Saint Kabeer Ji saw that religious leaders and priests were misleading people. Such priests were dividing ordinary people on ‘religious’ grounds. The religion is supposed to tie a person to the God Almighty; however organized religion was being used as a tool to divide people on the name of God and religion.

Saint Kabeer Ji must have realized that priests were responsible for downfall of the society. Instead of quarrelling, he simply abandoned those priests. He himself says: –

Hamra Jhagra Rahaa Na Ko-oo.

Pandit Mulla Chhaade Do-oo.

(I have no quarrel with anyone. I have abandoned both the Pandits [the Hindu religious scholars] and the Mullahs [the Muslim priests]). (Sri Guru Granth Sahib, 1158-1159).

He openly declares: –

Pandit Mulla Jo Likh Dee-aa.

Chhaad Chale Ham Kachhoo Na Lee-aa.

(Whatever the Pandits and Mullahs have written, I reject; I do not accept any of it). (Sri Guru Granth Sahib, 1159).

Here, we should note that Kabeer Ji is rejecting Pandits and Mullas. It means he rejects their explanations of religious texts and rituals etc. Otherwise, true Gurus and Peer (Muslim saints) are his: –

Kabeer Poongra Raam Alah Ka, Sabh Gur Peer Hamaare.

(Kabeer is the child of God, Allah, Raam. All the Gurus and prophets are mine). (Sri Guru Granth Sahib, 1349).

Thus, Saint Kabeer embraces all worshippers of the God Almighty. It does not matter to him what religions they follow. Now, like any true saint, Kabeer Ji is no more a Hindu or Muslim. He is a worshipper and beloved of the God. Hindus and Muslims are equal for him. He is now really ‘Kabeer’ (big) and does not fall in any definition of Hindu and Muslim. That is the reason that while explaining the views of Kabeer Ji, Guru Arjun Dev Ji says: –

Na Ham Hindu Na Musalmaan.

(I am neither a Hindu nor a Muslim). (Sri Guru Granth Sahib Ji, 1136).

It does not indicate in any way that he is now anti-Hindu or anti-Muslim. Instead, he is now a teacher for both Hindus and Muslims. That is why Kabeer Sahib Ji says: –

Hindu Turk Do-oo Samjhaavao.

(I teach both Hindus and Muslims). (Sri Guru Granth Sahib Ji, 479).

He speaks to both Hindus and Muslims: –

Dakhan Des Hari Ka Baasa

Pachhim Alah Mukaama.

Dil Meh Khoj Dilai Dil Khojoh

Ayhee Thaur Mukaama.

(Hari [The God of the Hindus] lives in the southern lands, and Allah [the God of the Muslims] lives in the west. So search in your heart – look deep into your heart of hearts; this is the home and the place where He lives). (Sri Guru Granth Sahib Ji, 1349).

Thus, he becomes respectable for both Hindus and Muslims.

Regrettably, a few people quote and explain the Gurbani in a way as if such hymns in Sri Guru Granth Sahib Ji are anti-Hindu or anti-Muslim.

The Guru history itself is a good teacher for us. Again, only a few could become true students of Guru History.

Quoting the Gurbani out of its real context and explaining it in a wrong way are extremely dangerous and destructive trends. A few forces are active to create tension between various groups of Hindus and Sikhs. Despite the fact that, in general these forces are political by their nature, they act as if they are religious groups.

In this section, I will try to understand the relations between Hindus and Sikhs in the light of holy Gurbani and history. I do not intend to make my readers to reach my conclusion. Instead, I will just try to gather information. My readers are free to draw their own conclusion from this information.


Amrit Pal Singh ‘Amrit’