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Facts about Navroz
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star_munir



Joined: 21 Apr 2003
Posts: 1665

PostPosted: Mon Mar 08, 2004 5:59 pm    Post subject: Facts about Navroz Reply with quote

Last year I researched about Navroz from books,websites,waez cassettes and I would like to share some facts with you.

Navroz is Ismaili festival but do you know that some nonismaili muslims and Parsis celebrate it?

1 Navroz is a persian word meaning new day.[ Nav means new roz means day]

2 The festival of Navroz is one of the ancient festivals of the world.

3 Aryans till today celebrate it on 21 March.According to them its first day of spring.

4 Since the reign of King Jamshid Pishdadi [about 4000 BC] Aryans have been celebrating Navroz.

5 They paint eggs in 3 colors white,yellow and blue which are symbols of white skin,blue eyes and blonde hairs.

6 Navroz is first day of the year according to calender of Iran.

7 In olden times parsis and fire worshippers of Iran used to bath in lakes and sprinkle water on each other in Navroz.

8 In olden times it was celebrated for 6 days in Iran.Sixth day was considered as the most holy one as according to their belief God made this universe in 6 days.

9 So on sixth day people in early morning used to take bath in rivers and lakes and apply oil on bodies. In morning every one of them taste either sugar or honey.

10 Even today it is one of the most impotant festivals of Parsis and on that day they wake up early in morning takes bath,wear beautiful and new dresses and Parsis of India eat two special sweet dishes in breakfast on Navroz day one is sev or savayian sprinkled with almonds and raisins {I forgot the English word I hope you all know sev or savaiyan] and another is ravo [made from suji,milk,sugar]

11 After taking breakfast Parsis go to their temple and do puja.Every one has to cover his or her head in that. Than every one give gifts to each other.


12 Parsis living in India mostly cook simple daal chawal in Navroz.

13 Parsis living in India go to the houses of their freinds and relatives in Navroz. Sweets [mithai] and Falooda is served to the guests. In their homes they have silver tray in which there is rose,Coconut and kumkum.
When some one comes home they sprinkle rose water on nim.

14 Mughal emperors also used to celebrate Navroz and castle was decorated with gold and in night there were diyas and chirags for lightning.


15 Mughal emperor Akbar used to celebrate Navroz for nineteen days.


I will write more facts tommorow from Islamic and ismaili point of view
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kmaherali



Joined: 27 Mar 2003
Posts: 15388

PostPosted: Mon Mar 08, 2004 6:14 pm    Post subject: Navroz in the Context of Pluralism. Reply with quote

Interesting information and very useful in the context of pluralism!
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star_munir



Joined: 21 Apr 2003
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PostPosted: Tue Mar 09, 2004 5:47 pm    Post subject: Reply with quote

kmaherali, thankyou very much that you like it.

Now some more facts

16 Hazrat Salman Farsi said that "we [ Iranis or people living in Iran] beleves that Navroz is the best day of the year and in this day God fulfills all our prayers"

17 Hazrat Imam Jaffer Sadiq said that " Navroz wo mubarak din hai jis din Allah ne bando [people] ki rooho [souls] sey iqrar liya tha.

18 According to many people, Hazrat Adam was born on the day of Navroz.

19 It was day when Hazrat Noah's Ark reached at safe place after a heavy storm and rain.

20 In the day of Navroz Hazrat Ibrahim had broken the royal idols in Iraq.

21 In the day of Navroz Hazrat Muhammad [PBUH] and Hazrat Ali had broken idols from Khana-e-Kaaba.

22 On the day of Navroz Hazrat Muhammad [PBUH] anounced the Imamat of Hazrat Ali in Gadir-e-khoum.It was 21 March.

One poet says about important events taken place in day of Navroz

Yai navroz hi that kai woh Noah ka safina
bach key toofan ki mojo say paar aagaya

aaj kai roz hi tha woh eid-e-gadir
ban kai lolaiye kul tajdar aagaya
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star_munir



Joined: 21 Apr 2003
Posts: 1665

PostPosted: Wed Mar 10, 2004 6:11 pm    Post subject: Reply with quote

23 Hazrat Salman Farsi used to prepare Kheer on Navroz day and give it to Prophet Muhammad [PBUH] and Hazrat Muhammad [PBUH] used to celebrate Navroz with Hazrat Salman Farsi.

24 Hazrat Sheher Banu was daughter of emperor of Iran and wife of our Imam Hussain.All Ahl-e-Bait used to celebrate Navroz and on that day sweets [mithai] were prepared in home.

25 In the time of Fatmid Khilafat Navroz was national holiday. There was beautiful lightning with diyas and chirag in city of Cairo at the time of Imam Moez in Navroz.People celebrated Navroz due to Farman or order of Imam and on that day they dressed up in shiny and bright dresses.They went for boating in River Nile. This festival was not only limited in Cairo but also in Iskandria.On Navroz day delecious food and new dresses were given to blind,deaf and dumb people by Imam Moez and there was also boating for them in River Nile for their enjoyment.

26 Ismailis living in Almaut were farmers . On the day of Navroz Imam used to gave deedar and distribute wheat,misry[sugar] and dry fruits which we today call as Rozi and Imam prayed for them for their good health and worldly and spiritual progress.

27 Navroz is the only ismaili festival whose name is in Ginan. Dais and wakeels of Hindustan used to go Iran for deedar of Imam and gave Him Nazrana of ismails. At the time of Imam Khalil Allah Ali, Syed Fateh Ali Shah who was dai or vakeel of Kutch,sindh,Kathiawar and Gujrat went to Qila Chakwa [Iran] and he met Imam in Jungle and that day was Navroz. He mentioned this in his ginan Navroj naa din sohamna....

28 Imam Hasan Ali Shah went to India from Iran. On the day of Navroz He used to give titles,gifts and prayers to khidmatgar.

Still Ismailis living all over the world celebrates Navroz every year. They wear beautiful dresses. Delicious food is prepared in home. Eggs are painted with painting colors,markers etc. There is Khushiali Majlis in Jamat Khana.
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star_munir



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PostPosted: Thu Mar 11, 2004 4:53 pm    Post subject: Reply with quote

29 At present Parsis living in India celebrate Navroz for 2 days.

30 The begining of Navroz Sufro has taken place form Darkhan Jamat Khana, Mumbai.

31 Hazrat Salman Farsi used to prepare special sufro on the day of Navroz and invite Hazrat Ali to partake of it.
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mariahussain



Joined: 21 Jan 2004
Posts: 18

PostPosted: Sun Mar 14, 2004 10:54 am    Post subject: NAVROZ MUBARAK TO YOU ALL Reply with quote

Yah Ali madad,<BR><BR>The information about Navroz was interesting.<BR>&nbsp;<BR>It is true that Navroz is a ismaili festive,but in other countries like my home it is not o&shy;nly celebrated by ismailis,but all other people whether sunis or shiite also celebrate this day.<BR>Navroz is the first day of spring and first day of the new year, as far as I remember before Navroz<BR>people clean thier houses form top to bottom and make new dresses and make a special syrup<BR>which is called( haft maiwa) which is made of seven deffirent kind of dry fruit, water and sugar<BR>relatives and close friend go to each others house and the homeowner offer them (haft maiwa)<BR>and they wish each other good health,barakat,and happines for the entire year.<BR>Some other people prepare (haft seen) means seven thing which starts with the letter (c) in <BR>persian alphabit<BR>There are some festival in other provinces like the most famous is in Mazar-e- sharif <BR>A very big mousque in which people belive that Hazrat Ali is entombed <BR>At the day of Navroz some people raise Jandah( the flag of Hazrat Ali) <BR>around the mousqu tulips grow before Navroz which make it more special and a beautiful site<BR>people go for picnic from around the country and the picnic is called ( mailai gul surkh)<BR><BR>means( picnic of red tulips) and the third famouse event at Navroz is ( buzkashi) this game<BR>is played in very special events.
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star_munir



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PostPosted: Fri Mar 19, 2004 4:45 pm    Post subject: Reply with quote

Mowla Ali Madad and thanks that you find it interesting and thanks for sharing more facts about Navroz.


32 The day of Navroz coincides with 21st March, the day of Vernal equinox, when the day and night are of equal duration.

33 On this day the sun completes its sojourn across the 12 constellations, and re-enters the first house of Aries.

34 Even, according to Albiruni, the day of Navroz coincides with the sun entering the sign of Aries, which is the beginning of spring.

35 Muslims in Iran and Afghanistan celebrate this festival, as a secular springtime holiday.No Islamic rulers, however strict (not even the Talibans), were able to stop this festivity.

36 In India, the celebration of Jamshedi Navroz was first started by Seth Nasarvanji Kavasji Kohyaji in Surat towards the end of 18th century in his private bungalow

37 After a few decades, the celebration of this festival was started in Bombay by Seth Merwanji Pandey at his bungalow
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kmaherali



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PostPosted: Wed Mar 16, 2005 7:40 am    Post subject: Significance of Rozi Reply with quote

SIGNIFICANCE OF ROZI

WHEAT: Strength and Abundant food
SWEET: Happiness, Love and Affection
DRY FRUIT: Long Life
RAISINS: Good Health
NUTS: Intelligence
MINT: Curing Disease
CLOVES: Pleasure of Life
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kmaherali



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PostPosted: Sun Mar 18, 2007 6:07 am    Post subject: Reply with quote

Origin of Navroz & Ismailism

By: Mumtaz Ali Tajddin S.Ali


Navroz is a Persian word, meaning new day of the year. The Arabs pronounced it as Niruz or Nairuz. The Sogdians called it Nau-Sard (the new year), and also is called Nishat Afroz Jashan in Iran. It is a spring festival, beginning with the first day of the Persian solar year, corresponding to the vernal equinox and the entry of the sun into the sign of Aries, and continued until the 6th day of the month. The last day was known as the Great New Year’s Day (al-Niruz al-Akbar).

On the day of Navroz the sun completes its cycle of passing through all the Celestial Stations which are twelve in number, and enters the first one which is known as haml. A celestial station is known in Arabic as buruj. The names of the twelve celestial stations through which the celestial bodies (the planets) annually pass are given below along with the Zodiac signs:-

1. Haml - Ram - Aries 31 days
2. Thaur - Bull - Taurus. 31 days
3. Jauz - Twins - Cemini. 31 days
4. Sarthan - Crab - Cancer. 31 days
5. Asad - Lion - Leo. 31 days
6. Sumbula - Virgin - Virgo. 31 days
7. Mizan - Balance - Libra. 30 days
8. Aqrab - Scorpion - Scorpio. 30 days
9. Quas - Archer - Sagittarius. 30 days
10. Jadi - Goat - Capricorn. 30 days
11. Dalv - Water-bearer - Aquarius 30 days
12. Huth - Fishes - Pisces. 29¼ days

The days when the sun completes its stay in the last celestial station, i.e. huth and enters the first celestial station, i.e. haml, this day falls on 21st March, and is known as Navroz.

The Koran says: “Factually the number of months in the eyes of God, in the Book of God from the day He created the earth and the heaven, are twelve.” (9:36)

The astrologers and astronomers have divided the year into twelve parts, taking into account the movement of the earth and the sun and each such part is known as the celestial station. After the entry of the sun in the celestial station (haml), it passes through all the other stations mentioned above and also the durations as stated above. It takes the sun 365 days and nights, 5 hours, 28 minutes and 50 seconds to complete the full circuit and to return to the celestial station (haml). This entry of the sun is known as the Tahweel-e-Shams (Sun’s entry). The first day of the sun’s entry in the celestial station (haml) falls on 21st March, and is a new year’s day and is Eid-e-Navroz.

Considerable importance is attached to this day, for it was on this day that the sun shone brightly from the celestial station (haml). On this day, God created the earth, the universe, the cold winds started to blow, and the earth became fertile to bear trees, vegetables and fruits, and other necessities for mankind.

In 3266 B.C. reigned the first king of Iran, called Kumers. He determined the days and the seasons in a year and he also determined the first day of the sun in the celestial station (haml). The dates and the years came to be accounted since then, and he ordered all learned people to pronounce and to proclaim the importance of that day. About hundred years after Kumers, Jamshed became the king of Iran, and he called this day Navroz. He celebrated his coronation on this day, and observed the day as a festival of Eid.

Muhammad Bakir Majlisi quotes a number of traditions from the Imam in the 14th volume of his Bihar al-Anwar, who reports a tradition related by Moalla bin Khunais that Imam Jafar Sadik said: “It was on Navroz that Adam was created, that God made a covenant with the souls, that Abraham destroyed the pagan idols, that the Prophet of Islam received first revelation, that the Prophet took Ali on his shoulders to smash 360 idols in Mecca, and most important of all, that he declared Ali as his legitimate successor.”

Navroz was marked in Damascus by exchange of gifts during the period of the Umayyads. Yaqubi (2:366) writes that caliph Umar II abolished the Navroz and Mihrjan gifts through a royal decree he issued. Later, caliph Yazid II re-introduced in the state.

The Abbasid caliphs used also to give importance to this day. Caliph Mansur declared this day as Eid and greetings were exchanged in the court to celebrate Eid-e-Navroz. The people during the Abbasid period rose early in the morning and went to the wells or streams, drew water in a vase and poured it over themselves. Tabari (3:2163) writes that they also sprinkled water on each other. In the time of caliph Mutawakkil, the Navroz was celebrated with great pomp and rejoicing. He is said to have struck five million dhirams, painted in various colours and showered them upon his officials. Masked actors (ashab al-samaja) appeared before the caliph, who flung coins to them and distributed roses fashioned from red amber. Ibn Zubayr reports that at one Navroz, the play of samaja was arranged for the caliph Mutadid, which cost 13,000 dinars. A variety of sweet dishes, such as sabuniyya and lawzinaj were cooked, and the people then distributed them to one another. Under caliph Mutawakkil, according to Tabari (3:1448), the poet Buhturi says: ‘the Navroz day has again become the same as was instituted by Ardasher.’ Not unlike the Persian kings, the Abbasid caliphs used to appear in their chambers, clad in gorgeous attire, in order to receive the present personally.” It was also marked by an exchange of gifts. Tanakhi (d. 384/994) writes in his Nishwar al-Muhadara (8:145) that caliph Mutawakkil used to sit in his chamber from morning to the evening, accepting the gifts offered to him by the high officials and other dignitaries.

In Baghdad, the common people, on this festive occasion, illuminated their houses with cotton pods (habb al-qutn) and clay censers (al-majamir al-tin), vide Nishwar al-Muhadara (1:143). The royal houses, at the same time, would be illuminated with pods of costly materials, such as zahri cloth (the light cloths) soaked in oil of balsam (dahn al-balsan), and other fragrant and expensive oils were burned in censers of stone (al-majamir al-biram).

During the six days of Navroz festival, the people in Baghdad gathered in the streets and lit fires. Tabari (3:2163) writes that in 284/897, caliph Mutadid tried to prevent the unrestrained rejoicing in the streets during the summer weather, but after two days he was obliged to let public resume their customary practice. Ibn Hawkal (d. 367/ ) writes that in the 10th century in Jibal, the people celebrated Navroz festival for seven consecutive days with much enthusiasm and gaiety. They cooked a number of delicious dishes and donned elaborate costumes and spent a lot of money on the festivities. They also indulged in various sports, organized singing parties, and feasted even on the roofs of their buildings. Prof, Tritton quotes a passage in Sketches of Life under the Caliphs (MW, LXII, 1972, p. 145) from an unpublished text of Hilal al-Sabi’s Kitab al-Hafawat about the Navroz during the Abbasid period at Baghdad. Sabit notes that the people in Baghdad hired a special cook to work during the night to have the dishes fresh in the morning, and gave parties for relatives and friends, at which they served green melons, plums, peaches and dates. Women made a point of buying perfumes for the day, and tortoises were brought in to drive devils from the house. Eggs were dyed in various colours. To sprinkle perfume on a man and tread seven times on him was a means of driving away the evil eye, laziness and fever. Antimony or rue was used to improve the sight during the coming year; it was a good day for taking medicine. Respectable people hit each other with water-skins or threw water about in their houses or gardens, while common folk did this in the streets. Makrizi writes in his Khitat that the Abbasid caliph Mutawwakil struck five million dhirams painted in various colours, red, yellow and black, for showering upon his officials. Masked actors, too, appeared before the ruler who flung coins at them.

Navroz was celebrated also in Syria and Egypt under the Fatimids, vide Makrizi’s al-Khitat (4:241-2). Its celebration in Cairo appears to have been well established at the time of the Fatimid conquest of Egypt. On that occasion, the Imam rode to the Azhar mosque under a golden parasol (mizalla mudhahhaba), carrying the staff (qadib), wearing a white turban and a cowl (taylasan), and girded with a sword. He was accompanied by five thousand men in a procession. The Imam also presented costumes with siglaton robes. A grand banquet was then followed. The chief steward (sahib al-ma’ida) and his servants carried trays from the palace, containing one hundred collections of wide bowls covered by silk round pieces, on top of which were mats scented with a light musk (misk fatih). When the banquet was over, each person took what was left over “for honour and blessing” (al-sharaf wal-baraka). Prince Tamim (337-374/948-984), the eldest son of Imam al-Muizz was one of the renowned poets. In his Diwan (ed. M.M. al-A’zami, Cairo, 1957), he eulogizes the Imam that:-

If Navroz is a festival of joy and delight,
it is through your light that it has come to be so.

In Egypt, the festival of Navroz was celebrated with great pomp. It must be known that Egypt under the Fatimid remained largely a Sunni country and Ismailism won only a limited following among the population. Cairo alone housed a large Sunni population. When Imam al-Muizz found that the general Muslims took less interest publicly in the festival, he prohibited public festivities on Navroz in 363/974. Thus, the celebration first moved to the streets of Cairo, to the Azhar, and, finally, to the palace itself. These changes show in part how a popular celebration moved progressively close to the Ismaili centre of Cairo and ultimately was assimilated into the ceremonial of the court. The general population probably did not desist from its customary practices on the festival, but the ceremony that took place at court was stripped of all popular elements.

The Ottoman Turks had adopted it for the feast which ended the fast, which was called the Feast of Sugar (sheker-bairami). It was originally held at the summer solstice, on the 21st June, but gradually, in consequence of the difficulty of correcting the calendar, it was shifted towards the spring equinox, and the reform of Jalaluddin Malik Shah fixed it on the 21st March, the date which the Nauruz-i Sultani has kept to the present.

The Navroz was also celebrated in India during the period of the Mughal empire. On the occasion of Navroz, the most picturesque ceremony in the court was the weighing of emperor Akbar against seven kinds of grain, coral and gold. Emperor Akbar and Jhangir festiviated with great pomp, but Aurengzeb had abolished it. He substituted for Navroz another imperial feast, which was to begin in the month of Ramazan and to continue upto the Eid al-Fitr. This was called as Nishat Afroz Jashan. But the later Mughal emperors revived the Navroz festival, which was celebrated for nine days. On the first day, the emperor gave away a gold chain of an elephant in alms and sit on the weighing scale. In the court, he occupied the peacock throne, and pearls and rubies were scattered among those present. Outside the court, the procession of the elephants and horses passed before the emperor. The nobles presented gifts. On one occasion, Shams ad-Dawla Khan-i Dauran Mansur Jang, offered the emperor Muhammad Shah, one lac of rupees and a garland of pearls worth of twenty-five thousand of rupees each. The emperor on his part honored them with the khilats. Next day, the emperor again took his seat on the throne and the nobles again offered presents who missed on the first day. On the third day again the emperor took his seat on the throne and witnessed dance and music party. Thus, during these nine days all sorts of recreative festivities were organized and gifts were exchanged.

Navroz is seen to be celebrated by a number of Shi’ites and the Sufis. The Bektashi Sufi order in present day in Turkey, for instance, celebrate Navroz (pronounced nevruz in Turkish) not because of the new year it is to herald, but to commemorate the birthday of Imam Ali bin Abu Talib, also in his capacity as the symbolic founder of most Sufi orders throughout Islamic history. Navroz is observed among the Turks of Anatolia at the time of the equinox, on the ninth day of March.

The eight Ismaili Imams flourished in Alamut in Iran for about 171 years. The eighteen Imams then also resided in different villages during post-Alamut period for about 582 years. Iran is the original home of Navroz celebration, and it is most probable that the Iranian Ismailis continued to celebrate Navroz with other Shi’ites. Thence, it appears that the ceremony took its root in Syria, Central Asia and India.

Today the essence of Navroz is captured in its nation-wide celebrations which are spread over more than two weeks of holidays when all Iranians, irrespective of their religion, ethnic origins or age participate in festivities. It commences frfom the last Wednesday of the year popularly called Chahar-shambeh suri until the thirteenth day called sizdah-bedar after the New Year. The perpetual bringers of the tidings of New Year are the clowns of the traditional folk theatre called Haji Firuz. Apparelled in red jester-like satin costumes, with faces blackened by charcoal, and playing a tambourine, several persons dressed as Haji Firuz dance through the torchlit streets during the Navroz period singing and dancing to the rhythm of the tambourine, from street to street and town to town, to the delight of all. In some province of Iran, starting a month before Navroz, special troupes of singers move from province to province singing special songs heralding the joyous coming of the New Year.

On New Year’s eve, the exact second of the change of the old to the new year, known as Mowqey-e-tahwil-e-sa’l is astrologically calculated and noted. To await this moment, all family members dressed in new clothes and finery must be together. For this occasion, the house is full of the heavy scent of the burning of aloe-wood and other fragrant incenses. Typical Iranian music emanating from the tar (a lute with long neck and six springs), santur (dulcimer played with two sticks) and ney (reed flute) entertains the guests. Sugar-plums, pistachio-nuts, almonds and takhmeh (melon seeds) are distributed to all eagerly awaiting the New Year. As the chimes of the clock broadcast over the radio or television, toll out the old year, recitation of Koranic verses and special prayers usher in the New one. At this moment, family members approach each other, embrace, kiss and congratulate one another with greetings of Eid-e-shoma Mubarak, Sa’l-e-shoma Mubarak (may your Eid and New Year be blessed), Tabrik arz Mikonam (accept my New Year wishes). Everyone resolves to bury their differences of the past 12 months and to start afresh. Gifts are exchanged and all gather round the banquet table for a feast. It is customary to lay on a table a ceremonial display called Sufreye-Nawruz, consisting of a mirror, a copy of the Koran, live goldfish in a bowl, green sprouts of wheat grain and lentils, coloured eggs, and Haft-Sin, which is a large platter filled with seven dishes (haft sin). Each dish bears in haft-sin the name, beginning with the Persian letter sin i.e., sib (apple), sir (garlic), sumak (sumac), sinjib (jujbe), samanu (a kind of sweet-dish), sirka (vinger) and sabzi (greens), which are placed on a cloth spread on the floor in front of a mirror and candles in company with dishes of certain foods.

The Navroz holidays officially last 13 days when all Iranians visit many friends as possible and exchange Eidy or festive gifts. The first day is reserved for respected elders of the family who in turn return the visit. Everywhere a festive mood prevails; tea, sweetmeats, ajil (dried fruits and nuts), conversation and music flow.

The thirteenth day of Navroz called sizdah bedar (thirteenth out of doors) is traditional spent out in the woods or parks. Every Iranian family leaves home early in the morning, and equipped with mats, picnic materials and musical instruments, search pleasant sites. Each family has brought the sprouted wheat and lentils from their Navroz Sufreh, which they will cast away for good luck. It is considered lucky to eat a special thick soup ash, made from noodles on this day. The soup and its accompanying garnish – fried onions, garlic, yoghurt, white cheese, sauce and vinegar – is taken along. At lunch time, meat and an array of vegetable stews to eat with rice, simmered with delicate spices to a rich goodness, are laid out. To round off the substantial meal is an assorted collection of freshly-picked fruits (miveh), grapes, pears, apples and cherries. The thirteenth of Navroz is never complete without young girls tying knots in the grass found in the plains to ensure they will find husbands during the New Year.


[ From “Encyclopaedia of Ismailism” ]






Mumtaz Ali
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PostPosted: Sat Mar 22, 2008 12:02 am    Post subject: Reply with quote

Blessed Friday as religious festivals harmonise

By By Aroosa Masroor
3/20/2008
Karachi

March 21 will be of special significance this year as the calendars of five different religions will coincide, giving each faith a reason to celebrate the day.

As Muslims celebrate Eid Milad-un-Nabi (the birth of Prophet Muhammad PBUH) on Friday, Christians will mark the crucifixion and death of Jesus as Good Friday, while Hindus and Sikhs will come together to celebrate Holi, also known as the festival of colours. Meanwhile, Eid-e-Nauroz, the religious festival of members from the Baha’i faith will fall on March 21, which is also a community festival for the Zoroastrians as well as the Ismailis and Iranians.

“For the first time in the history of my life have we been blessed by such a day when people from all different faiths will be celebrating their religious festivals on a single day,” Riaz Ahmed Shirazi, a Baha’i remarked. He prefers calling it a ‘blessed weekend’ and sees it as a sign from God to spread the message of religious tolerance.

Eid-e-Nauroz also marks the Baha’i New Year after the 19-day fast from March 2 to March 20 in the last month of the Baha’i calendar. Nauroz is one of the nine holy days of the year in the Baha’i religion when work is suspended.

The Zoroastrian community as well as Persian speakers and those who trace their roots to Persia will also celebrate Nauroz which marks the first day of spring according to the astronomical vernal equinox. It is a Persian word meaning New (year) day.

Recalling the seven last words of Jesus Christ from the cross on Good Friday, Reverend Shahid Sabir of the Holy Trinity Church, adds “It is an honour for people from all different faiths. We hope this day can bring the much-needed harmony this country needs. Jesus Christ gave his life for his people and then came back to save them and spread the message of peace.” Good Friday should be celebrated with the same spirit and tolerance, he said.

Islamic Scholar Dr. Aamir Liaquat is also sees this day from a positive perspective. “This day is especially important because for the first time we will be celebrating a day in the spirit of a tolerant Pakistan ñ exactly how our founder Quaid-e-Azam had envisaged. He wanted Pakistan to be a secular state, not a theoretic state where all religions would be free to practice their religion,” he said, adding that this day holds ‘constitutional significance’ as it will prove that Pakistan is a tolerant state.

Chandar Keswani, a social activist and a vocal member from the Hindu community, commented that members from different faiths should also stand united as these religious festivals on March 21 and spread the message of interfaith harmony. “We need to rise above our differences and stand for a united country,” he said.

According to the Hindu lunar calendar, Holi will fall on March 21, which is the full moon day of the Hindu month of Fagun. Holla Mohalla is an occasion of to rejoice for the Sikh community that is celebrated by a handful of members in Karachi at the Swami Narayan Temple along with the Hindus. Moreover, the longstanding demand of the Hindu community to declare Holi as a national holiday for the Hindus will be fulfilled by default this year as Friday has been declared as an official holiday by the Sindh Government on account of Eid Milad-un-Nabi.
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SameerKhan



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PostPosted: Sat Mar 29, 2008 6:07 am    Post subject: Reply with quote

YA ALI MADAD<BR>Thanks a lot guys for sharing such informative informations and happy Noaroz to all even though I am late but a bit later is better then never (icon_biggrin.gif)<BR> YA ALI MADAD<BR>
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PostPosted: Wed Mar 18, 2009 7:50 pm    Post subject: Reply with quote

Canada’s Conservatives Send Navroz Video Greetings

http://www.youtube.com/watch?v=jpN8yjng4BU
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PostPosted: Fri Mar 20, 2009 12:22 am    Post subject: Reply with quote

Nowruz message from Obama on video

http://www.whitehouse.gov/Nowruz/

Transcript of the message:

http://online.wsj.com/article/SB123752091165792573.html?mod=googlenews_wsj

THE PRESIDENT: Today I want to extend my very best wishes to all who are celebrating Nowruz around the world.

This holiday is both an ancient ritual and a moment of renewal, and I hope that you enjoy this special time of year with friends and family.

In particular, I would like to speak directly to the people and leaders of the Islamic Republic of Iran. Nowruz is just one part of your great and celebrated culture. Over many centuries your art, your music, literature and innovation have made the world a better and more beautiful place.

Here in the United States our own communities have been enhanced by the contributions of Iranian Americans. We know that you are a great civilization, and your accomplishments have earned the respect of the United States and the world.

For nearly three decades relations between our nations have been strained. But at this holiday we are reminded of the common humanity that binds us together. Indeed, you will be celebrating your New Year in much the same way that we Americans mark our holidays -- by gathering with friends and family, exchanging gifts and stories, and looking to the future with a renewed sense of hope.

Within these celebrations lies the promise of a new day, the promise of opportunity for our children, security for our families, progress for our communities, and peace between nations. Those are shared hopes, those are common dreams.

So in this season of new beginnings I would like to speak clearly to Iran's leaders. We have serious differences that have grown over time. My administration is now committed to diplomacy that addresses the full range of issues before us, and to pursuing constructive ties among the United States, Iran and the international community. This process will not be advanced by threats. We seek instead engagement that is honest and grounded in mutual respect.

You, too, have a choice. The United States wants the Islamic Republic of Iran to take its rightful place in the community of nations. You have that right -- but it comes with real responsibilities, and that place cannot be reached through terror or arms, but rather through peaceful actions that demonstrate the true greatness of the Iranian people and civilization. And the measure of that greatness is not the capacity to destroy, it is your demonstrated ability to build and create.

So on the occasion of your New Year, I want you, the people and leaders of Iran, to understand the future that we seek. It's a future with renewed exchanges among our people, and greater opportunities for partnership and commerce. It's a future where the old divisions are overcome, where you and all of your neighbors and the wider world can live in greater security and greater peace.

I know that this won't be reached easily. There are those who insist that we be defined by our differences. But let us remember the words that were written by the poet Saadi, so many years ago: "The children of Adam are limbs to each other, having been created of one essence."

With the coming of a new season, we're reminded of this precious humanity that we all share. And we can once again call upon this spirit as we seek the promise of a new beginning.

Thank you, and Eid-eh Shoma Mobarak.
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PostPosted: Fri Mar 20, 2009 8:20 pm    Post subject: Reply with quote

In praise of... Noruz
Editorial The Guardian,
Friday 20 March 2009

"No bath, no shave, no clean clothes," grumbled Robert Byron's companion, Ali Asgar, on the morning of 22 March 1934. Any Iranian in his position would have felt similarly put out; on the road with the Englishman who turned his diary into a classic of travel writing, Asgar was unable to observe Noruz, which marks the vernal equinox and the new year. Few festivals cross the boundaries of both culture and religion. Noruz begins today in Iran, but the thoroughly ecumenical holiday is also celebrated in central Asia and the Caucasus, and among Kurds, Ismailis and Parsees. The majority of the people sprucing up their homes and calling their mothers are Shia Muslims, but Noruz originated as a Zoroastrian holy day. For most Iranians the rite has no religious significance, but it does serve as a link to a glorious past: some believe Persepolis, the citadel destroyed by Alexander the Great in 330BC, was built as a venue for Persian kings to mark the event. It starts when the sun is directly above the equator (11.44am in London, 3.14pm in Tehran). Cleanliness and new clothes are the order of the day, hence Asgar's concerns at being so dishevelled. The Haft Sin - seven items, which include vinegar, coins, garlic, apple and wheat, all of them beginning with the letter "s" in Farsi - are carefully placed on a table in the house. The significance of many Noruz rituals is shrouded in mystery; sometimes, as Iranians around the world will be reminded today, it is good just to revel in the ceremony.

http://www.guardian.co.uk/commentisfree/2009/mar/20/iran-noruz-festival
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PostPosted: Fri Mar 20, 2009 10:01 pm    Post subject: NAVROZ MUBARAK Reply with quote

Very interesting information regarding Navroz's significance specially to Star_Munir and KMaherali. Navroz Mubarak to all Ismaili.net readers, May new year brings lot of joy in our daily life and prosperity.
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Saima



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PostPosted: Tue Apr 07, 2009 5:48 pm    Post subject: Reply with quote

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?
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kmaherali



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PostPosted: Fri Mar 19, 2010 4:19 pm    Post subject: Reply with quote

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_UnIslamic/1988766.html
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PostPosted: Sat Mar 20, 2010 4:46 am    Post subject: Reply with quote

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/JasonKenneyMP#p/a/u/0/FqcBixTtnPI
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PostPosted: Sat Mar 20, 2010 7:06 am    Post subject: Reply with quote

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/literary-reading-sayyid-shamsi-seeks-out-his-master-in-devotional-ginan-eji-navroz-na-din-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.
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PostPosted: Sun Mar 20, 2011 4:20 am    Post subject: Reply with quote

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=%2Findex&nid=598079
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PostPosted: Thu Mar 24, 2011 6:07 am    Post subject: Reply with quote

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/2011/mar/21/iran-china#/?picture=372876654&index=10
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PostPosted: Tue Mar 20, 2012 5:32 pm    Post subject: Reply with quote

Wish you all Navroz Mubarak icon_biggrin.gif
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PostPosted: Wed Mar 21, 2012 5:35 am    Post subject: Reply with quote

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 5:04 am, edited 1 time in total
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PostPosted: Wed Mar 21, 2012 5:43 am    Post subject: Reply with quote

Statement – Minister Kenney issues statement to recognize Nowruz
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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
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http://www.cic.gc.ca/english/department/media/statements/2012/2012-03-20.asp
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kmaherali



Joined: 27 Mar 2003
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PostPosted: Wed Mar 21, 2012 12:54 pm    Post subject: Reply with quote

‘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-icon_cool.gif. 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.
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kmaherali



Joined: 27 Mar 2003
Posts: 15388

PostPosted: Thu Mar 22, 2012 12:43 pm    Post subject: Reply with quote

Yaha(n) Navroz-i Aalam Hay by Meher Angez

http://dc433.4shared.com/download/ay0ZdsHu/Yaha_n__Navroz-i_Aalam_Hay__Me.mp3

Yaha(n) Navroz-i Aalam Hay by Misbah Saleem

http://dc428.4shared.com/download/BOtLYPDq/Yaha_n__Navroz-i_Aalam_Hay__Mi.mp3
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star_munir



Joined: 21 Apr 2003
Posts: 1665

PostPosted: Thu Mar 22, 2012 3:49 pm    Post subject: Reply with quote

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."
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shiraz.virani



Joined: 28 May 2009
Posts: 1257

PostPosted: Fri Mar 23, 2012 6:39 am    Post subject: Reply with quote

Quote:
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."


Masha Allah !!!....Is this from a book ?? If yes whats the name of this book ??
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star_munir



Joined: 21 Apr 2003
Posts: 1665

PostPosted: Sat Mar 24, 2012 4:26 pm    Post subject: Reply with quote

It is from Nasir Khusraw's Diwan. I had taken it from book "Make a shield from wisdom" by Annemarie Schimmel, published by IIS. The book contains selected verses on different topics from Diwan of Nasir Khusraw.
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kmaherali



Joined: 27 Mar 2003
Posts: 15388

PostPosted: Mon May 28, 2012 12:30 pm    Post subject: Reply with quote

“One plant for me and one for my country” — Ismailis in Kabul mark Navroz with a tree planting

http://www.theismaili.org/cms/1361/
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