Posted by Ginans are a vast collection consisting of several hundred poetic compositions which have been a central part of the religious life of the Nizari Ismaili community of the Indian subcontinent that today resides in many countries around the world. Derived from the Sanskrit jnana, meaning contemplative knowledge, ginans refer to the compositions authored by Ismaili Pirs, who came to the Indian subcontinent as early as the eleventh century to teach the message of Revelation to non-Arabic speaking people.
During the time of the da’wa, Vaishnavism (devotion to Vishnu and his many incarnations, avatars) was one of the dominant Indic streams of religious life in northern India. Pirs introduced their teaching “without totally rejecting the conceptual and even social framework of the society” (Nanji, The Nizari Isam’ili Tradition p 102). In this way, the idea of re-birth is invoked not to promote it as an object of belief but to promote commitment to the true faith. The idea of myriad rounds of birth (eight hundred and forty thousand…according to ancient Indian belief), invokes the sense of a human ordeal on a formidable scale. This foreboding is turned into a case for seeking salvation through wholehearted commitment, a surrender of body, mind, and soul to the true faith” (Esmail, A Scent of Sandalwood p 66-67).
Many traditions incorporated indigenous framework into their teachings; for example, “among Sunnis in Bengal, Prophet Muhammad was regarded as the ‘incarnation of God himself.’ He was seen as the last, tenth incarnation of Vishnu, the avatara of Kali-yuga,’ (age of darkness) superseding the nine previous incarnations. (Esmail, A Scent of Sandalwood p 29).
Figures of Hindu mythology such as Harischandra, Draupadi, and the Pandava brothers served as models of proper behaviour and conduct. In order that some of these figures might be of benefit to new converts, they were assimilated into the Ismaili tradition by being re-interpreted with Ismaili perspectives (Asani, Ecstasy and Enlightenment p 45). the Pirs taught that Hazarat Ali and the Imams after him are the tenth form, dasmo Naklanki Avtar (naklanki referring to ‘without blemish’).
(More at Vaishnava framework)
Pir Satgur Nur (d.1094) was the earliest da’i sent to the Indian subcontinent. He was followed by Pir Shams al-Din who worked during the time of Imam Qasim Shah (r. ca. 1310-1370), mainly in Uchchh and Multan in the province of Sind in modern-day Pakistan.
Following the term of Pir Taj al-Din, appointed by the Imam of the time, the community began to experience internal dissensions; thereafter, Imams did not appoint Pirs. Imam al-Mustansir billah II (r. ca 1463-1480) sent a book of guidance, Pandiyat-i javanmardi, which appears to have reached Sind around the mid-sixteenth century. Some manuscripts indicate that Pir Dadu was appointed by Imam Abu Dharr Ali, sent to Sind to stop the conversion of Ismailis to Sunnism and to settle the unrest occurring in the region. Subsequently, the work of the da’wa continued locally by a line of Sayyids, generally regarded as the descendants of Pir Hasan Kabir al-Din.
Through the poetic medium of ginans, Pirs and Sayyids provided guidance on a variety of doctrinal, ethical, and mystical themes for the community while also serving to explain the inner (batin) meaning of the Qur’an to the external (zahir) aspects.
A number of ginans were composed for specific occasions, for example:
Dhan dhan aajno dadalore (Happy and Blessed is This Day) on the birthday of the Imam
Munajat Ya Ali khub mijalas to commemorate Imamat Day
Navroz na din sohaman (On This Auspicious Day of Navroz) at the beginning of the Persian New Year. Several ginans glorify the day that Prophet Muhammad was born.
We have sent you [O Muhammad] only as a mercy to the world [rahmata’li-l-alamin] Qur’an 21:107
Pir Sadardin’s composition Saat swargna kaim khuloya che dwaar states The Doors of the Seven Heavens Have Swung Open on the birth of Prophet Muhammad.
Listen
Sayyid Imam Shah says in his composition titled Satveni Moti:
Nabi Muhammad is joog maahe aavyaa
tis-thi chand-roona marag paayaa.
Prophet Muhammad came to the world
Because of him the moonlit path has been found.
(tr Shafique N. Virani)
Listen
Pir Hasan Kabirdin, in his 500-verse Anant Akhado says:
Aashaajee Nabi chaale nur-j varse
rakheesar-ne seer chhaay jee
aagal sahu feerastaa chaale hoyshe te husheeyaare … v 398
There are showers of Noor where Nabi walks,
and believers have his protection over them,
and that light will envelope the heads (minds) of devotees
many angels will prevail (over their heads) and consequently the devotees will be intelligent.
(tr. M & Z Kamaluddin)
In his composition, Sayyid Saleh’s says:
Ye mithaa naam Muhammad kaa soono maaraa muniveraa … 1
O my momin brother! Listen, the name of Muhammad is sweet.
Aaj kal vaari subhaan – sunno bhai munivaro … 4
O my momin brother! Listen, today is the time for Glory (Subhaan).
Nar Ali avatar jaann – sunno bhai munivar … 6
O my momin brother! Listen, know the form of the Master Ali.
Nar Ali jaaniyen to naa jaanaa avaro saath …7
O my momin brother! Listen, if you recognize Imam Ali, you need not go else where.
Chaar jugni beli sohi Muhammad aaj … 8
O my momin brother! Listen, he, who was the companion in the four yugas, the same Muhammad is present today.
Nabi sarikhaa chaandnaa so dono divlaa haath … 9
O my momin brother! Listen, those who have a shining lamp like Prophet Muhammad in them, are like those having lamps in both hands (their paths are illuminated and clear).
(In the Holy Qur’an 33:46, the Prophet is referred to as sirajun munir, a shining lamp).
Sayyed Saaleh boliyaa ginaan – sunno bhai munivaro… 10
O my momin brother! Listen, Sayyed Saleh has said this ginan
Listen
Annemarie Schimel notes:
“Since the name is part, and a very important part indeed, of a thing or person, it carries baraka, blessing power, with it, and when someone is endowed with special power or occupies a particularly lofty rank, his name too can work in a mysterious way on people who are given the same name … ” (And Muhammad is His Messenger p 117).
Yunus Emre’s invocation written ca. 1300 says:
“Please pray for us on Doomsday –
Your name is beautiful, you are beautiful, Muhammad!…”
Cited in And Muhammad is His Messenger, p 117
Further reading: The Prophet Unveiled: What the Qur’an Says About Muhammad at Ismailignosis
Sources:
Ali S. Asani, Ecstasy and Enlightenment, The Ismaili Devotional Literature in South Asia, I.B. Tauris, London, 2002
Annemarie Schimmel, And And Muhammad Is His Messenger: The Veneration of the Prophet in Islamic Piety, Vanguard Books, Lahore, 1981
Azim Nanji, The Nizari Isma’ili Tradition in the Indo-Pakistan Subcontinent, Caravan Books, New York, 1978
Aziz Esmail, A Scent of Sandalwood, Indo-Ismaili Religious Lyrics, Curzon Press, Richmond, UK, 2002
Tazim R. Kassam, Songs of Wisdom and Circles of Dance, Hymns of the Satpanth Isma’ili Muslim Saint, Pir Shams, State University of New York Press, Albany, 1995
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