Munajat Imam Ali Pdf
Xiaoqi Hauge
Munajat is derived from the root n-j-w, which denotes speaking to someone while being very close to them. Munajat is a type of whispering, but not a one-sided whispering; its grammatical form signifies a reciprocal action. Thus, it is used when a person has a very intimate conversation with God, in which the Almighty listens and perhaps responds to him. According to a narration, God whispers to those who love Him, i.e. He puts His ideas into their hearts and minds.
In the first section, Imam Ali (a) describes the worries about the Day of Judgment. There are serious issues to happen for everyone and Imam Ali (a) declares his need for protection on that great day. This day has been described in various ways in the Holy Quran and Imam Ali (a) quotes some of the relevant verses. Based on this, Imam Ali (a) starts his munajat with the following phrase:
The light being on their right may be due to the fact that their record of actions is in their right hand. It is noteworthy that they ask for their light to be perfected since they know that, because of the effects of some of their sins, their light is not yet complete; therefore, they ask for forgiveness. This verse is a glad tidying for believers, as it implies that even on the Day of Judgment, there is a chance for believers to ask for forgiveness, while there is normally no chance to do good deeds after death.
The difference between these two groups is instructive: the believers, who have some portion of light, ask God for more light; the hypocrites, who have no light, ask the believers instead of God for light. This shows that even in that situation, they ignore the fact that if they want something they have to ask their Lord for it.
Al-Shia is a site firmly dedicated to spread the pristine teachings of the Twelver Shia, and introduce Islam, the Shia school of thought, the Prophet of God (PBUHH) and the Ahl al-Bayt (peace be upon them).
I am struggling right now. A few months ago, I told my Hindu family about my conversion to Islam. Since then, it has been a constant, uphill battle to uphold and practice my beliefs in the face of familial pushback.
Most recently, I shared with my family my intentions to marry a Pakistani Muslim woman I met in college. Still reeling from my conversion, my family treated this news as another dagger to their hearts. The past few days have been traumatizing. I am surrounded by an environment of anger, disappointment, and sadness. However, I am keeping afloat mentally and spiritually by reflecting on the following lessons from the Ahlul Bayt amidst their struggles.
I recently came across the munajat, or whispered prayers, of Imam Ali (as) to Allah. The concept of munajat stems from the root n-j-w in Arabic. It consists of whispered prayers from a servant to his creator and signifies a reciprocal action due to its root.
In the face of persecution and injustice, the Ahlul Bayt remained steadfast upon Islam and relied upon Allah to persevere. In our lives, it is easy to solely focus on all the things going wrong, especially when dealing with hardship.
While I am struggling with my family, I can see that there are many good things happening to me at the same time. I can eat, drink, and sleep, luxuries that many of us take for granted in our daily lives. I have close friends who support and cherish me. Most importantly, I am alive, and that allows me to turn to Allah in these difficult times.
As Imam Ali reminds us, who else can bestow mercy upon those feeling low in life besides The Mighty? Allah has honored me with hardship so that I can confide to Him about my pain, as He is the only One who can provide relief to my broken heart.
The munajat under our review is a traditional song of the Ismailis of Indo-Pakistan subcontinent to be recited in the Jamatkhanas on the occasion of the Imamate day. It is difficult to be definitive about the name of its composer and its first recitation. The critical analysis of few lines and the blend of Hindi and Urdu expressions garbed in some Arabic and ornate Persian diction, do furnish clues, which would indicate that it may have been composed by a Syed of Persian origin and later , it was updated by another person.
There is a view that it was composed by Syed Fateh Ali. Other attributed its composition by Syed Didar Ali (d. 1898), the father of Syed Mushtaq Ali. The names of Syed Hasan, Syed Muhammad Shah and Syed Aga Mohammad are also advanced in this context. We will thus examine the different traditions.
The tradition originated most probably in later period has it that Syed Fateh Ali Shamsi (1733-1798) composed it in the time of Imam Abul Hasan Ali Shah (1730-1792). In the extant munajat, the words "Shamsi" and "Abul Hasan Shah" are incorporated, which prompted cultivation of above tradition. While examining the two accessible ginans of Syed Fateh Ali and comparing them with the language of the munajat, it seems that the tradition of his composition is doubtful as the verses of munajat sound quite modernity. Secondly, Syed Fateh Ali was an Indian vakil, who visited Shahr-i Babak in the period of Imam Abul Hasan Ali, and he describes in his ginan that, "The Lord resides in the western land as an Iranian. He speaks Persian in northern Iran. His residence is in Shahr-i Babak, and his name in elegant form is Shah Abul Hasan Ali." Imam Abul Hasan Ali resided in Kirman and moved towards Shahr-i Babak in 1745 situated about 180 kilometers southwest of the main city of Kirman. Granted that the munajat was composed by Syed Fateh Ali during the ascension ceremony of the Imam in 1730, the age of Syed Fateh Ali should have been 3 to 4 years. Besides, he had seen the Imam in Shahr-i Babak on or after 1745 when his age was 12 years or above. Hence, it seems quite improbable that Syed Fateh Ali had composed it at the age of 3 or 4 years, or 12 years. Thirdly, the title "Shamsi" is said to have related to him, and the present munajat also contains the same epithet, whose reason was something different which has been discussed hereinafter, and nothing to do with that of the title of Syed Fateh Ali. Lastly, the word "Abul Hasan Shah" used in the munajat is an epithet of Hazrat Ali, and does not refer to Imam Abul Hasan Shah.
The second tradition relates that it was recited in India to celebrate the ascension ceremony of Imam Hasan Ali Shah (1817-1881). Mukhi Laljibhai Devraj published it for the first time in 1910 in Pachas Ginan'ni Chopadi from the Khoja Sindhi Chhapakhana, Bombay; wherein it is stated: "This poem was composed when Imam Hasan Ali Shah ascended on the throne of Imamate, and recited with the variation of names at present." (p. 7) Mukhi Laljibhai Devraj also made a striking note in the heading that, "Mubarak Dhanni Salamat'je takhat'ji" (Greetings to the throne of the Lord).
It is said that the news of the Imamate of Imam Hasan Ali Shah reached Bombay at the end of 1817. The followers rejoiced and celebrated a token ceremony in the main Jamatkhana of Bombay. Accordingly, a wooden throne was prepared in Calcutta and brought in the main Jamatkhana. The Mukhi, Kamadia, leaders and jamats of different areas slowly marched towards the main Jamatkhana with an old musical team in a procession (mamero). The Imam's painted photo was also placed on the throne. On that occasion, a praise-poem was composed and recited as if the Imam acceded to the throne on Indian soil. This praise-poem was known as the shairo, (laudatory odes). Unfortunately, we cannot find the shairo in the old manuscripts. It was an occasional composition, and its composer could not be identified.
After a long and tedious journey, Imam Hasan Ali Shah arrived in Sind in 1842 via Afghanistan, and thence he proceeded to Bombay in 1845. Due to some political reasons, the Imam had to leave Bombay in 1847 for Calcutta for 18 months, and returned back to Bombay on December 26, 1848. He declared Bombay as his permanent residence. The Ismailis rejoiced with the Imam's decision and urged for a grand didar, which was granted. The preparation for a grand didar program began and the Ismailis from all parts of India poured down in Bombay.
The oral tradition relates that some Ismaili families from Iran had arrived in Bombay in 1848 when Imam Hasan Ali Shah was yet in Calcutta. They were lodged in the camps pitched at Wadi, Bombay. The guests were provided foods as per Imam's order. It is further said that the Ismaili families of Punjab, who knew their language, looked after the guests. When the Iranian Ismailis entered Wadi, they delighted to see the well decorated camps, tinged with green flags. The Punjabi Ismailis greeted them with the loud recitation of the salawat. These Punjabi Ismailis were known as the Shamsi, and the whole account is sounded in the above qasida.
Syed Hasan, representing the Iranian Ismailis sought permission from Kamadia Haji to recite few lyrical expressions in presence of the Imam. The pendol erected at Wadi, Mazgon was well decorated. The stage was adorned with a beautiful throne and a green umbrella. Syed Hasan recited six qasida with some other eleven Syeds. These six qasida are given below: -
It is possible that an influx of the Ismailis from all parts of India poured down in Bombay in 1886. While returning to their places, they borrowed the above munajat and introduced in their areas. It was a mammoth concourse of the Ismailis, who seem to have coined that it was recited for the first time.
It is also said that it was especially composed for, and recited during the first wedding of Imam Sultan Muhammad Shah to Shahzadi Begum, the daughter of Imam's uncle, Aga Jhangi Shah. The wedding celebrations took place in Poona at Yaroda Palace on January 16, 1897, where nearly 30,000 Ismailis had come from all parts. From its content, it clearly appears that this munajat does not relate to the occasion of the marriage. It is however possible that it may have been recited on that occasion.
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