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also admitted the intercessionof Muhammad, denounced thedrinking of bhang, wine, &c.,acknowledged the existenceof hell, the punishment of thewicked, and the resurrectionof mankind; in fact, the wordshere ascribed to Nānak containa full confession of Islām. Thesetenets, are, of course, due tothe narrator of the tale, and areonly useful as showing how farNānak’s followers thought itpossible for him to go.In an interesting story, a Muslimsaint tells his disciples that theMuslims of his time have becomebe-iman (faithless and now a Hindūis entering Behisht (Paradise).Narrating this story, ReverendHughes writes:A curious incident is nextrelated to the to the effectthat Makhdum Baha’ u ‘d-Din,the Pir of Multan, felling hisend approaching, said to hisdisciples, “O friends, fromthis time the faith of no onewill remain firm; all willbecome faithless (be-iman).”His disciples asked for anexplanation; and in replyhe delivered himself of anoracular statement: “O friends,when one Hindu shall come toHeaven (bihisht), there will bebrilliancy (ujala) In Heaven.”‘To this strange announcementhis disciples replied: “Learnedpeople’ say that Heaven is notdecreed for the Hindus; whatis this that you have said?”(I.O. MS. 1728, fol. 224.) The Pirtold them that he was alludingto Nānak; and sent one of hisdisciples to ask Nānak if he,also, had received an intimationBābā Gūrū Nānak—A Muslim Saintof his approaching death.In this anecdote we have theextraordinary admission froma Muhammadan that Nānakwould succeed in breakingup the faith of Islām. It is inconsequence of a Hindu’shaving conquered Heavenitself, and vindicated his rightto a place in the paradise ofMuhammad, that those whowere then in the faith of theProphet would lose confidencein his teaching. Here again, thewords employed are useful;for the Pir is made to say thatMuslims will become be-iman,the Arabic term speciallyapplicable to the “faith” ofIslām; and Heaven is calledin the Punjabi story bhisat,that is bihisht, the Paradiseof Muhammadans [seePARADISE]; for had the Hinduheaven been intended, somesuch word as swarg, or paralok,or Brahmalok would have beenused.It is also very well known that theHindus and the Muslims disputedregarding the final rites of GūrūNānak when he died. Both wishedto perform his funeral accordingto the teachings of their religionsbelieving Gūrū Nānak to be oneof them. Regarding this incidentReverend Hughes writes:The final incident in the life ofthis enlightened teacher is inprecise accord with all that hasbeen said of his former career.Nānak came to the bank of theRavi to die — in conformitywith Hindu custom — by theside of a natural stream ofwater. It is expressly said thatboth Hindus and Muslimsaccompanied him. He thenseated himself at the foot of aSarib tree, and his Assemblyof the faithful (Sangat) stoodaround him…Then the Hindusand Musulmans who were firmin the name (of God), began toexpress themselves (thus) theMusalmans said, ‘We will bury(him)’; and the Hindus said,‘We will burn (him).’ Then,the Bābā said, ‘Place flowerson both sides; on the right sidethose of the Hindus, on the leftside those of the Musalmans,(that we may perceive) whosewill continue green tomorrow.If those of the Hindus keepgreen, then bury (me).’ TheBābā ordered the Assembly torepeat the praises (of God); andthe Assembly began to repeatthe praises accordingly. [Aftera few verses had been recited]he laid down his head. Whenthe sheet (which, had beenstretched over him) was raised,there was nothing (under it):and the flowers of both (sides)remained green. The Hindustook away theirs; and theMusalmans took away theirs.The entire Assembly fell to theirfeet.” (I.O. MS. 1728, fol. 239,240.)All of the above, a work done,not by any Muslim but by a non-Muslim; an evangelical priest; andan opponent of Islām, bear witnessto the fact that Bābā Nānak was atrue Muslim who inspired not onlythe Hindūs of his age but also theMuslims and drew their attentiontowards the real teachings of Islām.23