Sikh and Sikhism by Dr Zakir Naik

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Hey everyone just thought i'd paste this article because i think it is very interesting and thought provoking!Enjoy the read, thank you!

SIKH AND SIKHISM

by Dr. Zakir Naik

Sikhism is a non-Semitic, Aryan, non-Vedic religion. It is a religion that has the sixth largest following in the world. Some consider it as an offshoot of Hinduism. It was founded by Guru Nanak at the end of the 15th century. It originated in the area of Pakistan and North West India called Punjab, meaning the land of the five rivers. Guru Nanak was born in a Kshatriya (warrior caste) Hindu family but was very strongly influenced by Islam and Muslims.

I DEFINITION OF SIKH AND SIKHISM

The word ‘Sikh’ is derived from the word sisya meaning disciple or follower. Sikhism is a religion of ten Gurus, the first Guru being Guru Nanak and the tenth and the last being Guru Gobind Singh. The sacred book of Sikhism is Sri Guru Granth also called Adi Granth Sahib.

THE FIVE – ‘K’s

Every Sikh is supposed to keep the following five ‘K’s, which also serve to identify him as a Sikh:

Kesh – uncut hair.

Kanga – comb; used to keep the hair clean.

Kada – metal or steel bangle; for strength and self-restraint.

Kirpan – dagger; for self-defence.

Kaccha – special knee length underwear or under-drawer for agility.

II CONCEPT OF GOD IN SIKHISM:

MULMANTRA: THE FUNDAMENTAL CREED OF SIKHISM

The best definition that any Sikh can give regarding the concept of God in Sikhism is to quote the Mulmantra – the fundamental creed of Sikhism, which occurs at the beginning of Sri Guru Granth Sahib.

It is mentioned in Sri Guru Granth Sahib, volume 1 Japuji, the first verse:

"There exists but one God, who is called The True, The Creator, Free from fear and hate, Immortal, Not begotten, Self-Existent, Great and Compassionate."

Sikhism is a monotheistic Religion

Sikhism enjoins its followers to practise strict monotheism. It believes in only One Supreme God who is, in the unmanifest form, called Ek Omkara.

In the manifest form He is called Omkara and has several attributes such as:

Kartar – The Creator
Akal – The Eternal
Sattanama – The Holy Name
Sahib – The Lord
Parvardigar – The Cherisher
Rahim – The Merciful
Karim – The Benevolent

He is also called Wahe Guru – the One true God.

Besides Sikhism being strictly monotheistic, it also does not believe in Avataravada – the doctrine of incarnation. Almighty God does not incarnate Himself in what is known as Avatara. Sikhism is also strongly against idol worship.

Guru Nanak was influenced by Sant Kabir

Guru Nanak was influenced by the sayings of Sant Kabir so much that several chapters of Sri Guru Granth Sahib contain couplets of Sant Kabir. One of the famous couplets of Sant Kabir is:

"Dukh mein sumirana sabh karein
Sukh mein karein na koya
Jo sukh mein sumirana karein
To dukh kaye hoye?"

"In times of trouble, God is remembered by all But none remembers Him during peace and happiness. If God is remembered in good times of happiness Why should trouble occur?"

Compare this with the following verse of the Qur’an: "When some trouble toucheth man, He crieth unto his Lord, Turning to Him in repentance: But when He bestoweth A favour upon him As from Himself, (Man) h forget what he cried And prayed for before, And he h set up Rivals unto Allah." [Al-Qur’an 39:8]

The Sikh scriptures therefore emphasise monotheism and God-consciousness.

Source:

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Sikhism as we know it today is the result of the teachings of the ten Gurus, the first of which was Guru Nanak (1469-1539) and the tenth and last of which was Guru Gobind Singh (1666-1708).

Guru Nanak spread a simple message: "We are all one, created by the One Creator of all Creation." There is no definitive biography of Guru Nanak, though there have been many attempts to write the story of his life by his devotees after his death.

According to Dr. Hari Ram Gupta, author of A Life-Sketch of Guru Nanak, Nanak started his mission at a time when both Hinduism and Islam as practiced in the Indian Subcontinent had become distorted and degraded. The caste system was at its worst, and all kinds of corruption had become rampant in society. Men of vision were worried, and they attacked the rot that had set in the society. Rather than address the socio-political problems, the reformers of the day tried to initiate a spiritual movement that would turn people towards God. They believed that this was the way to cure the ills of the society.

Guru Nanak was indeed the most important of these reformers. He was born to a simple Hindu family. From an early age, he made friends with both Hindus and Muslims and acquired a good knowledge of Hinduism and Islam. He used to spend long hours in discussions with Muslim and Hindu holy men of the area.
There is a story of how he disappeared for three days and came back with enlightenment. It is reported that he was no longer the same person he had been. Then he uttered these words:

"There is but One God, His name is Truth, He is the Creator, He fears none, He is without hate, He never dies, He is beyond the cycle of births and death, He is self illuminated, He is realized by the kindness of the True Guru. He was True in the beginning, He was True when the ages commenced and has ever been True, He is also True now." (Japji)

These words are enshrined at the beginning of the Sikh holy scripture, the Guru Granth Sahib. It was 1499 and Guru Nanak was thirty years old at this time.

After this, with a Muslim companion, Guru Nanak undertook long journeys as part of a spiritual mission. He took twelve years to return from this first journey. He then set out on a second journey traveling as far south as Sri Lanka. On his third journey Guru Nanak traveled to the north to Tibet.

Guru Nanak visited Sheikh Ibrahim, the Muslim successor of Baba Farid, the great Sufi dervish of the twelfth century at Ajodhan. When asked by Ibrahim which of the two religions was the true way to attain God, Guru Nanak replied, "If there is one God, then there is only His way to attain Him, not another. One must follow that way and reject the other. Worship not him who is born only to die, but Him Who is eternal and is contained in the whole universe."

On his fourth great journey Guru Nanak dressed in the blue garb of a Muslim pilgrim and traveled to Makkah. He visited Madinah and Baghdad, too.

After having spent a lifetime in traveling abroad and setting up missions, an aged Nanak returned home to Punjab. He settled down at Kartharpur with his family. People came from far and near to hear his hymns and preaching.

After Guru Nanak’s death in September 1539, his Hindu followers thought him to be a Hindu and his Muslim followers thought him to be a Muslim. That is to say, both Muslims and Hindus viewed him from the perspective of their respective faiths.

It was the later disciples of Nanak who gave shape to a new religion, of which Nanak is considered the first Guru. In 1604, Arjan Dev (one of the ten Gurus) compiled the hymns of Guru Nanak along with the compositions of both Hindu and Muslim holy men, like Jaidev, Surdas, Sheikh Farid, and Kabir. The compiled book was enshrined by Arjan in the Golden Temple and was called the Adi Granth.

It was the tenth Guru, Gobind Singh, who organized the community of Sikhs into a khalsa — "a spiritual brotherhood devoted to purity of thought and action." He taught his followers to wear long hair (kesh, denoting saintly appearance), underwear (kachha, denoting self-control), iron bangle (kara, denoting purity in acts), comb (kangha, denoting cleanliness of mind and body), and sword (kirpan, denoting fight for a just cause).

The Sikh scripture called the Adi Granth (called respectfully as Guru Granth Sahib) is considered the Supreme Spiritual Authority and Head of the Sikh religion, rather than any living person. It contains the works of not only the ten Gurus but also the hymns by sufis like Sheikh Farid (1175 - 1265) and Sheikh Bhikan (who died during the early part of Akbar’s reign).

From the foregoing, we understand the following:
Guru Nanak was a religious reformer at best; he was not the founder of any new religion.

Sikhism is the creation of the Gurus, particularly of Guru Gobind Singh, whose compositions and innovations form the content and the framework of the new religion.

The scripture of Sikhism is not any revelation from God but only the compositions of the Gurus as well as those of certain Muslim and Hindu mystics. For this reason, there is no meaning in talking about the authenticity of the book as a Divine Revelation. Because neither the book nor the authors claim it to have been revealed by God.

As Muslims, we can perform da`wah to the Sikhs, chiefly by appealing to their faith in the Oneness of God. We can tell them that Guru Nanak was most probably a Muslim when he died; the available evidence favors that conclusion. Anyway he did not try to replace Islam with a new religion; on the other hand, his utterances point to the fact that he certainly believed Islam to be the True Religion of God.

And Allah knows best.

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Islam in Sikhism

www.guidedones.com/metapage/non_muslims/prophsikh.htm


Guru Nanak (1469-1539 C.E.) was the first of Sikhism's 10 Gurus, a lineage of holy teachers that continued until the end of the 17th century. The Gurus are understood to be the mediators of divine grace.

The term Sikh is derived from the Sanskrit word for "disciple" or "learner." Sikhs are those who are disciples to the Guru. Sikhism originated in the Punjab region of northwest India, where it drew on elements from Bhakti Hinduism and Islamic Sufism to develop into a distinctive religious tradition in its own right. Sikhs believe that liberation from the karmic cycle of rebirths occurs in the merging of the human spirit with the all-embracing spirit of God. Their religious worship involves contemplation of the divine Name. The ultimate deity is known by several names: Sat (truth), Sat Guru (true Guru), Akal Purakh (timeless being), Kartar (creator), and Wahi-Guru ("praise to the Guru"). By concentrating on God's Name (or many titles), one conquers the ego and unites with God.

The compilation of the Sikh scriptures, the Adi Granth, was begun in 1604 by the Fifth Guru. The last of the ten Gurus, Guru Gobind Singh, announced that he would be the last personal Guru and that thereafter, Sikhs were to regard the Adi Granth (Guru Granth Sahib) as their teacher. This sacred book is considered the living embodiment of all ten Gurus and is therefore the focus of worship in all Sikh temples and local gurudwaras, or sanctuaries. The Adi Granth, though never claiming to be a revealed scripture, unlike Quran, comprises of three main parts: a long poem by Nanak summing up the elements of Sikhism, a collection of Ragas, or songs composed by the first five Gurus, and a mixed collection of commentaries elaborating on the Ragas together with hymns of many Hindu saints and Sufi mystics, most prominent (seemingly) Muslim contributors of them all are Sant Kabeer, Sheikh Farid and Sheikh Bhikan. There are 292 hymns associated to Kabir in Adi Granth. Kabir (1398 to 1495) was probably born to a Brahmin mother and raised by a Muslim step mother. He lived as a Sufi saint, abhorred the caste system and all religious rituals. Sheikh Farid has 4 hymns and 130 shlokas by his name. Sheikh Farid (1175 to 1265) was also a Muslim Sufi saint of great piety. He is considered the father of Punjabi poetry. Sheikh Bhikan has 2 hymns. A Muslim Sufi scholar saint Sheikh Bhikan died in the early part of Akbar's reign. He was one of the most learned men of his time. He believed that only God's name can heal a diseased mind and body.

With such contributors, the reference to Islam and it's Ideals, are too many to miss.

Some of the best shlokas and hymns (of my choice) appears here:

VAAR IN MAAJH, AND SHALOKS OF THE FIRST MEHL:

|| 7 || SHALOK, FIRST MEHL: It is difficult to be called a Muslim; if one is truly a Muslim, then he may be called one. First, let him savor the religion of the Prophet as sweet; then, let his pride of his possessions be scraped away. Becoming a true Muslim, a disciple of the faith of Mohammed, let him put aside the delusion of death and life. As he submits to God's Will (Islam) and surrenders to the Creator, he is rid of selfishness and conceit. And when, O Nanak, he is merciful to all beings, only then shall he be called a Muslim.

|| 2 || FIRST MEHL: There are five prayers and five times of day for prayer; the five have five names. Let the first be truthfulness, the second honest living, and the third charity in the Name of God. Let the fourth be good will to all, and the fifth the praise of the Lord. Repeat the prayer of good deeds, and then, you may call yourself a Muslim. O Nanak, the false obtain falsehood, and only falsehood.

Quran 98:5 And they have been commanded no more than this: To worship Allah, offering Him sincere devotion, being true (in faith); to establish regular prayer; and to practice regular charity; and that is the Religion Right and Straight.

Quran 4:36 Serve Allah, and join not any partners with Him; and do good- to parents, kinsfolk, orphans, those in need, neighbors who are near, neighbors who are strangers, the companion by your side, the wayfarer (ye meet), and what your right hands possess: For Allah loves not the arrogant, the vainglorious.


|| 6 || SHALOK, FIRST MEHL: Let mercy be your mosque, faith your prayer-mat, and honest living your Koran. Make modesty your circumcision, and good conduct your fast. In this way, you shall be a true Muslim. Let good conduct be your Kaabaa, Truth your spiritual guide, and the karma of good deeds your prayer and chant. Let your rosary be that which is pleasing to His Will.

In RAAG GAUREE MAALAA, FIFTH MEHL:

|| 2 || Reciting the four Vedas from memory, they do not obtain the Mansion of the Lords Presence hereafter. Those who do not understand the One Pure Word, utter total nonsense.

Qur'an 16:51 Allah has said: "Take not (for worship) two gods: for He is just One Allah, then fear (only) Me"


GAUREE, BAAVAN AKHREE ~ THE 52 LETTERS, FIFTH MEHL:

|| 22 || SHALOK: The heart is cooled and soothed, and the mind is at peace, chanting and singing the Glorious Praises of the Lord of the Universe. Show such Mercy, O God, that Nanak may become the slave of Your slaves. I long to become the dust under the feet of Your Saints. Please shower me with Your Mercy, O Lord God! I have given up my excessive cleverness and scheming, and I have taken the support of the Saints as my minds support. Even a puppet of ashes attains the supreme status, O Nanak, if it has the help and support of the Saints.

On the authority of Anas (ra) it is reported that some people said: "Oh, Messenger of Allah (saas )! Oh, the best of us and the son of the best of us! Our Master and the son of our Master!" He (Muhammed) replied:

"Oh, you people! Say what you have to say and do not allow yourselves to be seduced by Satan. I am Muhammad, the slave of Allah (swt ) and His Messenger (saas ). I do not like you to raise me above the status assigned to me by Allah (swt ), Almighty All-powerful." (Narrated by An-Nasaa`i )

Anas informs us in this Hadith that a number of people addressed the Prophet (saas) in terms of excessive praise and eulogy and that the Prophet (saw) rejected this, informing them that such was the temptation of the devil, that he might lead them by this means into Shirk (partnership with God). Then he informed them of the correct manner of addressing him which is to say: Muhammad, the slave and Messenger of Allah (saw); and he indicated to them his dislike of being elevated above the position which Allah (swt) has designated for him.


GAUREE SUKHMANI, FIFTH MEHL, SHALOK:

|| 1 || ASHTAPADEE: Slandering the Saints, ones life is cut short. Slandering the Saints, one shall not escape the Messenger of Death. Slandering the Saints, all happiness vanishes. Slandering the Saints, one falls into hell. Slandering the Saints, the intellect is polluted. Slandering the Saints, ones reputation is lost. One who is cursed by a Saint cannot be saved. Slandering the Saints, ones place is defiled. But if the Compassionate Saint shows His Kindness, O Nanak, in the Company of the Saints, the slanderer may still be saved. || 1 || Slandering the Saints, one becomes a wry-faced malcontent. Slandering the Saints, one croaks like a raven. Slandering the Saints, one is reincarnated as a snake. Slandering the Saints, one is reincarnated as a wiggling worm. Slandering the Saints, one burns in the fire of desire. Slandering the Saints, one tries to deceive everyone. Slandering the Saints, all ones influence vanishes. Slandering the Saints, one becomes the lowest of the low. For the slanderer of the Saint, there is no place of rest.

Quran 2:104 O ye of Faith! Say not (to the Messenger) words of ambiguous import, but words of respect; and pay heed (to him): To those without Faith is a grievous punishment. 2:105 It is never the wish of those without Faith among the People of the Book, nor of the Pagans, that anything good should come down to you from your Lord. But Allah will choose for His special Mercy whom He will - for Allah is Lord of grace abounding.


|| 8 || 10 || SHALOK: God alone is the Doer of deeds there is no other at all. O Nanak, I am a sacrifice to the One, who pervades the waters, the lands, the sky and all space.|| 1 || ASHTAPADEE: The Doer, the Cause of causes, is potent to do anything. That which pleases Him, comes to pass. In an instant, He creates and destroys. He has no end or limitation. By His Order, He established the earth, and He maintains it unsupported. By His Order, the world was created; by His Order, it shall merge again into Him. By His Order, ones occupation is high or low. By His Order, there are so many colors and forms. Having created the Creation, He beholds His own greatness. O Nanak, He is pervading in all.

Qurân 7:185: Will they not ponder upon the kingdom of the heaven and the Earth, and all that God has created to see whether their hour is not drawing near? And in what other revelation would they believe those that deny this (Qur'an) ?

Qurân 2:117-118: The Originator of the heavens and the earth. When He decrees a matter, He only says to it : "Be!" - and it is. And those who have no knowledge say: "Why doesn't Allâh speak to us (face to face) or why does not a sign come to us?" So said the people before them words of similar import. Their hearts are alike, We have indeed made plain the signs for people who believe with certainty.


While reading SGGS, a few questions popped into my mind. Any possible answers from anyone are most welcome.

1. RAAG GAUREE GWAARAYREE:, THIRD MEHL, CHAU-PADAS:

|| 1 || Those whom You Yourself have led astray, forget You. Those who are in love with duality forget You. The ignorant, self-willed manmukhs are consigned to reincarnation. GWAARAYREE: True is the Lord King, True is His Royal Command. Those whose minds are attuned to the True, Carefree Lord enter the True Mansion of His Presence, and merge in the True Name. || 1 || Listen, O my mind: contemplate the Word of the Shabad. Chant the Lords Name, and cross over the terrifying world-ocean. || 1 || Pause || In doubt he comes, and in doubt he goes. This world is born out of the love of duality. The self-willed manmukh does not remember the Lord; he continues coming and going in reincarnation.

Sikhs doesn't specifically believe in the Day of Judgement but Adi granth does say, "By His Order, the world was created; by His Order, it shall merge again into Him", something like an apocalypse or the Final Day, as we believe in Islam. If that's the case, when world will come to an end, how come a 'manmukh' (Granth's usage for a disbeliever in the Unity of God), will continue to come and go in re incarnation?

RAAG MAAJH, ASHTAPADEES: FIRST MEHL, FIRST HOUSE:

|| 5 || He created the 8.4 million species of beings. Those, upon whom He casts His Glance of Grace, come to meet the Guru. Shedding the residues of their sinful mistakes, His servants are forever pure; at the True Court, they are beautified by the Naam, the Name of the Lord.

Biologists today believe that as many as 100 million plant and animal species may exist on Earth today. Is this figure symbolic? This goes against the established sciences of today. What's the significance of this digit, if any?

Reader comments (edited): I am sending this to you concerning your attempt to compare Islam with Sikhism. Although I enjoyed your attempt I feel I should try to answer your questioning manner at the end (something which Muslims are known for).

Firstly Guru Granth Sahib Ji clearly states how when the supreme being (God) absorbs its creation back into itself only it shall remain. Hence all people, life etc will return to where we have all sprung from(God). When Guru Granth Sahib Ji talks about manmukhs (which means someone who follows their man (mind) and hence can be anyone even a Sikh, and not your interpretation) going through incarnation when God absorbs all back into itself surely they shall also be joined. Its as simple as that, especially when in Sikhism God belongs to everyone, and not just believers as in Islam (What's a Kaafir, is Osama Bin Laden One?). In Sikhism God is also referred as the one which joins all back into itself.

Your second question is easy, Guru Granth Sahib Ji clearly states that there are innumerable species and life forms, as well as planets etc. If you properly do your research you can even find this in the first part of Guru Granth Sahib Ji. The number you have given is what people of India traditionally believe which is possibly why the Guru's used it so that people can easily relate to it. What's important isn't the exact number but the deeper warning or message the Guru is revealing. Anyway from my knowledge you are incorrect in you claim that Biologists today believe that as many as 100 million plant and animal species may exist on Earth today. Either way, the key word may exist.

I hope this answers your question.

Dr. Baljit Singh

We agree with readers comments. Thanks for sending them to us and correcting us on definition of 'manmukhs'. Just a little bit correction to your knowledge about Islamic concepts too, God (Allah(swt)) indeed belongs to everyone. A 'believer' is one who believes in ONE God and doesn't ascribe any partners to Him else he is called as a 'kaafir' in Arabic. We have no idea about Osama's fundamental beliefs. He might not be a 'kaafir' but if charges against him are proved in the court of law, he might turn out to be a criminal, his offences might amount to a death sentence.

Also, we are all His creations irrespective and this is mentioned clearly in this verse: "O mankind! We created you from a single (pair) of a male and a female and made you into nations and tribes that you may know each other (not that you may despise each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you." Qur'an 49: 13, "...and Allah means no injustice to any of His creatures." (Qur'an 3 : 108).

Muslims thus cannot claim to have secured exclusive rights to paradise just because of being born as Muslims.

We urge you to read this article: Man is Self centered, Allah is NOT

Qur'an 2:256
There is no compulsion in religion.
The right direction is henceforth distinct from error.
And he who rejects false deities and believes in Allah has grasped a firm handhold which will never break.
Allah is Hearer, Knower.

Source: www.islamawareness.net/Sikhism/islam_in_sikhism.html

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The Nirgun-Sargun conundrum Part 1 - 1

By Abu Adeeba & Abu 'Abdur-Rahman

www.geocities.com/islam_sikhism/


INTRODUCTION

In Islam, the purpose of life is clear. It has been articulated by our Creator concisely in the following verse informing humankind that:


"I have not created jinn nor humankind except that they worship Me (alone)." (Qur'an)

We have come to know that the Adi Granth, on the other hand, has not put forth an ultimate purpose and objective, although speculative proposals have been forwarded. Be that as it may, the purpose as found in Islaam is not only clear, but also consistent for all humans of all times. From the very first to the very last, their purpose was, is and will always be one and the same.
The great scholar of Islaam - Ibnu Taymiyyah posed a rhetorical question:

If one does not have knowledge of what one is worshipping, then what is one worshipping?

The equally famous Ibn Abul-'Izz summarised the importance of this knowledge:

The need of the servants for this knowledge is greater than every other need; and it is the most necessary of all things for them, since there is no life for the hearts, nor any delight, nor any tranquillity, except through knowing their Lord, the One to be worshipped, their Creator - with His Names, His Attributes and His Actions, and that He - along with all that - is more beloved to the person than anything else. So man's striving is with regards to everything that will draw him nearer to Allaah, to the exclusion of the creation.

Hence, knowledge of a worshipped deity is a necessary prerequisite and must be compatible with one's intellect.

Concerning this purpose, Allaah has ordered Muslims to have knowledge of His Self and His worship strictly in accordance to what He has revealed:

"Have knowledge of Laa ilaaha illAllaah (First pillar of Islaam and testification of faith - None has the right to be worshipped in Truth except Allaah) and (then) seek the forgiveness of Allaah all you believing men and believing women." (Qur'an 47:19)

In the Qur'an Allaah highlights the inseparable relationship between revelation, language and intelligence when he says:

"The Most Merciful, taught the Qur'an, created humankind, and gave them ‘bayaan'." (Qur'an 55:1-4) [1]

If we begin with the following criteria:

1. Understanding and knowledge of God must come from God. It is not intellectually deducible.
2. Revelation cannot be incompatible with human intellect.

In other words, it would be unjust of God to provide us with intelligence and reveal knowledge of His Self that is incompatible with this intellect. Surely, the all-Wise, who has established for us this purpose of worshipping Him, would not make things difficult by instilling within us an intellect insufficient in comprehending revelatory knowledge of His Divine self.

And yet, the question standing is:

What if revelatory knowledge of His Divine Self is found to be contradictory?

We intend to show here that the Hindu-inherited and slightly altered concept ofGod in Sikhi theology is illogical, contradictory and irrational.
From this we contend that if Sikhism intends to believe in contradictions relating to God, which a healthy and rational mind must by necessity reject, then two conclusions are reached:

Sikhi theology is irrational and illogical, thus, errant.
God is unreasonable and unjust if He reveals contradictions and demands that Sikhs accept it unquestionably.

The Nirgun-Sargun conundrum Part 1 - 2

By Abu Adeeba & Abu 'Abdur-Rahman

www.geocities.com/islam_sikhism/


EXAMINING THE THEOLOGY-PROPER OF SIKHISM

Similar to Hinduism, but not entirely the same, Sikhi describes God as Nirgun and Sargun.
Etymologically the suffix 'gun' means 'attributes', 'sar' means 'with (all)' and 'nar' means 'none'.
God is, thus, described as Sargun - a deity with attributes (attributed) - and also Nirgun - an attributeless deity (unattributed).

The Adi Granth states:

Nirankaar aakaar aap nirgun sargun ayk.
He Himself is formless and also formed; the One Lord is without attributes and also with attributes.
(Guru Arjan Dev pg.250)

Aap akaar aap nirankaar
He Himself is formed, and He Himself is formless.
(Guru Arjan Dev, pg.863)

Raaj joban prabh thoon dhhanee, thoon niragun thoon saragunee

O God, You are my power, authority and youth. You are absolute, without attributes, and also related, with the most sublime attributes.(Guru Arjan Dev, pg.211)

The above is confirmed and agreed upon by the following authors:

In the Sikh Scripture, the concept of the supreme reality is not only dynamic and reverberating but many pluralities such as nirguna-saguna and transcendent immanent are subsumed in it. He is nirguna or without attributes. Yet He is saguna or with attributes, too, because in the manifested state all attributes are His.

With this urge, from apparent nothingness, the Formless assumes form, "The unattributed becomes the Attributed - nirgun te sargunu thia" (GG, 940) and thus this world of a myriad colours takes shape. [bold ours][1]

And:

God is manifest in its creation and has 2 forms Nirgun (without attributes) and Sargun (with attributes). Having created this creation, God is manifest within it in all forms and at the same time is at a distance in its formless form. [bold ours][2]

However, the Nirgun-Sargun duality, respectively, is often rendered and interpreted by various oft-repeated descriptive terms, such as: transcendent-immanent or absolute-personal or formless-manifest:

As per Gurbani our soul is the part of the Nirgun form of God, while our body is the part of the Sargun form of God. Clearly, God is both the forms resides within us. Our body is the temple of Lord. [bold ours][3]

God is described as both nirgun, or absolute, and sargun, or personal There was only the Formless One Himself; creation was not then-When God became sargun or manifest, he became what is called the Name, and in order to realize Himself He made nature where in He has His seat and is diffused everywhere and in all direction in the form of love. [bold ours][4]

God is both Transcendent and Immanent does not mean that these are two phases of God one following the other. God is One, and He is both nirguna and sarguna. "Nirguna sargunu hari hari mera, (God, my God is both with and without attributes)," sang Guru Arjan (GG, 98). Guru Amar Das also had said, "Nirguna sarguna ape soi (He Himself is with as well as without attributes)" (GG, 128). Transcendence and Immanence are two aspects of the same Supreme Reality.
In the teaching of Sikhism God is conceived as being without form (nirankar/nirakar)-All existence is God's visible form, but no part of it is a substitute for God. God is also Nirguna (unattributed) as said earlier.

It was the One and the Only God, the Lord of Universes who was at once transcendent (nirguna) and immanent (saguna). Although immanent in His Creation He was yet apart from it, being its Creator.

Sikhism does recognize the traditional categories of transcendent and immanent as also of nirguna (without attributes) and saguna (with attributes, sarguna in Punjabi), pertaining to God, but not the Sankarite distinction between higher and lower Brahman. The emphasis here is on the unicity of Ultimate Reality, the "1 Onkar". The term Parbrahma (Sankara's Para Brahman) appears frequently in the Sikh Scripture but Aparbrahma or Apara Brahman never. For the Sikhs the same Absolute is both nirguna and sarguna (GG, 98, 128, 250, 287, 290, 862). The nirguna Brahman manifests himself as sarguna Brahman, in relation to His attributes. [bold ours][5]

An emphasis has been given to these terms in order to show a general acceptance of interpretation within the academic circles that God prior to creation was Nirgun (attributeless, formless, transcendent), but upon creating became Sargun (attributed, personal, immanent, diffused in creation, manifest) although it is stressed that He is still ONE (ik onkar); as Nirgun as well as Sargun

The Nirgun-Sargun conundrum Part 1 - 3

By Abu Adeeba & Abu 'Abdur-Rahman

www.geocities.com/islam_sikhism/


INSURMOUNTABLE PROBLEMS

"Say: Truth has arrived and falsehood has been vanquished, indeed falsehood by its very nature is bound to be vanquished." (Qur'an 17:81)

PROBLEM ONE

This Nirgun-Sargun duality can be recognised as nothing except a contradiction in terms.

We recommend those unfamiliar with the Law of non-Contradiction to read the following article refuting those who ignorantly claim this law not to be self-evident or a priori, or those who assert this law to be man-invented, thus, deducing that God cannot be limited or restricted to these alleged man-invented laws:

The Universal Law of non-Contradiction

In the Qur'an Allaah establishes that something and its opposite cannot both be accepted as true at the same time:

"And such is your Lord in truth. Then what is there after Truth except falsehood. How have they then turned away?" (Qur'an 10:32)

If something is accepted as true, anything in opposition to that is rendered false.

Hence, from the universal Law of non-Contradiction: (P and not-P) is false, if:

Nirgun (unattributed) is taken to be proposition P, then Sargun (attributed), its opposite and negation, is not-P.

Since the Sikhi concept of God affirms Him to be both Nirgun and Sargun at the same time and in the same respect, we must conclude that (P and not-P) is false, a contradiction and must be rejected by the rational mind.

The Nirgun-Sargun conundrum Part 1 - 4

By Abu Adeeba & Abu 'Abdur-Rahman

www.geocities.com/islam_sikhism/


BELIEF IN THE IMPOSSIBLE

To illustrate the clarity found in Islaam, we will very briefly look into why contradictions and impossibilities cannot co-exist with true belief. In doing so, the reader will begin to recognise the gulf of difference between the religion of Truth, and those religions that only have a claim to this, but in reality are upon falsehood.

Is it firstly possible to equate opposites?

Allaah demonstrates this in no uncertain terms drawing upon opposites to emphasise to the seeker of Truth the importance of recognising the exclusivity of two opposite things and the impossibility of a sound intellect accepting both equally.

"The blind and the seeing are not alike;
Nor the darkness and the light;
Nor the shade and the heat;
Neither are the living and the dead alike. Surely Allaah makes whom He pleases hear, and you cannot make those who are in the graves to hear." (Qur'an 35:19-22)

A rhetorical question asks:

"What! Shall We then treat those who are Muslims (who submit their will to the Will and commandments of Allaah) as criminals? "What is the matter with you? How do you judge?" (Qur'an 68:35-36)

"Not equal are the dwellers of the fire and the dwellers of Paradise. It is the dweller of Paradise that will be successful." (Qur'an 59:20)

"And not alike are the good and the evil." (Qur'an 41:34)

"Is one who is obedient to Allaah, prostrating himself or standing (in prayer) during the hours of the night, fearing the Hereafter and hoping for the Mercy of his Lord (like one who disbelieves)? Say: "Are those who know equal to those who know not?" It is only men of understanding who will remember." (Qur'an 39:9)

"Say: ‘Are equal those who know and those who do not know? It is those who are endued with understanding that receive admonition. Are those who know equal with those who know not? But only men of understanding will pay heed." (Qur'an 39:9)

"Or do those who earn evil deeds think that We shall hold them equal with those who believe (in Islaam) and do righteous good deeds, in their present life and after their death? Worst is the judgement that they make." (Qur'an 45:21)

"And not equal are the blind and those who see, nor are (equal) those who believe (in Islaam), and do righteous good deeds, and those who do evil. Little do you remember!" (Qur'an 40:58)

"They wish that you reject Faith, as they have rejected (Faith), and thus that you all become equal (like one another)." (Qur'an 4:89)

We ascertain from these instructions that the equating of opposites, especially when the nature of truth is involved, is a clear and apparent falsehood. Allaah says:

"And what is there after truth except falsehood?" (Qur'an 10:32)

This shows that contradictory things, especially in regards to Allaah, can never be on level terms. Hence, anyone seeking to equate opposites and accept contradictions will face the consequences and be punished.

We say: If a Messenger brought an inherently impossible concept (such as an object existing and not existing at the same time), then one of two things would occur:

a) One would end up believing in part of it and disbelieving the rest since both affirmation and negation of the same thing cannot coexist and be believed in equally.

b) Disbelief in the concept as a whole, i.e. disbelief in the concept that one can affirm two contradictory things at the same time.

Hence, belief and acceptance in the impossible leads to contradictions, and what greater contradiction can there be other than affirming one thing and its opposite, or the negation of opposites, at the same time?

"Do they not consider the Qur'an? Had it been from any other than Allaah, they would surely have found therein much discrepancy." (Qur'an 4:82)

The Nirgun-Sargun conundrum Part 1 - 5

By Abu Adeeba & Abu 'Abdur-Rahman

www.geocities.com/islam_sikhism/


ALLAAH DOES NOT REVEAL CONTRADICTIONS

This is interrelated with the previous argument. Allaah tells us in the Qur'an:

"Had it been from other than Allaah, they would most certainly have found in it many Ikhtilaaf (contradictions/ discrepancies/ inconsistencies)." (Qur'an 4:82)

He also says:

"Allaah has revealed (from time to time) the most beautiful message in the form of a Book consistent with itself." (Qur'an 39:23)

Reflect for a moment over this saying of Prophet Muhammad (peace and blessings of Allaah be upon him) said:

"A disbeliever will be asked: suppose you had as much gold as to fill the earth. Would you offer it to ransom yourself (from the Hell-Fire)? He will reply, "Yes." Then it will be said to him, "You were asked for something easier than that (to join none in worship with Allaah by accepting Islaam, but you refused.)"

Humankind will be asked something easy not something overly difficult, let alone impossible! Collecting all the gold in the world is not essentially impossible although it may be practically so. However, demanding the affirmation, with certainty, of an impossible concept is mental oppression and it is, unlike collecting all the gold in the world, essentially impossible. Imagine God demanded of His creation that they pray to Him in a non-human language; to breathe without breathing; to stand without standing; to stand and sit at the same time without standing or sitting; to believe that God is unattributed (Nirgun) and attributed (Sargun). All of this is impossible to do and, thus, unreasonable to ask.

In the Islamic worldview, this is considered: "burdening a soul with more than it is capable of enduring" let alone burdening it with that which is impossible to endure. Allaah from His infinite Mercy says:

"No soul shall have a burden laid on it greater than it can bear." (Qur'an 2:233)

An alternative translation of the meaning (from Pickthall) is "no soul shall have imposed upon it a duty but to the extent of its capacity":

"We do not impose on any soul a duty except to the extent of its ability." (Qur'an 6:152)

"No burden do We place on any soul, but that which it can bear." (Qur'an 7:142)

"On no soul do We place a burden greater than it can bear: before Us is a record which clearly shows the truth: they will never be wronged." (Qur'an 23:62)

Allaah does not burden a soul with more than it can bear in a practical and physical sense. We ask: what about in a spiritual or mental sense? Or is it that oppression is only restricted to the physical realms? The Prophet related from his Lord that Allaah said:

"O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another." [1]

With Allaah further saying in the Qur'an:

"Allah does not desire injustice for (His) servants" (Qur'an 40:31)

"Verily, Allaah enjoins Al-'Adl (i.e. justice and worshipping none but Allaah Alone) and Al-Ihsaan [2], and giving (help) to kith and kin and [Allaah] forbids Al-Fahsha' [3], and Al-Munkar [4], and Al-Baghy (i.e. all kinds of oppression), He admonishes you, that you may take heed." (Qur'an 16:90)

The Nirgun-Sargun conundrum Part 1 - 6

By Abu Adeeba & Abu 'Abdur-Rahman

www.geocities.com/islam_sikhism/


BLIND-FOLLOWING

Unfortunately, many confronted with these simple, yet irrefutable evidences, are often thrown into a state of panic knowing that their life-long faith in something has been shattered and proven false.

Two reactions follow on from this and we wish to address both reassuring those who have found themselves in this state that all is not lost. On the contrary, this recognition is only the first step towards recognising the Truth and changing one's life for the better.

The two reactions are:

Extreme distress after confronting this revelation, followed by concern for the future, followed by denial, which leads one towards blind-following of a religion upon the recognition, though not willing to acknowledge openly, its falsity.
Surprised and worried after confronting this revelation, followed by introspectively acknowledging the reality, leading towards an inevitable change through the accommodation and assimilation of this Truth, which replaces the initial shock-and-horror with contentment, tranquillity and happiness in having accepted the Truth from their Lord and submitted to His Will.
The first type we will examine in detail and we want the reader to pay special attention to these characteristics and ask: Is this how I have reacted after being confronted with the stark reality that the religion of my forefathers is contradictory and false:

IGNORANCE

This is of two types: simple and complex.

The simple kind of ignorance - those who rejected the truth so as to follow their chiefs and leaders. These are the ones when the punishment or death comes upon them, they cry out: "Our Lord! Truly we obeyed our chiefs and elders, and they caused us to stray from the Path!" (Qur'an 33:67)

The complex kind of ignorance - those who choose to remain upon the religion of their tribe or the religion of their forefathers, along with those they were raised with. When faced with the Truth, they refuse to look into it, and if they do, with only a cursory glance in order to remain pleased with the religion of their forefathers and remaining loyal to their tribe. Allaah says about these people: "And similarly, we never sent a warner to any village before you, except that its extravagant ones said: 'Truly we found our forefathers upon this way and truly we are following their footsteps.'" (Qur'an 43:23)

And His says of those who took them as guides at the expense of the Truth: "Truly they took the devils as caretakers instead of Allaah, thinking them to be possessors of guidance." (Qur'an 7:30)
JEALOUSY

This is similar to those people of the past who recognised the truth presented by Allaah's true Prophets; but, out of jealousy, they chose to conceal and ignore it. Allaah says of these people: "And verily a group of them did conceal the Truth even though they had knowledge (of it)." (Qur'an 2:146)

This disease of jealousy sprouts from arrogance.

ARROGANCE/ EGOTISM

This is the biggest obstacle that prevents people from accepting the Truth. Allaah says: "I will turn those away from My Verses, those who behave arrogantly on earth without any right" (7:146), which is to reject the Truth and to look down upon the people.

The Prophet Muhammad said: "Arrogance/Egotism is rejection of the Truth and being scornful towards the people."

And again Allaah says: "They disbelieved in it, out of oppression and arrogance, while they were convinced (of the truth) within themselves. So then look at the end result of the affairs of those who cause corruption." (Qur'an 27:14)

TURNING AWAY FROM SOUND TEXTUAL AND INTELLECTUAL PROOFS

How sad it would be for some to be from this category, those who refused to accept the sound evidences after understanding them. Allaah says about them: "So when they turned away, Allaah caused their hearts to turn away" (Qur'an 61:5), since they deserved to be turned further away after consciously choosing to reject the irrefutable evidences.

Allaah gives a glimpse of the thoughts and sayings of the regretful ones on the Day of Judgment who, after being resurrected and confronted with the reality that Islaam and its proofs were indeed true, will say in grief when the all-Just passes sentence against them: "And they will say: If only we had listened and used our intellects, then we would not (today) be among the denizens of the blazing (Hell) Fire!" (Qur'an 43:36-37)

We pray and hope that the seeker of God makes only the truth from Allaah a judge between acceptance and rejection, without being influenced by anything else:

"But they deny the truth when it comes to them. So they are in a confused state.” (Qur'an 50:5)

"And who is more astray than the one who follows his own whims and desires devoid of revelation?" (Qur'an 28:50)



"And do not follow the hawah (vain desires, corrupted minds) of people who went astray in times gone by, and who misled many, and strayed from the correct path." (Qur'an 5:77)



"Have you seen him who has taken his own hawah (vain desires, corrupted mind) as his own god." (Qur'an 45:23)

Let us be from those who sincerely seek Him - the truth - and submit to the clear revelatory evidences when it blesses their life. Let us be from these people:

"And when they listen to the revelation received by the Messenger, you will see their eyes overflowing with tears when they recognize the truth. They pray: 'Our Lord! We believe; so write us down among the witnesses.
'What cause can we have not to believe in Allaah and the truth which has come to us seeing that we long for our Lord to admit us in the company of the righteous?'
And for this prayer, Allaah rewarded them with gardens under which rivers flow-their eternal home. Such is the reward of those who do good." (Qur'an 5:83-85)

The Nirgun-Sargun conundrum Part 1 - 7

By Abu Adeeba & Abu 'Abdur-Rahman

www.geocities.com/islam_sikhism/


CONCLUSION

"Have you any knowledge (proof) that you can produce before us? Verily, you follow nothing but guess work and you do nothing but lie.'..."With Allaah is the perfect proof and argument..." (Qur'an 6:148-9)

Contradictions are false.
Would Allaah command His creation to accept false beliefs?
Would this demand not be a call to hypocrisy (intellectual, spiritual, and actual)?

Allaah is al-Haqq (The Truth), it would be impossible for us to affirm this of Him and at the same time affirm that He commands us to accept falsehood.

"For those who do not believe in the Hereafter is an EVIL DESCRIPTION and to Allaah belongs the HIGHEST DESCRIPTION." (Qur'an 16:60)

Allaah is contradictory; contradictions are false; Allaah is false - this is an evil description. But to our Creator belongs the highest description.

The great commentator of the Qur'an Ibn Katheer gave an explanation of the term 'highest description', which every theist would affirm and agree with: "It means absolute perfection from every possible angle."

Is the absolute perfection of Allaah upheld when He is described by the Hindu contrived notion of Nirgun-Sargun?

We affirm that belief in the impossible is impossible in and of itself.

This being the case, the term ‘believer' can not be ascribed to anyone who professes such a belief because although verbal claim may be forwarded, it is impossible to prove it, thus, impossible for it to settle in one's heart:

"Let not those who hurry to fall into disbelief grieve you, of such who say: ‘We believe' with their mouths but their hearts have no faith." (Qur'an 5:41)

It is impossible to think that Allaah, Most High, would send down a Book, or that His Messenger would say things, intending for this Book or this speech to be guidance for the Creation, which they are in dire need of, and meanwhile except that it is something which cannot be understood, like some jumbled letters of the alphabet that do not convey any understandable meanings. This is impossible since it is foolishness that the Wisdom of Allaah could not coincide with. Allaah, Most High, said in His Book:

"A Book, its verses have been perfected and explained by One (who is) all-Wise, Well-Informed." (Qur'an 11:1)

"A book We have sent down, full of blessings, that men may ponder over its messages; and those who possess understanding may take them to heart." (Qur'an 38:29)

The scholar Ibn Taymiyyah wrote:

"...it is known that Allaah orders us to reflect [ponder/ contemplate] over the Qur'an and encourages us to understand it and use our intellect, so then how can it be possible that we are expected to turn away from its understanding, to turn away from knowing anything about it...that which Allaah described Himself with in the Qur'an, or much of that which Allaah described Himself with, their meanings were not even known to the Prophets, rather they just conveyed words that they did not understand the meanings of."

How can a concept, impossible for the mind to accept, be understood? Hence, we further say: it is impossible to have knowledge of belief in the impossible.

Muhammad's (Allaah's peace and blessings be upon him) companion Ibn ‘Abbaas was questioned, "How did you attain knowledge?” He replied: "With a tongue that questions much and a heart that comprehends well."

Allaah says about those upon the truth with correct belief:

"The (true) believers are those only who believe in Allaah and His messenger and afterwards doubt not..." (Qur'an 49:15)

Similarly, the Messenger of Allaah said:

"No one meets Allaah with the testimony that there is none worthy of worship but Allaah and I am the Messenger of Allaah, and he has no doubt about that statement, except that he will enter Paradise." (Recorded by Muslim)

We conclude that the Hindu-invented and Sikhi-adopted concept of Nirgun-Sargun is contradictory, impossible for the mind to accept, cannot be understood or settle in the heart, will lead to doubts and uncertainty, and is therefore false.

Concerning the ones upon falsehood, deceit and lies, Allaah describes so powerfully their spiritual state when faced with the reality of the truth:

"...whose hearts feel doubt, so in their doubt they waver." (Qur'an 9:45)

"Nay, but they have denied the truth when it has come to them, so they are in a confused state (unable to differentiate between right and wrong)." (Qur'an 50:5)

However, those wanting to worship Allaah upon the clarity of truth, and correct belief, then know that this leads to certainty of faith:

"Those who believe and whose hearts are made tranquil by the remembrance of Allaah. Verily, by the remembrance of Allaah are the hearts made tranquil." (Qur'an 13:28)

We ask finally:

How can the heart be tranquil and content upon what it knows to be false?

We end this discussion with a related story of some people who had fallen into speculative reasoning devoid of revelatory proofs and evidences. They visited a scholar and asked him:

"O Shaykh, we have heard that you know with certainty."

He replied: "Yes"

They said: "How is that possible, when from the beginning of the day until now we have been disputing with each other and not one of us has been able to cite a decisive proof."

He replied: "I do not know what you are saying, but as for me I know with certainty."

So they said: "Describe to us certain knowledge."

What followed was a beautiful answer the simplicity and truthfulness of which all souls recognise and agree to:

"According to us, certain knowledge is those thoughts that flow to the soul and which the soul is unable to refute."

The questioner and his companions then began to repeat: "The thoughts that flow to the soul and which the soul is unable to refute", being impressed with the answer.

Source: www.islamawareness.net/Sikhism/

[londonLIONjatt]

lol the nirgun and sargun conundrum again:

The fact is, you can't apply this islamic logic to sikhi.

[Street Team 06]

'uknowdat' - go to www.sikhawareness.com or www.sikhsangat.com where there are some educated Sikhs who can answer all your queries.. be careful though because after reading their replies you may begin to doubt your faith in islam and actually consider becomign a Sikh.. rather than presenting false facts and unsubstantiated claims to do da'wah why don't you practice being a good muslim - as you've kindly posted the quotes from Gurbani regarding being a good muslim, follow that code of conduct.. Its way too advanced for some simple-minded, conversion mad idiot like yourself to take in..

[uknowdat]

Islam teaches us to respect every faith and religion just like i have done! I have done no wrong and have not sent anything rude or offensive in my posts so theres no need for you to get rude yourself im sure your gurus never taught you to be rude!I have sent this with good intent and with a good heart and respect everyone who respects me! Thank you

[Street Team 06]

I know exactly what your aim is, just because you haven't used offensive language and sugar coated your words doesnt mean it isnt offensive to me.. You have basically said that my Guru wasn't enlightened and our scriptures were not direct revelations from God, thats not offensive? If you wish to do da'wah do it without making up false, baseless accusations.. Muslims, Hindus and even Buddhists have claimed Sri Guru Nanak Dev Ji as their holy saint, the universal message of peace still stands but when someone like you and zakir naik and the other islamic conversion websites make up false accusations that our scriptures aren't authentic, thats offensive to me.. If my Gurus never taught me to be rude (which they didnt), then have your prophets taught you to lie and mis-represent the truth? I thought not.. I hope you realise that copying and pasting without properly understanding exactly what you are doing, is very wrong.. if I turned around and said muhammed was a safe guy and probably a pagan - that would create an outcry for the muslim masses, same here when you try and say that about our Guru.. Thanks

[londonLIONjatt]

why are they trying to apply man-made laws and logic to the god?

The fact is, you can't apply the same laws as humans, because otherwise we would be worshipping a human being!

[djembadjemba]

you give them an inch and they take a yard