INTER-RELIGIOUS DIALOGUE
Sikhism and Islam: A Plea for Better Understanding
Editorial, The Sikh Review, April, 1996
Every now and then we come across busybodies who are keen to foster the fiction that Sikhism is, in some ways, antagonistic to Islam. References to communal riots at the time of India's Partition in 1947 and the chronicles of conflict during the Seventeenth and Eighteenth centuries serve as grist to their mills of ill- will. Even the Hindu fraternity, with whom the Sikhs have close cultural bonds, generally feel comfortable with -if not gloat over the notions of Sikh-Muslim conflict. They are naturally interested that the truth remains buried under layer upon layer of facile misconceptions....
The message of the Gurus as embodied in Guru Granth Sahib, is rooted in devotion to One God and love of His multitudinous creation that exists and moves in His Hukam. A comparative and revert study of the Holy Quran (albeit in translation) and Guru Granth Sahib reveals an amazing similarity of these basic truths... Iqbal, whose inspiring verse:
"Chisti ne jis zamin mein paigham-e-haq sunaya
Nanak ne jis chaman mein vahadat ka geet gaya"
still reverberates in the subcontinent, is credited with the view that Guru Granth Sahib's opening scripture, Japuji is a commentary on the Holy Quran. Japuji speaks of "Suniya maniya, mann kita bhau" - how listening and believing and committing our faith to God's love are essential to faith. Likewise, the term Zikr in Arabic means remembrance synonymous with Naam Simran in the Sikh parlance. Japuji's exhortation "Suniye dookh paap ka naas" recited daily by every Sikh is reminiscent of the Quranic edict:
"Innas salaate tonhaa anil fahshaaye wal Munker wa la Zikrul Laahe Akbar"
(Surah XXIX-45)
Similarly, the term Tajalli in Arabic is the exact equivalent of darshan in Gurbani - experiencing God's majesty in one's mind. Sikhism is wedded to the Holy World as the Guru, and not to Gurus' physically. The Holy Quran too insists that the Prophet must not be worshipped as God. Its Sura 76 implies "continuous revelation", while Sura 98 speaks of "an apostle from Allah reading sanctified pages from the eternal scripture" - concepts substantially in accord with the Sikh philosophy. Doesn't Guru Granth Sahib say:
"Nanak ko khud khasam meharvan
Allaho na visare dil-ji-pran!"
(SGGS:1138-3, M.V)
i.e. Nanak speaks of the merciful Lord whom we must never forget (but remember) with all our heart and soul. Or, listen to this: "Allah pakang-pak hai, sak karo, je dusar hoey" (SGGS:727-10 Kabir) which roughly translates: God is the purest of the pure. Believe, beyond doubt, that he has no rival. Nor can He be confined to the temple or mosque: "Allah ek masit basat hai, avar mulakh kis kera" (SGGS: 1349-10 Kabir), i.e. if God dwells only in the mosque who is in charge of the rest of the territory? - a precept Guru Nanak so disarming demonstrated during his visit to the Holy Mecca.
Great many of such gems of wisdom are strung together in the two holy scriptures, beckoning us extend our understanding of the spiritual message e Sikhism and Islam.
What probably irks the ordinary Muslim, or Sikh, the historical events and the tragic clashes in the pre-Partition days. Many tendentious versions of history ha soured their relations and tended to widen the gu between the two communities. Much of the rancour a prejudice arises from misuse of religion and i symbology by kings and potentates to perpetuate their o hegemony. If one equates the Mughal rule with Islam rule, the carrier Lodhi kings, whom Babar replaced, wil Mad have to be written off as non-Muslim. Jahangir DEL execution of the great martyr Guru Arjan Dev, under the GU Mongol code of Yasa, was certainly not provoked by an fear of "Islam in danger".
Our insights of the past history need a saner as unbiased reinterpretation for the sake of harmonious relations. History books only make matter worse. King and dynasts, in most times and ages, have been despotic and cruel. We believe that one must not adop Bel confrontationist postures over the past. The martyrdom a of Guru Arjun and Guru Tegh Bahadur,and execution Chi two younger Sahibzadas of Guru Gobind Singh, ar Dha rooted indeed in the historical tradition - not in amu theological clash between Sikhism and Islam.
Even in terms of history, there are many more event that unite us than those that may seem to divide. Gur Nanak's life-long companion, Bhaj Mardana - a Muslim sang the hymns of Divine love to carve out a permanent place in the hearts of every devout Sikh. Guru Arju honored Hazrat Mian Mir of Lahore by asking him te MA lay the cornerstone of the holy Darbar Sahib (Golden Temple) Amritsar. Pir Burhanuddin @ Budhu Shah o Sadhaura fought the Mughal hordes side by side with RA Guru Gobind Singh, losing his sons in the battlefield. And who can forget the daring deed of the Pathan brothers, Ghani Khan and Nabi Khan, who helped Gur Gobind Singh escape the Mughal dragnet in the early years of eighteenth Century?
But far more abiding in the Sikh-Muslim relations is the bond of moral and spiritual values: monotheism Fa equality, and the revealed scriptures. Guru Granth Sahi incorporates the kalam not only of the Gurus, and saints like Kabir, but of the Sufi seer, Sheikh Baba Farid Indeed on moral and socio-cultural plane. Hindus Muslims and Sikhs have reason to rejoice in the common heritage of the sacred literature, language, art architecture and the myriad ways in which our lives in India and outside are intertwined. (We should reject) those who try to drive a wedge between the community who share such a glorious culture.
