Genie Singh

check out what this muslim has to say about the sikh rehat maryada: http://www.islam-sikhism.info/fem/rehat01.htm

"To unite in the face of common calamity, willingly, sacrificing self for the larger good are the important traits of Khalsa. But to be at cross with each other, harbouring envy, hate, ego, selfishness and not knowing who the true leader is, falling a prey to the split are our shortcomings. To keep the organisation powerful and strong, good ideals, good leaders, good organisational skill and sacrifices are essential. Guru Sahib had blessed Khalsa with all these traits, but these could not develop into heirarchical assests. Every chapter of Sikh history ended in a split. Others exploited this weakness to their advantage. Sangat, Pangat, Ardas, Amrit, Panj Piarey all inspire Sikhs towards collective life—organisational life." http://www.rajkaregakhalsa.net/literature/General%20Sikhism/Philosophy%20of%20Sikh%20Religion.pdf Guess it says right there because the Sikhs envied each other they destroyed each other.

Clue is here: "Do not be envious of one another; do not artificially inflate prices against one another; do not hate one another; do not shun one another; and do not undercut one another in business transactions; and be as fellow-brothers and servants of Allah. Guess why the sikhs as a group are not united is mainly to do with envy we have envied each other since maharaja ranjit singhs time thinking why does he have more then me, and tried to undercut each other to be better then one another. Not seeing another Sikhs upliftment as our own.

[This page was last updated: 20/10/02] Abu Hurairah, radiyallahu 'anhu, reported that the Messenger of Allah, sallallahu 'alayhi wasallam, said: "Do not be envious of one another; do not artificially inflate prices against one another; do not hate one another; do not shun one another; and do not undercut one another in business transactions; and be as fellow-brothers and servants of Allah. A Muslim is the brother of a Muslim. He neither oppresses him nor humiliates him nor looks down upon him. Piety is here - and he pointed to his chest three times. It is evil enough for a Muslim to hold his brother Muslim in contempt. All things of a Muslim are inviolable for another Muslim: his blood, his property and his honour." [Muslim] background Unity is one of the greatest objectives of Islam. There are many verses in the Qur'an that urge Muslims to unite. In Surah al-'Imran, Ayah 103, Allah says: And hold fast, all of you together, to the Rope of Allah (which is Islam) and be not divided among yourselves. This is a very well-known verse to Muslims. In Surah al-Taubah, Ayah 71, Allah says: The believing men and women are 'awliya' (loyal) to one another. There are many other verses in the Qur'an that urge joining unity, as well as verses that forbid disunity. We can see this in the same Surah al-'Imran, Ayah 103, in which Allah says: ….and be not divided among yourselves. So in the same verse the Muslims are asked to be united and prevented from disunity. The Qur'an contains many such verses, for example: Surah al-'Imran Ayah 105-107; Surah al-Hujurat Ayah 10; Surah al-An'am Ayah 153 and 159; and in Surah al-Rum Ayah 31-32. All of these verses and many others in the Qur'an forbid the division or split of the Muslim community. Moreover, we have many hadiths that command the Muslims to be united. One hadith is recorded by Imam Muslim: "Verily Allah likes three things for you and disapproves three things for you: He is pleased with you but you worship Him and disassociate anything with him; that you hold fast to the Rope of Allah and not to be scattered (disunited); and He disapproves for you irrelevant talk, persistent questioning, and wasting of wealth." We find that Islam commands the Muslims to practice things that will bring unity - there are conditions and actions where the Muslims need to perform to accomplish this. At the same time, we also find that there are many actions that Islam forbids because these actions may lead to the disunity of the Muslim ummah. This Hadith 35 falls in the latter category. lessons The first action that the hadith forbids is envy (al-hasad). Muslim scholars like Imam Ghazali and others define envy as disliking to see a person receiving a bounty and wishing that he or she (the receipient) would lose it. Ibn Rajab gives a different and broader definition. He states in his definition that it is part of human nature that a person dislikes anyone to be better than him in virtues. He says that people differ in their attitudes and he lists five categories of envy that people have: There are some people who will make the effort through action or speech to abolish the bounty received by someone whom they envy. There are others who will then try to get that bounty transferred to them. So they firstly try to take it away from the person they envy and then they try to get it for themselves. For instance, if a certain person is offered a certain position or authority, the envious one will try to do something by hand or by speech to take away that position or authority from that person. Then he will try to get that status or position transferred to himself. There are some people who do not make any effort by action or speech to harm the one whom they envy. Ibn Rajab says this category of people can be of two types: The one who does his best to eliminate the feeling of envy within himself but he cannot overcome it. In spite of this, he keeps fighting and struggling against it. Ibn Rajab says this type of person is excused from punishment. The one who thinks about envy and practices it again and again. He does not make any effort to fight it even though he does not do any harm by action or speech. But he actually enjoys and practices envy - he wishes that the bounty of the envied one will be lost. Consequently, this person is subject to punishment. There are those who, whenever they envy someone, do not harm him or her. They do not even wish the loss of the bounty from the envied one. Instead, they make the effort to attain a similar bounty or virtue for themselves. Ibn Rajab says: "If this bounty is wordly virtues or worldly bounties, there is no benefit in that." For example, if you see someone who has a Mercedes, and you try to attain a similar car for yourself, then there is no benefit in that. But if it is a righteous virtue, then it is good. There are some people who, whenever they feel envy, do their best to stop it and they will do a favour or something good for the person whom they envied. In addition, they will also make du'a for that person until they love him - because envy is usually associated with hatred. They will wish that the envied ones are better than them - they do not bother themselves if others have things which are better than what they have. Ibn Rajab says these people are the best category of true believers since everyone is subject to indulge or be trapped by envy or being envious of others. Why is envy (hasad) forbidden? It can cause - by the permission of Allah - harm to others whom are envied. Consequently, they are considered as evil acts in Islam. They can cause - even by just wishing - the harming of a person. It is the virtue of Shaitan. And it is also the virtue of Jews to envy other people. This is mentioned in Surah al-Baqarah, Ayah 109 and in Surah al-Nisa', Ayah 54. The Prophet, sallallahu 'alayhi wasallam, warned Muslims against envy when he said "Creeping upon you is the diseases of those people before you: envy and hatred. And hatred is the thing that shapes. I do not say it shapes the hair but it shapes the religion. By the One in whose Hand is my soul, you will not enter paradise until you believe, and you will not believe until you love one another. Certainly, let me inform you of that which may establish such things: spread the greetings and peace among yourselves." [Recorded by Imam Ahmad and Al-Tirmidhi] Since this is a harmful act, Muslims are asked to recite certain Qur'anic verses such as Surah al-Falaq, Surah an-Nas, and Surah al-Ikhlas to protect from envious people. According to the Muslim scholars, it would be preferable to recite them after the five prayers along with Ayat-ul-Kursi. Al-Tanajush is translated literary as "do not artificially inflate the prices against one another". Najash that is mentioned in this hadith can be interpreted, according to Ibn Rajab, in two ways: It can be interpreted as bai' al-najash - the trading where a person offers a high price for a certain item not for the sake of buying it but for the sake of raising the price of the item so that in the end it is sold for more than its actual price/worth. This is usually done, even in the Muslim world today, by a previous agreement by the salesman and another person or relative who pretends that he wants to buy. This is done in the stock market or auctions where there is a person who keeps bidding higher prices for an item. He is doing a favour for the person who wants to sell. This is considered as bai' al-najash. The majority of Muslim jurists (fuqaha) say it is valid. However, they say that if the buyer finds that he has been manipulated in a way where the price exceeded drastically over the actual price, then he has the choice of returning the item. The second interpretation of najash is a broader one, more than merely limiting it to trading. Ibn Rajab says here it means any kind of deceiving actions that will lead to harming others. He adds that all dealings that are conducted in a deceiving way are included here. He quotes Surah Fatir, Ayah 43 : "That the evil plot encompasses only him who makes it." Ibn Rajab says that this hadith is a warning to Muslims not to hate one another, especially if it is because of self-interest. Why? Because Muslims are brothers in Islam. They should love each other and should not hate one another. Consequently, al-nameemah, backbiting and slander are forbidden because they will lead to hatred among the Muslim community. Ibn Rajab says that when the Muslims started dividing into different sects because of conflicting views regarding certain religious matters, this led to disputes and hatred among the community, and thus disunity. We should not turn our backs on one another. Ibn Rajab says this means any form of disassociation. He says that the Prophet, sallallahu 'alayhi wasallam, said the Muslim is not allowed to disassociate himself from the others for more than three days. This is, as Ibn Rajab points out, in worldly matters. Whereas in the religious matters, disassociation is one of the punishments that Islam allows - e.g. to disassociate with those who commit sins in order to teach them a lesson. But scholars say that if the person who commits the sin is not likely to come back to the right path, then it is meaningless to disassociate with him. As one of the scholars pointed out, if the objectives of Islam are not fulfilled then disassociation is meaningless. We should not undercut one another in business transactions. For example, if someone is trying to buy something from a salesman, in the middle of their negotiations another salesman appears and interferes and tries to get that customer to buy his product/service instead. This kind of transaction is forbidden because the customer has yet to make his final decision - it will lead to the disunity of the Muslim community. The Prophet, sallallahu 'alayhi wasallam, asks us to be brothers to one another. Ibn Rajab says this is like justifying the actions that are mentioned by the Prophet, sallallahu 'alayhi wasallam, because these evil acts will lead to spoiling the brotherhood of the Muslims. If Muslims avoid these evil acts, then this will lead them to be brothers. Moreover, Ibn Rajab says this statement implies that Muslims have to make the effort to do whatever that will lead to achieving this brotherhood. This means fulfilling all the obligations towards Muslims, for example like returning the greetings, visiting the sick, helping the needy, accepting invitations, sending presents, shaking hands, and smiling. Then the Prophet, sallallahu 'alayhi wasallam, says the Muslim is the brother of another Muslim. Ibn Rajab explains about this statement: "It is now obligatory for each brother that he tries to benefit his Muslim brother and to refrain from harming them." He adds that the major harm is oppression and injustice. If a Muslim is in need of your support and you fail to support or help him, this is unjust. There are many places in the Muslim world where the Muslims are in great need of help. They are being oppressed and nobody supports them. Accordingly, if we are not doing anything to help them, we are failing our Muslim brothers. We need to be united to solve the problems that we are facing today. Our main concern should be the unity of the ummah. A contemporary scholar, Abdurrahman Al-S'adi, says that one of the greatest forms of jihad is to make an effort to unite the Muslims. He states that cooperation among Muslims is an obligation. We should not lie to our Muslim brothers. We should also refrain ourselves from belittling or making fun of other Muslims. We should not make signals or gestures that threaten the face value of our Muslim brothers. We should take care not to be cynical to others and not to undermine other Muslims. The Prophet, sallallahu 'alayhi wasallam, says taqwa is in the heart. Ibn Rajab comments on this statement saying it is evidence that the most noble among people are the ones who are righteous even if they are not lucky in the sight of other people. If they are righteous, they are the most noble in the sight of Allah. It can be said that all that has been mentioned in this hadith has to do with the heart: loving Muslims, and not to envy them. When we have taqwa in our hearts, we will not do the forbidden acts mentioned - our hearts will be purified and filled with love. conclusion "All things of a Muslim are inviolable for another Muslim: his blood, his property, and his honour." This important last statement, which was mentioned by the Prophet, sallallahu 'alayhi wasallam, in his farewell sermon (hajat alwadaa'), concludes or summarises what this hadith is about. This hadith clearly states that harming others either by saying or doing is considered an evil act. Allah says: And those who annoy believing men and women undeservedly, they bear on themselves the crime of slander and plain sin. [surah al-Ahzab: Ayah 58] Allah made the believers as brothers so that they have mercy upon one another; so that they love one another; so that they help one another and support one another. This is how Muslims should be. http://fortyhadith.iium.edu.my/hadith35.htm nternal Challenges encountering Muslims Today unfortunately, the Muslim ummah is not united. It is divided and split into different groups and sects whether religious or political. Conflicts are every where between Muslims. In this situation jihad means to re-establish the unity of the Muslim communities and of the ummah at large. It means also to remove or minimize clashes and disputes. Another issue is the lack of understanding of Islam by the Muslims themselves. The majority of Muslims today do not understand the true meaning of Islam, even the basic concepts. Here, jihad takes the form of disseminating the true message of Islam to the Muslims and educating them so that they fully understand their deen. Since the majority of the Muslims do not truly understand Islam, they do not practice their religion correctly or completely.This means the shahadah of the ummah (i.e. being witnesses of the truth) is not activated today. We should be establishing ourselves as a role model to other nations but we are not doing so. We should be practicing the great values, concepts and principles of Islam and following its rulings and guidelines. If we do so, this will portray the real image of Islam and make us the perfect model for other societies, communities and nations. Only then will the non-Muslims feel attracted to Islam and may accept the dominance of Islam in their society because they see that the dominance of Islam means justice, good values, well-being of human kind, etc. This is a great jihad which we should undertake though it needs great effort and may take a very long time, i.e. decades, to establish. We should embark on this jihad step by step, with different efforts happening concurrently: efforts to educate the Muslims their great religion; efforts to make them practice it and be good role models to others; efforts to make Muslims a great nation, and to make them united. Looking at the Muslim ummah or community today, the basic concept which will lead to unity is missing - the concept of Al-Wala'. Al-Wala' contains 4 sub-concepts: love, care, help and protection. These basic concepts are missing from the Muslim ummah and therefore we need to revive these concepts in order to unite the ummah. This is the situation of the Muslims today. How can we talk about the supremacy and the dominance of Islam if the Muslims are in such a weak situation where there are so many discrepancies, contradictions, obstacles, shortcomings, etc. These are areas where great efforts and a great jihad are needed. But to do jihad in a forceful way, i.e. by fighting, does not work and may create even more problems. There are some groups of Muslims today who confine jihad to fighting as the main and only way to establish the previous mentioned goals and this is destroying the image of Islam and is not doing any favour to the Muslims. Those people interpret this hadith to mean fighting but this may not be applicable to the situation of the Muslims today where fighting may cause more and greater harm. External challenges encountering Muslims The Muslim community is encountering two kinds of challenges - the internal challenges (some of which were previously mentioned) and the external challenges which are being imposed on them by the opponents of Islam. Those opponents are coming up with different ways of 'fighting' and trying to rule the Muslim world. These external challenges include all aspects of globalisation, modernity, change of lifestyle, technology misuse, changing values, etc. The battle field of these challenges are the minds and attitudes of Muslims specially the young generation, where the focus is on influencing the attitudes of the Muslims through influencing their way of thinking and altering their perceptions. The opponents of Islam are promoting evil and negative concepts through new ways and means. One of them is changing our perception about things, where wrong-doings and evil deeds are being perceived as acceptable or even preferable. The latest findings of researches and studies, like cognitive psychology, are used to influence the world, including the Muslims, to change their attitudes, values and even beliefs. If we accept the situation as it is and not do anything about it, the negative consequences will be greater in the future. Today everything, including the future, is being preplanned and designed but the Muslims are not aware of this. We are not aware that we are the subjects of the schemes of others - that we are being used or victimised as target groups where the Muslim minds are being manipulated and brainwashed. Therefore we need to counter these external challenges. This is also a great jihad because these opponents of Islam are using such means and ways to threaten our values, beliefs and identities as Muslims. We need to be aware of the situation and think about what is being designed to influence us and we should use the same means to counter these negative influences. The influencing method used by the opponents is similar to the insinuation of the Shaitan. This insinuation, as stated in the Qur'an, is done by the Shaitan to colour our perception. As Allah says, Shaitan will either promote evil by colouring our perception so that bad things are being perceived as good, or by influencing us and preventing us from doing good deeds. For example, if we want to give sadakah, Shaitan will insinuate to us that doing such a good deed will burden our finances and influence us into thinking about what better use we could have for the money if we did not give it away. It is also mentioned in the Qur'an that Shaitan creates conflicts and disputes among the Muslims, also through colouring their perception. A word or term may have different meanings and different interpretations which in turn will lead to different understandings. For example, if a person uses a double-meaning word, Shaitan comes in and insinuates by causing the other party to misinterpret the meaning and this leads to conflicts and disputes. That's why quarrels occur between husbands and wives, brothers, friends, community members, etc. This same method of colouring or manipulating our perception is being used today by evil doers to promote evil through many different means such as the media and technology. Whether it is through pictures or spoken or written words, these methods are used to change and alter our perception, influencing our attitudes and values and the way we view the world. This is one of the real areas of jihad today for Muslim educators and intellectuals. Technology can be used in both a negative and/or positive way. We must master it and be in control of it, using it for our benefit and not to merely be passive users. When we use technology, e.g. the Internet, we must use it in a way where we are the ones who control it, and not as a manipulation tool of others. We should use it in our da'wah, as a form of counter manipulation. We use it to alter the perception of our Muslim community back to its original, positive form, whether it is our values, beliefs or attitudes. We can also use the Qur'anic style of da'wah, using metaphors and analogies. This methodology is something which we are very weak at. Metaphorical Thinking and Analytical Thinking are powerful skills which we need to learn. These are actually Qur'anic styles. Even though these styles of thinking appear as products of the West, i.e. the products of Cognitive Psychology which was established about 50 years ago, they were actually established 1,500 years ago by Islam. But the Muslims themselves are not using these tools. Thus, we need to learn these methods and start using them. We need to use imageries and similes in our dialogue when we give da'wah as this makes it easier for people to understand the message. Part of our jihad and obligations is to update and equip ourselves with the right tools. Willingness and enthusiasm is not enough. We need to be able to learn and utilise the right tools to counter what is being imposed on us by the evil doers. conclusion We need to understand ourselves, to understand Islam, to educate others about Islam, to understand the contemporary challenges, to equip ourselves with the right tools so that we can face and counter the contemporary challenges in the right way. When we talk about the concept of jihad we shouldn't just talk about the common understanding of jihad - we shouldn't get emotional about it, forgetting about ourselves or the world we're living in or the situation of our ummah or about the challenges we are facing. Thus it is not easy to truly understand the different aspects of the concept of jihad or how to implement these aspects in our world today. When we discuss about the concept of jihad we have to resolve the conflicts that exist within ourselves - the conflicts between reality and the ideal situation. One of the biggest efforts we have to undertake is to determine how we can bridge the distance between these conflicts. We need to bridge the gap between the ideal situation and the real world. To resolve these conflicts within us, we need psychological and social adjustments. We live in a society which is somehow corrupted but we still maintain our values and try to do something to improve the situation. Otherwise without these adjustments we may end up with either confrontation and aggressiveness or living a modern life and rejecting our values and beliefs. Both extremes are not acceptable. What we need is assertiveness, a social and psychological adjustment. We need to determine how we can live in this modern world as a good Muslim, maintaining our identity and moral values. These are great challenges which we face today. We have to be practical in dealing with these challenges. When we talk about Islam we usually talk in the theoretical sense, e.g. what is taqwa (piety), ikhlas (sincerity), etc. We need to be able to implement these concepts in our everyday life activities and practices especially as we face all these different challenges. Thus we need to address Islamic concepts with reality, within the context of the actual situation of the society today. http://fortyhadith.iium.edu.my/hadith08.htm

check out southpark episode tats tooth fairy when kyle becomes enlighetned what he says thoughout the episode in point 20.00 he gives indication to that work http://www.mojvideo.com/video-south-park-the-tooth-fairy-tats-2000/42a34dde7c595edbb4c6

The main school of gurmat could be considered to have been pre-fathered before Guru Nanak Dev ji By Bhagat Ramanand http://en.wikipedia.org/wiki/Ramananda Ramanand could be considered to father of hindi and his disiples all include other bhagats which get included into SGGS by Guru Arjan Dev JI which Guru Nanak collected and interacted with. Guru Nanak is understood to have been born from a very rich khatri family of traders who owned alot of land and where great of the greatest scholars in the vedas as with the shariah law on India he was educated into Islamic studies bearing knowledge of Islam and of that time the sufi brand. Sufism incorporating works of the likes of Rumi, Shams Tabriz and Hafiz being understood as the greatest of commentators of the quran, haddith and sunnah which leads to people like Bhagat Sheikh farid practing under that school. Rumi's own trip to India inspired him with it's mythology in the past so he takes into his own works the understanding of hinduism alike to Amir Khusrow who invented the tabla, sitar and urdu relating islam to hinduism for people to convert easily. Would Ramanand have some link with amir khusrow or rumi, shams, hafiz? This is what his current followers believe having deep routes from the Gita http://en.wikipedia.org/wiki/Ramanandi_sect His student Bhagat Kabir could be understood as a sufi maybe he as a hindus student inspired him into more pluaristic works like the inclusive nature of the sufis to form gurmat perhaps the relation of kabir and ramanand switch the role of sufism which is Islam being a dominant ideology over a mixture of others to a form with hinduism dominates ovher other ideologies to become it's very own ideology i.e. gurmat. Out of the other bhagats other then bhagat sheikh farid which one did guru nanak first meet to bring the provoked invocation to the path maybe his first meeting with mardana changed him to the whole path. Going from Lahore punjab where he lived towards Sultanpur (today's U.P Uttar Pradesh) http://en.wikipedia.org/wiki/Sultanpur,_Uttar_Pradesh Perhaps Guru Nanak's udassis give hint to his interactions and what or who may have influenced the direction of them: Below is a brief summary of the confirmed places where Guru Nanak visited (inaccurate there are more cities we find today and he spent more time then is written below, he went up to Russia, Turkey, Syria some suggest Egypt): First Udasi: (1500-1506 AD) Lasted about 7 years and covered the following towns and regions: Sultanpur, Tulamba (modern Makhdumpur, zila Multan), Panipat, Delhi, Banaras (Varanasi), Nanakmata (zila Nainital, U.P.), Tanda Vanjara (zila Rampur), Kamrup (Assam), Asa Desh (Assam), Saidpur (modern Eminabad, Pakistan), Pasrur (Pakistan), Sialkot (Pakistan). Second Udasi: (1506-1513 AD) Lasted about 7 years and covered the following towns and regions: Dhanasri Valley, Sangladip (Ceylon). Third Udasi: (1514-1518 AD) Lasted about 5 years and covered the following towns and regions: Kashmir, Sumer Parbat, Nepal, Tashkand, Sikkim, Tibet. Fourth Udasi: (1519-1521 AD) Lasted about 3 years and covered the following towns and regions: Mecca and the Arab countries. Fifth Udasi: (1523-1524 AD) Lasted about 2 years and covered the following towns and regions: Places within the Punjab.

Is it right for Gurdwaras everywhere in the world to preach pluarism from Sikhism? There is a difference between tolerance and pluarism more correctly sikhi is teaching tolerance not pluarism. If you read in Guru Gobind Singh bani he says he does not recognise vedas or quran. Also Guru Gobind Singh maryada forbid sikh from eating with a non-amritdhari, a muslim. Guru sahib forbids a sikh to ever trust a muslim or to give them his daughter. Sikhs are giving there daughters to muslims more and more. Sikhs cut hair, adulterate do other things which are done by other ideologies. If we understand every ideology to be the same as ours like giving equality to lucian freud for preaching sex or equality to hindus to do idol worship, caste belief, cut hair,drink cow piss, etc. Bani says: The Vedas and the Scriptures are only make-believe, O Siblings of Destiny; they do not relieve the anxiety of the heart. (Guru Granth Sahib Ji, Ang 727) Vedas, Shastras, Simritis all say many things but I do not accept anyone of those. (Raam Avtaar, Guru Gobind Singh Ji) I have read all the Vedas, and yet the sense of separation in my mind still has not been removed; the five thieves of my house are not quieted, even for an instant. (Guru Granth Sahib Ji, Ang 687) With muslims who care about converting everyone eating meat, hating non-believers. Where will sikhi be if we integrate into other people seeing them exactly the same as us we will do what they do and loose our own practices as such. Today many gurdwaras read works that belong to other religions openly it is nice to discuss philosophy but if you teach little children all religions are the same what will stop little girls from dating muslims and converting. Or guys from marrying white girls or sleeping around or drinking, cutting hair and other forms of manmat. How will we preach real gurmat. Guru sahib taught tolerance he opened a door to everyone to embrace sikhi to be treated with love and respect not for us to loose our values and become like them otherwise what is the point of all those sacrifices. Gurmat does teach to love even those who do not belong to our own religion and to make sacrifices for them there is a lot of love for non-sikhs stressed but it does not teach us we follow the same thing as them. Tolerance: 1. a fair, objective, and permissive attitude toward those whose opinions, practices, race, religion, nationality, etc., differ from one's own; freedom from bigotry. 2. a fair, objective, and permissive attitude toward opinions and practices that differ from one's own. Pluarism: 1. Philosophy . a. a theory that there is more than one basic substance or principle. Compare dualism ( def. 2 ) , monism ( def. 1a ) . b. a theory that reality consists of two or more independent elements. 2. Ecclesiastical . a. the holding by one person of two or more offices at the same time.

The Phrasing Must Change Learn about your inner self from those who know such things, but don't repeat verbatim what they say. Zuleika let everything be the name of Joseph, from celery seed to aloes-wood. She loved him so much, she concealed his name in many different phrases, the inner meanings known only to her. When she said, The wax is softening near the fire, she meant, My love is wanting me. Or if she said, Look, the moon is up, or The willow has new leaves, or The branches are trembling, or The coriander seeds have caught fire, or The roses are opening, or The king is in a good mood today, or Isn't that lucky, or The furniture needs dusting, or The water-carrier is here, or It's almost daylight, or These vegetables are perfect, or The bread needs more salt, or The clouds seem to be moving against the wind, or My head hurts, or My headache's better, anything she praises, it's Joseph's touch she means, any complaint, it's his being away. When she's hungry, it's for him. Thirsty, his name is a sherbet. Cold, he's a fur. This is what the Friend can do when one is in such love. Sensual people use the holy names often, but they don't work for them. The miracle Jesus did by being the name of God, Zuleika felt in the name of Joseph. When one is united to the core of another, to speak of that is to breathe the name Hu, empty of self and filled with love. As the saying goes, The pot drips what is in it. The saffron spice of connecting, laughter. The onion-smell of separation, crying. Others have many things and people they love. This is not the way of Friend and friend Page 58 My Favorite Rumi - selected by Jason Espada http://www.abuddhistlibrary.com/Buddhism/H%20-%20World%20Religions%20and%20Poetry/Poetry/Rumi/My%20Favorite%20Rumi/My%20Favorite%20Rumi.pdf please also see: http://www.fordham.edu/halsall/source/1470jami1.asp Zulieka was a subject used by many sufis.

Zuleika (legendary) Zuleika is the name given to the wife of Potiphar in Jewish and Muslim scripture. The most famous tale about Zuleika is told in the Hebrew Torah, the Biblical Old Testament and in the Muslim Qur'an. Zuleika was mocked by other aristocratic Egyptian ladies, her circle of friends, for being infatuated with a Hebrew slave boy. Inviting her friends to her home, Zuleika gave them all oranges and knives to peel them with. While they engaged in this task, Zuleika had Joseph walk through the room. Distracted by his handsomeness, all the ladies cut themselves with the knives, drawing blood. Zuleika then reminded her friends that she had to see Joseph every day. Following this incident, her contemporaries no longer mocked her. Great sinner or great lover Jewish, Christian and Muslim scriptural commentators have regarded Zuleika as a sinner and villainess. Notable exceptions are the great Sufi Persian mystic poets Rumi and Hafiz. For Rumi, Zuleika's obsession with Joseph is a symptom and manifestation of the soul's great deep longing for God. This, he insists, is true of any person's deep love for another.

Joseph and Potiphar's Wife - Yusuf and Zuleika While working for 'Aziz, he was constantly approached by 'Aziz's wife (Imra'at al-Aziz) (presumably Zuleika) who intended to seduce him. Joseph continuously rejected her because he feared God. One day she became furious and angry to the point where she trapped him in a room. Zuleika locked the doors and pleaded with him to come to her, but Joseph, as a man of God, refused. But she in whose house he was, sought to seduce him from his (true) self: she fastened the doors, and said: "Now come, thou (dear one)!" He said: "Allah forbid! truly (thy husband) is my lord! he made my sojourn agreeable! truly to no good come those who do wrong!" And (with passion) did she desire him, and he would have desired her, but that he saw the evidence of his Lord: thus (did We order) that We might turn away from him (all) evil and shameful deeds: for he was one of Our servants, sincere and purified. —Qur'an, sura 12 (Yusuf) ayat 23-24[15] She then ripped the back of Joseph's shirt and they raced with one another to the door where her husband was waiting. At that point she attempted to blame Joseph and suggested that he had attacked her. However, Joseph said that it was Zuleika who had attempted to seduce him and his account is confirmed by one of the household. 'Aziz believed Joseph and told his wife to beg forgiveness.[16] Zuleika's circle of friends thought that she was becoming infatuated with Joseph and mocked her for being in love with a slave. She invited them to her home and gave them all oranges, and knives to peel them with. She then had Joseph walk through and distract the women who cut themselves with the knives. Zuleika then pointed out that she had to see Joseph every day.[17] Joseph prayed to God and said that he would prefer prison to the things that Zuleika and her friend wanted. He stated that if he was not God fearing he would have joined them. The male authorities decided that it would be best if Joseph was imprisoned for a time.[18] The account of Joseph and the wife of 'Aziz is called Yusuf and Zulaikha and has been told and retold countless times in many languages. The Qur'anic account differs from the Biblical version in which Potiphar believes his wife and throws Joseph into prison.[19] Yusuf and Zulaikha is the Quranic verse of Yusuf (Joseph) and Zulaikha (the person known in the Bible as Potiphar's wife and whose name is not given there). It has been told and retold countless times in many languages spoken by Muslims, especially Persian. Its most famous version was written in Persian by Jami (1414-1492), in his Haft Awrang ("Seven Thrones"). The story has by then many elaborations, and is capable of a Sufi interpretation, where Zulaikha's lust for Yusuf represents the soul's longing for God. Other writers to have retold the story include: Mahmud Gami (Kashmiri). It is a standard tale used in Punjabi Qisse. http://en.wikipedia.org/wiki/Punjabi_Qisse http://en.wikipedia.org/wiki/Mahmud_Gami Also there exists a long poem on the subject, titled as Yusuf and Zalikha, which used to be attributed to Ferdowsi, the great Persian poet of the tenth and eleventh century, however, the scholars have rejected this book based on its low quality and the time line of Ferdowsi's life. 'Yusuf and Zalikha: The Biblical Legend of Joseph and Potiphar's Wife in the Persian Version Ascribed to Abul-Mansur Qasim, Called Firdausi, ca. 932-1021 A.D.,' Edited by Hermann Ethé, Philo Press, Amsterdam, 1970 http://www.omphaloskepsis.com/ebooks/pdf/joseph.pdf http://wordswithoutborders.org/article/women-writers-islam-and-the-ghost-of-zulaikha/

Hi, I would like to ask the inner meaning of this part of the dasam granth of the trickery of women in order to win so such a khalsa-raj of establishing raj-yog can be done. Could someone explain the arth of it below? Yusuf and Zulaikha A miniature Mughal painting depicting the tale of Yusuf and Zulaikha Yusuf and Zulaikha is the Quranic verse of Yusuf (Joseph) and Zulaikha (the person known in the Bible as Potiphar's wife and whose name is not given there). It has been told and retold countless times in many languages spoken by Muslims, especially Persian. Its most famous version was written in Persian by Jami (1414-1492), in his Haft Awrang ("Seven Thrones"). Other writers to have retold the story include: Mahmud Gami (Kashmiri). It is a standard tale used in Punjabi Qisse. Also there exists a long poem on the subject, titled as Yusuf and Zalikha, which used to be attributed to Ferdowsi, the great Persian poet of the tenth and eleventh century, however, the scholars have rejected this book based on its low quality and the time line of Ferdowsi's life. 'Yusuf and Zalikha: The Biblical Legend of Joseph and Potiphar's Wife in the Persian Version Ascribed to Abul-Mansur Qasim, Called Firdausi, ca. 932-1021 A.D.,' Edited by Hermann Ethé, Philo Press, Amsterdam, 1970 (http://ref.kodoom.com/en/Yusuf_and_Zulaikha) http://en.wikipedia.org/wiki/Islamic_view_of_Joseph http://en.wikipedia.org/wiki/Yusuf_and_Zulaikha PICTURE OF KAMINI CONSORT OF GOD OF LOVE HINDU GODDESS (397) Chritar Two Hundred and one Tale of Yousaf Zulaikhan Dohira In the city of Room, a Shah had a daughter named Zulaikhan. She was the embodiment of Kamini, the consort of the god of Love.(1) Her youth depicted through all her body appendage. The Sun was her lover during the day but, at night, her paramour took over.(2) Sheshnaag, the multifaceted one, praised her; although, thousands exalted her in their poetry, But the beauty of Zulaikhan could not be narrated.(3) Chaupaee The king of the country of Missar (Egypt) had a son whose name was Yousaf Khan. Any damsel who saw him, would go to the extent of tearing her apparel (enraged by his love).(4) Dohira The splendour in his body was created by the Creator Himself. All the prophets and incarnates would lose their consciousness on seeing him.(5) His brothers were jealous and, some how, they wanted to take Yousaf’s life. ‘Why were they not endowed such handsomeness?’ With an intention of destroying him,(6) They took him on a hunting spree and killed many deer. When he felt very thirsty, the brothers came across a well,(7) ‘We all will go there, relish water and ease off our tiredness.’ Yousaf had no clue of their strategy and just followed them.(8) When they reached the well, the brothers picked him up and threw him in the well. When they returned, they announced that a lion had taken away Yousaf to eat.(9) All got tired of searching for him and went away to feel relieved. Then, a trader came and he rook Yousaf out. (10) He took him with him and brought him to sell him in the city of the king. (398) As he was asking a very high price, no householder was prepared to buy him.(11) Dohira When Zulaikhan, sitting in the window, saw Yousaf, She gave a lot of money and commodities and bought him.(12) Chaupaee She gave untold amount and purchased Yousaf, She served him myriad of foods and when he was grown up, she said,(14) ‘Now we both will make love as no other person is watching. ‘No body can spread rumour as no body can see us revelling.(15) Dohira ‘I am youthful, so are you and we both are extremely mature. ‘Therefore, relinquishing all the qualms, you frolic with me.’(16) Chaupaee (He reacted,) ‘What you say that no body is watching, is the blind people’s talk. ‘There are seven witnesses, which are always with us and they will expose it to our Lord of Righteousness.(17) Arril ‘When we both go into the court of the Lord of Righteousness, how would we show our faces? ‘Have you ever thought over this aspect; I wouldn’t like to be thrown in the hell.(18) ‘Due to this anomaly god Salagram was turned into a stone and Rawana was stuck with ten heads. ‘For this very reason god Indra was assigned one thousand female genitalia. ‘In view of these the Cupid was deprived of the organs. ‘Due to these the Moon was disfigured, ‘For that very reason gods Sunbh, Asunbh and Asurrind were referred to the Devil. ‘That is why Dharam Raj was named as the son of the maid of Bidar.(20) ‘Listen, you the pretty one, I do not want this to happen to you, ‘Even if Shiva and Sankiad and millions others, all together ask me, I will not revel.’ Saying as such he pulled a scarf and covered her head (in respect).(21) (399) Dohira She took scarf into her hand but Yousaf ran away. She could not make love and kept standing there in shame.(22) Arril What happened afterwards, could not be related, As the secret of the elders must be kept in the heart, Yousaf had come of age, the woman grew old, But her yearning for love did not subside.(23) One day Yousaf returned after killing a deer, and with an excuse she touched him. But for himself, his crown, the falcon, the horse and the clothes, all were burnt (through the fire of her passion). ‘When everything kindled, why not Yousafhimself?’ (asked the King). (Minister,) ‘Yousaf was surprised to observe the lady’s desire supremely outgrown. ‘All the materials were burnt when touched by Zulaikhan as the one, whom she had brought up like a friend and a son, she wanted to have affair with.’ Dohira The one who is chased by a woman, it is difficult for him to escape, As she (a woman) can win through trickery, may be one is Shiva or Indra.(26) 201st Parable of Auspicious Chritars Conversation of the Raja and the Minister, Completed with Benediction. (201)(3787) To be continued. http://www.scribd.com/doc/13262747/English-Translation-of-Chritropakhyaan-From-Dasam-Granth-Vol1

The british stirred up the riots in partition they put everyone against each other, we have sources now telling us they put pigs infront of mosques and cow heads in front of mandirs. They turned sikhs against muslims both fighting people went on a killing spree that went to the millions. Muslims took women converted and or raped them in the millions, sikhs and hindus took revenge and some raped muslim women, kidnapped some converted them, more revenge followed it was a blood spree everywhere. Nehru, Gandhi, Jinaah and the British watched each party went to there own power, money and so forth while humanity killed itself, people lost homes and businesses, hatred was left in there hearts. These are the stories of our grandparents we hear as 2nd, 3rd, 4th generations from that as time goes on we will all end up forgetting such events perhaps we will not exist with time.

The Math and the mistake So let's go back to the original question: Now, calculate how to split the inheritance for a man how dies and leaves behind: 3 daughters, 2 parents and two wives. 3 daughters: x% 2 parents: y% 2 wives: z% Here's the answer with the supporting quotes. 3 daughters: 2/3 4:11 : "if only daughters, 2 or more, their share is 2/3 of the inheritance" 2 parents: 1/6+1/6=1/3 4:11 : "For parents, a 1/6 share of the inheritance to each, if the deceased left children" 2 wives: 1/8 4:12 : "in what ye leave, their share is 1/4, if ye leave no child; but if ye leave a child, they get an 1/8" Now, let's add up the inheritance divisions up: 2/3+1/3+1/8 = 9/8 >1 Mistake! Allah can't do math. How can you possibly give away more inheritance than you have? Now, I pointed out just one math mistake, but there are many. In the next set of posts I will go through the typical, albeit false, objections to Islamic mathematics. http://www.sillyallah.com/2007/11/inheritance-mistake-in-detail-part-1.html

What the hell are you talking about SDP.. look at what Muslims want they want a world caliphate and islamification of the world by any means so by love jihad targetting sikh girls as well converting about 1000girls in the uk every year now. Most sikhs don't care about there faith having sex more sikh women are turning to prosition and pornography look at sunny leone she is from sikh background is a pornstar. Muslims are trying to take over the world and everyone knows that. The only main proof people came up with against the quran is it says first the earth was made then the heavens, scientifically in accurate as we see the earth came after space and planets. Also prophet muhammad was a big business man who traded so he met many religious scholars who he clearly TALKED with and learnt from them he knew many poets so he has presented those works. One of many errors is here: http://www.sillyallah.com/2007/11/inheritance-mistake-in-detail-part-2.html

http://en.wikipedia.org/wiki/Religious_pluralism Please could I have everyones comments on the concept of religious pluarism? Also it seems to be taking over however lacks in muslims- why have the politics of pakistan have had a huge effect on that and would that lead to every one who tries to tolerate intolerant people being interolant and destroying pluarism. Seriously more worse then the jevohah witnesses they are. If you try and look it, from that point of being intolerant and not pluaristic it gives you an ability not to integrate with other belief systems and become like them in the way that you retain your ideology.

We use science to prove all religions are wrong and develop something new from all of that.

There seems to be many references to kesh having being practiced by tapsiya, yogis, sadhus and in guru nanaks time was normal for hindus to see even up till 10th guru however abrnomal and unhygenic for muslims such as persians and muslims today. What was the original purpose of kesh in hindu dharma how does the school of though arise? Is it to do with krishna or vaishinism? Many hindus have forgotten or don't know hinduism but why is kesh kept by them. Many avtars and devtas are shown with kesh. This practice has somehow come to sikhi however with all abrahamic tradition they kept long hair but trimmed it now they completly trim it to short hair. Do they believe kesh help attain mokhsha or mukhti and if so how exactly? Is prana being stuck or solar and lunar energy as 3ho say it.

Sikhs have always been a small minority they became a huge majority in guru arjan dev jis time mainly you could blame akbar for that he was probably the only mughual that wasnt really a muslim he tried to start his own religion undone shariah laws and gave land for amritsar his wife got to him. Aurangzeb was fed up of everyone he went tight on everyone he lost all his alliances and his whole kingdom fell apart shivaji stroke the first blow. Then to sikhs afghans invading got to sikhs, baba banda singh bahadur stood up tall and took over sirhind really the moghuls self destructed themselves and afghans were busy fighting each other, central asian mongol-turks were fighting each other most muslims fought each other. So sikhs capitalised and sikhs repeated the same history of the moghuls didn't learn from there mistakes did the similar paaps, fought each other, stabbed each other in the back and british capitalised 200 years later we are here now small population fighting one another. For the moghuls sikhs were just hindus still idolatarers anything beside islam is kuffar they didn't really care they were worried about hindus getting together to over throw them as happened with Lodi before babur and before. The moghuls had sufi policies tolerate, say nice words, lie and convert people.

The main source would really be Santokh Singh's Suraj Prakash granth created from Nirmala's oral history. Maybe there might be some footnotes left or even rough drafts of gurbani someone may have written something down but most of the puratan singhs were shahhed so even there posessions burnt you have to go look in punjab afghanistan iraq or india for anything left over. Even if something was discovered and handed over to the sgpc they would just chuck it to the side and no one will know they have libraries of goodies hidden away and stuff was burnt down in 84 some stuff lost in 47. Libraries have been destroyed sikhi is going downhill in India you might as well digitaise and translate everything now only way it will survive. Afghans have destroyed alot of stuff it was all dajjal and satanic to them who knows how many countless works muslims destroyed throughout there history belonging to other traditions. There is a sixth guru granth which does not get alot of light or translation these works were not added to gurbani but are around somewhere. Sarbloh granths works still are being translated and processed we may not see it in full glory in our lifetimes. Even suraj prakash is not digitaised and translated yet. There are so many sakhis of even guru nanak's time we havent explored even though the evidence is still fresh today there may be alot of stuff in mohammaden countries like syria, egypt which may fade away with time or be destroyed like the walli ki masset a mosque made in honour of guru nanak which no one has explored yet.

Dear satsangatjio, I was wondering about all these meters used in poems and software people have used to decode hidden things in quran (such as decoding bimillah as 786 bismillah is recorded as being first said by jesus) and bible. Where bis-m- il-ahh is in the name of God and we find ala in the vedas referring to Indra devta how Jesus or Isa (isa being for Shiva) [http://mondovista.com/davidkoreshx.html] is speaking the term in aramic also used in hebrew and the similarities of ancient judaism and vedism. "The Moslems still revere this huge rock under the Dome of the Rock on Jerusalem Temple Mount." - such the temple of jeursalem looks like a shivling with linga and yoni in shape. Conection of Khidr and vedanta http://en.wikipedia.org/wiki/Khidr http://www.torahveda.org/ http://www.veda.harekrsna.cz/connections/Judaism.php http://www.veda.harekrsna.cz/connections/Hebrews-and-Vedic-Brahmins.php How about for gurbani and vedas and gita and puranas, upinashads. What about dasam granth and sarbloh granth. These meters prove autheniticity of granth to void out any interpolation or alteration of gurbani using software techniques to map out sound waves, raags and useage of these if there is a hidden mathematical formula such as fibionicia sequences. Maybe sumerian, kabballah and platonic works have hints on the subject. Has anyone done this type of naad research? All these meters some how heal and give religious expieriences such as water crystal experiments http://www.life-enthusiast.com/twilight/research_emoto.htm Even to the explaination of how wa - he - gu - ru gurmantar is formed as bhai gurdas ji vaar gives explaination of the vishnu avtars of the 4 ages Further to other hindi and sufi ghazals and poetries written such as discussed here: http://en.wikipedia.org/wiki/Iambic_trimeter http://en.wikipedia.org/wiki/Iambic_pentameter http://en.wikipedia.org/wiki/Meter_(poetry) http://en.wikipedia.org/wiki/Prosody_(linguistics) http://en.wikipedia.org/wiki/Prosody_(poetry) http://en.wikipedia.org/wiki/Phonological_hierarchy http://en.wikipedia.org/wiki/Intonation_(linguistics) http://www.google.co.uk/url?sa=t&source=web&cd=2&sqi=2&ved=0CC8QFjAB&url=http%3A%2F%2Ffaculty.nwacc.edu%2Fljlovell%2FPowerpoints%2Fmeternew.ppt&ei=PnxfTpHFO4fOhAfrxeTzAw&usg=AFQjCNFnOPJpRj28bok-_lMv91yNENUcQw http://litera1no4.tripod.com/meter_frame.html http://www.uncg.edu/~htkirbys/meters.htm http://writing.upenn.edu/~afilreis/88/meter.html http://www.poemtree.com/poems/PoeticMeterInEnglish.htm Perhaps there is some software that can decode the bani there is software to remove music instrumentals and present lyrics and wave analysis software. Perhaps software to uncover the meter systems being used we find clues of raags in raagmala. But indepth raag analysis such as how Amir Khoursrow creates poetry and tabla and sitar. And the kafi poetry styles used by bulleh shah having similarities with adi shankarcharya's work. Is it possible for one of us to create a prose piece of work possesing spirtual properties?

Don't give them the tests they will only kill the daughters and we need them to survive so we as a quom can survive we need to support women more in our quom and give them more of an upfront.

Dearest satsangat jio, please see this website: http://www.islam-sikhism.info Has anyone seen this before or addressed those topics?

This is the creators play.