Ham Hindu Nahin, by Bhai Kahn Singh, lit. “We, i.e. Sikhs, are not Hindus,” is a clear-cut declaration of Sikh identity registered by a Sikh scholar and intellectual towards the close of the nineteenth century. The statement constitutes the basic dictum of the book which appeared under this challenging title in 1898. In the signed introduction to the work, the author puts down HB as his initials. Decoded, the initials stand for Kahn Singh. The book was registered under this title in the Punjab Gazette on 30 June 1899 at number 447. The author\’s name, Kahn Singh, started appearing in the book from 1907. The book recalled the days of long-drawn polemic between Hindus and Sikhs.
Hindus argued that Sikhism was part of the vast Hindu complex and that it had no independent status of its own. Sikhs, especially those influence by the Singh Sabha ideology, joining the debate from the other side, argued vehemently that Sikhism was an autonomous faith with its own history, religious symbols and philosophy. Even some Sikhs not initiated to the new ideas supported the theory that the Sikhs did not belong to a religious tradition different from the Hindus. This school found strong support in elements saturated in Hindu thought and ideology.
The view that the Sikhs are Hindus found strong support in an address given in 1897 by Baba Sir Khem Singh Bedi, a direct lineal descendant of Guru Nanak, at the Diamond Jubilee function at the Institute of Technology at Lahore saying that the Sikhs are not separate from Hindus. In his tract published in 1899, Bava Narain Singh repeated the assertion that Sikhs are Hindus. Ham Hindu Nahlh appeared in the form of a dialogue between a Hindu and a Sikh: the Hindu was asking questions which are answered by the Sikh.
The bulk of the book consists largely of texts drawn mainly from the Sikh scripture and presented as evidence that Khalsa faith and conduct differ from Hindu tradition to such an extent that Sikhism must be regarded as a separate religious system, distinct and autonomous in its own right. The texts are grouped under such headings as religious texts, caste system, divine incarnation, rituals, idol-worship, belief in gods and goddesses, etc. Thus pressing ite claims vehemently and vigorously to a distinctly separate Sikh identity, the book concludes with a versified note by the author, describing characteristics of the Khalsa.
References :
1. Barrier, N. Gerald, The Sikhs and Their Literature, Delhi, 1970.
2. Sekhon, S.S. and K.S. Duggal, A History of Punjabi Literature, Delhi, 1992.
Let’s delve into “Ham Hindu Nahin”—a seminal work by Kahn Singh Nabha that decisively asserts the distinct identity of Sikhism. Written in Punjabi and first published in 1898, the book—whose title translates as “We, (Sikhs), are not Hindus”—emerged at a time when vigorous debates questioned whether Sikhism was merely a sect within Hinduism or a unique, autonomous religion. Kahn Singh Nabha’s work is a powerful polemic that not only refutes the notion that Sikhs are Hindus but also meticulously outlines the distinctive theological principles, practices, and historical experiences that define the Sikh community.
Historical Context and Motivation
During the late 19th century, a series of debates and pamphlets, including a provocative work titled Sikh Hindu Hain (“Sikhs are Hindus”) by Thakur Das, ignited controversy over Sikh identity. In response, Kahn Singh Nabha crafted Ham Hindu Nahin as a scholarly and impassioned rejoinder. Influenced by the Singh Sabha movement—a reformist movement aimed at reviving and reaffirming Sikh religious identity—the book was intended to clarify misconceptions and consolidate a separate Sikh consciousness. Nabha’s work drew heavily on Sikh scriptures, historical records, and traditional oral lore to present an irrefutable case for a distinct Sikh identity.
Content and Structure
Ham Hindu Nahin is structured as a dialogue, with one voice representing the questioning perspective of a Hindu, and the other providing detailed answers based on Sikh doctrine and history. This dialogical method not only makes the text engaging but also allows Nabha to systematically address a variety of topics, including:
Religious Texts and Doctrines:
Nabha cites passages from the Guru Granth Sahib and other Sikh canonical texts to demonstrate how Sikh theology differs markedly from Hindu beliefs in matters such as the nature of God, the role of the Gurus, and the rejection of idol worship.
Ritual Practices and Personal Conduct:
The book contrasts Sikh rituals, such as the daily practice of Nitnem (prayers) and the distinct identity of the Khalsa, with the varied and often ritualistic practices found in Hinduism. Nabha emphasizes that the disciplinary and ethical framework of the Sikh way of life stands apart in its emphasis on equality, community service, and spiritual egalitarianism.
Historical Narratives and Cultural Memory:
By drawing on historical incidents, heroic narratives, and the lived experiences of the Sikh community, Ham Hindu Nahin articulates a continuous and selfaware sense of Sikh identity that is rooted in both myth and documented history.
The work concludes with a versified note by Nabha, which encapsulates the essential characteristics of the Khalsa—an identity marked by valor, piety, and a commitment to social justice—thereby reinforcing a selfcontained religious ethos.
Key Themes and Impact
- Assertion of Religious Autonomy:
Nabha’s treatise is not merely an academic exercise; it is a clarion call for Sikhs to recognize and celebrate their uniqueness. By asserting that “we are not Hindus,” he challenges any dilution of Sikh identity and calls for a reclaiming of the distinctive spiritual heritage of the Gurus. - Defense Against Misinterpretation:
The text serves as a counternarrative to historical attempts at subsuming Sikh identity under a broader Hindu framework. Nabha’s rigorous use of scriptural evidence and historical examples establishes a foundation for Sikh thought that is independent, resilient, and selfconfirming. - Influence on Sikh Intellectual Discourse:
Ham Hindu Nahin has left a lasting legacy in Sikh historiography and theology. It remains a cornerstone in discussions about religious identity and is frequently referenced in academic studies, debates on Sikh nationalism, and the ongoing exploration of Sikh philosophy.
