Vaishnavism, Shaivism and Minor Religious Systems v1.c4.s19.2

v1.c4.s19.2

As to how much of this account is historical and how much legendary, it is difficult to say. But that he was a Mahomedan weaver at the beginning may be accepted as a fact. And that Shaikh Taqqī, a Mahomedan Pīr, who is mentioned in one of the Ramainīs, as stated above, was his rival and that Kabīr lived about the time of Sikandar Lodī may also be regarded as historical. As to whether Kabīr was a disciple of Rāmānanda, there is some question, as will be presently mentioned. Mr. Westcott considers it not impossible that he should have been both a Mahomedan and a Sūfi ¹), but all his writings show a complete familiarity with the names occuring in Hindu religious literature and Hindu manners and customs, so that it appears to me that there is little or nothing in Kabīr's writings calculated to show that his teachings had a Mahomedan basis. The basis appears to be purely Hindu, though Kabīr was a bold and uncompromising reformer and hurled anathemas at the Paṇḍits, the Brāhmaṇas proud of their caste, and the teachers of the existing sects of the Hindus, and thus appears to have come under the influence of Mahomedanism.