For Mawlana Hazar Imam’s 80th Birthday, A Shukrana Message from Canada’s Aga Khan Council President Malik Talib and Institutional Leaders

Malik Talib

Malik Talib

Mr. Malik Talib, the President of His Highness the Aga Khan Shia Imami Ismaili Council for Canada, along with the Chairmen of the Ismaili Tariqah and Religious Education Board (Dr. Kabir Jivraj), Grants and Review Board (Mr. Amir Lakhani), and Conciliation and Arbitration Board (Mr. Karim Sunderji), and the Mukhi of Darkhana Jamatkhana (Mr. Zahir Bhatia) issued the following message through the Canadian Ismaili community’s special newsletter edition  of “Al-Akhbar,” as tens of thousands of Ismailis gathered in jamatkhanas across the country to observe the historic 80th birthday or Salgirah of Mawlana Shah Karim al-Hussaini Hazar Imam, His Highness the Aga Khan on December 13. The celebrations will continue late into the week with special cultural events, voices from the jamat and video presentations.

COMMON ALLEGIANCE TO MAWLANA HAZAR IMAM UNITES ISMAILI MUSLIMS IN PURPOSE AND VISION

aga-khan-portrait-lisbon-imamat-day-darbar-1998-2s

Mawlana Hazar Imam pictured at the 1998 darbar held in Lisbon, Portugal.

Institutional Message to the Canadian Jamat

This is a historic event for our Jamat. No part of our lives has been untouched by the work and dedication of Mawlana Hazar Imam. For the Jamat in Canada, our very presence here and all of the opportunities afforded to us, have been made possible by the singular concern of our Imam for our material and spiritual well-being.

The spirit of frontierless brotherhood and sisterhood that has helped the community weather many storms springs from a common allegiance to our Imam, uniting us in purpose and vision.

The volume and quality of initiatives established and sustained by the office of the Imamat are staggering. More importantly, these have improved the well-being of millions.

In light of all with which we have been blessed, what can we give back? Perhaps the most powerful form of gratitude would be a re-commitment to the principles of our faith and many of the efforts to which they give rise:

  • Attending to our spiritual lives in a world increasing concerned with material well-being as the sole objective of life;
  • Improving the quality of life of the Jamat and the communities in which we live;
  • Strengthening community and family ties amidst the challenges of modern living;
  • Enhancing our understanding of our faith and our ability to articulate the peaceful, compassionate message of Islam;
  • Promoting pluralism in a world that seems ever more fragmented.

As we approach Canada’s 150th birthday and look forward to commemorating the Diamond Jubilee, it is our hope and prayer that the coming months will be a time of excitement, fulfillment, renewal and happiness.

To all our volunteers and donors who unconditionally and generously commit their time and resources, we sincerely express our special thanks and gratitude.

We offer our humble shukrana to our beloved Mawlana Hazar Imam for his continued guidance, and pray for peace and stability for the Jamats living in difficult circumstances and for our collective good health, faith, prosperity, success and unity. Ameen.

Date posted: December 14, 2016.

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His Highness the Aga Khan’s 80th Birthday: What Jamats Can Give to their Oldest Serving Imam On this Singularly Important Occasion to Make Him Happy

SALGIRAH MUBARAK TO ISMAILIS AROUND THE WORLD

A portrait of His Highness the Aga Khan taken by Jean-Marc Carisse a few years ago. Copyright: Jean-Marc Carisse.

A portrait of His Highness the Aga Khan. Photo: Jean-Marc Carisse. Copyright.

Introduced by Abdulmalik Merchant
(Editor: Simerg, Simergphotos and barakah)

Spread in various countries around the world, the Shia Imami Ismailis have their own innumerable ways for celebrating important religious occasions according to their various cultural, social and religious traditions and backgrounds. One very important occasion in the annual calendar of the Ismailis is the Salgirah, or the birthday of their Imam. His Highness the Aga Khan is their present Imam, and Ismailis around the world are  marking his 80th Salgirah on December 13, 2016.

His 80th birthday makes Mawlana Hazar Imam’s lifespan the longest in the chain of forty-nine Imams who have succeeded as hereditary Imams after Prophet Muhammad (s.a.s.). The previous Imam, His Highness the Aga Khan III, Mawlana Sultan Mahomed Shah (November 2, 1877 – July 11, 1957), lived almost 80 years! Combined, the reigns of the successive 48th and 49th Imams have lasted and incredible 131 years! Mawlana Sultan Mahomed Shah became Imam at the age of 7, and reigned for 72 years while Mawlana Shah Karim al-Hussaini became Imam on July 11, 1957 at the age of 20, and has already reigned for 59 years. Simerg has dedicated a special website, http://www.barakah.com, to celebrate his Diamond Jubilee, and extensive material will be added to barakah during the next several months leading to the Diamond Jubilee next July.

For this historical and singularly auspicious Salgirah, we extend our heartiest congratulation to Mawlana Hazar Imam and the Noorani family as well as to all Ismailis around the world. We join with all our readers to offer prayers for Mawlana Hazar Imam’s long life and good health and pray that every Ismaili may have barakah and spiritual peace through his blessings. We also pray for jamati members who are facing hardships and difficulties in many parts of the world, such as in Syria, with hope that peace and security may return to their homelands.

The following excerpts from Mawlana Hazar Imam’s farmans and articles will enhance the readers’ understanding about the occasion as well as the special relationship that binds the Imam of the Time with his spiritual children.

Hazar Imam’s Profound Birthday Wish

“I would like my Jamat to think what is the meaning of a birthday in an individual’s life and what is is the meaning of a birthday in Imam’s life. What can a jamat give to Imam on his birthday and what would really make him happy, and, after all, this, in an individual’s life and in Imam’s life, should and must be a day of happiness.

“Jamat can give me one happiness; that is that they should be united, that they should be regular in all jamat work and that they should live in the best tradition of my spiritual children.  My East Pakistan [now Bangladesh – ed.] jamats have given me this gift for nine days and I want you to know that today is not only a symbolic birthday but it is a real birthday, it is a day of real happiness for me.”

“….My jamat should accept in all matters nothing but the best; this means that you should seek to improve your worldly conditions by every means possible so long as you remain within our faith. Spiritually this means that you have to be regular in prayer, regular in service, regular in attendance in jamatkhana.” — Mawlana Hazar Imam, His Highness the Aga Khan, Farman Mubarak, Dacca, December 9, 1964. [1]

Imam’s Guidance and Love Through Noor (Light) of Imamat Guides His Community to Worldly and Spiritual Satisfaction

“You have gathered here today to wish me a happy birthday and to reaffirm your loyalty and love to your Imam. My happiness at being with you on this occasion is deep and pure; all my thoughts, all my hopes and all my prayers are for you.

“Since the 11th of July 1957, all my aims and ambitions have been devoted to help and guide my spiritual children in spiritual and worldly matters. The happiness which I have gained from my work, the encouragement to carry more and more responsibility and undertake more and more projects, the continuous search for truth in all matters, all this has been due to you.

“For hundreds of years, my spiritual children have been guided by the rope of Imamat; you have looked to the Imam of the Age for advice and help in all matters and through your Imam’s immense love and affection for his spiritual children, his Noor has indicated to you where and in which direction you must turn, so as to obtain spiritual and worldly satisfaction.” Mawlana Hazar Imam, His Highness the Aga Khan, Farman Mubarak, Karachi, December 13, 1964 [2]

Faith and Spiritual Humility in a Rapidly Advancing Material World

“During the next generations, you will be living in a world of increasing material plenty, of voluminous material activity, and where a large part of man’s intelligence and thought will be devoted to providing material benefits to you.

“In the minds of some, there may be one day, some confusion as to the meaning and necessity for faith and if my spiritual children were ever to manage their lives in such a way as to come to believe that their minds create rather than having been created and that their material comfort is such that spiritual humility is  no longer warranted, I can tell you now that the true and real happiness, which I pray it should be your blessing to experience will never touch your hearts.

“Any rapid change in your material surroundings will impose upon you immense unhappiness, immense worry and frustration. You will fall to understand that the material benefits will have produced in your hearts only dissatisfaction and disillusionment, when in fact you have in front of you every day from sunrise to sunset, from this world to all the others, from the smallest material particle to the creation of life itself, a visual and intellectual proof that as yet man has succeeded only in a minute manner to influence the world in which he lives and that this influence has been exercised only on what some misguided believe to be the significant aspect of human life on earth and that is the material one. Our concept has always maintained worldly matters where they belong and I am convinced that as a whole my jamat is a great deal happier than many others who have unlimited material wealth but who know not from where this wealth comes, what is its value, and why it is, even in practical terms, tending to become more and more of a burden rather than a blessing.” Mawlana Hazar Imam, His Highness the Aga Khan, Farman Mubarak, Karachi, December 13, 1964. [2]

Blessings

“On this happy day I rejoice in being with my spiritual children and in the knowledge that their spiritual and moral strength is such as to allow them to benefit from many more worldly goods without forsaking the remembrance of, and the submission to, ‘He from whom we have come and to whom we will return’.

“I give on this occasion to each and every spiritual child here and every spiritual child today living in this world, my most affectionate paternal maternal loving blessings: Khanavadan, Khanavadan.” Mawlana Hazar Imam, His Highness the Aga Khan, Farman Mubarak, Karachi, December 13, 1964. [2]

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References:

[1]. Hikmat, His Highness Prince Aga Khan Shia Imami Ismailia Association for Canada [now Ismaili Tariqah and Religious Education Board, ed.], Salgirah issue, December 13, 1986, Vol. II, No. VIII, p. 3.
[2]. Ismaili Mirror, Pak Ismailia Publication, Garden Jamatkhana, 13 December 1974, Karachi, Pakistan, p. 5. Also see Hikmat, Vol II, No. VI, February/March 1986, p. 1.

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READINGS ON THE SIGNIFICANCE OF SALGIRAH

Mawlana Hazar Imam’s Salgirah and the Depth of His Love for the Jamat

The term Salgirah is of Persian origin. Sal means anniversary and girah means knot and hence Salgirah literally means ‘an anniversary knot added on to a string kept for the purpose’. This article approaches the subject of Mawlana Hazar Imam’s birthday in terms of the Imam’s love for his murids and the love and devotion of the murids for their Imam.

In Salgirah Ginan Pir Sadr al-Din Asks Mu’mins to Act Righteously and Gain Spiritual Recognition of Imam-e-Zaman

+ Listen to ginan at Ginan Central

Eji Dhan Dhan Aajano has attained a very special status because it is primarily recited during the festivities marking the birthday of Mawlana Hazar Imam. The appropriateness of reciting the ginan during Salgirah will become apparent as we try to understand the ginan and its underlying spiritual teachings. To listen to various renditions of Eji Dhan Dhan (#160),  as well as over 760 other ginans please click http://ginans.usask.ca/recitals/ginans.php?id=0.

The Preamble Of “The Constitution of the Shia Imami Ismaili Muslims”

The new Ismaili Constitution was ordained, signed and sealed by His Highness the Aga Khan on December 13th, 1986, his 50th birthday. His Highness did this with the belief that the Constitution would provide a strong institutional and organizational framework for his Ismaili community to contribute meaningfully to the societies among whom they live.

His Highness the Aga Khan and the Ismailis

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On the occasion of His Highness the Aga Khan’s 75th birthday on December 13, 2011, Simerg published a three-part photo essay tribute to the 49th Ismaili Imam. For those who may have missed, the series has been consolidated into a captivating one piece photo essay, which can be read by clicking on the above link.

Date posted: December 12, 2016.

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Prophet Muhammad’s Meritocratic Life and Ethic Demonstrate Ideals to be Achieved in Muslim World: Dynamism, Social Responsibility, and Balance Between Din (Faith) and Dunya (World)

Editor’s note: The following piece on Prophet Muhammad (s.a.s.) has been adapted from Dr. Amir Gulamhussein’s article, “Significance of the Celebration of the Birthday of Prophet Muhammad,” which appeared in Ilm, volume 12, Number 2, December 1989, on pages 15-21. The flagship Ismaili magazine was published by the Ismaili Tariqah and Religious Education Board (ITREB) for the United Kingdom from 1975 until 1992. Dr. Gulamhussein served as ITREB’s chairman for a number of years, and was also on the editorial board of the magazine during its later stages.

THE CELEBRATION OF THE BIRTHDAY OF PROPHET MUHAMMAD (S.A.S.), WITH AUDIO RECORDING OF SPEECH BY MAWLANA HAZAR IMAM

muhammad-inscription-at-the-prophets-mosque-original

Prophet Muhammad’s name, followed by his title “Apostle of God”(left centre), inscribed on the gates of the Prophet’s mosque in Medina. Photo: Wikipedia.

“In the face of this changing world, which was once a universe to us and is now no more than an overcrowded island, confronted with a fundamental challenge to our understanding of time, surrounded by a foreign fleet of cultural and ideological ships which have broken loose, I ask, do we have a clear, firm and precise understanding of what Muslim society is to be in times to come? And if, as I believe, the answer is uncertain, where else can we search than in the Holy Qur’an, and in the example of Allah’s last and final Prophet?” — His Highness the Aga Khan, March 12, 1976, Karachi, Pakistan.

PROPHET’S BIRTHDAY THROUGH THE CENTURIES

The above quotation of Mawlana Hazar Imam, His Highness the Aga Khan, is from a speech that he delivered to eminent scholars from around the world who had gathered in Karachi to present their research findings and reflect upon various aspects of the life of the Holy Prophet Muhammad (s.a.s). The conference was part of a series of events that were organized to mark the birthday anniversary of the beloved Prophet.

Prophet Muhammad was born in Mecca on the night of 12 Rabi’ al-awwal, the third month in the Islamic lunar calendar, in 570 AC. The birthday of the Prophet is called maulid which denotes the festivities organized on this happy and auspicious day. The alternative term miladun-nabi, which means birth anniversary, is also very commonly used.

The commemoration of miladun-nabi on a grand and festive scale emerged first in Egypt during the Fatimid era (969 – 1171 AC). This is not surprising because the Fatimid Caliphs were descendants of Prophet Muhammad (s.a.s.) through his daughter Hazrat Bibi Fatima (a.s.), who was married to the Prophet’s cousin, Hazrat Mawlana Murtaza Ali (a.s.). The Egyptian historian Maqrizi (d. 1442 AC) describes a Fatimid celebration held in 1122 AC in which the gathering included prominent scholars and officials of the religious hierarchy. They listened to sermons (khutba) and were given sweets, particularly honey, the favourite of the Prophet. On that occasion, the poor received alms. The tradition of miladun-nabi in Egypt was continued from the Fatimid days by all subsequent Muslim dynasties.

The way in which the birthday anniversary was celebrated varied in different countries. In Turkey, the mosques were decorated with lights, whereas in other Islamic lands, the occasion was marked by recitations of na’ats (devotional songs) in praise of the Prophet. In Iraq, the birthday came to be considered in the hierarchy of festive days second only to ‘Id al-fitr and ‘Id al-adha. It was also lavishly celebrated during the Middle Ages in Mecca, the city of his birth. In India, celebrations included large exhibitions of paintings, lectures and a funfair of activities ending with lavish feasts in which everybody participated. More recently in this century, 12 Rabi al-awwal was declared a public holiday in the Ottoman Empire.

A ‘BEAUTIFUL MODEL’

The Prophet’s life and his conduct should become a model on which every Muslim should aspire to build one’s life according to the situation facing the person. Allah says in the Holy Qur’an:

“Verily, in the apostle of God you have a good example for everyone who looks forward (with hope and awe) to God and the Last Day and remembers God unceasingly.” — 33:21.

The prophet (nabi) of Allah, Muhammad, never claimed to possess any superhuman qualities. He maintained that he was a mortal and a servant (‘abd) of Allah to whom revelation (wahi) came. He knew that his role was to be the messenger (rasul) and mediator of Allah in guiding mankind. The Prophet preached that the revelation that he received was by Allah’s unbounded grace, and through this act of mercy and kindness, he was appointed to be a guide amongst the people.

He never claimed vanity inspite of his exalted position as indicated in the Holy Qur’an. As Allah ‘taught Adam the names of all things’, (2:31) so did He teach Muhammad the Qur’an; with the first revelation coming to him on the Night of Qadr. (96:3) The designation of the Prophet as being ‘Mercy for the mankind’, rahmat lil-alamin (21:107), is another example of his lofty post. He saw his role amongst his people as their guide and teacher, and by his example he was to steer them to salvation. Whosoever followed him and his way understood their purpose and meaning of their existence in the world. [6] In this context, the chosen (al-mustafa) prophet became the prototype (uswa hasana), a ‘beautiful model’.

MISUNDERSTANDING

The function of the Prophet has been misunderstood by non-Muslims. His function was not only to be a spiritual guide, but also the organiser of the new social order which came as a result of the last of the revealed books, the Holy Qur’an. Outsiders have understood his role, for example, as a political figure of high distinction and great statesmanship. However, his role as a religious and spiritual guide and how his life could be emulated by those who are aspiring sanctity and piety is still misunderstood.

With regard to this misunderstanding Seyyed Hossein Nasr, the eminent contemporary Muslim scholar, says: “This is particularly true in the modern world in which religion is separated from other domains of life and most modern men can hardly imagine how a spiritual being could also be immersed in the most intense political and social activity.” [7] The integration of the material and spiritual aspect of one’s life was the hallmark of the lifestyle of the Prophet, and how he managed to fulfil this dual role should become an example for Muslims, who today face immense challenges and difficulties in trying to live in societies which have become increasingly material.

BALANCE BETWEEN DIN AND DUNYA

Prophet Muhammad participated fully in social life. He married and had a household. He was a ruler, a judge and a soldier who fought many battles in which he underwent painful ordeals. In his personal life, both as an orphan and adult, he underwent many hardships. In spite of this, he always exhibited humbleness and tolerance. He also made time to detach himself from the hustle and bustle of everyday life and indulged in contemplation and meditation. By this practice, he integrated the worldly  aspect of his life with spiritual activities.

In his daily life, he exercised utmost kindness and showed concern for the weak. His loving kindness extended over all beings. He was noted for his love of children and used to greet them and play with them. He was also known for his love of animals. [8]

He lived simply and his saying faqri fakhri (‘my poverty is my pride’) became a motto for the many. Every phase of his work and action became an ideal model of moral perfection. Whatever he did remains exemplary for his followers and thus his actions and sayings were recorded and preserved in the famous hadith literature.

ETHICS

The nobility and generosity of the Prophet was best exemplified in his triumphant entry into Mecca. The very people who had caused untold hardships to him were forgiven instead of him taking revenge and punishing them. This act of generosity was to become a source of immense joy and pride to his followers, who understood that the Message of Allah in the practice of their faith preached tolerance and forgiveness.

The Prophet’s love and compassion for his fellow beings and his concern for their welfare in all spheres of human endeavours are exemplified and recorded. He was their uncrowned king, ruler and father who was concerned with the welfare of his subjects. His total involvement in social welfare matters of the community (ummah) earned him high praises and respect. He continually sought better relationship between the members of the ummah and those of other faiths (Christians and Jews). In this manner he preached brotherhood, tolerance and patience (sabr) as qualities that would ensure peace and harmony. He sought to make the practice of religion an integral part of life so that there was peace and equilibrium between all forces that confront humankind.

The Prophet’s quality of magnanimity, that is the nobility of his soul and his quality to be above petty feelings, exhibited itself most of all in charity towards men and women and all other beings. There was no narrowness or pettiness in the soul of the Prophet, no limitation in giving of himself to others, both in terms of time and resources. The saying that ‘It is more blessed to give than to receive’ [9] was characteristic of his life until his demise in 632 AC at the age of 62.

SMALLER AND GREATER JIHADS

Anything that sought to destroy this equilibrium was counteracted. For example, the many wars that were fought, whether for political or social reasons, were for preserving the Faith (din) and social justice. In this manner, war had a positive meaning as an activity to establish peace and harmony. It is also interesting to note that apart from the outward war (jihad of combativeness), the Prophet also advocated inward combativeness which was necessary for maintaining the inner equilibrium. This battle was called the ‘great holy war’ (al-jihad al-akbar) and is fought within ourselves against forces that tend to negate AlIah’s Will. Interestingly, the outward war was designated by the Prophet as the ‘small holy war’ (al-jihad al-asghar).

PAST, PRESENT AND FUTURE

In the brief account of the qualities of Prophet Muhammad presented here, one of the key features that emerges is that his lifestyle highlights the fact that in order to achieve harmony, peace and tranquillity within the society at large and within the self, we have to live in this world and not reject it. It is through constant struggle in this world, that we will be in a position to transcend the human state and achieve the realisation of the Absolute which is the true destiny for all of us. The life of the Prophet is looked upon as a prototype by the believers in their quest to achieve this lofty status.

Prophet Muhammad’s meritocratic principles and ethic have been beautifully summarized in the concluding paragraph of the Presidential Address given by His Highness the Aga Khan at the Seerat Conference in Pakistan. He said:

“The Holy Prophet‘s life gives us every fundamental guideline that we require to resolve the problem as successfully as our human minds and intellects can visualise. His example of integrity, loyalty honesty, generosity both of means and of time, his solicitude for the poor, the weak and the sick, his steadfastness in friendship, his humility in success, his magnanimity in victory, his simplicity, his wisdom in conceiving new solutions for problems which could not be solved by traditional methods, without affecting the fundamental concepts of Islam, surely all these are foundations which, correctly understood and sincerely interpreted, must enable us to conceive what should be a truly modern and dynamic Islamic Society in the years ahead.” [10]

Date posted: Wednesday, December 7, 2016.

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Notes:

[1]. The Muslim World: Yesterday, Today and Tomorrow by H.R.H. Prince Karim Aga Khan, Aga Khan Ismailia Federal Council for Pakistan, 1977, p. 23-28.
[2]. And Muhammad is His Messenger by Annemarie Schimmel, University of North Carolina Press, London, 1985, p. 144. The book also provides insights into the manner in which this auspicious occasion was observed and celebrated in various countries in which Islam flourished, p. 144 – 158.
[3]. Dalail an-nubuwwa, Abu Nu’aim, p. 110.
[4]. The Faith of Shia Islam by Muhammad Rida al-Muzaffar, The Muhammad Trust of Great Britain and Northern Ireland, 1982, p. 61.
[5]. Kitab al-mawa’iz……al khitat, Maqrizi, 1:433, 466.
[6]. Manqib al-‘arifin, Aflaki, p. 242, Chapter 3, para. 152, quotes Rumi: “To follow the messenger of God, belongs to the duties of the ahl-i ma’na” (those who have reached the inner meaning of life).
[7]. Ideals and Realities of Islam, by S.H. Nasr, George Allen & Unwin Ltd., London, 1966, p. 68.
[8]. And Muhammad is His Messenger, by Annemarie Schimmel, p. 49.
[9]. Ideals and Realities of Islam, by S.H. Nasr, p. 75.
[10]. The Muslim World: Yesterday, Today and Tomorrow by H.R.H. Prince Karim Aga Khan, p. 28.

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LISTEN TO SEERAT CONFERENCE PRESIDENTIAL ADDRESS BY HIS HIGHNESS THE AGA KHAN

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In 2016, His Highness the Aga Khan’s 80th Birthday and the Commemoration of the Milad of the Prophet Muhammad (s.a.s.) are Only Hours Apart

Papa Jan Photo: His Highness the Aga Khan Hunza Visit

The Jamat of Hunza accept the gracious deedar (glimpse) of Mawlana Hazar Imam, His Highness the Aga Khan, as he visits the Princely State in the Northern Areas of Pakistan in 1960. Hunza was then governed by the Mir of Hunza, who is seen following Hazar Imam. Photo: Abdul M. Ismaily. Copyright.

INTRODUCED BY ABDULMALIK MERCHANT
Editor/Publisher, http://www.simerg.com

For the first time in recent Ismaili history since the accession on July 11, 1957 of Mawlana Hazar Imam, Highness the Aga Khan, to the throne of Imamat, millions of Shia Imami Ismailis around the world will be celebrating his 80th birthday or salgirah on December 13, 2016, just after the commemoration of the milad or birthday of Prophet Muhammad (s.a.s) which falls on the 12th day of the Islamic month of Rabi al-Awwal. These two important festivals haven’t been as close to each other as now in the Ismaili calendar, based on information we have gathered.

In India December 13th, 2016, has been designated as a gazetted holiday for the celebration of the milad, while in numerous other Muslim countries and Western countries, the commemoration of the birthday of  the Prophet falls anywhere between December 11th and December 14th. The Ismaili community in Canada will be observing the milad on Sunday, December 11, 2016.

To mark these two very happy and inspiring days that raise our consciousness about the accomplishments of Prophet Muhammad and Mawlana Hazar Imam, we shall be featuring special pieces on this literary website as well as on Simerg’s two sister websites, http://www.simergphotos.com and http://www.barakah.com. It may be noted that barakah has been dedicated for the Diamond Jubilee of Mawlana Hazar Imam.

We begin with a piece from Ismaili ginanic sources on the Divine Institution of Nabuwwat (or Prophethood), which was precursor to the Divine Institution of Imamat.

It is Shia Muslim belief that Prophet Muhammad (s.a.s) designated his cousin and son-in-law Hazrat Ali to be the first Imam (Ghadir-Khumm and the Two Weighty Matters) . Thereafter, the Imamat has continued by heredity through Imam Ali (a.s.) and his wife and Prophet’s daughter, Hazrat Bibi Fatimat-az-Zahra, Khātun-i-Jannat (a.s). Today, the Ismailis are the only Shia community in this hereditary lineage led by a living Imam, His Highness the Aga Khan. The forefathers of His Highness ruled in North Africa and Egypt as the Fatimid Caliphs, and were founders of Cairo and the Al-Azhar University.

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Prophet Muhammad in Ismaili Ginans

BY HAKIM VALI MOHAMMAD SURANI

A folio from a manuscript of Ginan Vaek Moto of Pir Shams. Ms. KM 125, 463 folios, 200 x 160 mm; Copied in 1897 Samvat/1841 by Dahio Surijiani. Credit: The Institute of Ismaili Studies, London, http://www.iis.ac.uk

Introduction

The ginanic literature of the Ismailis emerged when Ismaili Pirs (missionaries) came to India to spread the teachings of Islam and the Shia Ismaili Tariqah. The task which lay before the Pirs was to introduce the teachings of their faith in a form which would not be completely alien to the people to whom they were preaching. The ginans were therefore composed on a ‘synthetic pattern’ of the prevalent religious poetry. The Pirs took the local religious terms as conceptual tools to introduce Ismaili and Islamic teachings to the masses and, in so doing, they achieved good results. The method they adopted was most logical and quite in the spirit of the universal nature of Islam. The Holy Qur’an says:

“Call unto the Way of your Lord with wisdom and fair preaching; and reason with them in ways that are best.” — Holy Qur’an, 16:125

Thus the Ismaili Pirs brought the Hindu mind to a logical understanding of the fundamental concepts of Islam. Professor Ivanow makes the following observation on the approach taken by the Ismaili Pirs:

“Either by intuition, or sound and clever reasoning, the Nizari Ismaili missionaries devised some methods which helped them to overcome such local obstacles…One was their bold tactics in separating the meaning and spirit of Islam from its hard Arab shell…They explained the high ideals of Islam in the familiar terms of ancestral religion, Hinduism….They brought the matter a step further by proclaiming Islam the crowning phase of the whole development of Hinduism. According to them, the Qur’an (together with the ta’wil system) was the last and final Ved, completing the earlier revelations. Thus, from a purely Islamic view point, the method of bridging the difference between Islam and Hinduism adopted by Ismaili missionaries was perfectly correct, in no way conflicting with orthodox ideas.” — Excerpts from Ismaili Da’wa in India, by W. Ivanow, Ilm, Volume 4, Number 2.

In this brief article, we will present only a few of the several verses that reference Prophet Muhammad (s.a.s.) in the ginanic literature of the Ismailis.

Nubuwwah

Among the concepts presented by Ismaili Pirs in the ginans was the concept of Nubuwwah (Prophethood).

In the Holy Qur’an this concept is explained with reference to the last Prophet, Hazrat Muhammad Mustafa (may peace be upon him). By giving an analogy of Sirajum-Munira to the Nabi (Prophet) as in the following verse, the Holy Qur’an relates the concept of Nubuwwah with the symbol of Noor (light):

“And as one who invites unto Allah by His permission, and as a lamp that gives light (Sirajum-Munira).” — Holy Qur’an, 33:46.

While the Holy Qur’an describes the Nabi as ‘Bright Lamp’, the ginans use the symbol of ‘Chandni’ (Moon Light) for the Prophet. Both in the Holy Qur’an and the ginans, the Prophet is seen as a Rahemat (Mercy) to mankind. The Qur’an says:

“And We have not sent you but as a mercy to all the nations.” — Holy Qur’an, 21:107.

Obedience to the Prophet is obedience to God and it is also made a necessary condition for the love for God. Those who disobey the Prophet are called the ignorant ones. The ginans also speak in the same vein. The similarities show that the teachings of Ismaili Pirs had their foundations in the Holy Qur’an.

Mercy to Mankind

“An Apostle who rehearses to you the Signs of God containing clear explanations, that he may lead forth those who believe and do good works from darkness unto light.” — Holy Qur’an, 65:11

In the verse quoted above, the Prophet is the source of guidance for mankind. He shows them the right path, removes the veil of ignorance and brings them to Light. In the ginan Satveni Moti, Syed Imam Shah says:

“Nabi Muhammad iis joog mahe aviyaa, tis-thi chand-roona marag paya”

Translation:

“Prophet Muhammad has come in this period, and through this moon-like Light, the Way has been made bright.”

The Pir says that the Institution of Nubuwwah, through the last of the Prophets, is like a moon which expels darkness and shows the way to the travellers. It determines a way of action for salvation, because we are liable to errors and may go astray in this world of many complexities.

The Prophet’s manifestation as God’s Bounty and Mercy is shown by the following verse of the ginan Alaf Nirale Khalaq Raja by Pir Sadr al-Din:

“Bujo-re bhai chhatra kon tana, Chhatra Nabi Muhammad Mustafa tana”

Translation:

“Through whom is the care and protection? Know, O Brothers! The care and protection is through Nabi Muhammad Mustafa (the Chosen).”

This clearly resonates with the Qur’anic verse:

“Allah verily has shown grace to the believers by sending unto them a messenger of their own who recites unto them His revelations, and causes them to grow, and teaches them the Scripture and wisdom.” — Holy Qur’an, 3:164

And Pir Hasan Kabiruddin in his monumental composition, Anant Akhado, says:

“Ashaji Nabi chale Nooraj warsey, Rikhisar ne sir chhai(n)-ji”

Translation:

“There are showers of Noor where Nabi walks and the believers have his protection over them.”

Thus the ginans describe the Prophet’s care and protection as chhatra and chhai(n) respectively. His guidance is Noor (Light), which helps to dispel darkness and makes visible the path leading to reunion with God.

Redeemer

“And those whom they invoke besides God have no power of intercession save he who bears witness to the Truth and they know (him).” — Holy Qur’an, 43:86

“O Muhammad! Raise your head and speak, and you shall be granted your desire, and intercede and your intercession shall be accepted.” — Hadith, Bukhari, 81:51

Since the Institution of Nubuwwah is a Blessing given by Allah, believers will have the intercession of the Prophet on the Day of Judgement. This (intercession) will bring them spiritual bounties in the life hereafter. In the Ginan Yara Shafayat Muhammad Karshe , Pir Sadr al-Din says:

“Yara shafayat Muhammad karsey, Mu’min bahest lahenga.”

Translation:

“O friends! Muhammad will intercede (on the Day of Judgement), and the mu’min (believer) will earn the abode in heaven.”

In Buj Niranjan, the Pir says:

“Jo Nabi Muhammad karey shafayat, Ja(n)ko hai ummat ki riayat” — verse 6, lines 9-10

Translation:

“If Prophet Muhammad intercedes then his followers will find ease (on the Day of Judgement).”

However, a pre-condition of earning the intercession of the Prophet Muhammad is for one to accept his Prophetic role and to follow his guidance. This is beautifully explained in Kalma Kahore Momano by Pir Satgur Noor:

“Eji Nam Nabi-ka mitha hai, jaisa sakar dudh, Kalma kaho dil saach soo(n), to bando shafayat mool”

Translation:

“O mumin! the name of our Nabi is as sweet as sugar and milk. Recite the Kalma with a true and sincere heart. This, indeed, will provide for you the intercession of the Prophet.”

and,

“Eji Nabi to jeevo(n) ka datar hai, Jene Kalma sunaya sar; Je momin manshe to beheshti howenga, Baki gafil bhula gemar”

Translation:

“Nabi is the redeemer of all the souls and he has taught the kalma to you. A mumin who declares his faith in the kalma will earn the heavenly abode but the rest, who ignore the kalma, will be lost and, indeed, they are the foolish ones.”

The consequences of not obeying the Prophet Muhammad to those who have paid allegiance to Islam is provided in the following verse of Syed Imam Shah:

“Nabi Muhammad kahya jeene na kiya, dozakh-ma(n) darwaza une liya”

Translation:

“He who does not obey the teachings of Prophet Muhammad has taken for himself the path towards the gates of hell.”

And, in this vein, the Qur’an declares:

“Establish worship and pay the poor-due and obey the messenger, that you may find mercy. Think not that the unbelievers, are going to frustrate (God’s plan) on earth. Fire will be their home – and it is indeed an evil refuge.” — Holy Qur’an, 24: 56-57.

Folio of Pir Sadr al-Din’s Ginan, Saloko Nano. 492 pages, 200 x 160 mm. Copied between 1924 Samvat/1867 and 1942 Samvat/1885 by various scribes including Khoaja Jafar Khiate Dhalani. Credit: http://www.iis.ac.uk

Pre-Islamic Prophets

(a) Earlier Revelations

“Say (O Muslims): We believe in Allah and that which has been revealed to us and in that which was revealed to Abraham and Ishmael and Issac and Jacob and the tribes, and in what that which was given to Moses and Jesus, and in that which was given to the Prophets from their Lord; we do not make any distinction between any of them, and unto Him we have surrendered.” — Holy Qur’an, 2:136

Belief in Prophet Muhammad as the last of Allah’s Messenger renders it necessary for a believer to accept all the earlier prophets, as shown in the above verse. This essential principle as well as some of the references that the Qur’an makes about the earlier prophets is also found in ginans as shown in the following compositions:

In the Ginan Virabhai Saheb Kero Bhed Na Bujere Koi, Pir Sadr al-Din observes:

“Eji ek lakh-ne chovis hazaar-mahe paigumbar sardar”

Translation:

“Amongst the 124,000 (Prophets), the Prophet (Hazrat Nabi Muhammad Mustafa) is the chief.”

This is in accordance with a well known tradition of the Prophet Muhammad which states that there were 124,000 prophets; the Holy Qur’an mentions only about twenty-five prophets.

(b) Hazrat Adam (a.s.)

“They (Adam and his wife) said: ‘Our Lord! We have wronged ourselves. If Thou forgive us not and have not mercy on us, surely we are of the lost’.” — Holy Qur’an, 7: 23

A corresponding verse is found in Pir Hasan Kabiruddin’s Eji Sarve Jivu-na Lekha Leshey:

“Eji Dada Adam mota barvant kahiye, Tap mota tena kahiye.”

Translation:

“Hazrat Adam was indeed very strong (spiritually), and his penance was complete.”

(c) Hazrat Musa (a.s.)

“And when Moses came to Our appointed tryst and his Lord had spoken unto him, he said: ‘My Lord! Show me (Thyself) that I may gaze upon Thee.” — Holy Qur’an, 7:143

Pir Hasan Kabiruddin, speaking about Hazrat Musa, says:

“Eji Musa Nabi Shah-ku bahot pyara, Niti nit darshan karna”

Translation:

“Prophet Musa was the beloved of the Lord. He always sought and prayed for the vision of Allah.”

(d) Hazrat Ibrahim (a.s.)

“Say: Allah speaketh truth. So follow the religion of Abraham, the upright.” — Holy Qur’an, 3:95

And about Hazrat Ibrahim, Pir Hasan Kabiruddin says:

“Eji Ibrahim Nabiji-ki bataj suniye, Karna aiysa kaam”

Translation:

“Listen to the story of Prophet Ibrahim and do such deeds as he did.”

Nubuwwah to Imamat

“Behold, your Lord said to the angels: ‘I will create a Vicegerent on earth’.” — Holy Qur’an, 2:30

“O mankind! Verily there has come to you a convincing proof from your Lord: for We have sent unto you a light that is manifest.” — Holy Qur’an, 4:174

“He whose Mawla I am, Ali is his Mawla.” — Hadith

Finally, it would be appropriate to add a few ginanic verses which speak about the continuity of the Divine Guidance through the Institution of Imamat after the demise of Allah’s last Prophet, Hazrat Nabi Muhammad Mustafa (may peace be upon him). True, there would be no Prophet after Prophet Muhammad, but God’s guidance for mankind had to continue, or else how could God’s Infinite Mercy and Absolute Justice be explained?

The continuous and perpetual guidance mentioned in the Qur’anic verse:

“O mankind! Verily there has come to you a convincing proof from your Lord: for we have sent you a light that is manifest” — Holy Qur’an, 4:74

is stated by Pir Hasan Kabiruddin as follows:

“Noore-Khalifa iis joog-ma(n)hey awiya, Ta(n)ki amar jyot likhai ji”

Translation:

“Vicegerent of God (Imam) has come in this period and His Light is Eternal.”

However, the belief in and the recognition of Prophet Muhammad is a pre-requisite for a belief in the Imamat and this is reinforced in Pir Hasan Kabiruddin’s Allah Ek Khasam Sabuka:

“Nabi Muhammad bujo bhai, to tamey pamo Imam.”

Translation:

“O brothers! know Nabi Muhammad, i.e. know the teachings of Nabi Muhammad, for it is then that you will gain the recognition of the Imam of the time.”

Date posted: Friday, December 2, 2016.

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This ginanic reading has been adapted from Hakim Vali Mohammad Surani’s piece Prophet Muhammad (s.a.s) in the Light of Ginans, which was originally published in Ilm, March 1980, Volume 5, Number 4, by the Ismailia Association for the United Kingdom, now known as the Ismaili Tariqah and Religious Education Board (ITREB). References to all the ginans quoted in this reading are provided in the original Ilm article.

http://ginans.usask.ca/ is an outstanding research resource for ginans and includes recitations of hundreds of ginans by multiple reciters from around the world.

Aga Khan’s Inspiring Interview on PBS Religion & Ethics Newsweekly is Worth Revisiting (Now Includes Transcript)

This Interesting and Well Presented PBS Program is Worth Watching [and Rewatching]

Click on image or on any text below for link to interview/transcript.

INTRODUCED BY ABDULMALIK MERCHANT

With an Advisory Aboard consisting of distinguished educators and scholars representing different faiths, the Religion & Ethic Newsweekly of PBS has set itself apart by providing distinctive, cutting-edge news coverage and analysis of national and international events in the ever-changing religious world. “The show has become something of a blueprint for how to accurately report on religion,” noted the Des Moines Register.

This fairly accurate perspective on the Ismaili faith and its hereditary leader, His Highness the Aga Khan, was provided by PBS in a comprehensive and extraordinary ten minute program featuring segments from an interview with the Ismaili Imam as well as insights from numerous individuals familiar with Ismaili history and the work of the Aga Khan. All in 10 minutes! Readers who didn’t watch the episode when it was aired in 2015 should not miss the program, and  those who have already seen it should see it again, as the special PBS feature was updated this year, and now includes a transcript. Please click  anywhere on this text for interview and transcript. For the extended interview please click on the next photo, below.

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Now Watch the Extended Interview

pbs-aga-khan-interview-2Date posted: Wednesday, November 30, 2016.

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John Nuraney (1937 – 2016)

We are very sad to report that Mr. John Nuraney passed away on November 21, 2016 at the age of 79. We convey our deepest condolences to his family. The BC Premier, Christy Clark, said in a statement that Mr. Nuraney was a mentor and a friend, and the Ismaili community has lost one of its most respected leaders. Please click here for more.

John Nuraney (October 31, 1937 - November 21, 2016) by the Centennial Flame at the Lawn of the Parliament Building in Ottawa. Photo: Facebook page.

John Nuraney (October 31, 1937 – November 21, 2016) by the Centennial Flame at the Lawn of the Parliament Building in Ottawa. Photo: Facebook page. Please click on photo for his interview with Simerg.

Date posted: November 25, 2016.

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Silk Road Travelogue: Encounter with an Ismaili Family in Tashkurgan, China

Photo Essay: Sacred Spaces by Canadian Photographer Muslim Harji

“One of the finest and most informative photo essays on this great blog! Thank you, Muslim, for this superb and illuminating work,” and “May you travel for another 100 years and keep taking (and posting) such great pictures” are just a few of the many responses from our readers to Muslim Harji’s photo essay on SACRED SPACES published at www.simergphotos.com. PLEASE CLICK ANYWHERE ON THIS PARAGRAPH or on the photo below to see Harji’s “Excellently written and well-researched piece!” And when you are at Simergphotos visit its home page for links to an amazing array of over 120 photo pieces!

Please Click: Sacred Spaces

jerusalem20a1bb

Date posted: Sunday, November 20, 2016.

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Silk Road Travelogue: Photos of Historic Kashgar and Spectacular Drive Through the Karakoram Highway to Tashkurgan

In this third part of a fascinating photo-filled travelogue, Ali Karim takes our readers to historic sites in Kashgar including China’s biggest mosque, the mausoleum of a banished Uyghur, the Old Town with its narrow winding streets and old buildings, and the town’s Grand Bazaar. He also mentions about a Kashgar family’s warm hospitality, and visits a tea house, restaurants and some of the city’s metalwork and musical industries. Finally, readers are treated to photos of snow-capped mountains on the Karakoram Highway, as Ali and Dilshad head up to the town of Tashkurgan for the last leg of their stay in China.

Please Click: Photos of Exhilarating Kashgar and Scenic Drive to Tashkurgan

Photo: Ali Karim. Copyright. Please click for more photos.

Photo: Ali Karim. Copyright. Please click for more photos.

Date posted: November 15, 2016.

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