The preceding verse appeals the parkhaṇhār (those who can discern) to sift through the facts and figures at their disposal and judiciously draw a distinction between the truth and falsehood. This verse calls upon the evaluators, who have determined the truth, to honour the Truthful One, who discloses the inner mysteries. The charlatan, the verse adds, is not worthy of respect because he knows nothing about the essence of the Lord.
Since an extensive analysis of the use and application of the word sāch (truth) and its variations within Ginans was covered with the explanation of the previous verse, probing its usage in this verse will not be necessary. Against this backdrop, it is necessary to review the phrase sir chaḍāvīye in order to …show more content…
Our opponents say that it cannot be known. They try to prove this point by quoting the Qur 'anic verse, "None knows the ‘Taweel ' excepting God." They stop here and make the succeeding part of the verse, "And those who are well-grounded in knowledge" the beginning of a new sentence.
But the exponents of the ‘Taweel ' read the verse as a whole, "None knows the ‘Taweel ' of the Qur 'an excepting God and those who are well-grounded in knowledge." They treat the phrase, "Those who are well-grounded in knowledge" as an additional clause. The succeeding part of the verse, "They say we believe in it" is treated by the exponents of the ‘Taweel ' as an adverbial clause. Accordingly the meaning of the verse is, "and those who are well-grounded in knowledge" saying "We believe in it."
The Ginans embody the essence of the Qur’an and are therefore a source of ta’wil (inner meaning) of the Holy Qur’an, couched in Indic languages and dialects, as confirmed by Pir Shams in the following …show more content…
In the same vein, the verse below proclaims that Pir Sadarddin expounds the Qur’an and guides those who focus on the exoteric meaning of the Qur’an to its esoteric interpretation:
Pīr Sadarddin yārā paḍe re kurānā
Bahār jāve tāku(n) a(n)dar lānā
Pir Sadarddin recites the Qur’an,
Those who are outward bound, he steers them inward!
Thus, the first two lines advise the parkhaṇhār (those who can discern) to submit to the Truthful and attain the a(n)tarnī vāt (inner secrets), for failure to embrace the Truth, renders the process of discernment vain and futile.
Finally, the composer concludes with a statement of fact - nobody pays heed to a cheat, who knows not the essence of the Lord! The common translation of the word pūchhe is ‘ask’ but in the context of this verse, this word implies lack of esteem for, and attention to, a charlatan – hence, the last two lines might as well have been translated as who cares about a cheat, who knows nothing about the essence of the Lord? In other words, this is a dismissive statement, intended to dissuade the listener from paying attention to a
Since an extensive analysis of the use and application of the word sāch (truth) and its variations within Ginans was covered with the explanation of the previous verse, probing its usage in this verse will not be necessary. Against this backdrop, it is necessary to review the phrase sir chaḍāvīye in order to …show more content…
Our opponents say that it cannot be known. They try to prove this point by quoting the Qur 'anic verse, "None knows the ‘Taweel ' excepting God." They stop here and make the succeeding part of the verse, "And those who are well-grounded in knowledge" the beginning of a new sentence.
But the exponents of the ‘Taweel ' read the verse as a whole, "None knows the ‘Taweel ' of the Qur 'an excepting God and those who are well-grounded in knowledge." They treat the phrase, "Those who are well-grounded in knowledge" as an additional clause. The succeeding part of the verse, "They say we believe in it" is treated by the exponents of the ‘Taweel ' as an adverbial clause. Accordingly the meaning of the verse is, "and those who are well-grounded in knowledge" saying "We believe in it."
The Ginans embody the essence of the Qur’an and are therefore a source of ta’wil (inner meaning) of the Holy Qur’an, couched in Indic languages and dialects, as confirmed by Pir Shams in the following …show more content…
In the same vein, the verse below proclaims that Pir Sadarddin expounds the Qur’an and guides those who focus on the exoteric meaning of the Qur’an to its esoteric interpretation:
Pīr Sadarddin yārā paḍe re kurānā
Bahār jāve tāku(n) a(n)dar lānā
Pir Sadarddin recites the Qur’an,
Those who are outward bound, he steers them inward!
Thus, the first two lines advise the parkhaṇhār (those who can discern) to submit to the Truthful and attain the a(n)tarnī vāt (inner secrets), for failure to embrace the Truth, renders the process of discernment vain and futile.
Finally, the composer concludes with a statement of fact - nobody pays heed to a cheat, who knows not the essence of the Lord! The common translation of the word pūchhe is ‘ask’ but in the context of this verse, this word implies lack of esteem for, and attention to, a charlatan – hence, the last two lines might as well have been translated as who cares about a cheat, who knows nothing about the essence of the Lord? In other words, this is a dismissive statement, intended to dissuade the listener from paying attention to a