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ਰਾਗੁ ਟੋਡੀ | Raag Todee
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Gurbani (721-727)
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Gurbani (795-831)
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Chhant (843-848)
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ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
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ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
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Anand (917-922)
Sadd (923-924)
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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
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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="pervez" data-source="post: 169384" data-attributes="member: 18356"><p>I find may Sikh brothers point to two issues about concept of god being unique to Sikh religion one of god being one and indivisible which is an different from the hindu concept of one god but different forms. The other issue is about Omnipresence of God.</p><p></p><p>The concept of creator, sustainer, lord, destroyer, merciful, etc is present in Islam just as in Hinduism. Similarly Christianity makes claim of one god indivisible but in trinity.</p><p></p><p>The concept of god his attributes/names his indivisibility as expounded in the concept of Tawheed/Tauheed forms the core of Islam. One of the most Important Chapters of Quran called Sura Ikhlas conveys this. Name of translator and chapter and verse in brackets</p><p>[SIZE=-1]<strong>[<span style="color: BLUE">Shakir </span><span style="color: RED">112:1</span>]</strong> Say: He, Allah, is One.[/SIZE]</p><p>[SIZE=-1]<strong>[<span style="color: BLUE">Shakir </span><span style="color: RED">112:2</span>]</strong> Allah is He on Whom all depend.[/SIZE]</p><p>[SIZE=-1]<strong>[<span style="color: BLUE">Shakir </span><span style="color: RED">112:3</span>]</strong> He begets not, nor is He begotten.[/SIZE]</p><p>[SIZE=-1]<strong>[<span style="color: BLUE">Shakir </span><span style="color: RED">112:4</span>]</strong> And none is like Him.[/SIZE]</p><p></p><p>The short commentary on first verse</p><p></p><p>[SIZE=-1]<strong>[<span style="color: BLUE">Pooya/Ali Commentary </span><span style="color: RED">112:1</span>]</strong> [/SIZE] [SIZE=-1]Ahad, one in person and being, is applied to Allah alone, and signifies the one; the sole; He who has ever been one and sole; or the indivisible; or He who has no second to share in His divinity, nor in His essence, nor in His attributes. Refer to the commentary of Fatihah: 1 to 4 and Hashr: 22 to 24. [/SIZE]</p><p> <span style="color: #0000ff">Aqa Mahdi Puya says: </span></p><p> <span style="color: #0000ff">The spirit of the absolute unity of Allah is the foundation of the structure of the religion of Allah, Islam. This surah, which explains the unity <em>(tawhid) </em>of Allah, was revealed to give an idea of Godhead the Holy Prophet preached. </span></p><p> <span style="color: #0000ff">It begins with <em>huwa </em>(He) which refers to the known, known to all, but not identifying any one. Refer to the commentary of Fatihah: 1 and Baqarah: 255. In the Aryan creeds <em>atma </em>and <em>brahma </em>isone, therefore "I" (first person singular) is used by them to refer to the conception of the absolute. </span></p><p> <span style="color: #0000ff"><em>Ahad </em>signifies the unity of His essence. He is free from compositeness. According to Imam Ali bin Husayn Zaynal Abidin <em>samad </em>refers to the supreme being that continues, or continues for ever, or is everlasting, or is the creator of everything of whom nothing is independent, or is dependent on no person or thing but all persons or things are dependent on Him, therefore the eternally besought by all. He cannot be described or defined as one void of any excellence, or any excellence void of Him, He is infinite. </span></p><p><span style="color: #0000ff"> </span></p><p><span style="color: #0000ff"> <span style="color: Black"> God as far his Omnipotence is concerned.</span></span></p><p><span style="color: #0000ff"><span style="color: Black"> </span></span></p><p><span style="color: #0000ff"><span style="color: Black">in the sermons Ali-ibn-Abu Talib (as) son-in-law of Prophet Mohammed(PUBH)</span></span></p><p><span style="color: #0000ff"><span style="color: Black"> </span></span></p><p><span style="color: #0000ff"><span style="color: Black"> <span style="color: Blue">Eyes do not see him with a direct witnessing. But hearts perceive him through the realities of authentic belief. He is known through the evidence that points to Him. He is decribed by Indications he cannot be compared to human beings. And he cannot be perceived by the senses. He is near to all things without physically touching them. He is distant from them without being separate.</span></span></span></p><p><span style="color: #0000ff"><span style="color: Black"><span style="color: Blue"> </span></span></span></p><p><span style="color: #0000ff"><span style="color: Black"><span style="color: Blue">He speaks, but without the need for reflection. He is manifest but not physically. He has made himself evident but without allowing direct vison. He is separated but not through distance. He is close but without sacrificing His exaltedness. He wills but without aspiration. He molds without the assistance of limbs. He attains, but not through deceit. He is subtle, but cannot be said to be concealed. He is Great but cannot be said to be arrogant. </span></span></span></p><p><span style="color: #0000ff"><span style="color: Black"><span style="color: Blue"> </span></span></span></p><p><span style="color: #0000ff"><span style="color: Black"><span style="color: Blue">He is grand in His Grandeur. He cannot be described as having sizeable magnitude. He is majestical in His splendor. He cannot be described as massive. He hears, but cannot be said to use the organ of hearing. He sees, but cannot be attributed with the sense of sight. He is merciful but cannot be said to have weakness of heart. He was before all things.. So nothing can be said to be before Him. And He is after all things… So “after” is not said of anything after Him. </span></span></span></p><p><span style="color: #0000ff"><span style="color: Black"><span style="color: Blue"> </span></span></span></p><p><span style="color: #0000ff"><span style="color: Black"><span style="color: Blue">He is within all things. Without being merged with them… And also without being separated from them. He exists but without the need to come into existence. He acts without compulsion. He determines, but without the need for movement. Places do not contain Him. He is not contained within time. Attributes do not define Him with due respect. The need for slumber never affects Him. His existence precedes time itself. His being precedes nonexistence.</span></span></span></p><p><span style="color: #0000ff"><span style="color: Black"><span style="color: Blue"> </span></span></span></p><p><span style="color: #0000ff"><span style="color: Black"><span style="color: Blue">His eternalness precedes all beginnings. He was Lord before there was anything to be lord of. And He was God before there was anything to be god of. He was knowing, before there was anything to be known. He was hearing , before there was anything to be heard. Faces surrender before His grandeur. Hearts tremble exceedingly out of fear of Him. Souls strive desperately to attain His full satisfaction.</span></span></span></p><p><span style="color: #0000ff"><span style="color: Black"><span style="color: Blue"> </span></span></span></p><p><span style="color: #0000ff"><span style="color: Black"><span style="color: Blue"> </span></span></span></p><p><span style="color: #0000ff"><span style="color: Black"><span style="color: Blue"> </span>I hope this provides some information about how oneness of god and his omnipotence as viewed in Islam.</span></span></p><p><span style="color: #0000ff"><span style="color: Black"> </span></span></p><p><span style="color: #0000ff"><span style="color: Black">Muslims approach Islam in many ways (at the same time) among them is through Fiqh ie jurispendence ie through laws of dos and donts. Another approach is through spirituality. some not all sufis tend to ignore the Fiqh and focus on sprituality ie in experiencing god. The process is called Irfan the person is called Arif literally one who knows/or experiences god. On the other hand there are those on the extreme end who stick to rules and say that is enough. The life of prophet and his followers show that they stuck a good balance between both neglecting neither. Some(not all) Sufis of the time of Nanak were on the extreme spiritual side disregarding rule as of not much consequence. Now a days due to Saudi influence even those who dont say are influenced are more towards the rule based approach. The Sufis of Nanak's time were opposing the rule based ones often in power usually forming the approved people of the rulers. Thus they emphasized the wrongs of that approach.</span></span></p><p><span style="color: #0000ff"><span style="color: Black"> </span></span></p><p><span style="color: #0000ff"><span style="color: Black">Google Tauhid, 99 (Known) names of Allah for further information.</span></span></p><p><span style="color: #0000ff"><span style="color: Black"> </span></span></p><p><span style="color: #0000ff"><span style="color: Black"> </span></span></p><p><span style="color: #0000ff"></span></p></blockquote><p></p>
[QUOTE="pervez, post: 169384, member: 18356"] I find may Sikh brothers point to two issues about concept of god being unique to Sikh religion one of god being one and indivisible which is an different from the hindu concept of one god but different forms. The other issue is about Omnipresence of God. The concept of creator, sustainer, lord, destroyer, merciful, etc is present in Islam just as in Hinduism. Similarly Christianity makes claim of one god indivisible but in trinity. The concept of god his attributes/names his indivisibility as expounded in the concept of Tawheed/Tauheed forms the core of Islam. One of the most Important Chapters of Quran called Sura Ikhlas conveys this. Name of translator and chapter and verse in brackets [SIZE=-1][B][[COLOR=BLUE]Shakir [/COLOR][COLOR=RED]112:1[/COLOR]][/B] Say: He, Allah, is One.[/SIZE] [SIZE=-1][B][[COLOR=BLUE]Shakir [/COLOR][COLOR=RED]112:2[/COLOR]][/B] Allah is He on Whom all depend.[/SIZE] [SIZE=-1][B][[COLOR=BLUE]Shakir [/COLOR][COLOR=RED]112:3[/COLOR]][/B] He begets not, nor is He begotten.[/SIZE] [SIZE=-1][B][[COLOR=BLUE]Shakir [/COLOR][COLOR=RED]112:4[/COLOR]][/B] And none is like Him.[/SIZE] The short commentary on first verse [SIZE=-1][B][[COLOR=BLUE]Pooya/Ali Commentary [/COLOR][COLOR=RED]112:1[/COLOR]][/B] [/SIZE] [SIZE=-1]Ahad, one in person and being, is applied to Allah alone, and signifies the one; the sole; He who has ever been one and sole; or the indivisible; or He who has no second to share in His divinity, nor in His essence, nor in His attributes. Refer to the commentary of Fatihah: 1 to 4 and Hashr: 22 to 24. [/SIZE] [COLOR=#0000ff]Aqa Mahdi Puya says: [/COLOR] [COLOR=#0000ff]The spirit of the absolute unity of Allah is the foundation of the structure of the religion of Allah, Islam. This surah, which explains the unity [I](tawhid) [/I]of Allah, was revealed to give an idea of Godhead the Holy Prophet preached. [/COLOR] [COLOR=#0000ff]It begins with [I]huwa [/I](He) which refers to the known, known to all, but not identifying any one. Refer to the commentary of Fatihah: 1 and Baqarah: 255. In the Aryan creeds [I]atma [/I]and [I]brahma [/I]isone, therefore "I" (first person singular) is used by them to refer to the conception of the absolute. [/COLOR] [COLOR=#0000ff][I]Ahad [/I]signifies the unity of His essence. He is free from compositeness. According to Imam Ali bin Husayn Zaynal Abidin [I]samad [/I]refers to the supreme being that continues, or continues for ever, or is everlasting, or is the creator of everything of whom nothing is independent, or is dependent on no person or thing but all persons or things are dependent on Him, therefore the eternally besought by all. He cannot be described or defined as one void of any excellence, or any excellence void of Him, He is infinite. [COLOR=Black] God as far his Omnipotence is concerned. in the sermons Ali-ibn-Abu Talib (as) son-in-law of Prophet Mohammed(PUBH) [COLOR=Blue]Eyes do not see him with a direct witnessing. But hearts perceive him through the realities of authentic belief. He is known through the evidence that points to Him. He is decribed by Indications he cannot be compared to human beings. And he cannot be perceived by the senses. He is near to all things without physically touching them. He is distant from them without being separate. He speaks, but without the need for reflection. He is manifest but not physically. He has made himself evident but without allowing direct vison. He is separated but not through distance. He is close but without sacrificing His exaltedness. He wills but without aspiration. He molds without the assistance of limbs. He attains, but not through deceit. He is subtle, but cannot be said to be concealed. He is Great but cannot be said to be arrogant. He is grand in His Grandeur. He cannot be described as having sizeable magnitude. He is majestical in His splendor. He cannot be described as massive. He hears, but cannot be said to use the organ of hearing. He sees, but cannot be attributed with the sense of sight. He is merciful but cannot be said to have weakness of heart. He was before all things.. So nothing can be said to be before Him. And He is after all things… So “after” is not said of anything after Him. He is within all things. Without being merged with them… And also without being separated from them. He exists but without the need to come into existence. He acts without compulsion. He determines, but without the need for movement. Places do not contain Him. He is not contained within time. Attributes do not define Him with due respect. The need for slumber never affects Him. His existence precedes time itself. His being precedes nonexistence. His eternalness precedes all beginnings. He was Lord before there was anything to be lord of. And He was God before there was anything to be god of. He was knowing, before there was anything to be known. He was hearing , before there was anything to be heard. Faces surrender before His grandeur. Hearts tremble exceedingly out of fear of Him. Souls strive desperately to attain His full satisfaction. [/COLOR]I hope this provides some information about how oneness of god and his omnipotence as viewed in Islam. Muslims approach Islam in many ways (at the same time) among them is through Fiqh ie jurispendence ie through laws of dos and donts. Another approach is through spirituality. some not all sufis tend to ignore the Fiqh and focus on sprituality ie in experiencing god. The process is called Irfan the person is called Arif literally one who knows/or experiences god. On the other hand there are those on the extreme end who stick to rules and say that is enough. The life of prophet and his followers show that they stuck a good balance between both neglecting neither. Some(not all) Sufis of the time of Nanak were on the extreme spiritual side disregarding rule as of not much consequence. Now a days due to Saudi influence even those who dont say are influenced are more towards the rule based approach. The Sufis of Nanak's time were opposing the rule based ones often in power usually forming the approved people of the rulers. Thus they emphasized the wrongs of that approach. Google Tauhid, 99 (Known) names of Allah for further information. [/COLOR] [/COLOR] [/QUOTE]
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