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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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Birmingham's Muslims And Sikhs Debate Response To Tragedy
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<blockquote data-quote="findingmyway" data-source="post: 151317" data-attributes="member: 12855"><p><strong>Tariq Jahan's is the patriotic voice of a first-generation Muslim migrant</strong></p><p></p><p>In responding to the death of his son in Birmingham, Jahan reminded me of my late father's loyalty to his adopted homeland.</p><p></p><p>Tariq Jahan told reporters how he tried to revive his son after he was knocked down by a car in Birmingham. </p><p></p><p>Tariq Jahan has been hailed as a voice of reason. Only hours after holding his dead son in his arms, the grief-stricken father has provided hope for a peaceful resolution to a most horrific tragedy. His voice, full of pain, urged his community to stay away from any reprisal attacks for the killing of his son Haroon and two fellow young Muslim men.</p><p></p><p>If Jahan's is a voice of reason then his message is of patriotism. Jahan is of my late father's generation. They belonged to the first generation of Pakistani Muslims who migrated in large numbers during the 60s, 70s and 80s to find economic prosperity in the land of their once masters. For many, the plan had been to seek the riches that they could only dream of in the villages back home and return as made men to a life of bliss.</p><p></p><p>Of course, it never quite worked out like this. While in Britain, these men saw beyond the short-term gain that a return to village life with relatively vast sums of money would bring them and their expanding families. Britain offered stable jobs, relative prosperity, healthcare and the freedom as a minority to practice their faith openly by allowing the building of mosques and community centres. Their children had a chance to gain education and attend universities – a dream for many village and even city folk in Pakistan.</p><p></p><p>My father also told me that subconsciously there was also a great appreciation of the law and order that Britain had. It was a far cry from the endemic police corruption and unpredictability that is a hallmark of a Pakistani villager's life.</p><p></p><p>Having seen both sides of the proverbial coin these men are fiercely protective of their adopted homeland. They cherish the stability and the peaceful lives they are able to live. It makes them proud to be British. In some instances, more so than their children who are born here. It is noticeable that the actions of some hardline young Muslims who turn to fundamentalist teachings are almost always at odds with the views of their parents, many of whom have seen less fortunate times.</p><p></p><p>I experienced this personally when as a conflicted teenager I adopted a deeply anti-British stance, much to the disapproval of my father. My dad would often say: "You'll realise one day how fortunate you are that this is your home."</p><p></p><p>It has taken the experience of a postgraduate education and the company of classically trained religious teachers to make me realise my fortune in being born and bred in Britain. A statement from one of my teachers that is found in classical Islam is relevant here:</p><p></p><p>"Anyone who wishes ill for his leader and his society is a fool as your fate is never inseparable from theirs."</p><p></p><p>Perhaps Haroon Jahan, Abdul Musavir and Shazad Ali also knew this – and they paid for such allegiance with their lives.</p><p></p><p>In responding to the deaths of the three young men, Jahan was solemn in suggesting: "A day from now, maybe two days from now, the whole world will forget and nobody will care."</p><p></p><p>If anything, the deaths of Haroon and his friends should live as a reminder that despite the claims of some, the vast majority of Muslims in Britain also care about their country and their communities. So much so that their sons gave their lives to protect them. </p><p></p><p>Faisal Hanif</p><p><a href="http://www.guardian.co.uk/commentisfree/2011/aug/11/tariq-jahan-first-generation-muslim-migrant?INTCMP=ILCNETTXT3487" target="_blank">http://www.guardian.co.uk/commentisfree/2011/aug/11/tariq-jahan-first-generation-muslim-migrant?INTCMP=ILCNETTXT3487</a></p></blockquote><p></p>
[QUOTE="findingmyway, post: 151317, member: 12855"] [B]Tariq Jahan's is the patriotic voice of a first-generation Muslim migrant[/B] In responding to the death of his son in Birmingham, Jahan reminded me of my late father's loyalty to his adopted homeland. Tariq Jahan told reporters how he tried to revive his son after he was knocked down by a car in Birmingham. Tariq Jahan has been hailed as a voice of reason. Only hours after holding his dead son in his arms, the grief-stricken father has provided hope for a peaceful resolution to a most horrific tragedy. His voice, full of pain, urged his community to stay away from any reprisal attacks for the killing of his son Haroon and two fellow young Muslim men. If Jahan's is a voice of reason then his message is of patriotism. Jahan is of my late father's generation. They belonged to the first generation of Pakistani Muslims who migrated in large numbers during the 60s, 70s and 80s to find economic prosperity in the land of their once masters. For many, the plan had been to seek the riches that they could only dream of in the villages back home and return as made men to a life of bliss. Of course, it never quite worked out like this. While in Britain, these men saw beyond the short-term gain that a return to village life with relatively vast sums of money would bring them and their expanding families. Britain offered stable jobs, relative prosperity, healthcare and the freedom as a minority to practice their faith openly by allowing the building of mosques and community centres. Their children had a chance to gain education and attend universities – a dream for many village and even city folk in Pakistan. My father also told me that subconsciously there was also a great appreciation of the law and order that Britain had. It was a far cry from the endemic police corruption and unpredictability that is a hallmark of a Pakistani villager's life. Having seen both sides of the proverbial coin these men are fiercely protective of their adopted homeland. They cherish the stability and the peaceful lives they are able to live. It makes them proud to be British. In some instances, more so than their children who are born here. It is noticeable that the actions of some hardline young Muslims who turn to fundamentalist teachings are almost always at odds with the views of their parents, many of whom have seen less fortunate times. I experienced this personally when as a conflicted teenager I adopted a deeply anti-British stance, much to the disapproval of my father. My dad would often say: "You'll realise one day how fortunate you are that this is your home." It has taken the experience of a postgraduate education and the company of classically trained religious teachers to make me realise my fortune in being born and bred in Britain. A statement from one of my teachers that is found in classical Islam is relevant here: "Anyone who wishes ill for his leader and his society is a fool as your fate is never inseparable from theirs." Perhaps Haroon Jahan, Abdul Musavir and Shazad Ali also knew this – and they paid for such allegiance with their lives. In responding to the deaths of the three young men, Jahan was solemn in suggesting: "A day from now, maybe two days from now, the whole world will forget and nobody will care." If anything, the deaths of Haroon and his friends should live as a reminder that despite the claims of some, the vast majority of Muslims in Britain also care about their country and their communities. So much so that their sons gave their lives to protect them. Faisal Hanif [url]http://www.guardian.co.uk/commentisfree/2011/aug/11/tariq-jahan-first-generation-muslim-migrant?INTCMP=ILCNETTXT3487[/url] [/QUOTE]
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