Birth of Sikhism, an article by a 'Muslim' scholar

The article below, entitled the Birth of Sikhism was written by Professor Abdul Jaleel.

As published in, The Review of Religions, March 1993

Today the Professor's article appears on several web sites (Al Islam [1] and the Ahmadiyya Muslim Community web page [2]

As Sikhs have rejected the claims of some sects who claim to be Sikhs, Muslims have claimed that the Ahmadiyyas are not part of Islam. The following quote on the Ahmadiyyas is from Harvard University's (The Pluralism Project [3]).

The Ahmadiyya Movement in Islam was founded in India in 1889 by Mirza Ghulam Ahmad. Mirza Ghulam Ahmad, who is known as the Promised Messiah to his followers, became a target of criticism from other Muslims who considered his claim to prophethood to be blasphemous. This criticism has led to the persecution of Ahmadis in many Muslim-majority countries, including Pakistan, where the international Ahmadiyya headquarters had been located before moving to its current location in London. The Ahmadiyya Movement’s emphasis on proselytization has led to the spread of the Ahmadiyya Movement throughout the world.

First Muslim Nobel Laureate

Pakistan's Constitution has declared the Ahmadiyyas as non-Muslims. The only Noble Prize Laureate of Pakistan Dr. Abdus Salaam [4] was a member of this community. He left Pakistan when the Ahmadiyyas were declared Kufr. Though he passed in London, his body was buried in Pakistan. The epitaph on his tomb initially read 'First Muslim Nobel Laureate', but later it was changed as the word Muslim was removed. It now reads 'First Nobel Laureate'.

This article argues that Sikhi is a sect of Islam. It appears to be in keeping with the pluralistic views of the Ahmadiyyas.

Please Note: Pakistan is torn today by a war between the vast majority of its population which adheres to its more moderate (home grown) form of Islam (heavily influenced by the teachings of the Sufis, which is tolerant of other religions) and the more fundamentalist Afghani Taleban interpretation of Islam (and its ally; al Qeada, which seeks to convert not only the Muslim ummah to their violent beliefs, but all the members of the Worlds' other religions as well). Yesterday (June 19th) the head of the Deobandi school of Islam, which the taleban claims to belong to, condemned them and their violence as non-Islamic. Even Baitullah Meshud has been condemned by members of his own (Pathan) tribe, who have branded him and his associates as nothing more than thieves and murderers who are not waging a jihad.

Note

This article is, perhaps, best described as the view of the "common" Islamic men and women of the streets of West Punjab and Pakistan" who hold Guru Nanak and his teachings in high esteem. However, in general, they do not have a full understanding of Sikhism or of Gurbani including Guru Nanak's teachings.

Having once shared the Punjab and lived together for many centuries in peace with their Sikh and Hindu neighbors (one may remember that it was the Muslim and Hindus of Lahore, who welcomed (even invited) the rule of Maharaja Ranjit Singh, after having been savaged by the violent Afghani version of Islam of the Durranis and their Pathan allies), however, even though some will find this article to be as offensive as the claims of Hindutvists, that Sikhs are a Hindu sect, one would be better served by keeping in mind that the article also portrays the love that many of the Muslims of the 'Sikhi homeland' share with their distant neighbors the Buddhists of Ladak for "their Baba Nanak" .

It seems that everywhere Guru Nanak traveled the people of the lands he walked remember him with love and respect. Today Gursikhs continue to, his teachings of 'Honest work' and Seva (service of mankind) throughout the world.

Birth of Sikhism

Sikhism is known as the religion founded by Guru Nanak who was born in 1469 A.D. It is commonly understood as a compromise between the teachings of Hinduism and Islam. But a careful study of Sikh traditions and relics of Sikhism lead to an irrefutable conclusion that Guru Nanak discarded the Hindu doctrines and assimilated the teachings of Islam to such an extent that Sikhism, in its pristine form, can be looked upon as a sect of Islam^(Q1).

Baba Nanak, by birth, was a Hindu. The elasticity of Hinduism makes it difficult to draw a line, crossing which a man ceases to be a Hindu. Deficiency in one's beliefs in the doctrines of Hinduism can be compensated by one's way of living and customs. But if one mixes with Muslims to such an extent that he eats and drinks with them and publicly performs religious rites of Islam, one would never be tolerated by Hindu society.

The whole history of Sikhism shows that its founder, though born a Hindu, mixed with Muslims, joined in their prayers and performed other Islamic obligations, all in public. He wore none of the marks of Hindus upon him. On the other hand, he dressed like a Muslim and had all the insignia of a Muslim faqir on him. He passed his days with Muslim pirs and saints and ate and drank with them.

It was a Muslim sufi he constantly turned to for advice and there is not a single instance in his life which indicated that he bowed his head to a Hindu pandit^(Q2). There are many places associated with his name, where he is known to have performed Chillas, Nanak's chilla at Sirsa, a small town in the Punjab, is an example. (Chilla is an Islamic form of meditation).

Travelling through Muslim countries he reached Mecca where he performed Haj (pilgrimage) and is also known to have visited the holy city of Medina. His choicest friend during these travels was a Muslim, Sheikh Farid^(Q3), in whose company he passed twelve years of his life. Baba Nanak, while on pilgrimage, dressed like a pilgrim, carried with him a stick, Quran, a prayer mat and a water jug for performing ablution. Even his first four successors are represented in pictures as Muslims, carrying rosaries in their hands.

Guru Nanak also married in a Muslim family. This point is very important because no respectable Muslim family would have taken Nanak as a son-in-law, unless he was known to be a Muslim. Nanak lived in a country under Muslim rule where the marriage of a Muslim woman to a non-Muslim would on no account be tolerated. This clearly indicates that Guru Nanak was accepted as a Muslim by his contemporaries.

The Chola, or the cloak of Baba Nanak, is the holiest relic of the Guru and is preserved in Dera Baba Nanak, a small village in Gurdaspur District of the Punjab. This is a cloak which Nanak wore in his life-time and it is considered so sacred that his immediate followers took every care to keep it safe. The regard and reverence rendered to the Chola by the Sikh community is a testimony to the authenticity of the cloak.

The words of Guru Nanak as contained in the Guru Granth Sahib (Sikh scriptures) were not collected until the time of Guru Arjan Dev, the fifth Guru, and therefore cannot be relied upon as accurate particularly as Sikhism had by that time assumed an attitude of hostility towards Islam^(Q4).

But the Chola is clear from this charge, because it was handed down by Nanak himself and has come down to our times in its original condition. It is commonly alleged that verses from different scriptures in different languages are written on the Chola. But this is not true. The verses chosen for writing on the Chola are quotations from the Holy Quran as revealed by photographs recently taken. The religion followed by the man can be none other than Islam.

But strangely, the misconception has gained upper hand in the case of Chola as in the case with teachings of Baba Nanak, which, in spite of being purely Islamic, came by and by to be looked upon as a compromise between Hinduism and Islam.

The congruence of the teachings of Baba Nanak with those of the Holy Quran is so perfect that one cannot escape the conclusion that the Guru had accepted Islam as his religion. He declared that there was One God and He was the same for all and that He was formless. There is none else who is equal to Him. He is the sole Creator of this Universe. Everything is created by Him. He is the ultimate determinant in terms of all forms of His creation.

Sikhism believes in a one and formless God and it does not believe in idol worship. According to it, idol worship promotes attachment of God with something other than God and God cannot limit Himself in the form of an idol or a stone. He is beyond everything and in everything at the same time.

Sikhism does not believe in Avatar, i.e. God descending on earth to protect humanity. On the other hand, it believes that there are men who are spiritual to the highest degree, are blessed souls and therefore are assigned the duty to liberate humanity from its continual suffering.

The book Janam Sakhi of Bala Sahib is an authoritative source of Sikhism. Bala was Nanak's constant companion and he accompanied his Master for twenty years during his travels. It is true that in Janam Sakhi one finds much fiction mixed with facts. Bala was a Hindu and after Nanak's death, estrangement of Sikhism from Islam had started. As such any statement contained in Janam Sakhi in favour of Islam has the weight of a hostile witness.

The following passages are quoted from the third edition of Bala Sahib's Janam Sakhi, printed by the press, Anarkali, Lahore in the early part of this century.

On page 134 of Janam Sakhi, we read, The Quran is divided into thirty sections, proclaim thou, this Quran in the four comers of this world. Declare the glory of one name only for none other is an associate with me. Nanak proclaims the word of God that came to him, thou hast been granted the rank of Sheikh, so thou shouldst abolish the worship of gods and goddesses and the old Hindu idol - temples.

The fundamental article of the Islamic faith, the Kalima, has been given the greatest stress in Janam Sakhi. A few Shaloks (verses) from this Sakhi read:

I have repeated one Kalima, there is none other.

I have repeated one Kalima, there is none other.

Those who repeat the Kalima and are not devoid of the faith, shall not be burned on fire.

Repeat the Holy Kalima of the Prophet, it shall cleanse thee of all sins.

By repeating the Kalima, the punishment of this world, as well as the next is averted.

Who ever repeats the Kalima, how shall he be punished? the merit of repeating the Kalima is that a person is cleansed of his sins.

In Bala's Janam Sakhi, we also read that during his pilgrimage to Mecca, Baba Nanak met Qazi Rukn-ud-Din, the Imam and had long conversations with him. It is reported that Nanak said, 0: Rukn-ud-Din, it is written in the Book (i.e., the Quran) that those who drink wine or 'Bhang' shall be punished on the Day of Judgement.

Baba Nanak was not a Muslim in belief only. He recognised the necessity of worship in the form enjoined by Islam and laid stress on this point in his teachings. On page 193 of Bala's Janam Sakhi, we have: Nanak said, 0: Rukn-ud-Din, hear from me the true reply: the saying of the Lord is written in the Book. That person will go to hell who does not repeat the Kalima, who does not keep the thirty fasts, and does not say the five prayers, who eats what is not lawful for him. These shall receive the punishment and the fire of the bottomless pit shall be his abode. It is also reported that Baba Nanak kept fasts for a whole year at Mecca and put his fingers in his ears and gave the call to prayer. It is also related that Nanak recited the Khutba of the Prophet and became happy.

The few quotations are sufficient to show that Nanak not only made a full confession of the absolute truth of Islam but also performed the obligations of Islamic law and enjoined others to follow them. Now the question arises how the religion preached by Nanak came to be identified as an offshoot of Hinduism. Anybody who is acquainted with the history of Sikhism would reach the conclusion that the transformation was due to political, not religious reasons.

Baba Nanak was not a mere convert to Islam. He felt he had been called to act as a spiritual guide and to take people into his discipleship after the manner of many Muslim sufis. This has lead later historians to conclude that Baba Nanak founded a new cult which took into his fold Muslims as well as Hindus and hence Sikhism was a compromise of the two religions. We have to reject this conclusion because no Muslim disciple of Nanak is known to have given up his belief in Islamic principles nor to have acted against any Islamic injunctions regarding prayers and fasting. Punjab, at the time of Nanak, was under Muslim rule and if Nanak had converted any Muslim to a faith other than Islam, he would have been sentenced to death for apostacy, (though it is un-Islamic to the core!) was strictly enforced by all Muslim rulers in the Middle ages, but Nanak's disciples were not harmed in any way let alone being stoned to death. This clearly shows that Nanak was looked upon as a Muslim sufi by his contemporaries. It is indeed difficult to explain fully the causes which led to the identification of Sikhism with Hinduism rather than with Islam. But so subtle and variant are generally the causes which shape the religious thought of a people, that a complete satisfactory explanation is often impossible in such matters.

The transformation of Christ's monotheistic teaching to Paulean Trinity offers a greater difficulty when one analyses the course of history. Originally a branch of Judaism, it soon developed into a movement entirely opposed to the parent religion. As plainly as Guru Nanak said that the injunctions of the Islamic law should be followed to attain salvation, Jesus also insisted that the Mosaic law was under no circumstances to be altered. Within a single generation, however, his teachings were altered, lock stock and barrel. Baba Nanak took Hindu disciples, but did not insist on their outright conversion to Islam. They could call themselves Hindus with their traditional life-style and still continue to be in his company.

Nanak probably knew that those who really accepted him as their Master, would ultimately follow him in the Islamic way. There is a strong reason to believe that with Nanak's death the influx of Muslims into his movement stopped all together. It was his personal charisma that drew Muslims towards him, and won their conviction that he was a Muslim saint. Accordingly, Nanak's death was the turning point and with this, the Muslim element began to disappear. The movement remained in the hands of Hindu disciples, who, by lapse of time, relapsed into their old faith. The political circumstances accelerated this estrangement. The culmination of this can be seen from the perception of the tenth Master Guru Gobind Singh ji, that the power of God on the earth was symbolised by the khanda, a double edged sword. From the fifth Guru, Arjun Dev, onwards, the Islamic elements started disappearing from Sikh literature including the Granth Sahib with only some of these teachings remaining in some Janam Sakhis written earlier.

Sikhism - Some Distinctive Beliefs

The Sikh religious thought originated in the Punjab, the land of five rivers, in north western India. On the present day map of India one can see East and West Punjab but in the days of Sikh origin, there were no divisions and there was only one Punjab. Sikhism could be described as a conclusion of thought processes and experiences in the life of one person. This event was the life of Guru Nanak. Guru Nanak, the first of the Sikh Gurus, was born in Talwandi in 1469. The village is now known as Nankana Sahib and is situated about fifty miles west of Lahore, the capital city of the Punjab.

It was a period of comparative peace and security under the reign of Sultan Bahlol Lodhi (1451-89) and the formative years of Guru Nanak coincided with the period of Lodhi ascendancy under Bahlol and his son Sikandar. It seems that Nanak was born into a favoured period of peace, law and order and economic prosperity. He grew up in his father's village. At sometime in his early manhood he moved to Sultanpur where he worked in the employment of Daulat Khan Lodhi, Governor of Punjab. From Sultanpur he began a period of travels to places such as Mount Sumeru, Mecca, Madina, Baghdad and Bokhara.

In India he visited Panipat (Sheikh Sharaf), Delhi (Sultan Ibrahim Lodhi), Pak Pattan (Sheikh Farid Ibrahim), Saidpur (Babur) and Pir Bahauddin of Multan besides other places in Ceylon, Kashmir and the south of India. On his journeys he was usually accompanied by his close companions variously named as Mardana, Saido, Gheho, Hasu Lohar and Sihan Chhimba.

Many authors have contended that Guru Nanak was influenced by the sanyasis and Hindu religious thought. But one look at the life of Guru Nanak makes it obvious that he lived amongst Muslims, was employed by a Muslim, visited and prayed at Muslim shrines sometimes spending as long as forty days in contemplation (culminating in his visit to Mecca) and that his religious thoughts were deeply influenced by the Islamic teachings.

A reading of the Janam Sakhis also makes it clear that Guru Nanak spent more time with the Pirs and Sufis of his time and his teachings and practices were nearer to the Islamic faith. This subject has been dealt in detail by the Promised Messiah, Hazrat Mirza Ghulam Ahmad, in his book Sat Bachan.

The word GURU needs some explanation. It has two components, GU meaning one who dispels ignorance and darkness, and RU meaning one who brings enlightenment. When one reads the Janam Sakhis of Guru Nanak, it is possible to argue that Guru Nanak was a reformer speaking and acting against the caste system and trying to improve the status of women.

Equally one can say that he was a religious synthesizer attempting a blend of Hinduism and Islam in his own cult or that he was a defender of pure religion against superstition and innovations. A more satisfactory evaluation of Guru Nanak is probably to regard him as a mystic and a Sufi who had realised the ultimate Unity in existence, who always spoke of 'The One without a second'.

Whether he wanted people to follow him is uncertain and unlikely. It was the truth of his message not a community of followers which he seemed most eager to establish and yet he became the need of a community which emerged as an independent religion with its own rituals and distinctive characteristics.

Soon after Babur's invasion of Northern India, around in 1521, Guru Nanak decided to end his life of a wandering teacher and settled down in Kartarpur. He discarded his dress of the Sufis and dressed in the manner of ordinary people and started teaching the community that grew around him. He rejected the Vedic teachings of magical spells, worship of ancestors, astrology, auspicious days and the rituals of Brahmin priests.

His teaching was pure and simple, meditation and worship of one God without an Equal, a personal God, the omnipotent Creator of the universe, a being that was beyond time and human comprehension and yet was causing by His grace the salvation of man and for this purpose revealing Himself to His own creation. To achieve salvation man is called to respond by a life of meditation. By his honest endeavours, man grows into the likeness of God and ultimately into a union with the Timeless One. If he refuses, he follows a path of spiritual death.

It was only later that new rituals were introduced. When Guru Nanak died in September 1539, the Sikh religion was only in its embryonic state. What he left behind was his teaching preserved in 974 hymns, many of which were written down and committed to memory and were in daily use. There was a community obedient to his discipline and meditating on the divine name and he left his successor Guru Angad who continued to develop the religious philosophy.

After Guru Angad, the other Gurus kept on developing and adding rituals and procedures to make Sikh religious philosophy comprehensive and moulded it into its present form. It should be remembered that the first four Gurus were born Hindus from the Khashatriyya caste, who accepted the Sikh religion and in turn brought, consciously or unconsciously, Hindu influence into the teachings, the rituals and the procedures in the everyday life of the Sikhs. It would require dissemination of history to establish all the causes that helped to make Sikh religion what it is today.

The Sikh clash with Moghal Dominance of India fashioned a new and militant community cemented together by the turban and other external marks characteristic of Sikh community. The peaceful religious thought syncretised by Nanak evolved into a militant organisation which was finally fashioned by the tenth guru, Guru Gobind Singh (1666-1708) and it was in the time of Gobind Singh that the Sikhism as we know it today was formed.

During the period of 1500 to 1708, Sikhs had ten human Gurus, the last being Guru Gobind Singh. For the Sikhs the significance of his Guruship is of the greatest importance. He created the new brotherhood of the Khalsa (Pure Ones) and gave them the distinctive five symbols uncut hair, a comb, a steel wrist band, a sword and short breeches and hence forth the initiated Sikh took the name 'Singh' (lion) and women were admitted to the Khalsa, taking the name 'Kaur' (princess). Secondly he created 'Panj Payare' (five beloved ones).

One came from the five Khashatriya caste and another from the Jat and the rest from the Shudra group thus symbolising the caste and sex equality in the Sikh philosophy. One of the fascinating evolutionary aspects of Sikhism is the process which began with a human Guru and ended with the present situation in which full authority is enjoyed by the Sikh scriptures.

Two names are usually given to the Sikh scriptures, the ADI GRANTH and the GURU GRANTH SAHIB. The first title is the earlier one. GRANTH simply means collection, anthology or book. The word ADI means first. This not only distinguishes the scriptures from the collection of the tenth Guru's writings, known as the DASAM GRANTH, but also ADI gives a uniqueness of its own. For instance Guru Nanak is 'Pehle Guru' (First Guru) and the ADI GURU is God.

The origin of the Guru Granth Sahib lies in the hymns of Guru Nanak. They did not exist as a collection during his lifetime but were made into a collection during the times of the later Gurus that followed. There is a statement of Bhai Gurdas the (most authentic Sikh historian during the time of the 5th Guru Arjan and cousin of the 4th Guru Ram Das) that when Guru Nanak visited Mecca "he carried a staff in his hand, a book under his arm, and a water pot and prayer carpet for the call to prayer" (Var 1, pawri 32).

There are many speculations in history about it and readers can best make up their own minds. The form of the Guru Granth Sahib is poetry and it is unique among the world's scriptures in its inclusion of non-Sikh hymns. Hindu and Muslim writings are included in what is called the 'BAGHAT BANI'. The Granth Sahib has been recorded in the Punjabi language called Gurmukhi.

The order of the hymns are Guru Nanak 974, Guru Angad 62, Guru Amir Das 907, Guru Ram Das 679, Guru Arjan 2218, Guru Tegh Bahadur 116, Kabir 541, Farid 116, Namdev 60 and Ravidas 41. One hundred and thirty four hymns of one Sufi, Sheikh Farid, are also found in the Guru Granth Sahib. They are probably by the Head or his successors of the Chishti order at Pak Pattan in Punjab. 'Farid' was certainly the name of the pir of Pak Pattan when Guru Nanak visited the place.

The Gurdawara (Sikh place of worship) is the most important indication of the presence of Sikhs anywhere. It may be a magnificent white ornate building rising above other buildings, or it may be a plain flat-roofed building. In the UK it may simply be a terraced house. Strictly speaking a gurdwara is any place where a copy of Guru Granth Sahib is installed.

The unique and distinguishing feature of a gurdwara will always be 'NISHAN SAHIB', a flagstaff with the yellow flag of Sikhism flying from it. This serves as a statement of Sikh presence and enables any traveller, Sikh or not, to know that hospitality is available at that place.

Gurdwaras fall into two categories. First there is the community gurdwara, built by Sikhs for their day to day religious needs, and secondly better known, are the historic gurdwaras, such as Sish Ganj, in Delhi, a place marking where Guru Tegh Bahader was killed, and the Kashgarh, at Anandpure, commemorating the spot where Guru Gobind Singh instituted the KHALSA. There are four seats of religious authority for Sikhs: Sri Akal Takht Sahib (Darbar Sahib), Amritsar Takht Siri Patna Sahib, Patna Takht Siri Keshgarh Sahib, and Anandpur Takht Siri Hazur Sahib, Nander.

The architecture of the major gurdwaras is normally in the Mughal style of Shah Jehan, whatever the brick or stone used, the finish is usually white. Gurdwaras also serve as schools, where children are taught the basics of Sikhism, and as a rest place for travellers. They have kitchens, where food can be prepared, and sometimes they are used as clinics. The primary and main function however, is that of a places of worship and as mentioned the main room is that where the Granth Sahib is installed, and where the community gathers for diwan. The focal point in this room is the book itself, placed upon a cushion and under a canopy set inside a wooden frame called a TAKHT or PALKI. Worship can take place at any time and no quorum is required. It is common for Sikhs to assemble for congregational worship early in the morning or, more specially, in the evening. This is in the tradition of Guru Nanak's community at Kartarpur.

Before going to the gurdwara, whether in the morning or the evening, the Sikhs are required to bathe. Like the mosque, you take your shoes off before entering the gurdwara and wash your feet. Men and women must cover their heads before entering the building and they are seated separately. The worship begins by the opening of the Granth Sahib by any man or woman who can read it. Sikhism has no priesthood or ordained ministry, no human being can take the place of the Gurus or rival the Granth Sahib. In some gurdwaras, a man called a GRANTHI may be paid a salary to read the scriptures, conduct services or perform ceremonies such as marriage, but his role is purely functional. He is a servant of the community and his position cannot be compared to that of priest or an ordained minister.

SOME DISTINCTIVE SIKH BELIEFS

The Concept of God - "God is one, the only One", "The One without a second". These are the most repeated observations contained in the Adi Granth. One could easily say that the major subject of the Adi Granth is the description, glory and attributes of God. As a result Sikhism can be described as uncompromisingly monotheistic. As already mentioned, Guru Nanak believed in a personal God whom he worshipped and loved. The first poetic utterance of Baba Nanak, known as Mool Mantra (fundamental ode), summarises the Sikh beliefs. It reads: There is one God. Eternal Truth is his name. Creator of all things and all pervading spirit. Fearless and without hatred. Timeless and formless. Beyond birth and death. Self enlightened. (AG 223) In Guru Nanak's view, a man should not be afraid of God but feel the awe of His Glory. "To be possessed by any fear but God's is vain; all other fears are but phantoms of the mind" (AG 151).

A God fearing person who follows the right path will find that his fears disappear as he experiences nearness of God. "The Guru's servants are pleasing to the Lord. He forgives them and they no longer fear death. The Lord dispels the doubts of those who love Him and He unites them with Himself. The Lord is free from fear, limitless and infinite. He is the creator and He is pleased with truth." (AG 1190).

Man - The starting point of any Sikh belief is the statement that "All forms have come into existence according to His Will" (AG 1). Man is not only the latest or the highest product of an evolutionary process or the result of an accident but he is also the consequence of God's specific intention. Sikhism asserts that human existence is the best because man is unique. Among creations, he alone possesses discrimination and within him he carries the divine spark. "O my soul, you have emanated from the light of God, know your true essence" (AG 441). Man is intelligent, he knows right from wrong, has moral law written in his heart and yet he misses the chance of doing the right thing. Guru Nanak expresses this in the simplest way, "One receives in accordance to what one does. As one sows so one eats" (AG 662). And yet, "All bounties come from God. No one can claim them as a matter of right. Some who are awake do not receive them, others He rouses from their slumber to be blessed" (AG 83). Nothing can be achieved without His Grace (the words used are NAZAR or DARSHAN). Again "Good actions may procure a better existence, but liberation comes only through His Grace" (AG 2), and "God cannot be understood or realised through cleverness" (AG 221). The stage of Grace (KHARAM KHAND) is only possible with spiritual strength which comes from God. Help is given willingly by the loving God to achieve the Grace, "If a man goes one step towards Him. The Lord comes a thousand steps towards man" (Var Bhai Gurdas).

Maya - Sikhism believes in the reality of the created universe. It accepts it and regards it seriously as it has been made by God. Therefore the world exists for man to use and enjoy, it is not to be shunned or regarded as evil. 'Maya' is a term used to describe the temporal world in the broadest sense. Maya can be translated as wealth or nature or their synonyms. "Through His hidden omnipotence, He has created the earth and the sky infusing His true might the Lord has sustained them without pillars. The Lord has created the three worlds and their binder, maya, of Himself He creates and Himself He destroys." (AG 1037).

Attachment to maya is to be replaced by attachment to God. Sikhism differs with Hindus in that it insists that true salvation is gained through everyday living and participating in GARHASTA.

God is active in the Universe and is present in everyone and is active in the form of conscience and enlightenment. This is the function of God, as Guru or God speaking through the Holy books. To achieve ultimate salvation, one must adopt a discipline of prayers and change from a selfish being to a God oriented being. Everything that he does, he should do to please God. This discipline is not easy but every Sikh should strive to achieve it. As Guru Nanak said, "By prayer I live, without it I die. The name of True One is hard to say." (AG 349) Sikhs reject the view that God descends into this world and takes bodily form, either human or animal. Their concept of revelation is one that holds that God is continually expressing Himself. As God is the one without a second upon whom the creation of all life depends, He must be constantly active. "His bounties are so great that the Giver keeps on giving but receivers grow weary of receiving. It is not just now but in every age that man has been living in his bounty" (AG). In the same way he is constantly communicating individually and through prophets such as Moses, Jesus, Muhammad as well as through the Gurus. For this reason Sikhs reject reincarnation. They regard the Prophets to be people whom God chose to bring light and guidance to the world.

Prayer - Although meditation is very important in Sikhism, prayer is also an essential part of Sikh worship. The word for prayer is "ARZAS". Although Hindu scholars take its origin from the root 'ARZ', to ask or beg, its immediate source could be Persian, 'ARZDASHT', meaning a petition or address made by an inferior to a superior. The congregation stands as a mark of respect and humility facing the throne of Guru Granth Sahib. A man or woman of any social status then comes forward to offer the prayer on behalf of the gathering. The prayer is in three parts. First the Sikhs are told to remember God and the Gurus. Then the congregation is then told to keep the Guru Granth Sahib, the repository of Gods word, in mind as being the manifest form of guidance.

Then, the final section of ARZAS is supplicatory and God is asked to keep the Khalsa faithful, to bless the whole of mankind and listen to the individual prayers for the sick, the bereaved, and the newly married.

In brief, the Sikh ethics are based upon three fundamental concepts. They are KIRT KARO, NAM JAPO and VAND KHAO, i.e. that work, worship and charity should dominate one's complete life. Guru Nanak's saying sums it up: "Remain in towns and near the main high roads, but be alert. Do not covet your neighbour's possessions. Without the Name, we cannot attain inner peace nor still our inner hunger. We must be traders in truth, moderate in our eating and sleeping. This is true life." (AG 939) Appendix Primary and Secondary Sources for Study of Sikhism.

The primary source is the ADI GRANTH and is available in two recent English versions under the title of SRI GURU GRAKTH SAHIB by Gopal Singh (Gurdas Kapoor And Sons, Delhi 1962) and translation by Manmohan Singh and issued by Shiromani Gurdwara Prabandhak Committee, Amritsar. ALL QUOTATIONS FROM ADI GRANTH ARE BASED ON THIS VERSION VARS OF BHAI GURDAS. Bhai Gurdas was secretary to Guru Arjan and a nephew of Guru Amar Das. From 1579 until 1637 he was at the centre of affairs. Some of the passages of his Vars have been translated by W. H. Mcleod in "Sources on me Life of Guru Nanak", Punjab Past and Present, Vol. 13, 1969, (Punjabi University, Patiala). Hymns of Guru Nanak, Trans. Khushwant Singh, Orient Longman Press, Calcutta, 1972. History of the Sikhs, Oxford University Press, 1966. The Sikh Religion, M. A. Macaulife, Oxford University Press, 1909, Reprinted 1963. The Sikhs, W. Owen Cola, Rutledge B Keegan Paul, London, 1978. Guru Nanak and the Sikh Religion, W. H. Mcleod, OUP, Delhi, 1976.

References

• Professor Abdul Jaleel, The Review of Religions, March 1993
• Saleem Ahmad Malik, The Review of Religions, November 1994
• http://www.alislam.org/library/links/00000180.html

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