On the Congregational note of the following user hashir166, I'd like to support his argument and clarify that it is of the decision of the Political system of Saudi Arabia and not in anyway or form to support the argument that Muslims are to prevent Non-Muslims from entering the Holy City, in fact we invite you to the Land of the Holy.
Also, as hashir166 I think has misunderstood the topic and would like to clarify it!
At the time of Guru Nanak's death there were no Sikhs as known today. At his funeral only Muslims and Hindus were present and both demanded the body of Guru Nanak. Hindus wanted to burn it as they claimed that he was born into a Hindu family. Muslims wanted to bury the body because they claimed he had converted to Islam and hence should be buried in an Islamic fashion and an Islamic funeral prayer should be carried out. Today Muslims present this as one of the arguments in favour of the claim that Guru Nanak was a Muslim as Muslims do not offer the Islamic funeral prayer for anyone who is not a Muslim regardless of his worldly position.
The founder of the Ahmadiyya, Mirza Ghulam Ahmad, also wrote a book called Sat Bachan in the late 19th century in which he defended Guru Nanak against attacks by a prominent Hindu leader of the time. In his book, Mirza Ghulam Ahmad demonstrates that Guru Nanak was not a person of bad character as claimed by some Hindus at the time but was a very pious holy saint. Later in the book, attention is drawn to several belongings of Guru Nanak such as his chola (a long garment that Guru Nanak used to wear) which had Quranic verses written on it. Along with this historical fact the author presents several other arguments which attempt to show that Guru Nanak was a Muslim.
Veer let us review the sabad in plain English if it helps.
ਭੈਰਉ ਮਹਲਾ ੫ ॥
भैरउ महला ५ ॥
Bẖairo mėhlā 5.
Bhairao, Fifth Mehl:
ਭੈਰਉ ਪੰਜਵੀਂ ਪਾਤਿਸ਼ਾਹੀ।
xxx
xxx
ਵਰਤ ਨ ਰਹਉ ਨ ਮਹ ਰਮਦਾਨਾ ॥
varaṯ na raha▫o na mah ramḏānā.
Neither doing fasting nor following Ramadaan.
ਤਿਸੁ ਸੇਵੀ ਜੋ ਰਖੈ ਨਿਦਾਨਾ ॥੧॥
Ŧis sevī jo rakẖai niḏānā. ||1||
Serving only that, which protects at the end.
ਏਕੁ ਗੁਸਾਈ ਅਲਹੁ ਮੇਰਾ ॥
Ėk gusā▫ī alhu merā.
One creator purveyor is like Allah for me.
ਹਿੰਦੂ ਤੁਰਕ ਦੁਹਾਂ ਨੇਬੇਰਾ ॥੧॥ ਰਹਾਉ ॥
Hinḏū ṯurak ḏuhāʼn neberā. ||1|| rahā▫o.
Got rid of dealing with Hindus and Muslims.
ਹਜ ਕਾਬੈ ਜਾਉ ਨ ਤੀਰਥ ਪੂਜਾ ॥
Haj kābai jā▫o na ṯirath pūjā.
Neither go to Kabbah for Haj or the sacred places to pray
ਏਕੋ ਸੇਵੀ ਅਵਰੁ ਨ ਦੂਜਾ ॥੨॥
Ėko sevī avar na ḏūjā. ||2||
Serving but one and no other second.
ਪੂਜਾ ਕਰਉ ਨ ਨਿਵਾਜ ਗੁਜਾਰਉ ॥
Pūjā kara▫o na nivāj gujāra▫o.
Neither do ritualistic rites nor carry out Namaaj.
ਏਕ ਨਿਰੰਕਾਰ ਲੇ ਰਿਦੈ ਨਮਸਕਾਰਉ ॥੩॥
Ėk nirankār le riḏai namaskāra▫o. ||3||
Salute in humility just one formless creator
ਨਾ ਹਮ ਹਿੰਦੂ ਨ ਮੁਸਲਮਾਨ ॥
Nā ham hinḏū na musalmān.
Neither a Hindu nor a Muslim.
ਅਲਹ ਰਾਮ ਕੇ ਪਿੰਡੁ ਪਰਾਨ ॥੪॥
Alah rām ke pind parān. ||4||
My body and life of one that is called Allah Ram.
ਕਹੁ ਕਬੀਰ ਇਹੁ ਕੀਆ ਵਖਾਨਾ ॥
Kaho Kabīr ih kī▫ā vakẖānā.
Kabir so describe in detail.
ਗੁਰ ਪੀਰ ਮਿਲਿ ਖੁਦਿ ਖਸਮੁ ਪਛਾਨਾ ॥੫॥੩॥
Gur pīr mil kẖuḏ kẖasam pacẖẖānā. ||5||3||
Meeting the creator by self understood the custodian.
ESSENCE: In this sabad in Sri Guru Granth Sahib Ji, there is no doubt left as to the message. Both Hindus and Musalman are recognized to be around with their Ram and Allah respectively. But it is stated that there is only one that prevails.
Rituals of fasting like Varats (by Hidus) or in Ramadaan (by Muslims) are irerelevant. Doing Pujas (Hindu rituals) or doing Namaaj (Muslim practice) are irrelevant. Going to Kabaah or the places of pilgrimages associated with Hindus are of no consequence.
It is stated in detail to ensure for no doubt. One creator in heart, one to bow to all along and at the end.
What you got to also recognize how Sri Guru Granth Sahib Ji is a reflection of a single message with writings of many.
When Guru ji, including Gur Nanak Dev ji collected writings of Kabir ji, Sheikh Farid ji there was a reason. The reason was the message of Sikhism that was established. One creator everywhere and all ritualistic stuff was just that, rituals; all myths were just thay, myths; and so on.
The composition and selection of what was to be included was part of a consistent approach where all written by all was not the norm to make it part of Sri Guru Granth Sahib Ji. What was supportive of or in line with all Guru jis understanding as to what were to be the roots of Sikhism was so chosen and chosen with great diligence.
So in Sri Guru Granth Sahib Ji one represent all and all represent one as the core thought is one among all.
In the sabad quoted, there is absolutely cannot be any doubt what Sri Guru Granth Sahib Ji represents as a reflection and roots of Sikhism. Now I don't want to repeat the language of the sabad, rather direct and to the point and mainly addressed to Hinduism and Islam as follows,
- Sri Guru Granth Sahib Ji does not support Hinduism in any form
- Sri Guru Granth Sahib Ji does not support Islam in any form
It is not telling Hindus to believe in Sikhism or Muslims to become Sikhs. It simply states a clear message of "One Creator" unreservedly above all and the only one and without any names in Sikhism.
So if in spite of all the above, Hindus or Muslims believe that Sikhism offers them something while they stay as Hindus or Muslims, Sri Guru Granth Sahib Ji more than welcomes people to learn. Sikhism is understanding and learning based religion and is so focused.
As a side note the Punjab of the times was a wonderful place of intellectual discourse specially by the Muslim Sufi learned men. At times their thoughts are very close to some of the thoughts in Sikhism. But such Sufi folks were considered by Islam then and to this day as renegades. The equivalent of the Sufi Muslims in Punjab was the Hindu by birth Guru ji who did a specific and detailed revolt and so spoke up to show the pitiable state of the institution of Hinduism and their rituals and beliefs of the times.
Sat Sri Akal.