Built in the 14th century under Sultan Muhammad V, this courtyard was the zenith of Islamic architecture in al-Andalus.

One enters through a hall with the most exquisite stucco work supported slender columns.
In fact a delicate arcade of 124 slender marble columns, surrounds a white marble fountain held aloft by twelve lions, each one slightly different, as if caught in motion, guarding time itself.
The Islamic concept of water as a sacred, divine mercy was introduced into architecture based on descriptions in the Quran into Spain by the Umayyads and later Muslim kings.
This courtyard takes it further as it was designed on the same principles as a
microcosm of paradise, a space where the murmur of water, the play of light, and the symmetry of design bring the divine into the earthly realm. The lions, though seemingly at odds with Islamic aniconism, symbolized strength, sovereignty, and the fusion of cultural motifs from East and West, including Jewish and Christian influences.
As per the charbagh concept there are four narrow rills, representing the 4 rivers of paradise surrounding the 12 sided basin.
The fountain’s hydraulic design was an engineering marvel of its time.
Poets once described this court as “a pearl set in emeralds,” and indeed, it is a place where poetry, politics, and paradise meet—where the dream of Al-Andalus still lingers in stone and silence.
The fountain basin in the Court of the Lions (Alhambra, Granada) features an Arabic poem by Ibn Zamrak, the vizier and court poet of Sultan Muhammad V in the 14th century.
“…Can you not see how the water flows into the basin,
But it is hidden immediately by its pipes?
It is like a lover whose eyelids overflow with tears,
Tears that hide for fear of betrayal…”
Ibn Zamrak
(translated by D. Cabanelas and A. Fernández Puertas)

If I adore You out of fear of Hell, burn me in Hell!
If I adore you out of desire for Paradise,
Lock me out of Paradise.
But if I adore you for Yourself alone,
Do not deny to me Your eternal beauty.
Rabia al Basri

Sincerity is worshipping Allah for His sake, and not with the expectation of rewards or out of fear of punishment. This is best exemplified in Rabia al-Basri’s aforementioned verse.
Sincere worship is to embrace the divine command with utmost humility – in heart and spirit. Sincerity in oneself is to avoid being critical of others; sincerity of the heart is to be oblivious to others’ opinions about you, and sincerity of the spirit is cleansing oneself of the desire to be distinguished.
( from In Search of the Divine)

Photo: Imam Mosque , Isfahan (2019)

We grew up hearing about Hazrat Ali’s bravery and sagacity and his egalitarian nature. Ya Ali madad a constant refrain in times of need.
But i had not heard the word jawanmardi till i did a instagram live session on Hazrat Ali with Prof Sajjad Rizvi , whose bio reads, Ali da Malang. He explained the concept of futuwwah & how different it is from western notions of chivalry. For that i am indebted to him forever.
Thereafter, i researched and found a book on Fatuwwah and the result are these passages in my book “In Search of the Divine: Living Histories of Sufism in India”.

“In Ali, a man of medium build with piercing eyes, were combined not only mystical knowledge but also chivalry and bravery. The Arabic traditions of futuwwah (chivalry) were very different from its European connotations. After the advent of Islam the word futuwwah meant a code of honourable conduct in the tradition of prophets, saints, and those who are Allah’s beloved.

The noun was fata which meant an ideal, noble, and perfect person, generous to a fault, one ready to give up everything including their life for the sake of their friends, and of course follow the path of Allah. The Prophet was himself a supreme example of futuwwah. The Persian equivalent of this is jawan-mardi (chivalry), and Ali was the epitome of it. Futuwwah is also one of the essential requirements of a Sufi.

there are many hadiths in which the Prophet extolled Ali, and according to Schimmel, ‘[T]hese served the Sufis when they elaborated their own definitions of the various stages and states.’20 Ali’s chivalry and perfect behaviour or adab is seen as a continuous act of devotion in Sufism as it is a constant reminder of the existence of God and being on the right path.”

Prof Rizvi adds”That Javanmardi work is an excellent volume – the important thing is anyone can follow the path of Amir al-muminin to become a javanmard – as Molana says the quest is to become a mard-e Khoda – it would be contrary to divine mercy and to the teachings of the Ahl al-Bayt to make that gendered.
لا فتى الا علي ولا سيف الا ذوالفقار”

(image from pinterest of Imam Ali pulling the door of Khaybar fortress.)

The eve of the 27th Rajab, called Shab-eMiraj, is considered very auspicious. Throughout the world, Muslims commemorate this night with special prayers and zikr (remembrance of Allah, by chanting His names).
On the night of the 27th Rajab (621 CE), Prophet Muhammad undertook two journeys. The first – Isra – refers to him being taken by the Archangel Jibraeel from the Masjid-eHaram (Sacred Mosque) in Mecca, on a winged mule known as buraq, to the furthest mosque in Jerusalem.In the mosque that is now identified as Masjid-eAqsa,the Prophet found himself in the company of all the prophets and messengers from the time of Aadam, and he led the prayers. This was the physical journey.
The second was mirajor the spiritual journey undertaken by him to the heavens. As he crossed each of the eight heavens, he met the various other prophets. Jibraeel accompanied him on this trip till they reached the Lote Tree (sidrat-ulmuntaha), which marks the end of the seventh heaven. As soon as they got there,Jibraeel excused himself for being unable to accompany him any further, explaining to the Prophet that his wings would be singed if he did. The Prophet thus had to cross the last heaven alone.
At the end of the eighth, he found himself in divine presence. This symbolizes the state of pure consciousness of the divine, which the Prophet was able to ascend to after overcoming physical barriers. Even Jibraeel had a veil between him and the divine, but not so with the Prophet.

A very beautiful incident that I read while writing In Search of The Divine is the Khirqa e faqr:
Excerpt from it
“Fazle Haq’s masnavi, which has been cited in Hassan Abbas’s book the Prophet’s Heir, offers the following nugget from Islamic lore: The day after the miraj (night of ascension to heaven), the Prophet had a conversation with four close companions. He told them:

‘On the night of miraj I have received the khirqa-e faqr [roughly translated as “cloak of transcendent spiritual knowledge”] from God and I wish to give it to one of you. However, first I must know – how will you do justice to this gift?’ […]
The four men before him answered one by one, each convinced they were the right choice – the first one promising to spread justice, the second promising to proselytize Islam everywhere, the third promising to give a lot of charity. When the time came for Hazrat Ali’s response to be heard, he said simply, ‘I will conceal peoples’ flaws.’ And the Prophet replied, ‘You, Ali, are the one who deserves to have this.’

This episode is mentioned by many writers including Seyyid Hossein Nasr as it emphasizes Hazrat Ali’s ‘spiritual superiority and excellence in knowledge and wisdom.’

I’m sharing some photos of the imambara built by my Dada. He was an orphan and was a self made man.
He studied and joined Govt service in 1918/19 as a Deputy collector which was a great achievement of the time.
aND to date our imambara is called Deputy Sahib ka imambara and we are proud to be called Deputy Sahib ki potiyan.

He built this imambara in 1934.
The construction was supervised by my father’s chohte mamujan (Syed Razi ul Hasan).
My grandfather during those days was posted in Rampur and Nawab Saheb presented a Zari to him which is there till date the zarih in the Imambara..

Now my uncle Syed Haider Abbas Zaidi is the mutawali but my cousin Nayyar looks after it.
The taboot of 8th Muharram of our Imambara is the oldest and is now over 100 years old.
A mehdi precedes it.

There is a matam on the beat of the naqqara ( called bum) accompanied by a smaller taashey which is unique.

The naqqara below and the smaller taashey can be seen in this photograph.

Ladd an is heating the naqqara

The taboot is readied- sajaaya jaata Hai- at a house near ours

Then brought in procession your imambara and it stays there till ashoor.

In my childhood the Nauha on 8th Moharrum was recited by Surkhi. He owned a Nautanki company where he played lead roles. Would close the company and do Azadaari every year in Muharram.

Everyone Please add your memories. So that it can be saved

Memories:
1. Razia Zaidi Manjhli Phuppi
Imaambara mein Alam chand raat say saja diye jatey they.Kaley kapdey pahen kar Chat par ja kar chand dekhtey they.Sab apni choorayan tor deti thin maula kay gham mein .Phir hum sab imambaey mein jakar matam kartey they.
Subah ko sadqa mashak say saara aangan aur naaliyin ki dhulayee karta tha.
Nayan aa kar tabburuk ka halwa banati thin.
Majlis say pehlay aangan mein chokiyun par masnad lag jaati thi.Huqqey taza kar kay chilam laga di jati thi …log aa kar pehlay huqqey ka qash legate they.
Tashey aur naqqarey aag say sakey jaatey they
Naqqarey ki pehli chot par logon ko pata chal jaata thaDeputy sb. kay yahan ki majlis shuru ho gaye “deh”majlish shuru ho jaati hei log jama honey lagtey hein…phir salaam marsiya aur tehtalafz hoti thi…riqqat jitni Jalali mein hoti hei kahin aur nahin
..Jitni riqqat hoti thi otni majlis kaamyaab samjhi jati thi.
Log rotey rotey behosh ho jaatey they…phir taburruk baanta jata tha…bheer ko qaboo karna mushkil hota hei.
Yeh thi pehli tareekh ki majlis.Agey ki phir kabhi.
Jalali kay kaamyaab moharram mein wahan ki khawateen ka bada haath hota tha aur hota hei.
Khan Bahadur Mohd.Abbas saheb ki zoja meri maan Rana ki dadi ka zikr kiye bagheir yeh bayaan adhora hei.
Ba wizo ho kar qalam choom kar oon ka zikr karna chahti hoon….sirf iss liye nahin ki woh meri maan thin balki har woh shakes jo oon ko jaanta hei gawahi dega ki kitni badi shakhsiyat aur ibaadat guzaar aur sachchi momina thin
Moharram ka chand dekhtey kay baad oon ka girya aur zaari rukta hi nahin tha…zemin par soti thin raat din ibaadat karti thin
Zanaani majlison mein soz aur Anis kay marsiya tehtulafz mein padhti thin.Jalali mein khawaateen maula Husain ko aisey rooting hein jaise koyee apna khatam ho gaya ho….aur aisey bein karti hein ki hadees say zyaada oon kay bein par rona aata hei.
Sab kaley puraney mamooli libaas pehenti hein…koyee dikhawa Nahin hei.
Chotey badey sab ki majlis mein subah say shaam tak sab shareek hoti hein.Status kahin beech mein nahin aata.
Paas ki majlis mein chadar oorh kar pedal…varna doliyun say ya phir eik chat say doosri chat par nasaini(baans ki seeddi) say jaatey they.Jalali mein sab gharoon ki deewarein eik doorey say mili huwi hein iss liye gharon gharon kafi door tak majlis mein ja saktey hein.
Bohat sada loh mukhlis aur mohabbat karney waley log hein Jalali kay.
Zamaney kay saath kafi badlao says hei phir bhi Jalali Jalai hei eik baar jo wahaan ka moharram kar lay bholta nahin.
Hamarey zamaney hamari ammi aur chachi saarey intezaam dekhi thin..mashaAllah sab ka Khanna peena,nazar niyaaz taburruk….aur phir hissey batwaney sab kay ghar bhijwana waghera..bohat kaam hotey hey….baad mein baagdoor hamari bhabiyun aur oonki baboon nay sambhali aur bohat achchi tarah nibha rahi hein.Allah sab ko salaamat rakhey ameen.
Bohat lamba zikr ho gaya magar abhi to shuruaat hei…baaqi aainda

2. Ameer Imam
لے جو دولت جاگیر تخت طبل جمل
مزاج اپنے بدلتے نہیں ہیں آج نہ کل
ہمیں پسند ہے شام اودھ نہ شام غزل
نہ لال قلعے بناتے ہیں ہم نہ تاج محل
صبو نہ جام نہ پیمانہ یاد آتا ہے
ہمیں تو صرف عزاخانہ یاد آتا ہے
کیفی سنںھل

here is a nauha that is reserved for the chand rat procession and it goes on like
Maqtal pe jo shah pohche to Haider ne pukara, utro yahi beta.
A misra in this nauha is,,
Mushtaq they tum jiske yeh haiga wohi sahra.
I, a man of little knowledge, asked my father that there must be another word instead of “haiga” but my father replied that in very old urdu and poetry the very word Haiga had frequently been used.
The gist is that these nohas are very old.

1. Naheed Hasanin
   Your beautiful vivid description has taken me back to my childhood memories of Muharram in mustafabad, Unchahar… Amma would always leave for mustafabad a few days before the Muharram moon was sighted… we usually went from the 7th..of course depending, mostly, on how many days we could miss school .. for us ,it was a time for get togethers… my grandfather were 7 brothers and one sister.. and everyone along with their children and grandchildren would collect during moharrum … 7th ko ladkon ko hara kapda galey mien pehna ker faqeer banaya jataa thhaa.. baqi sabko galey mein nara dala jataa thha.. 8th ko shaam mein hazari ki majlis.. garam garam halwa and roti…I remember sitting on the camel with my brothers to distribute roti, earlier I was told that there were 7 camels for my grandfather and his siblings .. 9th ka aag ka matam was in our house in the kuccha central area .. and the huge compound was overflowing with the village folks of all castes and creed.. Shanney’s voice still rings in my ears, reciting a couplet.. Shabbir he wo pardesi haiñ, har des ki sewa kartey haiñ… specially this line”har saal Arab ki basti se aata hai jo Bharat Nagri ko, Muslim he ka to mehman nahi, Hindu bhi toh sewa kartey haiñ “… oh my god Rana , I can go on and on and on😊,

2. Ammujan Syed Haider Abbas Zaidi on the taboot

The place where it was decorated changed places thrice. First it was in ‘Natha Wali Haveli’ then ‘Bari Haveli’ and now in Sabir Raza’s haveli. Our caretaker Sabir marhoom used to first give ‘ghota’ to the wooden structure then put it in Sabir Raza’s imambara. Your chachi and other ladies of the house go there for adornment of the Taboot. After that ladies of the qasba and near by villages come there for fulfillment of their manats. The adornment of Taboot was announced by the beat of the naqqara. On the second beat of the naqqara gents and ladies majlises start simultaneously. Ladies majlis in Sabir Raza’s imambara and gents majlis in our imambara. After the majlis gents go to Sabir Raza’s Imambara. The’Mehdi is lighted and Surkhi and now his son start reciting the mehdi (which was composed by our great grandfather Mir Askar Ali Soz) Nayyar can put the Mehdi words. The mehdi is then lifted and it starts its journey to our Imambara. The Taboot then follows lifted by our family members. I remember that Bare Bhia, Chohte Bhia, Raja bhai and chohte mamujan used to lift the Taboot. When Zafar marhoom and I grew up we used to lift the Taboot and bring it to our Imambara. Now I think Qamar Badar Annu and Nayyar do this. I now receive the Taboot when it comes to our Imambara. After the Taboot and mehdi are put, the matam starts on the beat of naqqara and tasha.

5. Katherine Schofield :

Tashas (or tassas) have a much shallower bowl and are played hanging ariund the neck while processing. They make quite a different sound too from naqqaras – high and sharp.

6 Ammujan :

During moharrum in Jalali for first six days majlises are done in the Imamambaras one after the other.It starts early in the morning at 7.30 AM and the majlis in the last imambara ends at 11 PM. The first majlis starts from Khajur wala imambara.The majlis starts with ‘deh’ majlis after that there is beating of naqqara and tasha. It is in a way an announcement that majlis has started and people start coming to the majlis. After the majlis the host stands at the entrance of the imambara with tabarruk and gives to the momineen going out. The unique feature of this tabarruk distribution is that after the mominees had gone away, the poor boys who keep waiting outside the imambara are let in after everyone has gone and then they get the rabarruk. Letting in these bys is called ‘mohri khul gayi’. The second majlis is in our imambara and after that ‘kamra’ ki majlisand so on. This continues till 6th moharrum and on 7th moharrum reciting of marsia starts in procession and it goes in every imambara. The first marsia ‘Jis dum jahaz e ale pyambar hua tabah starts from Jana imambara. It was recited by Zainul bhai marhum and after his death Aun does it magificiently. It ends at Jama Masjid and then the second marsia’Zainab ke bhi kya sahib e iqbal pisar thay. In olden days this marsia was recited by bare mamujan and then by Ali Ausat Sb. After his death chote mamujan who was the custodian of these marsias asked me to start this marsia. After starting I hand it over to Nayyar and then Badar till it ends in Jana.

7. Zeba Hussain granddaughter of Nawab Sahib Rampur adds

Its a copy of the original rana and sends me photos. The original in Rampur is of silver and very heavy.

1. David Lunn sends this information

And thence these traditions to Singapore, and Muharram/Ashura processions in 1867 🙂

Katherine replies

And of course also to Trinidad with indentured Bhojpuri-speaking labourers

Matam on 8th Muharram in our imambara -2017 when I visited

Some images sent by David Lunn of tasa and other musicians in procession, from Madras c. 1840

2017

Ammujan:

Coming to 8th moharrum, the marsia starts from Jama masjid after tea & biscuits are served. On 8th moharrum three marsias are recited. The first is “Hai salam usper jo bekas bepidar beyaar tha” It is started by Husain Askari. The second marsia “ Jis waqt tuble jang baja fauj e shaam mein. It starts at about 10 AM and the procession covers all the imambaras in pachai taraf including ours. The third marsia “ Pauhachay Amir e Shaam ki majlis mein jab Aseer” The marsia is written by Dilgeer, a Hindu. It starts from Zainul bhai marhoom’s imambara and is recited by Husain Askari. The procession covers all the imambaras in Garhi and ends at maghrib in Jama Masjid. The regular majlis is held after maghrib isha namaz in Moosi Raza imambara, now looked after by Jawed Abidi. After this majlis, is our taboot majlis is announced by the beating of naqqara and tashas.

On 9th moharrum Taboot majlis is held in khajoor wala imambara. After the majlis taboot, zuljinah procession preceded by Anjuman matam and nauhas, start from bari haveli and comes to khajoor wala imambara. On reaching the imambara, the anjuman participants start ‘zanjeer’ka matam. People mostly ladies from near by villages come to see the procession and matam.

On 10th moharrum a majlis is held at ‘kamra’ and after that the Tazias from various imambaras are brought out and people go in procession to do ziarat of the tazias. Ultimately the procession reaches bara imambara in garhi where the fateh nishan is hoisted. After that the procession comes back from where it started. After an hour we all go to Karbala where roz e ashura aamal are done. After the aamal we all come back to khajoor wala imambara and from there the matam & nauha procession starts and goes to Garhi Imambara where Fateh Nishan is standing.Then at about 4.30 PM taboot and zuljinah comes from Ameen Husain’s haveli. After that people go back to their homes and break their ‘faaqa’. After maghrib isha namaz sham e ghariban majlis is held in Sabir Raza’s Imambara

Manjhli Phuppi:

Hum nay to 40 saal say Jalali ka moharram nahin kiya magar mera dil nahin rehta hei.

Moharram mein sab bhai kaley kutey pehen kar jab aangan mein kharey hotey they …bohat shaandaar lagey they …ammi say kissi nay kaha Banni try poot kaisey achchey lagey hein….janey kiss ki nazar lagi Allah aap ko hazaroon saal ki umr dey …sab Khatami ho gaye ..zameen khagayee ki saamaan nigal gaya

Hamarey maan baap nay jo sabr kiya missal nahin.

Ammi kehti thin oos ki cheese thi oos nay lay lee…ibaadat mein kami nahin aayee.Bari sabra thin hamari ammi

Run mein jab Bano e bekas ki saari aayee,

Lash e Akbar pay yh karti huwi saari aayee,

Ooth merey laal yeh aman tumhari aayee,

Na to hodaj na ammari na mehmel beta,

Dekho kiss shaan say hei amaa tumhari aayee.

Ammi padhti jaati thin aur zaar Qatar rooting thin….hum sab bhi bohat rotey they.

Ammujan : natha wali haveli se pehle hamare bachpan mein yeh tabut hamare ghar ke peechay Dada Arjumand Husain (Fiddan mumani ke walid) ke ghar se uthta tha. Uske baad natha wali haveli jahan Sardari phupho rehti theen uske baad bari haveli aur ab Sabir Raza ke imambara se uthta hai.

Razia Zaidi :Chacha akeilay fathey nishaan otha leingey they jab ki kayee log rassiyun ki madad say chaton par jaa kar chaaron taraf say kheench kar othatey hein….Fateh nishaan itna ooncha hota hei ki Jalali say bahar tak dikhta hei.

Ammujan : fateh Nishan

Baghair rassiyon ke Fateh Nishan aagay nahi barhts tha. Woh zamana aisa tha ki rassi khichne waale log baghair kisi ghar walay ki ijazat ke unki chhat per charh jaate thay. Chachcha marhoom aur Jukhan bhai alam ke base per hotay thay aur usko uthate thay.Saath saath Bum aur taashe ke saath matam bhi hota tha. Fateh Nishan garhi ke imambara se uthta tha aur faqa shikni ke waqt tak bari karbala pauchta tha. Yeh sab partition ke pehle hota tha, koi rok tok nahi hoti thee yahan tak ki bijli ke taar jo raaste mein aate thay woh kaat diye jaate thay taaki alam ke raaste mein koi rukawat na aaye. Juloos ke saath saath Taaziye bhi shamil ho jaate thay. Kya samaan hota tha nangay sir nangay paaon subah se shaam tak bhookay pyasay log juloos mein shamil rehte thay. Nauhay bhi parhay jaate thay. Baad mei jagah jagah khichra bata jata tha.Log ghar jakar faqa shikni karte thay. Maghrib isha ki namaz ke baad Sham e ghariban ki majlis jama masjid mein hoti thee. Wahan jagah ki tangi ki wajah se saaray azadar nahin shamil ho paate thay. Tabaruk jaw ka hota tha usmein paise mila diye jaate thay. Hamaray chohte bhia marhoom ne sab ki rae se ye faisla liya ki masjid ke baad ek sham e ghariban ki majlis Baqar mamun ke imambara mein ( jo ab Sabir Raza ka imambara kehlata hai) hogi. Is majlis ke tabarruk ke liye logon ne dil khol kar donate kya yahan tak ki kuch foreign currency bhi aane lagi. Taqriban har ek ko kuch na kuch miljata tha. Do saal tak to mein ne bhi tabarruk bata lekin baad mein bheer itni barh gayi ki tabarruk baatna meray liye mushkil hogaya aur younger generation jaise Nayyar aur Shoeb ne yeh kaam sanbhala. Rana beti aur bhi bahut kuch hai Jalali ke moharrum ke baaray mein

Atia Rizvi: Choti Phuppi

It will be unjust if we don’t remember Saeedun Bua.;After reaching Jalali, big karhao and big wooden Doi aur tashe were taken out,they were systemically,ruggedly cleaned And then used to be sent to Hauz khajoor imambara or to the canal.Wheat flour had already been cleaned and ground.Ingredients were ready on the chand raat.Flour and ghee bhunod and would be kept aside covered with a heavy lid.In the morning she would prepare chashini and then ,she would call Ammi to check it. If it was ready it would be covered with a heavy sini and kept aside.

In the morning when Ammi would finish namaz she would have readied the chasshini she would call out bibi chasshini dekh lo. Our majlis used to start at 8’clock .Half an hour later and halwa was ready and neatly cut into pieces and ready to be distributed.Such was her expertise.In my childhood I used think it a easy task.Now I am old but still cannot make perfect halwa.We must remember the services of people who splendidly helped us.May their souls rest in peace

Ammujan : After partition the Fareh Nishan was hoisted in Garhi bara imambara and was pitched there. In earlier days the Fateh Nishan used to be combination of different size and lengths of bamboo tied together with strong ropes and then entire length covered with a red ‘ghilaf’ with alam and patka at the top.Fateh Nishan was hoisted with the help of three ropes. The bamboos have now been replaced by steel pipes. After hoisting of Fateh Nishan people used to go back to their places and after an hour go to Bari Karbala for Aamal. After the Aamal a majlis is held and then everone goes to khajur wala imambara where matam starts with naqqara and tasha. The procession the moves and covers the distance from khajoor wala imambara to garhi imambara doing matam all along. Nauhas are recited to give break to matam. The procession reaches Garhi Imambara at about 2.30 PM and matam continues there. At 4 PM Gehwara, Taboot and Zuljinah comes out from Ubad Husain Sahib marhoom’s haveli now (Ameen Hasan’s) and goes to Imambara. After it reaches the Imambara people disperse and go to their places to break the ‘faqa’ On way they collect khichra being distributed. ‘Tasha’ ki rotis which come from various homes is also distributed to whoever wants to have it. Besini roti is very popular and everyone wants to have it.As already discribed Sham e ghariban majlis is held after maghrib isha namaz

Ammujan:,Marsias are divided between 7th & 8th moharrum.As Asad has rightly said it is the topic of Jalali Politics. The two marsias of 7th moharrum (Jis Dum Jahaz e Alam hua tabah and Zainab ke bhi kya Sahib e Iqbal pisar thay are assigned to mhalla Jana and three marsias of 8th moharrum are Pachai taraf marsias. It has always been a topic of discussion whether “riqat” was more on 7th moharrum or 8th moharrum

I think Jis Dum—- is by Mir Anis. Nayyar can check from the last bund of the marsias. The third marsia of 8th moharrum is by Dilgeer, a hindu later converted to Islam

Zainab Chachi : What I have observed is that particular families are keepers of the marsiyas. Only a member of that family starts the marsiya, and for some reason anyone cannot then they can assign the marsiya to be read by whomsoever they choose. This person can be from the other mohalla also.

I may be corrected if need be.

Episode 172: The Many Cities of Delhi

There is much more to Delhi than Old Delhi and New Delhi. The stones bear witness to a rich history, with much drama and tumult. Rana Safvi joins Amit Varma in episode 172 of The Seen and the Unseen to talk about how the forgotten past of Delhi continues to shape its present.Also check out:
1. Where Stones Speak — Rana Safvi
2. The Forgotten Cities of Delhi — Rana Safvi
3. Shahjahanabad: The Living City of Old Delhi — Rana Safvi
4. City of My Heart — Rana Safvi
5. The History of Desire in India — Episode 161 of The Seen and the Unseen (w Madhavi Menon)
6. Our Colorful Past — Episode 127 of The Seen and the Unseen (w Manu Pillai)
7. The Deccan Before Shivaji — Episode 98 of The Seen and the Unseen (w Manu Pillai)
8. Kerala and the Ivory Throne — Episode 156 of The Seen and the Unseen (w Manu Pillai)
9. Women in Indian History — Episode 144 of The Seen and the Unseen (w Ira Mukhoty)
10. Jahangir the Curious — Episode 147 of The Seen and the Unseen (w Parvati Sharma)
11. Rebel Sultans — Manu Pillai
12. Daughters of the Sun — Ira Mukhoty13. India in the Persianate Age — Richard Eaton.

Had an excellent discussion on the Red Fort of Delhi based on Asar us Sanadid and conservation and heritage of Delhi after a well attended talk of mine on same subject in Boston University.‬
‪Organized by Prof Sunil Sharma of World Languages and Literature and @TCNLive ‬

Alasta Birabbikum.
“Am I not your God?”
God asked this on day 1 of creation. All souls repled. Balaa…. “Why Not….”
This is quranic style. God usually asks questions when He wants to emphasize a point.

Alasta Birabbikum Pritam Bolay
Am I not your God? Asked Beloved.

Sab sakhiyon ney ghoonghat kholey
All souls unvelied their true identity.

Qaaloo Balaa…. yunhi ker boley
They said, “Why not?” That’s what they said.

Laa ilaaha ila Allah.
There is no one worthy of worship but Allah.

(Please note that, Alasta Birrabikum and Qaaloo Balaa are quranic verses, describing Day 1 of creation)

Emperor Muhammad Shah (reigned 1719-48) Presides Over Celebrations of the Spring Festival of Colors (Holi Utsava) Delhi, Mughal empire, circa 1725-1750
watercolors
Ink, opaque watercolor, and gold on paper
Gift of Paul F. Walter

In 1960, India’s first Prime Minister, Pandit Jawaharlal Nehru, told Taya Zinkin of The Guardian, “I could do something for Hindu women. I couldn’t do so for Muslim women because the community did not agree.”

A rare photo of Nehru writing at his desk at Anand Bhawan.

In reality, Nehru faced a lot of opposition from the Hindu community too, yet he went ahead with the Hindu Code Bill and it was passed as a law. Even the then President Rajendra Prasad was against it. So why did he not do the same for Muslims? Why did he defer to the views of the Muslim community on it?

To understand Nehru’s position, and to see how we have arrived at this point in our fight against triple talaq, we must take a look at India before and after 1947.

No Time for Muslim Code Bills

India’s independence also meant the partition of the country into two countries, India and Pakistan. As soon as partition was announced, there were large scale riots and bloodshed. Hindus in Pakistan fled to India in the face of murder and mayhem, rape and brutalities unleashed on them. While many Muslims from India opted for Pakistan, a lot of them were forced to flee as murder and mayhem, rape and brutalities were unleashed on them in India.

The Muslims who rejected the two-nation theory had decided to stay back in India, like my grandparents. India was lucky to have had a visionary like Dr Ambedkar who gave us a magnificent Constitution in which every citizen had equal rights irrespective of religion, caste or creed, and a statesman like Nehru who believed in secularism and built the India envisaged in the Constitution. He rooted for a secular state in a deeply religious country, which was no mean feat.

Taking the insecurities of the minorities in consideration, Nehru felt that the time was not right to push a Muslim Code Bill through.

Thus, the Muslims were to be governed by the The Muslim Personal Law (Shariat) Application Act, 1937, passed by the British in undivided India, and this is the law which continues till date with few amendments.

What Happened in Pakistan

Just as the Hindu Code Bill was passed in India, a law regulating marriage, divorce and family laws was passed in Pakistan, which overturned many of the provisions of the 1937 Act.

Since Pakistan was an Islamic state and this the pre-Zia ul Haq era, they didn’t have to face slogans of “Islam khatre mein hai”.

In Pakistan, the Muslims Family Law Ordinance of 1961 laid down very strict rules for nikah, talaq and family laws. So while in India, the instant triple talaq was still being practised, it was banned in Pakistan.

Any person wishing to give talaq to his wife had to give it in writing to the Arbitration Council, which would immediately take all steps necessary to bring about reconciliation. This is as per what is prescribed in the Quran. In India, even a talaq given over a period of three months does not have compulsory attempts at reconciliation.

In India, we were still debating polygamy, while in Pakistan the person wishing to contract another marriage has to ask the Arbitration Council for permission. “On receipt of the application under Sub-section (3), Chairman shall ask the applicant and his existing wife or wives each to nominate a representative, and the Arbitration Council so constituted may, if satisfied that the proposed marriage is necessary and just, grant, subject to such condition if any, as may be deemed fit, the permission applied for.”

The Shah Bano Factor

The 1937 Act came under challenge in India from a very unlikely source, and this was to change the dynamics of India.

In 1978, a 62-year-old woman named Shah Bano was divorced and thrown out of her house in Indore by her lawyer husband. He refused to pay her the promised maintenance. Shah Bano decided to go to court under Section 125 of the Code of Criminal Procedure of India.

It’s a well-recorded case where, supporting Shah Bano’s husband Mohammad Ahmed Khan, the All India Muslim Personal Law Board (AIMPLB) was at loggerheads with the Supreme Court. AIMPLB argued that the SC judgment of granting maintenance violated the 1937 Shariat Application Act and amounted to interference in Muslim personal law.

Shah Bano’s son Jameel Ahmad tells The Quint that triple talaq will empower Muslim women.

In 1986, the then Prime Minister, Rajiv Gandhi of Congress party, gave in to the pressures of the ulemas and the AIMPLB, scared that he may lose a major chunk of Muslim votes.

A law was enacted in Parliament, namely the Muslim Women (Protection on Rights of Divorce) Act, 1986. This diluted the Supreme Court judgment and ruled that maintenance to a Muslim woman, divorced as per Muslim law, was to be given only during the period of iddat or three menstrual cycles.

Shah Bano’s lawyer, Danial Latifi, challenged the constitutional validity of the new law saying it could not be restricted to the period of iddat. Curiously, Shah Bano later withdrew her case, but this opened the way for way for other Muslim women to go to court and demand equality.

The Fight of Shayara Bano

In October 2015, a 35-year-old woman, Shayara Bano, was given instant triple talaq by her husband, Rizwan Ahmed, while she was visiting her father’s home. Shayara Bano decided to legally challenge the practice of instant triple talaq (known as talaq-e-biddat in Sharia), polygamy and halala.

Shayara Bano, who filed a case against triple talaq.

As expected, the AIMPLB, with its patriarchal values and mindset, jumped in to protect the practice of instant triple talaq, calling it an integral norm of Muslim Personal Law. The fact that it is not mentioned in the Quran or that most major Islamic countries have banned it did not seem to bother them. They were protecting their turf.

Ruling in Shayara Bano’s favour, the Supreme Court of India in August 2017 held that triple talaq as practised in India was ‘unconstitutional’, ‘arbitary’ and ‘not part of Islam’.

Only 0.49% Muslim women are divorcees amongst India’s 18.9 crore Muslims, of which the victims of instant triple talaq must be a minuscule number. But if even a single woman is under the threat of instant triple talaq, it is one too many.

That night, I shared space with Shayara Bano on a TV debate and we were jubilant.

First Overlooking, Now Overreaching?

On 28 December 2017, the government introduced the Muslim Women (Protection of Rights on Marriage) Bill, 2017, popularly called the Triple Talaq Bill in the lower house of Indian Parliament and even managed to get it passed on the same day.

Whether it was caught unawares or they didn’t want to be on the wrong side of history as in the case of Shah Bano, the Congress did not put up much of an opposition. The most vocal opposition was by AIMIM president Asaduddin Owaisi. MPs from the RJD, AIMIM, BJD, AIADMK and All India Muslim League also opposed it, calling it arbitrary and flawed. Even allies of the ruling party NDA, such as Telegu Desam Party, are against the penal provisions of the bill.

The bill states that irrevocable, instantaneous triple talaq is illegal and whoever pronounces triple talaq is liable to a fine and imprisonment up to three years. It further states that this offence is cognizable and non-bailable. The husband has to pay subsistence allowance to the wife and family and the custody of the children will be given to the wife.

For us, who were crusading for gender equality of Muslim women, the provisions seemed a case of over reach as a civil act is sought to be criminalised.

The bill was introduced in the upper house of the Indian Parliament on 3 January 2018. The government was very keen to pass it in the current session, which ended on 5 January. However, whether because of the reaction from members of civil society who were protesting the bill or the Congress had time to study it, their leaders rose up to oppose the bill. As soon as the bill was introduced, a pandemonium broke out in the house.

The Congress in Rajya Sabha said they are against the criminalisation of the offence, and insisted on the bill being sent to a select committee for study, while the ruling party wanted it discussed in the house it self. For now, the Parliament session is over and the bill will be re-tabled in the next session.

A bill that seeks to deliver justice should indeed deliver total justice. It’s drawbacks have been discussed threadbare.

In the prevailing atmosphere, where there is a lack of trust on the part of the minorities, the time is not ripe for a Uniform Civil Code. That is something which requires a great deal of information, discussion, and consensus. It is not a bill which can be bulldozed through Parliament.

However, the time is ripe for a Muslim Code Bill. It should be drafted by a team of legal experts, Quran scholars, Muslim representatives and bodies, and above all, for the benefit of Muslim women, not for political mileage.

The ‘niyat’ should be gender justice, not scoring political points. In fact it should be kept away from all politics.

https://www.thequint.com/voices/blogs/muslim-code-bill-and-triple-talaq-connection

I’ve been there and cried over it.

It’s a triangle of over a mile!

And he couldn’t fight. He could only take water yet see the distance he covered

Yaa Abbas!

I had prepared appropriate slides and verses which kept playing in the background

Some photos :.

Kashif ul Huda was also recognized for his work and he gave a presentation on two Circles dot net.

Followed by my talk on Understanding Sir Syed via Asar us Sanadid and his legacy with a ppt presentation.

Arranged by two Circles dot net as part of my lecture tour of USA.

https://www.bu.edu/asian/2019/01/23/red-fort-of-delhi-from-1857-until-today-apr-3-2019/

Mohammed Ali and Shuanna Rodrigues along with Fida Hussain Yamani who are students in Columbia helped to arrange it. I’m extremely grateful to them for that.

It was very well attended with attendees including Prof Frances Pritchett and Prof David Levyveld.

I presented a slide show and described the various cities through their monuments.

An excellent Q&A session followed.

Later Prof David Levyveld said that my translation of Asar us Sanadid was good and he enjoyed it, which has me on seventh heaven

‘Paradise is where no Mullah resides

And where no Mullah’s tumult exists’-Dara Shikoh

‘Bahisht aan ja ke Mullahi na baashad,

Zi Mullah shor-o-ghoghaai na

Bashad

‘May the world be free from Mullah’s Noise,

May unheeded be the Mullah’s Fatwas’ –

‘Jahaan khali shud az shor-e-mullah,

Zi fatwa bash parwai na baashad’-Dara Shikoh

ik tiir mere siine mein maaraa ke haaye haaye

[zikr = mention]

vo sabzaa zaar haaye mutarraa ke hai Gazab

vo naazneenn butaan-e-Khud_aaraa ke haaye haaye

[sabzaa zaar = a place abounding in greenery]

[butaan-e-Khud_aaraa = self decorated beloved]

sabr_aazmaa vo un kii nigaahe”n ke haf nazar

taaqat_ruubaa vo un kaa ishaaraa ke haaye haaye

[sabr_aazmaa = that which tests one’s patience/endurance]

[haf nazar = benevolent eye]

[taaqat_rubaa = that which saps/drains the strength]

vo mevaa haaye taazaa-e-shiireen ke vaah vaah

vo baadaa haaye naab-e-gavaaraa ke haaye haaye

[mevaa = fruit; taazaa-e-shiirii.n = fresh and sweet]

[baadaa = wine; naab = unadulterated; gavaaraa = tasteful]

A man passing by a procession of mourners of Imam Husain asked what was happening. One of the mourners explained the story of Imam Husain’s sacrifice. The man asked when it had happened. The mourner replied, “in the year 680 AD.”

“Has the news just arrived?” asked the man.

Though this was being repeated as a joke, it had a profound impact on me, for I too mourned the sacrifice of Imam Husain every year with my family. I had been doing it unquestioningly since I was a baby, as had my parents and their parents before them. In fact my grandmother would start crying just at the mention of his name.

The news had just not arrived, it had been known from 680 AD itself yet, and the fervour with which those who loved Imam Husain cried was as new every year.

So why do we mourn Hussain?

On the fateful day of 10th Muharram, 61 AH/ 10th October, 680 CE a battle was fought which was to change the history of Islam. It was fought between the small, determined band of followers of Imam Husain, the Prophet’s grandson and the mighty army of Yazeed the ruler of Syria.

Yezid wanted Husain to accept him as his spiritual leader and pledge allegiance to him.

Imam Husain, the son of Ali (the fourth Caliph and first Shia Imam) and Fatima daughter of the Prophet, said:  “The likes of me will never pledge allegiance to the likes of Yazeed”.

Yezid flouted almost every norm that had been preached and followed by Husain’s grandfather, the Prophet of Islam, Mohammad pbuh and was unacceptable as a spiritual leader to Husain. Yezid kept sending emissaries for he knew that it was vital for his ambitions to be accepted as the spiritual and temporal ruler by the progeny of the Prophet.

Husain did not want a confrontation and  so to avoid confrontation Husain left Medina for Mecca to perform Haj. While in Mecca he received many letters of support from friends of Ali ( the name Shia came up thus as it means friends) invited him to Kufa, a governate of Syria. Ali as the fourth caliph of Islam had shifted his capital there and ruled from it he had many friends who were ready to support Husain.

However, Husain had to leave before performing Hajj and content himself with the minor pilgrimage- the umrah, as Yezid’s pressure on him mounted and he didn’t want bloodshed in the sanctuary of Islam, the Holy Kaaba. He resolved to leave for Kufa where he was assured of a welcome from the letters he was getting. He had already sent his emissay his cousin Muslim bin Aqil to Kufa to pave the way.

He was accompanied by his family which included his wives and children and his sisters and nephews and nices and brothers and cousins.

On the way news came that the fickle Kufians had got swayed by Obaidullah Ibn Ziyad, Yezid’s governor in Iraq, and Muslim had been assasinated. They were already in Iraq so the caravan continued.

Karbala

They were not allowed to reach Kufa by the governor of Kufa, Obaidullah Ibn Ziyad and were forced to pitch their tents in the hot sands of Karbala. This village was called Nainawa but was renamed Karb o bala (karbala) as karb means anguish and bala is calamity. Husain called the tribal leaders of the Banu Asad tribe who owned the land and pitched his tent there.

Initially their camp was near the river Euphrates but after a few days Yezid’s commanders forced them to leave the river. Husain did not want to start a war and be branded a rebel so on 6th Muharram they shifted their camp. From 7th Muharram, once their supply of water was finished there was no water in the camp even for the children as Yezid’s soldiers had blocked all the ways to the river. Husain and his family and friends bore everything uncomplainingly. His was a righteous fight and he was willing to lose his all in his effort to preserve the religion his grandfather had preached.

On 9th Muharram, Omar ibn S’ad the military commander of ibn Ziyad finally gave an ultimatum: either agree to take an oath of allegiance with Yezid or be ready to battle.  Husain asked for one night’s reprieve so that their last night on earth could be spent in prayers. Husain dimmed the lights and announced that any one who wants to leave him and his cause was welcome to do so without any rancour or anger from his side, for on the morrow was certain death. He absolved them of all obligation towards himself. But none left. In fact everyone reaffirmed their faith in him and his war against evil.

Morning of 10th Muharram – Ashura

On the morning of 10th of Muharram, Yezid’s commander Umar ibn Sa’d ordered opening of hostility and the soldiers started shooting arrows at their tents and the battle began.

One by one the male members went out to the battlefield and were martyred. Some like Husain’s nephews: Aun , Mohammad were not even in their teens. Some like Habib ibn Mazahir, a companion of Husain was 75. The youngest to be martyred was Ali Asghar, Husain’s six month old son, who was killed by a soldier named Hurmula when Husain asked Yezid’s troops to give some water for the thirsty infant.

The commander of Husain’s army was the Lion of Arabia, Abbas ibn Ali. Since in those days combat was one to one, he could have single handedly wiped out the army and so he wasn’t given permission to go to war. He was martyred while bringing water from the river for the thirsty children, who hadn’t had a drop of water for three days.

All the males members of the family and friends, except his sick eldest son Zainul Abidin, had been martyred by late afternoon.

Martyrdom of Husain

Husain was the last to be martyred He had earlier helped his friends, followers, nephews, brothers and sons to mount their steeds and go to battle. He had gone to collect their bodies and bring it back to the camp where the ladies could mourn over their dead. By the late afternoon he was the only male member left who could go to battle. As Husain stood there before his faithful steed Zuljana, his cloak, beard and face splattered and spotted with blood of his loved ones, he thought had no one to help him mount.  But he was wrong. His loving and devoted sister Zainab came running out and with her heart in her mouth she helped her brother mount to what she knew was certain death. Husain had already bid farewell to his family and eldest son, appointing him the Imam after his death. He now kissed her on her forehead and said, “Zainab, Zain-ul Abidin is sick, I leave the responsibility of this caravan on your shoulders. You are now in charge of this group of orphans and widows and my ailing son.”

Role of Zainab

A lesser mortal may have baulked at this task but she was Ali’s daughter. Ali had been famed for his bravery and was called the Lion of Allah. If Ali was the Lion of Allah then Zainab was the Lion of Karbala. She watched her brother ride to the battlefield but she did not have the time to stand there and watch him and pray for him. The responsibility of the thirsty children, wailing widowed women was now hers. The children had not had water or milk for three days and the cries of the thirsty, hungry children was filling the air.

The camp was a little distance from the battlefield.

Zainab would run to the camp and then onto a mound known as Tila e Zainabiya or Zainab’s mound.

This is the high point between the camp and the battlefield , where on 10th Moharrum, the day we commemorate as Aashura , Zainab stood to gain a vantage point. From here she could see what was happening on the battle field.
She ran several times between the camp and the Tila in anguish to see her beloved brother for one last time.

Today that mound has been made into a shrine and when I visited it in 2010 I felt my heart would break. She had earlier in the day sacrificed her two sons, Aun  (12 years old) and Mohammad (11 years old) on her brother and rejoiced at their martyrdom for that meant her brother was safe that much longer.

She had stood on the mound watched Yezid’s soldiers cut his dry and thirsty throat with their daggers. Now that brother had gone. As I stood there I too, like the thousands there with me, could feel her anguish.

It was from there that she also watched the jubilation of Yezid’s army as they celebrated the beheading of Husain.

But was this their victory? Not as long as Zainab-binte-Ali was alive!

She singlehandedly carried the message of Karbala forward.

Sham e Gariban- evening of 10th Muharram

The battle of Karbala was a fight of right over wrong and she was the RIGHT.

She fled back to her camp to tell her nephew, sisters, widowed sisters in law, nieces and the children.

She went first to her nephew’s tent and helped him revive from his fainting spell, then put his father’s amama (turban) and qaba (cloak) and took the oath of allegiance to him as her Imam. Imam Zain-ul Abidin knew what had happened but was too weak to do anything but weep silent tears, which were flowing freely.

Zainab then came out of his tent and informed the others. There was a flood of tears, a sea of wails by the thirsty inmates of that camp. But there was no respite for them as a swarm of victorious soldiers came towards their camps with lit torches in their hands. As was the custom of armies they first looted the jewelry from the women and children, took their valuables and then set fire to the tents.

Zainab with the help of her sister Umme Kulsum took charge and first ran into Imam Zain-ul Abidin’s tent and supported him out of the burning tent and into safety. They then shepherded all the children into a group away from the burning tents and comforted the small girls with torn ear lobes from where the soldiers had snatched their earrings.

Husain’s war over evil was over and he had not bowed before it. He went victorious to heaven. Now it was Zainab’s war and it was not a ten-day war but a prolonged one and she was destined to triumph.

Lessons from Karbala

There are many lessons to be learnt from Karbala. A few are : how to treat your enemy with mercy and justice – Imam Hussain offering of water to Hurr’s army.

Sabr and tawakkul – patience and faith in God.

Avoidance of confrontation and at every step trying for peace.

However, the biggest lesson from Karbala is the power of right, and to stand steadfast in the battle of right and not bow down to a tyrannical ruler, even if martyrdom was the end.

As Mahatma Gandhi said, “I learned from Hussain how to be wronged and be a winner, I learnt from Hussain how to attain victory while being oppressed.”

And on a personal note as a ardent lover of the Ahle Bait I feel that we cry because in Karbala in 61 Hijri, Zainab and Kulsum, Sakina and Sajjad, Rabab and Bano and all the other widows, orphans, grieving mothers, sisters and daughters were not allowed to mourn.

Yezid’s army put severe restrictions on them as far as mourning was concerned and as they were knew that they were in the wrong and it was the Prophet’s progeny that they were oppressing kept them segregated, imprisoned and repressed them to prevent a backlash from the people.

( this happened in Medina after the hijrat)

https://youtu.be/gM9Bdz-R4TI

A long time ago, in a land far, far away, there lived an old woman who was carrying a heavy load along the road in the desert. It was a bit difficult for her, but she was managing as best as she could. A young man asked if he could help her with her load, and she readily obliged. Here is the conversation that transpired:

“It would be such a pleasure to have you come alone with me. I accept your gracious offer of kindness and company,” she said. She was a very talkative woman, and the young man did not want to interrupt her. So, he let her speak the entire time they were together without interruption:

“But as we walk along young man and as you help me with my load, I have only one request as we travel down this road: Don’t talk to me about Muhammad! Because of him there is no peace and I have trouble in my mind. So, don’t talk to me about Muhammad! And as we walk along together, we will get along just fine.”

She continued:

“That man upsets me so, so much more than you could know! I hear of his name and reputation every where I go. Though his family and his clan once knew him as an honest man, he’s dividing everyone with his claim that God is one!”

“He’s misled all the weak, the poor, and the slaves. They think they’ve all found wealth and freedom by following his way!” she sarcastically snorted.

“He’s corrupted all of our youth with his twisted brand of truth. He’s convinced them that they all are strong and gave them somewhere to belong. So, don’t you dare talk to me about Muhammad!”

They reached their destination, and the man helped the woman put away her belongings. The old woman, with a wide smile of gratitude at this stranger’s kindness, turned to him and said,

“Thank you now, young man. You’ve really been so kind. That generosity and smile is very rare to find now a days. Let me give you some advice, since you’ve been so very nice to me. Stay away from Muhammad. Don’t heed his word or emulate his way. If you do, you will never have true peace, and all you will find is trouble.”

As the young man turned to walk away, she stopped him: “Now before we part and go, if it’s alright just the same, may I ask my dear young man, who are you? What’s your name?”

He told her, and she stopped dead in her tracks.

“Forgive me, but what was that? Your words weren’t very clear. My ears are getting old, and sometimes I have a hard time hearing. You know, it’s truly rather funny, but I’m sure I must be wrong. Yet, I thought I heard you said that your name is Muhammad.”

“I am Muhammad,” the Prophet (peace be upon him) told the old woman.

This conversation was based upon a hadith in the Prophetic literature, and Dawud Wharnsby Ali made a song out of it, where I first learned of this conversation. Almost every time I hear the song, tears roll down my face. In the song, after the woman utters the shahadah, she says,

“Oh, talk to me, Muhammad. Upon you I pray for peace/for you have eased my troubled mind. Oh, talk to me, Muhammad. And as we walk along together/we will get along just fine. As I travel down life’s road/I will get along, just fine.”