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

  1. 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:

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3. THE PROPHET AS MERCY TO MANKIND AND LIGHT

“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.”

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Read full on http://simerg.com/2015/11/25/prophet-muhammad-in-ismaili-ginans/

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