IJJSingh

He passed away in 1969.

The rest of the page is translated below:
Dohra (couplet)

I hear that for [his] ten generations there is no sex with women

Buddha Sahib (Baba Buddha ji) has given this up (sex), and he is greatly fortunate (713)

Kaulan Speaks – Choupaee (four-lined verse)

If Sahib Buddha were to renounce [sex], then he will have no descendants in this world

Who would remember his name, my case will be the same?  How will renouncing sex lead to happiness? (714)

Shri Guru ji Speaks

By meeting Guru Nanak, all the sorrows of Buddha Sahib disappeared

If one were to receive mantar from somebody like Guru Nanak, he will enjoy great happiness of sons (715)

Soratha (type of verse)

Third in line, Bhana was born (Bhai Bhana was Baba Buddha ji’s son.  I am not sure why Bhai Bhana ji would be third in line, by my count, he should be second), and listen more were born [down the generations]

Then I tell you about Sahib Sarwan (Bhai Sarwan was the son of Bhai Bhana ji) he was lal (ruby or favorite son) in the fourth generation (716)

Dohra

Sahib Jhanda, in the fifth generation became world famous (Bhai Jhanda ji was the son of  Bhai Sarwan ji)

Sahib Gurditta , born in the sixth had great powers (Bhai Gurditta ji was the son of Bhai Jhanda ji) (717)

Choupaee

He [Bhai Gurditta] shall accompany the Ninth Guru, and with the Guru will sacrifice his life in Delhi

Sahib Raam Kaur is his [Gurditta’s] son, he will attain great fame (718)

With the Tenth Guru, he will do marvelous things, he [Raam Kaurji] will be immensely holy and people will sing his praises

The Guru will bestow a khitaab (title) on him (Raam Kaurji became Bhai Gurbakhsh Singh ji).  Listen to me Kaulan, he will be given the name by the Guru (719)

Waheguru ji ka Khalsa, Waheguru ji ki Fateh

I made a mistake above.  Guru Teg Bahadur ji's name should not have been included in the list of the four sons of Guru Hargobind ji who met Mata Kaulan.  Guru Teg Bahadur ji was born after the arrival of Mata Kaulan to the Guru's house. As a result, the fourth son of Guru ji, at that time, must have been Baba Atal Rai ji.  In fact, Baba Atal Rai ji is referenced in verse 693.
Waheguru ji ka Khalsa, Waheguru ji ki Fateh

In Punjabi, ਹਰਖ means happiness or joy.  ਹਰਖਤ = joy
So the line can be translated as:
The three blessed mehal [the three wives of the Guru: Mata Damodri, Mata Nanaki and Mata Maha Devi] of the Guru, Kaulan fell at their feet
In joy, [Kaulan] congratulated everybody, and they showed her great respect and affection
Kaulan then looked for the four sons [Baba Gurdita, Baba Suraj Mal, Baba Ani Rai and Guru Teg Bahadur, probably by this time Baba Atal Rai had passed away] and daughter [Bibi Biro] of the Guru, and seeing them she went in bliss.
 
Waheguru ji ka Khalsa, Waheguru ji ki Fateh
 

I agree, locating the above documents would remove all doubt.  If the evidence was limited just to the above three documents, I too might be inclined to call it hagiography.  However, before making a decision, we should look at the overall picture:
 
There are over thirty other pieces of evidence including monuments, buildings, and references in literature going back to Bhai Gurdas Ji (please see table below from Appendix A of the book).  If you haven’t already done so, I suggest that you read the Appendix A of this book before making up your mind.  Consider the credibility of Sant Syed Ji, who was an eyewitness to much of the evidence provided in his manuscript.  
There are at least five buildings built in memory of Guru Ji, referenced by Sant Syed, which still stood until 1930, which were documented and visited by several other Sikhs and non-Sikhs.   Also, there is a much photographed stone slab, from 1511 in Baghdad, with an inscription related to Guru ji  (this slab was destroyed in 2003).
We must look at Mushtaq Hussein’s (Sant Syed’s) credibility before we accept or discount his testimony.   Mushtaq Hussein belonged to a very well-to-do and influential Syed family of Jammu Kashmir (Syeds are respected in Islam for being direct descendents of Prophet Mohammad).  His grandfather was a cabinet minister, and his father was the highest religious leader (Pir) of Jammu.  Mushtaq’s decision to adopt Sikhism came at a lot of peril and personal sacrifice for him.  He lost his family and a comfortable lifestyle.  As a Sikh, for decades he lived in abject poverty with people constantly making attempts on his life.   Sikhism doesn’t quite encourage conversions -  Mushtaq had to beg and cajole before he was initiated a Sikh.  Mushtaq didn’t come up with these stories to justify his conversion after the fact.    Before he became a Sikh, he shared his documented findings from the Middle East with Jathedar Achhar Singh and others in Lahore to convince them that he be initiated a Khalsa.  While in the the Middle East, Mushtaq was in a much stronger position than most to research the Guru’s history.  He was well educated.  He spoke the local language.  As a Muslim, he had access to people, places, and documents which people from other religions didn’t have.  Above all, he was driven to seek out all and any information related to Guru ji in the Middle East.
 
 Table of evidence extracted from Appendix A of the book 'Taajudin's Diary' (Book is available at the link:
https://drive.google.com/open?id=1RZarO1zbeiH7OmgxJ1pjTJ-Z4LN38PuJ )
 
Important towns on Guru’s Route
 
Monuments and Literature References Related to These Towns
 
Talwandi, Sultanpur, Multan, Lakhpat, Karachi
Meharban Janamsakhi, Historical Gurudwara at Lakhpat
Hinglaj
Puratan Janamsakhi, Meharban, Bhai Bala Janamsakhi, Historical monument at Hinglaj
Aden
Historical monument outside the fort
Jeddah
Monument of Nanak Shah Qalandar near the Tomb of Eve
Makkah
Taajudin – Sihayato Baba Nanak Shah Fakir , Zainul Abidin – Twarikhe Arab, Varan Bhai Gurdas, Puratan, Meharban, Bhai Bala, Makkahy Medina Di Gost, Dwelling of Nanak Shah – Guru’s Kharav (wooden shoe) was kept here (this dwelling is close to the Dwelling of Baba Farid),  Another Memorial with a dome built in the middle of the city – Guru’s aasa (walking staff) was kept here
Medina
Taajudin, Bhai Gurdas, Meharban, Bhai Bala, Makkahy Medina Di Gost.  A house where Guruji’s Kharav and Japuji Sahib pothi is kept.  According to Mushtaq Hussein, he visited this house and talked to the owner Mehboob Ibne Jaffer who still followed Guruji.
 
Amara, Kufa, Kai Kai
Taajudin, Masjide Wali Hind in Amara, Memorial of Nanak Wali Hind outside Kufa in a cemetery near Karbala, Platform of Nanak Wali Hind in Kai Kai by Furat Canal – Karoon’s needle was kept here
Baghdad
Taajudin, Pir Abdul Rehman - Guniya-Ut-Salehin, Bhai Gurdas, Janamsakhi Bhai Mani Singh, Guru’s shrine in the cemetery, Guru’s well in the same cemetery, Stone slab with inscription (destroyed in 2003), Stone slab with inscription about the Guru and Pir Behlol (seen by Swami Ananda Acharya)
Khorram
Taajudin wrote that he separated from Guruji in Baghdad and went back to Medina as Guruji and Mardana left for Khorram
Kandhar
Bhai Bala
Kabul, Jalalabad, Peshawar, Tila Bal Nath, Talwandi
Puratan, Meharban, Guru’s shrines in Kabul and Jalalabad

I made a mistake above.  Guru Teg Bahadur ji's name should not have been included in the list of the four sons of Guru Hargobind ji who met Mata Kaulan.  Guru Teg Bahadur ji was born after the arrival of Mata Kaulan to the Guru's house. As a result, the fourth son of Guru ji, at that time, must have been Baba Atal Rai ji.  In fact, Baba Atal Rai ji is referenced in verse 693.
Waheguru ji ka Khalsa, Waheguru ji ki Fateh

In Punjabi, ਹਰਖ means happiness or joy.  ਹਰਖਤ = joy
So the line can be translated as:
The three blessed mehal [the three wives of the Guru: Mata Damodri, Mata Nanaki and Mata Maha Devi] of the Guru, Kaulan fell at their feet
In joy, [Kaulan] congratulated everybody, and they showed her great respect and affection
Kaulan then looked for the four sons [Baba Gurdita, Baba Suraj Mal, Baba Ani Rai and Guru Teg Bahadur, probably by this time Baba Atal Rai had passed away] and daughter [Bibi Biro] of the Guru, and seeing them she went in bliss.
 
Waheguru ji ka Khalsa, Waheguru ji ki Fateh
 

Bhai N30 Singh ji,

Congratulations for your initiative to address the agan bhet issue. I commend you for taking action on this subject. I, however, humbly submit a different view for consideration of the sangat. While considering our course of action, I believe that we need to differentiate between the Guru (shabad) and the medium through which the Guru reaches us (e.g. paper and ink). Taking everything into account, I think agan bhet may be an OK option, provided we do not turn it into a ritual.

Fortunately, SGGS has provided us very clear definitions of what our Guru is, and what our Guru is not, let’s start by reviewing the Guru’s guidance on this subject.

Who is our Guru?
Our Guru is shabad or Gurbani.
ਸਬਦੁ ਗੁਰ ਪੀਰਾ ਗਹਿਰ ਗੰਭੀਰਾ ਬਿਨੁ ਸਬਦੈ ਜਗੁ ਬਉਰਾਨੰ ॥
The Shabad is Guru and spiritual teacher, profound and unfathomable; without the Shabad, the world is insane. (SGGS 635)
ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥
The Shabad is the Guru, upon whom I focus my consciousness; I am the disciple. (SGGS 943)
ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥
The Word, the Bani is Guru, and Guru is the Bani. Within the Bani, the Ambrosial Nectar is contained. (SGGS 982)

Was Nanak, the man, who was born in 1469 AD our Guru?
The answer is no. The Guru existed before the creation (before time existed), and will exist when the creation is over.
ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਦਾ ਸਦਾ ਨਾ ਆਵੈ ਨਾ ਜਾਇ ॥ ਓਹੁ ਅਬਿਨਾਸੀ ਪੁਰਖੁ ਹੈ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ॥
My True Guru, is forever and ever, he does not come and go. He is the Imperishable Creator Lord; He is permeating and pervading among all. (SGGS 759)

The “Shabad Guru Nanak” chose “Nanak the man” as a medium to communicate with us. This is why we do not say that Guru Nanak Dev ji was born, instead we use the word “Prakash” i.e. Guru Nanak came to light for us mortals. Our Guru was very careful, he wanted to make sure that Sikhs concentrate on Shabad and not mistake his body or persona as Guru, therefore he issued a warning:
ਸਿੰਮਲ ਰੁਖੁ ਸਰੀਰੁ ਮੈ ਮੈਜਨ ਦੇਖਿ ਭੁਲੰਨ੍ਹ੍ਹਿ ॥ ਸੇ ਫਲ ਕੰਮਿ ਨ ਆਵਨ੍ਹ੍ਹੀ ਤੇ ਗੁਣ ਮੈ ਤਨਿ ਹੰਨ੍ਹ੍ਹਿ ॥
My body is like the simmal tree; seeing me, other people are fooled. Its fruits are useless - just like the qualities of my body. (SGGS 729).
This is probably the reason that our Gurus discouraged any portraits and writings about their life.

Is paper, ink and letters in SGGS our Guru?
The answer is no. Again these are medium used by Shabad to meet us physical beings.
ਏ ਅਖਰ ਖਿਰਿ ਜਾਹਿਗੇ ਓਇ ਅਖਰ ਇਨ ਮਹਿ ਨਾਹਿ ॥੧॥
These letters shall perish; they cannot describe the Imperishable Lord. (SGGS 340)

Is whatever our living gurus said called Gurbani?
The answer is no. Our gurus lived among normal human beings and must have talked about ordinary things with their fellow beings. Not everything they said is Gurbani. In order to further differentiate between their mortal human form (the medium) and the Shabad Guru, the Gurus termed “Gurbani” only things which they were willed to say by God the Shabad Guru.
ਹਉ ਆਪਹੁ ਬੋਲਿ ਨ ਜਾਣਦਾ ਮੈ ਕਹਿਆ ਸਭੁ ਹੁਕਮਾਉ ਜੀਉ ॥
By myself, I know not what to say; I speak all that the Lord commands. (SGGS 763)
ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ ਤੈਸੜਾ ਕਰੀ ਗਿਆਨੁ ਵੇ ਲਾਲੋ ॥
As the Word of the Forgiving Lord comes to me, so do I express it, O Lalo. (SGGS 722)

Is it even possible for us to repair or restore the Guru?
The answer is no. There is no difference between Guru and God.
ਗੁਰੁ ਪਰਮੇਸਰੁ ਏਕੁ ਹੈ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ॥
The Guru and the Transcendent Lord are one and the same, pervading and permeating amongst all. (SGGS 53)

Similar to God, Guru is beyond: aging, damage, affected by insult/praise and need of help. To think we can somehow take an action which can diminish, disrespect, assist, improve or aggrandize Guru is ludicrous. When we are talking about agan bhet or the need to restore religious texts, we are simply talking about the medium, not the Guru. Medium will always perish and can be destroyed or repaired; the Guru cannot be. Somehow to vow that we will restore and repair a medium forever is an impossible proposition.

How do we handle medium respectfully?
The Gurus have taught us that even the dust from the feet of a person imbued in Shabad is respect-worthy. One can imagine how important and respectable would be the medium which brought the “Shabad Guru” to us. But we cannot ignore the fact that every medium will reach end of its life, and we must find a way to deal with respectfully retiring the medium. The Guru is everywhere and in everything, therefore, it would not matter to the Guru how medium is retired. However, it matters to a Sikh how a medium is retired, it would hurt any Sikh’s feelings, if they saw something with Guru’s writings discarded in a trash heap somewhere. Our quest to find a suitable option for retiring the medium is not driven by the needs of the Guru (who is beyond needs) but by the sentiments and the needs of the Sikhs.

I can think of two acceptable options: we could bury the medium or do agan bhet. Culturally, Sikhs may be more comfortable with agan bhet. Therefore, I think agan bhet is an OK option. We have to be careful to not go overboard with whatever we choose. Retiring a medium is not a spiritual act, by turning it into a pseudo-spiritual ritual will only misguide us and will misdirect us away from our Guru’s message.

Waheguru ji ka Khalsa, Waheguru ji ki Fateh

Chatanga ji,
The following is my take on the Chaupi above:
Guru's speech Chaupai

Hari/Raam has created this roaring play and put this world under the control of foolish men and women

The Pure, Eternal, True being, has placed them under a veil which has concealed the color [truth] from them

If a man were to contemplate on what’s important, then he will become aware of nij-roop (his true being) and will attain bliss

Such an [enlightened] man will perceive this world as a dream, and a mine of pains, he will shun attachment to women [family] (711)

Guru Nanak the pure Primal Spirit started this tradition, listen with concentration

He [Nanak] revealed the mantar from the True Name, consuming which the desire of having sons [children] goes away

Because of this I did not indulge in sex, but my mantar created the 4 sons  (Alternative meaning: My focus in life was not to have sex and produce children.  Instead, my focus was mantar, and those who focus on mantar get blessed with comforts of family - i.e. four sons)

So focus your mind on that (mantar of Guru Nanak), give up thoughts of sex and achieve happiness.(712)


Waheguru ji ka Khalsa, Waheguru ji ki Fateh
 

It would be wonderful, if both you and your husband took amrit together.  However, according to Sikh Rehat Maryada (SRM) it is not forbidden for one spouse to take amrit alone. There are some sampardas who would refuse amrit to just one spouse, some others would insist that after taking amrit you lead a celibate life until the second spouse takes amrit.  So I suggest that you look into the maryada of the group who is doing amrit sanchar in your area, and find the group which follows SRM.


 
There is an interesting episode in biography of Sant Attar Singh ji Mastuane.  Sant ji did not place any restrictions if  only one spouse wanted to take amrit.  Once the guruduara manager, where amrit sanchar was being held, tried to stop sant ji from administering amrit to a single spouse.  Sant ji said to him, "Amrit is a seed for Naam-Ras (Naam), Prem-Ras (Love) and Bir-Ras (bravery), it has no connection with a body".  The manager kept opposing sant ji and arguing that sant ji was going against the maryada.  Finally, sant ji said to the manager, "Premiya! OK, I will let you have your way, if you agree to take this sin upon yourself when you face the Guru in his court".  The manager backed down. (p319, Biography Sant Attar Singh ji, Vol 1, By Sant Teja Singh).


Waheguru ji ka Khalsa, Waheguru ji ki Fateh

It would be wonderful, if both you and your husband took amrit together.  However, according to Sikh Rehat Maryada (SRM) it is not forbidden for one spouse to take amrit alone. There are some sampardas who would refuse amrit to just one spouse, some others would insist that after taking amrit you lead a celibate life until the second spouse takes amrit.  So I suggest that you look into the maryada of the group who is doing amrit sanchar in your area, and find the group which follows SRM.


 
There is an interesting episode in biography of Sant Attar Singh ji Mastuane.  Sant ji did not place any restrictions if  only one spouse wanted to take amrit.  Once the guruduara manager, where amrit sanchar was being held, tried to stop sant ji from administering amrit to a single spouse.  Sant ji said to him, "Amrit is a seed for Naam-Ras (Naam), Prem-Ras (Love) and Bir-Ras (bravery), it has no connection with a body".  The manager kept opposing sant ji and arguing that sant ji was going against the maryada.  Finally, sant ji said to the manager, "Premiya! OK, I will let you have your way, if you agree to take this sin upon yourself when you face the Guru in his court".  The manager backed down. (p319, Biography Sant Attar Singh ji, Vol 1, By Sant Teja Singh).


Waheguru ji ka Khalsa, Waheguru ji ki Fateh

It would be wonderful, if both you and your husband took amrit together.  However, according to Sikh Rehat Maryada (SRM) it is not forbidden for one spouse to take amrit alone. There are some sampardas who would refuse amrit to just one spouse, some others would insist that after taking amrit you lead a celibate life until the second spouse takes amrit.  So I suggest that you look into the maryada of the group who is doing amrit sanchar in your area, and find the group which follows SRM.


 
There is an interesting episode in biography of Sant Attar Singh ji Mastuane.  Sant ji did not place any restrictions if  only one spouse wanted to take amrit.  Once the guruduara manager, where amrit sanchar was being held, tried to stop sant ji from administering amrit to a single spouse.  Sant ji said to him, "Amrit is a seed for Naam-Ras (Naam), Prem-Ras (Love) and Bir-Ras (bravery), it has no connection with a body".  The manager kept opposing sant ji and arguing that sant ji was going against the maryada.  Finally, sant ji said to the manager, "Premiya! OK, I will let you have your way, if you agree to take this sin upon yourself when you face the Guru in his court".  The manager backed down. (p319, Biography Sant Attar Singh ji, Vol 1, By Sant Teja Singh).


Waheguru ji ka Khalsa, Waheguru ji ki Fateh

Chatanga ji,
The following is my take on the Chaupi above:
Guru's speech Chaupai

Hari/Raam has created this roaring play and put this world under the control of foolish men and women

The Pure, Eternal, True being, has placed them under a veil which has concealed the color [truth] from them

If a man were to contemplate on what’s important, then he will become aware of nij-roop (his true being) and will attain bliss

Such an [enlightened] man will perceive this world as a dream, and a mine of pains, he will shun attachment to women [family] (711)

Guru Nanak the pure Primal Spirit started this tradition, listen with concentration

He [Nanak] revealed the mantar from the True Name, consuming which the desire of having sons [children] goes away

Because of this I did not indulge in sex, but my mantar created the 4 sons  (Alternative meaning: My focus in life was not to have sex and produce children.  Instead, my focus was mantar, and those who focus on mantar get blessed with comforts of family - i.e. four sons)

So focus your mind on that (mantar of Guru Nanak), give up thoughts of sex and achieve happiness.(712)


Waheguru ji ka Khalsa, Waheguru ji ki Fateh
 

In the year 1510 AD,  Taajudin Naqshbandi, a Persian/Arabic writer met Guru Nanak Dev ji during his journey through the Middle East.  For the next two years, Taajudin lived with the Guru and kept a detailed eyewitness account in a manuscript titled Siyahto Baba Nanak Fakir.  After taking a leave from Guru ji, Taajudin deposited the manuscript in a library in Medina. 

In the year 1927, Mushtaq Hussein a young man from Kashmir, while studying as a moulvi in Medina came across Taajudin's manuscript.  The manuscript changed Mushtaq's life, and he converted to Sikhism and and went on to become famous as Sant Syed Prithipal Singh.  While in the Middle East, Mushtaq visited several places built in the memory of the Guru and spoke to Arabs who were still Guru ji's Sikhs.   The book  ‘Taajudin’s Diary’ is based on the unpublished autobiography of Sant Ji.  The book retraces the transformational journeys of Taajudin and Mushtaq Hussein following in the footsteps of the great Guru.   This remarkable must-read book references historical documents and monuments little-known in Sikhism.  The appendices in this book also contain information on lesser-known travels of Guru Ji in Nepal and Himalayas.

You can get a PDF version of the book Taajudin’s Diary by emailing to ijSingh6002@gmail.com  or by downloading from the link below:

https://drive.google.com/open?id=1RZarO1zbeiH7OmgxJ1pjTJ-Z4LN38PuJ


 

He passed away in 1969.

I agree, locating the above documents would remove all doubt.  If the evidence was limited just to the above three documents, I too might be inclined to call it hagiography.  However, before making a decision, we should look at the overall picture:
 
There are over thirty other pieces of evidence including monuments, buildings, and references in literature going back to Bhai Gurdas Ji (please see table below from Appendix A of the book).  If you haven’t already done so, I suggest that you read the Appendix A of this book before making up your mind.  Consider the credibility of Sant Syed Ji, who was an eyewitness to much of the evidence provided in his manuscript.  
There are at least five buildings built in memory of Guru Ji, referenced by Sant Syed, which still stood until 1930, which were documented and visited by several other Sikhs and non-Sikhs.   Also, there is a much photographed stone slab, from 1511 in Baghdad, with an inscription related to Guru ji  (this slab was destroyed in 2003).
We must look at Mushtaq Hussein’s (Sant Syed’s) credibility before we accept or discount his testimony.   Mushtaq Hussein belonged to a very well-to-do and influential Syed family of Jammu Kashmir (Syeds are respected in Islam for being direct descendents of Prophet Mohammad).  His grandfather was a cabinet minister, and his father was the highest religious leader (Pir) of Jammu.  Mushtaq’s decision to adopt Sikhism came at a lot of peril and personal sacrifice for him.  He lost his family and a comfortable lifestyle.  As a Sikh, for decades he lived in abject poverty with people constantly making attempts on his life.   Sikhism doesn’t quite encourage conversions -  Mushtaq had to beg and cajole before he was initiated a Sikh.  Mushtaq didn’t come up with these stories to justify his conversion after the fact.    Before he became a Sikh, he shared his documented findings from the Middle East with Jathedar Achhar Singh and others in Lahore to convince them that he be initiated a Khalsa.  While in the the Middle East, Mushtaq was in a much stronger position than most to research the Guru’s history.  He was well educated.  He spoke the local language.  As a Muslim, he had access to people, places, and documents which people from other religions didn’t have.  Above all, he was driven to seek out all and any information related to Guru ji in the Middle East.
 
 Table of evidence extracted from Appendix A of the book 'Taajudin's Diary' (Book is available at the link:
https://drive.google.com/open?id=1RZarO1zbeiH7OmgxJ1pjTJ-Z4LN38PuJ )
 
Important towns on Guru’s Route
 
Monuments and Literature References Related to These Towns
 
Talwandi, Sultanpur, Multan, Lakhpat, Karachi
Meharban Janamsakhi, Historical Gurudwara at Lakhpat
Hinglaj
Puratan Janamsakhi, Meharban, Bhai Bala Janamsakhi, Historical monument at Hinglaj
Aden
Historical monument outside the fort
Jeddah
Monument of Nanak Shah Qalandar near the Tomb of Eve
Makkah
Taajudin – Sihayato Baba Nanak Shah Fakir , Zainul Abidin – Twarikhe Arab, Varan Bhai Gurdas, Puratan, Meharban, Bhai Bala, Makkahy Medina Di Gost, Dwelling of Nanak Shah – Guru’s Kharav (wooden shoe) was kept here (this dwelling is close to the Dwelling of Baba Farid),  Another Memorial with a dome built in the middle of the city – Guru’s aasa (walking staff) was kept here
Medina
Taajudin, Bhai Gurdas, Meharban, Bhai Bala, Makkahy Medina Di Gost.  A house where Guruji’s Kharav and Japuji Sahib pothi is kept.  According to Mushtaq Hussein, he visited this house and talked to the owner Mehboob Ibne Jaffer who still followed Guruji.
 
Amara, Kufa, Kai Kai
Taajudin, Masjide Wali Hind in Amara, Memorial of Nanak Wali Hind outside Kufa in a cemetery near Karbala, Platform of Nanak Wali Hind in Kai Kai by Furat Canal – Karoon’s needle was kept here
Baghdad
Taajudin, Pir Abdul Rehman - Guniya-Ut-Salehin, Bhai Gurdas, Janamsakhi Bhai Mani Singh, Guru’s shrine in the cemetery, Guru’s well in the same cemetery, Stone slab with inscription (destroyed in 2003), Stone slab with inscription about the Guru and Pir Behlol (seen by Swami Ananda Acharya)
Khorram
Taajudin wrote that he separated from Guruji in Baghdad and went back to Medina as Guruji and Mardana left for Khorram
Kandhar
Bhai Bala
Kabul, Jalalabad, Peshawar, Tila Bal Nath, Talwandi
Puratan, Meharban, Guru’s shrines in Kabul and Jalalabad

In the year 1510 AD,  Taajudin Naqshbandi, a Persian/Arabic writer met Guru Nanak Dev ji during his journey through the Middle East.  For the next two years, Taajudin lived with the Guru and kept a detailed eyewitness account in a manuscript titled Siyahto Baba Nanak Fakir.  After taking a leave from Guru ji, Taajudin deposited the manuscript in a library in Medina. 

In the year 1927, Mushtaq Hussein a young man from Kashmir, while studying as a moulvi in Medina came across Taajudin's manuscript.  The manuscript changed Mushtaq's life, and he converted to Sikhism and and went on to become famous as Sant Syed Prithipal Singh.  While in the Middle East, Mushtaq visited several places built in the memory of the Guru and spoke to Arabs who were still Guru ji's Sikhs.   The book  ‘Taajudin’s Diary’ is based on the unpublished autobiography of Sant Ji.  The book retraces the transformational journeys of Taajudin and Mushtaq Hussein following in the footsteps of the great Guru.   This remarkable must-read book references historical documents and monuments little-known in Sikhism.  The appendices in this book also contain information on lesser-known travels of Guru Ji in Nepal and Himalayas.

You can get a PDF version of the book Taajudin’s Diary by emailing to ijSingh6002@gmail.com  or by downloading from the link below:

https://drive.google.com/open?id=1RZarO1zbeiH7OmgxJ1pjTJ-Z4LN38PuJ


 

I can understand your curiosity, because of your family connection.  However, its best to stay away from these things.  Even if one uses these powers for good, they are still anti-gurmat.  I don't have any personal experience with it, I am including below what I have heard and read.
The practice involves going to graveyards and controlling spirits through dark knowledge.  The spirits resent this practice and the practitioner cannot have any offspring (Babies are killed usually before birth.  In rare circumstances a baby survives if a saint intervenes.).  I knew a man who practiced black knowledge in India, he told me that he chose to remain single rather than ruining his wife's life.
Below are some excerpts from 'Katharian Santah' its a bigraphy of Sant Sangat Singh ji Kamaliye Wale.  Sant ji hailed from a long line of saints which included Bhai Shamu Sachayar (a famous Sikh of Guru Har Rai ji).  Bhai Seetal Das ji, Sant Sangat Singh ji's father, was a famous Sikh preacher but was also involved in dark knowledge.  As a result, Bhai Seetal Das's offspring kept dying.  Sant Sangat Singh ji was born with the blessing of Sant Sangat Das of Sachi Dahri.  Eventually, Bhai Seetal Das's death was caused by one of the spirits he controlled.  Before passing away, Bhai Seetal Das ji made Sant Sangat Singh ji promise that he will stay away from dark knowledge.  The first excerpt describes briefly how these powers are attained.  The second excerpt is about spirits trying to kill Sant Sangat Singh ji when he was a toddler.
 
 

You should also consider the title 'How to serve humans' to attract some unsuspecting ones.
 

Touching story of Satwant Singh Manak who has spent the last 19 years of his life trying to secure a fair hearing in the Indian court system for the innocent Sikhs he saw killed.
 

I can understand your curiosity, because of your family connection.  However, its best to stay away from these things.  Even if one uses these powers for good, they are still anti-gurmat.  I don't have any personal experience with it, I am including below what I have heard and read.
The practice involves going to graveyards and controlling spirits through dark knowledge.  The spirits resent this practice and the practitioner cannot have any offspring (Babies are killed usually before birth.  In rare circumstances a baby survives if a saint intervenes.).  I knew a man who practiced black knowledge in India, he told me that he chose to remain single rather than ruining his wife's life.
Below are some excerpts from 'Katharian Santah' its a bigraphy of Sant Sangat Singh ji Kamaliye Wale.  Sant ji hailed from a long line of saints which included Bhai Shamu Sachayar (a famous Sikh of Guru Har Rai ji).  Bhai Seetal Das ji, Sant Sangat Singh ji's father, was a famous Sikh preacher but was also involved in dark knowledge.  As a result, Bhai Seetal Das's offspring kept dying.  Sant Sangat Singh ji was born with the blessing of Sant Sangat Das of Sachi Dahri.  Eventually, Bhai Seetal Das's death was caused by one of the spirits he controlled.  Before passing away, Bhai Seetal Das ji made Sant Sangat Singh ji promise that he will stay away from dark knowledge.  The first excerpt describes briefly how these powers are attained.  The second excerpt is about spirits trying to kill Sant Sangat Singh ji when he was a toddler.
 
 

The truth Guru and spiritual guides of other faiths want us to seek is God, which is inside us.  This truth can be sought by weaning our mind from external (Maya/material world) and focusing on our own true-self (soul/God).  Spirituality is a study of self.  History is a study of the material world.  Spirituality erases our perceived differences which are causing strife, and moves us towards one-ness. History on the other hand introduces a hodge-podge of truths/half-truths/lies spun often by people with large egos and deep biases and it is used by most to validate their own biases and to prove that they are better than others.  Spirituality is a lens to God, one-ness and bliss.  History is a lens into the ugliness of the material world, a battle less for truth more for ego, a source of strife.
 
In spite of availability of abundant resources, writers and artists, Gurus went out of their way to discourage documentation of personal accounts or development of the personality cult so that seekers could instead focus on gurbani.   Gurus took a lot of pain to explain that a Sikh's guru is not a physical person but rather the word.  It didn't matter if the word was introduced to humanity by a Hindu or a Muslim, it is recognized as the Guru in SGGS just the same.  If you wish to understand Guru Nanak, then read what Guru Nanak wrote himself, and read the definition of "Guru" given by Nanak.  Your pursuit is trying to drag things into Guru's message, which the Guru worked hard to keep outside.
 
I am the last person to discourage anybody from studying history.  If used correctly, it is a valuable tool for improvement of human condition.  However, this is a study orthogonal to spirituality - trying to reach a spiritual destination through history is like trying to reach North while traveling East.  Spirituality tries to take us out of the muck of the material world, and history is all about getting into the muck of the material world.  I am not sure what your real objective is.  If you are looking for eternal truth, then reflect on your own self, start by following any prophet you respect, and inside you will meet God and all of his prophets.  If your idea of "truth" is searching  for what happened to some dead people long ago, then you can sift through "myriads of truths" and try to construct your "own version of the truth".
Waheguru ji ka Khalsa, Waheguru ji ki Fateh

The rest of the page is translated below:
Dohra (couplet)

I hear that for [his] ten generations there is no sex with women

Buddha Sahib (Baba Buddha ji) has given this up (sex), and he is greatly fortunate (713)

Kaulan Speaks – Choupaee (four-lined verse)

If Sahib Buddha were to renounce [sex], then he will have no descendants in this world

Who would remember his name, my case will be the same?  How will renouncing sex lead to happiness? (714)

Shri Guru ji Speaks

By meeting Guru Nanak, all the sorrows of Buddha Sahib disappeared

If one were to receive mantar from somebody like Guru Nanak, he will enjoy great happiness of sons (715)

Soratha (type of verse)

Third in line, Bhana was born (Bhai Bhana was Baba Buddha ji’s son.  I am not sure why Bhai Bhana ji would be third in line, by my count, he should be second), and listen more were born [down the generations]

Then I tell you about Sahib Sarwan (Bhai Sarwan was the son of Bhai Bhana ji) he was lal (ruby or favorite son) in the fourth generation (716)

Dohra

Sahib Jhanda, in the fifth generation became world famous (Bhai Jhanda ji was the son of  Bhai Sarwan ji)

Sahib Gurditta , born in the sixth had great powers (Bhai Gurditta ji was the son of Bhai Jhanda ji) (717)

Choupaee

He [Bhai Gurditta] shall accompany the Ninth Guru, and with the Guru will sacrifice his life in Delhi

Sahib Raam Kaur is his [Gurditta’s] son, he will attain great fame (718)

With the Tenth Guru, he will do marvelous things, he [Raam Kaurji] will be immensely holy and people will sing his praises

The Guru will bestow a khitaab (title) on him (Raam Kaurji became Bhai Gurbakhsh Singh ji).  Listen to me Kaulan, he will be given the name by the Guru (719)

Waheguru ji ka Khalsa, Waheguru ji ki Fateh

Chatanga ji,
The following is my take on the Chaupi above:
Guru's speech Chaupai

Hari/Raam has created this roaring play and put this world under the control of foolish men and women

The Pure, Eternal, True being, has placed them under a veil which has concealed the color [truth] from them

If a man were to contemplate on what’s important, then he will become aware of nij-roop (his true being) and will attain bliss

Such an [enlightened] man will perceive this world as a dream, and a mine of pains, he will shun attachment to women [family] (711)

Guru Nanak the pure Primal Spirit started this tradition, listen with concentration

He [Nanak] revealed the mantar from the True Name, consuming which the desire of having sons [children] goes away

Because of this I did not indulge in sex, but my mantar created the 4 sons  (Alternative meaning: My focus in life was not to have sex and produce children.  Instead, my focus was mantar, and those who focus on mantar get blessed with comforts of family - i.e. four sons)

So focus your mind on that (mantar of Guru Nanak), give up thoughts of sex and achieve happiness.(712)


Waheguru ji ka Khalsa, Waheguru ji ki Fateh
 

Chatanga ji,
The following is my take on the Chaupi above:
Guru's speech Chaupai

Hari/Raam has created this roaring play and put this world under the control of foolish men and women

The Pure, Eternal, True being, has placed them under a veil which has concealed the color [truth] from them

If a man were to contemplate on what’s important, then he will become aware of nij-roop (his true being) and will attain bliss

Such an [enlightened] man will perceive this world as a dream, and a mine of pains, he will shun attachment to women [family] (711)

Guru Nanak the pure Primal Spirit started this tradition, listen with concentration

He [Nanak] revealed the mantar from the True Name, consuming which the desire of having sons [children] goes away

Because of this I did not indulge in sex, but my mantar created the 4 sons  (Alternative meaning: My focus in life was not to have sex and produce children.  Instead, my focus was mantar, and those who focus on mantar get blessed with comforts of family - i.e. four sons)

So focus your mind on that (mantar of Guru Nanak), give up thoughts of sex and achieve happiness.(712)


Waheguru ji ka Khalsa, Waheguru ji ki Fateh