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Islam Khwaja Hassan Nizami (1879-1955) : Islamising Sikhi

Discussion in 'Interfaith Dialogues' started by Archived_member7, Dec 13, 2008.

  1. Archived_member7

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    Mar 27, 2006
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    I happened to find this article titiled 'Contribution of Khwaja Hasan Nizami-- Yoginder Sikand link :- http://www.sabrang.com/news/2007/yogindSikand.pdf

    One of the few, and certainly the most prominent, of twentieth-century writers to
    have once again articulated the claim of Baba Nanak's Muslim identity was the
    noted Delhi-based Muslim scholar, Khwaja Hasan Nizami (1879-1955). A learned
    Sufi and a prolific writer, Nizami hailed from a family of hereditary custodians of
    the shine of the renowned and widely-venerated Chishti mystic, Khwaja
    Nizamuddin Auliya in Delhi. Nizami's principal biographer, Mulla Wahidi, writes
    that he had over five hundred books on an amazing variety of subjects to his
    credit (quoted in Naqvi, 1978). A major concern in his writings was the defence
    as well as the spread of Islam. With inter-communal relations rapidly
    degenerating into ****** rioting all across north India in the second decade of
    the twentieth century, Nizami increasingly turned his attention to staving off what
    he saw as the growing threats aimed at Islam and the Muslims, emerging largely
    from the fast escalation in aggressive Hindu communalism.
    It was in this period that Nizami wrote some of his most noted works. Of these,
    the most prominent and controversial and one that attracted the attention of large
    numbers of Hindus, Muslims as well as the British colonial authorities, was his

    Dai-i-Islam ('The Missionary of Islam') (Nizami, 1923). In this little tract Nizami

    argued for a well-organized and community-wide programme of

    tabligh or Islamic missionary work among non-Muslims. Tabligh was, he stressed, the crying need of the hour, not simply an Islamic obligation but also the only effective check against the onslaught of Hindu militancy, in particular the aggressive

    shuddhi movement launched by the Hindu revivalist Arya Samaj in 1923 to convert
    Muslims and other non-Hindus to 'Hinduism'.

    It is against this backdrop of a deep concern for the future of Islam and the
    political fate of Muslims in a Hindu-dominated India increasingly moving towards
    independence from British rule that Nizami's attempt to prove that Nanak was
    actually a Muslim must be viewed. Published probably in late 1922 or early 1923,
    this slim book, Sikh Qaum aur Uske Bani ke Nisbat Mussalmano ki Muhabbat Amez Rai ('The Love-filled Views of Muslims about the Sikh Community and its Founder') was directed at both a Muslim as well as a Sikh readership, seeking to convince both of the fundamental unity of Islam and Sikhism. Aware that the motives behind his writing of such a book might be suspect, he hastened to declare early in his Introduction that it was a work simply of "love of the heart" (dilli muhabbat) and that it had nothing to do with political or personal interests (Nizami, Sikh Qaum). Given the surcharged political climate in which this work was written, Nizami's leading role in Muslim tabligh efforts as well as veiled references in this work itself to the political wisdom of a united Sikh-Muslim plank that he was proposing, this assertion may well be questioned. This should not, however, detract from what was obviously a deeply-held conviction on Nizami's part of the divine nature of Guru Nanak's mission and his closeness with Islam, reflecting a strand in Punjabi Sufi, particularly Chishtiyya, thought to which we referred above.

    The tract under discussion is a collection of three of several articles that Nizami
    penned on the Sikh community. As its title suggests, it deals with broadly two
    aspects of the Sikh-Muslim relationship. Firstly, the nature and identity of the
    Sikh community of Nizami' s own time. Secondly, the message, teachings and
    personality of Guru Nanak. These two themes are not discussed separately or in
    any strictly coherent fashion. Rather, since Nizami's fundamental objective is to
    put forward the claim that since the teachings of Baba Nanak and the doctrines
    of the Sikhs are in basic conformity with Islam, Sikhs are actually Muslims, he
    simply draws parallels between the two peoples and the two religions to prove
    his point.

    Nizami's description of the Sikh community is particularly interesting. In listing
    and describing what he sees as the basic traits of the Sikhs, he seeks to
    establish that the Sikhs are certainly not Hindus in their beliefs and practices.
    Furthermore, in this explication of Sikh community traits he is at pains to stress
    how similar, if not identical, they are with the Muslims, thereby seeking to
    suggest a fundamental unity between Sikhism and Islam. Nizami probably hoped
    that this exposition of Sikhism would fall on receptive ears and that the Sikhs
    would themselves begin to realise that they had far more in common with
    Muslims than with the Hindus. Indeed, he had cause for such optimism, for the
    period in which he was writing witnessed a marked upsurge under the leadership
    of Sikh reformers to purge the community of such Hinduistic practices as idolatry,
    in addition to the powerful Singh Sabha movement to rid the Sikh

    gurudwaras of Brahmin priests who, over time, had managed to gain control over them and the vast properties that they owned. In this climate of a heightened Sikh identity
    consciousness wherein communal boundaries between Sikhs and Hindus were
    being sharply redrawn, Nizami believed that the Sikhs would be more receptive
    to appeals for building bridges with the Muslims than before.
    Nizami's portrayal of the Sikh community could hardly be less flattering. "Their
    religion," he writes, "is almost identical with Islam because they regard God as
    One and without any partners." In matters of prayer and ritual observance, too,
    Sikhs and Muslims, he says, are very similar. Both place great importance on
    prayers during nightly vigils and on the recitation of their scriptures early in the
    mornings. Like the Muslims, and in sharp contrast to the Hindus, the Sikhs shun
    the worship of idols, multiple gods and goddesses, holy seasons and the
    elements of nature, and do not include any other in the person (

    zat) and attributes ( sifat) of God. Like the Muslims, they, too, revere a book, the Guru

    Granth Sahib. Their shrines are like Sufi hospices, for the very word

    gurudwara means 'the neighbourhood of the Sufi shaykh' (pir ka pados, murshid ka

    hamsaya ) and 'the court of the Rightly- Guided One' (hadi ka vas\sal khana).

    Both groups view battle in the same light—as a struggle for truth. Dying on the
    battlefield is believed to earn martyrdom for both. Both are staunch upholders of
    human equality. Both have a deep and abiding sense of self-respect. Both refuse
    to bow down meekly before powerful tyrants. Both are true to their word and
    'walk erect with their heads held high like true soldiers'. Both get 'quickly
    emotionally worked up'. Both are non-vegetarians and abstain from intoxicants.
    Both wear turbans and grow beards.
    In a chapter called "Sikhs and Sayyeds," Nizami points to what he sees as the
    similarities between the Sikhs and the Sayyeds, the direct descendants of the
    Prophet Muhammad generally held in high regard by Muslims. By thus
    comparing the Sikhs with the Sayyeds, Nizami is at pains to project a glowing
    image of the former. Just as the Sayyeds are known for their generosity, bravery
    and firm championing of the cause of justice and truth, so, too, are the Sikhs.
    Like Imam Hussain, the grandson of the Prophet, who gave up his life but
    refused to bow down before tyrannical rulers, the Sikhs, too, "have sacrificed the
    lives of their children for upholding the Truth and have never turned away
    from the Straight Path." Thus, just as the Sayyeds are the sardars ('leaders') of

    the Muslims, the Sikhs, who are also respectfully called sardars, are the Sayyeds

    (chiefs) of the Indian peoples ( hindustani aqwam). Most importantly, the most

    striking similarity between the two is their strict adherence to monotheism (


    The only difference between the Sayyeds and the Sikhs is, Nizami

    says, that "while the Sayyeds use their title of Sayyed before their name, the Sikh
    attach the title Singh ('lion') after their names."
    What is particularly remarkable in this assertion of the justice of the historical
    Sikh struggle against tyranny is a sharp critique of later Mughal policies towards
    the Sikh Gurus that sowed the seeds of bitter hatred between the Sikhs and the
    Muslims in the Punjab. Thus, according to Nizami, God Himself is with the Sikhs,
    having made them a strong and brave community and fitted them with noble
    qualities. They are, in fact, "God's special servants" upon whom "He has
    showered all his blessings", and Nizami calls upon others to respect them
    because, "it is the will of God" that the Sikhs "should be the cause of the
    happiness of all the people of India" and a "guiding light" to deliver them from the
    throes of darkness. The Sikhs, indeed, are "the servants of the poor," ever ready
    with swords in their hands to combat the Satanic ego (nafs-i-shaytani).

    Turning to what apparently distinguishes Sikhs from Muslims and brings them
    closer to the Hindus, Nizami lists three points: their adherence to certain caste
    rules of purity, pollution and untouchability (chhoot) towards Muslims; their

    cremation of the dead; and their concern for the protection of the cow. He has
    three simple solutions to these barriers that stand between Sikhs and Muslims.
    He traces the problem of untouchability practised by Sikhs towards Muslims to
    the political wrangling of the past between Sikhs and certain Muslim rulers. If
    Muslims and Sikhs today were to sink their political differences the problem
    would immediately be solved, he writes. The cremation of the dead by the Sikhs,
    he notes, is simply a custom that they have borrowed from the Hindus and has
    nothing to do with the principles of their religion. And as for their reverence for
    the cow, this is something that the Sikhs have adopted from having been close to
    the Hindus. It has, apparently, no sanction in the Sikh religion which, Nizami
    says, is based on strict monotheism.Given that their hearts (dil), deeds (amal), principles (usul) and qualities (ausaf)are 'the same', how long, Nizami asks, can the 'mere externalities of words' and the unfortunate politics of the past keep the two brothers, Sikhs and Muslims,apart? For their own sake as well as for the sake of India as a whole, he says,the two must now unite as one. Although Nizami admits that in the politicalsphere the Sikhs have been recognised as a separate community, for all

    practical purposes, he claims, 'the Sikhs are in fact entirely Muslim' (Hai Sikh

    bilkul Musalman) and he prophesies the merger of the two peoples in the near

    future. This call for a merger of the Sikhs into the Muslim fold is, interestingly, a
    two-way process. If Sikhs are Muslims, says Nizami, then Muslims are also
    Sikhs. Here he quotes a Persian saying: "Neither he nor you are strangers to one
    In addition to listing points of similarity between Sikhs and Muslims in order to
    prove his claim that the two are actually the same, Nizami devotes several pages
    to an appraisal of Baba Nanak and his teachings so as to show to his readers
    that he was actually a divinely-guided Sufi. The honorific titles he uses for Baba
    Nanak are those usually reserved for guided Sufis. Thus, Baba Nanak is
    described as a "world renouncing mendicant" (tark-i-duniya faqir) (4), a "true

    friend of the true God" (sacche khuda ka saccha wali), an "ocean of monotheism"

    (tauhid ka samundar), the "herald of the Truth" (haqqaniyat ki tuti) and a "true

    missionary" (sacche dai) of the Oneness of God. Indeed, it is Baba Baba Nanak's

    uncompromising monotheism alone that is enough for Nizami to prove him to
    have been a devout Muslim. It is Baba Nanak's overpowering sense of surrender
    to the one God, going beyond the mere externalities of ritual and law that allows
    Nanak to be included in the ranks of the exalted Muslim mystics who have
    attained a true understanding of wahdat al-wujud (the unity of existence).

    In the last of the three articles included in the tract, titled Nanaki Quam MaiWahdat ('Unity in the Community of Nanak'), Nizami's elaborate exposition of the Sufistic teachings of Baba Nanak takes the form of an imaginary conversation between the eyelashes of a seeker after the Truth and the long tresses of the Baba. After a great many solemn oaths Nizami pronounces that Baba Nanak wasindeed a "true seer" ( ankho wale). Unlike ordinary mortals who depend on their external senses, he could see the hidden realities of the world through his 'inner eye'. Not every person is fortunate enough to possess the inner eye, and BabaNanak, says Nizami, was one of those chosen few of God. His inner eye was, infact, a "fire chamber" (atish khana), a "cannon house" (topkhana) for thedestruction of the "urgings of the Devil" (jazbat-i-shaytani), more powerful than the most deadly of "German cannons" because with it he would conquer the "forts of hearts" (dil ke qile) and not merely "forts of mud". When Baba Nanak's inner eye was provoked into agitation it would destroy all the "ships of pride and sinfulness".

    In conjunction with this jalali (majestic or wrathful) side to Nanak's inner eye are

    the more gentle or jamali attributes characteristic of the more sober Sufis. Thus,

    Nizami also describes it as an "ocean of pearls" and the "ball of the sun" which
    clearly reflects the "tranquility of the entire cosmos." It possesses a magical
    charm that "causes people to lose sense of their own selves, granting peace and
    solace to all troubled souls".

    While Baba Nanak's uncompromising monotheism is itself not in doubt, his
    position on the finality of the prophethood of the Prophet Muhammad is not
    actually clear. Indeed, earlier in his tract Nizami notes that while on the issue of
    monotheism Sikhs are "exactly the same" as Muslims, the former do not regard
    the Prophet Muhammad in the same manner as the latter do. However, since
    Nizami's objective is to press the claim that Nanak was himself not simply a pious
    monotheist but actually a Muslim in the fullest sense of the term, including in
    recognising the prophethood of the Prophet Muhammad, he introduces into this
    rich tapestry of mystical symbolism and metaphor woven around the person of
    Guru Nanak the well-known Sufi concept of the "light of Muhammad" (


    Thus, he writes, Nanak was actually the "star of the eye of God"
    through which "the light of Muhammad" brilliantly shone. This is why, like the
    Prophet, he refused to worship anyone else but God, destroyed all "germs of

    ignorance" (jarasim-i-jahaliyat) and "saw every particle of God's creation" with the

    "eye of monotheism" (nazar-i-tauhid).

    With Guru Nanak having been a vehicle for transmitting the "light of Muhammad"
    to the world, it is but natural that he should also have reflected the Prophet's
    attributes and qualities. Like the Prophet, Baba Nanak, too, says Nizami,
    stressed love for the poor, piety, worship, and the performance of good deeds
    while remaining involved with the world instead of renouncing it. This similarity
    extended even to matters of external appearance. Like other "friends of God",
    such as the Prophet himself, Imam Ali, Imam Hussain and all the other great
    leaders of Islam, as well as Jesus and even Zoroaster and the heroes of the
    Greeks, Nanak "grew his hair long". Having argued that Baba Nanak was a
    devoted disciple of the Prophet and a perfect guide to the "path of the Lord",
    Nizami exclaims in exultant praise, addressing Baba Nanak thus:
    "[N]ow, tell us, how can we convince those fools who have gone astray
    who condemn your pure and straight path (

    tariqat) and wag their tongues
    in calumny against your happiness-filled Sikh path? You are true, your
    words are true, your eyes are true and so is whatever it sees. All the rest
    is false".
    Having 'proved' Nanak to be a devout follower of Islam and the Sikhs to be
    identical to Muslims, Nizami calls upon both peoples to "cut down and throwaway
    the branches of duality" (

    dui ki shakho ko kat kar phenk de). They both must now
    recognise that "Sikhs are Muslims and Muslims are Sikhs". Interestingly, Nizami
    does not plead simply for a complete absorption or conversion of the Sikhs into
    the Muslim fold. In fact, implicit in his argument is a call for a radical redefinition
    of Muslim identity

    vis-a-vis the Sikh 'Other'. Thus, not only must Sikhs recognize
    their links with Islam and Muslims, but, since Nizami claims to have shown Baba
    Nanak to have been a true servant of God, Muslims, too, must recognize the
    Sikh scripture, the Granth Sahib, as the "heart and life" (dil-o-jan) of India, the

    "brilliantly shining sun" whose guards (pasban) all Muslims should consider

    themselves to be. Muslims, as well as others, must also recognise Baba Nanak
    as a devout bondsman of God and a guide to His path, holding on to his long
    "tresses of love" (ishq ki zulfe), entangling their hearts in its knots to attain to the

    Truth. The 'favourite slogan' of all India should now be the Sikh (hence, in
    Nizami's eyes, Muslim) cry of monotheistic confession: "Sri Wahe Guruji ka

    Khalisa, Sri Wahe Guruji ki Fateh, Sat Sri Akal ! (Hail to the Pure Ones of God!

    Hail to the Victorious Ones of God! Hail to the Timeless One!)".This, says Nizami,
    is nothing but the slogan Haq Allah ('Allah is the Truth') that love-filled Sufis cry

    out in moments of ecstatic surrender.
    Writing from within the Indian Chishti Sufi tradition known for its tolerance and
    breath of vision, Nizami offers Muslims, Sikhs as well as others a way to think
    beyond narrow, traditional barriers of community and mere externalities of ritual
    and form in a search for the Universal Spirit that Sufis have often discovered in
    spiritual traditions other than their own. While the political motives behind the
    penning of his tract on Sikhism cannot be discounted, Nizami's quest for
    refashioning established community identities and building bridges between
    spiritual traditions provides a valuable lesson for contemporary efforts at inter
    religious dialogue and understanding.

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  3. OP

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    Mar 27, 2006
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    can you imagine this Sangatji ? Such people showing the intention of making cordial relations want us to merge ourselves with ISlam..which i consider a curse to the world ..World Peace and Harmony ...
  4. BhagatSingh

    BhagatSingh Canada
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    SPNer sikhiart.com

    Apr 25, 2006
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    lol good. This is a good reply to RSS! :happy:
  5. OP

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    Mar 27, 2006
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    well bhagatji ..of what i have heard and interacted ..the rss guys do acknoweldge us as a separate identity but part of the larger hindu society ..theirs is a concept which says this land is Hindustan and all who reside here are Hindus ..

    The people who follow the vedic authority are vedic hindus ..the people who have other Books of Authority are non vedic hindus.....

    which is fine ..since as we say Americans from America ..Birtish from Britain .so also Hindus from Hindustan...now this hindu identity has nothing to do with idol worship..or brahmin authority ..it is pureely a national concept
  6. OP

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    Mar 27, 2006
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    the above mentioned concept..islamising sikhi..is like placing a fox's mask over a lion's face ...in the ned if u read ..this man just wanted us to belive ..we r muslims ..in the religious term
  7. BhagatSingh

    BhagatSingh Canada
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    SPNer sikhiart.com

    Apr 25, 2006
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    There is just one tiny little problem with that concept, the land isn't Hindustan and not everyone living there is a Hindu.
    Do we follow vedic authority?
    I dont think so.

  8. BhagatSingh

    BhagatSingh Canada
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    SPNer sikhiart.com

    Apr 25, 2006
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    Lol RSS is doing the same thing. That is why this is good answer to them.

    Sikhism is a big pain in the *** of all these religions!
  9. pk70

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    Feb 25, 2008
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    I applaud you for your post expressing the ultimate truth being hit by both sides.:happy:
  10. Satyaban

    Satyaban United States
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    Aug 27, 2005
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    I am glad this article is aged because if I were a Sikh I would be quite offended. It seems to me that Muslims try to clam everyone is a muslim but do not know it.

  11. pk70

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    Feb 25, 2008
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    We are neither Hindu nor Muslims but just Sikhs, all claims on us from any side are illusions of mind:).
  12. OP

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    Mar 27, 2006
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    Well said Pk70 ji ..and very truely said .Satyabhan ji ..they want to claim it is islam and islam every where ..u know the worst is a muslim whom i debated with claimed..the muslims were wondering how come there came a prophet after Muhammed..Muhammad was the last one there can never be one after Him...He was referring to Pehli Paadshahi Dhan Guru NanaK Devji Maharaj...and then he said aapka to ek Firka hai woh Panth nahi..(its a cult not a Panth)..

    Their world starts and ends with Muhammad..Our Gurus never said they were the Parmatma..we dont date people like that...

    Satyabhanji if you tell me as a national identity then yes ..I am Hindu..for me personally Hindu means a National Identity ..I am from Hindustan ..therefore I am Hindu ..nationally..I dont worship the Akaal Purakh Parmatma in the form of stone..for me HE is FORMLESS ..I dont agree that the Vedas are the only Authority ...but still since my Pitrubhumi - Fatherland , the land of my forefathers and Punya bhumi - the Land of my Faith is BHARAT that is Hindustan..therefore I am a Hindu nationally.
  13. BhagatSingh

    BhagatSingh Canada
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    SPNer sikhiart.com

    Apr 25, 2006
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    Technically, hindustan doesn't exist anymore. :D
  14. spnadmin

    spnadmin United States
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    1947-2014 (Archived)
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    Jun 17, 2004
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    rajkhalsa ji,

    Do you think the problem with the article that you posted is the title? Islamising Sikhi is an insulting notion, as insulting as the hindutva agenda of RSS, or the Hindu Marriage Act which is a creation of the Indian constitution.

    But when I read the article I came away with a different opinion -- in this way. The article is a summary of three articles written by Nizami -- it is not Nizami's own work. The author paints a picture that is not altogether trustworthy.

    I am the last person you will ever meet who falls into the trap of believing that we should erase differences between all religions. And actually chose Sikhism because it is different and it is where I want to be.

    However, Nizami was a Sufi and the article misses some important things and also misunderstands other important things about the historical connections between Sufism and Sikhism. Sufis are themselves marginalized by both Shia and Sunni divisions within Islam-- and Sufism is outlawed in several Muslim countries because of its tenets, beliefs and practices. These are the same tenets, beliefs and practices that led Sufis to be martyred along side our own martyrs. And they are the same tenets, beliefs and practices that drew Sufis to the side of Guru Nanak.

    I wonder if we can find the original articles by Nizami to see what he actually said. It is a concern that he be faulted for opinions and values that he may have never expressed.
  15. Astroboy

    Astroboy Malaysia
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    ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
    Writer SPNer Thinker

    Jul 14, 2007
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    ਹਿੰਦੂ ਪੂਜੈ ਦੇਹੁਰਾ ਮੁਸਲਮਾਣੁ ਮਸੀਤਿ
    हिंदू पूजै देहुरा मुसलमाणु मसीति ॥
    Hinḏū pūjai ḏehurā musalmāṇ masīṯ.
    The Hindu worships at the temple, the Muslim at the mosque.

    ਨਾਮੇ ਸੋਈ ਸੇਵਿਆ ਜਹ ਦੇਹੁਰਾ ਮਸੀਤਿ ॥੪॥੩॥੭॥
    नामे सोई सेविआ जह देहुरा न मसीति ॥४॥३॥७॥
    Nāme so▫ī sevi▫ā jah ḏehurā na masīṯ. ||4||3||7||
    Naam Dayv serves that Lord, who is not limited to either the temple or the mosque. ||4||3||7||
  16. BhagatSingh

    BhagatSingh Canada
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    SPNer sikhiart.com

    Apr 25, 2006
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    I used to have one of his articles. He was trying to prove that Sikh are Muslims.
    He argued with many flaws.
    I think Bijla Singh ji from searchsikhism.com countered his article!?!

    Great tuks, namjap ji!
  17. dalbirk

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    May 24, 2008
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    The article is as follows Sikhism and Islam - Explaining Islam in Gurbani

    By: Bijla Singh
    It is a common misconception among Muslims that Gurbani (the message of Satguru) advocates Islam and its practices. To support their conjecture, they present some quotes from Gurbani. Such proposition is only due to mistranslation and misunderstanding of the real context. In this article, we will look at some of the common Shabads from Gurbani that are misused by the Muslims and present as accurate translation as possible to alleviate the doubts raised in the minds of naïve and uninformed people.
    When Guru Sahib started preaching Gurmat, there were two major religions in the country, Hinduism and Islam. Guru Sahib rejected both and revealed a new path and preached it in a language commonly understood by the masses. To make it easier for the people to understand the divine message, Guru Sahib used many of the commonly known words in His preaching. For example, He used words like Allah, Khudah, Raam, Gobind, Kareem, Khalak, Vasudev, Hari etc. to relate to one almighty God. Use of such words in no way is advocating Hinduism or Islam. Guru Sahib preached that there is only one God who has many different names and can be remembered by different people with different names. Here is just one example in which Guru Sahib used words from both religions to convey His message:
    ਕਾਰਨ ਕਰਨ ਕਰੀਮ ॥ ਸਰਬ ਪ੍ਰਤਿਪਾਲ ਰਹੀਮ ॥ ਅਲਹ ਅਲਖ ਅਪਾਰ ॥ ਖੁਦਿ ਖੁਦਾਇ ਵਡ ਬੇਸੁਮਾਰ ॥੧॥ ਓਂ ਨਮੋ ਭਗਵੰਤ ਗੁਸਾਈ ॥ ਖਾਲਕੁ ਰਵਿ ਰਹਿਆ ਸਰਬ ਠਾਈ ॥੧॥ ਰਹਾਉ ॥ ਜਗੰਨਾਥ ਜਗਜੀਵਨ ਮਾਧੋ ॥ ਭਉ ਭੰਜਨ ਰਿਦ ਮਾਹਿ ਅਰਾਧੋ ॥ ਰਿਖੀਕੇਸ ਗੋਪਾਲ ਗੋ̮ਵਿੰਦ ॥ ਪੂਰਨ ਸਰਬਤ੍ਰ ਮੁਕੰਦ ॥੨॥ ਮਿਹਰਵਾਨ ਮਉਲਾ ਤੂਹੀ ਏਕ ॥ ਪੀਰ ਪੈਕਾਂਬਰ ਸੇਖ ॥ ਦਿਲਾ ਕਾ ਮਾਲਕੁ ਕਰੇ ਹਾਕੁ ॥ ਕੁਰਾਨ ਕਤੇਬ ਤੇ ਪਾਕੁ ॥੩॥ ਨਾਰਾਇਣ ਨਰਹਰ ਦਇਆਲ ॥ ਰਮਤ ਰਾਮ ਘਟ ਘਟ ਆਧਾਰ ॥ ਬਾਸੁਦੇਵ ਬਸਤ ਸਭ ਠਾਇ ॥ ਲੀਲਾ ਕਿਛੁ ਲਖੀ ਨ ਜਾਇ ॥੪॥ ਮਿਹਰ ਦਇਆ ਕਰਿ ਕਰਨੈਹਾਰ ॥ ਭਗਤਿ ਬੰਦਗੀ ਦੇਹਿ ਸਿਰਜਣਹਾਰ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਖੋਏ ਭਰਮ ॥ ਏਕੋ ਅਲਹੁ ਪਾਰਬ੍ਰਹਮ ॥੫॥੩੪॥੪੫॥
    kaaran karan kareem ||sarab prathipaal reheem || aleh alakh apaar || khudh khudhaae vadd baesumaar ||1|| ou(n) namo bhagava(n)th gusaaee || khaalak rav rehiaa sarab t(h)aaee ||1|| rehaao || jaga(n)naathh jagajeevan maadhho || bho bha(n)jan ridh maahi araadhho || rikheekaes gopaal guovi(n)dh || pooran sarabathr muka(n)dh ||2|| miharavaan moulaa thoohee eaek || peer paikaa(n)bar saekh || dhilaa kaa maalak karae haak || kuraan kathaeb thae paak ||3|| naaraaein narehar dhaeiaal || ramath raam ghatt ghatt aadhhaar || baasudhaev basath sabh t(h)aae || leelaa kishh lakhee n jaae ||4|| mihar dhaeiaa kar karanaihaar || bhagath ba(n)dhagee dhaehi sirajanehaar || kahu naanak gur khoeae bharam ||eaeko alahu paarabreham ||5||34||45||
    He is the Doer, the Cause of causes, the bountiful Lord. The merciful Lord cherishes all. The Lord is unseen and infinite. God is great and endless. ||1|| I humbly pray to invoke the Universal Lord God, the Lord of the World. The Creator Lord is all-pervading, everywhere. ||1||Pause|| He is the Lord of the Universe, the Life of the World. Within your heart, worship and adore the Destroyer of fear. The Master Rishi of the senses, Lord of the World, Lord of the Universe. He is perfect, ever-present everywhere, the Liberator. ||2|| You are the One and only merciful Master, spiritual teacher, prophet, religious teacher. Master of hearts, Dispenser of justice, more sacred than the Koran and the Bible. ||3|| The Lord is powerful and merciful. The all-pervading Lord is the support of each and every heart. The luminous Lord dwells everywhere. His play cannot be known. ||4|| Be kind and compassionate to me, O Creator Lord. Bless me with devotion and meditation, O Lord Creator. Says Nanak, the Guru has rid me of doubt. The Muslim God Allah and the Hindu God Paarbrahm are one and the same. ||5||34||45|| (Ang 896)
    Notice that words from both religions are used collectively. This way Guru Sahib made it clear that God of the west (Islam) and east (Hinduism) are not two different Gods but He is the same. There is only one God who creates, sustains and destroys the creation. He loves everyone without hatred, gives salvation and is beyond death and birth. Hence, it is clear that words from Islam and Hinduism were utilized as tools to explain the revealed message of Gurmat. With this in mind, let’s look at the some Shabads addressing Islam.
    Shabad 1
    ਅਵਲਿ ਅਉਲਿ ਦੀਨੁ ਕਰਿ ਮਿਠਾ ਮਸਕਲ ਮਾਨਾ ਮਾਲੁ ਮੁਸਾਵੈ ॥
    First, let him savor the religion of the Prophet as sweet; then, let his pride of his possessions be scraped away. (Ang 141)
    The above quote, popular among Muslims, is most commonly used to assert that Gurbani tells Muslims to be true to their faith, Islam. This, in fact, is far from the truth. Word ‘Muslim’ is used for the meaning of “One who surrenders completely to God”. It does not refer to Muslims who believe in Islam. Here is the entire Shabad with correct translation.
    ਮੁਸਲਮਾਣੁ ਕਹਾਵਣੁ ਮੁਸਕਲੁ ਜਾ ਹੋਇ ਤਾ ਮੁਸਲਮਾਣੁ ਕਹਾਵੈ ॥
    musalamaan kehaavan musakal jaa hoe thaa musalamaan kehaavai ||
    It is difficult to be called a Muslim; if one can become a true Muslim (by surrendering completely to the Will of Waheguru), only then he may be called one.
    ਅਵਲਿ ਅਉਲਿ ਦੀਨੁ ਕਰਿ ਮਿਠਾ ਮਸਕਲ ਮਾਨਾ ਮਾਲੁ ਮੁਸਾਵੈ ॥
    aval aoul dheen kar mit(h)aa masakal maanaa maal musaavai ||
    First requirement to become a true Muslim is to love the Dharama (religion) i.e. truth. Then cleanse the mind by sharing the wealth with poor and needy. This way false pride of possessions of worldly wealth goes away.

    In this line words "Prophet" or "Mohammad" do not appear. Word “dheen” does not refer to Islam anywhere in Gurbani. It has been used for different meanings but in this context it refers to religion (faith) or truth. The same word has been used at other places in Gurbani. Here are some examples:
    ਸੂਰਾ ਸੋ ਪਹਿਚਾਨੀਐ ਜੁ ਲਰੈ ਦੀਨ ਕੇ ਹੇਤ ॥
    sooraa so pehichaaneeai j larai dheen kae haeth ||
    He alone is known as a spiritual hero, who fights in defense of religion. (Ang 1105)
    ਕਬੀਰ ਦੀਨੁ ਗਵਾਇਆ ਦੁਨੀ ਸਿਉ ਦੁਨੀ ਨ ਚਾਲੀ ਸਾਥਿ ॥
    kabeer dheen gavaaeiaa dhunee sio dhunee n chaalee saathh ||
    Kabeer, the mortal loses his faith, for the sake of the world, but the world shall not go along with him in the end. (Ang 1365)
    ਦੀਨੁ ਬਿਸਾਰਿਓ ਰੇ ਦਿਵਾਨੇ ਦੀਨੁ ਬਿਸਾਰਿਓ ਰੇ ॥
    dheen bisaariou rae dhivaanae dheen bisaariou rae ||
    You have forgotten the true religion (way of life), O madman; you have forgotten the true religion (way of life). (Ang 1105)
    Once again, word “dheen” is not used in Gurbani to refer to Islam. Continuing with the Shabad:
    ਹੋਇ ਮੁਸਲਿਮੁ ਦੀਨ ਮੁਹਾਣੈ ਮਰਣ ਜੀਵਣ ਕਾ ਭਰਮੁ ਚੁਕਾਵੈ ॥
    hoe musalim dheen muhaanai maran jeevan kaa bharam chukaavai ||
    Become a true Muslim by following the guidance of truth only. Only then one can be free from the cycle of death and birth.
    Notice that: becoming free from the cycle of death and birth refers to reincarnation which Muslims do not believe in. Also, “following the guidance of truth” means loving everyone equally and seeing God within everyone. The message in this line is contrary to Islam. Hence, the Shabad is not addressing Muslims.
    ਰਬ ਕੀ ਰਜਾਇ ਮੰਨੇ ਸਿਰ ਉਪਰਿ ਕਰਤਾ ਮੰਨੇ ਆਪੁ ਗਵਾਵੈ ॥
    rab kee rajaae ma(n)nae sir oupar karathaa ma(n)nae aap gavaavai ||
    Submit yourself to God's Will, and recognize that He is the doer of everything. By doing this, selfishness and conceit will go away.
    tho naanak sarab jeeaa mihara(n)math hoe th musalamaan kehaavai ||1||
    And finally when, O Nanak, one is merciful to all beings and loves everyone equally, only then he shall be called a Muslim. ||1||
    Thus it is clear that the word "Muslim" is defined very differently by Guru Sahib and not the same way in Quran. Words like "Prophet" or "Mohammad" do not exist in the entire Shabad. Word “dheen” means truth. Reincarnation, being merciful to everyone (this rejects halal, jaziya etc), submitting to the Will of God and sharing the wealth (Vand Chakna) etc. is not part of Islam but Gurmat. Sikhs practice this lifestyle everyday. In Gurbani the message is for everyone. There are no selected passages for Hindu and Muslims. The entire message that was revealed is for everyone. Therefore, the Shabad in fact rejects Islam.

    Shabad 2

    Now, we take a look at the following line which is used out of context not just by Muslims and Hindus but also some naive Sikhs.

    ਬੇਦ ਕਤੇਬ ਕਹਹੁ ਮਤ ਝੂਠੇ ਝੂਠਾ ਜੋ ਨ ਬਿਚਾਰੈ ॥
    baedh kathaeb kehahu math jhoot(h)ae jhoot(h)aa jo n bichaarai ||
    Do not say that the Vedas, the Bible and the Koran are false. Those who do not contemplate them are false. (Ang 1350)
    It is only due to lack of true knowledge about Gurbani that many fail to understand the true meaning behind this line. It is believed by some that the Shabad explains the event that happened in Kanshi where Kabir Ji lived. Hindus and Muslims were debating on religion, talking ill of each other and condemning the religious books of each other. They came to Kabir Ji. To calm them Kabir Ji gave this sublime counsel "Thinking under the influence of anger, do not call Vedas and Quran false. Try to understand the reality in a peaceful way and then say what you want to."
    First of all, the debate may have taken place and Hindus and Muslims may have been calling each other false in anger or blindly but coming to Bhagat Ji for a decision does not seem likely because he was considered an outcaste. He was a low caste and it is illogical to believe Brahmins coming to him for a decision since he did not even have the right to read, listen and touch the Vedas. He had also rejected Quran, hajj, five prayers, fasting and many of the Islamic practices in his own lifetime, which will be highlighted later, so Muslims expecting a decision in favor of Islam from Kabir Ji is foolish on their part. Let’s break the pankti (line) in two parts and discuss each half separately so the readers can understand the meanings better.
    ਬੇਦ ਕਤੇਬ ਕਹਹੁ ਮਤ ਝੂਠੇ
    baedh kathaeb kehahu math jhoot(h)ae
    In interpreting the above pankti (line) words ਕਹਹੁ ਮਤ are mistranslated as “do not say” which is false. Gurbani is written according to a set of grammar rules. Word ਕਹਹੁ is plural and a verb in third person which gives instruction to do something. It is similar to words ਜਪਹੁ(meditate)andਸੁਣਹੁ (listen).In this case, the word ਕਹਹੁ means to call or declare. Wordਮਤ has multiple meanings but in this context it means religions for two reasons. First, if it meant “do not” then the order of words would’ve been reversed and would’ve appeared as ਮਤ ਕਹਹੁ because wherever word ਮਤ means “do not” it appears before the verb. Second, it would go against the principles of Gurmat and contradict not only Gurbani but Bhagat Kabir Ji’s own beliefs. Therefore, the correct meanings are:
    ਕਹਹੁ – call
    ਮਤ ਝੂਠੇ – religions false
    Guru Gobind Singh Ji has used the same word to convey the same message.
    ਰਾਮ ਰਹੀਮ ਪੁਰਾਨ ਕੁਰਾਨ ਅਨੇਕ ਕਹੈਂ ਮਤ ਏਕ ਨ ਮਾਨਯੋ ॥
    Rama, Mohammad, eighteen Puranas (Books of the Hindu faith), and Quran say a lot about their own religions but I do not follow any one of them.
    Also notice that the word ਮਤ appears at the end. If it meant “do not” it would’ve appeared before the word ਕਹੈਂ and the meanings would’ve been “do not say”.
    Correct interpretation word by word thus becomes:
    ਬੇਦ ਕਤੇਬ – Vedas and Semitic scriptures
    ਕਹਹੁ – call or declare them
    ਮਤ – religions
    ਝੂਠੇ – false
    ਬੇਦਾਂ ਕਤੇਬਾਂ ਦੇ ਮੰਨੇ ਹੋਏ ਰਸਤਿਆਂ ਨੂੰ ਕਹੋ ਕਿ ਇਹ ਝੂਠੇ ਹਨ
    Call the religions preached by Vedas and Semitic scriptures false
    Last half pankti (line) is also misinterpreted because it cannot mean Those who do not contemplate them are false” since it is in singular form. Here is word to word translation:
    ਝੂਠਾ - false is he
    ਜੋ ਨ - who doesn't
    ਬਿਚਾਰੈ - contemplate the truth
    Meaning – ਅਤੇ ਝੂਠਾ ਹੀ ਉਹ ਹੈ ਜੋ ਸੱਚ ਦੀ ਵਿਚਾਰ ਨਹੀਂ ਕਰਦਾ ।
    And false is the person who follows any of these religions and does not contemplate the truth.
    Bhai Randhir Singh Ji in his book “Gurmat Gauravta” gives the following interpretation of this line:
    ਵੇਦ ਕਤੇਬੀ ਮੱਤ ਹਿੰਦੁਆਂ ਤੇ ਤੁਰਕਾਂ ਦੇ ਮੰਨੇ ਹੋਏ ਇਹ ਸਭ ਝੂਠੇ ਹਨ ਅਤੇ ਇਨ੍ਹਾਂ ਮੱਤਾਂ ਦੇ ਵਿਚਾਰਨਹਾਰੇ ਭੀ ਝੂਠੇ ਹਨ, ਕਿਉਂਕਿ ਉਹ ਸੱਚੀ ਵਿਚਾਰ ਨਹੀਂ ਵਿਚਾਰਦੇ.....
    Religions of Vedas and Semitic scriptures are false and their followers are false as well because they do not contemplate the truth. As long as a person does not realize the truth of Gurmat he is false.
    Now the question arises: what is the truth? Truth that one should contemplate on is given in the following lines. Discussing the entire Shabad line by line would make things much clearer and leave no doubt that the Shabad rejects both religions, Hinduism and Islam.
    ਜਉ ਸਭ ਮਹਿ ਏਕੁ ਖੁਦਾਇ ਕਹਤ ਹਉ ਤਉ ਕਿਉ ਮੁਰਗੀ ਮਾਰੈ ॥੧॥
    Addressing the Muslims, Bhagat Ji says: You say that the One Lord is in all and His light shines within everyone then why do you kill a chicken (animal?
    ਮੁਲਾਂ ਕਹਹੁ ਨਿਆਉ ਖੁਦਾਈ ॥
    O Mullah – tell me if this is justice? You tell others how just Khudah (God) is:
    ਤੇਰੇ ਮਨ ਕਾ ਭਰਮੁ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥
    But the doubts of your mind have not been dispelled and you still wander in darkness of ignorance.
    Bhagat Ji is questioning Muslims that if they believe in all pervading God then why do they kill His creation (animals) mercilessly since God’s light is also within animals. How is this just to kill God’s creation in His name? Why would God want a human to kill His creation in His name?
    ਪਕਰਿ ਜੀਉ ਆਨਿਆ ਦੇਹ ਬਿਨਾਸੀ ਮਾਟੀ ਕਉ ਬਿਸਮਿਲਿ ਕੀਆ ॥
    You seize a living creature, bring it home and kill its body. You read “Bismillah” and kill the animal in Allah’s name.
    ਜੋਤਿ ਸਰੂਪ ਅਨਾਹਤ ਲਾਗੀ ਕਹੁ ਹਲਾਲੁ ਕਿਆ ਕੀਆ ॥੨॥
    The light of God that never dies and is pure is everywhere and in the killed animal also. So tell me, what becomes halal by killing it?
    ਕਿਆ ਉਜੂ ਪਾਕੁ ਕੀਆ ਮੁਹੁ ਧੋਇਆ ਕਿਆ ਮਸੀਤਿ ਸਿਰੁ ਲਾਇਆ ॥
    What good is to wash your face and bow your head in the mosque and what good are your purifications?
    ਜਉ ਦਿਲ ਮਹਿ ਕਪਟੁ ਨਿਵਾਜ ਗੁਜਾਰਹੁ ਕਿਆ ਹਜ ਕਾਬੈ ਜਾਇਆ ॥੩॥
    What good are your prayers or your pilgrimage to Mecca? Your heart is full of hypocrisy.
    Bhagat Ji calls Muslims hypocrites because on one hand they call themselves religious by washing their faces, going to mosque and hajj and on the other hand they kill animals, which is an act of a butcher. In other words, a merciless person cannot be a true religious person.
    ਤੂੰ ਨਾਪਾਕੁ ਪਾਕੁ ਨਹੀ ਸੂਝਿਆ ਤਿਸ ਕਾ ਮਰਮੁ ਨ ਜਾਨਿਆ ॥
    You are impure; you do not understand the Pure Lord. You do not know realize the truth.
    ਕਹਿ ਕਬੀਰ ਭਿਸਤਿ ਤੇ ਚੂਕਾ ਦੋਜਕ ਸਿਉ ਮਨੁ ਮਾਨਿਆ ॥੪॥੪॥
    Says Kabeer, you have missed out on paradise (merciful living); your mind is set on hell (satanic acts such as killing).
    In brief, Bhagat Ji says that God is not pleased by physical purifications, going to mosque and hajj and killing animals. It is clear that Bhagat Ji rejects Islam and its hypocritical practices. To further prove that Bhagat Ji rejected Islam we give some quotes specifically from his own Bani and few from rest of Gurbani.
    ਵਰਤ ਨ ਰਹਉ ਨ ਮਹ ਰਮਦਾਨਾ ॥…ਹਜ ਕਾਬੈ ਜਾਉ ਨ ਤੀਰਥ ਪੂਜਾ ॥…ਪੂਜਾ ਕਰਉ ਨ ਨਿਵਾਜ ਗੁਜਾਰਉ ॥…ਹਮ ਹਿੰਦੂ ਨ ਮੁਸਲਮਾਨ ॥ ਅਲਹ ਰਾਮ ਕੇ ਪਿੰਡੁ ਪਰਾਨ ॥੪॥
    I do not keep fasts, nor do I observe the month of Ramadaan…I do not make pilgrimages to Mecca, nor do I worship at Hindu sacred shrines….I do not perform Hindu worship services, nor do I offer the Muslim prayers….I am not a Hindu, nor am I a Muslim. My body and breath of life belong to Allah - to Raam - the God of both. (Ang 1136)
    ਸਕਤਿ ਸਨੇਹੁ ਕਰਿ ਸੁੰਨਤਿ ਕਰੀਐ ਮੈ ਨ ਬਦਉਗਾ ਭਾਈ ॥ ਜਉ ਰੇ ਖੁਦਾਇ ਮੋਹਿ ਤੁਰਕੁ ਕਰੈਗਾ ਆਪਨ ਹੀ ਕਟਿ ਜਾਈ ॥੨॥ ਸੁੰਨਤਿ ਕੀਏ ਤੁਰਕੁ ਜੇ ਹੋਇਗਾ ਅਉਰਤ ਕਾ ਕਿਆ ਕਰੀਐ ॥ ਅਰਧ ਸਰੀਰੀ ਨਾਰਿ ਨ ਛੋਡੈ ਤਾ ਤੇ ਹਿੰਦੂ ਹੀ ਰਹੀਐ ॥੩॥ ਛਾਡਿ ਕਤੇਬ ਰਾਮੁ ਭਜੁ ਬਉਰੇ ਜੁਲਮ ਕਰਤ ਹੈ ਭਾਰੀ ॥ ਕਬੀਰੈ ਪਕਰੀ ਟੇਕ ਰਾਮ ਕੀ ਤੁਰਕ ਰਹੇ ਪਚਿਹਾਰੀ ॥੪॥੮॥
    Because of the love of woman, circumcision is done; I don't believe in it, O Siblings of Destiny. If God wished me to be a Muslim, it would be cut off by itself. ||2|| If circumcision makes one a Muslim, then what about a woman? She is the other half of a man's body, and she does not leave him, so he remains a Hindu. ||3|| Give up your holy books (Quran and Hadiths), and remember the Lord, you fool, and stop oppressing others so badly. Kabeer has grasped hold of the Lord's Support, and the Muslims have have been lost in hypocrisy. ||4||8|| (Ang 477)
    ਬੇਦ ਕਤੇਬ ਇਫਤਰਾ ਭਾਈ ਦਿਲ ਕਾ ਫਿਕਰੁ ਨ ਜਾਇ ॥
    The Vedas and the Scriptures are only make-believe, O Siblings of Destiny; they do not relieve the anxiety of the heart. (Ang 727)
    ਹਮਰਾ ਝਗਰਾ ਰਹਾ ਨ ਕੋਊ ॥ ਪੰਡਿਤ ਮੁਲਾਂ ਛਾਡੇ ਦੋਊ ॥੧॥ ਰਹਾਉ ॥
    I have no quarrel with anyone. I have abandoned both the Pandits, the Hindu religious scholars, and the Mullahs, the Muslim priests. ||1||Pause|| (Ang 1158)
    ਪੰਡਿਤ ਮੁਲਾਂ ਜੋ ਲਿਖਿ ਦੀਆ ॥ ਛਾਡਿ ਚਲੇ ਹਮ ਕਛੂ ਨ ਲੀਆ ॥੩॥
    Whatever the Pandits and Mullahs have written, I reject; I do not accept any of it. ||3|| (Ang 1159)
    ਅਲਹੁ ਏਕੁ ਮਸੀਤਿ ਬਸਤੁ ਹੈ ਅਵਰੁ ਮੁਲਖੁ ਕਿਸੁ ਕੇਰਾ ॥ ਹਿੰਦੂ ਮੂਰਤਿ ਨਾਮ ਨਿਵਾਸੀ ਦੁਹ ਮਹਿ ਤਤੁ ਨ ਹੇਰਾ ॥੧॥
    If the Lord Allah lives only in the mosque, then to whom does the rest of the world belong? According to the Hindus, the Lord's Name abides in the idol, but there is no truth in either of these claims. ||1|| (Ang 1349)
    ਬ੍ਰਹਮਨ ਗਿਆਸ ਕਰਹਿ ਚਉਬੀਸਾ ਕਾਜੀ ਮਹ ਰਮਜਾਨਾ ॥ ਗਿਆਰਹ ਮਾਸ ਪਾਸ ਕੈ ਰਾਖੇ ਏਕੈ ਮਾਹਿ ਨਿਧਾਨਾ ॥੩॥ ਕਹਾ ਉਡੀਸੇ ਮਜਨੁ ਕੀਆ ਕਿਆ ਮਸੀਤਿ ਸਿਰੁ ਨਾਂਏਂ ॥ ਦਿਲ ਮਹਿ ਕਪਟੁ ਨਿਵਾਜ ਗੁਜਾਰੈ ਕਿਆ ਹਜ ਕਾਬੈ ਜਾਂਏਂ ॥੪॥
    The Brahmins observe twenty-four fasts during the year, and the Muslims fast during the month of Ramadaan. The Muslims set aside eleven months, and claim that the treasure is only in the one month. ||3||What is the use of bathing at Orissa? Why do the Muslims bow their heads in the mosque?If someone has deception in his heart, what good is it for him to utter prayers? And what good is it for him to go on pilgrimage to Mecca? ||4|| (Ang 1349)
    ਕਬੀਰ ਹਜ ਕਾਬੇ ਹਉ ਜਾਇ ਥਾ ਆਗੈ ਮਿਲਿਆ ਖੁਦਾਇ ॥ ਸਾਂਈ ਮੁਝ ਸਿਉ ਲਰਿ ਪਰਿਆ ਤੁਝੈ ਕਿਨਿ੍ ਫੁਰਮਾਈ ਗਾਇ ॥੧੯੭॥
    Kabeer, I was going on a pilgrimage to Mecca, and God met me on the way. He scolded me and asked, ""Who told you that I am only there?""||197|| (Ang 1375)
    From the above quotes it is clear that Bhagat Kabir Ji never supported Hinduism or Islam. He rejected both outright. Now, we move on to some more Shabads discussing Islam.

    Shabad 3

    During the time of Mughal empire, Muslims being the rulers were extremely oppressive and tyrants. They would take away beautiful women of the Hindus and keep them in their harem. They would deprive their citizens of basic human rights and take away their properties. Seeing all of this, Guru Sahib revealed the following Shabad in which outright rejected the belief that by going to mosque, having a prayer mat and circumcision, reading Quran, doing five prayers, eating halal meat, going to Kaaba etc. one cannot become a religious person because Muslims who were doing such practices were extremely tyrants to the people while they thought they were performing a religious duty. Guru Sahib says that one cannot become a true religious person unless he/she starts living honest and true way of life as instructed by the true Guru (Satguru).
    ਮਿਹਰ ਮਸੀਤਿ ਸਿਦਕੁ ਮੁਸਲਾ ਹਕੁ ਹਲਾਲੁ ਕੁਰਾਣੁ ॥
    mihar maseeth sidhak musalaa hak halaal kuraan ||
    Guru Sahib says to the humanity: let mercy be your mosque, faith in Waheguru your prayer-mat, and earning an honest living your Koran.
    ਸਰਮ ਸੁੰਨਤਿ ਸੀਲੁ ਰੋਜਾ ਹੋਹੁ ਮੁਸਲਮਾਣੁ ॥
    saram su(n)nath seel rojaa hohu musalamaan ||
    Turning away your face from five thieves (lust, anger, greed, worldly attachment and ego) is the real circumcision, and having a good conduct is the real fast. In this way, you shall become a true Muslim (servant of God).
    ਕਰਣੀ ਕਾਬਾ ਸਚੁ ਪੀਰੁ ਕਲਮਾ ਕਰਮ ਨਿਵਾਜ ॥
    karanee kaabaa sach peer kalamaa karam nivaaj ||
    Have a high moral character as your Kaabaa, Truth (Guru – Light that dispels darkness of ignorance) as your spiritual guide, and the karma of good deeds your prayer and chant.
    ਤਸਬੀ ਸਾ ਤਿਸੁ ਭਾਵਸੀ ਨਾਨਕ ਰਖੈ ਲਾਜ ॥੧॥
    thasabee saa this bhaavasee naanak rakhai laaj ||1||
    Let your rosary be that which is pleasing to His Will. Says Nanak, God shall preserve the honor of such a Muslim. ||1|| (Siri Guru Granth Sahib Ji, Ang 141)
    In the Shabad above, Islamic practices are used metaphorically to deliver the message. Guru Sahib emphasized strongly on having a moral character (not looking at other women with bad intentions), earning truthful living (not looting the public), speaking truth and doing good karmas. This Shabad is for everyone to follow and is not just for Muslims.

    Shabad 4

    The following is another Shabad in which five Muslim prayers are redefined according to Gurmat.
    ਪੰਜਿ ਨਿਵਾਜਾ ਵਖਤ ਪੰਜਿ ਪੰਜਾ ਪੰਜੇ ਨਾਉ ॥
    pa(n)j nivaajaa vakhath pa(n)j pa(n)jaa pa(n)jae naao ||
    In Islam, there are five prayers with five names and are said five times a day.
    ਪਹਿਲਾ ਸਚੁ ਹਲਾਲ ਦੁਇ ਤੀਜਾ ਖੈਰ ਖੁਦਾਇ ॥
    pehilaa sach halaal dhue theejaa khair khudhaae ||
    But these are the real five prayers (in Sikhi): Speaking truth is the first namaz, second the honest earning and third seeking welfare of the entire humanity.
    ਚਉਥੀ ਨੀਅਤਿ ਰਾਸਿ ਮਨੁ ਪੰਜਵੀ ਸਿਫਤਿ ਸਨਾਇ ॥
    chouthhee neeath raas man pa(n)javee sifath sanaae ||
    The fourth is having a pure mind by giving up deceits and ill for others, and the fifth is the Lord's admiration and praise.
    ਕਰਣੀ ਕਲਮਾ ਆਖਿ ਕੈ ਤਾ ਮੁਸਲਮਾਣੁ ਸਦਾਇ ॥
    karanee kalamaa aakh kai thaa musalamaan sadhaae ||
    In addition, having a moral character and truthful living is the Kalima. By saying these five namaz and reciting Kalima, one may call themselves a true Muslim (servant of God).
    ਨਾਨਕ ਜੇਤੇ ਕੂੜਿਆਰ ਕੂੜੈ ਕੂੜੀ ਪਾਇ ॥੩॥
    naanak jaethae koorriaar koorrai koorree paae ||3||
    Those who spend their daily lifves without these prayers are false, remain in falsehood and what they obtain in the life is also false. In other words, they remain away from the actual truth. (Siri Guru Granth Sahib Ji, Ang 141)
    It is clear from the Shabad above that Sikhi rejects five prayers of Muslims and conveys that merely saying five prayers five times a day is an empty ritual. Rather, a true devotee of Waheguru should say such prayers which become part of his daily life and should reflect his lifestyle. Such a lifestyle is based on living truthful life, seeking wellbeing of everyone and earning an honest living.
    Although the Shabads that are commonly misunderstood have been discussed in details, Shabads regarding Islam are numerous. Therefore, we conclude this article with one last Shabad on Ang 1083, which reflects true path of Gurmat and rejects almost all of Islamic practices.

    Shabad 5

    ਸਚੁ ਨਿਵਾਜ ਯਕੀਨ ਮੁਸਲਾ ॥ ਮਨਸਾ ਮਾਰਿ ਨਿਵਾਰਿਹੁ ਆਸਾ ॥ ਦੇਹ ਮਸੀਤਿ ਮਨੁ ਮਉਲਾਣਾ ਕਲਮ ਖੁਦਾਈ ਪਾਕੁ ਖਰਾ ॥੨॥ ਸਰਾ ਸਰੀਅਤਿ ਲੇ ਕੰਮਾਵਹੁ ॥ ਤਰੀਕਤਿ ਤਰਕ ਖੋਜਿ ਟੋਲਾਵਹੁ ॥ ਮਾਰਫਤਿ ਮਨੁ ਮਾਰਹੁ ਅਬਦਾਲਾ ਮਿਲਹੁ ਹਕੀਕਤਿ ਜਿਤੁ ਫਿਰਿ ਨ ਮਰਾ ॥੩॥ ਕੁਰਾਣੁ ਕਤੇਬ ਦਿਲ ਮਾਹਿ ਕਮਾਹੀ ॥ ਦਸ ਅਉਰਾਤ ਰਖਹੁ ਬਦ ਰਾਹੀ ॥ ਪੰਚ ਮਰਦ ਸਿਦਕਿ ਲੇ ਬਾਧਹੁ ਖੈਰਿ ਸਬੂਰੀ ਕਬੂਲ ਪਰਾ ॥੪॥
    Let Truth and continuous remembrance of God be your prayer, and faith only in one God your prayer-mat. Subdue your mind’s desires should be your stick (that fakir’s keep with them). Let your body be the real mosque, and your mind the priest. Let heart’s purity be Kalima for you. ||2|| Let your practice (Shariya) be to live the spiritual life. Let your spiritual cleansing be to renounce the worldly attachments. Let control of the mind be your spiritual wisdom, O holy man; meeting with God, you shall never die again. ||3|| Replace teachings of the Quran and the Bible by absorbing yourself in God’s remembrance; restrain the ten sensory organs from straying into evil. Tie up the five demons (lust, greed, anger, worldly attachment and ego) with faith, charity and contentment. Then you shall be acceptable in the house of God as a true follower. ||4||

    ਮਕਾ ਮਿਹਰ ਰੋਜਾ ਪੈ ਖਾਕਾ ॥ ਭਿਸਤੁ ਪੀਰ ਲਫਜ ਕਮਾਇ ਅੰਦਾਜਾ ॥ ਹੂਰ ਨੂਰ ਮੁਸਕੁ ਖੁਦਾਇਆ ਬੰਦਗੀ ਅਲਹ ਆਲਾ ਹੁਜਰਾ ॥੫॥ ਸਚੁ ਕਮਾਵੈ ਸੋਈ ਕਾਜੀ ॥ ਜੋ ਦਿਲੁ ਸੋਧੈ ਸੋਈ ਹਾਜੀ ॥ ਸੋ ਮੁਲਾ ਮਲਊਨ ਨਿਵਾਰੈ ਸੋ ਦਰਵੇਸੁ ਜਿਸੁ ਸਿਫਤਿ ਧਰਾ ॥੬॥ ਸਭੇ ਵਖਤ ਸਭੇ ਕਰਿ ਵੇਲਾ ॥ ਖਾਲਕੁ ਯਾਦਿ ਦਿਲੈ ਮਹਿ ਮਉਲਾ ॥ ਤਸਬੀ ਯਾਦਿ ਕਰਹੁ ਦਸ ਮਰਦਨੁ ਸੁੰਨਤਿ ਸੀਲੁ ਬੰਧਾਨਿ ਬਰਾ ॥੭॥ ਦਿਲ ਮਹਿ ਜਾਨਹੁ ਸਭ ਫਿਲਹਾਲਾ ॥ ਖਿਲਖਾਨਾ ਬਿਰਾਦਰ ਹਮੂ ਜੰਜਾਲਾ ॥ ਮੀਰ ਮਲਕ ਉਮਰੇ ਫਾਨਾਇਆ ਏਕ ਮੁਕਾਮ ਖੁਦਾਇ ਦਰਾ ॥੮॥
    Let compassion and mercy be the Mecca, and the dust of the feet of the holy (being humble) real fast. Following the teaching of the true Guru is the real paradise. Manifestation of God within is the true reward (not 72 virgins), and meditation on Allah is the secluded meditation chamber. ||5|| He alone is a Qazi, who practices the Truth. He alone is a Haji, a pilgrim to Mecca, who purifies his heart. He alone is a Mullah, who banishes evil; he alone is a saintly dervish, who takes the Support of the Lord's Praise. ||6|| Always, at every moment, remember God, the Creator within your heart. Let your meditation beads be the subjugation of the ten senses. Let good conduct and self-restraint be the circumcision. ||7|| You must know in your heart that everything is temporary. Family, household and siblings are all entanglements. Kings, rulers and nobles are mortal and transitory; only God's Gate is the permanent place. ||8||

    ਅਵਲਿ ਸਿਫਤਿ ਦੂਜੀ ਸਾਬੂਰੀ ॥ ਤੀਜੈ ਹਲੇਮੀ ਚਉਥੈ ਖੈਰੀ ॥ ਪੰਜਵੈ ਪੰਜੇ ਇਕਤੁ ਮੁਕਾਮੈ ਏਹਿ ਪੰਜਿ ਵਖਤ ਤੇਰੇ ਅਪਰਪਰਾ ॥੯॥ ਸਗਲੀ ਜਾਨਿ ਕਰਹੁ ਮਉਦੀਫਾ ॥ ਬਦ ਅਮਲ ਛੋਡਿ ਕਰਹੁ ਹਥਿ ਕੂਜਾ ॥ ਖੁਦਾਇ ਏਕੁ ਬੁਝਿ ਦੇਵਹੁ ਬਾਂਗਾਂ ਬੁਰਗੂ ਬਰਖੁਰਦਾਰ ਖਰਾ ॥੧੦॥ ਹਕੁ ਹਲਾਲੁ ਬਖੋਰਹੁ ਖਾਣਾ ॥ ਦਿਲ ਦਰੀਆਉ ਧੋਵਹੁ ਮੈਲਾਣਾ ॥ ਪੀਰੁ ਪਛਾਣੈ ਭਿਸਤੀ ਸੋਈ ਅਜਰਾਈਲੁ ਨ ਦੋਜ ਠਰਾ ॥੧੧॥ ਕਾਇਆ ਕਿਰਦਾਰ ਅਉਰਤ ਯਕੀਨਾ ॥ ਰੰਗ ਤਮਾਸੇ ਮਾਣਿ ਹਕੀਨਾ ॥ ਨਾਪਾਕ ਪਾਕੁ ਕਰਿ ਹਦੂਰਿ ਹਦੀਸਾ ਸਾਬਤ ਸੂਰਤਿ ਦਸਤਾਰ ਸਿਰਾ ॥੧੨॥
    First, is the Lord's Praise; second, contentment; third, humility, and fourth, giving to charities. Fifth is to hold one's desires in restraint. These are the five most sublime daily prayers. ||9|| Let your daily worship be the knowledge that God is everywhere. Let renunciation of evil actions be the water-jug you carry. Let realization of the One Lord God be your call to prayer; be a good child of God by being obedient - let this be your trumpet. ||10|| Let what is earned righteously be your halal. Wash away pollution of your heart by treating everyone equally and giving up the perception of superiority. One who follows the teaching of the true Guru is saved and goes to the house of God. The Messenger of Death does not cast him into hell. ||11|| Let good deeds be your body, and faith your bride. Play and enjoy the Lord's love and delight. Purify yourself with good and moral conduct – this is the real Shariya, and let the Lord's Presence be your religious tradition. Let your total awareness be the turban on your head. Thus you shall be respected in the house of God. ||12||
    ਮੁਸਲਮਾਣੁ ਮੋਮ ਦਿਲਿ ਹੋਵੈ ॥ ਅੰਤਰ ਕੀ ਮਲੁ ਦਿਲ ਤੇ ਧੋਵੈ ॥ ਦੁਨੀਆ ਰੰਗ ਨ ਆਵੈ ਨੇੜੈ ਜਿਉ ਕੁਸਮ ਪਾਟੁ ਘਿਉ ਪਾਕੁ ਹਰਾ ॥੧੩॥ ਜਾ ਕਉ ਮਿਹਰ ਮਿਹਰ ਮਿਹਰਵਾਨਾ ॥ ਸੋਈ ਮਰਦੁ ਮਰਦੁ ਮਰਦਾਨਾ ॥ ਸੋਈ ਸੇਖੁ ਮਸਾਇਕੁ ਹਾਜੀ ਸੋ ਬੰਦਾ ਜਿਸੁ ਨਜਰਿ ਨਰਾ ॥੧੪॥ ਕੁਦਰਤਿ ਕਾਦਰ ਕਰਣ ਕਰੀਮਾ ॥ ਸਿਫਤਿ ਮੁਹਬਤਿ ਅਥਾਹ ਰਹੀਮਾ ॥ ਹਕੁ ਹੁਕਮੁ ਸਚੁ ਖੁਦਾਇਆ ਬੁਝਿ ਨਾਨਕ ਬੰਦਿ ਖਲਾਸ ਤਰਾ ॥੧੫॥੩॥੧੨॥
    The true Muslim is he who is kind-hearted and washes away pollution from within the heart. He does not even approach worldly pleasures; he is pure, like flowers, silk, ghee and the deer-skin. ||13|| One who is blessed with the mercy and compassion of the Merciful Lord, is the manliest man among men. One who is blessed with God's Grace is a real Sheikh, a preacher, a Haji, and God's true follower. ||14|| Nana says; Realize the True Hukam of God, the Creator Lord, the Merciful Lord and obtain his love then you shall be released from bondage and carried across. ||15||3||12||
    It is has been proven beyond the doubt that not a single word of Gurbani supports Islam or Hinduism. In fact, both are rejected in all of the Shabads that are misinterpreted by unlearned Muslims and Hindus. Gurmat’s unique message is universal and preaches to everyone to live true way of life by following the only true Guru (Guru Nanak Sahib), remembering God constantly, purifying heart, having pure conduct, being merciful and renouncing false practices such as fasting, circumcision, pilgrimage (hajj), eating meat etc. This is the only way to attain salvation. Gurbani only preaches One Universal God and one universal way to reach him which is through the Satguru. All other paths are condemned and rejected as false.
  18. spnadmin

    spnadmin United States
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    Jun 17, 2004
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    dalbirk ji

    Many thanks. You give me an idea. To compare some verses of these shabads with tenets of Sufi belief. There are many common concepts.

    What is insulting to Sikhism is to deny Sikhism its singular and unique identity as a path with its own identity. Celebrating common beliefs is something to relax and rejoice about.

    Meanwhile if we can dig up the original articles by Nazeem we can take a closer look.

    Is Bilja Singh a correspondent for the Panthic Weekly?
  19. OP

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    Mar 27, 2006
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    The Title is not meant to insult Sikhi ..it highlights the intentions of the islamic tablighi forces to destroy the distinct identity of Sikhi...

    There is a hell of opposition to the RSS hindutva agenda ..Aaad ji we will discuss RSS some other time ..my point here is ..i know personally what the RSS means ...or in fact why Panths of Hindustani Origin are covered under the same marriage Act...anyways these are different issues to debate..

    My point is ..when we curse and spit on the so many others of the same country who feel that we are their own ...what should we do to this idea .or ideology ?

    I am sure people will pounce on my post ..rather than pouncing on such people....These people are wanting to destroy the very existance of Sikhi.....

    How do u plan to answer these people ..i know some people on this forum of supposedly high intellectual brainset will want to post opposing my reason of posting ..anything said against barbarian islam and muhamad whose fans they seem to be ..it will hurt them...

    Now before we start accusing each other ..heap insults at the majority community and the RSS ..and help succeed the pseudo sikhi forces ..my point is ..what should be done ? how do u plan to attack such ideas ..
    how many of you are willing to spend time on attacking such ideas on shiachat.com rather than attacking this post and making it 30 some pages ...

    Let me Know ...

    The Uggardanti Says :

    qumn dr KVw dws kr hY pukwrw ]
    qurkn myt kIjY jgq mih aujwrw ]
    qyry dr qy KVw ieh qyrw dws pukwr irhw hY [
    qurkW dw nwS krky jg ivc aujwlw krdy [
    This slave of yours stands at your door and implores to you.
    Destroy the Turks and enlighten the universe.
  20. spnadmin

    spnadmin United States
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    Rajkhalsa ji

    You can be at peace. I understood your point quite well. Any attempt to islamize Sikhism is an attack on the identity of Sikhs. It is both an insult and an assault. I have no desire to discuss the Hindu Marriage Act, as that was only an analogy. For now, until I am able to evaluate the original treatises of Khwaja Hassan Nizami, everything is based on a 2nd party's speculation. For now, I can only conclude that it is perhaps the karma of Sufis to be alienated, misunderstood, and sometimes persecuted by Islam as well as by others.
  21. Satyaban

    Satyaban United States
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    Aug 27, 2005
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    It has been my experience that Muslims tend to claim any spiritual master or holy man who predates Muhammed as one of the 124,000 messengers or prophets sent by God. What is more they claim the Vedas, my most divine scripture, mentions or point to Mohammed. I read, in a thread at another web site, Muslims claiming that the first inteligent being we meet on another planet will be Muslims. Do they want to carry our religious conflicts into outer space? I pray not.

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