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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Interfaith Dialogues
Amonism or atonism or cult of Amon, the ancient Egyptian religion: Reviving the ancient Egyptian religion
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<blockquote data-quote="adian808" data-source="post: 224781" data-attributes="member: 26162"><p><strong>AMAZING, AMON IS ALLAH!!!!!!!!!!!!!!!!!!!!!! The God of Alexander the Great </strong></p><p><strong></strong></p><p> <strong>AMON IS ALLAH : Alexander worshiped Amon and following his visit to the oracle of Siwa the priests told him to consider Amon as his father therefore Amon was like his father however the Koran says that Alexander took his prophetic mission to reunify all people under a single god from his father, his father being identified with Allah or his father as we have seen is none other than Amon therefore Amon is Allah</strong></p><p></p><p>Stories about Alexander, dating back to the first century , are strongly associated with the allegorical figure of Dhu ‘l-Qarnayn from the Quran. This Dhu ‘l-Qarnayn, whose name means “the Two-cornered One”, is in fact inspired by the legend of Alexander as it appears in Judeo-Christian messianic literature3. In the verse of the Koran (sura 18: 82-97), where the character is cited, the identity of Alexander is completely erased and no trace of historicity remains.</p><p></p><p> He is a character whose power God has “established on earth” and to whom he “gave free way for all things”. He goes from the West to the East (to the ends of the Earth) to punish the wicked and to reward those who believe in God, then he builds a dam against the wild people of Yajuj and Majuj (Gog and Magog). Around the sacred text, there were other stories dealing with prophets and holy people. Among these apocryphal traditions, we can find stories about “the Bicornu” in which he is identified either under the name of Alexander, or by association with Alexander. For example, the famous historian and exegete Tabari (839-923) cites in his Tafsir (commentary on the Koran) a tradition which dates back to Wahb ibn Munabbih (654-ca. 732). Wahb is known as the transmitter of a folklore of Judeo-Christian origin called Isra’iliyyat (“Tales of the Israelites”).</p><p></p><p> Wahb's story is quite long and begins with a dialogue between Dhu 'l-Qarnayn and God4. I quote the beginning: Wahb b. Munabbih the Yemenite, who knew the stories of the ancients, said that Dhu 'l-qarnayn was a man from Rum, son of one of their old wives who had no other son besides him. His name was al-Iskandar (Alexander), but he was called Dhu ‘l-qarnayn because both sides of his head were made of copper. When he had become great and a devoted servant of God, God Most Great and Almighty said to him: “O Dhu 'l-qarnayn, I am sending you indeed to the peoples of the world whose languages are different, and these are all people around the world. Among them there are peoples between whom the whole extent of the Earth is located. And among the people who live in this expanse, there are jinns, men, Yajuj and Majuj.</p><p></p><p> Concerning the peoples between whom there is the length of the Earth, the one who is located where the sun sets is called Nasik, and the other, who is located where the sun rises, is called Mansak. And of the people between whom is the whole breadth of the Earth, the people who are on the right [south?] quarter of the Earth are called Hawil, and the people who are on the left quarter of the Earth are called Tawil. </p><p></p><p>"Astonished by this revelation and doubting his abilities, Dhu ‘l-Qarnayn asked God: But with what strength will I surpass them? With what troop shall I outnumber them? With what artifice will I deceive them? With what tolerance will I bear them, and with what language will I speak to them? [...] </p><p>God then reassured him: I will enable you to do what I charge you with. I will open your heart for you so that it is capable of anything. I will open your mind for you so that you can understand everything. I will introduce you to a language so that you can speak them all [...] " The French translation of the entire passage can be found in Yuriko Yamanaka, “A hero of a thousand (...) </p><p>Then, Dhu ‘l-Qarnayn, accompanied by the army of light and darkness that God had granted him, led a campaign from the West to the East against the infidels. He meets the wild people of Gog and Magog and builds a dam to enclose them, and in the end he converses with a tribe of righteous and pious men</p><p>[URL unfurl="true"]https://books.openedition.org/editionsmsh/13297?lang=fr[/URL]</p></blockquote><p></p>
[QUOTE="adian808, post: 224781, member: 26162"] [B]AMAZING, AMON IS ALLAH!!!!!!!!!!!!!!!!!!!!!! The God of Alexander the Great AMON IS ALLAH : Alexander worshiped Amon and following his visit to the oracle of Siwa the priests told him to consider Amon as his father therefore Amon was like his father however the Koran says that Alexander took his prophetic mission to reunify all people under a single god from his father, his father being identified with Allah or his father as we have seen is none other than Amon therefore Amon is Allah[/B] Stories about Alexander, dating back to the first century , are strongly associated with the allegorical figure of Dhu ‘l-Qarnayn from the Quran. This Dhu ‘l-Qarnayn, whose name means “the Two-cornered One”, is in fact inspired by the legend of Alexander as it appears in Judeo-Christian messianic literature3. In the verse of the Koran (sura 18: 82-97), where the character is cited, the identity of Alexander is completely erased and no trace of historicity remains. He is a character whose power God has “established on earth” and to whom he “gave free way for all things”. He goes from the West to the East (to the ends of the Earth) to punish the wicked and to reward those who believe in God, then he builds a dam against the wild people of Yajuj and Majuj (Gog and Magog). Around the sacred text, there were other stories dealing with prophets and holy people. Among these apocryphal traditions, we can find stories about “the Bicornu” in which he is identified either under the name of Alexander, or by association with Alexander. For example, the famous historian and exegete Tabari (839-923) cites in his Tafsir (commentary on the Koran) a tradition which dates back to Wahb ibn Munabbih (654-ca. 732). Wahb is known as the transmitter of a folklore of Judeo-Christian origin called Isra’iliyyat (“Tales of the Israelites”). Wahb's story is quite long and begins with a dialogue between Dhu 'l-Qarnayn and God4. I quote the beginning: Wahb b. Munabbih the Yemenite, who knew the stories of the ancients, said that Dhu 'l-qarnayn was a man from Rum, son of one of their old wives who had no other son besides him. His name was al-Iskandar (Alexander), but he was called Dhu ‘l-qarnayn because both sides of his head were made of copper. When he had become great and a devoted servant of God, God Most Great and Almighty said to him: “O Dhu 'l-qarnayn, I am sending you indeed to the peoples of the world whose languages are different, and these are all people around the world. Among them there are peoples between whom the whole extent of the Earth is located. And among the people who live in this expanse, there are jinns, men, Yajuj and Majuj. Concerning the peoples between whom there is the length of the Earth, the one who is located where the sun sets is called Nasik, and the other, who is located where the sun rises, is called Mansak. And of the people between whom is the whole breadth of the Earth, the people who are on the right [south?] quarter of the Earth are called Hawil, and the people who are on the left quarter of the Earth are called Tawil. "Astonished by this revelation and doubting his abilities, Dhu ‘l-Qarnayn asked God: But with what strength will I surpass them? With what troop shall I outnumber them? With what artifice will I deceive them? With what tolerance will I bear them, and with what language will I speak to them? [...] God then reassured him: I will enable you to do what I charge you with. I will open your heart for you so that it is capable of anything. I will open your mind for you so that you can understand everything. I will introduce you to a language so that you can speak them all [...] " The French translation of the entire passage can be found in Yuriko Yamanaka, “A hero of a thousand (...) Then, Dhu ‘l-Qarnayn, accompanied by the army of light and darkness that God had granted him, led a campaign from the West to the East against the infidels. He meets the wild people of Gog and Magog and builds a dam to enclose them, and in the end he converses with a tribe of righteous and pious men [URL unfurl="true"]https://books.openedition.org/editionsmsh/13297?lang=fr[/URL] [/QUOTE]
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