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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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<blockquote data-quote="dr maqsood hasni" data-source="post: 100568" data-attributes="member: 8367"><p><span style="font-size: 10px">When words migrate to other languages, they don't sustain their original condition, meaninings, shape, prononceation and use. They are to obey the gammar, mood, need and languistics system of the adopted language. If they do not do so, they do not enjoy a long life in the adopted language. At any rate, they are to follow to the adopted language, and it is their natural helplessness need or weakness.</span></p><p><span style="font-size: 10px">The word <strong>peer</strong> entered the languages of the Sub-continent fron Periain. Its meaning completely changed. Here it is not used in its orininal meanings. The word <strong>Peer</strong> is used for a person related with spirtiualism. </span></p><p><span style="font-size: 10px">The word <strong>Bazurg</strong> also migrated from Perisian to the Sub-continent. In it original meaning it is used for an old person or things i.e <strong>dandan-e-bazurg</strong> while the word bazurg is used here for <strong>Saints</strong>.</span></p><p><span style="font-size: 10px">The word <strong>Faqeer </strong>came from Arbia to the Sub-continent. It is used in two meaninings:</span></p><p><span style="font-size: 10px">1- A person who has contentment</span></p><p><span style="font-size: 10px">2- A begger</span></p><p><span style="font-size: 10px">The word <strong>Baba </strong>is similar to the Arabic word "Zaeef". The native word is used in more than one meanings in the Sub-continent:</span></p><p><span style="font-size: 10px">1- for the elder brother of father, grandfather, etc.</span></p><p><span style="font-size: 10px">2- for any old man</span></p><p><span style="font-size: 10px">3- for Syed baradri even for their newborn child for respect and honour</span></p><p><span style="font-size: 10px">4- for aprefix of honour: </span></p><p><span style="font-size: 10px"><strong>Baba Jani </strong>meaning father though the <strong>father </strong>may be only 20 years old.</span></p><p><span style="font-size: 10px">5- As prefix, the word <strong>baba</strong> is also used for respect and honour. When we speak Baba Bulle Shah, Baba Fareed or Baba Nanak, </span></p><p><span style="font-size: 10px">it itself an undrstood and established fact that the word baba is used for respect and honour not for an aged person. </span></p><p><span style="font-size: 10px">It is not correct that every theory, intellectual system, or religion divides human being and opens the door to strive and quarrel. It strengthens the dictator forces. In this way such forces think themselves gods and get benifit from the division of people and occopy their resources, intelligence, hard work etc. So much so that they occoupy their "wisdom" and in this way explort them. </span></p><p><span style="font-size: 10px">There are three theories about the <strong>Sufis:</strong></span></p><p><span style="font-size: 10px"><strong></strong>1- Sufi'ism is not considered regarded as Islam and negative ideas are harboured </span></p><p><span style="font-size: 10px">against the Sufi. </span></p><p><span style="font-size: 10px">This situation is not only in the Arabs but also in the Sub-continent.</span></p><p><span style="font-size: 10px">2- These people are Muslim in name only and they are quite disconnected with Shariat.</span></p><p><span style="font-size: 10px">3- They are absolutely far away from spiritualism.</span></p><p><span style="font-size: 10px">If we analyse the sayings and deeds of the Spiritual people, we find that these people are different from 'Molvi' 'Pandat' 'Padri' and their Shariat.</span></p><p><span style="font-size: 10px">Their religion teaching them that:</span></p><p><span style="font-size: 10px"></span></p><p><span style="font-size: 10px">No man is superior because only Allah/God is the Supreme.</span></p><p><span style="font-size: 10px">The situation of brotherhood should be created. </span></p><p><span style="font-size: 10px">No one should create any damage for any one.</span></p><p><span style="font-size: 10px">At the time of need, all should be helped irrespective of their distinction.</span></p><p><span style="font-size: 10px">The feelings of mutual love and sympathy should be flourished.</span></p><p><span style="font-size: 10px">Humility is its peculiar trait. </span></p><p><span style="font-size: 10px">A Sufi, Bhagat or Darvaih is not devoid of knowledge rather the more he gets knowledge the more he becomes humble.He avoids hanghtiness because he knows that it destroys soul. </span></p><p><span style="font-size: 10px">The people of every religions can observe their scholars at what level of pride they are standing. They are helbent on providing true even their incorrect things and they argue for it. Rather they laugh at the sect humility and declare them infidels. They do not accept the sclolar their own religion, how can tolerate the scholar of any other religion.</span></p><p><span style="font-size: 10px">The Sri Granth Sahib is lying before me; I find no word favoruring:</span></p><p><span style="font-size: 10px">1- Pride/Arrogance</span></p><p><span style="font-size: 10px">2- Bloodshed</span></p><p><span style="font-size: 10px">3- Misanthropy</span></p><p><span style="font-size: 10px">4- Against humility, tolerance, affection, brotherhood, etc</span></p><p><span style="font-size: 10px">5- Limitation of charity and benevolence</span></p><p><span style="font-size: 10px">6- Self priority over others</span></p><p><span style="font-size: 10px">7- Check on learning</span></p><p><span style="font-size: 10px">No dispointy arose between the Muslim and the Sikhs regarding the last ceremonies of Baba Guru Nanak Sahib. Now the point is only that of belief. In what way the Sikh people believe in <strong>Hazrat Baba Guru Nanak Sahib</strong>, it is their approach. If the people related with Sufi'ism respect Baba-ji as a Sufi, I think, there is no evil in it.</span></p><p><span style="font-size: 10px">In short the honour of Hazrat Baba Guru Nanak Sahib is common among the sikh and Sufis. They should some close to each other with respect to the respect and affection of <strong>Hazrat Baba Guru Nanak Sahib</strong>. </span></p><p><span style="font-size: 10px">The brotherhood of human beings is the demond of The Quran, Sri Granth Sahib, The Bible, The Bhagwat Gita, The Toraat, Kalaam Molana Room, Kalaam Hafiz Sharazi, Kalaam Molana Jami, Kalaam Bulle Shah, Kalaam Baba Fareed, Kalaam Sultan Baho, Kafiyaan Shah Hussain. Kalaam Rehman Baba, Kalaam Shah Abdul Lateef Bhatae, Kalaam Saein Sachal Sarmast, Kalaam Baba Ghulam Hazoor Shah, and so on. Division is strengthening the dictator forces and that is dangerous for humanity. </span></p><p><span style="font-size: 10px">I have never said that the substance of the Sri Granth Saib has been taken from the Holy Quran. But now, with the help of this writing I shall say two things:</span></p><p><span style="font-size: 10px">1- Universal truths are commom.</span></p><p><span style="font-size: 10px">2- The composition of Sufis and bhagat can be found in Sri Granth Sahib.</span></p><p><span style="font-size: 10px">There is no need to discuss the first point. But the scond point needs discussion. You say that the Sufis are Muslims. The composition of Muslim Sufis is a part of Sri Granth Saib. </span></p><p><span style="font-size: 10px"></span></p><p><span style="font-size: 10px">If there are some or the other analogies, the human beings can be brought close to one another with respect to them. If human beings don't come close to one another, humanity will suffer not only in the times to come but also in the times passed, The king and their supporters will bring about man's decay. The kings make even the teachers their supporters.</span></p><p><span style="font-size: 10px">(Translated By: Prof Naimat Ali)</span></p><p><span style="font-size: 10px"></span></p></blockquote><p></p>
[QUOTE="dr maqsood hasni, post: 100568, member: 8367"] [SIZE=2]When words migrate to other languages, they don't sustain their original condition, meaninings, shape, prononceation and use. They are to obey the gammar, mood, need and languistics system of the adopted language. If they do not do so, they do not enjoy a long life in the adopted language. At any rate, they are to follow to the adopted language, and it is their natural helplessness need or weakness. The word [B]peer[/B] entered the languages of the Sub-continent fron Periain. Its meaning completely changed. Here it is not used in its orininal meanings. The word [B]Peer[/B] is used for a person related with spirtiualism. The word [B]Bazurg[/B] also migrated from Perisian to the Sub-continent. In it original meaning it is used for an old person or things i.e [B]dandan-e-bazurg[/B] while the word bazurg is used here for [B]Saints[/B]. The word [B]Faqeer [/B]came from Arbia to the Sub-continent. It is used in two meaninings: 1- A person who has contentment 2- A begger The word [B]Baba [/B]is similar to the Arabic word "Zaeef". The native word is used in more than one meanings in the Sub-continent: 1- for the elder brother of father, grandfather, etc. 2- for any old man 3- for Syed baradri even for their newborn child for respect and honour 4- for aprefix of honour: [B]Baba Jani [/B]meaning father though the [B]father [/B]may be only 20 years old. 5- As prefix, the word [B]baba[/B] is also used for respect and honour. When we speak Baba Bulle Shah, Baba Fareed or Baba Nanak, it itself an undrstood and established fact that the word baba is used for respect and honour not for an aged person. It is not correct that every theory, intellectual system, or religion divides human being and opens the door to strive and quarrel. It strengthens the dictator forces. In this way such forces think themselves gods and get benifit from the division of people and occopy their resources, intelligence, hard work etc. So much so that they occoupy their "wisdom" and in this way explort them. There are three theories about the [B]Sufis: [/B]1- Sufi'ism is not considered regarded as Islam and negative ideas are harboured against the Sufi. This situation is not only in the Arabs but also in the Sub-continent. 2- These people are Muslim in name only and they are quite disconnected with Shariat. 3- They are absolutely far away from spiritualism. If we analyse the sayings and deeds of the Spiritual people, we find that these people are different from 'Molvi' 'Pandat' 'Padri' and their Shariat. Their religion teaching them that: No man is superior because only Allah/God is the Supreme. The situation of brotherhood should be created. No one should create any damage for any one. At the time of need, all should be helped irrespective of their distinction. The feelings of mutual love and sympathy should be flourished. Humility is its peculiar trait. A Sufi, Bhagat or Darvaih is not devoid of knowledge rather the more he gets knowledge the more he becomes humble.He avoids hanghtiness because he knows that it destroys soul. The people of every religions can observe their scholars at what level of pride they are standing. They are helbent on providing true even their incorrect things and they argue for it. Rather they laugh at the sect humility and declare them infidels. They do not accept the sclolar their own religion, how can tolerate the scholar of any other religion. The Sri Granth Sahib is lying before me; I find no word favoruring: 1- Pride/Arrogance 2- Bloodshed 3- Misanthropy 4- Against humility, tolerance, affection, brotherhood, etc 5- Limitation of charity and benevolence 6- Self priority over others 7- Check on learning No dispointy arose between the Muslim and the Sikhs regarding the last ceremonies of Baba Guru Nanak Sahib. Now the point is only that of belief. In what way the Sikh people believe in [B]Hazrat Baba Guru Nanak Sahib[/B], it is their approach. If the people related with Sufi'ism respect Baba-ji as a Sufi, I think, there is no evil in it. In short the honour of Hazrat Baba Guru Nanak Sahib is common among the sikh and Sufis. They should some close to each other with respect to the respect and affection of [B]Hazrat Baba Guru Nanak Sahib[/B]. The brotherhood of human beings is the demond of The Quran, Sri Granth Sahib, The Bible, The Bhagwat Gita, The Toraat, Kalaam Molana Room, Kalaam Hafiz Sharazi, Kalaam Molana Jami, Kalaam Bulle Shah, Kalaam Baba Fareed, Kalaam Sultan Baho, Kafiyaan Shah Hussain. Kalaam Rehman Baba, Kalaam Shah Abdul Lateef Bhatae, Kalaam Saein Sachal Sarmast, Kalaam Baba Ghulam Hazoor Shah, and so on. Division is strengthening the dictator forces and that is dangerous for humanity. I have never said that the substance of the Sri Granth Saib has been taken from the Holy Quran. But now, with the help of this writing I shall say two things: 1- Universal truths are commom. 2- The composition of Sufis and bhagat can be found in Sri Granth Sahib. There is no need to discuss the first point. But the scond point needs discussion. You say that the Sufis are Muslims. The composition of Muslim Sufis is a part of Sri Granth Saib. If there are some or the other analogies, the human beings can be brought close to one another with respect to them. If human beings don't come close to one another, humanity will suffer not only in the times to come but also in the times passed, The king and their supporters will bring about man's decay. The kings make even the teachers their supporters. (Translated By: Prof Naimat Ali) [/SIZE] [/QUOTE]
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