I’m going to prove that rather than Sikhism having divine, supernatural origins, it’s origins are more likely naturalistic meaning that it’s more likely that Guru Nanak made it up himself given what we know about his life. If we study Guru Nanak’s life, we find that he had a privileged, educational, upbringing. Here we have a man who, from an early age, attended school, while apparently being formally taught by experts (at least by the standards of his social class and milieu) of both Hinduism and Islam. Regarding the latter, then the accounts seem to suggest a coordinated and progressive form of learning. Hence, according to Harjinder Singh Dilgeer: ”When Guru Nanak was five years old, he was sent to a local teacher to receive education; there, he learnt Sidhongaiya (an early script of the Punjabi language) from his teacher Gopal…” Sources: Fn. 69: Janamsakhi Bhai Bala. Sarup Das Bhalla, a descendent of Meharban, writes that Guru Nanak did not learn anything from his teacher, he was ‘born with complete education’, and rather composed a verse ‘Patti’ from which Gurmukhi script originated: Mahima Parkash p. 207. and H.S. Dilgeer (2010), Sikh History – 1 Ancient Punjab & Guru Period (1000 O.E. – 1708 C.E.), (Singh Brothers, Amritsar), p. 109. —— Though Kirpal Singh says “Nanak was of 7 years” when the pandha (teacher) he was sent to “wrote for him landa alphabets, which were then called sidhojnaia… he completed his studies before long and acquired CONSIDERABLE knowledge of Hindu religion about which we learn from various allusions made in his hymns”. Moreover, Harban Singh says that it was under this same “Pandit, Brijnath Shastri, the village scholar of classical lore”, that Nanak not only learned Sanskrit, but also “read with him the religious texts”. Sources: Fn. 12: The Vilayatvali, the Miharban and the Bala janamsakhis say that Nanak was sent for schooling at the age of 7. Mani Singh janamsakhi refers to child Nanak being of 5 years then. The age of seven years to begin schooling seems more correct. and Fn. 16: It was the general practice to learn Sharda in the hilly region of Punjab and landa script in the plains of Punjab. Some traders make use of this script even in modern rimes. Mani Singh janamsakhi says that the padha taught the Guru. and K. Singh (2004), Janamsakhi Tradition – An Analytical Study, (Singh Brothers, Amritsar), pp. 57-8. and H. Singh (1969), Guru Nanak and Origins of the Sikh Faith, (Asia Publishing House, Bombay), p. 74. Now, believe it or not, Nanak was placed, thereafter, under the wing of a Muslim imam! Harban reveals: ”There was in Talwandi still another school, the maktab, maintained by a Muslim Maulvi, Qutb-ud-Din by name, and it was now Nanak’s turn to go there to learn Persian and Arabic. He gained proficiency in both in a short time and astonished the teacher by his native endowment.” Source: H. Singh (1969), Guru Nanak and Origins of the Sikh Faith, (Asia Publishing House, Bombay), pp. 74-5. While Kirpal adds: *”He also learnt arithmatics [sic] and how to add and subtract. Thus, he was far ahead of his companions in a few days. The maulvi was quite surprised at the intellectual genius of this child”. Source: K. Singh (2004), Janamsakhi Tradition – An Analytical Study, (Singh Brothers, Amritsar), p. 58. —— It can be seen then, that Nanak, with all his suggested natural ability, was receiving a comprehensive education in a disciplined and well-organised schooling environment to the extent, says Dilgeer, that: ”He studied a lot of literature of Persian, Arabic and Sanskrit etc; he studied several books of philosophy, religion, medicine, history and classical works too; thus, at the age of 15-16, he was the most learned boy of that area.” Source: H.S. Dilgeer (2010), Sikh History – 1 Ancient Punjab & Guru Period (1000 O.E. – 1708 C.E.), (Singh Brothers, Amritsar), p. 110. But, another factor, which would arguably be one of the most important in this context, given the major impact it would invariably have on Nanak’s perception of the world during those early formative years, is the strange company he chose to keep at such an age. In this regard, Kirpal reveals: ”Guru Nanak kept the company of the holy men during his childhood. Many such saints used to come to Talwandi and Guru Nanak would engage in dialogue with each one of them. He would listen to them attentively.” Sources: Fn. 23: The Vilayatvali Janamsakhi says: “he held discourses with the faqirs.” The Puratan (p. 8, App. 4) and the Mani Singh (p. 47, App. 331) versions say: “as a saint came, he would bring him home and warmly serve him.” and K. Singh (2004), Janamsakhi Tradition – An Analytical Study, (Singh Brothers, Amritsar), p. 60. Harbans makes a similar observation: ”On the outskirts of the village, he also sometimes had the opportunity of meeting with the saintly recluses who strayed from long distances into a favourite wooded haunt close by. He listened attentively to the zealous expositions of their esoteric faiths and became familiar with the beliefs and practices of many different sects and orders. His knowledge of Sufi lore is traced to his early contact with a Muslim scholar and dervish Sayyid Hasan.” Source: H. Singh (1969), Guru Nanak and Origins of the Sikh Faith, (Asia Publishing House, Bombay), p. 80. This proclivity did not diminish either, even after his marriage, for so enamoured was he by these so-called holy men that, according to Kirpal, when not in their precious company, he became melancholy to the point of negligence in his role as breadwinner: ”He would meet saints and faqirs visiting Talwandi and had dialogue with them. On return home, he simply kept quiet and would lie down. It was a matter of deep anguish for the parents that Nanak who was now a married person did nothing to earn livelihood but instead went about with saints and faqirs.” Sources: Fn. 33: Vilayatvali Janamsakhi records: “he felt interested in nothing, cared not for home.” “Members of the family said that he goes about with the faqirs” (Puratan Janamsakhi, p. 8 of App., J.S.P.). The Miharban account (p. 70 of App.) says: “as he got married, he maintained silence, spoke nothing.” “Then he stopped talking and developed indifference towards household life. The mind of Guru Nanak did not show concern for worldly matters.” and K. Singh (2004), Janamsakhi Tradition – An Analytical Study, (Singh Brothers, Amritsar), p. 62. If these historical records are reliable, then not only was Nanak a naturally gifted boy and an exceptionally bright student who took full advantage of his privileged education to excel and surpass all others, but also appears to have been obsessed with the extracurricular activity of frequenting the gatherings of the “holy men” to obsessively engage in dialogue and learning. For all intents and purposes, therefore, there is very good grounds in arguing for an entirely naturalistic explanation when it comes to the claims of Guru Nanak. Debunking the Notion that Guru Nanak was a Muslim http://www.islamsikhism.com/guru-nanak-not-muslim/ IslamSikhism.com Abu Adeeba Guru Nanak was NEVER a Muslim - IslamSikhism.com Introduction Although the title of this paper may seem rhetorical to some, the fact is that there ha —— The Character of Guru Nanak http://www.islamsikhism.com/nanak-expendable-wife/ IslamSikhism.com Abu Adeeba Nanak’s Expendable Wife - IslamSikhism.com Introduction Go and ask the deserted bride, how she passes her night. - Guru Granth Sahib 1379:9 Fro http://www.islamsikhism.com/neglectful-guru-nanak/ IslamSikhism.com Abu Adeeba Neglectful Guru Nanak - IslamSikhism.com Introduction An e-book titled: Rebuttal to Guru Nanak's Expendable Wife and attributed to the defunc http://www.islamsikhism.com/gurus-family-feuds/ IslamSikhism.com Abu Adeeba Gurus’ Family Feuds - IslamSikhism.com Introduction In the following two articles, Nanak’s Expendable Wife, and, Neglectful Guru Nanak, we