The first time I ever read this was when another gursikh posted it on another site. Came across it again
here and felt I had to share this inspiring tale.
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docs.google.com]
The Account of Guru Nanak’s Journey to Arabia
Khwaja Jainul Abdin, the author of Tarikhe Arab, wrote the first-person account of Guru Nanak Dev ji’s Arabian journey. In his Arabic book, he writes, “I was with Guru Nanak Dev Ji when Guru Ji met Qazi (an Islamic religious judge) Rukn-ud-din.” As they came face-to-face, Rukn-ud-din offered his Salam, and the Guru replied, “Sat Shri Akal, Gurbar Akal” (The Lord immortal is the sole truth; the all-powerful timeless God). Rukn-ud-din asked, “Fala Alla Mazahbu,” meaning “which religion do you belong to?” The response was, “Abdulla Allah La Mazahabu,” meaning “I am God’s servant; I have no religion.”
The whole day passed in questions and answers.There were three hundred and sixty questions in total. About the ban on singing in Islam, the Guru said: “it is written in Hadees that your Prophet Mohammed Sahib went to a wedding in the Quresh tribe where women were singing. Seeing Hazrat Mohammad, they stopped singing folk songs and started singing hymns. Mohammad Sahib Ji said they should sing folk songs and God will bestow respect on them.”Stumped, Rukn-ud-din said, “ya rabi tahroo fi al kabool-ul rab,” meaning “you have been sent to me by God; please bless me with the ability to recognize.”
Rukn-ud-din then argued that, in Islam, it is acceptable to cut hair, but that the Guru keeps his hair uncut. In response, the Guru said, “this is not correct. Even your Quran does not allow this.” Rukn-ud-din was taken aback, and asked, “do I go against what the Quran says? Do you mean, ‘I read the Quran, but don’t understand it?’ Please explain.” Then, Guru Ji said to refer to paragraph two Surat Badar Raku 24 Ayat 1952, where it is specified that cutting hair is prohibited for the ones who go to the Hajj and wish to lead a spiritual life.
On the issue of whether or not God lives in Kaaba, the Guru said: “even the Quran challenges the notion of considering Kaaba as God’s abode. The God addressed Mohammad and said ‘Nakhan Akarth Wa Allahay Min Habul Vareed,’ meaning, ‘I am closer to every human than his own jugular.’” Hearing this, the audience called out, “Marhaba! Labank!! Zazak Hum Allah Tala,” meaning, “amazing! We surrender in your service. May God bless you with boon and goodness.”
Over the next days, the Guru continued daily services of kirtan (singing God’s praises) and sermons. His services blissfully drew people who were in search of God and truth. People would bring milk, dates, and honey as offerings, which were then distributed amongst the congregation.
One day, the congregation requested guidance for salvation so that their human wanderings could end. According to the author, Jainul Abdin, Guru Nanak Dev Ji sang the following shabad (hymn) in raag (melody) Tilang, page 721 SGGS:
Yak araj gufṯam pes ṯo ḏar gos kun karṯār.
I offer this one prayer to You; please listen to it, O Creator Lord
Hakā Kabīr karīm ṯū be aib parvarḏagār. ||1||
You are true, great, merciful, and faultless, O Cherisher Lord. ||1||
Ḏunīā mukāme fānī ṯėhkīk ḏil ḏānī.
The world is a transitory place of mortality – I know this in my mind.
Mam sar mūe ajrāīl girafṯėh ḏil hecẖ na ḏānī. ||1|| rahāo.
Yet, I do not realize in my mind that the Messenger of Death has caught me by the hair on my head. ||1||Pause||
Jan pisar paḏar birāḏarāʼn kas nes ḏasṯaʼngīr.
[When the messenger will take my soul] not my spouse, children, parents, or siblings will be there to hold my hand.
kẖir biafṯam kas na ḏāraḏ cẖūʼn savaḏ ṯakbīr. ||2||
And when at last I fall, and the time of my last prayer will come, there shall be no one to rescue me. ||2||
Sab roj gasṯam ḏar havā karḏem baḏī kẖiāl.
Night and day, I wandered around in greed, contemplating evil schemes.
Gāhe na nekī kār karḏam mam īʼn cẖinī ahvāl.||3||
I never did good deeds; this is my condition.||3||
Baḏbakẖaṯ ham cẖo bakẖīl gāfil benajar bebāk.
I am unfortunate, miserly, negligent, shameless and without the Fear of God.
Nānak bugoyaḏ jan ṯurā ṯere cẖākrāʼn pā kẖāk. ||4||1||
Says Nanak, I am Your humble servant, may I become the dust of the feet of Your slaves. ||4||1||Eventually, it came time for Nanak Shah Fakir to leave, and the congregation asked for parting words. The Lord Nanak said, “may God be in your mind always; meditate on Him. Your devotion has been accepted in the Guru’s house.”
In this gathering, Hajji Gul Mohammad, Shiekhe-Arab Khawaja Jainul Abdin, the chief of the Quresh tribe, Aban Aswad, and the chief of the Basu tribe were all present. The news that Rukn-ud-din had accepted Nanak Shah as his spiritual guide spread like wildfire in Mecca.
This meeting is narrated by the Arabic author in three hundred pages. He further writes that Rukn-ud-din came into contact with the Creator on...[accidently erased the date, sorry, please see original]. Guru Nanak’s meeting with Qazi Rukn-ud-din is also mentioned in the Guru’s biography, accredited to Bhai Bala. Only the qazi knows the mystery of this contact. Lord Nanak presented the big toe of his feet to touch the initiation water but the qazi sucked Guru Nanak’s toe in his mouth before washing it in water. The qazi went into a trance. I stepped forward to wake him up, but Lord Nanak stopped me and said, “let him enjoy the bliss.”
After Guru Nanak’s departure, Rukn-ud-din, who was imbued in God’s love, became aloof, immersing himself in simran (the constant remembrance of God). He would spend his time in solitude, in the caverns of mountains. Amir (Shah) of Mecca received word that Rukn-ud-din had adopted Nanak as his murshid (spiritual guide), and the Mullahs issued a fatwa, branding Rukn-ud-din a kafir (non-believer). Rukn-ud-din was hauled from the mountains and the following fatwas were read:
1. He [Rukn-ud-din] is a kafir, and his murshid, Nanak Shah, is also a kafir.
2. Give him thirty lashes and then lock him in a box without food for eleven days.
3. Drive his kin from the country.
4. Confiscate all his wealth.
5. Paint his face black and then walk him through the streets of Mecca.
6. Hang him upside down.
7. Bury him up to his neck in sand, and then stone him to death.
In summer heat, Rukn-ud-din underwent all punishments undeterred. When they removed him from a box after eleven days, people could hear
God’s name from every pore of his body. Finally, after twenty-two days, the seventh fatwa of burying in sand and stoning approached. Rukn-ud-
din was carefree in eternal bliss and simran. There was no sign of sadness in him. At the end, the Shah of Mecca sent for a pen and ink so that Rukn-ud-din’s last words could be documented. Rukn-ud-din came out of his trance and remembered the words of his guru: “share with others what you experience.” There could have been no better time for this; the masses of Mecca had gathered for the stoning. In front of everybody he stated his last testament:
“Rubanian khatiba el imame hazrat Nanak ma, akallamehu ina feehay musle mun.”
This meant that “my religion and my god is Guru Nanak. He brings the greatest sacred message and the book. I believe in him. If you wish for redemption, then seek Nanak’s shelter. Whoever reflects on this, will go to heaven.”
Upon saying this, he left his body. Those who had brought stones to hit him fell on his feet.
ਸਤਿਗੁਰਬਚਨਕਮਾਵਣੇਸਚਾਏਹੁਵੀਚਾਰੁ॥