Guru Nanak in Madina: Difference between revisions

CHAPTER 41 TOUR TO THE WEST-I: VISIT TO MECCA

The Call of Humanity

The call of humanity and God which Guru Nanak had heard in his youth at Sultanpur was yet ringing in his ears. He had been to the east as far as Burma, to the South as far as Ceylon, and to the North as far as Tibet and China. In all these places he had visited the strongholds of Hindu and Muhammadan religion, had met the learned men of all sects, and had shown to them how they were not what they professed to be. To every one whom he met on his travels he brought home the lesson that it was not creed, not lip-profession, not even a belief in this or that saviour, that could help man in this journey through this life or the one to come; it was right thought, right feeling, and right act and effort, that could help man in his career. Creeds were things of this world. They helped only to divide man against man. It was character that accompanied man in his journey beyond the grave. So, wherever he went, he reformed men's character. The burden of his teaching was, 'Truth is greater than everything else, but higher still is true living.' 1 It was true life that he taught people to live, a life in which the spirit was in constant accord with and subservient to the spirit, and the human body was at the command and within the control of the ever-poised mind and soul.

Great men of religions encountering Guru Nanak

Pirs, Faqirs, Mullas, Pandits, Yogis, and scholars had met him and tried to defeat him in argument. The Guru had touched some inner chords in their hearts and made them see the divine spark which glows and bums in the depths of every human heart, but which get clouded and shrouded in deep thick layers of worldly delusion. In all places he had enjoined upon his disciples to carry to others the message of life, love, light, and joy which he had imparted to them. In this way, the purifying, uplifting and unifying movement which he had started was carried on after him in all places that he visited. He had made extensive tours and had conveyed his message to numberless persons. But he had not had his fill to these travels yet. Hence, after a short stay at Kartarpur, he started again on his fourth tour. This was to be to the west It began in 1518A.D. BhaiMardana was with him. He put on the blue dress worn by Hajjis or Muhammaden pilgrims to Mecca, took a Faqir's staff in his hand, and a collection of his hymns under his arm. To complete the guise, he also carried with him a jug (Iota ) for his ablutions and a carpet whereon to say his prayers. Thus dressed, he appeared to be a typical Hajji.

Ports to Mecca

In those days Surat was the port for ships for Mecca. The Guru started in the direction. He travelled by short stages as was his wont; for his was a tour for the purpose of sowing the seed of Name in the hearts of mankind. He wanted to make people spiritually alive. His presence was needed everywhere. Like a blessing cloud in the rainy season, he went about irrigating with life-giving waters of Truth, faith, knowledge, and love the barren tracts of humanity which came within his way. On the way, wherever he met children, he would join them in their sports and jovialitles. In due course, passing through Sind, he reached Sural, either direct on foot or in ship via Karachi. Taking ship from there, he reached the Arabian coast. Thence he marched towards Mecca where he reached in due course.

Reaching there, the Guru lay down to rest. In sore need of rest was he after that dusty tramp through the desert of Arabia. But even then the thought of his mission was uppermost in him. He would not waste a night. He knew how to attract the people's attention. We saw him at Hardwar throwing water to the west, when superstitious Hindus were throwing it to the east; we know how at Kurkshertar he began to cook meat during a solar eclipse and thus honified the people; and how he sat aloof when the Arti was being performed in the temple of Jagannath. In all these places his conduct had scandalized the people, as being directly opposed to their beliefs and practices. They would swarm around him, howling with wrath and shouting all sorts of question. And that was what he wanted. Thus, even in crowded places, he had managed to get a hearing. Something equally horrifying to the 'Faithful' was done by him atMecca He knew quite well the deep and superstitious regard of the Muhammadans for the shrine at Macca. He knew that no Mahammadan would lie down with his feet in the direction of the Ka'aba or tolerate anyone else's doing so. He was quite well aware of the hard-hearted bigotry and intolerance of the contemporary Muhummadans in general, and the Qazis and Mullas in particular. He was conscious ofthe danger a man would ron by injuring, in any way, the religious susceptibilities of Mahammadans in their holy of holies. Yet the work ordained by the Lord had to be done. No thought of personal risk could deter him from the execution of his duty to God and man. Besides, he had full faith in his Master and an unshakable confidence in himself. He lived in God; God lived in him; how and whom could he fear ?

Pir Jiwan

So, afraid of naught. and eager to make people taste the life of the spirit which he had come so far to bestow on them, he did what no ordinary man could ever do. He lay down to rest with his feet towards the Ka'aba. As expected and desired by him, a loud uproar rose at once among the pilgrims and the custodians of the sacred place. They swore at him. They threatened him. One of them, named Jiwan, who, having come from India, was more fanatic and rash than the rest. kicked him ana said, 'Who art thou, 0 infidel, that thou sleepest with thy feet towards the House of God?' In a calm, sweet voice, in which there was neither anger nor perturbation, the Guru replied, 'Brother, be not so hasty and raSh. I am tired and in sore need of rest. You may turn may feet in another direction where God-is not'. Thereupon Jiwan, in great anger, seized the Guru's feet. The touch sent a mild shiver through his body; but he was not in a mood to pay heed to such an experience, novel though it was. He dragged the Guru's feet in the opposite direction. He lifted his eyes and 10, the wonder of wonders! The Ka'aba was seen to be standing in the direction in which the Guru's feet had been turned. He took up the feet again and pulled them to another direction. The Ka'aba was seen to follow. Round and round were the feet dragged, and round and round whirled the Ka'aba. 'Don't you see,' said the Guru to Jiwan, 'that God dwells in all directions? Indeed. He is the Life ofall life and the Light of all-light. It is in Him that the whole creation 'ives, moves, and has its being. Open your heart to Him, man. Moreover, don't forget the behests of your Prophet; for he says in the koran, {chapter 2 verse 115} "Allah's is the east and the west. To withersover you turn. there is the face of Allah." What you have seen now is but a demonstration of the truth of these words. Be true to your faith.'

The Hajjis (Pilgrims) saw this strange sight and heard these words with wide, open mouths. They realized the truth of what the Guru had said. Their hearts and minds were filled with inexpressible awe and wonder. They quietly and meekly left the Guru to take his rest as he pleased.

Morning in Mecca

By morning, he became the talk of the whole city. Qazis. Mullas. Pirs, and Faqirs, of different lands, who were there on pilgrimage, crowded around him. Among them there were some from India. too, Makhdum Rukan-ud-Din of Uch, Pir Balla-ud-Din, Jati Lal, Sheikh Brahm, Kamal Din, and Jalal Din, were the chief among them, They wanted to have a religious discussion with him. They had come to know that he hailed from India. Hence Rukan-ud-Din was chosen to lead the discussion. 'Art thou a Hindu or a Muhammadan?' was the first question.

'Neither', replied the Guru. 'I am but a servant of God and lover of mankind.'

'But who is better and holier in your opinion, a Hindu or a Muhammadan?'

'Neither in himself,' replied the Guru, 'on the mere score of belonging to this or that religious community. It is not creed but-life that can ennoble or degrade one. Man's advancement here and hereafter depends on the sumtotal of the good that he does to his fellowmen, the amount of love and amity that he sows in the world, and the extent to which he can keep his soul pure and free among the allurements and attachments of this life. Acts, and not lip-professions, count in the spirit' progress to its goal. Creeds are but like fast-fading dyes. They affect not the inner self of man. They dye not the soul in the fast and shining hues of divine love. From what I have seen of Hindus and Muhammadans, I would make bold to say that neither of the two sects deserves to approach or be received in the court of God. There is no love lost between them. They revile and abuse each other. In their hearts there is no room for God, who is all Love. Ram, the God of the Hindus, and Rahim or Allah, the God of the Muhammadans, appear to be two irreconcilable foes. To me, it seems that neither of these sects worships God, the loving Father of all. Neither, they both worship the Devil, the spirit of evil and strife.'

Long and serious was the discussion. All Qazis, Pirs, Faqirs, and Mullas exercised their wits to defeat the Guru, but he was in constant communion with the Supreme source of all Wisdom and Knowledge. His heart and soul were ever open to the Divine inflow which went gushing through his very pores. Who could defeat him? Soon, all his interrogators were forced to acknowledge his greatness. They bowed before him and sought his instruction. Makhdum Rukan-ud-Din of Uch became the devoutest of his new disciples. In a short time the whole city resounded with the Guru's praises. His sweet divine Songs were on everybody's lips. The 'Hindi Pir' had conquered all of them by his sweet humility and all-embracing love.

After some time the Guru made ready to go. His new disciples-Qazis. Pirs, Faqirs, Mullas, and laymen-all begged him to stay longer. But he had yet to carry his message to others in other lands. Their need was urging and drawing him on. So they had to resign to his pleasure. Makhdum ~ukan-udDin at last begged for a souvenir. The Guru gave him his sandals.I These were kept respectfully in the Ka'aba for some time, but were, on his return to India, brought by Makhdum Rukan-ud-Din to Uch. They are preserved as a sacred relic in the shrine of Uch in the Bahawalpur State in Pakistan and are shown to the faithful on special occasions."

From Mecca the Guru moved on the Madina. There too, the learned men of the place held a discussion with him, They, too, had to bow to him. All who heard the Guru's divine Songs and soul-inspiring discourses became his disciples. From there he travelled northwards and visited Egypt and other adjoining provinces of Africa. Bhai Gain Singh states in his Tawarikh Guru Khalsa that, during the Sudan expedition of 1885-86 against the Mahdi, some Sikh soldiers saw, outside the southern gate of Kaika.i, the platform where the Guru was said to have sat and discoursed with the king of the place. This platform is known there as that of Nanak Wali. Returning from Africa, the Guru went still further northwards as far as Turkey in Europe.2 About the tour to these places, however, there are no available records.

Notes

1. The Vars of Bhai Gurdas contain the earliest authentic record about this visit. The account given above is based generally on the said Vars. 2. Cf S.M. Latif's History of the Punjab, page 245, where it is stated, 'it appears that he visited Stambou1, a story being related of (Guru) Nanak's visit to Istambou1, and his interview with the Sultan of Turkey, who was noted for his cupidity and his extreme oppression of his subjects (Gur) Nanak's admonition had a great effect on the Sultan, who is said to have bestowed his hoarded treasures on the faqirs and the needy, and, to have discontinued his tyranny over his people'.

References

• Guru Nanak Dev Life and Teachings- Kartar Singh M.A. 217-221 CHAPTER 41 TOUR TO THE WEST-I: VISITTO MECCA