Urdu translation of the following blog appeared in the January edition of “Raah-e-Islam”, a journal published by Iran Culture House, in 2007.

By: Syed Asad Haider Zaidi ( s/o Syed Masih Haider Zaidi )

Acknowledgement: I would like to thank Janab Syed Sabir Raza Zaidi Sahab, Janab Qayam Mehdi Zaidi Sahab, Janab Mustufa Zaidi Sahab, and Janab Alamdar Haider Sahab who patiently answered my questions and gave historical information which helped shape this blog. I would also like to thank Janab Syed Mohd. Mehdi Zaidi  Sahab (Urf Naatiq Zaidi) and Janab Syed Tafseer Zaidi Sahab, for I learnt a lot  from their earlier works on Meman. I would also like to thank Prof. Azizuddin Hussain Sahab who asked me to write this article in the first place. In the end I would also like to thank my mother, Zoya Nasreen Zaidi, for translating this original version in Urdu, Janab Ghulam Haider Naqvi Sahab for giving his inputs, and my cousin Abbas Ali, for taking out time and visiting Meman with me for completing this article…

Note: Shayar Azhar Bijnori, Shayar Asif Bijnori, Shayar Kaleem Asghar, Noha Khwan Asad Abbas, Noha Khwan Khursheed Asri, Marsiya Khwan Liaqat Zaidi are some of the people from Meman who have become quite famous in recent times…

Meman is a village 180kms from Delhi, 25kms from Bijnor and 14kms from Najibabad on the Bijnor-Najibabad highway. Dargah “Najaf-e-Hind” of Jogipure is around 24 kms from Meman. It was originally inhabited by nomads named Koli. Syed Shah Ashraf came to Meman from Darsu-Nawazpura in Punjab around 1386A.D. His father, Syed Arif Shah is buried in the Shah-e-Marda dargah in Jor Bagh, New Delhi. Meman has a population of around 9000 people with a Shia majority. There were twelve Syed families in Meman most of which left for Pakistan when it was created.

There were a total of seventeen Imambargahs in Meman of which one is in partial ruins while another one has no building remaining. Another Imambargah is being rebuilt and is under construction. The seventeen Imambargahs are as follows:

1. Barah Dari: “Barah Dari” which literally stands for twelve arches, was the first azakhana built in Meman. It was built by Syed Mohammed Meer. Since he had no son, the responsibility to carry on the azadari fell on the shoulders of his son-in-law Syed Fazal Ali who originally belonged to Bedha, Muzaffarnagar. The Zari of “Barah dari” was built around six hundred years back and it still exists. For the last 240 years it is placed in “Deewan Khana.” It was last repaired eight years back by Syed Sabir Raza s/o Syed Akhtar Abbas, who traces his lineage to Fazal Ali.
2. Chhatta: “Chhatta” was a huge Imambargah next to the lake in Meman but over the centuries was weathered to dust. It no longer exists. The main Ashura majlis is still held at that place where once the Imambargah stood. The daily majalis of “Chhatta” held during muharram are now held in “Deewan Khana.”It was built in the 16^th century and was a two storey building. Zanani majalis were held on the first floor and mardani majalis were held on the ground floor. During zanani majalis no males were present but during mardani majalis females used to be present on the first floor.
3. Deewan Khana: “Deewan Khana” was built by Fazal Ali around 1766AD and majalis are being held there since then. All major processions during muharram azadari used to start here.  Over the years many other Imambargahs were built in Meman. Today all major processions end in “Deewan Khana.” Amaal-e-Roza-e-Ashura is performed in “Deewan Khana” on the morning of Ashura.
4. Bangla (Haatha): “Bangla” was built for zanani majalis which started here in 1889 AD. The tazia in “Bangla” was built in 1919 by Abdul Majeed of Najibabad. Arbain ashra of Bangla is quite well known.
5. Kothi(also called Hakeemo Walon ka azakhana): It was built in 1909 AD by Syed Agha Hasan s/o Syed Sadaq Ali. Syed Agha Hasan is from the 11^th generation of Syed Shah Ashraf. This Imambargah was also built for zanani majalis and as a mannat by Razia Begum w/o Syed Sadaq Ali. The ashra is being organized there since the last 97 years.
6. Imli wala Azakhana: Is a very old azakhana and was rebuilt many times. It was last rebuilt in 2004 and now has a permanent structure.
7. Mama ka Azakhana: Was originally a house used later as an azakhana after the death of the owner according to his wishes.
8. Majnoo Shah ka Azakhana:
9. Jagni ka Azakhana:
10. Noor Deo ka Azakhana: Was constructed in 1959 AD.
11. Ahlebait: This Azakhana was built by ansari shias in 2000 AD.
12. Naya Imambada: This Azakhana was also built by ansari shias in 1967 AD.
13. Amroh ka Azakhana:
14. Bada Imambada: This azakhana is also a very old azakhana. It had been rebuilt many times over the years. It got a proper pucca structure in pre-independence days. It was the result of a chutki fund started by the villagers. In this fund, every resident of Meman used to donate handful of flour everyday and the collection used to be sold after some time. The revenue generated was used to construct the building. No outside help was taken during the construction of this building. Recently, some of the villagers who work as truck drivers took the initiative and painted this Imambargah themselves.
15. Zainabiyah: This azakhana is basically a madrassa which is used as an azakhana as well. Zanani majalis take place here. It was built in 1980 AD.
16. Dr. Sahab ka Azakhana: This azakhana was built by Dr. Ghulam Murtaza. Ashra is organized here during the first ten days of muharram and during arbain as well.
17. Asgharia:

In the earlier days, on the day of ashura, people used to stand in a circle with a fire burning in the middle and perform maatam. There was no recital of nohas during that time. Later, when “Deewan Khana” was constructed, processions used to start from there. During processions there used to be one big “halka” or circle accompanied by taashe and nakkare (drums), and even then, nohas were not recited during the processions but only in the azakhana after the majlis. Azadari of Meman as we know today was introduced by Syed Zafaryab Abbas and Syed Akhtar Raza. They had gone to lucknow for higher education and were inspired by the azadari they witnessed there. On their return to Meman, they formed Anjuman-e-Hussainiya. Later others anjumans were formed and today, six anjumans exist in Meman.

Processions in Meman include a leader who is known as the “Sarbarah.” The procession moves when the “Sarbarah” moves a cloth and the procession stops when the cloth stops. Ghulam Hasnain, Fazal Ali, Shafeeq Hussain and Mumtaz Ali (also known as Bhai Mumtazi) are some of the “Sarbarahs” of the past. Syed Sabir Raza is the current “Sarbarah” of the procession.

In 1931 AD, shabih-e-zuljana was first introduced in the procession on muharram 8^th, which begins from Bangla, Haatha. In 1944 AD, Akhtar Raza and Akhtar Abbas, went to Allahabad during muharram. The famous noha, “yeh uski sawari aati hai, jo nahar par pyasa sota hai” was written on the night of 7^th muharram at around 8pm under the light of a lantern by Akhtar Raza and Akhtar Abbas recited it the next day. Since then this noha is recited during the shabih-e-zuljana procession on the 8^th of muharram every year. Presently, Syed Sabir Raza, s/o Syed Akhtar Abbas recites this noha.

Azadari is a way of life in Meman with majalis throughout the year. A day before muharram starts, on chand raat, a procession is taken out from “Deewan khana” after namaz-e-isha. The procession then proceeds to “Mama’s imambada,” “Asgharia,” “Imli wala imambada” and then finally reaches “Deewan khana.” with a majlis at each azakhana.. The noha, “Phir chaand muharram ka namudaar hua hai” is recited during the procession. The tareekhi marsiya, “Muharram aya hai ai mohibbo rasool rote hain karbala mein” is recited by Syed Sabir Raza in “Deewan khana.” Earlier this marsiya was recited by his father, Syed Akhtar Abbas, and before him by Syed Intezar Hussain.

On 1^st muharram there are eight majalis in different Imambargahs. The first majlis starts at 8am in “Noor Deo’s Imambargah,” followed by majalis in “Ahlebait” and “Dr. Sahab’s Imambargah.” After namaz-e-zuhr, there is a majlis in “Naya Imambada” at 2pm followed by a majlis in “Amroh ka Imambada”. After namaz-e-maghrib, there is a majlis in “Mama ka Imambada” at 7pm, followed by majalis in “Asgharia”, “Imli wala Imambada” and the last majlis in “Deewan Khana.”

The above routine is followed for the next five days.On fouth of muharram, a “tareekhi marsiya” is recited before the majlis in “Deewan khana” by Syed Sabir Raza. This marsiya is “Sitaron ki amad hai, kaali ghata mein”, which is based on Bibi Zainab’s sons. On the fifth muharram, many people go to Bijnor to attend a big majlis held at the residence of late Syed Ghamkhwahar Haider Zaidi, s/o Syed Baqar Raza. This majlis is being held there since 1986 AD.

On the sixth of muharram, the routine of majalis before namaz-e-zuhr is same as on earlier days. After the majlis in “Naya Imambada”, shabih-e-taboot of Hazrat Aun-o-Muhammad (A.S.) is taken out. This is a short procession which ends in the azakhana itself. After this the usual pattern of majalis is followed. Before the majlis in “Deewan Khana”, the marsiya “As-haabe Jaan Nisaar Rasoole Khuda ke the” is recited.

Sabir Raza and others reciting "As-haabe jaan nisaar"

On the seventh of muharram, the same routine of majalis is followed. Mehndi procession is taken out from “Amroh ka Imambada” at around 4:30pm along with shabih-e-taboot, Hazrat Qasim(A.S.) This procession then proceeds to “Haatha”, “Deewan Khana” before ending in “Mama ka Imambada” at around 11:00pm. Majalis in “Mama ka Imambada” and “Asgharia” are held simultaneously. The majlis in “Imli wala Imambada” starts after midnight followed by a majlis in “Deewan Khana” which starts around 1:30am and ends after 3:00am.

Aamroh ka Azakhana.. Shabeeh-e-Taboot Hazrat Qasim (A.S.)

Outside Haatha..

Mehndi Juloos..

"Deewan Khana" lit with Diye..

On the morning of 8^th of Muharram, all majalis from morning to evening are finished before 1pm. Also, mannati alams are taken out from individual homes and children are made “Saqqa.” The procession of 8^th muharram begins in “Deewan Khana” with the marsiya “Kehti Sakina yeh thi, ab nahi rone ki mein” followed by the marsiya “Jab kasd kiya nahar saqqa-e-haram ne.” Syed Sabir Raza recites these marsiyas along with others.

After this the procession begins from “Deewan Khana” and moves towards “Haatha” accompanied by Shabih-e-Alam Hazrat Abbas (A.S) and beating of drums (taashe) The above two marsiyas are again repeated inside “Haatha” in front of the azakhana named “Bangla.”

After the marsiyas are recited, the noha “Yeh uski sawari aati hai” is recited and the procession circumvents the azakhana “Bangla” with Shabih-e-Zuljana in front. After making one circle of the azakhana the procession moves outside “Haatha.” Outside the gate of “Haatha,” the noha “Khaime se chala ran ko jo Abbas Alamdar” is recited. After this noha, Shabih-e-Zuljana is taken to azakhana “Kothi” and the Alam from there is taken out. This is followed by the recital of the marsiya, “Jab Alamdar ko maidan ki ijazat na mili”. After the procession reaches “Naya Imambada”, all remaining anjumans join the procession. Till this point, only the anjumans, anjuman-e-Hussainiya and Lashkar-e-Hussain are part of the procession. “Chai Sabeel” is organized in different homes for the anjumans participating in the procession. During “Chai Sabeel”, tea is offered in special cups made of clay known as “Shikoras.”

The procession then goes to “Amroh ka Imambada” and then “Noor deo’s Imambargah.” After this anjuman-e-Asgharia takes out Shabih-e-taboot Hazrat Abbas(A.S) and “Aag ka maatam”, the walk on burning coals is performed. The shabih-e-taboot is then taken to Juma masjid. Anjuman-e-Hussainiya then performs maatam inside the graveyard where Syed Shah Ashraf, Syed Sadaq Ali, Syed Agha Hasan, Syed Baqar Raza and others are buried. The procession then visits all remaining azakhanas.  When the procession reaches “Imli walon ka Imambada”, the “pharaira” of alam is opened. The cloth wrapped around the pole carrying the alam is called “Pharaira”. The marsiya “Saqqa-e-Sakina, Shada-e-Sakina” is written on the “Pharaira” of the alam and is recited by everyone present. Then the procession moves towards “Dr. Sahab’s Imambargah” and the noha “Ya Sayyadi Ya Abbas” is recited. When this noha is recited, people beat their heads. The procession ends when it reaches “Deewan khana” around mid-night. After the juloos ends, the majalis start. By the time the majlis in “Deewan Khana” ends, it’s close to dawn.

Majlis before "Aag ka maatam"

"Shabih-e-Taboot Hazrat Abbas (A.S.)"

Alams @ Chhatta Azakhana..

Recitation of Marsiya written on Pharaira of Alam... outside Imli wala Azakhana..

On 9^th of muharram, the usual routine of majlises is followed. After the majlis in “Naya Imambada”, Shabih-e-Taboot of Hazrat Ali Akbar is taken out in the azakhana. After the majlis in “Deewan Khana”, Shabih-e-taboot of Hazrat Ali Akbar and Shabih-e-jhoola of Shehzada Ali Asghar is taken out. The noha “Fatimah ki godh ka de diya paala tujhe” is then recited in “Deewan Khana” after which maatam is performed on “Taashey.” All anjumans take out their individual processions visiting all azakhanas where tea is prepared for them. This procession ends at the time of Namaz-e-Fajr.

On the day of Ashura, Amaal-e-Ashura are organized at four locations including, “Deewan Khana”, “Imli wala Imambada” and in “Karbala”. First, the approximately 600 year old tazia from “Deewan Khana” is taken out after the marisiyas,” Qatl ki raat ko thi shaan se giriya Zainab” and “Aaj Zainab yun kahe” are recited. Then the tazia from “Bangla” is taken out after the recital of the marsiya “Aaj Zainab yun kahe.” After this all the mannati tazias and tazias from all Azakhane are taken out. Also, at each azakhana, the marsiya “Aaj Zainab yun kahe” is recited again after which there is a small majlis. All tazias assemble outside the gate of “Haatha” before the procession begins and the marsiya “Jab kafla haram ka chala sar khula hua” is recited by Syed Sabir Raza and others throughout the procession. There is a big majlis when the procession reaches “Imli wala Imambada.” All the huge alams are lined up together before the start of the majlis. After this the marsiya “Aaj Shabbir pe kya aalam-e tanhai hai” is recited by Syed Munawwar Raza and others including Syed Muhammad Ali. After this marsiya, the soz “Hussain jab ke chale” is recited by them.  After the majlis, Shabih-e-Zuljana is taken out and Syed Qaisar Mustafa, along with others recites the noha “Ghoda nikal raha hai Shah-e-Mashraqain ka”. This procession then goes to “Majnu Shah’s Imambargah” before reaching “Chhatta” with all the tazias, alams and Shabih-e-Zuljana. The number of tazias when the procession reaches “Chhatta” is around 55.

Sabir Raza and others reciting "Aaj Zainab yun kahe.."... Outside Hakeemon ki "Kothi"

After namaz-e-Zuhr is performed, the main majlis of Ashura starts in “Chhatta”. The marsiya, “Rawana nehre laban ko jo sheer khar hua” is recited by Syed Sabir Raza and others before the majlis. After the majlis, the marsiya “Jab hue zuhr talak qatl sipah-e-Shabbeer” is recited by Syed Sabir Raza and Chacha Yaseen. After this each anjuman forms its own circle and matam begins. The procession moves towards “Bada Imambada” doing matam. Zanjeer ka matam is then performed outside “Bada Imambada” near the lake called “Hauz”. Here the tazias of azakhanas are kept while the remaining 25 or 30 tazias are taken to “Dola Wali (Karbala)” where they are buried. The noha, “Sad alvida Hussaina” is recited. After this, ziyarat Roza-e-Ashura is recited. All the people then go to each others homes for “Faqa-Shiqni” for which “Haleem” is prepared in large quantities.

Ashoor ki Juloos...

Chhatta Azakhana...

Majlis @ Chhatta Azakhana..

Tazias lined up on Ashoora..

Nohakhwan Khursheed Asri with his anjuman..

Sham-e-gharibaan majlis is held in all Imambargahs, the main majlis being in “Deewan Khana.” After this majlis, everyone proceeds towards “Dola Wali (Karbala)” where candles are lighted all over the place. From a distance it looks like the stars have descended on earth.

Meman has a tradition of producing good poets, nohakhwans and marsiyakhwans whose nohas and marsiyas became famous in their times. The earlier era produced stalwarts like Akhtar Raza who wrote many nohas during his time and Akhtar Abbas who used to recite them. Today the nohas written by Bhai Asif and rendered by Bhai Asad are quite famous. The current famous noha khwans of Meman include Bhai Khursheed Asri and Bhai Kaleem. Famous marsiyakhwans include Bhai Liaqat (Deewan Khana), Bhai Mohd. Ghulam, and Bhai Ismail (Noor deo’s Imambargah.) Some of these stalwarts, like Bhai Liaqat, are also teaching the younger generation in the art of marsiya khwani.

The whole village participates in the azadari processions during muharram. Sunni muslims and even Hindus in Meman bring out their own tazias and alams and seek divine blessings.

Daily majlises are held in Meman from the Soyam of Imam Hussain to 10^th of Safar. Arbain Ashra begins from 10^th of Safar to 20^th Safar, with four majlises held daily. These majalis are held at “Deewan Khana”, “Dr. Sahab’s Imambargah”, “Jagni ka Imambargah” and “Majnu Shah ka Imambada”. Ahsra majalis in “Majnu Shah ka Imambada” started three years back. Earlier there used to be only one majlis during Arbain. On the 17^th, 18^th,19^th and 20^th Safar, processions are taken out in Meman.

From 21^st Safar to 1^st Rabiulawwal, majalis are held on Thursdays and Fridays. There are ashras in individual homes during this period as well. On 9^th of  Rabiulawwal the “sok” ends. Throughout the year, on the occasion of wiladat of all Imams mehfils are organized and majalis held on the date of their shahadat. 13^th Rajab, 3^rd and 4^th Shabaan, and 15^th Shabaan are some of the dates when important majalis are held.

Arbaeen procession details, and detailed photo log and video log of Muharram will be uploaded shortly…

Ana se cansó de las pesadillas
y se fue a dormir
en el sueño de su niño
para despertar
en la isla bienaventurada

Un sonido que traspasa todo

maripo azul, dame tus alas

y quédate a dormir conmigo

para tener piernas

y manos

y alma

PARA SENTIRME VIVO

weeeiii my brothers and sisters,

sepi sekali kayanya blog ini, pada kemana?

mungkin yang di jakarta masih sibuk sama PMB, Wisuda sama FGS-nya, yang lain pada kemana kawan?

hmm kemaren ada seseorang yang janji ngepost cerita tapi sampai sekarang ga muncul-muncul,

bdw ini ada sedikit update buat mengobati kerinduan *emang siapa yang rindu? *

4 cowok twngah malem. widih

yaudah lah,

save fasting, hope the fasting not many holes (selamat berpuasa, mudahan puasanya ga banyak bolong)

SEE YOU LATER!!! ADUH CAPS LOCKNYA KEPENCET!!!

~ yang ganteng-ganteng tapi bukan cabe

صحفہ اول / اردو نوحے / مشہور و مــتـفــرق / سلام آخر

ناصر جہاں

شاعر : سید آل رضا
نوحہ خواں : ناصر جہاں
سال : 1952
کمپوزر : زین عباس
اس نوحے کے تحریر کرنے میں اگر کوئی غلطی سرزد ہوگئی ہو تو اس کے لیے میں معذرت خواہ ہوں

سلام آخر کے حوالے سے خصوصی معلومات
سلام آخر غالبا 1926ء میں لکھا گیا تھا، 1952 میں ریڈیو پاکستان میں عاشور کی رات “شام غریباں” میں جناب ناصر جہاں کو کلام پڑھنے کے لیے تقریبا پانچ منٹ دستیاب تھے جس کے بعد باقاعدہ مجلس شام غریباں ریڈیو پاکستان سے نشر کی جاتی تھی، لیکن اس روز کسی وجوہ کی بنا پر ناصر جہاں کو اضافی پندرہ منٹ دیئے گئے، ناصر جہاں صاحب کے پاس یہ کلام “سلام آخر” تحریری طور پر موجود تھا لہذا انہوں نے یہ سلام پیش کیا۔ یہ پرسوز کلام پاکستان ٹیلی وژن پر “مجلس شام غریباں” کے بعد ابھی بھی نشر کیا جاتا ہے۔

سلام یتیموں پہ سوگواروں کا
غریب دیتے ہیں پرسہ تمہارے پیاروں کا

سلام ان پر جنہیں شرم کھاۓ جاتی ہے
کھلے سروں پہ اسیری کی خاک آتی ہے

سلام ان پر جو زحمت کش سلاسل ہے
مصیبتوں میں امامت کی پہلی منزل ہے

سلام بھیجتے ہیں اپنی شہزادی پر
کہ جس کو سونپ گۓ مرتے وقت گھر سرور

مسافرت نے جسے بے بسی یہ دکھلائ
نثار کردیے بچے نہ بچ سکا بھائ

اسیر ہو کے جسے شامیوں کے نرغے میں
حسینیت ہے سکھانا علی کے لہجے میں

سـکـینـہ بی بی تمہارے غلام حاضر ہیں
بجھے جو پیاس تو اشکوں کے جام حاضر ہیں

یہ سن یہ حشر یہ صدمے نۓ نۓ بی بی
کہاں پہ بیٹھی ہو خیمے تو جل گۓ بی بی

پہاڑ رات بڑی دیر ہے سویرے میں
کہاں ہو شام غریباں کے گھپ اندھیرے میں

زمین ہے گرم یتیمی کی سختیاں بی بی
وہ سینہ کہ جس پہ سوتی تھی اب کہاں بی بی

جناب مادر بیشیر کو بھی سب کا سلام
عجیب وقت ہے کیا دیں تسّـلیوں کا پیام

ابھی کلیجے میں آگ سی لگی ہوگی
ابھی تو گود کی گرمی نہ کم ہوئ ہوگی

نہیں اندھیرے میں کچھ سوجھتا کہاں ڈھونڈیں
تمہارا چاند کہاں چھپ گيا کہاں ڈھونڈیں

نہ اس طرح کوئ کھیتی ہری بھری اجڑی
تمہاری مانگ بھی اجڑی ہے کوکھ بھی اجڑی

نہیں لعینوں میں انساں کوئ خداحافظ
درندے اور یہ بے وارثی خداحافظ

شہید کے حق اے درود و سلام اے پیغمبر
سلام سید لولاک کے لٹے گھر پر

سلام محسن اسلام اسد اللہ کو
سلام تم پر شہیدوں کے بے کفن لاشوں

سلام تم پر رسول و بتول کے پیاروں
سلام مہر شہادت کے گرد سیاروں

بچے تو اگلے برس ہم ہیں اور یہ غم پھر ہے
جو چلے بسے تو یہ اپنا سلام آخر ہے

آن لائــن فـــرش عـــزا

http://www.xainabbas.wordpress.com

I think episode 3 of Coke Studio Season 2 is really going to rock inside out .
Stellar performances are going to come out .
After Episode 2 I’ve come to terms with atleast one thing, that the focus of this season is to make music which is
more deeper in it’s nuances rather than being in your face, like the first episode, no major guitar or drum solos , no
Gumby -Zeeshan sorta drum -turntable magic. When the realization of the fusion aspect absorbed into me in CS2
I have re-instated my love that grew from the first season.

I just loved the infectious ending to Zindagi by Atif and his style throughout the song, was fun to watch.
The violin,flute and the bass were awesome in Ali Zafars track Dastaan.

Here is to CS2 Episode 3 ! Next Sunday

In verse 44, Asad is saying that the Quran is saying of itself that it is revelation: “We [now] reveal unto thee.” Even though Christians regard their understanding of Mary’s life as true (virgin birth, mother of God, etc.) the Quran is making clear that this is the true version of the story.

It’s clear that the respect afforded Jesus and the honor done him are not to be disregarded by the Quran. The Quran and Islam believe in the prophetic quality of Jesus and in his greatness as a human being and one beloved by God. However, in Islam, as in Judaism, there is no Son of God in a literal sense. There is no virgin birth. Jesus was a human being with a wonderful message that fell in line with the messages of the other prophets.

Okay, as of verse 47 I’m confused. Verse 47 implies that there is a virgin birth going on here, as no man has ever touched Mary (according to her). I thought, however, that Islam didn’t believe in the virgin birth of Jesus. How is this interpreted otherwise? I understand the purpose of the next part of the line (I think) about God creating what He wills. It actually recalls the creation story in chapter 1 of the book of Genesis, which, considering Christian theology, is a fascinating thing to relate in these Quranic verses. But despite God being able to create what He will however He wants – and we know that to be the case – why would the Quran make a point of saying such a thing here when Muslims don’t believe in the virgin birth? Either I’m wrong about that belief or there’s another way to understand this verse.

The next few verses are things that we consider Jesus to have said in his lifetime. It’s unclear whether or not this is a foretelling of what’s to come in Jesus’ life or another statement of these things. Based on Asad’s note, it’s interesting that verse 49’s reference to the ‘destiny being shaped’ is the word used for bird, considering the fact that in Christianity, the bird is a representation of the Spirit, or God’s third essence. In verse 50, what still remains of the Torah would seem to be those things that the Israelites are still practicing rightly. I’m not sure what Jesus made okay that was forbidden to people beforehand. Jesus, according to the Gospel, said that he intended to change nothing at all about the Law (i.e. the Torah) and he actually seems to make (again, in the Gospels at least) things a little bit stricter (e.g. thinking naughty thoughts is adultary). Only Paul wanted the Torah’s laws to be abolished.

Verse 52 takes quite a little jump there in time. That seems strange to do and inconsistent.

The final verse here talks about God preventing scheming against Jesus from coming to fruition but when I think of the crucifixion, though it’s spun as something that had to happen, it would certainly seem as though the scheming came to something.

I had a lot of disjointed thoughts in here and a variety of questions that were poorly phrased as questions. If you can add anything or clarify anything, I’d be much obliged. Thanks for reading!

Get a FREE Bonus Chapter from The Zen of South Park.

Read More Quran Read-A-Long.

Al-’Imran 42-54

42. AND LO! The angels said: “O Mary! Behold, God has elected thee and made thee pure, and raised thee above all the women of the world. 43. O Mary! Remain thou truly devout unto thy Sustainer, and prostrate thyself in worship, and bow down with those who bow down [before Him].” 44. This account of something that was beyond the reach of thy perception We [now] reveal unto thee: for thou wert not with them when they drew lots as to which of them should be Mary’s guardian, and thou wert not with them when they contended [about it] with one another. 45. Lo! The angels said: “O Mary! Behold, God sends thee the glad tiding, through a word from Him, [of a son] who shall become known as the Christ Jesus, son of Mary, of great honor in this world and in the life to come, and [shall be] of those who are drawn near unto God. 46. And he shall speak unto men in his cradle, and as a grown man, and shall be of the righteous.” 47. Said she: “O my Sustainer! How can I have a son when no man has ever touched me?” [The angel] answered: “Thus it is: God creates what He wills: when He wills a thing to be, He but says unto it, ‘Be’ – and it is. 48. And he will impart unto thy son revelation, and wisdom, and the Torah, and the Gospel, 49. and [will make him] an apostle unto the children of Israel.” “I HAVE COME unto you with a message from your Sustainer. I shall create for you out of clay, as it were, the shape of [your] destiny, and then breathe into it, so that it might become [your] destiny by God’s leave; and I shall heal the blind and the leper, and bring the dead back to life by God’s leave; and I shall let you know what you may eat and what you should store up in your houses. Behold, in all this there is indeed a message for you, if you are [truly] believers. 50. “And [I have come] to confirm the truth of whatever there still remains of the Torah, and to make lawful unto you some of the things which [aforetime] were forbidden to you. And I have come unto you with a message from your Sustainer; remain, then, conscious of God, and pay heed unto me. 51. “Verily, God is my Sustainer as well as your Sustainer; so worship Him [alone]: this is a straight way.” 52. And when Jesus became aware of their refusal to acknowledge the truth, he asked: “Who will be my helpers in God’s cause?” The white-garbed ones replied: “We shall be [thy] helpers [in the cause] of God! We believe in God: and bear thou witness that we have surrendered ourselves unto Him! 53. O our Sustainer! We believe in what Thou hast bestowed from on high, and we follow this Apostle; make us one, then, with all who bear witness [to the truth]!” 54. And the unbelievers schemed [against Jesus]; but God brought their scheming to nought: for God is above all schemers.

Perguruan Silat Nasional (Persinas) Asad yang mewakili Indonesia meraih prestasi membanggakan di Festival Beladiri Dunia (Chungju World Martial Arts Festival) di Chungju Korea Selatan. Persinas Asad meraih prestasi tiga besar peserta terbaik dengan predikat luar biasa (outstanding performance) bersama peserta dari Jepang dan Cina.

Persinas Asad ditunjuk PB IPSI ( Ikatan Pencak Silat Indonesia) mewakili Indonesia bersama perguruan silat Joko Tole Madura dan perguruan Pamor Pamekasan. Persinas Asad sendiri diwakili oleh Pengda Persinas Jawa Barat yang kemudian memberangkatkan lima pendekarnya dari Bandung. Tiga pendekar masih duduk di bangku SMP dan dua lainnnya seusia SMK.

Chungju World Martial Arts Festival adalah festival bela diri se-dunia yang diadakan setiap 10 tahun sekali. Dimana, dari berbagai negara akan menampilkan ciri khas bela diri masing-masing. Misalnya, Indonesia dengan pencak silat, China dengan Wushu, Korea dengan Taekgyeon, Canada dengan Oki Chi Taw serta Australia dengan Tai-Kin-Jeri. PB IPSI sendiri telah mengikuti festival bela diri dunia sejak World Martial Arts Union (WOMAU) digelar kali pertama. Festival tersebut selalu mengundang 56 aliran bela diri dari 45 negara yang berasal dari 5 benua.

Untuk festival beladiri Chungju Martial Arts ke 11 ini diadakan di Chungju Tangeumdae UN Peace Park dimulai dari 2 Oktober sampai 8 Oktober 2008. Festival diikuti 28 negara yang terdiri dari 51 tim dengan jumlah pendekar sebanyak 1210. Info selebihnya bisa di baca di http://martialarts.or.kr

source: www.ldii.or.id

En estos dias he ido a visitar a mis amigas Paola y Brenda, a la primera fue para ver como iba su embaraso y me dio gusto ver que iba muy bien, tambien pude ver su casa y me encanto este arbol de sakura dibujado por su hermana.

A la segunda la fui a visitar pues porque ya habia nacido su bebe, decidio ponerle el nombre de Asad, lamentablemente este toda la tarde estuvo dormido asi que pues mi modo nos tuvimos que poner al chisme.

 
Aqui esta Asad

The subject of usury is one that comes to the fore in Judaism, Christianity, and now as I finally see, Islam. The Bible says, “If you lend money to any of My people who are poor among you, you shall not deal with them as a creditor; you shall not exact interest from them” (Exodus 22:25). It is this verse, in large part, which makes usury so repulsive to Christianity (well, not now but back in the day). Christians were forbidden to lend money at interest to one another. Jews were also forbidden, according to this verse, from lending money at interest to one another – but not to Christians. Why? Because the verse specifies “My people,” which for Jews means only other Jews. Thus, Jews can lend with interest to Christians.

Indeed, this is where the Christian stereotype of the greedy, money-grubbing Jew came from. There was a need in 10th century Christian society for money-lenders because Christians couldn’t do it themselves, and Jews were forbidden from doing pretty much everything else (couldn’t be part of guilds and do crafts, couldn’t own land and farm, etc. – hence, money-lending and middle-men traders). Thus, Jews became money-lenders in the Christian world. Today, neither Christians nor Jews seem to have such a problem with what we just call now, banking.

The questions that these verses bring up for me pertain to the nature of banking in modern-day Islam. With usury forbidden, how does banking work in theocratic Islamic countries, like say, Saudi Arabia. Is it forbidden? Is it considered a necessary evil? How do many modern Muslims in general reconcile this verse with what seems to have become the modern capitalist norm (not that all Muslims are modern capitalists but for those who subscribe)? I don’t expect anyone to be able to answer these questions for everyone else, but just generally to share how s/he deals with this. I find that Christians and Jews simply ignore it at this point.

I’d like to add a note by Asad about verse 281: that according to the uncontested evidence of Ibn’ Abbas this verse was the last revelation granted to the Prophet, who died shortly afterward.

Is there anything else you can tell us about these verses?

Get a FREE Bonus Chapter from The Zen of South Park.

Read More Quran Read-A-Long.

The Cow 274-281

274. Those who spend their possessions [for the sake of God] by night and by day, secretly and openly, shall have their reward with their Sustainer; and no fear need they have, and neither shall they grieve. 275. THOSE who gorge themselves on usury behave but as he might behave whom Satan has confounded with his touch; for they say, “Buying and selling is but a kind of usury” – the while God has made buying and selling lawful and usury unlawful. Hence, whoever becomes aware of his Sustainer’s admonition, and thereupon desists [from usury], may keep his past gains, and it will be for God to judge him; but as for those who return to it -they are destined for the fire, therein to abide! 276. God deprives usurious gains of all blessing, whereas He blesses charitable deeds with manifold increase. And God does not love anyone who is stubbornly ingrate and persists in sinful ways. 277. Verily, those who have attained to faith and do good works, and are constant in prayer, and dispense charity – they shall have their reward with their Sustainer, and no fear need they have, and neither shall they grieve. 278. O yo who have attained to faith! Remain conscious of God and give up all outstanding gains from usury, if you are [truly] believers;  279. for if you do it not, then know that you are at war with God and His Apostle. But if you repent, then you shall be entitled to [the return of] your principal: you will do no wrong, and neither will you be wronged. 280. If, however, [the debtor] is in straitened circumstances, [grant him] a delay until a time of ease; and it would be for your own good – if you but knew it – to remit [the debt entirely] by way of charity. 281. And be conscious of the Day on which you shall be brought back unto God, whereupon every human being shall be repaid in full for what he has earned, and none shall be wronged.

It’s interesting that in verse 268, when the Quran warns of Satan threatening us with poverty, it’s not that Satan will bring that poverty upon us himself. It’s that Satan is the one who makes us concerned that poverty might afflict us if we do not guard our money more carefully and if we don’t stop giving it to the needy. We cannot be swayed by his nagging.

I like the praise of wisdom in verse 269. Surely it’s not a praise of wisdom in a vacuum or praise of wisdom instead of faith, but that wisdom itself is valuable is important. These promises of other things (i.e. wisdom) all fall amidst this conversation of doing the right thing with the gifts that God has given us. By equating wisdom to wealth, it seems to me that intelligence and wisdom (which aren’t necessarily the same thing, and forgive me if I’m using them that way) should only be used for good – and charitably. If you are wise and capable, help other people with your wisdom and abilities – don’t keep them all to yourself, reading all day and trying to amass knowledge just for the sake of knowledge.

Verse 271 returns to the concept I addressed last week of doing charity secretly, because, as Maimonides tells us, the best form of tzedakah (charity) is that in which the recipient does not know his benefactor nor the benefactor his recipient. I’m curious about the atonement element here, though. It seems to me that perhaps giving charity to atone for your sins is not the right reason to give – that seems like a selfish reason rather than doing it for a godly reason (i.e. because it’s right). This could just be informational – ‘by the way, when you give charity like this it atones for your sins’ – but it seems hard to conclude that people would be able to set that informational fact aside and give charity in this fashion for the right reasons while knowing that to be true. Truly, I don’t look at this and think it’s a big deal – I just wonder about the order of priorities in the donor’s mind considering the emphasis placed on giving willingly and because it’s the right thing to do (next verse included!).

And in the next verse is that mention of whatever you give coming back to you – Islamic Karma

Asad, in the notes of his translation, mentions some very interesting ideas here that I’d like to bring up: that Mohammed had, because of Muslims’ penury, advised that charity only be given to Muslims in need. This verse reverses that and means that all people in need should be given charity – regardless of faith. A. That’s wonderful. B. It’s interesting because as Asad points out, giving charity to only Muslims could encourage converts for the wrong reasons and ultimately be construed as coercing conversion, something expressly forbidden (2:256). Very interesting.

Please feel free to share your thoughts about my comments and these verses.

Get a FREE Bonus Chapter from The Zen of South Park.

Read More Quran Read-A-Long.

The Cow 267-273

267. O you who have attained to faith! Spend on others out of the good things which you may have acquired, and out of that which We bring forth for you from the earth; and choose not for your spending the bad things which you yourselves would not accept without averting your eyes in disdain. And know that God is self-sufficient, ever to be praised. 268. Satan threatens you with the prospect of poverty and bids you to be niggardly, whereas God promises you His forgiveness and bounty; and God is infinite, all-knowing, 269. granting wisdom unto whom He wills: and whoever is granted wisdom has indeed been granted wealth abundant. But none bears this in mind save those who are endowed with insight. 270. For, whatever you may spend on others, or whatever you may vow [to spend], verily, God knows it; and those who do wrong [by withholding charity] shall have none to succor them. 271. If you do deeds of charity openly, it is well; but if you bestow it upon the needy in secret, it will be even better for you, and it will atone for some of your bad deeds. And God is aware of all that you do. 272. It is not for thee [O Prophet] to make people follow the right path, since it is God [alone] who guides whom He wills. And whatever good you may spend on others is for your own good, provided that you spend only out of a longing for God’s countenance: for, whatever good you may spend will be repaid unto you in full, and you shall not be wronged. 273. [And give] unto [such of] the needy who, being wholly wrapped up in God’s cause, are unable to go about the earth [in search of livelihood]. He who is unaware [of their condition] might think that they are wealthy, because they abstain [from begging]; [but] thou canst recognize them by their special mark: they do not beg of men with importunity. And whatever good you may spend [on them], verily, God knows it all.

]]>