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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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Discussions
Interfaith Dialogues
The Day Religious Officers Policed Another Faith In Malaysia
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<blockquote data-quote="spnadmin" data-source="post: 194969" data-attributes="member: 35"><p><span style="color: Red">Background story</span></p><p><span style="color: Red"></span></p><p>Utusan lauds Bible seizure, says it eases Muslims’ anger and prevents religious conflicts</p><p></p><p><a href="http://www.themalaysianinsider.com/malaysia/article/utusan-lauds-bible-seizure-says-it-eases-muslims-anger-and-prevents-religio" target="_blank">http://www.themalaysianinsider.com/malaysia/article/utusan-lauds-bible-seizure-says-it-eases-muslims-anger-and-prevents-religio</a></p><p></p><p></p><p>The seizure of over 300 Bibles has been lauded by Umno mouthpiece Utusan Malaysia as a bold move that helped prevent religious conflicts and ease Muslim anger over the use of the word "Allah" in Malay-language Bibles.</p><p></p><p>Going by the editorial pseudonym Awang Selamat, the paper said the raid was necessary to “defend the purity of Islam”.</p><p></p><p>The Selangor Islamic Department (Jais) raided the Bible Society of Malaysia's premises in Damansara Kim on Thursday, after the Herald’s editor Rev Father Lawrence Andrew said Catholic churches in Selangor would continue to use the word Allah in their weekend services in Bahasa Malaysia, which is primarily attended by East Malaysians.</p><p></p><p>Utusan said the raid was timely to address concerns that certain Muslims may resort to extremist acts if Jais had failed to take action quickly.</p><p></p><p>“In Awang’s opinion, claims that Jais had been overzealous are just attempts to deviate from the main issue that can no longer be compromised,” Awang wrote in the Utusan’s weekend edition, Mingguan Malaysia.</p><p></p><p>The columnist said the raid by Jais had sent the right message to those who may think it was all right to trample over Muslims.</p><p></p><p>“Any failure to act would give the wrong indication to Muslims and the other communities in this country,” Utusan said.</p><p></p><p>“If the reactions are small and Muslims continue to take an indifferent stand, they (non-Muslims) would be even bolder and dominant in the future,” the daily added.</p><p></p><p>Thursday’s incident further strained worsening ties between Muslims and Christians over the Allah issue. Several world renowned Islamic scholars have clarified that the term can be used by anyone, and criticised Islamic authorities in Malaysia for their reaction.</p><p></p><p>The tussle over the word Allah arose in 2008 when the Herald was barred by the Home Ministry from using the Arabic word. The Catholic church had contested this in court and won a High Court decision in 2009 upholding its constitutional right to do so. Putrajaya later successfully appealed against the decision last October, with a ruling that "Allah was not integral to the Christian faith".</p><p></p><p>Christians make up about 9% of the Malaysian population, or 2.6 million. Almost two-thirds of them are Bumiputera largely based in Sabah and Sarawak, where Bahasa Malaysia and indigenous languages were the mediums for their religious practices. Orang Asli Christians in the peninsula also typically use Bahasa Malaysia in their worship.</p><p></p><p>Utusan meanwhile quizzed DAP on its stand concerning Islam, after three of its lawmakers from Selangor proposed a change to a 1988 state law prohibitng non-Muslims from using several Arabic words in their worship.</p><p></p><p>“Is DAP anti-Islam and why does it want to continue threatening the interests of Muslims that all this while have made many sacrifices and been tolerant?”</p><p></p><p>“Questions still linger on what more does DAP want in the issue of the word ‘Allah’ when the party should be clear and understand in taking care of the sensitivities of Muslims,” said the paper, adding the DAP trio’s move posed a “big question mark” on the party’s tactics.</p><p></p><p>On Friday, state lawmakers Yeo Bee Yin (Damansara), Rajiv Rishyakaran (Bukit Gasing) and Lau Weng San (Kampung Tunku) said the 1988 enactment was a breach of the Federal Constitution’s guarantee on religious freedom, and proposed amendments which would still provide safeguards against proselytisation to Muslims. – January 5, 2014.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 194969, member: 35"] [COLOR="Red"]Background story [/COLOR] Utusan lauds Bible seizure, says it eases Muslims’ anger and prevents religious conflicts [url]http://www.themalaysianinsider.com/malaysia/article/utusan-lauds-bible-seizure-says-it-eases-muslims-anger-and-prevents-religio[/url] The seizure of over 300 Bibles has been lauded by Umno mouthpiece Utusan Malaysia as a bold move that helped prevent religious conflicts and ease Muslim anger over the use of the word "Allah" in Malay-language Bibles. Going by the editorial pseudonym Awang Selamat, the paper said the raid was necessary to “defend the purity of Islam”. The Selangor Islamic Department (Jais) raided the Bible Society of Malaysia's premises in Damansara Kim on Thursday, after the Herald’s editor Rev Father Lawrence Andrew said Catholic churches in Selangor would continue to use the word Allah in their weekend services in Bahasa Malaysia, which is primarily attended by East Malaysians. Utusan said the raid was timely to address concerns that certain Muslims may resort to extremist acts if Jais had failed to take action quickly. “In Awang’s opinion, claims that Jais had been overzealous are just attempts to deviate from the main issue that can no longer be compromised,” Awang wrote in the Utusan’s weekend edition, Mingguan Malaysia. The columnist said the raid by Jais had sent the right message to those who may think it was all right to trample over Muslims. “Any failure to act would give the wrong indication to Muslims and the other communities in this country,” Utusan said. “If the reactions are small and Muslims continue to take an indifferent stand, they (non-Muslims) would be even bolder and dominant in the future,” the daily added. Thursday’s incident further strained worsening ties between Muslims and Christians over the Allah issue. Several world renowned Islamic scholars have clarified that the term can be used by anyone, and criticised Islamic authorities in Malaysia for their reaction. The tussle over the word Allah arose in 2008 when the Herald was barred by the Home Ministry from using the Arabic word. The Catholic church had contested this in court and won a High Court decision in 2009 upholding its constitutional right to do so. Putrajaya later successfully appealed against the decision last October, with a ruling that "Allah was not integral to the Christian faith". Christians make up about 9% of the Malaysian population, or 2.6 million. Almost two-thirds of them are Bumiputera largely based in Sabah and Sarawak, where Bahasa Malaysia and indigenous languages were the mediums for their religious practices. Orang Asli Christians in the peninsula also typically use Bahasa Malaysia in their worship. Utusan meanwhile quizzed DAP on its stand concerning Islam, after three of its lawmakers from Selangor proposed a change to a 1988 state law prohibitng non-Muslims from using several Arabic words in their worship. “Is DAP anti-Islam and why does it want to continue threatening the interests of Muslims that all this while have made many sacrifices and been tolerant?” “Questions still linger on what more does DAP want in the issue of the word ‘Allah’ when the party should be clear and understand in taking care of the sensitivities of Muslims,” said the paper, adding the DAP trio’s move posed a “big question mark” on the party’s tactics. On Friday, state lawmakers Yeo Bee Yin (Damansara), Rajiv Rishyakaran (Bukit Gasing) and Lau Weng San (Kampung Tunku) said the 1988 enactment was a breach of the Federal Constitution’s guarantee on religious freedom, and proposed amendments which would still provide safeguards against proselytisation to Muslims. – January 5, 2014. [/QUOTE]
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The Day Religious Officers Policed Another Faith In Malaysia
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