"With an inner sight look at the World's mystery
The great and-well-known lsmaili Missionary Hakim Nasir Khusraw was the
celebrated medieval erudite poet, philosopher, traveller and Hujjat of Khurasan.
Nasir Khusraw was one of the most important figures of llth century Iran - an
era which has produced such men of prominence as Omar Khayyam, Hasan bin Sabbah.
and al-Mua'yyid ash-Shirazi.
Nasir Khusraw, who is considered as the Real Wisdom of the East came from
Qubadiyan in Balkh. The full name of this most attractive and remarkable
personality of Persian Literary History was Abu Muin'id-Din-Nasir-i-Khusraw. He
called himself Marwazi Qubandiyani, as the capital of state of which Qubadiyan
belonged was Marw.
His father was a small land-owner in the vicinity of Balkh. He was born in
the month of Dhelqad 394 A.H./1003-4 C.E. during the time of Sultan Mahmood
Ghaznavi. He was seeking education from his early childhood and devoted about
thirty years in achieving it. He became all in all in every field of knowledge,
in intellectual, as well as traditional. He memorised the Holy Quran and became
an expert in tradition and in interpretation of Holy Ouran. Besides Islamic
literature. he also studied the new and the old testament and books of other
religions thoroughly. He studied the al-Magisty of Ptolemy, geometry of Euclid,
al-chemy, physics, logic, music, mathematics, medicine astronomy, astrology etc.
He was profound in literature and knew Hebrew, Sanskirit besides Arabic,
Persian, Turkey and Greek languages. He studied the philosophy of Socrates,
Plato, Aristotle and the epistles of Kindi, Farabi and Avicenna (Abu Ali Sina).
He refers to his high status of knowledge in his Diwan.
"Na mond az heech goon danish kih manzan na kardam- istifadat beesh-o-kamtar.
No knowledge remained in the world from which I was not benefited more or
less". About his original religion it is said that he was Shia, Nasir calls
himself an Alawi in two of his couplets in his Diwans, from which Dr. lvanow
concludes that "Alawi" does not only mean, Shiite but there is quite enough
reason to believe that Nasir was really a "Sayyid". But it is difficult to prove
this for he exercised modesty and religious self-effacement in this connection.
The inhabitants of Yamgan valley, where Nasir lived his last days and died,
consider themselves as Sayyids and the descendants of Nasir Khusraw. They are
fanatical Sunnis and they believe their ancestor Nasir was a Sufic Pir.
Being born in the family belonging to the government officials' class, he
followed the custom of that time and entered the government service of Ghaznavid
and Saljuq administrations. Nasir was employed as a government secretary and a
revenue officer.
Mr. Taqi-zada in his book "Ham majlis wa ham piyala" of kings has accused him
of being participant of the assemblies of drunken orgies of princes and so
forth. Scrutinizing Nasir's own statements, says lvanow, one can see that all
this is based on misunderstanding. As a gifted and mentally alert youth, he
undoubtedly took much real interest in many things, though this never amounted
to anything like his poetry's years - a long search for Truth. He himself has
said in his Diwan, he would hardly have devoted his time to composing indecent
or frivolous poetry and practising such vices, that when you remember these,
your face becomes dark and mind becomes depressed. This is of course, expressed
in poetry in which hyperbolism, exaggeration is often the fundamental law. Most
probably this simply means that he enjoyed his life and composed ordinary love
songs, which in the strictly religious outlook of his old age appeared to him as
shameful frivolity.
The change of dynasty took place in his mother country in 429 A.H./1038 C.E.
When he was 35 years old. Eight years later he set out on his great journey.
The Change in his life and approach to Imam:
It is generally accepted that Nasir went on to the pilgrimage as an orthodox
Muslim and became converted to Ismailism in Egypt through which he had to pass
on his way to Mecca. He returned to his native land after some time as an
lsmaili missionary of such a high rank as a Hujjat.
According to Dr. lvanow "for him (Nasir Khusraw) obviously the truth was only
Islam and it may be easily realized that the truth was the authentic
interpretation of religion which can be received only from the Imam. It is quite
possible, that he might have been shiite, perhaps a change of dynasty, if it
upset his career, the frustation of his youthful ambitions, even his probable
contacts with lsmailis - all these together possibly inspired him to espouse the
cause of the Fatimids whose star had never risen so high as at that particular
time,".
Nasir Khusraw has given two statements pertaining to his conversion in his
Safarnama. One is the oft-cited story of his religious dream at the beginning of
the journey and the second one is his "confession" in the form of the lengthiest
of his qasidas. About his dream he has written in his Safarnama that on a
certain night he saw in his dream some one saying to him "How long shall you go
on drinking the wine that ruins the human reason? It is high time for thee to
become sober". He answered in the following words: "The wise have not invented
any better means for the purpose of reducing sorrows of the world", the
addresser of the dream said, "Senselessness and unconsciousness do not bring
peace of mind. One cannot be called a wise man if one leads people to
unconsciousness. It is necessary to search for something that flourishes reason
and increases wisdom. He asked,"Where can I find that?" The addresser replied:
"Those who search will find, and waved his hand in the direction of Qibla saying
nothing more.
This was the sign indicating the Fatimid Imams who were in Cairo in Egypt.
After seeing this dream he resigned from his services and set out on his great
journey.
"Nasir", says lvanow, "himself well knew the harm that he was causing to
himself but obviously the speaker in the dream was someone of especial
importance, the Prophet or the lmam, not named by him out of peculiar modesty.
It is generally believed that the Prophet may " appear in the dream" only to
deserving and pious people and would not visit others. Thus the mention of
a holy visitor is equivalent to the narrator's claim to exceptional
piety and virtue. So his sincere devotion to religion of Shiite type caused
Nasir Khusraw to be converted to Ismailism where he could recover from his
chronic drunkness i.e. practising religious life without knowing its real
meaning and implications. He was awakened from his intoxication, i.e. he was
convinced of the lsmaili faith and later he went to Cairo for higher
training and instructions
"In the autumn of the 1045 C.E., says E.G. Browne 'Nasir Khusraw being warned
by dream, determined to renounce the wine and to undertake the pilgrimage to
Mecca. He was about 40 years old at that time. He performed a complete ablution,
repaired to the mosque of Jazjanan, where he then happened to have registered a
solemn vow of repentence, and set out on his journey in 437 A.H./1045 C.E."
Nasir Khusraw after seeing a dream resigned from his services and set out on
the great journey with his younger brother Abu-Saeed and an Indian servant. He
travelled by the way of Shaburqan to Merv, then proceeded to Nishapur and
visiting the tomb of Sufi saint Bayazid of Bistan at Qumis, came by way of
Demghan to Samnan. where he met ustad Ali Nisai, a pupil of Avicenna and
lecturer on arithmetic, geometry and medicine. Passing onwards through Qazwin he
reached Tabriz on Safar 20th, 438 A.H./1046 C.E. and there he made the
acquaintance of the poet Qatran, to whom he explained passages in poems of
Daqiqi and Maujik. Then he made his way successively to Van, Akhiat, Bittis,
Arzan, Mayfaraqin, Amid, Aleppo, and Ma'arratun-Nu'man, where he met great
Arabic philosophical poet Abul-ala-af-Ma'arri of whose character and attainment
he speaks in warmest terms. Then he visited Hama, Tripoli, Bayrout, Sidon,
Tyre, Acre, and Hayfa. He spent some time in Syria in visiting the tombs of
Prophets and other holy places, including Jerusalem and Bethlehem, he made his
first pilgrimage to Mecca in 1047 C.E. From Mecca by the way of Damascus to
Jerusalem, he proceeded by land to Egypt and finally arrived in Cairo on Safar
7th, 439 A.H./1047. C.E.
"Nasir Khusraw," says E.G. Browne "Attracted by the fame of al-Mustansir,
came from Khurasan to Egypt, where he lived seven years, performing the
pilgrimage and returning to Egypt every year."
Dr. lvanow says that "it would be strange that if he remained a Sunni until
his arrival in Cairo, he should have been converted by no less a figure than
al-Mua'yyid himself and at once accepted into the service."
His stay in Cairo marks an epoch in his life, for it was here he became
acquainted with the splendour, justice and wise administration of Fatimid Caliph
and Imam al-Mustansir billah and here it was that he was initiated into esoteric
doctrine of lsmaili creed, received the commission to carry on their propaganda.
The star of the Fatimid had never risen so high as at this particular period.
Nasir Khusraw in his Safarnama has described the city of Cairo, the excellent
administration of Imams of Fatimid Caliphs and the wealth, contentment and
security of their subjects. His description of Cairo, its mosques, its gardens,
buildings and suburbs is admirable. The details of Fatimid administration given
by him are most valuable. He was much impressed with the discipline of the army,
maintenance of laws peace and order in the country. Describing the excellent
administration in beautiful words, he says, "it seems that Fatimids are the only
lawful authorities and the protectors of the garden of Allah."
According to Encyclopaedia of Islam, Nasir Khusraw left Persia at the
difficult period, when the country was being laid waste by the continued wars
between the various princes. He found the same wretched picture in all the
Muslim countries which he had to traverse on his journey. Only Egypt proved a
pleasing exception, where he saw prosperity, rich bazars, harmony and
tranquility. As the lsmaili dynasty of Fatimids were ruling in Egypt at that
time, Nasir concluded that Islam had diverged from the true path and that only
lsmailism could save the true believers from inevitable ruin.
When Nasir Khusraw visited Cairo in 439 A.H., he went to the court of Fatimid
Caliph, Al-Imam Mustansir billah. There he met Khawaja al-Muayyid Fiddin
al-Shirazi, who was then one of the twelve 'Hujjats' of the lmam. He discussed
with him about the allegories of the Holy Ouran and other secrets of the Shariat
(religious law) and he found the right-fullness of the Fatimid Caliph
al-imam-al-Mustansir billah and accepted him as his lmam. He says, "I searched
in the world for Tawel-e-mutashabihat (The meaning of allegories of Holy Ouran)
but I could not find them anywhere except with Fatimid Caliphs".
He praised his teacher
Al-Muayyid in his Diwan for his superiority in knowledge.
"Kih kard az khtir-i-khwaja Muayyid Dar-i-Hikmat kushada bar tu yazdan
shab-i-man rooz-i raushan kard Khawaja za burhanha-i-choon khurshid-ipakhshan.
Mara binamood hazir har do aakm ba yak ja dar tanam paida pinhan."
"From the heart of Al-Muayyid, God has opened for thee the doors of wisdom.
Khawaja changed my night into a shiny day by his arguments right like sun. He
showed me both the worlds in my person, he made me behold them openly as well as
secretly in one in my person."
In Noorum Mubin with reference of Rawzatus Safa. Habibus-Siyar, Dabistanul
Mazahib it is written that Nasir Khusraw acquired the knowledge of Philosophy at
Jama-Azhar. He made vast studies at Darul-Hikmat, held discussions with Khawaja
Al-Muayyid a diplomat and Intelligent Dai-ud-Duwa't, from him acquired deep
knowledge of Philosophy. Later on, he was brought before the lmam Mustansir
billah by Vazir Abu Nastre Sadka lbn Yusuf, where he received the blessings of
Imam. Later on he was bestowed with the title of Dai-ud-Duwa't by lmam. He was
then sent to various tours prior to his departure to his native country, where
he was designated to carry on the work of preaching.
Thus Sayyidna Nasir Khusraw spent three or five years in the service of lmam
and was appointed to the propagation of Da'wah in Khurasan. He was given the
title of Hujjut-i-Khurasan and he became one of the twelve Hujjuts of the court
of lmam.
Beginning of Da'wah:-in 444 A.H. when he returned to Khurasan, he had
already given up all the luxuries and he began to propagate the Da'wah with
great enthusiasm and ambition. He started his mission from Balkh and used to
send 'Daees' 'Madhoons' (missionaries and their assistants) to the provinces of
the country. Besides being well versed in the different fields of knowledge he
had a great ability and power of eloquence and discussions with 'ulemas' and
praised the glory of Fatimide Caliphs and asserted their lmamat very efficiently
and took pride in being a follower of the Fatimid lmams and used to call himself a
Fatimi.
This caused Abbasid minded Ulema to agitate the public to rise against him in
enemity because they were the enemies of the Fatimids. Soon the Saljuqs ruled
the land, became convinced that Nasir's activity was a serious threat to them.
So he was persecuted and had to flee from Balkh. He took refuge in Mazindaran.
The fact that he visited Mazindaran, is alluded in some of Nasir's poems, and is
attested by his contemporary Abul-Maali in Bayanil-adyan. He also tried to
propagate the Da'wah but unfortunately was confronted with the same enmity as he
had to face in Balkh. Once again he directed his feet towards Balkh and entered
Nishapur, where he once again tried his luck at the preaching but had to face
the same bitter enemity, so he left for Badakhsan and settled in Yamgan, and
started his mission vigorously. He made Yamgan his seat of Dawat, from where he
used to send every year a book written by himself in the provinces, in support
of his propagation besides missionaries.
Most of his work was done at Yamgan. Professor lvanow says that the political
situations of that time did not let him out of this narrow valley which proved
to be his prison and from which only death released him. But then too he had
some means of communication with the outer world, even with Egypt, otherwise he
would not have written his qasidas and perhaps other books. He also received
Da'wat books from Egypt, where as according to local tradition of Badakhshan,
Shah Sayyid was busy with converting local inhabitants and even undertook
extensive journeys in the East, during which he visited India. All this is
narrated in the book called Gawhar-raz written by Nasir Khusraw.
It is due to his tireless endeavours that there are lakhs of lsmailis in
Afghanistan, Russia, China. Chitral, Hunza, Gilgit and even in the world like
Pamir-the roof of the world. He often used to go to neighbouring countries for
preaching.
It is said that once he went to a place called Munjgan (Lutkoh) in Chitral
where he stayed for a short time. The natives of that place today consider the
place where he stayed as a Holy Shrine and claim that they possess some books
written by him in Arabic which are translated into Persian and Turkish. They
also claim that they have a cloak and sandals of the celebrated Hujjat.
His works:- "Except with the spiritual help of the descendants of the
Prophet (Tayid-i-al-Rasul). I would have. neither had any book to my credit nor
anything to teach others. (From Diwan of Nasir Khusraw).
Many Persians are poets by nature but the poems of Nasir Khusraw are
moral, Philosophical and religious. Nasir Khusraw has written numerous works of
the hightest values and interest both in verse and Prose. Most of the works of
this great author have been the objects of very careful study by many eminent
Western scholars like Bland, Dorn, Ethe, Fagnan, Noldeke, Pertsch, Riev,
Schefer and many others. His religious and philosophical views are abundantly
illustrated in his verses.
His great works include the most important great Philosophical 'Diwan' which
was composed in the miserable years of his exile. The artistic value of his
poems is not especially high, but the philosophical matter which still awaits
its investigator is of very great importance for the history of Persian
Literature. It is a complete encyclopaedia of lsmaili teaching but ofcourse
unsystematic one. From linguistic stand point also the work is of extra ordinary
interest. A good edition of Persian text appeared in Teheran in 1928 C.E. in
which two not very long didactic poems were appended to.
Rushanai-nama or the book of felicity which sharply criticises the
aristocracy of the Kingdom and praises the peasants is "The nourisher of every
living creature".
The best known of Nasir's Prose works is the SafarNama, a description of his
pilgrimage to Mecca, which is an exceedingly valuable source of the most varied
information. As he appears in his best work Safar Nama, he was by his outlook a
country squire, always with keen eyes on matters which belonged to the usual
circle of interest of his native land. He pays special attention to land,
irrigation facilities, bazars (markets) trade and industry. But unfortunately
this work has come down to us only in a very mutilated form and has probably
been edited by a Sunni hand. The other works of Nasir are mainly Ismaili text
books.
Among them first place should be given to Zad-al Musafrin. It is an
encyclopaedia of a special character which deals with the most varied questions
of a metaphysical and cosmographical nature. The doctrine of Tawil or
allegorical interpretation is clearly explained by him such as Paradise, hell,
the Resurrection, the torment of tombs, the rising of sun from the west are all
allegorically explained in his work.
No less important is the Wadjh-i-Din an introduction to lsmailism, which
gradually initiates the reader in lsmaili belief by means of quotations from
the Holy Ouran, clearly put
together. A number of similar pamphlets like Umm-al-Kitab, which were quite
recently fairly widely disseminated among lsmailis of the Pamirs are sometimes
credited to our author Sayyidna Nasir Khusraw. He also wrote more than a dozen
treatises expounding the doctrines of the lsmailis, among them the Jami
al-Hikmatain in which he attempted a harmony between theology and philosophy.
His other works are: Khwanal lkhwan, Shish-Fasi, Gushaish wa-Rihaish,
Bustanul-uqul, Dalili-Mutahhareen etc. Nasir's works were numerous but many have
not survived in perfect form. Modern lsmaili researcher Nasir Hunzai, has done
vast studies of his works and has also translated most of them into Urdu, says
that although a considerable portions of Nasir's work is now available in good
editions, one cannot yet assert that sufficient light has been thrown upon his
striking personality. It would be particularly valuable if his philosophical
system could be studied as it is of far-reaching importance for the history of
thought in Persia and history of lsmailis. Although Hakim Nasir Khusraw was a
great philosopher and poet, his main subject remained religion. He used his
poetry and philosophy for the propagation of lsmaili dawat. He always took pride
in spiritual elevation by Taid-i-lmam (the spiritual help of Imam). To him
philosophy was nothing in comparison to the spiritual elevation. He says:
Karkunan-j-khudai ra chubibeeni,
(Translation): "When you will behold the personals of God then you will never
be pawned by philosophy. When you will proceed towards God and follow the right
path your phybical power and spiritual enlightenment will increase."
The death of Nasir Khusraw:-There is a controversy about the
death of Hakim Nasir Khusraw. Some say that he died at the age of 140, but the
modern researchers in history are of the opinion that he died between the age of
87 and 100. The great savant Taqi Zadah, in his introduction to the Safarnama
holds in support to Haji Khalifa who has mentioned in his book
Taqeen-ut-Tawareekh that the great Hakim's death occured in the year 481 A.H.
Hakim Nasir Khusraw died at Yamgan and was buried there. His mausoleum is looked
upon as a holy shrine by the natives of Badakhshan.
Nasir Khusraw was that man of wisdom whose memory would never fade out with
time but would live for centuries.
BIBLIOGRAPHY
by the Prince Aly Khan Religious Night School, Karachi, March 1973
The outward sight cannot discover it,
This world is the stair leading to the higher world
And we must mount its steps."
(Nasir Khusraw).
Dil nadihi bazbah flasafah marhooh,
Rui chu soui kouda-odin haq aari,
Zoor-i-tan-o-noor-i-dilat gardad afzoon.
1. Nasir-e-Khusraw and lsmailism by W. lvanow.
2. Safarnamah by Nasir Khusraw.
3. A Literary History of Persia. by E.G. Browne.
4. Noor-um-Mubin by A.J. Chunara.
5. History of lsmailis by Picklay.
6. Ismaili literature by W. lvanow
7. Art. Sayyidna Nasir Khusraw by Fakquir Mohd.
8. Encyclopaedia of Islam
9. Encyclopaedia Britannica.
10. Guy "Le strange, Nesir Khusraw diary of a journey through syria and
Palestine. London 1888.
Sayyidna Nasir Khusraw by the Prince Aly Khan Religious Night School, Karachi, March 1973
Nasir-i Khusraw and his Spiritual Nisbah by Mehdi Mohaghegh
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