precepts, and it is not uncommon for an episode to be accompanied, in the same enchanting style, by a moral for the reader’s edification.
“the characteristic of Ferdowsi by which he appears eminently modern to us is without doubt, first of all, his faith in the ability of people to rise above hostility, contempt, suspicion and hatred by an impulse of fellow feeling and compassion” — Federico Mayor
Princes, for example, are exhorted to be humble, in a concept of power in which the notion of ‘service’ predominates. ‘When you become a sovereign,’ says Ferdowsi, ‘behave as a humble servant’. Addressing the mighty, the poet reminds them of the ephemeral nature of all things, like the slave who, in ancient Rome, had to accompany the victor on his triumphal chariot and whisper to him from time to time: Memento quia pulvis es(‘Remember that thou art but dust’). Nevertheless, the characteristic of Ferdowsi by which he appears eminently modern to us is without doubt, first of all, his faith in the ability of people to rise above hostility, contempt, suspicion and hatred by an impulse of fellow feeling and compassion. The French poet Lamartine, moved by the moral qualities with which Ferdowsi endows his heroes, wrote of them: ‘They are more than kings, for kings reign only for a time — and these heroes reign over the future’.
In The Book of Kings there are many colourful battle scenes, but they never glorify vanity nor the thirst for violence. On the contrary, Ferdowsi depicts in them the absurdity of conflict and struggle. We have seen the pain in which the duel between Rustum and Sohrab ends. Elsewhere, Alexander the Great goes to the bedside of his mortally wounded enemy, Darius III. Moved by compassion, he swears to the dying man that he will re-establish peace between the Persians and the Greeks, and when Darius is dead, he organizes his funeral with great ceremonial. In another scene Isfendyar, mortally wounded by Rustum, sees in a flash that his killer is only the instrument of fate and is not truly responsible for his death. Before dying therefore, he entrusts to him the education of his son, Bahman.
Ferdowsi shows his respect for and appreciation of others, with their different religious, ethnic and social backgrounds. Would it not be worth while to relay and amplify this message Asia has passed on to the world down the centuries?
I personally think that The Book of Kings should be distributed as widely as possible. This work is not only part of the human heritage but can also help men and women of the 20th century — what am I saying, the 21st century — to improve and to live in greater peace with themselves and with others. I would in particular want to see it brought to the knowledge of young people throughout the world. By exposing young people to the humanism of Ferdowsi we sow the seeds of wisdom in the minds of those who will forge the future.
‘It is through peace that men achieve happiness’, said Ferdowsi, ‘may those who preach war vanish from our midst’.
Peace, not violence. Temperance, not excess. Mercy, not cruelty. Remember the passage in which the young Iredj sets out in a spirit of peace and wisdom to find his brothers, whose evil designs are known to him. When one of them hits him in anger and is about to kill him Iredj says to him gently ‘Have you no fear of God or pity for our father?…What? You are alive and you want to take the life of another? How can you reconcile these two things? Harm not an ant that is dragging a grain of wheat, for it is alive, and life is sweet and good’ .
This love of life is love of one’s fellow, of all others. Ferdawsi, the Persian national poet, is not a chauvinistic poet. This is why the Arabs, the Turks and the Indians have adopted Ferdawsi, translating him into their languages. He is becoming universal, he belongs to everyone. That is what makes Ferdowsi an inspired forerunner of today’s world, in which the spirit of war may be vanquished only by the spirit of tolerance and in which it is UNESCO’s task to ensure that peoples achieve a better understanding of each other through an ever-deeper knowledge of their respective cultures, which represent their most precious heritage.
Indeed, it was with lines by Ferdowsi that Mr Golan Ali Raadi, the then Chairman of the Executive Board, welcomed the ceremonial inauguration of UNESCO Headquarters on 3 November, 1958:
‘The best-constructed buildings crumble under the action of the rain and burning sun, But neither wind nor rain shall have any hold on the monument my verse has built.’
Just as Ferdowsi’s words are in striking accord with the intention of UNESCO’s founders, so I hope that the Organization will pursue its action in accordance with the ideals that inspired the poet: a sense of honour and human dignity, a demand for justice in the exercise of power, tolerance, compassion for the weak and the vanquished, serenity and wisdom — in a word, Kherad.
Date posted: November 15, 2020.
Federico Mayor Zaragoza (born 27 January 1934 in Barcelona) is a Spanish scientist, scholar, politician, diplomat, and poet. He served as director-general of UNESCO from 1987 to 1999. He is currently the chairman of the Foundation for a Culture of Peace and member of the Honorary Board of the International Decade for the Promotion of a Culture of Peace and Non-Violence for the Children of the World as well as the honorary chairman of the Académie de la Paix. According to 1995 issue of the Ismaili magazine, during his tenure as UNESCO’s Director General, Mawlana Hazar Imam, His Highness the Aga Khan, was invited to address a full session of its Executive Board, which met at UNESCO headquarters in Paris. Mr. Mayor paid tribute to the Aga Khan Development Network’s success in building capacity and empowering people — especially women — to manage their own development according to local models that respect the diversity of needs and resources. (Profile excerpted from Wikipedia and the Ismaili, 1995).
Please click on Toronto.com and Toronto Star to read reviews of Aga Khan Museum’s new exhibition Remastered (on until March 21, 2021).Please also visit the Aga Khan Museum website for the latest information and details about visiting the museum — it is open Thursday-Sunday, with a pay as you wish entrance.
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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
Navroz Ginan recitation of selected verses by Mumtaz Bhulji
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.
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.
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.
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.’
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.
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.’
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).’
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.
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).
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.
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.
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.
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).
Finding Reveals Connection Between Gaelic Ireland and Islamic Worlds
The Avicenna Fragment is an Irish translation of parts of the opening chapters on the physiology of the jaws, the nose and the back in the ‘Canon of Medicine’ by the Persian physician Ibn Sina (980–1037), better known as Avicenna, who is regarded as one of the most significant physicians in the Islamic Golden Age. The existence of this text was not hitherto known in Ireland. University College Cork (UCC) Professor of Modern Irish, Pádraig Ó Macháin, was made aware of a family in Cornwall in possession of a small Latin manual printed in London in 1534/1536. However it was not the book’s content that Professor Macháin was interested in but the binding which contained the fragment. The above image is a digitised version of the binding that was opened out after the binding was removed from the manuscript with the permission of the owners.
ByNEWS AND VIEWS, UNIVERSITY COLLEGE CORK, IRELAND
“The discovery and digitisation of the text was a scholarly adventure” — Professor Macháin
A previously undiscovered 15th-century Irish vellum manuscript, reveals an enchanting connection between Gaelic Ireland and the Islamic world, and illustrates how medieval Ireland was once at the centre of medical scholarship in the world. University College Cork (UCC) Professor of Modern Irish, Pádraig Ó Macháin, was made aware of a family in Cornwall in possession of an early printed book, with an exciting connection to medieval Irish learning.
A 15th-century discovery in a 16th-century book
The book, a pocket-sized Latin manual of local administration, was printed in London in 1534/1536 and had been in the family’s possession since that time. What was of interest to Prof. Ó Macháin was the binding of the book. This consisted of a sheet, full of text in Irish, cut from a 15th-century Irish vellum manuscript, that had been trimmed and folded and stitched to the spine of the printed book to form a sturdy binding.
“The use of parchment cut from old manuscripts as a binding for later books is not unusual in the European tradition,” says Ó Macháin, “but this is the first time that a case has come to light of such a clear example of the practice in a Gaelic context.” From photographs of the binding supplied by the owners, Prof. Ó Macháin established that the Irish text was a medical one. “A quarter of what survives of late-medieval manuscripts in the Irish language is medical in content,” says Ó Macháin, ‘an indication of the practical purpose of these books in Ireland of the time.”
The identity of the text was established immediately by Ó Macháin’s collaborator of many years, Professor Aoibheann Nic Dhonnchadha of the Dublin Institute for Advanced Studies, the only living expert on medieval Irish medicine. It is a fragment of a translation into Irish — previously unrecorded — of the ‘Canon of Medicine’ by the Persian physician Ibn Sena (980–1037), also known as Avicenna, considered one of the most significant physicians in the Islamic Golden Age.
The existence of this text was not hitherto known in Ireland
The ‘Canon of Medicine’ was a great medical encyclopedia which, through translation into Latin (from which the Irish text itself is translated), achieved great popularity in Europe, where state-of-the-art medical theory and practice in medieval times had their origins in the Muslim world. The Irish fragment contains parts of the opening chapters on the physiology of the jaws, the nose and the back. The existence of this text was not hitherto known in Ireland.
Medical scholarship in medieval Gaelic Ireland was on a par with that practised on the Continent and was the most outward-looking of all the native branches of learning. There is evidence of Irish scholars travelling to European medical schools, and bringing their learning back to the medical schools of Ireland.
Because of the importance of the manuscript fragment to the history of Irish learning and medicine, the owners agreed that the binding should be removed from the book by John Gillis of TCD, opened out and digitised under the supervision of Prof. Ó Macháin to whom they entrusted the book, and a new binding provided. This was completed and ‘The Avicenna Fragment’ is now available for viewing on the Irish Script on Screen website.
“The discovery and digitisation of the text was a scholarly adventure,” says Ó Macháin, “one of those occasions when many people, not least the owners of the book, were working together towards a common purpose for the cause of pure learning. It was a pleasure to have been able to make it happen and to have been part of it.”
Following the discovery, a public seminar on ‘The Avicenna Fragment’ and on aspects of Gaelic medieval medicine was hosted by University College Cork on Thursday, March 7, 2019.
The following piece has been adapted from the NASA website; see notes  and  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.
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.
The recent CNN photo piece On the trail of Iran’s ‘Assassins’ in the Alborz Mountains has stirred an immense amount of interest on the subject of Alamut and the Ismaili community that for more than 150 years protected itself from its enemies by securing fortresses like Alamut in Iran and Syria.
In a high powered and moving poem penned originally for Simerg’s highly acclaimed series I Wish I’d Been There, Shariffa Keshavjee reminds all our readers about the tragedy that took place in Alamut nearly 800 years ago when the Mongol warlord Genghis Khan had declared his intention to destroy the Ismailis with the following chilling words, “None of that people should be spared, not even the babe in its cradle.”
The context of Shariffa’s poem can further be appreciated through the following 2 excerpts taken from recent non-Ismaili sources.
1. In his extraordinary historical fictional book Samarkand relating to the turbulent history of Iran from the 11th to the 20th century, which was partially inspired by Omar Khayyam’s Rubayat, the award winning French-Lebanese writer Amin Maalouf writes:
“He [the Mongol officer] was carrying a torch in his hand and to show [the historian – Juvayni] just how much in a hurry he was, he placed it next to a pile of dusty scrolls. The historian gave in and gathered into his hands and upto his armpits as many [manuscripts] as he could grab and when a manuscript entitled Eternal Secrets of Stars and Numbers fell to the ground, he did not bend over to pick it up again.
“Thus it was that the Assassins’ library burnt for seven days and seven nights causing the loss of innumerable works, of which there was no copy remaining, and which are supposed to contain the best guarded secrets of the universe.”
2. The online website Iran.com offers the following description:
“The Mongol leader [Hulagu, grandson of Genghis Khan] journeyed himself to the citadel in 1256 and ordered everything to be destroyed, including the famous library. Among the precious writings that disappeared were the works of Hasan himself and the complete history of the Assassins and their doctrines. But just before the burning he allowed his historian Juvainy (who was writing a biography of the Mongol prince) to enter the library and bring out a few of the books, enough as would fit into a small wheelbarrow. No time was allowed to consider the matter.
“Juvainy hurriedly saved a few Qurans, a chronicle of Alamut and a biography of Hasan Sabbah. Everything else perished in the flames. The vast library filled with….hundreds of thousands of manuscripts burned for seven days and seven nights bringing to an end the history of the Ismailis of Alamut. Over the years, knowledge of the Ismailis degenerated into misunderstandings, romances and other fanciful nonsenses such as those popularised by the explorer Marco Polo.”
Inferno of Alamut
By SHARIFFA KESHAVJEE
I often go back in my mind To a time when giant forts dwarfed Our human form But great minds soared Soared about the forts of Alamut Where great minds thought The scribes told wonders Of the worlds of new continent New passages in the oceans Of search for truth.
I often go back in my mind To the pain of persecution The fear of the self Above all the anguish The anguish of lost knowledge Beautifully bound skillfully crafted Books of great knowledge Of mathematics and cartography Of mystical passion for the divine The deep yearning
I often go back in my mind to the Night the books were burnt The pages curled in fires of doom The ink evaporates Loving thoughts of seers up in smoke Parchments and tomes flung into Feeding the bonfire of lost knowledge What the mind perceived What the pen had scribed Was gone for ever
The smoke rises over Over the fort The charred air rises The effort to stop in vain The scream of anguish Stuck in the throat As the gaze falls upon The lost knowledge of Alamut The human form dwarfed Dwarfed
Gagged In its inability to act.
This however is renaissance Where time and knowledge Laid at the feet of the Master Not sepulchered in the fort But given birth by the vision No longer subjugated Free to search into cyberspace Following vision without boundaries Reaching over mountains across seas Reaching heights
Unthought of in the sojourn in Alamut.
Date posted: February 8, 2019.
Shariffa Keshavjee is a philanthropist and an entrepreneur with an objective to help women empower themselves. Raised in Kisumu, she considers herself a “pakaa” Kenyan. She is now based in the nation’s capital, Nairobi. She is the founding member and director of the Hawkers Market School and the Kigera Girl Guides Centre which provide educational opportunities for destitute girls in the country’s slums. Her Hawkers Market Girls Centre has been the recipient of the World Bank Development Marketplace Award in 2004 in which the centre was given $85,000. In addition, she is also the founding member of FONA (Friends of the Nairobi Arboretum) which is dedicated to preserving Kenya’s forest and preserved arboreta. Her other interest is in visual arts where she delights in painting on wood, silk and porcelain using water colours, oils and acrylics. She also likes writing, especially for children, and bird watching.
[Numerous reports in the Iranian media in November 2014 announced that Iran was planning to offer the castle of Alamut to UNESCO as a World Heritage Site. The historical significance of the fortress dates back to 1090 A.C. when the Ismaili dai Hassan Sabbah chose the Alamut region as the headquarters of Ismailis following the Nizari-Musteali split in Fatimid Egypt. But four years after the announcement, Iran Daily reports that numerous factors have prevented the registration of Alamut as a World Heritage Site site.]
A winter view of the unassailable rock of Alamut and the famous castle of Alamut nesting on top of this huge mountain of granite stone. This was the Capital of a Confederation of the Ismaili State founded in 1090 AC, by a great genius of all times, Hasan-i Sabbah which lasted for 171 years against formidable enemies and ultimately surrendered before the Mongols in 1256 AC. The Ismaili State was defended by a string of castles, over one hundred in number and Alamut being the capital of the State. This photo of was taken on December 31, 2011 by Alireza Javaheri. Photo credit: Wikipedia. This file is licensed under the Creative Commons Attribution 3.0 Unported.
By CULTURAL HERITAGE DESK, IRAN DAILY
Alamut located in the northwestern province of Qazvin as an untapped and historical region deserves to be registered on UNESCO’s World Heritage List but various factors have prevented the goal from being reached.
Director General of Qazvin Cultural Heritage, Handicrafts and Tourism Department Mohammad Ali Hazrati said that a limited number of foreigners travel to Qazvin Province because it doesn’t have any registered site on UNESCO’s World Heritage List.
He added efforts are underway to send the dossier of Alamut natural and historical site to UNESCO for world registration.
Hazrati said Alamut with beautiful natural landscape has several ancient structures including Hassan Sabbah Castle and Pich Bon Caravanserai.
A number of regulations should be observed for registration of any site on UNESCO’s List.
“Illegal construction of buildings within the boundary of the historical structures, including Hassan Sabbah Castle, is among the problems faced by Alamut in this respect”, he said.
He added that a decree was issued for destruction of structures located in Alamut historical texture, but the resistance of local officials as well as some social considerations prevented it from being enforced.
Hazrati said the registration of Alamut on UNESCO’s World Heritage List would help the ancient site to be recognized more internationally, draw a large number of the visitors to the province and boost tourism and employment in the region.
The Former head of Iranian Center for Archeological Research, Hamideh Choobak, said all ancient sites located worldwide are of high value but international recognition would help increase the governments’ responsibility to protect and maintain them.
“Specific funds will also be made available to the sites by the government and international organizations”, she added.
Choobak, who is the head of Alamut Cultural Heritage Site, noted that Alamut deserves to be registered on UNESCO’s List but it is not enough.
She stressed that a number of conditions should be provided to help realize the target.
The Milky Way extends across the sky above the mountain fortress of Alamut in this all-sky view from Iran. The light dome at the lower right is from the capital Tehran, over 100 kilometers away to the southwest. The light on the upper right is from Qazvin, the closest major city to Alamut. Photo: Copyright. Babak Tafreshi/Dreamview.net.
The official said Hassan Sabbah Castle has been registered on the National Heritage List in the year to March 2002, adding some organizations failed to perform their responsibility toward the structure.
She reiterated that related organizations should raise the local people’s awareness about the benefits of the site’s registration on UNESCO’s List and encourage them to cooperate with officials in this respect.
“Sabbah’s rule from Alamut is shrouded in mystery and enigma…partly because most Ismaili records of the era were destroyed by the Mongols while the writings of their detractors survived. Fused with the half-truths and fanciful tales of European travelers including Marco Polo along with the sensationalist confections of pseudo-scholars, the Ismailis were long cast in lurid light”…MORE ON CNN: A PHOTO TOUR OF ALBORZ MOUNTAINS
Click on image for CNN article and photo gallery
PIECES ON SIMERG: SPECTACULAR NIGHT TIME PHOTO OF ALAMUT AND ESSAYS ON THE MYTH OF THE ASSASSINS
In this spectacular starry night scene of Alamut published on NASA’s Astronomy Picture of the Day and the National Geographic News, a meteor’s streak and the arc of the Milky Way hang over the imposing mountain fortress of Alamut. Photo: Babak Tafreshi/Dreamview.net . Copyright.
“Prophet Muhammad believed that freedom of religion and civic rights were important components of a ‘Muslim Nation’….His covenants with Christians can be viewed as a kind of medicine to cure the diseases of Islamic extremism and Islamophobia.” — Rice University Study
The Covenant with the Monks of Mount Sinai was commissioned by Prophet Muhammad, with Hazrat Ali as its scriber. Manuscript copies are from Saint Catherine’s Monastery, and Simonopetra. Photo: Wikipedia.
The following piece is adapted from a report released by Rice University – ed.
Prophet Muhammad believed that freedom of religion and civic rights were important components of a ‘Muslim nation,’ according to a Rice University analysis of the Prophet’s covenants with Christians.
Researcher Craig Considine, a lecturer in Rice’s Department of Sociology, argues that the covenants can be used to develop a stronger democratic partnership between Muslims and Christians in the Islamic world and elsewhere. His study is published in the journal Religions under the title “Religious Pluralism and Civic Rights in a ‘Muslim Nation’: An Analysis of Prophet Muhammad’s Covenants with Christians.” It can be downloaded through the link provided at the bottom of this post.
“These covenants were designed to protect and even defend peaceful Christian communities, not attack them,” Considine said. He found that these agreements established freedom of religion and civic rights for Christians living within the “ummah” (Arabic for “community”). “The research clearly shows that contemporary Islamic states that mistreat and discriminate against Christians cannot be justified in light of Prophet Muhammad’s covenants,” adds Considine.
The covenants were written between 622 and 632 A.D. Considine said it is assumed they were written because of Prophet Muhammad’s desire to build alliances to bolster his new community and because of his positive interactions with members of the Christian faith. The paper explores the Prophet’s covenants with the monks of Mount Sinai, the Christians of Najran, the Christians of Persia and the Christians of the World.
In “The Covenant of the Prophet with the Christians of Persia,” the Prophet was emphatic on the issue of complete religious freedom:
“And even as they honor and respect me, so shall Muslims care for that people as being under our protection and whensoever any distress or discomfort shall overtake (Christians), Muslims shall hold themselves in duty bound to aid and care for them, for they are a people subject to my Nation, obedient to their word, whose helpers also they are. It therefore is proper for my sake to attend to their comfort, protection and aid, in face of all opposition and distress, suppressing everything that becomes a means to their spoliation,” the Prophet wrote.
Considine said a similar — if not identical — passage is found in the three other covenants addressed in this paper.
Article continues after Aga Khan quote….
HIS HIGHNESS THE AGA KHAN ON THE ETHIC OF PLURALISM
“A cosmopolitan ethic is one that welcomes the complexity of human society. It balances rights and duties, freedom and responsibility. It is an ethic for all peoples, the familiar and the Other, whether they live across the street or across the planet…..Sadly, the world is becoming more pluralist in fact, but not necessarily in spirit. “Cosmopolitan” social patterns have not yet been matched by “a cosmopolitan ethic.”…..As you build your lives, for yourselves and others, you will come to rest upon certain principles. Central to my life has been a verse in the Holy Qur’an which addresses itself to the whole of humanity. It says: “Oh Mankind, fear your Lord, who created you of a single soul, and from it created its mate, and from the pair of them scattered abroad many men and women…” I know of no more beautiful expression about the unity of our human race — born indeed from a single soul.” — Excerpts from the Aga Khan’s speech made to the Parliament of Canada, Ottawa, February 27, 2014.
“Prophet Muhammad made it clear that freedom of religion is an inherent right for Christians living in a Muslim nation,” he said. “His cordial relations with Christians were not due merely to political expediency or personal aspirations, but rather they resulted from his belief that Christians should be able to freely practice their own faith in accordance with their own will. Christian Persians were under no compulsion whatsoever to accept or reject Islam.”
Considine also noted that Prophet Muhammad believed that a Muslim nation must also extend civic rights to Christian religious leaders, as discussed in “The Covenant of the Prophet with the Christians of the World.” The Prophet wrote:
“The covenant of Allah is that I should protect their land, their monasteries, with my power, my horses, my men, my strength and my Muslim followers in any region, far away or close by, and that I should protect their businesses. I grant security to them, their churches, their businesses, their houses of worship, the places of their monks, the places of their pilgrims, wherever they may be found.”
“The Prophet Muhammad did not want to inflict harm on Christians, nor interfere or encroach on their privacy or private property,” Considine said. “For the state to give preference to one or more groups means devaluating citizens based upon their ethnic or cultural backgrounds.”
Considine said documents have been located in obscure monasteries around the world and books that have been out of print for centuries.
Considine said the rediscovery of these documents provides an opportunity to give new birth to Islam and regenerate the essence of Islamic teachings. He hopes that the findings will have a positive impact on the impressions of Muslims in today’s society and will combat anti-Muslim sentiments.
“Prophet Muhammad’s covenants with Christians can be viewed as a kind of medicine to cure the diseases of Islamic extremism and Islamophobia,” Considine said. “His message radiates compassion and peace. This is what American society — and indeed the world — needs now more than ever.”
Peter Adamson, Professor of Ancient and Medieval Philosophy in the Department of Philosophy at King’s College London, highlights in his latest book Philosophy in the Islamic World just how influential certain theologians and mystics from this milieu have been. Asked to single out one thinker, he names the Persian polymath Avicenna (980-1037) who invented “probably the most influential and interesting medieval attempt to show that God exists”…. Read More
To mark the 1,000th birth anniversary of the most influential of Islam’s philosopher-scientists, UNESCO minted this commemorative medal in 1980. Designed by sculptor-medallist Victor Douek, the obverse depicts a scene showing Avicenna surrounded by his disciples. Please click on image for article in Irish Times.