Interpreting the Ginans
The Shi’a Ismaili Muslims of South Asia (also known as Satpanthis, Khojas, or Aga Khanies) have a centuries-old tradition of singing religious poetry as part of their daily ritual. These devotional songs are called Ginans. The term is possibly of Sanskrit origin and refers to contemplative or reflective knowledge. As members of the community moved to other parts of the world (primarily East Africa, Western Europe, and North America), they have taken their tradition of singing Ginans with them. Although Ginans are part of the community’s living tradition, they have received little scholarly attention. This book shows that Ginans are not unique to the Satpanthis, but are shared with other – both Hindu and Muslim – religious communities.
Ginans are composed in various Indian languages and use indigenous Indian conventions, idioms, and philosophies to convey the community’s beliefs and understanding at various stages in its history. This collection of essays is written in honor of Zawahir Moir who has dedicated her life to the study of Ginans and is among their earliest contemporary scholars. After the foreword and preface, this work presents fifteen essays that outline some of the work done in the field of Ginanic studies.
In the foreword, Shackle reminisces about his collaboration with Moir when writing Ismaili Hymns from South Asia: An Introduction to the Ginans, which is among the first and perhaps the most referenced work on Ginans. Next is Moir’s biography penned by Momin. Kassam outlines Ismaili missionary activity in India during the middle ages, and the evolution of Ginanic tradition within the indigenous environment. The preface also references a symposium held in France in April 2002 that led to the outcome of this publication.
The very first of the fifteen essays serves as an introduction that challenges a long held notion that the Ginans primary objective was conversion. Kassam, in outlining other possible purposes that Ginans served, also opens more avenues of study for current and future scholars. In the next essay, Asani writes about his research on the Ginan Bujh Niranjan, and Moir’s role in his research. There is evidence to suggest that through the ages Ginans have been altered as the community’s political and social outlook has evolved. This is illustrated in Khan’s essay while exploring some Imamshahi Ginans. Boivin discusses how interpreting the Ginans has also evolved, as certain themes are emphasized or de-emphasized as the community’s social and political circumstances have changed.
Textual comparison among various Ginans or between Ginans and other sacred texts is an obvious starting point for studying not only Ginans, but also other sacred texts. Thontya presents a textual comparison between two similar Ginans, one from the Maheshwari tradition and the other from the Satpanthi tradition. It could be that both Ginans evolved from the same proto-Ginan (although the areas of emphasis are different). Similarly, Urmila Jani compares a Satpanthi Ginan composed by pir Shams with a Hindu bajan. Jani argues that the bajan was influenced by the Ginan which in turn drew from Indian metaphorical and philosophical traditions.
Scholars interested in researching the Ginans need to refer to source material. Some of the most extensive collections are difficult if not impossible to access. Jiwa’s essay describes an on-line database devoted to providing access to digital recording, transliterations, translations, and other reference materials related to Ginans. The essay gives one the impression that it is an open database. This reviewer tried to access the database and found a program needed to be installed, and that one needs to be a registered user. Installing the program was relatively simple, as was sending a request to register. However a return e-mail providing password information has not been forthcoming as of this writing. It seems that at least this reviewer’s access remains elusive.
One issue with literature (sacred or profane) that originates from oral tradition is determining authorship. The Ginans have traditionally been attributed to pirs, however Balvant Jani’s collection of Ginans includes those that are not attributed to pirs. It is speculated that the composers of these Ginans were probably the Satpanthis, who were left behind after the pir established the community and moved on. Hence the names are of Hindu origin while the Ginanic messages resonate with the Islamic messages found in Ginans composed by the pirs. This essay contains transliterations and translations of fifteen such Ginans.
Broadly speaking, Ginans were used to transmit Muslim spirituality and ideals using Medieval Indian metaphors and sacred literary conventions. Mallison’s essay explores “re-purposing” the Nagadamana to advocate Islamic ideals in the Ginan Das Avatar. Purohit does something similar in looking at references to the Pandavas in the Ginan Buddhavatar. Another area of Ginanic study is to look for Arabo-Persian metaphors in the Ginans. Surani’s essay extracts such themes from the Ginan Kalam-i Maula, claiming the Ginan draws from the Arabic text Nahj al-Balagha, which is a collection of Ali ibn Abu Talib’s sayings, sermons and letters. Imam Ali is regarded as the first Shi’a imam, and hence for Shi’a Muslims the Nahj al-Balagha would be just as sacred as the Prophet Mohammad’s hadiths. Tajdin’s essay explores the concept of Tawhid – specifically God’s uniqueness – in the Ginan Khat Nirinjan. Similarly, Talbani’s essay looks at the Islamic concept of Taw’il in an untitled Ginan attributed to Pir Sadruddin.
Disputes within the Ismaili community in India led to two high profile court cases. The first is the Aga Khan Case in 1866, and the second is the Haji Bibi Case in 1909. In both instances, religious practices had to be portrayed such that they fit the models used in colonial courts and the orientalist outlook. Shodhan’s essay contrasts the lived reality and the colonial/orientalist ideal, arguing that such narrow prescriptions constrained the Ginans’ role in religious life. The impact the cases have had on the Ginans has been to redefine (and perhaps limit) their role as sacred texts.
Ismaili missionary activity in Medieval India is virtually unrecorded outside the Ginans. Ginans however, were not meant to be historical records, but can be used for some historical inferences. Sheikh’s essay uses the Ginans and other literature to trace Ismaili missionary activity and influence between the twelfth and fifteenth centuries in northern India. The essay raises more questions than answers, opening a rich area for further research.
There is still much scholarly work needed in the study of Ginans, as this collection of essays shows. The intent of this publication and the Ginan Conference is to foster broader interest in Ginanic scholarship and hence attract more contribution to the field. The essays in this publication outline potential and current areas of Ginanic research, but do not address some of the challenges that scholars interested in studying the Ginans may encounter.
Muhammed Hassanali is an independent scholar of Islamic studies in Cleveland, Ohio, USA. (Hassanali@juno.com)