Sikhism is an Indian religion that was started by Guru Nanak during the 15th century. It was founded in the Punjab region that is presently India and Pakistan. According to Sikhism, the same spirit was found in Guru Nanak and his nine successors. In the present times, this spirit can be found in various teachings of the Guru Granth Sahib: this is the fundamental scripture of the Sikh tradition. The main religions during the founding of Sikhism were Hindu and Islam. During this time, Guru Nanak began teaching people a faith that was quite different from Hinduism and Islam. Nine people, known as Gurus, followed Nanak and helped in the advancement of the Sikh faith over the next centuries. The religion of Sikhism was well established by the time the fifth Guru came into existence. He was known as Guru Arjan. He completed the work of constructing Amritsar, which formed the capital for Sikhism religion (Nesbitt, 2014). He was also instrumental in compiling of Sikh scripture: the first authorized book. However, during this time, there was resistance against Sikhism and the Guru was eventually executed because of his faith in 1606.
There were other occurrences during that time that created and shaped Sikhism’s existence. The first military leader of the Sikhs led a successful campaign against the resistance until he was captured and eventually executed (Cole, 2013). The Sikhs continued fighting and took up more territory over the century. The Sikh religion started crumbling in 1839; after the death of Ranjit Singh. The religion was damaged by internal conflicts and battles for leadership. British troops defeated the Sikhs and took over quite a chunk of Sikh territory. After successfully overcoming internal and external conflicts, the Sikhs realized that they had a lot in common, and this fostered the development of healthy relationships. However through so much turmoil the Sikhism mirrored Islam’s views of military to defend the religion (TEXTBOOK).
The history of the Islamic faith concerns the religion of Islam and Muslims in general. Muslim is a word that has an Arabic descent; it means ‘one who submits to God’ (Fariqi, 2009). It has been noted that Sikhism practice of having only one God, monotheism, played an important role in Islamic religion (TEXTBOOK). The Islamic religion and its adherents have significantly impacted the economic, political and military history of the world, especially the Middle East. This is where its roots lie. There is an inadequate presence of archeological and historical records to determine whether Islam originated from Mecca or Medina. The Islamic religion began expanding during the beginning of the 7th century. It expanded to incorporate adherents of the religion and eventually consumed non-Muslims that were living in those regions. The increase in Islamic civilization resulted in various centers of science and culture across the world. These centers produced prominent doctors, nurses, scientists, astronomers, mathematicians and philosophers (Fariqi, 2009). The advancement of Islam also triggered the development of technology, more investment in infrastructure. It also created a culture of reading the Quran that led to high levels of literacy in the general population.
The Meaning of Life
The primary characteristic of the Islamic faith is that there is no distinction between the secular and spiritual in life. The aim of the religion is to shape people’s lives and the society as a whole. The religion seeks to achieve this in ways that will ensure the Kingdom of Allah is conclusively established on earth and that contentment, peace and well-being can fill the world. The way of life in the Islamic religion is based on the unique concept that surrounds man’s identity in the universe (TEXTBOOK). Allah has created man and ensured that he has a temporary home that is earth. Allah is the Creator, the Lord and the Ruler of the universe. He has mandated man with the ability to understand and think. Man has also been given the power of distinguishing between right and wrong. Allah has also given man the free will and the ability to use the resources that are found in the universe however he likes. In the Islamic religion, man has been bestowed upon him a measure of autonomy. He is Allah’s image on earth.
According to Sikhism, the purpose of this life is to purify oneself, meditate on God and ultimately become one with God by breaking the reincarnation cycle (Cole, 2013). God has been regarded as the greatest spirit among all. However, our souls have been separated from God but their dignity remains with God. Adherents of this religion believe that the purpose of this life is to unite eventually with God and merge with our Creator, One whom we all descended from. Another purpose of this life has been identified as breaking away from the regular cycles that starts from birth and ends in death and attains salvation that will enable us to be one with God. Various impurities separate our souls from God. They include earthly things such as anger, lust, attachment to materialistic things, greed. We should purify our souls to become one with God. This can be achieved by living humble and honest lifestyles.
The first step in Islam’s three-fold journey is the animal self. This stage begins at birth. The significance of this stage is that part of us is out to seek gratification for our pleasures and selfish desires. The second stage of the threefold journey is the accusing self (TEXTBOOK, 2010). At this stage, individuals begin asking important questions about life: what is my purpose? Am I doing the right thing? They have a nagging sense of dissatisfaction that keeps telling them they should be doing more with their lives. The third stage of this journey is the restful stage. At this stage, individuals have learned to prioritize higher values into their daily lives. People at this stage have de-prioritized worldly pleasures. This stage is marked by a sense of complete tranquility and peace. The modern culture appeals more to the first stage of this threefold journey. This can be deciphered from basic TV, which is filled with gluttony, sex, money, and prestige. Many individuals are in the second stage.
Religious Practices Support the Foundation of Harmony
Various religious practices, whether in Sikhism or Islam, provide guidance on how individuals can live their lives to achieve a greater purpose. These religious practices mainly entail in supporting and giving back to the community (Grillo, 2012). Muslims are required to live by Islamic laws; they are known as Sharia. Muslims are not allowed to lie, steal, commit adultery, eat pork, gamble or drink alcohol. The Quran has also emphasized the need for men and women to dress modestly. Sikhism does not encourage fear amongst its adherents. The religion does not believe in systems that offer rewards or punishments for actions. It helps individuals to portray personal courage instead of fear. Sikhs believe in the ultimate victory of the stipulated moral order. The purpose of having laws and a set of standard to live by is to remove temptations, evil, and distraction from what is most important, the afterlife.
When a Muslim is near death, his or her close friends and family members should be present. They should offer the dying individual kindness and hope and encourage the individual to say the ‘shahada.' As soon as the person dies, the individuals should close the deceased’s lower jaw and eyes and cover the deceased with a clean sheet (Fariqi, 2009). A ‘dua’ should be made to request God to forgive the sins of the deceased.
Existential
Sikhs firmly believe in reincarnation and karma. Their belief states that actions have consequences and these decide whether an individual’s soul can be released from the cycle. They believe that a person's soul can be reborn several times as an animal or human. Sikhs also believe that everything happens at the will of God; Waheguru (Nesbitt, 2014). Every individual contains a divine spark from God. This spark in one’s soul is rejoined with God once the individual is released from the cycle of rebirth. Sikhism believes that there are 8.4 million forms of life in the universe and that each soul has to travel through several of these before reaching God. Only human beings have the ability to differentiate between right and wrong. Due to this, Sikhs believe that when a soul is in human form that is the only chance of the cycle to be broken (Cole, 2013). Sikhs also believe in karma. For Sikhs, death is not the end of life. In their doctrines, it has been stated that the body just bears clothing for the soul that is discarded once somebody dies.
The Islamic religion teaches that individuals can attain salvation through worshipping God alone. An individual must believe and follow God’s commandments to attain salvation from sin (Grillo, 2012). Islam also teaches that human beings are not born with sin and are aligned to worshipping God alone. To remain pure, one must strive to live a righteous life and follow God’s teachings. If one sins, they can sincerely repent by seeking God’s forgiveness. In Islam, death is not a disaster. It is simply a transition from this world to the next. Allah created death to make us ponder and reflect on what happens to us after death.
Sacred Views on Judgment Day
The Islamic religion teaches that the earthly span of any individual is determined by Allah. After death, one must wait until the Day of Judgment, which is only known to God. The Quran implies that resurrection before judgment will be just like described in Christianity; corporeal. On judgment day, the righteous will go to heaven and the sinners will go to hell (Grillo, 2012). If Allah views the life as a positive one, then that person enters on of the eight levels of heaven. If Allah considers the life as a sinful one, then that person would face one of the seven levels of hell. The afterlife is considered as a period whereby the righteous experience Allah’s grace and the sinners God’s awesome wrath (TEXTBOOK).
Sikhs do believe there is the existence of heaven and hell. However, they do not consider them as permanent destinations for souls after death (Hawley, 2011). A Sikh should neither crave heaven nor fear hell. Heaven has been considered as a place for sensual or physical pleasures. It has been considered insignificant to the individuals who would wish to live in the presence of God without experiencing physical rewards.
Interpretation of Afterlife
Like Christians, adherents of the Islamic religion believe that the life we are living now is just preparation for the next phase of existence (Fariqi, 2009). This life serves as a test for every individual in preparation for life after death. A day will eventually come when the universe is destroyed, the dead will be resurrected to face judgment by God. The day is known as the Day of Judgment. During that time, individuals will be rewarded according to their deeds and beliefs. Those Muslims, who die believing that there is only one Allah will be admitted to heaven, but those who died believing that there is no real God will lose paradise forever. Sikhs have adamant beliefs about what happens in the afterlife. They firmly believe in reincarnation: all human beings have to pass through different life forms before being purified and eventually reunited with God.
Conclusion
Happiness has been interpreted as the feelings of the good life, flourishing, freedom from suffering, well-being, prosperity, joy and pleasure. We should all strive to live a good life and ensure we are happy in this realm of existence. However, in pursuit of happiness, individuals should ensure they are doing so by adhering to their religious beliefs. When our time to pass on comes, we should also accept it and get ready for it. This also applies in the event that our loved ones have passed on. Introduction
Bibliography of Guru Nanak
The founder of Sikhism is Guru Nanak. Sikhism is based on his lessons and the nine Sikh believers who followed him. In this paper, we shall focus on the Sikhism founder Guru Nanak and give an annotated bibliography briefly.
References
Karatāra, S., & Nānak, (1986). Biography of Guru Nanak. New Delhi: Hemkunt Press.
Kartar, S. (1983). The story of Guru Gobind Singh. Hemkunt.
Singh, M., & Anand, B. M. (1969). The story of Guru Nanak. New Delhi: Hemkunt Press.
Annotated Bibliography
1. Karatāra, S., & Nānak,. (1986). Biography of Guru Nanak. New Delhi: Hemkunt Press.
The book offers a detailed Guru Nanak, Sikh founder full biography. According to the book the Sikh religion is based on elders, the Guru Granth (Sikhs holy book), ancient monuments and documents, and Punjab history. The book offers a detailed life of this legend and his operations across the nations. The book is important since it offers a detailed life overview of this legend and how he carried on with his whole practices of the religion.
2. Kartar, S. (1983). The story of Guru Gobind Singh. Hemkunt.
The author gives an overview under Guru Gobind Singh a complete account of the religious and political leadership of the Sikhs. It is important to understand the various leadership strategies applies by the legend, though the book does not offer sufficient information the part it explains the account of the religion founded by Sikh is quite necessary.
3. Singh, M., & Anand, B. M. (1969). The story of Guru Nanak. New Delhi: Hemkunt Press.
The book focuses on giving a detailed biography of the Sikh founder and stories of Guru Nanak’s life that are constantly narrated all over Punjab. In this context, the author brings out the legend as a reformist instructor who spread and taught love, justice, and brotherhood. The book is important since it has no unnecessary information and goes straight to the point in explaining the Guru Nanak’s life and the practices.
The book focuses on giving a detailed biography of the Sikh founder and stories of Guru Nanak’s life that are constantly narrated all over Punjab. In this context, the author brings out the legend as a reformist instructor who spread and taught love, justice, and brotherhood. The book is important since it has no unnecessary information and goes straight to the point in explaining the Guru Nanak’s life and the practices.
References
Nesbitt, R. (2014). Inside the Guru's Gate: ritual uses of texts among the Sikhs in Varanasi. Journal of Contemporary Religion, 89-90.
Pisactori, E. (2010). Muslim travellers: pilgrimage, migration, and the religious imagination. Contemporay Religion, 34-36.
References
Cole, O. (2013). The Sikhs: Their Religious Beliefs and Practices. The Journal of Asian Studies, 25-29
Fariqi, I. (2009). The cultural atlas of Islam. American Journal of Islamic Social Sciences, 78-85.
Grillo, R. (2012). Islam and transnationalism. Journal of Ethnic and Migration Studies, 92-93.
Hawley, M. (2011). A Review of “The A to Z of Sikhism”. Journal of Religious and Theological Information, 45-48.
Nesbitt, R. (2014). Inside the Guru's Gate: ritual uses of texts among the Sikhs in Varanasi. Journal of Contemporary Religion, 89-90.
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