First of all, thank you for the detailed information on the significance of Navroz.
Second, I want to ask what do we regard Navroz as? As mentioned above, there are numerous events that took place. Say, for example, Eid-e-Ghaddir, when Prophet Muhammad chose Hazrat Ali. We celebrate it under the lunar calendar, and not on March 21. I have heard that we celebrate Navroz because that's our new year. But we go with the lunar calendar, and therefore, our new year does not coincide with March 21. Therefore, even though Navroz means new year, it really is not our first day of the year. Therefore, my understanding is that Navroz is the first day of spring where we rejuvenate ourselves spiritually.
Any thoughts?
Facts about Navroz
Is Norouz Un-Islamic?
March 19, 2010
Some religious leaders in Afghanistan and Tajikistan have said that Norouz celebrations should be banned as an "un-Islamic tradition." (Watch RFE/RL's Norouz coverage here.)
Norouz has been celebrated as the beginning of the new year in Afghanistan, Iran, and Central Asia for over 3,000 years.
But Afghan clerics sought to put an end to the ancient tradition at a meeting in Kabul this week, trying to persuade officials and people not to mark an event that "originates from pre-Islamic beliefs."
The clerics recommended Muslims observe only two important days in the Islamic calendar: Eid al-Fitr, a holiday that marks the end of the holy Muslim month of Ramadan and Eid al-Adha, the Festival of Sacrifice.
Likewise, a group of Tajik clerics have recently suggested that celebrating Norouz is not "appropriate" for Tajikistan as Norouz comes from the Zoroastrian faith, practiced by Tajiks before the arrival of Islam.
The clerics' calls to ban Norouz celebrations, however, were swiftly dismissed both in Afghanistan and Tajikistan.
Afghan officials, including Azizullah Rahmanyar, head of the information and culture department in the northern Jowzjan Province, said Norouz is a "historic and traditional festival" of the Afghan people.
And in Tajikistan it was actually the country's Islamic Council and Islamic Renaissance Party that disputed calls for banning Norouz as "un-Islamic."
"Norouz is a spring festival, when day and night become equal in length," said Marufullah Rahimov of the Islamic Council. "Why drag Islam into this?"
Rahimov, however, called on Tajik Muslims not to abuse alcohol and stay clear of other "inappropriate behavior" during Norouz parties.
In the meantime, preparations are under way for Norouz celebrations across the region. Celebrations include concerts, sports events, food festivals, picnics, and family gatherings.
Shamsullah, a young Kabul resident said, "we have so many problems in our everyday lives in Afghanistan and we look forward to Norouz parties to at least temporarily forget about our troubles."
"So I don’t want anyone to take it away from us."
http://www.rferl.org/content/Is_Norouz_ ... 88766.html
March 19, 2010
Some religious leaders in Afghanistan and Tajikistan have said that Norouz celebrations should be banned as an "un-Islamic tradition." (Watch RFE/RL's Norouz coverage here.)
Norouz has been celebrated as the beginning of the new year in Afghanistan, Iran, and Central Asia for over 3,000 years.
But Afghan clerics sought to put an end to the ancient tradition at a meeting in Kabul this week, trying to persuade officials and people not to mark an event that "originates from pre-Islamic beliefs."
The clerics recommended Muslims observe only two important days in the Islamic calendar: Eid al-Fitr, a holiday that marks the end of the holy Muslim month of Ramadan and Eid al-Adha, the Festival of Sacrifice.
Likewise, a group of Tajik clerics have recently suggested that celebrating Norouz is not "appropriate" for Tajikistan as Norouz comes from the Zoroastrian faith, practiced by Tajiks before the arrival of Islam.
The clerics' calls to ban Norouz celebrations, however, were swiftly dismissed both in Afghanistan and Tajikistan.
Afghan officials, including Azizullah Rahmanyar, head of the information and culture department in the northern Jowzjan Province, said Norouz is a "historic and traditional festival" of the Afghan people.
And in Tajikistan it was actually the country's Islamic Council and Islamic Renaissance Party that disputed calls for banning Norouz as "un-Islamic."
"Norouz is a spring festival, when day and night become equal in length," said Marufullah Rahimov of the Islamic Council. "Why drag Islam into this?"
Rahimov, however, called on Tajik Muslims not to abuse alcohol and stay clear of other "inappropriate behavior" during Norouz parties.
In the meantime, preparations are under way for Norouz celebrations across the region. Celebrations include concerts, sports events, food festivals, picnics, and family gatherings.
Shamsullah, a young Kabul resident said, "we have so many problems in our everyday lives in Afghanistan and we look forward to Norouz parties to at least temporarily forget about our troubles."
"So I don’t want anyone to take it away from us."
http://www.rferl.org/content/Is_Norouz_ ... 88766.html
Navroz Greeting From: JasonKenneyMP | March 18, 2010 | 143 views
On behalf of Prime Minister Harper and the Conservative government, I want to wish navroz mubarak to Canada's Ismaili community ... (more info) (less info)
http://www.youtube.com/user/JasonKenney ... qcBixTtnPI
On behalf of Prime Minister Harper and the Conservative government, I want to wish navroz mubarak to Canada's Ismaili community ... (more info) (less info)
http://www.youtube.com/user/JasonKenney ... qcBixTtnPI
Literary Reading: Sayyid Shamsi Seeks Out His Master in Devotional Ginan “Eji Navroz na Din Sohamna”
On a beautiful day of Navroz,
Imam-e-Zaman had gone to the woods to hunt.
(I) His murid (disciple) became sad at heart
as my soul was yearning to be at the feet of the Imam
http://simerg.com/literary-readings/lit ... n-sohamna/
The Woods in Spring
Impatient because of my 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
__________________
INTRODUCTION
An attempt is made in this article to give an interpretation of the devotional Ginan Navroz na din Sohamna, which is recited by Ismaili Jamats in many parts of the world on the occasion of the celebration of the Persian New Year which falls on March 21st. In this ginan the composer, Sayyid Fatehali Shah, relates the combined experience of the zahiri deedar (exoteric or physical glimpse or meeting) that he was granted by the 45th Ismaili Imam, Shah Khalilullah (peace be on him), and the inner joy of contentment and ecstasy that he experienced with the bestowal of Noorani (spiritual or esoteric) grace. At the same time, he gently persuades the mu’min (a believer) to always strive for esoteric understanding as well as to develop a lasting spiritual relationship with the Imam of the Time. It may be noted that in Shia Imami Ismaili theology each Imam is the bearer of the same Divine Light (Noor). The Divine Institution of Imamat has its origins in the first Shia Imam, Hazrat Ali (peace be on him), who was declared as the successor to Prophet Muhammad (may peace be upon him) at the famous historical event at Ghadir-e-Khumm.
As the composer has to narrate the exoteric experience as well as the ineffable esoteric relationship, the ginanic diction that he uses has to resort to the traditional and familiar imagery and symbolic expressions in order to convey his message. The words, the imagery and the symbolic expressions, however, blend beautifully in this ginan. This beauty, unfortunately, cannot be recreated in this prosaic interpretation. Nor can we go into the prosody of the ginan.
In this reading we shall first address a common held misunderstanding about the identity of the composer. We shall then make an attempt to describe the exoteric experience of the composer’s meeting with the Imam, as so wonderfully narrated in the ginan, and finally we shall examine and interpret some of the key words and expressions to convey the ineffable spiritual experience as well as the composer’s gentle persuasion to the mu’mins. One hopes that this brief reading will heighten the reader’s appreciation and understanding of this ginan.
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 the Sayyid 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. It refers to Sayyid Shamsi, which was the popular 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.
Mahallat's Famous Spring Garden - Sarcheshmeh(photo)
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 IN THE WOODS AND AT THE FORT
In the following four verses (1, 2, 3 and 7), Sayyid Shamsi relates his quest for the Master which leads to his meeting with Imam Shah Khalilullah. The meetings (deedar) fulfilled his intense yearning.
Transliteration:
Eji Navroz na din sohamna,
Shah Ali Qayam shikaar ramwa vann gaya,
Sevak na mann thaya oodassi,
Praan Ali charne rahiya…..1
Interpretive Translation and Explanation
On a beautiful day of Navroz,
Imam-e-Zaman had gone to the woods to hunt.
(I) His murid (disciple) became sad at heart (for missing my Master),
as my soul was yearning to be at the feet of the Imam. (An expression of respect and – obedience to the Imam)….1
Navruz (Navroz – Gujrati variation) is a Persian word meaning ‘New Year’s Day’ (twenty-first March). This is the first day of spring, hence the day is beautiful (sohamna).
Shah Ali Qayam refers to Imam-e-Zaman (Imam of the Time) because Noor-e-Imama is everpresent (qayam).
Shikaar ramwa gaya means ‘went hunting’ and vann means ‘woods.’
Sevak is ‘one who is ready to serve or obey,’ in this case a ‘disciple’ or a ‘murid.’
Praan means ‘inner life’ or ‘soul.’
VERSE 2
Transliteration
Eji Shah Qayam preete jo chint baandhi
Nar ne preete amme vann gaya
Eva vann sohamna Nar Qayam ditha,
Dela dai devanta rahiya …..2
Interpretive Translation and Explanation
Impatient because of my ardent and deep loving desire to meet the Imam,
I also went into the woods,
which in the presence of the Imam
unfolded like heavenly gates looking angelically beautiful….2
The expression reete jo chint baandhi literally means ‘with love when (one) focuses on the remembrance (dhikr).’
Dela dai devanta rahiya is an idiomatic expression implying ‘the unveiling of angelic (devanta) beauty with the opening of gates (dela).’ When the murid (devotee) searches inwards for the murshid (master), spiritual insight keeps on unveiling the gates with ever-increasing beauty.
VERSE 3
Transliteration
Eji bhalu thayu Saahebe soomat aali,
Shah Ali Qayam saathe ramwa amme vann gaya.
Anant aasha poori amaari
Shah dil bhaave gamya….3
Interpretive Translation and Explanation
It was a blessing that the Master inspired in me the wisdom
so that I went into the woods.
My intense yearning was fulfilled
because true bliss had blossomed in my heart…..3
Saahebe soomat aali means ‘the Master inspired in me the wisdom.’
Anant asha poori amaari means ‘my intense yearning (for deedar, both zahiri and batini) was fulfilled.’
VERSE 7
Transliteration
Eji gaddh Chakwa ne kille Shah Khalilullah ramme,
Tiyaan Fatehaline mayya kari ne bolaawiya,
Anant aasha poori amaari
Neet Ali Noore oothiya….7
Interpretive Translation and Explanation
Shah Khalilullah, pleasantly relaxing at the fortress in Chakwa,
graciously summoned me (Fatehali) in his presence;
then with the constant overflowing of His Noor,
fulfilled my many ardent wishes (for spiritual growth)….7
The expression Neet Ali Noore oothiya implies ‘the mystical experience of the overflowing of the Noorani Deedar of Ali (The Imam Eternal) which was granted (to him).’
In the remaining four verses (4, 5, 6 and 8 ) of the ginan, Sayyid Shamsi, touches upon his own inner yearnings and gently persuades the listener to seek out the spiritual vision through the love and grace of the spiritual lord.
VERSE 4
Transliteration
Eji hette Alisu hirakh baandho,
Avichal ranga Sahebse girahiya,
Evi chint baandhi Nar Qayam saathe,
Sat bhandaar motiye bhariya….4
Interpretive Translation and Explanation
Be joyfully bound in the love of Ali
And attain the unfading spiritual color (the state of bliss) from the Master;
When my mind was bound to the Ever-Living Lord in contemplation
Reality adorned (the Soul) with priceless treasure of (Noorani) pearls….4
Avichal ranga Sahebse girahiya means ‘the permanent state of bliss from the Lord’ and refers to the nafs-i-mutmainna or ‘the contented self’ (Holy Qur’an, 89:27). It is a state of mind which is serene because the self has understood the Reality. The verse of the Holy Qur’an reads: But ah! thou soul at peace! (translated M. Pickthall).
VERSE 5
Transliteration
Eji amme Saheb saathe sahel kidha,
Riddh siddhaj paamiya,
Ek mann ginan je saambhre
Aa jeev tena odhariya….5
Interpretive Translation and Explanation
I (Fatehali) relished the spiritual journey with the Master (the Imam),
and (as a result) I was blessed with spiritual elevation and gnosis (spiritual insight).
He who listens to the Ginans attentively (and strives for the contemplative knowledge),
his soul finds the path to salvation….5
Here the Sayyid implies that a mu’min should strive for the batini deedar (spiritual reality of the Imam). One may achieve this with the blessing of the Imam.
VERSE 6
Transliteration
Eji jeev jiyaare joogat paame,
Praan popey ramm rahiya,
Agar chandan prem rasiya,
Hette hans sarowar zeeliya…..6
Interpretive Translation and Explanation
When the self understands reality,
the soul blends beautifully like a flower
and experiences musk and sandalwood-like fragrance.
The self floats in ecstasy of love as a swan swims in a lake….6
This verse contains symbolic expressions and imagery to convey the ineffable serenity and the inner joy of the fortunate one who has been graced with the the batini (esoteric) experience. The life of such a person becomes beautiful like a flower.
The fragrance of musk (agar) and sandalwood (chandan) symbolizes good behavior of the gifted one through speech and good deeds.
The swan (hans) represents the soul that is pure. Through esoteric and ecstatic experiences it remains liberated and is in abiding love for the beloved.
VERSE 8
Transliteration
Eji bhai re moman tamey bhaave araadho,
Bhane Shamsi tamey saambhro rookhi,
Saaheb na goon nahi wisaare,
Tena praan nahi thashe dookhi….8
Interpretive Translation and Explanation
O momin brothers! With deep affection remember the Lord.
Take heed and listen to what Shamsi says:
“They who do not forget the batin of the Imam (realizable through Imam’s grace),
their souls will never ever be miserable or unhappy”…..8
Sayyid Shamsi gently reminds his momin brothers (rookhi) always to remember the Lord with affection. Here, rookhi is probably the intimate form of the word rikhisar which is used in the ginans to refer to mu’min brothers. The word has been used thus to rhyme with the last word of the stanza dookhi (miserable).
The last two lines are to remind us not to forget the batin of the Imam but to strive towards it through regular prayers. Those who carry out these responsibilities with dedication and devotion can never be unhappy whatever the worldly life might impose upon them. Thus the souls of the true mu’mins will always be at peace within themselves, knowing that they are under the protection and guidance of a living manifest Imam.
“Remember the Day when we will summon all human beings with their Imam. …” – The Holy Qur’an: 17 – 71
From the above discourse, we can see why the ginan is appropriate for the occasion of Navroz, which marks the commencement of a new year. The glorious transformation of nature in spring reminds us of the creative power of Allah, who continually showers His bounties for us. Thus, the festival of Navroz should effect a spiritual renewal in each one of us. It should inspire greater love for Imam-e-Zaman as is enjoined upon us by Allah and our beloved Prophet Muhammad (may peace be upon him).
This Navroz ginan by Sayyid Fatehali Shah reminds us of our spiritual obligations for continuous search for enlightenment through the Ta’alim (teachings and guidance) of the Imam of the time.
___________
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).
Click Home page for quick links to recent articles and to read “A Welcome Message to my Beloved” (Shah Karim), a beautiful poem composed for Navroz by Laila Lokhandwalla. For links to all articles on this web site please click What’s New.
On a beautiful day of Navroz,
Imam-e-Zaman had gone to the woods to hunt.
(I) His murid (disciple) became sad at heart
as my soul was yearning to be at the feet of the Imam
http://simerg.com/literary-readings/lit ... n-sohamna/
The Woods in Spring
Impatient because of my 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
__________________
INTRODUCTION
An attempt is made in this article to give an interpretation of the devotional Ginan Navroz na din Sohamna, which is recited by Ismaili Jamats in many parts of the world on the occasion of the celebration of the Persian New Year which falls on March 21st. In this ginan the composer, Sayyid Fatehali Shah, relates the combined experience of the zahiri deedar (exoteric or physical glimpse or meeting) that he was granted by the 45th Ismaili Imam, Shah Khalilullah (peace be on him), and the inner joy of contentment and ecstasy that he experienced with the bestowal of Noorani (spiritual or esoteric) grace. At the same time, he gently persuades the mu’min (a believer) to always strive for esoteric understanding as well as to develop a lasting spiritual relationship with the Imam of the Time. It may be noted that in Shia Imami Ismaili theology each Imam is the bearer of the same Divine Light (Noor). The Divine Institution of Imamat has its origins in the first Shia Imam, Hazrat Ali (peace be on him), who was declared as the successor to Prophet Muhammad (may peace be upon him) at the famous historical event at Ghadir-e-Khumm.
As the composer has to narrate the exoteric experience as well as the ineffable esoteric relationship, the ginanic diction that he uses has to resort to the traditional and familiar imagery and symbolic expressions in order to convey his message. The words, the imagery and the symbolic expressions, however, blend beautifully in this ginan. This beauty, unfortunately, cannot be recreated in this prosaic interpretation. Nor can we go into the prosody of the ginan.
In this reading we shall first address a common held misunderstanding about the identity of the composer. We shall then make an attempt to describe the exoteric experience of the composer’s meeting with the Imam, as so wonderfully narrated in the ginan, and finally we shall examine and interpret some of the key words and expressions to convey the ineffable spiritual experience as well as the composer’s gentle persuasion to the mu’mins. One hopes that this brief reading will heighten the reader’s appreciation and understanding of this ginan.
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 the Sayyid 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. It refers to Sayyid Shamsi, which was the popular 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.
Mahallat's Famous Spring Garden - Sarcheshmeh(photo)
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 IN THE WOODS AND AT THE FORT
In the following four verses (1, 2, 3 and 7), Sayyid Shamsi relates his quest for the Master which leads to his meeting with Imam Shah Khalilullah. The meetings (deedar) fulfilled his intense yearning.
Transliteration:
Eji Navroz na din sohamna,
Shah Ali Qayam shikaar ramwa vann gaya,
Sevak na mann thaya oodassi,
Praan Ali charne rahiya…..1
Interpretive Translation and Explanation
On a beautiful day of Navroz,
Imam-e-Zaman had gone to the woods to hunt.
(I) His murid (disciple) became sad at heart (for missing my Master),
as my soul was yearning to be at the feet of the Imam. (An expression of respect and – obedience to the Imam)….1
Navruz (Navroz – Gujrati variation) is a Persian word meaning ‘New Year’s Day’ (twenty-first March). This is the first day of spring, hence the day is beautiful (sohamna).
Shah Ali Qayam refers to Imam-e-Zaman (Imam of the Time) because Noor-e-Imama is everpresent (qayam).
Shikaar ramwa gaya means ‘went hunting’ and vann means ‘woods.’
Sevak is ‘one who is ready to serve or obey,’ in this case a ‘disciple’ or a ‘murid.’
Praan means ‘inner life’ or ‘soul.’
VERSE 2
Transliteration
Eji Shah Qayam preete jo chint baandhi
Nar ne preete amme vann gaya
Eva vann sohamna Nar Qayam ditha,
Dela dai devanta rahiya …..2
Interpretive Translation and Explanation
Impatient because of my ardent and deep loving desire to meet the Imam,
I also went into the woods,
which in the presence of the Imam
unfolded like heavenly gates looking angelically beautiful….2
The expression reete jo chint baandhi literally means ‘with love when (one) focuses on the remembrance (dhikr).’
Dela dai devanta rahiya is an idiomatic expression implying ‘the unveiling of angelic (devanta) beauty with the opening of gates (dela).’ When the murid (devotee) searches inwards for the murshid (master), spiritual insight keeps on unveiling the gates with ever-increasing beauty.
VERSE 3
Transliteration
Eji bhalu thayu Saahebe soomat aali,
Shah Ali Qayam saathe ramwa amme vann gaya.
Anant aasha poori amaari
Shah dil bhaave gamya….3
Interpretive Translation and Explanation
It was a blessing that the Master inspired in me the wisdom
so that I went into the woods.
My intense yearning was fulfilled
because true bliss had blossomed in my heart…..3
Saahebe soomat aali means ‘the Master inspired in me the wisdom.’
Anant asha poori amaari means ‘my intense yearning (for deedar, both zahiri and batini) was fulfilled.’
VERSE 7
Transliteration
Eji gaddh Chakwa ne kille Shah Khalilullah ramme,
Tiyaan Fatehaline mayya kari ne bolaawiya,
Anant aasha poori amaari
Neet Ali Noore oothiya….7
Interpretive Translation and Explanation
Shah Khalilullah, pleasantly relaxing at the fortress in Chakwa,
graciously summoned me (Fatehali) in his presence;
then with the constant overflowing of His Noor,
fulfilled my many ardent wishes (for spiritual growth)….7
The expression Neet Ali Noore oothiya implies ‘the mystical experience of the overflowing of the Noorani Deedar of Ali (The Imam Eternal) which was granted (to him).’
In the remaining four verses (4, 5, 6 and 8 ) of the ginan, Sayyid Shamsi, touches upon his own inner yearnings and gently persuades the listener to seek out the spiritual vision through the love and grace of the spiritual lord.
VERSE 4
Transliteration
Eji hette Alisu hirakh baandho,
Avichal ranga Sahebse girahiya,
Evi chint baandhi Nar Qayam saathe,
Sat bhandaar motiye bhariya….4
Interpretive Translation and Explanation
Be joyfully bound in the love of Ali
And attain the unfading spiritual color (the state of bliss) from the Master;
When my mind was bound to the Ever-Living Lord in contemplation
Reality adorned (the Soul) with priceless treasure of (Noorani) pearls….4
Avichal ranga Sahebse girahiya means ‘the permanent state of bliss from the Lord’ and refers to the nafs-i-mutmainna or ‘the contented self’ (Holy Qur’an, 89:27). It is a state of mind which is serene because the self has understood the Reality. The verse of the Holy Qur’an reads: But ah! thou soul at peace! (translated M. Pickthall).
VERSE 5
Transliteration
Eji amme Saheb saathe sahel kidha,
Riddh siddhaj paamiya,
Ek mann ginan je saambhre
Aa jeev tena odhariya….5
Interpretive Translation and Explanation
I (Fatehali) relished the spiritual journey with the Master (the Imam),
and (as a result) I was blessed with spiritual elevation and gnosis (spiritual insight).
He who listens to the Ginans attentively (and strives for the contemplative knowledge),
his soul finds the path to salvation….5
Here the Sayyid implies that a mu’min should strive for the batini deedar (spiritual reality of the Imam). One may achieve this with the blessing of the Imam.
VERSE 6
Transliteration
Eji jeev jiyaare joogat paame,
Praan popey ramm rahiya,
Agar chandan prem rasiya,
Hette hans sarowar zeeliya…..6
Interpretive Translation and Explanation
When the self understands reality,
the soul blends beautifully like a flower
and experiences musk and sandalwood-like fragrance.
The self floats in ecstasy of love as a swan swims in a lake….6
This verse contains symbolic expressions and imagery to convey the ineffable serenity and the inner joy of the fortunate one who has been graced with the the batini (esoteric) experience. The life of such a person becomes beautiful like a flower.
The fragrance of musk (agar) and sandalwood (chandan) symbolizes good behavior of the gifted one through speech and good deeds.
The swan (hans) represents the soul that is pure. Through esoteric and ecstatic experiences it remains liberated and is in abiding love for the beloved.
VERSE 8
Transliteration
Eji bhai re moman tamey bhaave araadho,
Bhane Shamsi tamey saambhro rookhi,
Saaheb na goon nahi wisaare,
Tena praan nahi thashe dookhi….8
Interpretive Translation and Explanation
O momin brothers! With deep affection remember the Lord.
Take heed and listen to what Shamsi says:
“They who do not forget the batin of the Imam (realizable through Imam’s grace),
their souls will never ever be miserable or unhappy”…..8
Sayyid Shamsi gently reminds his momin brothers (rookhi) always to remember the Lord with affection. Here, rookhi is probably the intimate form of the word rikhisar which is used in the ginans to refer to mu’min brothers. The word has been used thus to rhyme with the last word of the stanza dookhi (miserable).
The last two lines are to remind us not to forget the batin of the Imam but to strive towards it through regular prayers. Those who carry out these responsibilities with dedication and devotion can never be unhappy whatever the worldly life might impose upon them. Thus the souls of the true mu’mins will always be at peace within themselves, knowing that they are under the protection and guidance of a living manifest Imam.
“Remember the Day when we will summon all human beings with their Imam. …” – The Holy Qur’an: 17 – 71
From the above discourse, we can see why the ginan is appropriate for the occasion of Navroz, which marks the commencement of a new year. The glorious transformation of nature in spring reminds us of the creative power of Allah, who continually showers His bounties for us. Thus, the festival of Navroz should effect a spiritual renewal in each one of us. It should inspire greater love for Imam-e-Zaman as is enjoined upon us by Allah and our beloved Prophet Muhammad (may peace be upon him).
This Navroz ginan by Sayyid Fatehali Shah reminds us of our spiritual obligations for continuous search for enlightenment through the Ta’alim (teachings and guidance) of the Imam of the time.
___________
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).
Click Home page for quick links to recent articles and to read “A Welcome Message to my Beloved” (Shah Karim), a beautiful poem composed for Navroz by Laila Lokhandwalla. For links to all articles on this web site please click What’s New.
Minister Kenney issues statement to recognize Canada's Ismaili Muslim Community as they celebrate Navroz
Ottawa, March 19, 2011 — The Honourable Jason Kenney, Minister of Citizenship, Immigration and Multiculturalism, issued the following statement to recognize Canada’s Ismaili Muslim Community as it celebrates Navroz:
“On behalf of the Government of Canada, I would like to extend my best wishes to all members of Canada’s Ismaili Muslim community as they celebrate Navroz in the days ahead.
“Canada has benefited greatly from members of the Ismaili community who have made, and continue to make, great contributions to Canada’s heritage, culture and society.
“We have been honoured as well that the Aga Khan has chosen Ottawa as the site of the Global Centre for Pluralism and the Delegation of the Ismaili Imamat, and that he is establishing the Aga Khan Museum and Ismaili Centre in Toronto.
“These initiatives exemplify the vision of the Aga Khan, who has exerted a profound influence both within and far beyond his community, and has become an extraordinary example of compassion and tolerance.
“The bestowal of honourary Canadian citizenship on the Aga Khan was also a moment of great pride for Canadians. As Prime Minister Harper has said, the Aga Khan’s ‘name has become synonymous with humanitarian aid and development in countries beset by conflict and poverty. Just as importantly, he has worked tirelessly as a bridge-builder between faiths and cultures.’
“The Government of Canada continues to partner with the Aga Khan Foundation as it continues its work in places like Afghanistan for example, where it is providing development, reconstruction and humanitarian assistance to ensure a brighter future for that country.
“Navroz is a time for families to get together to celebrate new beginnings, and to be thankful for the many blessings of abundance that we all enjoy in Canada.
“As Minister of Citizenship, Immigration and Multiculturalism, I wish all members of Canada’s Ismaili Muslim community a Navroz Mubarak.”
For further information (media only), please contact:
Alykhan Velshi
Minister’s Office
Citizenship and Immigration Canada
Media Relations
Communications Branch
Citizenship and Immigration Canada
613-952-1650
CIC-Media-Relations@cic.gc.ca
http://news.gc.ca/web/article-eng.do?m= ... nid=598079
Ottawa, March 19, 2011 — The Honourable Jason Kenney, Minister of Citizenship, Immigration and Multiculturalism, issued the following statement to recognize Canada’s Ismaili Muslim Community as it celebrates Navroz:
“On behalf of the Government of Canada, I would like to extend my best wishes to all members of Canada’s Ismaili Muslim community as they celebrate Navroz in the days ahead.
“Canada has benefited greatly from members of the Ismaili community who have made, and continue to make, great contributions to Canada’s heritage, culture and society.
“We have been honoured as well that the Aga Khan has chosen Ottawa as the site of the Global Centre for Pluralism and the Delegation of the Ismaili Imamat, and that he is establishing the Aga Khan Museum and Ismaili Centre in Toronto.
“These initiatives exemplify the vision of the Aga Khan, who has exerted a profound influence both within and far beyond his community, and has become an extraordinary example of compassion and tolerance.
“The bestowal of honourary Canadian citizenship on the Aga Khan was also a moment of great pride for Canadians. As Prime Minister Harper has said, the Aga Khan’s ‘name has become synonymous with humanitarian aid and development in countries beset by conflict and poverty. Just as importantly, he has worked tirelessly as a bridge-builder between faiths and cultures.’
“The Government of Canada continues to partner with the Aga Khan Foundation as it continues its work in places like Afghanistan for example, where it is providing development, reconstruction and humanitarian assistance to ensure a brighter future for that country.
“Navroz is a time for families to get together to celebrate new beginnings, and to be thankful for the many blessings of abundance that we all enjoy in Canada.
“As Minister of Citizenship, Immigration and Multiculturalism, I wish all members of Canada’s Ismaili Muslim community a Navroz Mubarak.”
For further information (media only), please contact:
Alykhan Velshi
Minister’s Office
Citizenship and Immigration Canada
Media Relations
Communications Branch
Citizenship and Immigration Canada
613-952-1650
CIC-Media-Relations@cic.gc.ca
http://news.gc.ca/web/article-eng.do?m= ... nid=598079
Nowruz: Rite of spring - in pictures
Often known as Persian New Year, Nowruz is an ancient festival marking the spring equinox. It is celebrated from Iran to north-western China
http://www.guardian.co.uk/world/gallery ... 4&index=10
Often known as Persian New Year, Nowruz is an ancient festival marking the spring equinox. It is celebrated from Iran to north-western China
http://www.guardian.co.uk/world/gallery ... 4&index=10
-
star_munir
- Posts: 1670
- Joined: Tue Apr 22, 2003 12:55 am
- Contact:
Navroz mubarak to all Ismailis around the world, May Allah bestows his blessing and give more income "ROZI" to all of them in this tough global economic crisis, bestows more happiness (sweets) in our lives, same way we receive Rozi and sweet "Navroz Day" in Jamat Khana.
Last edited by agakhani on Thu Mar 22, 2012 10:04 am, edited 1 time in total.
Statement – Minister Kenney issues statement to recognize Nowruz
Subscribe RSS
Email
Ottawa, March 20, 2012 – The Honourable Jason Kenney, Minister of Citizenship, Immigration and Multiculturalism, issued the following statement to recognize Nowruz, the Persian New Year:
Tomorrow is Nowruz, a holiday celebrated around the world by people of all faiths that trace their history back to the ancient Persian Empire.
Nowruz marks the beginning of a new year on the Persian calendar. Coming at the exact time of the spring equinox, it symbolizes a change in seasons and a renewal of life. The word Nowruz literally means ‘new day.’
It is an official observance in Iran and Afghanistan, as well as other nations of Central and Western Asia. It is also a time of great joy in Canada, a time to visit friends and family, exchange gifts and share special foods.
For all Canadians, Nowruz provides an opportunity to reflect on the tremendous contributions that people of Persian heritage have made to this country’s rich and diverse heritage.
As Minister of Citizenship, Immigration and Multiculturalism, I want to take this opportunity to wish everyone celebrating Nowruz a healthy and happy holiday.
For further information (media only), please contact:
Ana Curic
Minister’s Office
Citizenship and Immigration Canada
613-954-1064
Media Relations
Communications Branch
Citizenship and Immigration Canada
613-952-1650
CIC-Media-Relations@cic.gc.ca
http://www.cic.gc.ca/english/department ... -03-20.asp
Subscribe RSS
Ottawa, March 20, 2012 – The Honourable Jason Kenney, Minister of Citizenship, Immigration and Multiculturalism, issued the following statement to recognize Nowruz, the Persian New Year:
Tomorrow is Nowruz, a holiday celebrated around the world by people of all faiths that trace their history back to the ancient Persian Empire.
Nowruz marks the beginning of a new year on the Persian calendar. Coming at the exact time of the spring equinox, it symbolizes a change in seasons and a renewal of life. The word Nowruz literally means ‘new day.’
It is an official observance in Iran and Afghanistan, as well as other nations of Central and Western Asia. It is also a time of great joy in Canada, a time to visit friends and family, exchange gifts and share special foods.
For all Canadians, Nowruz provides an opportunity to reflect on the tremendous contributions that people of Persian heritage have made to this country’s rich and diverse heritage.
As Minister of Citizenship, Immigration and Multiculturalism, I want to take this opportunity to wish everyone celebrating Nowruz a healthy and happy holiday.
For further information (media only), please contact:
Ana Curic
Minister’s Office
Citizenship and Immigration Canada
613-954-1064
Media Relations
Communications Branch
Citizenship and Immigration Canada
613-952-1650
CIC-Media-Relations@cic.gc.ca
http://www.cic.gc.ca/english/department ... -03-20.asp
‘The Naw-ruz Festival”
by: ‘Allamah Nasir al-din “Nasir” Hunza’i
Naw-ruz literally means the new day. This day means the day of the festival which is celebrated at the beginning of spring and the arrival of the new year, in which Aries faces the sun and from this day is counted the new solar year of the Egyptians and the Iranians. The Naw-ruz festival is among the oldest festivals of the world, and according to reliable reports, some important historical events and religious victories also happened on this day. Thus, it is narrated that approximately 4200 years ago it was on the occasion of the Naw-ruz festival that Hazrat Ibrahim broke the royal idols of Iraq and Hazrat Musa, in his time on the same day, gave a crushing defeat to the magicians of Pharoah which event we would like to authenticate in the light of the Qur'an, in the following:
The competition between Hazrat Musa and the magicians of Pharoah is mentioned in these Qur'anic verses: "He (Pharoah) said: Have you come to us O Musa, to drive us out of our land with your sorcery? Then surely we can produce sorcery like thereof, so appoint a tryst between us and you, which we will not fail to keep, neither we nor you, in a place alike (to us both). Musa said: Your tryst is the day of the festival (yawmu'z-zinah) and let the people assemble in the broad daylight of the forenoon." (20:57-59).
If we reflect on the all-inclusive meaning of Qur'anic wisdom, we certainly realize that by "yawmu'z zinah" or "day of festival" is meant the Naw-ruz festival. For, everything is mentioned in the Qur'an in one form or the other. In Egypt also, the Naw-ruz festival has continued from old times. It is also more appropriate for the "day of adornment" to be in the beginning of spring from the literal point of veiw and the context of the gathering of the people in the forenoon also indicates that it was the Naw-ruz festival, because until the beginning of spring, it is cold in Egypt, therefore, it is said that the people should gather in the forenoon. The proof of this is also found in the fact that when Hazrat Musa was returning from Madyan, during the journey due to the cold it became necessary to kindle a fire for his wife Safura as mentioned in the verse (20:9-10). As soon as Hazrat Musa reached Egypt, he started to convey the Divine message to the Pharoah and his people, and according to these verses, after some days it came to a stage that there should be a competition between miracle and magic. By this time the season had become moderate to some extent and the tryst on which the competition took place was the Naw ruz festival.
The above-mentioned verse proves that some religious good fortune has also secretly continued with the Naw-ruz festival from the very beginning. As Hazrat Musa said to Pharoah: "The day of adornment". By this is meant that the day of festival, with respect to the religious victory, was the day of Hazrat Musa and his followers and with respect to worldly merry-making, was the day of the Pharoah and his progeny. Thus, being common it is not attributed to anyone. That is, it is not said: "Your day of adornment". This shows that there are religious blessings in the Naw-ruz festival from the very beginning. Thus, if someone objects and says that it used to be celebrated by the Pharoah and his people, this objection has no significance, because it would amount to saying that since once there were 360 idols in the "Ka’bah", therefore, God forbid, it was possessed by the idolaters. This is not possible in any way.
The importance of the Naw-ruz festival is found in the time of every Prophet in one way or the other, but its complete importance became evident in the time of the Final and Last Prophet, just as Prophethood reached completion with him. Thus, on this blessed day while returning from the Farewell Pilgrimage at Ghadir Khumm, by God's command he appointed Hazrat Mawlana ‘Ali as his Wasi (Legatee). According to reliable reports this auspicious day was 18 Dhi'l-hijjah 10 A.H./21 March, 632 A.D. With reference to the place of Ghadir, this festival is also known as ‘id-i Ghadir (Ghadir festival) in Islamic history. The Holy Prophet already knew that this was his last pilgrimage, therefore, he had named it Hijjatu'l-wada (Farewell Pilgrimage), and had announced that it was his last pilgrimage. It is because of this that approximately 120,000 people accompanied the Holy Prophet. The Holy Prophet was on the way to ‘Arafat when the Surah (94) revealed, in which one of the great Divine commands to him was: Nominate (your Wasi), and return to your Lord with fervour." (94:7-8). Thus, the importance of the Naw-ruz festival also became fully manifest where the rank of Mawlana ‘Ali became manifest.
The above-mentioned part of the description of Naw-ruz relates to its formal and external aspect. Now let us see with insight what the reality of this example of Naw-ruz is and what is the spiritual Naw-ruz festival for the true mu'mins? This question arises because of the fact that every festival, religious or worldly, cannot prove to be the real and spiritual festival when it provides more and more means of physical happiness. Therefore, it is necessary for it to be a spiritual festival simultaneously with being a physical one, as it is reported in a famous Hadith, that Allah has founded the basis of His religion on the pattern of the physical world (khalq), so that this may be a guide towards His religion and His religion to His oneness.
The description of the religious spring and the real Naw-ruz festival is that just as the sun is in the centre of the universe and does not move from its place, the eternal light of the Imam of the time is always in the same state and does not change at all. Further, just as the different parts of the planet earth due to its daily and annual movement pass through light and darkness and become close to or far from the sun and due to which continue the change in day and night, and seasons of spring, summer, autumn and winter, and as in Arctic, Antarctic and in many other deserts of the planet earth the question of habitation, season of spring and the Naw-ruz festival does not arise at present, in the same way there is still time for the light of Imamat to shine on some human souls. Further, just as in certain regions of the planet earth due to their being on the equator or close to it, the plants do not become dormant, in the same way there are certain mu'mins in whose heart the heat of devotion and love for the Imam of the time always remain and the flowers of spiritual happiness always bloom. This example of the beneficence of the light of Imamat is according to the physical and spiritual position of the select and the common.
Read about the physical significance and beneficence of the Imam of the time in this connection, that the example of the light of Imamat and the human souls, which is given by the sun and the planet earth, is true, but the sun does not have choice while the Imam has absolute choice. Therefore, we want to explain further that suppose a great and wondrous mirror is set up on the surface of the earth. This mirror shows the luminous reflection of the world-illumining sun wherever it turns its face, and there it causes the happiness of Naw-ruz and the cheerfulness of spring. This is the example of the Imam of the time, because with respect to his corporeality he is the mazhar of the Divine favours and blessings and the mirror of the eternal light. It is because of this that the spiritual season of the Ismaili worlds always remain temperate and extremely pleasant and there is always spring in them. Thus the real Naw-ruz festival is found in the individual spirituality of mu'mins. That is, every sincere mu'min's initial spiritual progress is his Naw-ruz festival, in the sense that when the mu'min truly obeys the light of Imamat, the personal world of his heart becomes like the garden of Paradise due to spiritual vegetation and prosperity.
by: ‘Allamah Nasir al-din “Nasir” Hunza’i
Naw-ruz literally means the new day. This day means the day of the festival which is celebrated at the beginning of spring and the arrival of the new year, in which Aries faces the sun and from this day is counted the new solar year of the Egyptians and the Iranians. The Naw-ruz festival is among the oldest festivals of the world, and according to reliable reports, some important historical events and religious victories also happened on this day. Thus, it is narrated that approximately 4200 years ago it was on the occasion of the Naw-ruz festival that Hazrat Ibrahim broke the royal idols of Iraq and Hazrat Musa, in his time on the same day, gave a crushing defeat to the magicians of Pharoah which event we would like to authenticate in the light of the Qur'an, in the following:
The competition between Hazrat Musa and the magicians of Pharoah is mentioned in these Qur'anic verses: "He (Pharoah) said: Have you come to us O Musa, to drive us out of our land with your sorcery? Then surely we can produce sorcery like thereof, so appoint a tryst between us and you, which we will not fail to keep, neither we nor you, in a place alike (to us both). Musa said: Your tryst is the day of the festival (yawmu'z-zinah) and let the people assemble in the broad daylight of the forenoon." (20:57-59).
If we reflect on the all-inclusive meaning of Qur'anic wisdom, we certainly realize that by "yawmu'z zinah" or "day of festival" is meant the Naw-ruz festival. For, everything is mentioned in the Qur'an in one form or the other. In Egypt also, the Naw-ruz festival has continued from old times. It is also more appropriate for the "day of adornment" to be in the beginning of spring from the literal point of veiw and the context of the gathering of the people in the forenoon also indicates that it was the Naw-ruz festival, because until the beginning of spring, it is cold in Egypt, therefore, it is said that the people should gather in the forenoon. The proof of this is also found in the fact that when Hazrat Musa was returning from Madyan, during the journey due to the cold it became necessary to kindle a fire for his wife Safura as mentioned in the verse (20:9-10). As soon as Hazrat Musa reached Egypt, he started to convey the Divine message to the Pharoah and his people, and according to these verses, after some days it came to a stage that there should be a competition between miracle and magic. By this time the season had become moderate to some extent and the tryst on which the competition took place was the Naw ruz festival.
The above-mentioned verse proves that some religious good fortune has also secretly continued with the Naw-ruz festival from the very beginning. As Hazrat Musa said to Pharoah: "The day of adornment". By this is meant that the day of festival, with respect to the religious victory, was the day of Hazrat Musa and his followers and with respect to worldly merry-making, was the day of the Pharoah and his progeny. Thus, being common it is not attributed to anyone. That is, it is not said: "Your day of adornment". This shows that there are religious blessings in the Naw-ruz festival from the very beginning. Thus, if someone objects and says that it used to be celebrated by the Pharoah and his people, this objection has no significance, because it would amount to saying that since once there were 360 idols in the "Ka’bah", therefore, God forbid, it was possessed by the idolaters. This is not possible in any way.
The importance of the Naw-ruz festival is found in the time of every Prophet in one way or the other, but its complete importance became evident in the time of the Final and Last Prophet, just as Prophethood reached completion with him. Thus, on this blessed day while returning from the Farewell Pilgrimage at Ghadir Khumm, by God's command he appointed Hazrat Mawlana ‘Ali as his Wasi (Legatee). According to reliable reports this auspicious day was 18 Dhi'l-hijjah 10 A.H./21 March, 632 A.D. With reference to the place of Ghadir, this festival is also known as ‘id-i Ghadir (Ghadir festival) in Islamic history. The Holy Prophet already knew that this was his last pilgrimage, therefore, he had named it Hijjatu'l-wada (Farewell Pilgrimage), and had announced that it was his last pilgrimage. It is because of this that approximately 120,000 people accompanied the Holy Prophet. The Holy Prophet was on the way to ‘Arafat when the Surah (94) revealed, in which one of the great Divine commands to him was: Nominate (your Wasi), and return to your Lord with fervour." (94:7-8). Thus, the importance of the Naw-ruz festival also became fully manifest where the rank of Mawlana ‘Ali became manifest.
The above-mentioned part of the description of Naw-ruz relates to its formal and external aspect. Now let us see with insight what the reality of this example of Naw-ruz is and what is the spiritual Naw-ruz festival for the true mu'mins? This question arises because of the fact that every festival, religious or worldly, cannot prove to be the real and spiritual festival when it provides more and more means of physical happiness. Therefore, it is necessary for it to be a spiritual festival simultaneously with being a physical one, as it is reported in a famous Hadith, that Allah has founded the basis of His religion on the pattern of the physical world (khalq), so that this may be a guide towards His religion and His religion to His oneness.
The description of the religious spring and the real Naw-ruz festival is that just as the sun is in the centre of the universe and does not move from its place, the eternal light of the Imam of the time is always in the same state and does not change at all. Further, just as the different parts of the planet earth due to its daily and annual movement pass through light and darkness and become close to or far from the sun and due to which continue the change in day and night, and seasons of spring, summer, autumn and winter, and as in Arctic, Antarctic and in many other deserts of the planet earth the question of habitation, season of spring and the Naw-ruz festival does not arise at present, in the same way there is still time for the light of Imamat to shine on some human souls. Further, just as in certain regions of the planet earth due to their being on the equator or close to it, the plants do not become dormant, in the same way there are certain mu'mins in whose heart the heat of devotion and love for the Imam of the time always remain and the flowers of spiritual happiness always bloom. This example of the beneficence of the light of Imamat is according to the physical and spiritual position of the select and the common.
Read about the physical significance and beneficence of the Imam of the time in this connection, that the example of the light of Imamat and the human souls, which is given by the sun and the planet earth, is true, but the sun does not have choice while the Imam has absolute choice. Therefore, we want to explain further that suppose a great and wondrous mirror is set up on the surface of the earth. This mirror shows the luminous reflection of the world-illumining sun wherever it turns its face, and there it causes the happiness of Naw-ruz and the cheerfulness of spring. This is the example of the Imam of the time, because with respect to his corporeality he is the mazhar of the Divine favours and blessings and the mirror of the eternal light. It is because of this that the spiritual season of the Ismaili worlds always remain temperate and extremely pleasant and there is always spring in them. Thus the real Naw-ruz festival is found in the individual spirituality of mu'mins. That is, every sincere mu'min's initial spiritual progress is his Naw-ruz festival, in the sense that when the mu'min truly obeys the light of Imamat, the personal world of his heart becomes like the garden of Paradise due to spiritual vegetation and prosperity.
Yaha(n) Navroz-i Aalam Hay by Meher Angez
http://dc433.4shared.com/download/ay0Zd ... ay__Me.mp3
Yaha(n) Navroz-i Aalam Hay by Misbah Saleem
http://dc428.4shared.com/download/BOtLY ... ay__Mi.mp3
http://dc433.4shared.com/download/ay0Zd ... ay__Me.mp3
Yaha(n) Navroz-i Aalam Hay by Misbah Saleem
http://dc428.4shared.com/download/BOtLY ... ay__Mi.mp3
-
star_munir
- Posts: 1670
- Joined: Tue Apr 22, 2003 12:55 am
- Contact:
Syed Nasir Khusraw says "Navroz is doomsday for the grass that seemed dead on the fields. Look at the plants, how they were dead and now they are revived, thanks to their seeds ! For one will die when one is without seed. For men, see knowledge is the seed. and thus the one who knows the evil and the good will see the fruit grown from his works."
-
shiraz.virani
- Posts: 1256
- Joined: Thu May 28, 2009 2:52 pm
Masha Allah !!!....Is this from a book ?? If yes whats the name of this book ??Syed Nasir Khusraw says "Navroz is doomsday for the grass that seemed dead on the fields. Look at the plants, how they were dead and now they are revived, thanks to their seeds ! For one will die when one is without seed. For men, see knowledge is the seed. and thus the one who knows the evil and the good will see the fruit grown from his works."
-
star_munir
- Posts: 1670
- Joined: Tue Apr 22, 2003 12:55 am
- Contact:
“One plant for me and one for my country” — Ismailis in Kabul mark Navroz with a tree planting
http://www.theismaili.org/cms/1361/
http://www.theismaili.org/cms/1361/
Celebrating Nowruz
Written by: Jaclyn Michael
Activities by: Rochelle Rickoff
Edited by: Paul Beran and B. Summer Hughes
Outside reviewed by educators
Funded in part by the Hassan Nemazee Fund
The Outreach Center
Center for Middle Eastern Studies
Harvard University
http://cmes.hmdc.harvard.edu/outreach
A Resource for Educators
http://cmes.hmdc.harvard.edu/files/Nowr ... umText.pdf
Written by: Jaclyn Michael
Activities by: Rochelle Rickoff
Edited by: Paul Beran and B. Summer Hughes
Outside reviewed by educators
Funded in part by the Hassan Nemazee Fund
The Outreach Center
Center for Middle Eastern Studies
Harvard University
http://cmes.hmdc.harvard.edu/outreach
A Resource for Educators
http://cmes.hmdc.harvard.edu/files/Nowr ... umText.pdf
Jeshen-i-Navroz Celebrated in Chitral
Chitral— Ismaili Community of Chitral celebrated Navroz in different part of the region. The festive day is observed worldwide mainly in Tajikistan, Iran, Afghanistan, Pakistan and Middle Eastern countries. The Ismaili community regards 21st of March, a relic and holy day as well as a festive occasion. It is a day for them to reflect on their deeds and to renew their spiritual conviction. This festive occasion is celebrate with great pomp and show.
In this connection a colourful function held at Sewakht Shughor village which was organized by KADO and Aga Khan Rural Support Program (AKRSP). Dr. Shahzada Haidarul Mulk was the chief guest on the occasion while the ceremony was presided over by Fazal Karim Manager Administration of AKRSP Chitral.
The program showcased several sports activities and games. The traditional tug-of-war grabbed great attention. Team of Shugur defeated Swakht team. Several traditional cuisines were tabled by women folk. Folk music and dance is dear to the heart of Chitralies and people of ages performed traditional dances at the occasion. The famous cloack-dance of Chitral was also performed.
Although the festival is celebrated by Ismaili Community but the Sunni Muslims of the region give full participation and enjoy the celebrations along the Ismailis.
Awards and certificates were given away at the end of the celebrations. A large number of people participated in the celebrations
http://www.dardistantimes.com/News/1375 ... ed-chitral
Chitral— Ismaili Community of Chitral celebrated Navroz in different part of the region. The festive day is observed worldwide mainly in Tajikistan, Iran, Afghanistan, Pakistan and Middle Eastern countries. The Ismaili community regards 21st of March, a relic and holy day as well as a festive occasion. It is a day for them to reflect on their deeds and to renew their spiritual conviction. This festive occasion is celebrate with great pomp and show.
In this connection a colourful function held at Sewakht Shughor village which was organized by KADO and Aga Khan Rural Support Program (AKRSP). Dr. Shahzada Haidarul Mulk was the chief guest on the occasion while the ceremony was presided over by Fazal Karim Manager Administration of AKRSP Chitral.
The program showcased several sports activities and games. The traditional tug-of-war grabbed great attention. Team of Shugur defeated Swakht team. Several traditional cuisines were tabled by women folk. Folk music and dance is dear to the heart of Chitralies and people of ages performed traditional dances at the occasion. The famous cloack-dance of Chitral was also performed.
Although the festival is celebrated by Ismaili Community but the Sunni Muslims of the region give full participation and enjoy the celebrations along the Ismailis.
Awards and certificates were given away at the end of the celebrations. A large number of people participated in the celebrations
http://www.dardistantimes.com/News/1375 ... ed-chitral
Nowruz Day at the White House
The Nowruz reception at the White House held on March 11, 2015 by all accounts was a great success. Invited dignitaries, professors and scholars, exchange students, entrepreneurs, government officials and artists, i.e., four generations of Americans with heritage mainly from Iran, as well as those from Afghanistan, Tajikistan, Azarbaijan, Iraq's Kurdistan and the Parsis of India among a number of other nationalities were invited to the extravagant reception. The First Lady Michelle Obama addressing the audience with her Nowruz message was warmly received; her speech, congratulating the nearly 300 million people including at least a million Americans celebrating Nowruz has already received close to 200,00 hits on YouTube alone in less than two days.
The first lady recognized Nowruz as the first of the New Year signifying re-birth, rejuvenation and revival of body and mind. She further explained the symbolic meaning behind the haft-seen table, and its seven plant based items begging with the letter S in Persian. She further cited the celebration of the first day of spring referred to as the Common New Year in the west, as observed in Europe and the U.S. through the mid-19th century. Her speech was preceded with a brilliantly young Persian American, Ashely Azmoudeh a biology/pre-med student at the University of Maryland, who shared her inspirational connections with her Persian culture. Silk Road Dancing Ensemble performance followed by solo Santur (hammered dulcimer) played by Payam Yousefi brought much exhilaration. The guests were then guided to a grand dining hall to indulge in lavish buffet style lunch of Persian appetizers, foods, deserts and tea prepared by Chef Farivar that lasted two more hours.
The White House staffers as well as a number of interagency officials present did a magnificent job of making the event memorable. Although the day was rightly apolitical in approach, it nonetheless, provided a reassuring platform on which cultural commonalities, Nowruz and the warming spring observed by many nations including the U.S., were reaffirmed. Cultural commonalities as Nowruz as cherished by diverse peoples from northwest China to central, south and west Asia including the Caucuses and the Balkans, and irrespective of their ethnicities, religions or original nationality, has for millennia and will inextricably continue to be commemorated. As an American of Persian heritage, it was my personal honor to have attended this nostalgic event and could only look forward to its further expansion in the years to follow.
http://www.payvand.com/news/15/mar/1080.html
The Nowruz reception at the White House held on March 11, 2015 by all accounts was a great success. Invited dignitaries, professors and scholars, exchange students, entrepreneurs, government officials and artists, i.e., four generations of Americans with heritage mainly from Iran, as well as those from Afghanistan, Tajikistan, Azarbaijan, Iraq's Kurdistan and the Parsis of India among a number of other nationalities were invited to the extravagant reception. The First Lady Michelle Obama addressing the audience with her Nowruz message was warmly received; her speech, congratulating the nearly 300 million people including at least a million Americans celebrating Nowruz has already received close to 200,00 hits on YouTube alone in less than two days.
The first lady recognized Nowruz as the first of the New Year signifying re-birth, rejuvenation and revival of body and mind. She further explained the symbolic meaning behind the haft-seen table, and its seven plant based items begging with the letter S in Persian. She further cited the celebration of the first day of spring referred to as the Common New Year in the west, as observed in Europe and the U.S. through the mid-19th century. Her speech was preceded with a brilliantly young Persian American, Ashely Azmoudeh a biology/pre-med student at the University of Maryland, who shared her inspirational connections with her Persian culture. Silk Road Dancing Ensemble performance followed by solo Santur (hammered dulcimer) played by Payam Yousefi brought much exhilaration. The guests were then guided to a grand dining hall to indulge in lavish buffet style lunch of Persian appetizers, foods, deserts and tea prepared by Chef Farivar that lasted two more hours.
The White House staffers as well as a number of interagency officials present did a magnificent job of making the event memorable. Although the day was rightly apolitical in approach, it nonetheless, provided a reassuring platform on which cultural commonalities, Nowruz and the warming spring observed by many nations including the U.S., were reaffirmed. Cultural commonalities as Nowruz as cherished by diverse peoples from northwest China to central, south and west Asia including the Caucuses and the Balkans, and irrespective of their ethnicities, religions or original nationality, has for millennia and will inextricably continue to be commemorated. As an American of Persian heritage, it was my personal honor to have attended this nostalgic event and could only look forward to its further expansion in the years to follow.
http://www.payvand.com/news/15/mar/1080.html
Nowruz Messages from Canadian Prime Minister Stephen Harper
http://news.gc.ca/web/article-en.do?nid=953689
Minister Kenney issues statement to mark Nowruz
Ottawa, March 20, 2015 – The Honourable Jason Kenney, Minister for Multiculturalism, issued the following statement to mark Nowruz:
“For Canadians of Persian and Central Asian descent, the spring equinox brings not only a new season, but also the ancient and joyful celebrations of Nowruz, the Persian New Year.
“The word Nowruz translates to ‘New Day,’ a phrase that captures the spirit of renewal, rejuvenation, and hope for the future that characterizes the celebrations.
“From picnics and bonfires, to flower displays and spring cleaning, Nowruz brings with it a variety of customs to ring in the New Year. It is filled with celebration and symbols: the Haft Sīn (a traditional table setting of seven items displaying the blessings of life), delicious samanu dessert, and the planting of trees and sowing of seeds representing spring. The occasionis a time for family, friends, and neighbours to gather together and renew their bonds after the long winter.
“Although Nowruz has its origins in ancient Persia, it has become an annual Canadian tradition thanks to the great cultural legacy that Canadians of Persian and Central Asian heritage have contributed to our country over many years.
“As Minister for Multiculturalism, I wish Nowruz Mubarak to everyone celebrating the Persian New Year.”
http://news.gc.ca/web/article-en.do?nid=953689
Minister Kenney issues statement to mark Nowruz
Ottawa, March 20, 2015 – The Honourable Jason Kenney, Minister for Multiculturalism, issued the following statement to mark Nowruz:
“For Canadians of Persian and Central Asian descent, the spring equinox brings not only a new season, but also the ancient and joyful celebrations of Nowruz, the Persian New Year.
“The word Nowruz translates to ‘New Day,’ a phrase that captures the spirit of renewal, rejuvenation, and hope for the future that characterizes the celebrations.
“From picnics and bonfires, to flower displays and spring cleaning, Nowruz brings with it a variety of customs to ring in the New Year. It is filled with celebration and symbols: the Haft Sīn (a traditional table setting of seven items displaying the blessings of life), delicious samanu dessert, and the planting of trees and sowing of seeds representing spring. The occasionis a time for family, friends, and neighbours to gather together and renew their bonds after the long winter.
“Although Nowruz has its origins in ancient Persia, it has become an annual Canadian tradition thanks to the great cultural legacy that Canadians of Persian and Central Asian heritage have contributed to our country over many years.
“As Minister for Multiculturalism, I wish Nowruz Mubarak to everyone celebrating the Persian New Year.”
Novruz, Nowrouz, Nooruz, Navruz, Nauroz, Nevruz – UN Intangible Cultural Heritage
Novruz, Nowrouz, Nooruz, Navruz, Nauroz or Nevruz marks the New Year and the beginning of spring across a vast geographical area covering, inter alia, Azerbaijan, India, Iran, Kyrgyzstan, Pakistan, Turkey and Uzbekistan.
It is celebrated on 21 March every year, a date originally determined by astronomical calculations.
Novruz is associated with various local traditions…Songs and dances are common to almost all the regions, as are semi-sacred family or public meals. Children are the primary beneficiaries of the festivities and take part in a number of activities, such as decorating hard-boiled eggs. Women play a key role in organizing Novruz and passing on its traditions. Novruz promotes the values of peace and solidarity between generations and within families, as well as reconciliation and neighbourliness, thus contributing to cultural diversity and friendship among peoples and various communities.
/ismailimail.wordpress.com/2016/03/19/novruz-nowrouz-nooruz-navruz-nauroz-nevruz-un-intangible-cultural-heritage/
********
For Navroz, How Volunteers and Young Ismailis Inspire the Aged and the Sick: And Thank you Ali of Grade 4
On auspicious occasions such as Navroz, Imamat Day and Salgirah a team of volunteers sets out to deliver trays of delicious food around the Greater Vancouver area to the aged and the sick who cannot attend the jamati functions due to ill-health and other limitations. These deliveries remind the recipients they are part and parcel of a greater brotherhood which has not forgotten them. The volunteer who came by to my mum was in his last leg of deliveries to 84 homes – this is just from one out of several Vancouver area jamatkhanas.
Along with the food comes a card designed by a young Ismaili. For my mum, the card delivered with the food moments ago was the highlight (the spicy food is for me! lol) and her face lit up as she read it. “See Malik,” she tells me, “different students write cards for us which brings joys to our hearts. This is done everytime.”
Thank you to the volunteers for preparing the food, and delivering it to hundreds of homes, and to students who design beautiful cards with good wishes and prayers. Keep up the excellent work of lighting up the hearts and souls of hundreds of jamati members on this most auspicious occasion of Navroz.
On behalf of everyone whose hearts you have warmed up, we say to you and your families Navroz Mubarak, and may you be blessed with happiness and success in all walks of life.
Date posted: March 19, 2016.
/simerg.com/2016/03/19/for-navroz-how-volunteers-and-young-ismailis-inspire-the-aged-and-the-sick-and-thank-you-ali-of-grade-4/
******
Tajiks prepare special dishes for Navroz
Hooman Abedi for Press TV, Dushanbe
People in Tajikistan are preparing to celebrate the Persian New Year which coincides with the beginning of spring. As part of their traditions, Tajiks prepare special dishes for the occasion. They say some of these dishes have healing effects and some others can make dreams come true.
ismailimail.wordpress.com/2016/03/19/tajiks-prepare-special-dishes-for-navroz/
******
Novruz, Nowrouz, Nooruz, Navruz, Nauroz or Nevruz marks the New Year and the beginning of spring across a vast geographical area covering, inter alia, Azerbaijan, India, Iran, Kyrgyzstan, Pakistan, Turkey and Uzbekistan.
It is celebrated on 21 March every year, a date originally determined by astronomical calculations.
Novruz is associated with various local traditions…Songs and dances are common to almost all the regions, as are semi-sacred family or public meals. Children are the primary beneficiaries of the festivities and take part in a number of activities, such as decorating hard-boiled eggs. Women play a key role in organizing Novruz and passing on its traditions. Novruz promotes the values of peace and solidarity between generations and within families, as well as reconciliation and neighbourliness, thus contributing to cultural diversity and friendship among peoples and various communities.
/ismailimail.wordpress.com/2016/03/19/novruz-nowrouz-nooruz-navruz-nauroz-nevruz-un-intangible-cultural-heritage/
********
For Navroz, How Volunteers and Young Ismailis Inspire the Aged and the Sick: And Thank you Ali of Grade 4
On auspicious occasions such as Navroz, Imamat Day and Salgirah a team of volunteers sets out to deliver trays of delicious food around the Greater Vancouver area to the aged and the sick who cannot attend the jamati functions due to ill-health and other limitations. These deliveries remind the recipients they are part and parcel of a greater brotherhood which has not forgotten them. The volunteer who came by to my mum was in his last leg of deliveries to 84 homes – this is just from one out of several Vancouver area jamatkhanas.
Along with the food comes a card designed by a young Ismaili. For my mum, the card delivered with the food moments ago was the highlight (the spicy food is for me! lol) and her face lit up as she read it. “See Malik,” she tells me, “different students write cards for us which brings joys to our hearts. This is done everytime.”
Thank you to the volunteers for preparing the food, and delivering it to hundreds of homes, and to students who design beautiful cards with good wishes and prayers. Keep up the excellent work of lighting up the hearts and souls of hundreds of jamati members on this most auspicious occasion of Navroz.
On behalf of everyone whose hearts you have warmed up, we say to you and your families Navroz Mubarak, and may you be blessed with happiness and success in all walks of life.
Date posted: March 19, 2016.
/simerg.com/2016/03/19/for-navroz-how-volunteers-and-young-ismailis-inspire-the-aged-and-the-sick-and-thank-you-ali-of-grade-4/
******
Tajiks prepare special dishes for Navroz
Hooman Abedi for Press TV, Dushanbe
People in Tajikistan are preparing to celebrate the Persian New Year which coincides with the beginning of spring. As part of their traditions, Tajiks prepare special dishes for the occasion. They say some of these dishes have healing effects and some others can make dreams come true.
ismailimail.wordpress.com/2016/03/19/tajiks-prepare-special-dishes-for-navroz/
******
http://www.ismaili.net/drupal5/node/22450
From my BUI Grade 7-8 materials (back from the 1990's).
Navroz in Fatimid Egypt
According to Maqrizi when General Ghazi Jawhar entered Egypt in Shabaan 969 A.D, the country was already suffering from acute shortage of food due to one and half year old famine. The General arranged to bring grain from Qairawan. Hundreds of boats of grain arrived in due course but it did not help to ease the sitaution. Starvation and epidemic killed hundreds of thousands of people.
The subsequent winter season bruoght some relief. More grain cae fom Qairawan. The epidemic stopped too. The Egyptian welcomed the Fatimids as the angels of relief. At the end of the winter, they prepared lands for cultivation and after a long time celebrated the spring festival with renewed energy and enthusiasm. This became a regular annual celebration.
Later the Fatimid Caliphs used to take part in spring festivals with the peasants and farmers. Sweets and syrup were distributed. People wore colourful dresses and visited their relatives in a joyous mood.
Though the first eight Fatimid Caliphs of Egypt were Ismaili Imams who reigned from 969 - 1094 AD, but the ismailis remained as a minority group. Everyone was free to follow the religion of his choice. Therefore the spring festival remained as a festival of the peasants and farmers and not as an exlcusive Ismaili festival.
Nawroz as an Ismaili Festival
Actually the Ismailis have been celebrating Nawroz since the time of their Alamut period (1090 - 1256 AD) as a national festival. Most of the Ismailis were peasants of Persian origin. At the end of the dormant winter season they rejoiced looking forward to preparing their farms for good harvest. They turned to their Imam-e-Zaman for special blessings on that day of Navroz to invoke the Divine mercy for abundance.
Navroz is a great day of rejoicing. Everyone is in a joyous mood wishing each other "Navroz Mubarak" meaning a happy and properous New Year. Charity is given generously.
Navroz amound Indian Ismailis
Before the arrival of the forty-six Imam, the Aga Khan I; the jamat in India did not celebrate Navroz. In rural areas the Ismailis took part with the local communities in the 'wasant" (spring) festival particularly in the north.
Aga Khan I, came to India in 1842 A.D. with over two thousand people including his family, relatives and servants. It was sometime after his arrival that the jamat started celebrating Navroz as a communal festival with religious ceremonies.
In the beginning it started at th Aga Hall, the residence of the Imam in Bombay. The jamat went there to pay homage and to receive his blessings and rozi. Later, the Imam used to visit the jamat in Darkhana at Khadak in Bombay, and sometimes at the Jamat Khana in Poona.
Significance of Navroz
Navroz is the festival of great significance and has an age-old history among different peoples. Among the Ismailis, Navroz has been a important religious festival for the last 900 years since the Alamut period. The festival has also a social significance. Navroz is a day when special thanks are offered to the almight Allah. This is to mark the beginning of the New Year and to invoke him to bless us with abundance.
It is a day of reunion and renewing the ites and brotherhood/sisterhood. All friction and misunderstandgs are forgiven and forgotten. The spirit of service to others is revived in accordance with the Quranic words of "All momins are brothers"
People take stock on this day of their acheivements, set backs and shortcomings and make new resolutions and new efforts to progress in worldy and spiritual happiness.
From my BUI Grade 7-8 materials (back from the 1990's).
Navroz in Fatimid Egypt
According to Maqrizi when General Ghazi Jawhar entered Egypt in Shabaan 969 A.D, the country was already suffering from acute shortage of food due to one and half year old famine. The General arranged to bring grain from Qairawan. Hundreds of boats of grain arrived in due course but it did not help to ease the sitaution. Starvation and epidemic killed hundreds of thousands of people.
The subsequent winter season bruoght some relief. More grain cae fom Qairawan. The epidemic stopped too. The Egyptian welcomed the Fatimids as the angels of relief. At the end of the winter, they prepared lands for cultivation and after a long time celebrated the spring festival with renewed energy and enthusiasm. This became a regular annual celebration.
Later the Fatimid Caliphs used to take part in spring festivals with the peasants and farmers. Sweets and syrup were distributed. People wore colourful dresses and visited their relatives in a joyous mood.
Though the first eight Fatimid Caliphs of Egypt were Ismaili Imams who reigned from 969 - 1094 AD, but the ismailis remained as a minority group. Everyone was free to follow the religion of his choice. Therefore the spring festival remained as a festival of the peasants and farmers and not as an exlcusive Ismaili festival.
Nawroz as an Ismaili Festival
Actually the Ismailis have been celebrating Nawroz since the time of their Alamut period (1090 - 1256 AD) as a national festival. Most of the Ismailis were peasants of Persian origin. At the end of the dormant winter season they rejoiced looking forward to preparing their farms for good harvest. They turned to their Imam-e-Zaman for special blessings on that day of Navroz to invoke the Divine mercy for abundance.
Navroz is a great day of rejoicing. Everyone is in a joyous mood wishing each other "Navroz Mubarak" meaning a happy and properous New Year. Charity is given generously.
Navroz amound Indian Ismailis
Before the arrival of the forty-six Imam, the Aga Khan I; the jamat in India did not celebrate Navroz. In rural areas the Ismailis took part with the local communities in the 'wasant" (spring) festival particularly in the north.
Aga Khan I, came to India in 1842 A.D. with over two thousand people including his family, relatives and servants. It was sometime after his arrival that the jamat started celebrating Navroz as a communal festival with religious ceremonies.
In the beginning it started at th Aga Hall, the residence of the Imam in Bombay. The jamat went there to pay homage and to receive his blessings and rozi. Later, the Imam used to visit the jamat in Darkhana at Khadak in Bombay, and sometimes at the Jamat Khana in Poona.
Significance of Navroz
Navroz is the festival of great significance and has an age-old history among different peoples. Among the Ismailis, Navroz has been a important religious festival for the last 900 years since the Alamut period. The festival has also a social significance. Navroz is a day when special thanks are offered to the almight Allah. This is to mark the beginning of the New Year and to invoke him to bless us with abundance.
It is a day of reunion and renewing the ites and brotherhood/sisterhood. All friction and misunderstandgs are forgiven and forgotten. The spirit of service to others is revived in accordance with the Quranic words of "All momins are brothers"
People take stock on this day of their acheivements, set backs and shortcomings and make new resolutions and new efforts to progress in worldy and spiritual happiness.
Statement by the Prime Minister of Canada on Nowruz
Ottawa, Ontario
20 March 2016
The Prime Minister, Justin Trudeau, today issued the following statement on Nowruz:
“Today, we welcome the New Year as marked in the Persian Calendar and celebrate Nowruz.
“For thousands of years, Nowruz has been celebrated by Persian, Central Asian, Kurdish and Ismaili communities. Marking the beginning of spring, it is an occasion for friends and family to come together over the haft seen table, exchange gifts, and enjoy traditional delicacies. It is also a time to reflect on the values of peace, harmony, tolerance, and reconciliation.
“Canada’s cultural diversity is one of our greatest strengths and a source of pride. As Nowruz brings together people of many different cultures, religions, and languages, let us take this time to recognize and celebrate the contributions of Persian, Central Asian, Kurdish and Ismaili Canadians across the country.
“On behalf of Sophie and my family, I wish a healthy, happy, and prosperous new year to all those marking Nowruz in Canada and across the world.
“Har Ruz etan Nowrouz, Nowruz etan Pyrouz.”
http://pm.gc.ca/eng/news/2016/03/20/sta ... ada-nowruz
*********
21st March is United Nation’s International Day of Nowruz
This ancient New Year tradition coincides with the arrival of spring, giving rise to a rich array of customs, rituals and festivities, from communities in Western, Central and Southern Asia, to the Caucasus, Balkans and other regions. Nowruz is inscribed on the Representative List of the Intangible Cultural Heritage of Humanity.”
–Secretary-General Ban Ki-moon
International Nowruz Day was proclaimed by the United Nations General Assembly, in its resolution A/RES/64/253 of 2010, at the initiative of several countries that share this holiday (Afghanistan, Albania, Azerbaijan, the Former Yugoslav Republic of Macedonia, India, Iran (Islamic Republic of), Kazakhstan, Kyrgyzstan, Tajikistan, Turkey and Turkmenistan.
Inscribed in 2009 on the Representative List of the Intangible Cultural Heritage of Humanity as a cultural tradition observed by numerous peoples, Nowruz is an ancestral festivity marking the first day of spring and the renewal of nature. It promotes values of peace and solidarity between generations and within families as well as reconciliation and neighbourliness, thus contributing to cultural diversity and friendship among peoples and different communities.
United Nations General Assembly resolution A/RES/64/253 of 2010
Ottawa, Ontario
20 March 2016
The Prime Minister, Justin Trudeau, today issued the following statement on Nowruz:
“Today, we welcome the New Year as marked in the Persian Calendar and celebrate Nowruz.
“For thousands of years, Nowruz has been celebrated by Persian, Central Asian, Kurdish and Ismaili communities. Marking the beginning of spring, it is an occasion for friends and family to come together over the haft seen table, exchange gifts, and enjoy traditional delicacies. It is also a time to reflect on the values of peace, harmony, tolerance, and reconciliation.
“Canada’s cultural diversity is one of our greatest strengths and a source of pride. As Nowruz brings together people of many different cultures, religions, and languages, let us take this time to recognize and celebrate the contributions of Persian, Central Asian, Kurdish and Ismaili Canadians across the country.
“On behalf of Sophie and my family, I wish a healthy, happy, and prosperous new year to all those marking Nowruz in Canada and across the world.
“Har Ruz etan Nowrouz, Nowruz etan Pyrouz.”
http://pm.gc.ca/eng/news/2016/03/20/sta ... ada-nowruz
*********
21st March is United Nation’s International Day of Nowruz
This ancient New Year tradition coincides with the arrival of spring, giving rise to a rich array of customs, rituals and festivities, from communities in Western, Central and Southern Asia, to the Caucasus, Balkans and other regions. Nowruz is inscribed on the Representative List of the Intangible Cultural Heritage of Humanity.”
–Secretary-General Ban Ki-moon
International Nowruz Day was proclaimed by the United Nations General Assembly, in its resolution A/RES/64/253 of 2010, at the initiative of several countries that share this holiday (Afghanistan, Albania, Azerbaijan, the Former Yugoslav Republic of Macedonia, India, Iran (Islamic Republic of), Kazakhstan, Kyrgyzstan, Tajikistan, Turkey and Turkmenistan.
Inscribed in 2009 on the Representative List of the Intangible Cultural Heritage of Humanity as a cultural tradition observed by numerous peoples, Nowruz is an ancestral festivity marking the first day of spring and the renewal of nature. It promotes values of peace and solidarity between generations and within families as well as reconciliation and neighbourliness, thus contributing to cultural diversity and friendship among peoples and different communities.
United Nations General Assembly resolution A/RES/64/253 of 2010
Kamal Taj & Young Ismaili Chorus Group performs at Darkhana Social Hall, Dar Es Salaam for Nav’roz Celebrations
March 25, 2016 – Dar es Salaam, Tanzania: As part of Navroz celebrations, Ismaili Tariqah and Religious Education Board presented Kamal Taj’s Concert “Rooh Ka Safar” (Journey of Soul) at Darkhana Social Hall. This special event for Navroz 2016 celebration was choreographed by Kamal Taj and Fayaz Khimji.
Kamal Taj is the son of renowned poet Taj Qavi and Rehmatbanu Taj. He composes and performs devotional music in praise of God, Prophets, and Imams. His lyrics take listeners on a spiritual journey and help them develop a deeper understanding of their faith. He was born in Mumbai, grew up in Bangladesh and Pakistan, and emigrated to the United States. Kamal Taj currently resides in Doha, Qatar and is the Head of Mechanical Engineering – Design Division at KEO International Consultants
/ismailimail.wordpress.com/2016/04/04/kamal-taj-young-ismaili-chorus-group-performs-at-darkhana-social-hall-dar-es-salaam-for-navroz-celebrations/
March 25, 2016 – Dar es Salaam, Tanzania: As part of Navroz celebrations, Ismaili Tariqah and Religious Education Board presented Kamal Taj’s Concert “Rooh Ka Safar” (Journey of Soul) at Darkhana Social Hall. This special event for Navroz 2016 celebration was choreographed by Kamal Taj and Fayaz Khimji.
Kamal Taj is the son of renowned poet Taj Qavi and Rehmatbanu Taj. He composes and performs devotional music in praise of God, Prophets, and Imams. His lyrics take listeners on a spiritual journey and help them develop a deeper understanding of their faith. He was born in Mumbai, grew up in Bangladesh and Pakistan, and emigrated to the United States. Kamal Taj currently resides in Doha, Qatar and is the Head of Mechanical Engineering – Design Division at KEO International Consultants
/ismailimail.wordpress.com/2016/04/04/kamal-taj-young-ismaili-chorus-group-performs-at-darkhana-social-hall-dar-es-salaam-for-navroz-celebrations/
“Navroz Na Din Sohamna” – Who wrote this Ginan? Where? When? Why?
ismailimail.wordpress.com/2016/05/03/navroz-na-din-sohamna-who-wrote-this-ginan-where-when-why/
Navroz na din sohaamnnaa
http://ismaili.net/heritage/node/3795
ismailimail.wordpress.com/2016/05/03/navroz-na-din-sohamna-who-wrote-this-ginan-where-when-why/
Navroz na din sohaamnnaa
http://ismaili.net/heritage/node/3795
2009-03-21
USA president Obama delivered a Navroz message to the muslims in Iran, please visit this link.
http://www.whitehouse.gov/nowruz/
USA president Obama delivered a Navroz message to the muslims in Iran, please visit this link.
http://www.whitehouse.gov/nowruz/
Last edited by Admin on Sun Jun 05, 2016 2:43 pm, edited 1 time in total.
2016-03-21
Navroz 2016 Message from British Prime Minister David Cameron. IMportant document showing the respect of the Ismaili Community under Hazar Imam's leadership. The reference to the "Ismaili Nizari Community" is unique. There was another article in "The Australian" sometime ago where the author also mentionned the "Nizari Ismailis" http://www.ismaili.net/html/modules.php ... 9977#49977
Here is the letter from PM.
Navroz 2016 Message from British Prime Minister David Cameron. IMportant document showing the respect of the Ismaili Community under Hazar Imam's leadership. The reference to the "Ismaili Nizari Community" is unique. There was another article in "The Australian" sometime ago where the author also mentionned the "Nizari Ismailis" http://www.ismaili.net/html/modules.php ... 9977#49977
Here is the letter from PM.
An Iranian Holiday That’s Perfect for Americans
LOS ANGELES — As a little girl in Iran, I loved Nowruz, the first day of spring, known as the Persian New Year. It was the only time when grown-ups seemed joyful and full of hope. Even my most morose relatives somehow came to life, revealing a sunnier side of themselves kept dormant during the rest of the year. It was like the movie “Cocoon,” except that people were rejuvenated by the arrival of spring, not aliens.
For me, Nowruz meant getting dressed up and going to the home of every grandparent, great-aunt, aunt, almost-like-an-aunt, uncle and cousin. According to tradition, relatives were visited in order of age, starting with the oldest. I ate sweets, drank tea and listened to the adults speak of their hope for the new year, which began at the precise moment of the spring equinox. The scent of hyacinths, the flower of Nowruz, permeated every living room. (I tell you now, there is nothing not to like about Nowruz. It is the Justin Trudeau of holidays.)
Every home also had a haft sin, a colorful display of seven symbolic items meant to bring health, wealth and love. It included sprouted grains, such as lentils, that represented rebirth. The grains were prepared in advance, and the pressure was on to have a thick, healthy plate of grass by Nowruz. Nowadays, there are tutorials on YouTube, but back then, certain relatives were admired for their ability to know when and how to prepare the grains. If the grains sprouted too soon, you had moldy grass; if they sprouted too late, you had anemic blades with bald spots. The stakes were high.
But my favorite part of the haft sin was the goldfish, symbols of life. As with most pet-deprived Iranian children, these goldfish were as close as I ever got to owning a pet. I had once seen a movie about Lassie and knew that goldfish were poor substitutes for a loyal pet that could save you if you fell in a well. Nonetheless, I spent hours watching the tiny fish glide in circles, praying that they would not be floating belly up the next day. The goldfish may have represented life, but to me, they also represented disappointment.
We moved to America in 1972 and soon discovered that being the only Iranians in town did not make for much of a Nowruz celebration. My parents were not particularly festive to begin with (“Everyone has a birthday. No need to make a big deal”). But it was especially challenging to feel excitement for a celebration that fell on a Tuesday between a dentist appointment and basketball practice.
No one in America cared about the first day of spring. This most revered moment in the Iranian year meant literally nothing here. We had no relatives to visit, so Nowruz was withered down to one essential element: calling our relatives in Iran. In the early 1970s, this was a very expensive venture. At the sound of her family’s voices, my mother always started to cry, leading my practical engineer father to suggest that she should try crying before the phone calls so that we didn’t have to pay for it. (Note to husbands: Do not suggest this.)
In the early ’80s, many Iranians arrived in the United States. Their hearts brimmed with gratitude and trepidation as they tried to navigate this new land while clinging to fragments of their past. They brought with them recipes, music and tradition. Nowruz slowly came back to life for my parents. Banners showed up in Los Angeles wishing everyone a Happy Nowruz. Some politicians even made a point of offering Nowruz greetings. My mother started setting a haft sin again.
Then came 2017, and one night, while lamenting the deeply divided nature of this country, I had an epiphany. Every immigrant group has given something to this country, and we Iranians are here to present you, dear America, with Nowruz. Here is a holiday that asks only one thing of you — to have hope. It has been around for thousands of years. There is no controversy associated with Nowruz. No indigenous people were displaced, no wars were fought, and no one died for us to have this celebration. Unless winter comes up with some sordid revelation about spring, we are in the clear. While it is true that Nowruz has its origins in Zoroastrianism, one of the first monotheistic religions, who is going to argue with a religion whose maxim is “Good thoughts, good words, good deeds”?
So America, please find an Iranian and, for a moment, forget about the headlines that divide us. Ask about Nowruz. You will probably be offered homemade baklava or a chickpea cookie. Please do try the chickpea cookies. They may sound strange to you, but rum balls didn’t sound all that good to me, either. And while you are wondering why the cookies melt so quickly in your mouth (it’s the chickpea flour), let’s talk. You might be surprised to find out that we have more in common than you think. That should give us all hope.
Firoozeh Dumas is the author of three books, including “Funny in Farsi.”
A version of this op-ed appears in print on March 19, 2017, on Page SR2 of the New York edition with the headline: Your New Iranian Holiday. Today's Paper|Subscribe
https://www.nytimes.com/2017/03/18/opin ... inion&_r=0
LOS ANGELES — As a little girl in Iran, I loved Nowruz, the first day of spring, known as the Persian New Year. It was the only time when grown-ups seemed joyful and full of hope. Even my most morose relatives somehow came to life, revealing a sunnier side of themselves kept dormant during the rest of the year. It was like the movie “Cocoon,” except that people were rejuvenated by the arrival of spring, not aliens.
For me, Nowruz meant getting dressed up and going to the home of every grandparent, great-aunt, aunt, almost-like-an-aunt, uncle and cousin. According to tradition, relatives were visited in order of age, starting with the oldest. I ate sweets, drank tea and listened to the adults speak of their hope for the new year, which began at the precise moment of the spring equinox. The scent of hyacinths, the flower of Nowruz, permeated every living room. (I tell you now, there is nothing not to like about Nowruz. It is the Justin Trudeau of holidays.)
Every home also had a haft sin, a colorful display of seven symbolic items meant to bring health, wealth and love. It included sprouted grains, such as lentils, that represented rebirth. The grains were prepared in advance, and the pressure was on to have a thick, healthy plate of grass by Nowruz. Nowadays, there are tutorials on YouTube, but back then, certain relatives were admired for their ability to know when and how to prepare the grains. If the grains sprouted too soon, you had moldy grass; if they sprouted too late, you had anemic blades with bald spots. The stakes were high.
But my favorite part of the haft sin was the goldfish, symbols of life. As with most pet-deprived Iranian children, these goldfish were as close as I ever got to owning a pet. I had once seen a movie about Lassie and knew that goldfish were poor substitutes for a loyal pet that could save you if you fell in a well. Nonetheless, I spent hours watching the tiny fish glide in circles, praying that they would not be floating belly up the next day. The goldfish may have represented life, but to me, they also represented disappointment.
We moved to America in 1972 and soon discovered that being the only Iranians in town did not make for much of a Nowruz celebration. My parents were not particularly festive to begin with (“Everyone has a birthday. No need to make a big deal”). But it was especially challenging to feel excitement for a celebration that fell on a Tuesday between a dentist appointment and basketball practice.
No one in America cared about the first day of spring. This most revered moment in the Iranian year meant literally nothing here. We had no relatives to visit, so Nowruz was withered down to one essential element: calling our relatives in Iran. In the early 1970s, this was a very expensive venture. At the sound of her family’s voices, my mother always started to cry, leading my practical engineer father to suggest that she should try crying before the phone calls so that we didn’t have to pay for it. (Note to husbands: Do not suggest this.)
In the early ’80s, many Iranians arrived in the United States. Their hearts brimmed with gratitude and trepidation as they tried to navigate this new land while clinging to fragments of their past. They brought with them recipes, music and tradition. Nowruz slowly came back to life for my parents. Banners showed up in Los Angeles wishing everyone a Happy Nowruz. Some politicians even made a point of offering Nowruz greetings. My mother started setting a haft sin again.
Then came 2017, and one night, while lamenting the deeply divided nature of this country, I had an epiphany. Every immigrant group has given something to this country, and we Iranians are here to present you, dear America, with Nowruz. Here is a holiday that asks only one thing of you — to have hope. It has been around for thousands of years. There is no controversy associated with Nowruz. No indigenous people were displaced, no wars were fought, and no one died for us to have this celebration. Unless winter comes up with some sordid revelation about spring, we are in the clear. While it is true that Nowruz has its origins in Zoroastrianism, one of the first monotheistic religions, who is going to argue with a religion whose maxim is “Good thoughts, good words, good deeds”?
So America, please find an Iranian and, for a moment, forget about the headlines that divide us. Ask about Nowruz. You will probably be offered homemade baklava or a chickpea cookie. Please do try the chickpea cookies. They may sound strange to you, but rum balls didn’t sound all that good to me, either. And while you are wondering why the cookies melt so quickly in your mouth (it’s the chickpea flour), let’s talk. You might be surprised to find out that we have more in common than you think. That should give us all hope.
Firoozeh Dumas is the author of three books, including “Funny in Farsi.”
A version of this op-ed appears in print on March 19, 2017, on Page SR2 of the New York edition with the headline: Your New Iranian Holiday. Today's Paper|Subscribe
https://www.nytimes.com/2017/03/18/opin ... inion&_r=0
Statement by the Prime Minister of Canada on Nowruz
The Prime Minister, Justin Trudeau, today issued the following statement on Nowruz:
“Today, we join Persian, Central Asian, Kurdish, and Ismaili Canadians to celebrate the festival of Nowruz.
“This ancient festival has been observed for thousands of years to welcome the coming of spring and the New Year in the Persian calendar. It is a time for friends and family to join together at the haft-seen table – displaying seven items symbolizing the blessings of life – to exchange gifts, enjoy music, and share food. Nowruz, which means new day in Farsi, is also an opportunity to renew our collective commitment to harmony, acceptance, and understanding.
“This year, as we celebrate the 150th anniversary of Confederation, I invite all Canadians to honour the many cultures, traditions, and beliefs that make Canada the vibrant and inclusive place it is today. Let us take this time to recognize and celebrate the contributions of Persian, Central Asian, Kurdish, and Ismaili Canadians across the country.
“On behalf of the Government of Canada, Sophie and I wish a healthy and prosperous new year to all those celebrating Nowruz in Canada and around the world.
“Har Ruz etan Nowrouz, Nowruz etan Pyrouz.”
http://pm.gc.ca/eng/news/2017/03/20/sta ... ada-nowruz
The Prime Minister, Justin Trudeau, today issued the following statement on Nowruz:
“Today, we join Persian, Central Asian, Kurdish, and Ismaili Canadians to celebrate the festival of Nowruz.
“This ancient festival has been observed for thousands of years to welcome the coming of spring and the New Year in the Persian calendar. It is a time for friends and family to join together at the haft-seen table – displaying seven items symbolizing the blessings of life – to exchange gifts, enjoy music, and share food. Nowruz, which means new day in Farsi, is also an opportunity to renew our collective commitment to harmony, acceptance, and understanding.
“This year, as we celebrate the 150th anniversary of Confederation, I invite all Canadians to honour the many cultures, traditions, and beliefs that make Canada the vibrant and inclusive place it is today. Let us take this time to recognize and celebrate the contributions of Persian, Central Asian, Kurdish, and Ismaili Canadians across the country.
“On behalf of the Government of Canada, Sophie and I wish a healthy and prosperous new year to all those celebrating Nowruz in Canada and around the world.
“Har Ruz etan Nowrouz, Nowruz etan Pyrouz.”
http://pm.gc.ca/eng/news/2017/03/20/sta ... ada-nowruz
http://www.pakistantoday.com.pk/2017/03 ... baltistan/
Shias, Ismailis to celebrate Nauroz in Gilgit Baltistan
National
10 hours ago BY Ghulam Abbas
Followers celebrate festival on March 21 with minor changes in traditions, rituals
Like many other parts of the world, Nauroz festival, a celebration of beginning of spring, will be celebrated across Gilgit Baltistan with traditional zeal on Tuesday (today).
Nauroz, one of the biggest festivals celebrated in Afghanistan, Iran, Iraq and the Central Asian republics, is traditionally celebrated in the Gilgit Baltistan region every year on March 21. It is largely believed as first day of the spring and the beginning of the year in the Persian calendar.
Though the religion has no link with the celebration of the day, mostly Shia and Ismaili communities in the region celebrate the day in various districts with minor changes of traditions and rituals. The regional government has announced local holiday on account of the festival.
In the celebration, people of all ages participate as they wait for the day whole year. The celebration usually start with dawn of the day and people in new and colourful dresses visit houses of their relatives and exchange the greetings. The hosts welcome the guests with traditional meal.
The most interesting part of the festival especially in Baltistan region is colouring boiled eggs which are distributed among children who play an egg fighting game, in which painted hard-boiled eggs would be used in a battle and the person whose egg was left intact would be the winner.
Each time, the egg is broken the winner is given an egg by the loser. While the range of festivities is diverse, the unification of families, friends and communities against a backdrop of music, food, and dance, seems to be common across the region. In Skardu, Ganche and Shigar districts, traditional polo matches are conducted.
Earlier, the people also dance with the traditional music at the ground and the colorful event continues through the day. The tournament of the polo matches continue for three days. Histrionically, the festival celebrated in Gilgit, Hunza-Nagar, Ghizar, Astore, Skardu and Ghancha, Kharmang and Shigar districts.
In special congregations, mostly held in different towns, special prayers are also offered for prosperity. In Hunza-Nagar district, Nauroz coincides with the start of the agriculture activities, as people start to plough in their fields. According a resident of Nagar Ahmed Ali, Nauroz is very important for him and his family as the event heralds arrival of spring season after a long harsh winter.
He said that the most attractive feature of Nauroz was ‘Chi Chi’, a traditional get together of women, children and elders in every village. He maintained that the families of babies bring dry fruits, homemade traditional dishes and sweets for distribution among the participants.
Interesting feature of the festival’s celebration in Hunza and Nagar districts is that competitions of swinging being held among girls. The same tradition is celebrated in Ghizer, but with some changes. In Ghizer and Hunza districts, newborn babies go for hair cutting on the day.
The UN General Assembly had proclaimed March 21 as the International Navroz Day in 2010. According to All Baltistan Cultural Forum president Zulfiqar Ali, a cultural event is also being organised in Islamabad after the national day on March 23, in which youth will be participating. “It is a time for renewal and cherishing our age-old values of love, harmony and brotherhood,” he said.
Shias, Ismailis to celebrate Nauroz in Gilgit Baltistan
National
10 hours ago BY Ghulam Abbas
Followers celebrate festival on March 21 with minor changes in traditions, rituals
Like many other parts of the world, Nauroz festival, a celebration of beginning of spring, will be celebrated across Gilgit Baltistan with traditional zeal on Tuesday (today).
Nauroz, one of the biggest festivals celebrated in Afghanistan, Iran, Iraq and the Central Asian republics, is traditionally celebrated in the Gilgit Baltistan region every year on March 21. It is largely believed as first day of the spring and the beginning of the year in the Persian calendar.
Though the religion has no link with the celebration of the day, mostly Shia and Ismaili communities in the region celebrate the day in various districts with minor changes of traditions and rituals. The regional government has announced local holiday on account of the festival.
In the celebration, people of all ages participate as they wait for the day whole year. The celebration usually start with dawn of the day and people in new and colourful dresses visit houses of their relatives and exchange the greetings. The hosts welcome the guests with traditional meal.
The most interesting part of the festival especially in Baltistan region is colouring boiled eggs which are distributed among children who play an egg fighting game, in which painted hard-boiled eggs would be used in a battle and the person whose egg was left intact would be the winner.
Each time, the egg is broken the winner is given an egg by the loser. While the range of festivities is diverse, the unification of families, friends and communities against a backdrop of music, food, and dance, seems to be common across the region. In Skardu, Ganche and Shigar districts, traditional polo matches are conducted.
Earlier, the people also dance with the traditional music at the ground and the colorful event continues through the day. The tournament of the polo matches continue for three days. Histrionically, the festival celebrated in Gilgit, Hunza-Nagar, Ghizar, Astore, Skardu and Ghancha, Kharmang and Shigar districts.
In special congregations, mostly held in different towns, special prayers are also offered for prosperity. In Hunza-Nagar district, Nauroz coincides with the start of the agriculture activities, as people start to plough in their fields. According a resident of Nagar Ahmed Ali, Nauroz is very important for him and his family as the event heralds arrival of spring season after a long harsh winter.
He said that the most attractive feature of Nauroz was ‘Chi Chi’, a traditional get together of women, children and elders in every village. He maintained that the families of babies bring dry fruits, homemade traditional dishes and sweets for distribution among the participants.
Interesting feature of the festival’s celebration in Hunza and Nagar districts is that competitions of swinging being held among girls. The same tradition is celebrated in Ghizer, but with some changes. In Ghizer and Hunza districts, newborn babies go for hair cutting on the day.
The UN General Assembly had proclaimed March 21 as the International Navroz Day in 2010. According to All Baltistan Cultural Forum president Zulfiqar Ali, a cultural event is also being organised in Islamabad after the national day on March 23, in which youth will be participating. “It is a time for renewal and cherishing our age-old values of love, harmony and brotherhood,” he said.