Jump to content

Guru Granth Sahib And The Muslims


Recommended Posts

The story of conflicts between some of the Gurus of Sikh religion and the Muslim rulers is well-known. The emerging religion of the Sikhs during the Mughal era was perceived by some of the rulers and their vassals to be a political threat. As a sizeable segment of disgruntled peasantry started joining the Sikh movement in Punjab and beyond, its political and social implications were not lost on perceptive minds, especially among the orthodox section of aristocracy.

Some of the Gurus faced persecution. A few were even executed for their religious and political views. Consequently, their followers at times had to bear the brunt of Mughal might. This is one side of the story. The other side remains largely untold. There was also a good number of Muslim musicians, scholars, Sufi saints, notables, including some royals like prince Dara Shikoh, who were not only sympathetic to the Sikh cause but also supported it in different ways. And this is what Muslman Kahavan Muskal (It takes a lot to be a Muslim), a remarkable book by Iqbal Singh, implicitly tells us. The book has been published from Amaritsar in Shahmukhi, one of the Punjabi scripts derived from the Arabic that is used on this side of Punjab. Iqbal Singh, is well-versed in the Sikh religious literature.

Granth Sahib, we all know, is a huge collection of sacred verses, a foundation on which stands the Sikh religious and metaphysical edifice. It contains not only the sacred verses of the Gurus but also the selections of Bhagti or Sufi poetry thought to be compatible with the vision of Baba Guru Nanak, the founder of the Sikh religion. Granth Sahib in general and Nanak Bani (the verses of Baba Guru Nanak) in particular have a lot of material which directly or indirectly refers to the Muslim rulers, their politics, faith, religious practices, saints and score of other things related with the newly-established Muslim society.

Iqbal Singh has painstakingly collected all the material that we find scattered throughout the Holy Granth and has arranged it in a systematic way in his book providing us a holistic picture of the historical relationship between the Muslims and the Sikhs, spreading over centuries. The book is a must read for anyone interested in discovering the historical context of the roots of love-hate relationship that existed and perhaps still exists, though to a much lesser degree, between the Muslims and the Sikhs. The Muslim and the Sikh narratives in Punjab though different are uniquely interlinked and so is their destiny in the cultural and social terms at least. The reference material one finds in the book has a material as well as symbolic value. It can help build bridges between two important communities of Punjab.

A journey of self-discovery Velay day pichhe pichhe (In the foot-steps of time) is a travelogue by Afzal Tauseef published by Institute of Language and Culture. Afzal Tauseef is one of our senior intellectuals and fiction writers deeply involved in the cultural politics of Punjab.

Her book narrates a moving story of her visits to Indian Punjab where she was born in a prosperous land owning family. She was a growing child when came the Partition and with it she lost everything. She shares her vivid memories of what happened and how all of a sudden her paradise with its verdure, flora and fauna and blissful community life was lost.

The communal riots led by lynching mobs forced her family which lost some of it members, to migrate to Pakistan. The tragedy of being uprooted, incomprehensible to young and old alike changed the course of life for her and her family permanently. Standing on the soil where she was born but forced to flee by the whirlwind of circumstances, she reliving the excruciatingly painful existential experience, wails and laments.

With her artistically articulated wailing and lamenting Afzal Tauseef creates a historically oriented cultural context where her sigh transforms itself into a cry of millions of the Punjabis who went through the same hell in the aftermath of the Partition in 1947. Her emotionally charged narrative provokes us to pause and ponder over the malady that inflicted deep a wound on the collective psyche of Punjab. With the passage of time the wound has healed though but the ugly scar it left is still there to remind us of what we did to ourselves in our collective frenzy whipped up by the communalists and fanatics of all hues.

The content is replete with emotional undertones but skillfully crafted prose does not let itself to be loaded with the kind of kitsch one usually encounters in the Punjabi writings dealing with trauma of the Partition. This is a book of sorrow that may comfort many with its reconstruction of a heart wrenching orgy of hate that we want to delete from our collective memory but its stubborn specter keeps coming back to haunt us all.

Tender verses

Main Chaitar nahin Chakhia (No whiff of April for me) is a new book of poetry by young poet and writer Khaqan Haydar Ghazi published by Sanjh Publications.

Khaqan employs different genres like free verse and lyrics for his creative expression. He seems to be very passionate about exploring the emotional and psychic effects the changing seasons imperceptibly have on individual.

A number of poems deal with experiencing Chaitar which is a harbinger of spring and a metaphor of re-birth. It reminds us of Chaucers famous verse Whan that Aprille with his shoures soote that inspired T.S. Eliots line April is the cruelest month. Khaqans poetry generally creates a sweet-sounding romantic ambiance underpinned by angst. Simplicity of the language and clarity of the experience impart palpable freshness to what he expresses in an unpretentious manner. A little more than friendship and a little less than love is what twists the relationship that is there between you and me.

Mushtaq Soofi

soofi01@hotmail.com

http://dawn.com/news/1048872/guru-granth-sahib-and-the-muslims

Link to post
Share on other sites

Join the conversation

You can post now and register later. If you have an account, sign in now to post with your account.

Guest
Reply to this topic...

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

Loading...
  • advertisement_alt
  • advertisement_alt
  • advertisement_alt


  • Topics

  • Posts

    • as long as no major panthic figure lays ungli on them lol  implausible at current state of affairs  we can have three sets shrimoni akali panth panj pyare of sikh sarbat khalsa along with 5 mukte and 25 mahakaali/giani singhs a mukhi of a really major dal (budha dal, taksal, akj, nkj, all the new ones lol) arent allowed to be in panj pyare or ppanj mukte  panj pyare can have more politically involved sikhs, meanwhile panj mukte be more panthic type folks like late bhai jugraj singh  one seat of panj mukte reconsidered every 2-4 years (some seats for 3, some for 4, one for 2) two of panj pyare for life till removed by 21 or more of mahakaal/giani (scholars, veterans, raagis, etc.) (i dont know how these are selected but perhaps a combination unanimously approved by 40 legislators mentioned below, they can be for life) other three chosen every 4-5 years by panj mukte  panj mukte advise panj pyare in joint session under a mukh diwan and meet diwan (chief minister of joint panj pyare/panj mukte session, secretariat minister of mahakaal assembly) who try to set up meetings and agenda and are chosen by small body of 40 legislators (need 37 or more to become) representing different parts of world and india and punjab and sampardiye that can be removed only if other 28 or more demand so  52 sewadars of sarbat khalsa enforce gurmattas under supervision of meet diwan third set of panch is akal thakt panj pyare (jathedari of akal thakt can be abolished) of which four must be most senior mahakaali singhs (the 25) and only one can be young if approved by same margin meet diwan is, this is like the jurisdiction that can remove a panj pyara anytime and de-ratify a gurmatta anytime  replaces sgpc gursikhs like baba nihal singh harianbela, giani pinderpal singh, that are admired or at least tolerated by most of panth are good candidates for panj mukte or panj pyara positions until we harvest a youth full of potential  a panj pyare can never be a panj mukta, a panj mukta can never be a panj pyare after retiring from former position mukh diwaan cannot be a former panj pyare akal thakt panj pyare cannot be former mukh diwan, and after retiring cannot serve panj pyara sarbat khalsa takes oath of restricting political activism to a certain region (perhaps pakistan punjab, punjab, haryana and maybe j&k, himachal, rajasthan) and beyond this region it confines itself to humanitarian relief, activism for sikh rights, gurudwara management, gurmatta/maryada enforcement) a politican isnt allowed from a another party to serve any position in this sarbat khalsa system but sarbat khalsa can recommend or back a panthic sikh up for a seat in the prescribed region  constitution (prescribing values of economic and relgiious freedoms, and promoting a federalist republican structure in india that candidates backed by sarbat khalsa must adhere to), code of honour (for scholars,intellectuals,officials), rehat maryada (mostly adopted from prior one) sikh intellectual council of free thought, free space for all sorts of intellectuals to discuss ideas, and a ultimate sikh reference library for all; presided by council of five elders (one chief elder) selected by mahakaali council that maintains order and intellectual integrity amongst this diaspora where intellectuals, scientists, theologicians, can freely correspond with each other and release findings (I wish bhai vir singh ji or professor puran singh ji were alive lol) sikh education front, trying to spread parchar in world, and impart worldy knowledge of stem onto youth in the north indian region described above (as our youth is behind rest of india)  revised anandpur da matta, reinforcing punjab's demand for autonomy, riparian rights, and additional territory (that we can get with help of our sikh education front working to spread sikhi in those areas and literate the poor with punjabi and other wordly stem sciences) we will harvest intellectuals, sikhs, and a stronger panth we would also need a team of lawyers to fight the cases in high court and supreme court for the matters discussed in above revision of anandpur matta, and maybe we can allign ourselves with whatever the punjab govt is at time in such legal battles against center for betterment of punjab i think i got carried away, maybe panj pyare system is better for individual gurudwaras lol although we can't have a autocracy with all the division in the panth either like we used to under diwan darbara singh ji, nawab kapur singh ji, sardar jassa singh ahluwalia  
    • really nice thread 👍 
    • idk if it is but if it is the r/sikh mod he is nice and not rude...
    • is it the same turbanator from youtube who comment on every basics of sikhi video 
    • yes bibi rajni was married off to a leper by her father for her refusal to worship him instead of raam/gopal/akaal purakh she remained firm and took her husband village to village and was now thrown into a life of poverty she was married to a disabled man with leprosy and was told by her father to deal with the consequences of not worshipping him and told her to go find her waheguru/akaal purakh/raam now she carried her leper husband in a tokra basket on her head through villages and did work like a banjaras at different households until she reached amritsar sarovar she left (probably for work), while husband went for sarovar and when he came out he was cured (some versions say sikh villagers around told him to jap waheguru as he took the dip) he held onto a twig on a tree with his pinky so he wouldnt drown as he took ishnan he was cured but bibi rajni his wife did not recognize him so there was commotion to which villagers told them to go to dhan dhan sri guru raam das ji to whom bibi rajni begged for the man in front of her to be punished thinnking he killed her husband  but guru sahib told the (husband) to show his chichi (pinky finger) which wasn't dipped in the sarovar and thus remained with leper marks which proved that he was indeed the husband (he was told by guru sahib to dip the finger and his finger was cured as well to which bibi rajni believed him) duni chand the arrogant father of bibi rajni came and asked for forgiveness, and i think he had four daughters or so and no son and thus adopted the former lepor as his son  one of my favorite sakhis from childhood 
×
×
  • Create New...

Important Information

Terms of Use