Islamic Teachings and Munshi Prem Chand

 From Prem Chand's perspective, Islam was not an enemy of India.

"Islam was adopted in India for its principles."

"Islam did not spread by the sword."

Prem Chand praised Islam's message of equality and stated that in Islam, the distinction between upper and lower castes has been erased.

"Islam did not spread by the sword."

Islam as a Savior for the Oppressed

From Prem Chand's perspective, Islam was not an enemy of this country, but rather a religion that played the role of savior for Dalits and oppressed classes here. He explained that Islam was adopted in India for its principles, where all human beings enjoy equal rights. He said that Islam did not spread by the sword, but rather on the basis of the breadth and truth of its religious principles. It spread because the rights of all human beings are equal here. He described it as a religion that played the role of Messiah for Dalits and oppressed classes here. He clearly emphasized that Islam was adopted in India for its principles, where all human beings enjoy equal rights. He said that Islam did not spread by the sword, but rather on the basis of the breadth and truth of its religious principles. It spread because every human being enjoys equal rights here.

Common Culture of Hindus and Muslims

In an era when the sectarian game of considering Hindus and Muslims as two separate nations began, Prem Chand emphasized the common culture of Hindus and Muslims, arguing that we see no fundamental difference between Hindu and Islamic civilization. If a Muslim wears pajamas, all Hindu men and women in Punjab and the border regions do too.

Historical Evidence and Muhammad Habib

To bolster his arguments, Prem Chand used the findings of historical research. Citing the work of the renowned historian Muhammad Habib, Prem Chand sought to convey the message that medieval battles were not between Hindu and Muslim communities. He argues that there is historical evidence to prove that the Afghans had a voice.

Prem Chand’s Literary Beginnings

Abhay Kumar He began his literary journey in Urdu and was initially known as Nawab Rai. In 1910, his Urdu short story collection, "Suz Watan Za Watan," was published. After this, he gradually shifted to Hindi, and the British government confiscated Indian literature, introducing him to the world as Prem Chand.

Literature as a Tool for Social Reform

Today, Prem Chand's importance is also highlighted because he wrote about social issues through literature and journalism, something most writers before him ignored. Before him, Indian literature favored incantations, magic, and unrealistic, imaginative themes. Writers viewed political conflicts between medieval kings and emperors through a sectarian lens, praising a particular side but not attempting to restrict it. When Prem Chand emerged on the literary scene, he made human suffering, pain, poverty, injustice, and social realities the subject of his literature, highlighting worldly and social issues rather than nationalism based on sectarianism and narrow-mindedness.

Language and Cultural Inclusivity

One of his most notable features was his simple, understandable, and eloquent language. He incorporated colloquial and popular words from Persian, Arabic, Sanskrit, English, and other languages into his writing, but he never restricted his writing to a specific language, religion, or culture.

Historical Complexity and Communal Narratives

The Marathas fought for Pithora, while the Marathas aided the Muslims in the Battle of Panipat. He argued that we should not forget that in the War of Independence of 1857, Hindus and Muslims appointed Bahadur Shah Zafar as their leader. Through his writings, he rejected the notion that Urdu was the language of a particular religion. He emphasized the contributions of Hindu and Muslim writers to the development of Urdu. Similarly, he condemned anti-Muslim policies in the name of cow slaughter, stating that we have the right to worship the cow, but not to force others to do so. Premchand called for religious tolerance, stating that we must respect the holy figures of other religions.

The Silence Around Sectarian Conflict

What Premchand did not mention about Islam is also significant. During his time, the fire of sectarian conflict between Hindus and Muslims was already raging. The history taught in British government schools and colleges filled the hearts of many upper-caste leaders in both Hindu and Muslim communities with the poison of religious intolerance and hatred. Hindu community leaders often praised India's ancient era as a golden age and associated it with Hinduism. They viewed the era of Muslim kings in India as a dark age, and were loyal to the British government because, according to them, it saved them from Muslim atrocities. On the other hand, communal elements within the Muslim community considered themselves a sovereign state by associating themselves with the Islamic empire.

India’s Pluralistic Identity

The reality, however, was different. India is not only a country of Hindus and Muslims; followers of Jains, Buddhists, Christians, Parsis, and other religions have also lived there for thousands of years. As much as India's history is Aryan or Islamic, it is also the history of the Tamils, Dravidians, and Gobs. Followers of major religions often ignore the country's tribes, which have their own unique culture, history, and identity, and refuse to acknowledge their distinctiveness.

Prem Chand’s Progressive Lens

Communal writers and leaders often give undue priority to political history, while simultaneously neglecting social and economic history. Here, Prem Chand far surpasses other writers of his time, as he did not view society from a political or religious perspective, but rather from a historical, social, and economic perspective, thus laying the foundations for progressive thought in Indian literature.

Islam’s Egalitarian Practices

One of the reasons for the spread of Islam was the persecution of the lower castes by upper-caste Hindus. Prem Chand praised the message of equality in Islam and argued that the distinction between the upper and lower castes had been erased in Islam. All Muslims could pray in the same row and eat roti in the same row. He praised the egalitarian Islamic system and argued that once a person embraced Islam, all impurities, shortcomings, and weaknesses were gradually removed. He could stand behind the imam of the mosque and pray, and sit at the same table with the elder Sayyidzadeh and eat.

Islam as a Religion of Principles

From Prem Chand's perspective, Islam was not an enemy of this country. Rather, he described it as a religion that played the role of savior for Dalits and oppressed classes here. He explained that Islam was adopted in India for its principles, where all human beings enjoy equal rights. He said that Islam did not spread by the sword, but rather on the basis of the breadth and truth of its religious principles. It spread because the rights of all human beings are equal here. He described it as a religion that played the role of Messiah for Dalits and oppressed classes here. He clearly emphasized that Islam was adopted in India for its principles, where all human beings enjoy equal rights. He said that Islam did not spread by the sword, but rather on the basis of the breadth and truth of its religious principles. It spread because every human being here enjoys equal rights.

Shared Civilizational Threads

In an era when the sectarian game of considering Hindus and Muslims as two separate nations began, Prem Chand emphasized the common culture of Hindus and Muslims, arguing that we see no fundamental difference between Hindu and Islamic civilization. If a Muslim wears pajamas, all Hindu men and women in Punjab and the border regions do too.

Historical Research and Muhammad Habib

To bolster his arguments, Prem Chand used the findings of historical research. Citing the work of the renowned historian Muhammad Habib, Prem Chand sought to convey the message that medieval battles were not between Hindu and Muslim communities. He argues that there is historical evidence to prove that the Afghans had a voice.

Prem Chand’s Literary Legacy

Abhay Kumar He began his literary journey in Urdu and was initially known as Nawab Rai. In 1910, his Urdu short story collection, "Suz Watan Za Watan," was published. After this, he gradually shifted to Hindi, and the British government confiscated Indian literature, introducing him to the world as Prem Chand.

Literature as a Mirror to Society

Today, Prem Chand's significance is also highlighted because he wrote about social issues through literature and journalism, something most writers before him ignored. Before him, Indian literature favored incantations, magic, and unrealistic, imaginative themes. Writers viewed political conflicts between medieval kings and emperors through a sectarian lens, praising a particular side but making no attempt to restrict it. When Prem Chand emerged on the literary scene, he made human suffering, pain, poverty, injustice, and social realities the subject of his literature, highlighting worldly and social issues rather than nationalism based on sectarianism and narrow-mindedness.

Language and Inclusivity

One of his most notable features was his simple, understandable, and poignant language. He incorporated colloquial and popular words from Persian, Arabic, Sanskrit, English, and others into his style, but he never confined his writing to a specific language, religion, or culture.

Refuting the Sword Theory

Sectarian politicians of the time tended to equate Islam with violence for their own gain, but Prem Chand's wisdom was very different. He denied all rumors about the widespread spread of Islam, stating that Islam was not accepted by the sword, and that no religion could be imposed on people by force. In an article published in November 1931, Prem Chand argued that no religion could spread by the sword, and even if it did spread for a while, it would not last long.

Islam and Social Liberation

Prem Chand rejected the sword theory and linked the spread of Islam in India to the caste-based social system, where members of the lower castes were oppressed and exploited, and welcomed and accepted Islam for social salvation.  Prem Chand added that Islam in India was embraced not through coercion or conquest, but through its message of social justice and equality. He argued that the religion offered dignity to the oppressed, especially those from lower castes, by erasing hierarchical distinctions and promoting the idea that all human beings are equal before God. This egalitarian ethos, he believed, resonated deeply with marginalized communities, making Islam a refuge and a path to social liberation in the Indian context.