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say, there is no Hindu, there is noMusalman. ‘Then the Khan said‘Go, fetch him.’ The attendantwent, and said ‘Sir, the Khan iscalling (you).’ The Khan says,‘For God’s sake give me aninterview [Panj aj bara Khuda,i de tan, i = Persian az bara, iKhuda, I want to see thee.’ TheGūrū Nānak arose and went,saying ‘Now the summons ofmy Lord (Sahib) us come, I willgo’ He placed a staff upon hisneck and went. The Khan said‘Nānak, for God’s sake take thestaff from off thy neck, gird upthy waist, thou art a good faqir’Then Gūrū Nānak took the stafffrom off (his) neck, and girdedup has loins. The Khan said‘O Nānak, it is a misfortune tome that a steward such as thoushouldst become a faqir.’ Thenthe Khan seated the Gūrū Nānaknear himself and said ‘Qazi, ifthou desirest to ask anything,ask now; otherwise this onewill not again utter a word.’The Qazi becoming friendlysmiled and said: ‘Nānak whatdost thou mean by saying‘There is no Hindu, there is noMusalman?’ Nānak replied:‘to be caIled a Musalman isdifficult; when one (becomesit) thou he may be called aMusalman. First of all, havingmade religion (din) sweet, heclears away Musalman wealth.Having become firm inreligion (din) in this waybrings, to an end the revolutionof dying and, living.’— (I.O.,MS., 2484, fol. 84.) When Nānakhad uttered this verse, the Qazibecame amazed. The Khan said:‘O Qazi, is not the questioning ofhim a mistake?’ The time of theBābā Gūrū Nānak—A Muslim Saintafternoon prayer had come. Allarose and went (to the mosque)to prayers, and the Bābā(Nānak) also went with them.”Nānak then demonstrated hissupernatural power by readingthe thoughts of the Qazi.“Then the Qazi came and felldown at his feet, exclaiming,‘Wonderful, wonderful! on thisone is the favour of God.’ Thenthe Qazi believed; and Nānakuttered. this stanza: ‘A (real)Musalman clears away self; (hepossesses) sincerity, patience,purity of speech’: (what is)erect he does not annoy: (what)lies (dead) he does not eat. ONānak! That Musalman goesto heaven (bihisiht).’ When theBābā had uttered this stanza, theSaiyids, the sons of the Shaikhs,the Qazi, the Mufti, the Khanthe chiefs and leaders wereamazed. The Khan said: ‘QaziNānak has reached the truth’;the additional questioning is amistake.’ Wherever the Bābālooked, there all were salutinghim. And the Bābā had reciteda few stanzas, the Khan came,and fell-down at his feet.Then the people, Hindus andMusulmans, began to say tothe Khan that God (Khuda) wasspeaking in Nānak.” (IndiaOffice MS 1728, fol. 36-4l)From the foregoing it isperfectly clear that theimmediate successors of Nānakbelieved that he went veryclose, to Muhammadanism;and we can scarcely doubtthe accuracy of their view ofthe matter, when we considerthe almost contemporaneouscharacter of the record, fromwhich extracts have been given,and the numerous confirmatoryevidences contained in thereligion itself… Anothersignificant fact is that whenNānak speaks of himself as theservant of God, he employsthe word Khuda, ‘a PersianMuhammadan term, but whenhis brother-in-law Jairam speaksof God, he uses the Hinduword. Paramesur. It will, also,be noticed that Muhammadansare affected by the logic andpiety of Nānak, and to them beshows himself so partial thathe openly accompanies themto the mosque, and therebycauses his Hindu neighboursand friends to believe that he isactually converted to the faithof Islām. But, of course, themost remarkable expression ofall is the emphatic and repeatedannouncement that “There is noHindu, there. is no Musalman.”This can mean nothing else21