The Institute of Ismaili Studies

Nasir Khusraw, the Ruby of Badakhshan: A Portrait of the Persian Poet, Traveller and Philosopher by Alice C. Hunsberger

London & New York: I.B. Tauris in assoc. with The Institute of Ismaili Studies, 2000. Repr. 2003. 292 pp.

Persian trans., by F. Badrei. Tehran: Farzan, 2001. ISBN 1 85043 919 2 (HB) 1 85403 926 5 (PB) Tajik trans. in Cyrillic transcription, by N. Zurobek. Dushanbe: Nodir, 2003.

A Reading Guide by Jasmin Mamani

The passage of a millennium has not diminished Nasir Khusraw’s relevance nor dulled the lustre of his poetry. It continues to uplift and inspire, reminding us that we are the authors of our own destiny. As he has said, we can be like a poplar tree which chooses to remain barren, or we can let our path be lit by the candle of wisdom, for only ‘with intellect, we can seek out all the hows and whys. Without it, we are but trees without fruit’. His Highness the Aga Khan1

Introduction1 theological texts, Nasir Khusraw remains one of the most fascinating One of the foremost poets of the figures in Muslim history and literature. Persian language and a major contributor to Muslim thought, Nasir The Safarnama (Travelogue), a Khusraw has attracted interest for personal record of his seven-year nearly a thousand years from admirers journey from Central Asia to the and critics alike. Celebrated for poetry Mediterranean coast, Egypt, Arabia and that combines art with philosophy, and back again, has been studied for its revered and criticised for his detailed descriptions of the many cities, societies and customs Nasir visited and 1 Address at the Foundation-Stone Ceremony of witnessed. Verses of his poetry from the The Ismaili Centre Dushanbe, Dushanbe, Divan appear in every major anthology Tajikistan, 30th August 2003.

A Reading Guide for Nasir Khusraw, The Ruby of Badakhshan: A Portrait of the Persian Poet, Traveller and Philosopher 1/12 of Persian poetry compiled since his death in 1077 CE. Today, both his prose and his poetry are studied by schoolchildren in Iran and Tajikistan, and his qasidas (odes) are sung by communities all over Central Asia.

Alice Hunsberger’s vivid and compelling account of Nasir Khusraw’s life and writings provides an overview of this extraordinary individual. Peppered with excerpts of his writings, it draws the reader into understanding the life, personality and characteristics of Nasir Khusraw. The book is highly readable and written in an engaging narrative style, transporting the reader to the richness of the past which Nasir Khusraw so meticulously describes during his travels:

For this is a man who does not just visit th th Jerusalem; he measures it, pacing out the Divan 13 /19 century dimensions of the city with his own feet, step by step. This is a man who does not just Structure and Content of the Book observe people at their daily work; he inquires what they are doing and why. This is The book is divided into 12 chapters a man who does not just listen to local lore; which follow Nasir Khusraw through he tests it out. When told by local inhabitants that a certain valley near the various stages of his life and the Jerusalem is called the Valley of Hell because stops along his journey, providing from the edge one can listen and hear the commentary and insight into features cries of the people in hell, he goes to see for of Ismaili philosophy. Nasir’s himself: ‘I went there but heard nothing,’ he Neoplatonic philosophy2 is delicately records (Safarnama, 22; Ruby of Badakhshan, 33). weaved within Hunsberger’s narrative of his travels: while in Jerusalem, there General readers as well as specialists is an analysis of his philosophy of God; will find this book a tremendous source of detailed historical information about 2 The modern term for a school of philosophy that the Ismaili da‘wa (mission) at the took shape in the 3rd century AD, based on the teachings of Plato and other Platonists. height of the Fatimid Caliphate- Neoplatonists did not consider themselves as Imamate, while also providing detailed anything other than Platonists; however, their descriptions of places, people and interpretations of Plato were perceived by others to events that are of relevance to the be so significantly different or novel from Plato’s own teachings and writings that it was felt that larger context of Islamic history. distinction was warranted. Neoplatonism was also present among medieval Muslim and Jewish thinkers such as al-Farabi and Maimonides, and it experienced a revival in the Renaissance with the acquisition and translation of Greek and Arabic Neoplatonic texts.

A Reading Guide for Nasir Khusraw, The Ruby of Badakhshan: A Portrait of the Persian Poet, Traveller and Philosopher 2/12 in Cairo, a discussion of his philosophy into the character of Nasir Khusraw, of the Intellect; and on the giving the reader an appreciation of journey home, the spirit and his philosophy For this is a man who does not just steadfastness with which of the Soul. “ visit Jerusalem; he measures it, he approached life. pacing out the dimensions of the Hunsberger vividly Readers will find a city with his own feet, step by step. illustrates his great broad overview of ” appreciation for the his life and writings, including brief physical world and the human talents descriptions of the content of each of employed to improve it, pointing out: his edited writings, including his poetry, travelogue and philosophical But, for Nasir Khusraw a more urgent current texts. Hunsberger scrutinizes the most ran under such delights of the world, namely his aching desire to have some purpose, some significant biographical statements that answer to the question of why all this exists. have been made by other writers about Why the world, why human happiness, why Nasir Khusraw over the past human sadness, why beautiful pearls within millennium, and weighs their veracity ugly scabby oysters? (5). and verifiability. She also includes a chronology of events and a map Hunsberger introduces the reader to illustrating the extent of Nasir examples of Nasir’s poetic skill and Khusraw’s seven-year journey. motifs and his outlook on life, such as applying intellect to it rather than The History of Nasir Khusraw blaming fate for one’s misfortunes. By tracing the dramatic shift in Nasir The first chapter ‘A Soul Higher Than Khusraw’s life when he decides that the Fortune’ presents an overview of the life of a court poet or administrator is life of Nasir Khusraw as four key too superficial for him, Hunsberger periods: about the little-known early powerfully demonstrates to the reader years of Nasir’s life, up until his that the experiences of his travels are religious conversion at about the age of linked to the development of his work forty; the seven- and the intimate relationship between contemplation and year journey when …for Nasir Khusraw, a more action in his life. he wrote his urgent current ran under such

Safarnama and some“ delights of the world, namely his ‘Heretic, Magician or references in his poetry; aching desire to have some his return home to King,’ the second purpose, some answer to the Khurasan as head of the chapter, investigates question of why all this exists. da‘wa for the Ismailis in the myths, stories Why the world, why human the region; and, finally, and writings his exile in the Pamir happiness, why human sadness…? about Nasir ”Khusraw, by his mountains of Badakh- shan in the district of Yumgan. contemporaries and others. The reader learns about the different The content and context of Nasir literary sources which make reference Khusraw’s writings in this chapter (i.e. to Nasir Khusraw and his writings, as the Safarnama, his Divan and well as the complications involved in philosophical texts) provide insight researchers piecing together the

A Reading Guide for Nasir Khusraw, The Ruby of Badakhshan: A Portrait of the Persian Poet, Traveller and Philosopher 3/12 threads that reveal his personality and When you are the author of your own ill- the historic events in which he fated star, look not to Heaven for a lucky star participated. Throughout this survey, (Divan, 64; the author takes us on a journey of Ruby of Badakhshan, 39). becoming familiar with the character of Nasir Khusraw, “the actual human Transformation being, who lived and developed over time, who faced the fears of a tortuous Nasir Khusraw’s spiritual awakening spiritual quest and whose passion for and conversion to the Ismaili life was fuelled by the conviction that interpretation of Islam is the focal everything has a higher purpose” (32). point of the next chapter, ‘The Turning Point’. The chapter begins by Chapter Three, ‘The Wonders of this navigating the reader through the World’ details Nasir Khusraw’s early opening of the Safarnama, where Nasir education and life at court: Nasir and Khusraw recounts the whole story of his other members of his family were in conversion, including a powerful government service under the dream which prompts him to realize Ghaznavids and their successors, the that his life up to that point was one of Saljuqs. This suggests that Nasir was slumber. Hunsberger comments that well-educated not only in the “the first two pages [of the Safarnama] literatures and sciences of his day, but thus contain some of the most also in Arabic learning, and in significant sentences in his entire Qur’anic and hadith studies. corpus. They are packed with meaning” Hunsberger points out that “his poetry (50). Three sentences uttered to Nasir and prose are suffused with allusions Khusraw by a man in his dream to, and actual portions of Qur’anic contain, in the words of the author, verses, sayings of the Prophet and “the seeds of all that follows in Nasir’s Arabic poetry” (37). She also delves life”: into a poem from the Divan and a qasida as a means to illustrate the types attend to the clarity of your senses; of themes, metaphors and con- always seek to increase your reason and structions of poetry which Nasir used. wisdom; and guide others to that wisdom (54). This example describes the importance placed on knowledge and each The message in these words proves to person’s duty to strive to attain it. be that which Nasir steadfastly attends

Blame not the azure wheel of Heaven; to throughout his journey and enables away with such balmy notions! him to make the radical shift in his life Note well that this wheel is above all and destiny. actions it suits not the wise to blame the good. Using both poetry, which is embedded As long as the world is following its custom of torturing you, with clues to his intellectual and you must learn the habit of showing spiritual development, and as well as patience. prose as points of entry, Hunsberger Take the heavy burden off your back today; enables the reader to comprehend and do not put off this advice until engage with this significant moment in tomorrow! Nasir Khusraw’s life. Below is an excerpt of a verse that is used to

A Reading Guide for Nasir Khusraw, The Ruby of Badakhshan: A Portrait of the Persian Poet, Traveller and Philosopher 4/12 illustrate Nasir Khusraw’s new The price of each jewel is consciousness about himself and life’s determined not by its external purpose: qualities, but by its inner qualities. Feeling that to me my own body is the Nasir Khusraw dearest, I inferred that in the world there must be someone who is the One element of each pair is apparent to most precious of all that had been the senses, while the other is hidden. But created, each does not, and cannot, exist without Just as the falcon is the noblest of the birds, the other. Like the two sides of a coin, one or the camel among the quadrupeds, may seem to be solely in evidence at any Or the date palm amongst the trees, or time but the other still necessarily exists ruby amongst the jewels, (75). Just as the Qur’an amongst the books, or Ka‘ba amongst the houses, This metaphor is applied to religion: Or the heart amongst the organs of the body, The scriptures and the law are both the sun amongst the luminaries (56). manifest. That is, the Qur’an as the Book of God is visible and tangible to everyone, Chapter Five, ‘Knowledge and Action,’ as is the shari‘a, the law of Islam. But their illustrates the ways in which Nasir inner meanings and esoteric sought to make his inner change interpretations (ta’wil) are hidden to those who do not know, while obvious to those manifest in his external life, and it is who do know from this point that the author delves (Wajh-i din, 82; into the heart of what underlies Nasir’s Ruby of Badakhshan, 75). writing on the zahir/ batin doctrine of Nasir’s Travels Islam. Chapter Six, ‘The Journey Begins,’ sees Using examples from his philosophical Nasir, having now committed to the writings in the Wajh-i din, the reader is Ismaili interpretation of Islam, ready to invited to appreciate “one of the most embark on a pilgrimage to Mecca important lessons of Nasir’s newly accompanied by his brother, Abu Sa‘id. converted life, captured in this He leaves his job, his home, and his metaphor: ‘The price of each jewel is family, with the conviction and determined not by its external commitment to learn all he can about qualities, but by its inner qualities’” Ismaili philosophy and theology. The (72-73). It is from this metaphor that remainder of the chapter traces his Hunsberger determines that Nasir one-year journey to Jerusalem, with Khusraw sees that “everything manifest descriptions of the towns and people has a hidden quality which is not only he encountered along the way. the essence of the thing, but which indeed carries the explanation, the Chapter Seven takes the reader meaning, the true significance of the through a description of all that Nasir thing” (73). sees of the holy city of Jerusalem: the cultivation of olives, figs and other Elaborating this point in looking at produce in the outlying areas, and pairs of opposites in the physical world, engineering details about the cities’ Nasir writes: fortifications, public baths, and ablution pools in the mosques (109).

A Reading Guide for Nasir Khusraw, The Ruby of Badakhshan: A Portrait of the Persian Poet, Traveller and Philosopher 5/12 He visits many monuments: the Dome of the Rock, the tombs of Abraham, his wife Sarah, and his son Isaac, as well as the tombs of Jacob and his wife and their son Joseph. Nasir observes that local cultivation and production near the tomb of Joseph provide all pilgrims with food:

th th Everyone who goes there is given a daily Wajh-i din 13 /19 century ration of one loaf of bread, a bowl of lentils cooked with olive oil and raisins, a custom Proof of the transcendence of God is that has been maintained from the time of found in the Qur’an in verses such as: Abraham himself down to the present. On some days there are five hundred people Say, He is God, One, God the present, all of whom receive this hospitality (137). Everlasting Refuge, who has not begotten, and has not been begotten, Hunsberger uses the city of Jerusalem, and equal to Him is not any one filled with many sacred places of prayer (Qur’an, 112:1-4; Ruby of and meditation, as the backdrop to Badakhshan, 115-116). discuss Nasir’s philosophy of God; for Nasir, ‘God is a very real, living The mode of understanding God as presence’ and at the same time, ‘His immanent is found in the concepts of essence (huwiyyyat) is above everything, mercy (He is rahman), compassion (He and nothing can have a relation to is rahim) and generosity (He is ikram), Him’ (Shish fasl, 34; Ruby of Badkhshan, the first two illustrated by the 114). The apparent contradictions invocation with which each chapter of between these two approaches (one the Qur’an, bar one, begins: ‘Bismillah affirming God’s presence even in the al-rahman al-rahim,’ meaning ‘In the things of this world and the second name of God, the Merciful, the declaring his absolute otherness) is a Compassionate’ (116). The reader is product of different levels of then taken through a discussion on interpretation, as well as two modes of humanity’s relationship and understanding God, through the understanding of God through concepts of the transcendent and the 3 immanent (115). God, who is identified with the perceivable world, or some part of it, is immanent (see Anthony (Lord) 3 Transcendent, the state of being beyond the reach Quinton, “Transcendence” in Alan Bullock and or apprehension of experience; its opposite is Stephen Trombley (eds.), The New Fontana immanence. God conceived as a creator external to Dictionary of Modern Thought. London, 2000, p. the perceivable world he creates is transcendent. 881).

A Reading Guide for Nasir Khusraw, The Ruby of Badakhshan: A Portrait of the Persian Poet, Traveller and Philosopher 6/12 gratitude and worship, before poetry is suffused with details and concluding with a discussion on the metaphors of the concept of Imamah, oneness of God (tawhid). vividly illustrating the spiritual authority of the Imams, the Chapter Eight, ‘The Splendour of prominence of the ahl al-bayt, and the Fatimid Cairo’, provides the reader designation of Hazrat ‘Ali as the with detail upon detail about court life, rightful interpreter of the Qur’an politics, administration, governance entrusted by God with its ta’wil (true and prosperity under the reign of the interpretation). Fatimid Caliph-Imam al-Mustansir. A tree of wisdom was our Prophet, and The author discusses the significance of from him each member of his family is a tree with the Fatimid Caliph-Imams “who the same fruit. represented for their followers the Today, the worthy sons of ‘Ali earthly summit of all temporal and have sons, just as the Prophet’s daughter spiritual matters” (141) as they ruled had sons. over both faith and politics. In doing The sons of ‘Ali are those who are the Imams of truth, so, they embodied a core tenet of Shi‘i as famed as their father for their Islam. This tenet is exemplified greatness. through Caliph-Imam al-Mustansir, Their father spread justice throughout the who was not only a blood descendant land; of the Holy Prophet through his why be surprised that his sons follow their father’s wisdom? daughter Hazrat Fatima and her (Divan, 31:25-7; 32; husband Hazrat ‘Ali, but also the Ruby of Badakhshan, 142). legitimate spiritual descendant of ‘Ali in his role as rightful interpreter of the The virtues Nasir observes about Holy Qur’an. Poetry from Nasir’s Fatimid Cairo in the Safarnama are Divan praises the Caliph-Imam and markers of the peace, good governance reflects this theological concept: and stability the Fatimid Caliph-Imams are credited with engendering The Prophet’s descendant has taken up the throughout their reign. Nasir observes seat of his ancestor in majestic glory, the tip of his crown the satisfaction of the military and how stretching all the way to Saturn. this is related to the tax collection The Chosen One is the one whom God has system and social calm. He applauds chosen; the hierarchical pay scale in the justice what foolishness do you keep babbling on system, which affords security to the about? There, where the Prophet sat by God’s vulnerable in society and protection command, from corruption. Respect for artists his descendant sits today by the same (paid fully for their craft), and financial command support to pay for the maintenance, (Divan, 232:70-2; staff and furnishing of mosques, are Ruby of Badakhshan, 141). further examples of the successful

administration Nasir experiences Spending time at the Fatimid court, the under the Fatimid Caliph-Imams seat of the Caliph and Imam of the (144-49). time, had a significant impact on

Nasir’s faith and life’s purpose. His

A Reading Guide for Nasir Khusraw, The Ruby of Badakhshan: A Portrait of the Persian Poet, Traveller and Philosopher 7/12 The people are so secure under the descriptions about the Ka‘ba, its [caliph’s] reign that no one fears his orientation and location within the al- agents, and they rely on him neither to inflict injustice nor to have designs on Haram Mosque; the size and details of anyone’s property the double door made of teak wood (Safarnama, 55; containing inscriptions in gold and Ruby of Badakhshan, 140). sliver; a wooden staircase ‘wide enough for ten men abreast;’ and the rich Nasir lived in Cairo ornamentation of the for three years Cairo was the place where in the cloth covering the where he studied “ 10th – 11th centuries, ‘some of Ka‘ba, a white4 cloth and trained at court the liveliest theological and decorated with bands with other Fatimid intellectual debates of the and medallions of intellectuals of various Muslim world’ took place. embroidery in gold religious persuasions ” thread (186). including poets, theologians, grammarians, jurisprudents, and Hunsberger points out that for all the astronomers. It was the place where in attention to detail that Nasir gives to th th the 10 -11 centuries, “some of the the place and rituals of hajj, the liveliest theological and intellectual physical act of pilgrimage is not valid debates of the Muslim world” took without understanding the meaning of place (155). Amidst this intellectual the act performed. Nasir “taught the backdrop, Hunsberger takes the reader necessity of both the zahir and the into the depths of Nasir’s theory of batin, that true faith entails observing creation, examining the characteristics both its exoteric and esoteric aspects” of his concept of Intellect (‘aql), (188). Nasir devotes an entire chapter another important tenet of the Ismaili in the Wajh-i din to elaborate on the interpretation of Islam. inner meaning of hajj. Hunsberger gives excerpts from this chapter to Chapter Nine provides details of the discuss the parallels Nasir draws places and rituals of hajj. Nasir has the between the outer, physical acts of the privilege of performing three pilgrimage to the Ka‘ba, and the inner, pilgrimages to Mecca in the service of spiritual journey of the Ismaili devotee the Fatimid Caliph- Imam; to the recognition of the Imam (189). the third journey is Nasir ‘taught the necessity of the only one he [Just as the] physical act both the zahir and the batin, describes in full detail, and“ of travelling to reach marks the beginning of his that true faith entails observing the Ka‘ba requires provisions and beasts of return back home. both its exoteric and esoteric aspects.’ burden[, the] spiritual Hunsberger expertly ” analogy for provisions is brings in the richness of Nasir’s knowledge and the modes of observations of the journey from Cairo transportation are found in the to the Holy City: the prominent place personages of the hujjat and the da‘i. The stations along the road to Mecca signify and fortification of Aswan; the perils of the journey for pilgrims; and the 4 customs stations for ships and crossings The colour of the Ka‘ba veil changed over time: during the reign of the Sunni Abbasids it was black to the Arabian Peninsula (180-84). (as it is today); under the Fatimids it became their There are exquisite details in Nasir’s official colour, white (Ruby of Badakhshan, 148).

A Reading Guide for Nasir Khusraw, The Ruby of Badakhshan: A Portrait of the Persian Poet, Traveller and Philosopher 8/12 the stations of knowledge which the This concept is also illustrated within believer achieves through taking action Nasir’s poetry, where the soul is the and acquiring knowledge. Each time a pilgrim leaves one of the stations driving force behind human action, (signifying his house, his current and one’s intellect provides the situation), it corresponds to his rejection counsel: of a false faith in order to arrive at the way of truth. For Nasir, this destination is ‘the Your soul is king of your body, Imam of the Time, who is the house of Your mind the scribe, your intellect the the knowledge of God.’ Thus we see again vizier that while the Ka‘ba may serve as the (Divan, 91:15; physical goal of all Muslims, the Imam Ruby of Badakhshan,214). and his knowledge are in fact the spiritual goal of the Ismaili Muslim (190). This is a beautiful metaphor illustrating

that one’s intellect provides the Nasir’s Return to Iran mechanism for the individual soul to

find its way and navigate between the ‘The Journey Home’ to Iran is where intelligible and material worlds, to Chapter Ten begins. Nasir and his enable it to attain perfection (the soul brother have experienced a radical being imperfect by being separated shift in fortune, from the wealth of the from God). This example also Fatimid court to being almost destitute illustrates Nasir’s conviction (as within a few months of leaving Mecca. described in Chapter Five above) that They encounter long delays waiting for we should strive to make the inner local Arab tribesmen to give them safe change manifest in our external life. passage through the next legs of their journey. On the way north, they have Chapter Eleven, ‘The World Turns an extended stay in Basra, a major Dark’, marks the third phase of Nasir centre of Shi‘i piety and learning where Khusraw’s life, when he returns home Nasir visits all 13 shrines in the city to Khurasan as chief da‘i for the dedicated to Imam ‘Ali. Ismailis in the region, with “the

imperative to share knowledge with For Nasir, the physical changes and those without such knowledge” (221). scenery that he encounters on the This impetus and responsibility to journey home are paralleled with an share knowledge is a reflection of the equally rigorous spiritual journey. It is pyramidal structure of the Fatimid at this point that Hunsberger Ismaili da‘wa, where teachings are introduces a discussion of Nasir’s transmitted in descending order from philosophy of the Soul, found in the higher ranks (Prophet and Imam) philosophical works like his Shish fasl. 5 6 to lower ranks (da‘i , hujjat , preachers, Nasir Khusraw holds that within each etc.). human being is an individual soul (nafs-i juz’i) which directs the person’s life. For Nasir, it is this soul – not the intellect – 5 Literally a ‘summoner,’ a term for a missionary which decides to seek knowledge, which amongst various Muslim communities, one who directs both the person’s intellect and ‘summons’ or invites to Islam. Amongst Shi‘a senses and which chooses between good Muslims, it was the invitation to adopt the cause of and evil (212). the Imamat. Used as a term among the Ismailis before and during the Fatimid and Alamut periods of Ismaili history (see ‘da‘i’ in the glossary at www.iis.ac.uk).

A Reading Guide for Nasir Khusraw, The Ruby of Badakhshan: A Portrait of the Persian Poet, Traveller and Philosopher 9/12 Hunsberger highlights the important and resentful with his forced exile and historical consequence of Nasir loss of youth. She also demonstrates Khusraw’s teaching and preaching at how “his artistic talent turns these this time; it prompted emotions into exquisite poetic images”: the conversion of many people Hunsberger describes the challenges and The scorpion of exile to the Ismaili has stung my heart so, “ loss this extraordinary philosopher-poet that you would say interpretation of experiences at the times when he becom- heaven invented Islam, the descend- es embittered and resentful with his suffering just for me ants of many of ( , 6:1; forced exile and loss of youth. Divan whom are from Ruby of Badakhshan, ” 228). present-day Tajik- istan, northern Afghanistan and Pakistan7 and who “proudly declare In this twelfth and final chapter, ‘Glory that their ancestors or their entire Regained’, we see that despite the region was converted by Nasir disheartening spirit in which Nasir Khusraw” (222). His preaching sometimes writes, he maintains and activities put him at risk with the ruling demonstrates confidence and absolute Sunni Abbasid Caliphate based in surety in the divine purpose: “just as nearby Baghdad so that he was forced the mighty wheel of heaven full of to flee his home and find refuge, living planets and stars must follow certain the rest of his years in the Pamir rules, then so too must human beings” Mountains of Badakhshan in the (241). Hunsberger describes four district of Yumgan. elements or structures which Nasir observes to have had an impact on his Pass by, sweet breeze of Khurasan faith while in exile, structures that to one imprisoned deep in the valley enable Nasir to “gain his faith in God, of Yumgan, in the Prophet Muhammad and in his Who sits huddled in comfortless tight descendants, the Ismaili Imams, and straits, robbed of all wealth, all goods, all with this faith, [he] finds a way of living hope wisely in the world” (242). (Divan, 208:1-2; Ruby of Badakhshan, 9). The first element is the natural order of things, understanding the world as a Hunsberger describes the challenges duality of zahir and batin, in which they and loss this extraordinary co-exist, neither of which can be done philosopher-poet experiences at the away with: “the physical is to be used in times when he becomes embittered the service of the spiritual”8 (243). The second element is looking at all 6 A Qur’anic term meaning both ‘proof’ and ‘presentation of proof.’ In Shi‘i Islam it designates Prophets and Imams as ‘proofs’ of God’s presence 8 Nasir speaks about clues in the physical world on earth. In the Ismaili da‘wa of the pre-Fatimid that guide one’s search and journey (Ruby of and Fatimid periods, it was also applied to senior Badakhshan, 243). These are reminiscent of verses da‘is, and in the Alamut period of Ismaili history it from the Qur’an (30:20-25) which speak about the came to be applied to those representing the Imam signs Allah has given humanity: “And of His signs (see ‘hujjat’ in the glossary at www.iis.ac.uk). is the creation of the heavens and the earth, and the 7 Members of these communities have also settled difference of your languages and colours. Lo! in many parts of the world, including Europe, Herein indeed are portents for men of knowledge” Canada and the USA. (30:22).

A Reading Guide for Nasir Khusraw, The Ruby of Badakhshan: A Portrait of the Persian Poet, Traveller and Philosopher 10/12 humanity with optimism and (Divan, 25:22; Ruby of Badakhshan, p. 251). confidence that the inner core is With this idea in mind, the final ultimately good; for Nasir it is the chapter brings us full circle to the spiritual side of human beings that address by His Highness the Aga Khan really counts (245). This idea is quoted at the start of the Reading repeatedly found in Nasir’s poetry with Guide: The impetus and will is upon metaphors and allusions to ‘the jewel the individual, to use the ‘candle of within.’ wisdom’ to light their path and seek out the purpose of their existence. The world is a Those who choose to deep ocean, its The impetus and will is upon the abstain and remain water is time; “ individual, to use the ‘candle of comfortable or oblivious Your body is like a wisdom’ to light their path and shell, your soul the to the signs around pearl. seek out the purpose of their them will not find the If you wish to have the existence. Those who choose to reward or the fruit that value of a pearl, abstain and remain comfortable nourishes the soul, and Raise up the pearl of or oblivious to the signs around will be destined to be your soul by learning (Divan, 145:47-48; them will not find the reward or ‘trees without fruit’. Ruby of Badakhshan, the fruit that nourishes the soul, 245). and will be destined to be ‘trees Conclusion

without fruit.’ The third element And I reflected that until I changed all my ways that Nasir observes is the certitude that ” I would never find happiness his faith is true: that there is more to (Safarnama, 2; understand than is readily apparent in Ruby of Badakhshan, 49). the outward forms of nature and religions, and that this hidden Hunsberger brings the character and knowledge was given to the Prophet the very spirit of Nasir Khusraw alive. Muhammad and Imam ‘Ali (248). Her book delivers all it promises in the Consolation in his achievements in the title: ‘A Portrait of the Persian Poet, midst of his exile is the fourth element Traveller and Philosopher.’ Her narrative which Nasir observes as he understands style enables the reader to visualize the them to be a fulfillment of his life movement of all that Nasir sees and purpose: through his preaching and experiences, as well as to understand writing he “sets out to challenge the wonder of the places he visits, with himself and others to search for the all its historical and cultural richness. truth and to reject the easy way out” (250). The following line of poetry by Throughout the book we see the Nasir illustrates this idea well, development and transformation of indicating that the individual is this extraordinary individual who not responsible to take action for his or her only ‘changed his ways,’ but the way own search, although God has communities over a millennium would provided all else that is needed: understand and express their faith. Nasir encouraged believers to express Even though God makes the mother, the their beliefs in all aspects of everyday breast and the milk, life. The baby still has to suckle the milk by himself

A Reading Guide for Nasir Khusraw, The Ruby of Badakhshan: A Portrait of the Persian Poet, Traveller and Philosopher 11/12 Whether in private acts, personal prayer, environment of the Fatimid Caliph- or public displays of faith such as the Imams, their philosophies, doctrines pilgrimage, Nasir maintains, the believer must look deep within his or her soul to and administration. Hunsberger’s fathom the esoteric meanings of such acts discussion and investigation into (Ruby of Badakhshan, 223). Nasir’s poetry and philosophy also provide an important backdrop to a The communities from the present-day deeper understanding of Ismaili history areas of Tajikistan, Afghanistan, Iran, and faith. This book is an ideal China and Pakistan sustain a rich introduction for any individual 9 cultural and musical tradition , interested in a comprehensive study of suffused with poetry, music and dance Nasir Khusraw’s work and for that are a testament of Nasir’s investigating the Fatimid epoch of teachings. His teachings focused on Ismaili history. the understanding of the relationship between the physical world and the Suggestions for Further Reading spiritual world, the message of God

brought by the Prophet Muhammad Music and Poetry from the Pamir and the inner meanings of this message Mountains, multi-media electronic conveyed by the Imam of the Time web gallery at www.iis.ac.uk (223).

Berthels, E. “Nasir Khusraw,” in The works of Nasir Khusraw also Encyclopaedia of Islam, (1st ed.) vol. 6, represent a significant contribution to pp. 869-70. Muslim literature in Persian, and to the

Persian language in particular. During Hunsberger, Alice. “Nasir Khusraw: the time of Nasir Khusraw, Arabic was Fatimid Intellectual” in Farhad the predominant medium of Daftary (ed.), Intellectual Traditions in intellectual and philosophical Islam. London, 2000. pp. 112-29. discourse, and his writings pioneered

Persian for philosophical prose, Nanji, Azim. “Nasir Khusraw,” in ensuring its future as a vibrant and vital Encyclopaedia of Islam, (2nd ed.) vol. language for the people of Central Asia 7, pp. 1006-07. and Iran.

Niyozov, Sarfaroz. “Evolution of the Readers of Nasir Khusraw, The Ruby of Shi‘a Ismaili Tradition in Central Badakhshan: A Portrait of the Persian Poet, Asia” in The Ismaili UK. London, Traveller and Philosopher will find an March 2002 (see also www.iis.ac.uk). engaging study of Islam during its

golden period: the flourishing Schimmel, Annemarie. Make a Shield from Wisdom: Selected Verses from Nasir-i 9 Contemporary efforts like the Expression of the Khusraw’s Divan. London, 1993, repr. Pamirs and the Aga Khan Music Initiative in 2001. Central Asia (see www.akdn.org), as well as related exhibitions and musical performances that make the rich cultural and artistic heritage of this Walker, Paul E and Wilferd region accessible to a wider audience, provide an Madelung. The Advent of the Fatimids: A important opportunity to gain a deeper insight into Contemporary Shi‘i Witness. London, the inspiration that underpins and sustains the faith of the communities from the Pamir Mountains. 2000.

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