DalbirSingh

Well it's a fly whisk another is as a statement of monarchy, the mughals were quite critical of the sikh gurus adopting a mughal persian darbar system, if you pay attention to minute things you might even see it as a challenge to mughal authority, the entire qazi and shariah system on a whole. To establish a sane authority, just like a hukamnama (royal decree) was taken from a mughal emperor and hukamnama was the word mughals used. They used to call their courts darbars aswell. The fly whisk has always been a sign of monarchy (emperor, kings) and nothing else really, it's added to other hindu gods as a symbol of their power. African kings still use fly whisks till today. Here are some hindus using it Here is a mughal fly wisk preserved you can see a mughal court at lal killa in delhi, some are still existent you can see the huge resemblance they have in layout aswell with a sikh darbar perhaps due to the culture of those times http://www.asianart.com/galloway/d9069.html Ivory flywhisk (�Chauri�) India Mughal, mid 18th century Carved ivory and baleen Overall height including baleen: 79 cm Height of ivory flywhisk handle: 41 cm

Come on got to air it out sometimes for the guys, it's all healthy

It's difficult to take this head on because if you do they will see you as extremists katharvaad preaching to them trying to brainwash them and they see all this negative stigma of every bad thing any sikh has done and they brush you over it mentally. Trying to take them into gurdwaras to brainwash them and whitewash all of the western liberal attitudes is tough because the mind is set in it's ways at a young age and it all comes down to the early days, so these guys are all good as gone, learn from them to raise your kids properly. Let them make their mistakes they might come back after they realise other people won't hold them as dear as their own will, they will always be an outsider for other kaums.

Chaur sahib is a fly whisk it was a culture throughout the world to get rid of flies off a monarch. In india there are loads of flies, it keeps them away from landing on the saroop. http://en.wikipedia.org/wiki/Fly-whisk Maybe we could install electric fly killers across gurdwaras don't know how people feel about actually killing the fly as opposed to disturbing their fly patterns, we already kill rats and mice in gurdwaras as it is. In the nanak prakash earlier on in the suraj prakash granth it says the pandit who came to visit guru nanak saw the symbol of a fly whisk on one of his palms and a tambo on the other.

Reminds me of the old h dhami doing kirtan in a gurdwara video alot of people thought it was great, he was off note and forgot he was performing in a gurdwara where you are supposed to display utmost humility instead of a nightclub with great confidence and stage presence.

The diva was probably there due to a lack of electricity and lighting in the past, it's a modern invention. The water probably because indoor plumbing is a new thing aswell, as is the motor vehicle which helps in transporting water in bottles. Perhaps after long prayers for a good time a good drink of water with a slice of coconut helps regain nutrients. What can you do blind rituals enter, but the bigger problem is when people start charging for these services and products it goes cultish over the top. Maybe one day we will have to start buying prasad as they do so in some mandirs already.

You are right you are the expert. Maybe all of this thread and gursant's videos are all out of jealousy that maybe we think the 3ho guys are better sikhs then us, gursant said it- he mentioned most punjabis think that to be. And it's a typical punjabi trait that when we see someone better than us instead of admiring them, trying to be like them, bettering ourselves we try to lower them with sladder and or sabotage. And in doing so our entire kaum has taken so much maar we lost our entire empire because people were jealous of ranjit singh's respect and instead of being noble or even more noble then him they wanted to destroy everything he had.

If that's the case why do have so many unlearned people who are keshdhari doing katha ? And why isn't GS Mann invited to more events to do katha on stages? He is very learned but isn't as widely booked as he could be.

Anyone want to comment between the difference in translations of these: Food which affects the body and mind adversely should be avoided ( baba hor khana khusi khuar, jis khade tan piriai man mein chalai vikar) [2]. pg 16 sggs ਬਾਬਾ ਹੋਰੁ ਖਾਣਾ ਖੁਸੀ ਖੁਆਰੁ ॥ Bābā hor kẖāṇā kẖusī kẖu▫ār. O Baba, the pleasures of other foods are false. ਜਿਤੁ ਖਾਧੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ॥੧॥ ਰਹਾਉ ॥ Jiṯ kẖāḏẖai ṯan pīṛī▫ai man mėh cẖalėh vikār. ||1|| rahā▫o. Eating them, the body is ruined, and wickedness and corruption enter into the mind. ||1||Pause|| sggs 16 Is this purely metaphorical taken to be literal in context? ਸਭਿ ਰਸ ਮਿਠੇ ਮੰਨਿਐ ਸੁਣਿਐ ਸਾਲੋਣੇ ॥ Sabẖ ras miṯẖe mani▫ai suṇi▫ai sāloṇe. Believing, all tastes are sweet. Hearing, the salty flavors are tasted; ਖਟ ਤੁਰਸੀ ਮੁਖਿ ਬੋਲਣਾ ਮਾਰਣ ਨਾਦ ਕੀਏ ॥ Kẖat ṯursī mukẖ bolṇā māraṇ nāḏ kī▫e. chanting with one's mouth, the spicy flavors are savored. All these spices have been made from the Sound-current of the Naad. ਛਤੀਹ ਅੰਮ੍ਰਿਤ ਭਾਉ ਏਕੁ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥੧॥ Cẖẖaṯīh amriṯ bẖā▫o ek jā ka▫o naḏar kare▫i. ||1|| The thirty-six flavors of ambrosial nectar are in the Love of the One Lord; they are tasted only by one who is blessed by His Glance of Grace. ||1|| ਬਾਬਾ ਹੋਰੁ ਖਾਣਾ ਖੁਸੀ ਖੁਆਰੁ ॥ Bābā hor kẖāṇā kẖusī kẖu▫ār. O Baba, the pleasures of other foods are false. ਜਿਤੁ ਖਾਧੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ॥੧॥ ਰਹਾਉ ॥ Jiṯ kẖāḏẖai ṯan pīṛī▫ai man mėh cẖalėh vikār. ||1|| rahā▫o. Eating them, the body is ruined, and wickedness and corruption enter into the mind. ||1||Pause|| sggs 16

Have a read of this article put up on an islamic conversion for sikhs website http://www.islamawareness.net/Sikhism/halal_for_sikhs.pdf The Taboo of Halal for Sikhs Baldev Singh, 316 R Glad Way, Collegeville, Pa 19426, USA baldev6@netscape.com Recently, Gurtej Singh, national professor of Sikhism has published an article on the taboo of Halal for the Sikhs in the Abstracts of Sikh Studies, October-December, 1996. Professor Singh has followed traditional lines based on Rehit Namas (manuals of code of conduct), and the misinterpretation of Guru Nanak's comments on Halal in Asa Di // to explain the origin of this taboo. I had hoped that an eminent scholar like Professor Singh will shed new light on this topic by providing a rational explanation based on Gurbani or the writings of Guru Gobind Singh. He has left the readers rather confused by making contradictory statements. For example, in the opening paragraph, first, he states that the Guru commands a Sikh to use reason in the worship of God (aklin sahib seviai)[1], and then he goes on to persuade the readers that taboos are to be followed meticulously without questioning their validity. Furthermore, in the example showing Guru Gobind Singh's immense love for animals, the author says that Guru Gobind Singh cursed Baba Dan Singh's young son for hitting Guru's horse. Cursing is not the attribute of a Brahm Gyani according to Gurabani, and I firmly believe that the Ten Nanaks were Brahm Gyanies There is no mention of the prohibition of Halal for Sikhs, either in Guru Granth Sahib or in the Bani of Guru Gobind Singh according to my knowledge. However, the taboo of Halal for the Khalsa is found in the Rehit Namas, which were written by others long after the death of Guru Gobind Singh. These Rehit Namas have been used in drawing up the current Rehit Maryada (code of conduct) for the Sikhs. Sardar Piara Singh Padam has compiled fifteen Rehit Namas in a book form with his critique as a foreword. Every Sikh should read this book to understand the motives of the authors of the Rehit Namas. Some of the contents of the Rehit Namas are spurious, inconsistent with Gurbani, and unflattering to the Khalsa Those who interpret Guru Nanak's hymn (abhakhya ka kutha bakra khanha, eating the meat of a male goat slaughtered in a Halal manner) as condemnation of eating Halal, should read his commentary on 1the behavior of Khatries of his time in Asa Di //, on page 471 of Guru Granth Sahib. Guru Nanak did not condemn the partaking of Halal meat, rather he condemned the hypocrisy of the Khatries. The Khatries had abdicated their religious duties of defending their country and the weak, and taking a resolute stand against tyranny and injustice. Furthermore, the subjugated Khatries had adopted the language, manners and dress of their Muslim conquerors whom they called malech (polluted ones). Some of them sought employment with the Muslim conquers, and some of them held high ranks, and were responsible for the persecution of the Hindu masses. However, these Khatries were very strict and rigid in the practice of caste system and other eaningless rituals. It was in this context when Guru Nanak ridiculed Khatries by pointing out that while they were meticulously observing the ritual purity of their food and kitchen by not allowing people of lower castes near their kitchens, they were eating the flesh of animals slaughtered in a Halal fashion by Muslims whom they considered malech. I have the following questions for those who interpret the above described hymn as condemnation of partaking Halal. If Guru Nanak had proscribed Halal, then why the Tenth Nanak had to declare Halal as a taboo for the Khalsa? Were not the Sikhs following Guru Nanak's teachings? How come there is no statement on the taboo of Halal by either of the other Eight Nanaks? If Guru Gobind Singh had appointed Guru Granth Sahib as the eternal Guru of the Sikhs, then why Sikhs have to look for their Rehat Maryada (code of conduct ) in other places like Rehit Namas? Should not Guru Granth Sahib be a guide for a Sikh in every walk of life? Let me put forward an alternative explanation for the taboo of Halal. Halal is the slaughter of animals or birds according to religious rituals involving the cutting of the jugular vein slowly while the blood is being drained out completely. This process of slaughter prolongs the suffering of an animal or a bird. It is essentially a slow death by torture. It is mandatory for Muslims and Jews to slaughter animals only in a Halal fashion for meat for human consumption. Law in western countries prohibits Halal style slaughter of animals or birds. Jews and Muslims are exempt from this law on religious grounds. One of the reasons for this ban is the cruelty of this method of slaughter, which prolongs the suffering of animals and birds. Debating the virtues of being a vegetarian versus nonvegetarian is futile according to Gurbani. Guru Nanak summed up so beautifully and eloquently when he said, " Food which affects the body and mind adversely should be avoided ( baba hor khana khusi khuar, jis khade tan piriai man mein chalai vikar) [2]. Meat is just a part of human diet (jean ka aharjea khana eh karai)[3], and Gurbani neither encourages nor discourages a Sikh from partaking meat. However, the Hindu ancestors of Sikhs were generally vegetarians due to the influence of Jainism, Budhism and various sects of Hinduism which also abhorred eating flesh. Probably, there were very few Sikhs whose diet consisted of flesh during the time of the first five Gurus. The martyrdom of Guru Arjan brought new challenges to the young Sikh faith. The Master of miri and piri raised an army to fight against the Mughal rulers and their Khatri collaborators who were out to destroy him. He was an avid game hunter himself, and he encouraged his followers to do the same. His eldest son Baba Gurdita died in a hunting accident. The warlike atmosphere put greater emphasis on physical fitness and bodily strength, which required changes in the dietary habits of the Sikhs. I think more and more Sikhs started eating meat during this period and this trend continued with successive Gurus. The hunting expeditions of the rider of the blue steed (Guru Gobind Singh) are very well known. I think a significant number of Sikhs were including meat in their diet by the time Khalsa was created. The increased demand for meat required the slaughter of a large number of domestic animals like goats and sheep. It was, perhaps, under these circumstances that Guru Gobind Singh issued a proclamation about the manner in which the animals were to be slaughtered. Of course, every method of slaughter is cruel and painful. However, Jhatka style slaughter is very quick, and the animal suffers for a very short period. That is why in western countries, slaughterhouses use those methods that end the life of animals as quickly as possible. It is possible that before the arrival of Muslims, meat-eating Hindus used to slaughter the animals by Jhatka method. Since one of the foremost attributes of a Sikh is compassion, Guru Gobind Singh issued an edict for those members of the Khalsa fraternity who ate meat, to slaughter the animals by the Jhatka method only. Did Guru Gobind Singh proscribe the eating of Halal by the Khalsa prepared by Muslims? I do not think so, because Guru Gobind Singh's dearest friends and followers were Muslims. These were his Muslim friends, not high caste Hindus, who came to his help at very critical times during his battles and they made supreme sacrifices for him. They did not hold any thing back for his sake. It is hard for me to imagine that the Master of the white hawk and his nonvegetarian Sikhs would have declined to partake Halal prepared by Muslim friends. Additionally, what is the rational for a nonvegetarian Sikh against eating Halal? Probably, none! Then, who issued this edict that the Khalsa should not eat Halal? I think the followers of Kautlya are responsible for this edict. To understand my hypothesis, one has to understand the working of the mind of a Brahmin when he deals with his opponents. Brahmins and their allies have used Kautlya's (also known as Chanakya) policy to overpower or destroy religions which challenged their supremacy and posed a threat to their way of life. They have used this policy very successfully to strangle Sikhism. There are three very important features of this policy. First, infiltrate the ranks of the enemy to cause internal conflicts by playing one group against the other, resulting in destruction from within. The schismatic movements within Sikhism and other the problems Sikhs have been facing since 1947 are largely the product of this strategy. Second, destroy the opposing faith by spreading disinformation against it, and by interpolating contradictory ideology in the religious texts of the opposing faith. This causes confusion among the followers leading to weakening of commitment to the faith and cohesiveness of the community. The false report about the teachings of Sikh faith to Mughal authorities, the campaign to malign the entire Sikh community by labeling them as lawless, violent and terrorist all over the world for the last two decades, and the creation of kachi bani (false bani) should be seen in this light. Guru Arjan, the apostle of peace, put an end to the spread of kachi bani by compiling the Adi Granth. The efforts to distort the fundamentals of Sikhism were relentless. The Janam Sakhi (biography) of Guru Nanak was distorted very successfully. Furthermore, the foes of Sikhism got a golden opportunity to carry out their nefarious deeds after the death of Guru Gobind Singh. They mixed the writings of Guru Gobind Singh with the writing of others and compiled a voluminous book, which is called Dasam Granth currently. There is very little in this book, which is consistent with Gurbani, and can be considered as the composition of Guru Gobind Singh. The purpose of this book was to make Guru Gobind Singh look like a devout follower of a Hindu goddess, protector of Hinduism, and destroyer of Islam. Third, destroy your opponents by creating deadly conflicts between them. This machination had an active role in the deadly conflicts between the Mughals and Sikhs, which lasted for two centuries. Religion cannot be the basis of conflict between the Mhughals and Sikhs, because Islam and Sikhism are so similar. Recently, I was reading a book on the philosophy of Islam by Hazrat Mirza Gularn Ahmed. While I was reading this book, 1 felt as if I was reading the pages of Sri Guru Granth Sahib. If religion had been the cause of conflict between Islam and Sikhism, then, Professor Iqbal, one of the 4greatest poet and philosopher of this century would not have paid glorious tribute in his poetry to Guru Nanak, and Pir Budhu Shaw would not have sacrificed his dear ones for the sake of Guru Gobind Singh. The followers of Kautlya were not content just with the deadly conflicts between the Mughal rulers and Sikhs only, but also they wanted a complete rupture of social ties between Muslims and Sikhs. This objective was accomplished through Rehit Namas. The two taboos for the Khalsa mentioned in Rehit Namas are eating of Halal and a sexual relation with a Muslim woman. The later taboo has been replaced by adultery for a Sikh in the current Rehit Maryada. The Rehit Namas also urge the Khalsa to destroy the Turks (Muslims), and not have any social interaction with them. The above-mentioned items, in my opinion, have played a considerable role in undermining the friendly relations between Sikhs and Muslims after the death of Guru Gobind Singh. The taboo of Halal was practiced to such extremes that Sikhs stopped eating every kind of food cooked by Muslims. I was very young in 1947, but 1 have learned from the elders that Sikhs who originated from higher Hindu castes, used to treat Muslim Jats and Rajputs the same way as they treated lower caste Hindus when it came to inter-dining. In Panjabi there is saying that we do not have fraternal relation with those with whom we do not share our kitchen and food (jina nal sadi chulai chaunkai di ate khan pin di sanjh nahin ohna nal sada bhaichara hi kahda). This resulted in minimal social interactions between Sikhs and Muslims, and that is what the followers of Kautlya wanted. No Sikh ever paid any attention to the consequences of this attitude of the Sikhs toward Muslims. I wish Sikh scholars have dealt with Rehit Namas, Dasam Granth and other old writings which distort Sikh philosophy and are unflattering to the Khalsa, as effectively as they have dealt with the writings of W.H. McLeod, Hajot Oberoi, Pashaura Singh, and Khushwant Singh. [1] Mahala 1, Ad Guru Granth Sahib, p. 1245 [2] Mahala 1, Ad Guru Granth Sahib, p. 16 [3] Mahala 1, Ad Guru Granth Sahib, p. 955

Next he is going to claim to be shiva himself, forget what these babas say

http://www.nihangsingh.org/website/trad-jhatka.html ... “Jhatka is a distinguishable tradition of the Nihang Singhs. The Khalsa has been performing Jhatka since the time of the Gurus, it is part of our Kshatri (warrior) tradition. One is at liberty to choose for themselves whether or not they wish to eat Mahaparshad. Many oppose the tradition of Jhatka and the British tried to ban it, this means nothing to us and we will carry practising the traditions entrusted to us by our Gurus.” (Jathedar Baba Joginder Singh Nihang 96 Krori, Audio Recording May 2009) ... "Nihang Singhs eat Jhatka meat because of their traditions. The Guru allowed this tradition of Jhatka to be practised within his army and by his soldiers; it was not for civilians to eat. Maharaj said to them that if need be you may Jhatka an animal and eat it, not just goats or chickens but any animal you may find in the jungle. The Nihang Singhs of today still follow this tradition. When performing Jhatka on a goat, first the goat is bathed, then Japji Sahib and Chandi Di // are read. One Singh stands by the head of the goat and upon the final lines of Chandi Di // being read, ‘Those who sing this divine ballad will be liberated from the realm of life and death’, at this moment the goat is decapitated with one blow and the soul of the goat is liberated. The goat itself lowers its head to receive salvation”. (Giani Thakur Singh, Asa Di // Viakhya Part 25) ... ‘Jhatka was performed on a goat and its skin was removed. Immediately the Singhs made a nagara (battle drum) using its skin.’ (Pracchin Panth Parkash Steek, Part 1, Page 531) ... ‘On one occasion Guru Sahib went to hunt prey. They showed the Rajput princes how to kill a lion and then ate the mahaparshad.’ (Sau Sakhi Steek, Part 1, page 197) ... ‘The proud elephant is inedible and none eats the mighty lion. The Goat is humble and hence it is respected and honoured everywhere. On occasions of death, joy, marriage and such celebrations only its meat is accepted. Among the householders its meat is acknowledged as sacred and with its gut stringed instruments are made. From its leather the shoes are made to be used by the saints merged in their meditation upon the Lord. Drums are mounted by its skin and then in the holy congregation the delight-giving kirtan, eulogy of the Lord, is sung. In fact, going to the holy congregation is the same as going to the shelter of the true Guru.’ (Vaar 23, Pauri 16) SGGS ...

You mean kookay because we are the real namdharis we are the real holders of nam

kehath mukath sunath mukath rehath janam rehathae | Those who speak are liberated, and those who listen are liberated; those who keep the Rehit, the Code of Conduct, are not reincarnated again. SGGS 1230 M5

Careful with this one ਲੁੰਜਿਤ ਮੁੰਜਿਤ ਮੋਨਿ ਜਟਾਧਰ ਅੰਤਿ ਤਊ ਮਰਨਾ ॥੧॥ Lunjith Munjith Mon Jattaadhhar Anth Thoo Maranaa ||1|| लुंजित मुंजित मोनि जटाधर अंति तऊ मरना ॥१॥ The Jains with shaven heads, the silent ones, the beggars with matted hair - in the end, they all shall die. ||1|| 3 ਆਸਾ (ਭ. ਕਬੀਰ) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੪੭੬ ਪੰ. ੧੮ Muni also refers to hindu aesthics not for the cutting of hair but for being saintly http://en.wikipedia.org/wiki/Muneeswarar "Muneeswarar or Muneeswaran (Tamil முனீஸ்வரன்) is a Hindu god. 'Muni' means 'saint' and 'iswara' represents 'Shiva'. He is considered as a form of Shiva. He is worshiped as a family deity in most Shaivite families. " Guru is talking about their hypocrisy where as people would treat them with reverence instead. Guru ji in the same tuk is rejecting other samprayada or firqas of hindu aesthetics who go door to door begging and insulting people who haven't understood the truth of spirituality. It's common in punjabi to talk about rishi-munis the saintly people not muni as moneh.

ਰੋਮੇ ਰੋਮਿ ਰੋਮਿ ਰੋਮੇ ਮੈ ਗੁਰਮੁਖਿ ਰਾਮੁ ਧਿਆਏ ਰਾਮ ॥ Romae Rom Rom Romae Mai Guramukh Raam Dhhiaaeae Raam || रोमे रोमि रोमि रोमे मै गुरमुखि रामु धिआए राम ॥ With each and every hair, with each and every hair, as Gurmukh, I meditate on the Lord. 15 ਆਸਾ (ਮ: ੪) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੪੪੩ ਪੰ. ੭ Rom actually means cells, or every fibre of your body, or the very building blocks of yourself you are meditating with everything within yourself. Rom is sanskrit in origin and this rom sirman is mentioned in hindu texts and in some bollywood songs as well it refers not to hair. But the idea of being in the entire innate disposition is your roms are not destroyed with your hair being made of roms aswell, even though nails are cut off which are also similarly a part of yourself. So it's not the best tuk to justify it.

Know the Puranas by Ramanuj Prasad - Pustak Mahal Page 127-128 Marriage: There are four categories of girls, a seven year old is called gauri, a ten year old is nagnika, a twelve year old as a kanyaka and above that a rajasvala. The best one for marriage is gauri, next is nagnika and kanyaka, rajasvala is the worst. * Brahma is that form of marriage in which the bride is dressed in valuable jewellery is given away to noble family. * Daiva is a marriage in which the bride is married to a groom of good conduct in the presence of priests. * Arsa is the one in which the daughter is given away after performing Vedic rituals and donating a cow or a bull. * Prajapata is the marriage in which the girl's father instructs the pair to discharge their religious duties. * Asura is the marriage in which the bride's parents give the bride aftrer receiving a price. * Gandharva is the marriage in which they get married after falling in love * Raksas is the one where the bride is abducted and married * Paisaca is one where the abduction is done by force or deceit, without the consent of the bride. The Purana states that a wife is half of the husband and where woman are not revered, they are destroyed. It deals elaborately as to how a woman should behave. It can be seen that divorce is permitted, if anyone is not satisfied with the other or the woman is barren. It recommends that the husband wait for 8 years and in case of divorce the stridhana received must be returned.

People are too worried about following the vishu purana instead

this topic is supposed to address this http://www.islam-sikhism.info/hist/anim/anim01.htm

examples of cult followers

got to be careful calling out bhindrwaleism you might get death threats primarily due to muhammadenism's influence, isherism is a just an extension of nandsinghism they are nandsinghism followers in spirit and randhirsinghism has the spirit of christianity. Reject all the jathas as come as individual sikhs.

they eat pork, don't hate kaffirs, a turkish guy won't go crazy if his daughter is in love with a kaffir. Turkish dig into that whole rumi sufi thing many of them have grown out of islam or growing out of it. The burqa is banned in turkey but still they are muhammadens golden rule never trust one. They have bad hygeine, if you look at their shop outlets don't know why they don't get fined as much as other restaurants do maybe because of how much they have integrated and that they are white. We as a people know the pakistanis better so we know them with their downfalls better, many pakistanis descend from turkish dudes who weren't pleasant, all I will say is don't get too cozy to them. They have been known to torture people in the back on their shops, turkish gangs are brutal, they define themselves ethnically different to arabs and persians so are limited in their interactions with them since they kept their own language away which was tough with muhamdenism's conquests who forced the chicken scratch arabic on everyone. I know a Singh who told me they heard from another singh that he was told by a turkish fish and chip shop that he would give the guy £1000 if he was to cut his hair, he told him he would take him in the back cut his hair and give him the money. So are regardless. The turkish had a history of killing christians (armanian) check out the armanian genocide history you will learn they aren't that far off compared to christians sikhs are given jack rights, christians are supposed to be held higher in islamism. But jonny is right out of all muhammdens pakistani's are the worst probably because we know them better and what they personally did to us.

Please explain why we need a kirpan then first. We aren't at war, by your logic we don't need a shastar

Depends who it was, it's easier to deal with it when it's anything apart from a muslim, if it's a muslim your life is ruined you might aswell get extra help to salvage what's left your daughters brainwashed mind and re-evaluate your poor job of an upbringing. You can adjust when it's anything but a muslim (I'm not saying there faith is better in themselves then others, but they actually think they will get 72 virgins after martyrdom). You need to talk about it with your daughter, her future plans, what she wants, what he wants, then tell her to evaluate, you could expose the flaws of the relationship and talk about the future. At a later scale if things go forward talk to the guy, it's up to you if you want to put the fear of god in the guy or just keep awareness of him.

forget bulleh shah, it's all about the 10th guru and puratan shaheed singhs