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wjkk wjkf sarabjit singh was captured by pakistan in 1990 and now he is sentenced to death by pakistan supreme court.his mother and sisters threatened to commit suicide if he is hanged. Hope for Indian on death row in Pak 267 Indians, including POWs in jails Varinder Walia and Rashmi Talwar Amritsar, August 20 An Indian prisoner sentenced to death in Pakistan under ?mistaken identity? may get a new lease of life after recording a fresh statement at the efforts of Mr Sheetal Das Kaler, Secretary, South Asian Human Rights Group, Canada chapter. Sarabjit Singh, who has been languishing in the Kot Lakhpat jail in Lahore for the past 13 years, told Mr Kaler in the presence of Mr K. Abbas special branch officer in Pakistan, and a posse of other Pakistani policemen that he had been arrested in a drunken state from the Kasoron border outpost by the Pakistan Rangers. ?Nothing was found on me. I was arrested, blindfolded and made to sign on blank papers by some Pakistani intelligence officers,? he said. Mr Kaler, who had met Sarabjit Singh after obtaining special permission from the Pakistan Home Ministry, returned here from the joint checkpost at Wagah and said 267 Indian were languishing in Pakistani jails and these included prisoners of war (POWs). He said Sarabjit had told him that he had been tried in a special court as having engineered four bomb blasts. He was referred to in the court as one Manjit Singh, son of Mehanga Singh. In 1990, he had pleaded that he was not Manjit, but the court had sentenced him to death. The Pakistan High Court upheld the death sentence. Ms Dalbir Kaur, sister of Sarabjit, persistently tried to prove her brother?s identity. She told The Tribune that she had sent every document required for his identification to Pakistan, but to no avail. She recently sent him clothes, sweets and ?rakhi?, which was tied to her brother?s wrist by one Sameeran, in jail. Mr Kaler said he had also met three Indian teenagers ? Avtar Singh, Balbir Singh and Jagminder Singh ? in the Dera Sahib gurdwara. They had converted to Islam and now pleaded with him to get them released. His group had taken suo moto notice of the report on Sarabjit and collected about Rs 10 lakh to get him released. Mr Kaler, who was here with two other activists of his group, said they had engaged a lawyer of the Supreme Court to fight the case of Sarabjit. The group has already given him Rs 1 lakh and all necessary identification papers, including the ration card obtained from his family. Dalbir Kaur rued that the Indian embassy in Pakistan had never extended any help to get her brother released. She said it was sad that Sarabjit had to convert to Islam to avoid third-degree torture. According to Kaler, Sarabjit now offered namaz five times a day. Meanwhile, an Indian prisoner, lodged in a Lahore jail in Pakistan for the past about a year, was today handed over to the BSF by Pakistani Rangers following his release from the jail. According to sources, Mohammad Fahim, of Lucknow, was nabbed by Pakistani officials in Lahore about a year ago for want of valid documents for stay in that country. It was pleaded by Fahim that he had gone to Pakistan on valid documents with a jatha but had lost his documents in transit. The man was handed over to the BSF this afternoon who had subsequently handed him over to the intelligence for interrogation. ? UNI | Punjab | Haryana | Jammu & Kashmir | Himachal Pradesh | Regional Briefs | Nation | Editorial | | B

waheguru ji ka khalsa waheguru ji ki fateh HAPPY BIRTHDAY MEHTAB SINGH JI .we had a good debate on meat issue.i hope we will debate in future

waheguru ji ka khalsa waheguru ji ki fateh i am also a big fan of maskeen ji.his katha on etc punjabi is responsible for making me more religious.just hear it on the channel 8:30 a:m(ist) in morning or 2:30a:m late night .

wjkk wjkf many people say that guru ji hunted for salvating animals this is totaly false in my suraj prakash written by santokh singh ji it is written that guruji hunted not once or twice.guru gobind singh ji hunted daily.and he always hunted with the sikhs. now please tell me that if guru ji was salvating animals then what about the animals killed by the sikhs .secondly in sikhism there is a concept of "appae gur chela" does that mean what was right for guru ji is wrong for the sikhs guru ji himself took amrit from panj pyare. does that mean that rehat maryada rules were diffrent for guru ji. thirdly our guru have so much power that they can salvate any animal or human being by just pointing a finger at it.there was no need to hunt it. also it is written everybody has to do simran for salvation.in guru granth sahib bhul chuk maaf

wjkk wjkf here is the history of the sikhrehat maryada to all who say that their rehat maryada is right THE SIKH TIMES sikhtimes.com Noteworthy News and Analysis from Around the World Thu, 21 Jul 2005 03:05:53 GMT-0700 In-Depth Coverage of Issues Concerning the Global Sikh Community Including Self-Determination, Democracy, Human Rights, Civil Liberties, Antiracism, Religion, and South Asian Geopolitics Home | News Analysis Archive | Biographies | Book Reviews | Events | Photos | Links | About Us | Contact Us A History of the Sikh Code of Conduct A review of Darpan Sikh Rehat Maryada (Punjabi) by Gurbaksh Singh Gulshan; Barking Essex, U.K.: Khalsa Parcharak Jatha; 240 pages By I.J. SINGH I.J. (Inder Jit) Singh is professor & co-ordinator of anatomy at New York University. Among other publications, he is the author of two books of essays: Sikhs and Sikhism: A View With a Bias and The Sikh Way: A Pilgrim's Progress. He is member of the editorial advisory board of The Sikh Review, Calcutta and advisor-at-large to The Sikh Times. He may be reached at ijs1@nyu.edu. This informative review alerts us to a valuable book that promises to answer some frequently asked questions (F.A.Q.) about the Sikh Rahit Maryada (S.R.M.). The review raises curiosity about what, if anything, the book has to say about Guru Nanak's contributions to the code of conduct. The Sikh Times, Jul. 22, 2005 Photo: I.J. Singh Humans are social animals and, in time, their way of life evolves into a codified set of traditions and laws - a code of conduct. For Sikhs, this code of conduct evolved slowly over several centuries from the time of Guru Nanak, the founder of the faith, who started the process of delineating Sikhism as an entity independent of its neighbors' beliefs and practices, to Guru Gobind Singh, who formally established the institution of the Khalsa in 1699. A religion, in its final analysis, is a way of life that makes possible the formation, survival and growth of human societies. A society collectively determines what constitutes right conduct or what deserves censure, and also in what form such disapproval is expressed. We all know the message of the Sikh Gurus was simple yet universal; it empowered the powerless. What then is the Sikh Rehat Maryada (Sikh Code of Conduct)? What does it say? How and when did it evolve into a written document? A Sikh, and even a non-Sikh who wants to understand his Sikh neighbors, cannot be but curious about these matters. It is a riveting tale; the London based Giani Gurbaksh Singh Gulshan tells it well, though some questions remain unanswered. It is not entirely unexpected or odd that the formalization of the Sikh way of life into a written structure, approved by the Sikh community and its representatives, took another two centuries after the canon was sealed and the Khalsa discipline established. History tells us that agreement on major issues of Christian doctrine and dogma, for example, did not occur until several centuries after Jesus. Living religions evolve, and their practices achieve clarity only over time, even centuries later. Some matters that appear settled at one time may continue to vex believers and may be revisited and re-explored years later. During the two centuries of the Gurus, Sikh belief and practices evolved and matured. The subsequent two centuries left the Sikhs little peace or leisure to formulate their way of life into a coherent whole. In the meantime, many contradictory practices, often drawn from the large religious traditions of Hinduism and Islam, that surrounded the Sikhs, a small minority, wormed their way into the Sikh way of life. Sikhs wrested control of their historical gurdwaras only in 1925-26 after a titanic struggle that shook the British Empire to its core. The next step was quick but equally significant. On March 15, 1927, a general body meeting of the S.G.P.C. at the Akaal Takht appointed a 29 member subcommittee, convened by the Jathedar Akaal Takht, Bhai Teja Singh, to explore Sikh teachings, traditions, history and practice, and prepare a draft of a Code of Sikh Conduct and Conventions. It is important to note that the list of members was a veritable Who-is-Who of the Sikhs of that time. While Gulshan names twenty-six members, three are only listed as jathedars of the Takhts. Who were these three individuals? Two years later, in April 1931, a preliminary draft was distributed to the Sikhs and their opinions solicited. The subcommittee reconvened on 4-5 October, 1931, January 3, 1932, and again on January 31, 1932. Inexplicably, the number of attendees declined to thirteen; an additional four members appeared at some meetings. (How were they appointed?) On March 1, 1932, four members were dropped from the subcommittee, and an additional eight members appointed to it. (Of the four ousted from the committee, Giani Sunder Singh died, Babu Teja Singh was excommunicated and an edict issued to deny Bhai Lal Singh the right to offer prayer at the Akaal Takht. What happened to the fourth, Bhai Mya Singh is not stated.) Of the eight new members, five are named; three are listed only by their titles. Agreement on the draft remained elusive. On May 9, 1932, only ten members attended the meeting; at the September 26, 1932 meeting, only nine members were present. (Was this a quorum?) On December 30, 1933, a conclave of the wide spectrum of the Sikh nation, somewhat akin to Sarbat Khalsa, was convened at the Akaal Takht. President of the S.G.P.C., Partap Singh Shankar, presided; 170 Sikh representatives attended it, only nine were members of the subcommittee originally appointed for the purpose.. After two full days of heated discussion, agreement eluded them, and the issue was tabled indefinitely. A 50-member (48 named, 2 anonymous) subcommittee of the S.G.P.C. that included representation from Stockton (California), Myanmar (Burma) and Malaysia, with opinions from 21 additional correspondents, approved a draft Code of Conduct on August 1, 1936; S.G.P.C. ratified it on October 12, 1936. This Code was implemented while suggestions and critique continued to pour in. The general body of the S.G.P.C. approved the document on February 3, 1945, and an eight-member subcommittee met on July 7, 1945 to fine tune the Code of Conduct. In drafting the Sikh Code of Conduct, scholars drew upon the teachings in the Guru Granth, as also the unbroken oral tradition and practice. They also examined various historical documents to ferret out the common thread in them. These documents were the Guru Granth, the writings of Guru Gobind Singh, the poetical works of Bhai Gurdas and Bhai Nand Lal, the available Janamsakhis, Bhagat Mala (Bhagataavli, Bhagat Rachnaavli), Sarabloh, Rehatnama Bhai Chaupa Singh, Rehatnama Bhai Prehlad Singh, Rehatnama Bhai Desa Singh, Rehatnama Bhai Daya Singh, Gur Sobha, Prem (Param) Sumarag, Sau Sakhi, Mahima Parkash, Gur Bilas, Gur Partap Suraj Granth, Sri Guru Panth Parkash, Gurmat Parkash (Bhag Sanskaar), and the many Hukumnamey of the Gurus that are available. Clearly many of these sources and documents are, at least in part, apocryphal, yet they provide rare historical information on Sikh doctrine and practice. The task of the subcommittee was daunting indeed - how to sift the wheat from the chaff. How best to capture the common thread that runs through much of Sikh history while discarding what was obviously an accretion and even contradictory to the common body and continuity of doctrine and teaching? Starting with the definition of a Sikh, in the bulk of the book, Gulshan explores briefly but methodically, each line of the Code and every requirement of a Sikh in his or her personal and congregational existence. Sikhism arose and flourished in the Indian culture. Sikh teachings, therefore, are cast in the language and cultural context that is largely Hindu. Now that Sikhism is a universal religion, we need to reexamine, even reinterpret the language in the context of our present reality. For instance, the language in the Rehat Maryada may appear sexist in places. That might be in tune with the Punjabi-Indian culture of the last century but it is contradictory to the spirit of the Sikh message of gender equality. Also, matters of interfaith relations need clearer definition from the Sikh perspective, now that we exist in a multifaith world. With such minor caveats, Gurbaksh Singh Gulshan does an excellent job of explaining in detail, with scriptural and historical references, the Sikh Rehat Maryada. He successfully strips it of its mystery, and frees Sikhs of the fear that many have of a document they have never read and not understood. Readers will find the Code surprisingly consistent and largely free of contradictions. The Sikh Rehat Maryada is a liberal document that needs to be liberally interpreted. Before this book saw the light of day, Gurbaksh Singh Gulshan circulated draft chapters on the Internet. This means that a significant part of the worldwide Sikh community got an opportunity to comment. Ultimately that is the meaning of participatory self-governance. In all, a very satisfying read.

wjkk wjkf very good reply r singh ji

wjkk wjkf gupt daasan ji nowhere in guru granth sahib it is written not to eat meat.i read all the anti meat shabads and there translation of pro sahib singh.the truth is that all the all the shabads used by vegetarians have nothing to do with the meat issue.btw why all the sants babas are against meat.while the gyanis never say anything about meat.late gyani sant singh ji maskeen himself stated in his katha that jhatka was restarted by guru gobind singh.also a gyani has started the topic on sikhphilosophy.net about sidh ghost ki bani.in which he accused sant babas for dividing the sikh religion on this issue.here is the address of that http://www.sikhphilosophy.net/sikhphilosop....html#post13004 bhul chuk maaf

wjkk wjkf gupt daasan ji just look at the lines from taksal "If blood has stained your clothing you say your clothes have become impure. How can the thought of those who eat meat, drink blood and suck bones become pure?" (SGGSJ Ang 140) now look at the original line Those who suck the blood of human beings-how can their consciousness be pure? now please tell me why they have entered eat meat and suck bones in the shabad any person who don't know punjabi can eaily be misguided.because from the above lines from taksal it clearly looks that that eat meat and suck bones are part of shabad while they are not the part of shabad bhul chuk maaf

wjkk wjkf there is a person on sikhi.com who post on that site with the name of exmuslim in some of his posts he mentioned that he left islam and embraced sikhism because islam is a man made religion and sikhi is god made.

wjkk wjkf just read this How can the thought of those who eat meat, drink blood and suck bones become pure?" (SGGSJ Ang 140) please tell me where these lines are written in the original shabad .also this shabad is written in meat section.please tell me where this shabad is dealing with meat issue. bhul chuk maaf

wjkk wjkf gupt daasan ji i started the heaven hell topic on sikhphilosophy.net all the person including a gyani agreed that sikhism does not beleive in heaven and hell they supported it with the some quotes.here is the address of that http://www.sikhphilosophy.net/sikhphilosop...ll-sikhism.html

wjkk wjkf harkrishan singh surjeet is the most powerful communist leader of india he is the king maker of indian government.

wjkk wjkf nobody has done nothing for 84 victims.yesterday i read the story of two sikh boys.their father were killid in it. they had to leave the school because of financial problems.one of them is now selling vegetables.sikh community is so rich but still they had done nothing for them.

waheguruji ka khalsa waheguru ji fateh i agree with khalsa fauj that all people should follow akal takhat maryada i went to damdami taksal.com after reading a shabad about meat issue i was shocked that how are they misinterpretting gurbani "If blood has stained your clothing you say your clothes have become impure. How can the thought of those who eat meat, drink blood and suck bones become pure?" (SGGSJ Ang 140) this from damdami taksal maryada now read the original shabad Shalok, First Mehl: jy rqu lgY kpVY jwmw hoie plIqu ] (140-9, mwJ, mÚ 1) jay rat lagai kaprhai jaamaa ho-ay paleet. If one's clothes are stained with blood, the garment becomes polluted. jo rqu pIvih mwxsw iqn ikau inrmlu cIqu ] (140-10, mwJ, mÚ 1) jo rat peeveh maansaa tin ki-o nirmal cheet. Those who suck the blood of human beings-how can their consciousness be pure? nwnk nwau Kudwie kw idil hCY muiK lyhu ] (140-10, mwJ, mÚ 1) naanak naa-o khudaa-ay kaa dil hachhai mukh layho. O Nanak, chant the Name of God, with heart-felt devotion. Avir idvwjy dunI ky JUTy Aml kryhu ]1] (140-11, mwJ, mÚ 1) avar divaajay dunee kay jhoothay amal karayhu. ||1|| Everything else is just a pompous worldly show, and the practice of false deeds. ||1|| no where the it is written in shabad that the person the thoughts of people who drink blood eat meat or suck blood become impure.i also read punjabi translation of this shabd nowhere the shabad is dealing with this issue.to prove their point they are misinterpretting gurbani.this is mahapaap.i am not starting meat debate i just want to know the views of supporters of taksali maryada about this my opinion is that these maryadas should be banned and only akal takhat maryada should be followed.if this is not done then i think that in 100 years there will be 100 more maryadas of sants. bhul chuk maaf

wjkk wjkf then all sikhs the are mahapaapi in their previous birth.by writing these types of statements you people are proving that you are not sikhs.

waheguru ji ka khalsa waheguru ji ki fateh gupt daasan ji i daily hear katha of late gyani sant singh ji maskeen he several time mentioned that there is no heaven no hell.a person living with all the worldly pleasures is living in heaven .on the other hand a person born on street living on street sufferring from diseases is living in hell.so sikhism does not beleive in heaven or hell.both the places are on earth. bhul chuk maaf

wjkk wjkf happy birthday rani jee

waheguru ji ka khalsa wahegur ji ki fateh atleast we bhapa's have preserved the sikhi in keshadhari form jat sikhs of punjab have already become monay. we never give preference to caste like jats.you give preference to caste thats why there is a site jattworld.com.as far marriages are concerned no urban sikh like to marry a hindu. bhul chuk maaf

WAHEGURU JI KA KHALSA WAHEGURU JI KI FATEH HEERA SINGH JEE according to sgpc rehat maryada an amritdhari sikh is prohibited from eating halal meat not jhatka meat.my grandfather was amritdhari . in his life he strictly followed his rehat.he lead a very simple life as recommended by gurbani but he still ate meat.so jhatka meat eating is not prohibited by sgpc rehat maryada. bhul chuk maaf

waheguru ji ka khalsa waheguru ji ki fateh heera singh jee i just read the punjabi translation of these two shabads of professor sahib singh on sikhnet.com.these shabads have nothing to do with meat eating.please don't misinterpret them. bhul chuk maaf

waheguru ji ka khalsa waheguru ji ki fateh the beards in islam is mandatory for all men. www.islam.tc/beard/beard.html What Islam says About the Beard From The Shari Length of the Beard by Mufti Afzal Elias, May Allah reward him abundantly, aameen. Transferred to the web for the benefit of all Muslims by Islam.tc This pamphlet is to emphasize the importance and the length of the beard. Many Muslims have queried regarding this point. I have also found that people prefer keeping a beard in imitation of what's in vogue rather than that prescribed by Nabi (Sallallahu Alayhi Wasallam). A compilation of this nature has become important because the impact of the western way of life seems to be luring unwary Muslims into such a craze that the importance of the beard itself is being doubted and scoffed at. To those who feel the issue is trivial to worry about, may ALLAH guide him. But to those who genuinely wish to learn and practice what is right, here are sufficient proofs from the Qur'an, Ahadeeth, and learned scholars. Concerning Adherence to the Sunnah in the Holy Qur'an: "O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you." (Quran 4:59) "O ye who believe! Obey Allah and His Messenger, and turn not away from him when ye hear (him speak)." (Quran 8:20) "O ye who believe! give your response to Allah and His Messenger, when He calleth you to that which will give you life; and know that Allah cometh in between a man and his heart, and that it is He to Whom ye shall (all) be gathered."(Quran 8:24) "Ye have indeed in the Messenger of Allah an excellent exempler for him who hopes in Allah and the Final Day, and who remembers Allah." (Quran 33:21) "What Allah has bestowed on His Messenger (and taken away) from the people of the townships,- belongs to Allah,- to His Messenger and to kindred and orphans, the needy and the wayfarer; in order that it may not (merely) make a circuit between the wealthy among you. So take what the Messenger gives you, and refrain from what he prohibits you. And fear Allah: for Allah is strict in Punishment." (Quran 59:7) Importance of the Beard in the words of Rasulullah (Sallallahu Alayhi Wasallam): (1) Rasulullah (Sallallahu Alayhi Wasallam) said "I have no connection iwth one who shaves, shouts and tears his clothing eg. in grief or affication." - Reported by Abu Darda (R.A.) in Muslim, Hadith no. 501 (2) The teachings of Hadhrat Ammar Bin Yaasir, Abdullah Ibn Umar, Sayyidina Umar, Abu Hurairah and Jaabir (R.A.), indicate that ALL used to keep beards that were one fist length or more. Hadhrat Jaabir (R.A.) had said: "We used to grow long beards and only during Hajj and Umrah did we trim them to the required length (i.e. fist length)." (3) Hadhrat Abdullah Ibn Umar (R.A.) relates that: "He who imitates the kuffar (non-believers) and dies in that state, he will be raised up with them on the Day of Qiyamat (Judgement)." (4) Rasulullah (Sallallahu Alayhi Wasallam) says: "Trim closely the moustache, and let the beard flow (Grow)." - Narrated Ibn Umar (R.A.) in Muslim, Hadith no. 498 (5) "Rasulullah (Sallallahu Alayhi Wasallam) ordered us to trim the moustache closely and spare the beard" says Ibn Umar. - Muslim, Hadith no. 449 (6) Rasulullah (Sallallahu Alayhi Wasallam)said: "Act against contrary to the polythesists, trim closely the moustache and grow the beard." - Reported by Ibn Umar (R.A.) in Muslim, Hadith no. 500 (7) Rasulullah (Sallallahu Alayhi Wasallam) said "Trim closely the moustache and grow the beard." - Reported by Abu Hurairah (R.A.) in Muslim, Hadith no. 501 (8) Rasulullah (Sallallahu Alayhi Wasallam) said: "Anyone who shaves has no claim to the mercy of Allah" - Reported by Ibn Abbas (R.A.) in Tibrabi (9) Hadhrat Abdullah Ibn Umar (R.A.) used to cut that portion (which exceeds the grip of the hand) of the beard. - Tirmidhi The Beard according to the Great Imams of Jurisprudence Hanafi Imam Muhammed (R.A.) writes in his book "Kitabul Aathaar" where he relates from Imam Abu Hanifa (R.A.) who relates from Hadhrat Haytham (R.A.) who relates from Ibn Umar (R.A.) that he (Ibn Umar) used to hold his beard in his hand and cut off which was longer. Imam Muhammed (R.A.) says that this is what we follow and this was the decision of Imam Abu Hanifa. Therefore, according to Hanafies, to shorten the beard less than a FIST LENGTH is HARAAM and on this is IJMA (concensus of opinion). Shafi'i Imam Shafi (R.A.) in his Kitabul Umm states, "To shave the beard is HARAAM." (Shari Minhaj dar Shara Fasl Aqueeqa). Maaliki Shekh Ahmad Nafarawi Maliki in the commentary of Imam Abu Zayed's booklet states, "to shave the beard is without doubt haraam according to all Imams." It is also mention in "Tamheed" which is a commentary of "Muatta" (Sunnan Imam Malik (R.A.)) that to shave the beard is HARAAM and among males the only ones to resort to this practice (of shaving) are the HERMAPHRODITES (persons who possess both male and female features and characteristics). Hanbali The Hanbalies in the famous Al-Khanie'a Hanbali Fatawa Kitab state that "to grow the beard is essential and to shave it is HARAAM." Also in the Hanbali Mathab books "Sharahul Muntahaa" and "Sharr Manzoomatul Aadaab", it is stated "The most accepted view is that it is HARAAM (prohibited to shave the beard)." Also note, according to scholars of Islam: "To shave off the beard is unlawful (haraam) and one who shaves his beard is legally speaking an unrighteous fellow (FASIQ); hence, it is NOT PERMISSIBLE to appoint such a man as an Imam. To say Taraweeh behind such an Imam is MAKRUH-E-TAHRIMI (near prohibition)" (Shami Vol.1, p.523) The Durre-Mukhtar states: "No one has called it permissible to trim it (the beard) less than FIST-LENGTH as is being done by some westernized Muslims and hermaphrodites." (Vol. 2, p. 155). Also, "It is forbidden (haraam) for a man to cut off another's beard." (Vol. 5, p. 359). Conclusion Thus, a Muslim who shaves or shortens his beard is like a hermaphrodite, his Imamate near prohibition, his evidence is not valid, he will not have the right to vote or being voted for. Shaving and shortening the beard is the action of non-believers. Imam Ghazzali (RA) says: "Know that the key to total bliss (Saadah) lies in following the Sunnah and in emulating the life of Rasulullah (Sallallahu Alayhi Wasallam) in ALL that issues from him, and in ALL his doings even if it concerns the manner of his eating, rising, sleeping, and speaking. I do say thisin relation to rituals in worship ONLY because ther is no way neglecting the Sunnah reported of him in such matters - but what I say INCLUDES EVERY ASPECT of his daily life." (Kitab al Arbain Addin, Cairo 1344, p. 89). Furthermore, in the Holy Qur'an, Allah told Rasulullah (Sallallahu Alayhi Wasallam) to say: "Say: "If ye do love Allah, Follow me: Allah will love you and forgive you your sins: For Allah is Oft-Forgiving, Most Merciful." (Quran 3:31) The daily recitation of a band of angels of Allah is "Holy is the Being who adorned men with beards and women with braids" (Takmela e Bahr al Raiq, Vol. 3, p. 331) Lastly, Allah Ta'ala says in the Holy Qur'an: "And when the true believers are called to Allah and His Rasul (Sallallahu Alayhi Wasallam) [to accept and practice the law and commands of Allah and His Rasul (Sallallahu Alayhi Wasallam)] that he may pass judgement upon them, their ONLY reply is 'We hear and obey.' Such men shall surely prosper." (24:51) THE CALL IS TO GROW A FIST LENGTH BEARD, LET US HEAR AND OBEY TO PROSPER. The Blessed Beard... Grow it, what's so hard to understand? Commentary by Islam.tc Muslims are overcome with western influence in their lives and it's easy to forget, nay, neglect the Sunnah of the Prophet Muhammad (Peace Be Upon Him). Little do these Muslims realize the magnitude of their actions in imitating Kufaar (see Hadith section). This is a truly shocking! Hopefully the information presented herein will enlighten those. And then there are others who claim that the matters concerning beards is a "little" issue not worthy of mention nor practice. To them I say get off the denial bandwagon, you're a Muslim! Follow the Prophet (Peace be upon him) in all aspects of life, for he was the best of examples. I couldn't tell you how many times I've mistaken a Muslim brother (outside of the Masjid) for a kaafir on account of his clean-shaven, well oiled, face. How can I say "Assalaamu Alaikum Brother!" when I do not know if he is a Muslim. Yet that very brother then wonders why he was ignored! Sure, he can tell if others are Muslim on account of their beard, but what about himself? From one brother to another, I say: "Grow a beard, then, since it also promotes Brotherhood in the real world. Stand with your Brothers, be one. We know you think you are handsome without it (a beard), but who cares? What matters is how Allah (S.W.T.) sees you. And when you do grow a beard, don't mock the Sunnah, please grow it correctly, i.e. FIST LENGTH. That is the prescribed length and no shorter (see Hadeeth section)..." Peace.

WAHEGURU JI KA KHALSA WAHEGURU JI KI FATEH BUT IN THE USA THEY USE DEADLY PESTICIDES.WHICH IS RESPONSIBLE FOR KILLING OF MILLIONS OF HARMLESS INSECTS BIRDS AND WILD ANIMALS BY BUYING THESE YOU ARE SUPPORTING IT. SO PLEASE BUY AND EAT ORGANIC PRODUCTS. BHUL CHUK MAAF KANWARDEEP SINGH

WAHEGURU JI KA KHALSA WAHEGURU JI KI FATEH DEAR UNTITLED SINGH ALL THE POINTS YOU HAVE MENTIONED ABOUT TREATMENT OF ANIMALS ARE TRUE BUT YOU FAILED TO MENTIONED ABOUT THE PLIGHT OF OXES HORSES CAMELS ELEPHANTS AND DONKEYS MALE CALVES ARE CASTRATED AT AN EARLY AGE ENDING THEIR SEXUAL LIFE SO THEY CAN BECOME OX.THEY ARE FORCED TO PULL OVERLOADED CARTS OR PLOUGH FIELDS.THE FARMER CONSTANTLY HIT STICK IN THEIR PRIVATE PARTS.THEY SUFFER FOR THEIR WHOLE LIFE IN THE WHEN THEY BECOME USELESS THE FARMER SELL THEM TO BUTCHERS. SIMILAR IS THE PLIGHT OF OTHER TAMED ANIMALS MANY FARMERS IN INDIA USE OXES FOR PLOUGHING FIELDS. SO WHAT YOU ARE GOING TO.WOULD YOU STOP EATING FOOD.ALL THESE CONCEPTS OF AHIMSA VEGETARIANISM ARE BASELESS.FROM CENTURIES HUMAN CIVILISATION EXISTED ON ANIMALS SUFFERING. BHUL CHUK MAAF KANWARDEEP SINGH Mod Note : Virji do not use CAPS next time. thanks :doh: