NATIONAL QUALIFICATIONS CURRICULUM SUPPORT
Religious, Moral and
Philosophical Studies
Morality in the Modern World:
Sikhism
[INTERMEDIATE 2;
HIGHER]
The Scottish Qualifications Authority regularly
reviews
the
arrangements
for
National
Qualifications. Users of all NQ support materials,
whether published by LT Scotland or others, are
reminded that it is their responsibility to check
that the support materials correspond to the
requirements of the current arrangements.
Acknowledgements
Learning and Teaching Scotland gratefully acknowledge this contribution to the National
Qualifications support programme for RMPS.
© Learning and Teaching Scotland 2006
This publication may be reproduced in whole or in part for educational purposes by educational
establishments in Scotland provided that no profit accrues at any stage.
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Contents
Introduction
4
Overview of ethical principles in Sikhism
9
Section 1:
Crime and punishment
The purpose of punishment
Capital punishment
16
17
24
Section 2:
Gender
Gender stereotyping
Economic issues
27
28
32
Section 3:
Medical ethics
Genetic engineering
Euthanasia
35
37
40
Section 4:
War and peace
Responses to war
Modern armaments
43
46
47
Section 5:
International issues
Globalisation
International aid
53
54
57
Bibliography
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INTRODUCTION
Introduction
The student materials contained in this pack have been written to support the
study of Sikh morality and Sikh moral viewpoints in the Morality in the
Modern World Units at Higher, Intermediate 1 and Intermediate 2 levels.
Teachers who intend to present students for certification in these Units
should read the relevant National Unit Specifications and Statements of
Standards before using these materials.
The materials cover Sikh morality and guiding moral principles and Sikh
viewpoints on all the optional moral issues in the Morality in the Modern
World Units. They are presented in the form of student information sheets
and should be used in conjunction with other studen t information packs in the
Morality in the Modern World series which cover alternative viewpoints
dependent on, and independent of, religious belief. Those who wish to use
these materials with students studying at Intermediate 1 level may wish to
adapt them in terms of language and content.
The viewpoints illustrated in these materials generally represent only one
possible Sikh response to the relevant moral issue. They have been compiled
through research of the teachings of the Guru Granth Sahib (Sikh scr ipture),
Sikh tradition, writings of Sikh scholars, Sikh internet resources and in
conversation with Sikhs. Individual Sikhs or Sikh groups may hold
alternative viewpoints on these issues or aspects of these issues. The
viewpoints should therefore not be presented to students as definitive of all
possible Sikh responses.
The student information provides an introduction to Sikh morality, its guiding
principles and viewpoints on the issues which must be studied in this Unit. It
is very important that teachers discourage students from relying exclusively
on this information: it should be emphasised that an appropriate depth and
breadth of knowledge will only be acquired through further reading and
research and by comparing and contrasting these viewpoints with those
guided by other religious beliefs and those which are independent of religious
belief. Teachers can supplement the information with additional textual,
internet and audio/visual resources.
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INTRODUCTION
For students who have not studied Sikhism before, relevan t sections of the
World Religion: Sikhism resource pack will help to fill gaps in knowledge
and familiarise students with Sikh beliefs and important concepts.
Visiting speakers from the Sikh community can be invited to talk to students.
This will help to bring the information alive and may also help students to
explore alternative Sikh viewpoints. This will also help students to
understand fully how the Sikh faith influences the moral viewpoints of its
members in contemporary Scottish society. Gurdwaras w ill also be happy to
arrange visits. A list of contacts for teachers who wish to organise such visits
can be found at the end of this section. Teachers should note that all people
entering a Gurdwara must cover their heads and remove their shoes. It is
preferable for women to wear trousers or long skirts. Tobacco or alcohol
should not be brought into the building.
Approaches to learning and teaching
Each teacher has his or her own preferred approaches and strategies to
provide a positive learning experience for students. Students also have their
own individual learning styles. Suggested learning and teaching activities
which appear in the Higher, Intermediate 1 and Intermediate 2 Course
Guidelines include:
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teacher presentations of information
teacher-led question and answer sessions
individual study which is reinforced by structured questions
individual/group/paired work which is focused on the retrieval of
information (e.g. text, video or internet research accompanied by a list of
predetermined questions)
individual/group/paired work which is focused on expressing opinions,
beliefs and values in relation to a set topic – controversial statements may
be used as a stimulus for discussion
feedback sessions from individual/group/paired work which involve
recording information, ideas, opinions and conclusions
multiple choice questions – these may be attempted individually, in pairs
or in groups – they could be approached in the manner of a formative
assessment, quiz, match-up or arranging under the correct headings
exercise
true or false activities which require the individual/group/pair to give
reasons for the choice of answer
visits by external speakers which involve both presentation and feedback
structured debates in which candidates are required to propose or oppose a
motion which may not be in agreement with their personal views
MORALITY IN THE MODERN WORLD: SIKHISM (INT 2, H RMPS)
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INTRODUCTION
 visits to information centres, places of worship, community centres or
external debates
 homework exercises which are designed to reinforce or extend the
activities in the classroom or lecture theatre
 structured individual/group/paired study of sources
 attempting past paper questions individually or in groups/pairs
 feedback from Unit assessments which highlights the achievements and
next steps for each student.
Students should also be given frequent opportunities to discuss and reflect
upon their own experiences, moral principles and viewpoints. This will
ensure that the study of Sikhism makes a significant contribution to each
student’s personal and social development.
Resources and contacts
Suggested reading: teachers
K S Duggal, Sikh Gurus: Their Lives and Teachings, UBSPD 1993
Dr G S Mansukhani, Introduction to Sikhism, Hemkunt Press 2004
S J S ‘Pall’, The Living of a Gursikh, B. Chattar Singh Jiwan Singh 2001
Shamsher Singh Puri, Handbook of Sikh Theology, National Book Shop &
Academy of Sikh Studies Inc. 1999
Daljeet Singh and Kharak Singh (eds.), Sikhism: Its Philosophy and History,
Institute of Sikh Studies 1997
Dr H. S. Singh and Satwant Kaur, Sikhism: A Complete Introduction,
Hemkunt Press 1985
Dr Trilochan Singh, The Turban and the Swords of The Sikhs: Essence of
Sikhism, B Chattar Singh Jiwan Singh, 2001
Wazir Singh, Philosophy of Sikh Religion, S K Sethi fo Ess Ess Publications
1981
(The texts mentioned above are published in India but can be ordered from
DTF Publishers & Distributors, Birmingham, www.dtfbooks.com. Gurdwaras
also contain libraries and most will be happy to lend copies of books to those
interested in studying the Sikh faith.)
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INTRODUCTION
W. Owen Cole, Teach Yourself Sikhism, Hodder & Stoughton 2005
W. H. McLeod (ed.), Textual Sources For The Study of Sikhism, The
University of Chicago Press 1984
Students’ texts
W Owen Cole, Teach Yourself Sikhism, Hodder & Stoughton 2005
W Owen Cole (ed.), Moral Issues in Six Religions, Heinemann Educational
1991
W Owen Cole and Peggy Moran, Six Religions in the Twentieth Century,
Hulton Educational 1984
Pamela Draycott, Sikhism: A New Approach, Hodder & Stoughton 1996
Dr G S Mansukhani, Introduction to Sikhism, Hemkunt Press 2004
Sylvia and Barry Sutcliffe, Committed to Sikhism, Religious and Moral
Education Press 1995
Internet sites
BBC Religion and Ethics
www.bbc.co.uk
Sikh Net
www.sikhnet.com
The Sikhism Homepage
www.sikhs.org
Gateway to Sikhism
www.allaboutsikhs.com
SikhWomen.com
www.sikhwomen.com
Gurdwaras in Scotland (as at March 2005)
Sri Guru Nanak Gurdwara, 1–3 Nelson Street, Dundee, Angus DD1 2PN
Phone: 01382 23383
Singh Sabha Gurdwara, 163 Nithsdale Road, Pollokshields, Glasgow G41
Phone: 0141 423 8288
Guru Nanak Gurdwara, 27 Otago Street, Kelvinbridge, Glasgow G12 8JJ
Phone: 0141 334 9125
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INTRODUCTION
Guru Nanak Gurdwara, 1 Sheriff Brae, Leith, Edinburgh, Lothian, EH6 6ZZ
Phone: 0131 553 7207
Sri Guru Tegh Bahadur Gurdwara, 32 St Andrews Drive, Glasgow G41 5SG
Central Gurdwara Singh Sabha, 134–8 Berkeley Street, Glasgow G3 7HY
Phone: 0141 221 6698
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OVERVIEW OF ETHICAL PRINCIPLES IN SIKHISM
Overview of ethical principles in Sikhism
God and morality in the Sikh faith
For Sikhs generally, and particularly for those who have committed
themselves by becoming initiated into the Khalsa (a special order of Sikhs),
everything that exists – the world around us and human nature – is a result of
God’s Will or Hukam. Everything is the way it is because it has been created
in that way by God. Sikhs also believe that God is responsible for all creation
and is Love, Goodness and Truth. As a result, Sikhs do not believe that there
exists any spiritual power apart from God: there is no belief in an
independent source of evil (for example, the Devil/Satan) who tries to tempt
human beings away from obedience to God. Right actions are actions which
are in harmony with God’s Will/Hukam while wrong actions are actions
which ignore or go against God’s Will/Hukam. It therefore follows that, for
Sikhs, moral values come directly from God: they are heteronomous because
they cannot be separated from God’s Will.
This does not mean that Sikhs see God as some kind of Divine Dictator who
arbitrarily issues commands. Actions are morally right or wrong because they
lead the human soul/atma closer to reunion with God or further away. This is
simply part of God’s created order which must be accepted and complied with
if human beings wish to find lasting happiness. Ultimately, the reasons why
God has chosen to create the world in this wa y cannot be fully understood by
the human mind. However, God is both loving and compassionate and guides
human beings along a path that will eventually lead them to lasting happiness
and unending bliss in reunion with Him ( Mukhti).
Sikhs believe that God has sent prophets (the Ten Gurus) to teach human
beings how to follow His Will/Hukam and to set an example for others. In
particular, Guru Nanak’s mission was to teach people how to become good
human beings, while Guru Gobind Singh’s mission was to exalt that which is
holy and to defeat that which was unholy. For Sikhs there are several sources
of guidance on morality:
 The teachings of the Gurus, which Sikhs believe are God’s direct
revelation, are found in the Sikh scripture, Guru Granth Sahib. Because t he
Guru Granth Sahib contains the teachings of the Gurus directly revealed
by God, it is the primary source of spiritual and moral guidance for Sikhs.
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 None of the writings of the Tenth Guru, Guru Gobind Singh, are found in
the Guru Granth Sahib. His writings are contained in the Dasam Granth.
These writings, as well as the commentaries of two devout Sikhs who lived
at the time of the Gurus – Bhai Gurdas and Bhai Nand Lal – are also
regarded as important sources of spiritual and moral guidance by many
Sikhs. Passages from these sources may be read in Gurdwaras but they do
not have the same status or authority as the Guru Granth Sahib.
 Oral tradition, which has been handed down through the Sikh community,
is also an important source of moral guidance.
 The lives and actions of the Ten Gurus also help Sikhs to understand how
to put the guidance found in the Guru Granth Sahib into practice in their
lives. Although some information concerning the lives and actions of the
Ten Gurus can be found in the Guru Grant Sahib, most detailed
information is found in secondary writings known as the Janam Sakhis.
 In addition, Guru Gobind Singh also said that the Khalsa would represent
his physical presence on earth. The Khalsa therefore has a distinct role for
most Sikhs in helping to interpret the guidance found in the Guru Granth
Sahib for new ages and in new situations.
 All human beings have also been given free will, a moral conscience and
the ability to reason. These allow them to work out what God wants them
to do as long as they are guided by the Word of God (Shabad).
In the Sikh faith, religious belief and moral living are inseparable. Religious
belief is meaningless unless it affects every action that a person does.
Equally, all actions are pointless unless they are guided by a selfless love for
God and all creation. The related practices of Sewa (selfless -service) and
Nam Simran (prayer and contemplation) emphasise these ideas: Nam Simran
leads to wisdom while Sewa leads to humility. Sikhs believe that these
practices help them to live in harmony with God’s Will while also fully
participating in the world around them.
Note: Although Sikhs believe that moral values are a direct result of God’s
Will/Hukam and can be understood through the teachings of the Gurus, t hey
do not believe that only Sikhs are capable of living good, moral lives. The
Sikh faith teaches that God speaks to all human beings, whichever religion
they follow. All human beings have a moral conscience which is the light of
God directing them from within: they may not realise where this moral
conscience comes from but they can listen and allow it to guide their actions.
All human beings also have the ability to reason. This helps them to decide
the right course of action to follow when they are faced with moral decisions.
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OVERVIEW OF ETHICAL PRINCIPLES IN SIKHISM
Guiding moral principles
Scripture – the Guru Granth Sahib
The Sikh scripture, the Guru Granth Sahib, begins by stating that there is One
and only One God and then goes on to describe God’s characteristics in the
first verse. The fourth word of this verse is Naam which means ‘God’s
creative Word’. In many ways this word ‘Naam’ summarises the Sikh
understanding of the Guru Granth Sahib: it is more than a book of scripture,
it is the living and creative Word of God which actively s peaks to the
believer and helps to guide his/her life towards ever closer union with God. It
is the active Word of God which has the power to transform the lives of those
who hear it. Guru Gobind Singh, the Tenth Guru, declared that the Guru
Granth Sahib would be the final Living Guru for all Sikhs and that there
would be no further human Gurus. For this reason, Sikhs will consult the
Guru Granth Sahib daily, at important times in their lives and whenever they
have to make important moral decisions just as they would have consulted
one of the Ten Gurus.
The Guru Granth Sahib contains devotional hymns ( shabads) which were
written by six of the Ten Gurus and also Hindu and Muslim sants (saints).
For Sikhs these hymns are the revealed Word of God which will he lp them to
live in harmony with His Will/Hukam.
Although the Guru Granth Sahib does not contain a list of rules, it does
contain guidance on how human beings should live their lives. Its hymns
emphasise certain positive attitudes or virtues which human b eings should try
to develop: they also highlight certain negative attitudes or vices which
human beings should try to avoid.
Virtues/positive attitudes
Sikhs believe that the virtues which are highlighted in the Guru Granth Sahib
are the God-like qualities which everyone can try to develop through God’s
Grace. Among these virtues are love, truth, justice, compassion, purity,
generosity and treating everyone equally. By trying to develop these virtues
in their daily lives, human beings can live moral lives in harmony with God’s
Will/Hukam and move ever closer to reunion.
The essence of Sikh morality is often summed -up in the phrase nam japna,
kirt karna, vand chhakna, which means ‘meditate on God at all times, work
honestly for a living while staying attuned to God and share what you possess
with others’. Sikhs believe that if all human beings concentrate on living
God-centred, honest and selfless lives then their actions will be in line with
God’s Will/Hukam.
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OVERVIEW OF ETHICAL PRINCIPLES IN SIKHISM
Vices/negative attitudes
Five evils or ‘thieves’ are also highlighted in the Guru Granth Sahib. These
are lust (kam), anger (krodh), greed (lobh), attachment (moh) and pride
(ankar). These evils are natural human impulses which everyone should try to
control if they want to move closer to reunion w ith God and lead moral lives
in harmony with God’s Will/Hukam. They are often described as ‘thieves’
because they ‘steal’ the spiritual wealth of human beings who then lose the
unique opportunity to reunite with God.
Sikhs believe that these natural impulses trap human beings in the cycle of
transmigration. If a person follows these impulses he/she become a slave to
maya (illusion). Maya is the part of human nature which misunderstands what
is important in life and becomes attached to things that do not l ast. This
attachment can be to possessions, success, physical pleasure, a good name –
even family and friends. Maya makes human beings forget that God is the
only lasting or important part of everything that exists. Essentially, maya
involves attachment to things or actions which lead the soul away from God.
Those who are trapped in the cycle of transmigration are subject to the law of
karma. They must live, die and be reborn again until they recognise God’s
Will/Hukam and begin to follow Him. Sikhs believe that once a person has
recognised God and made a conscious decision to live in harmony with God’s
Will/Hukam, then he/she can be freed from the cycle of transmigration while
still alive.
Tradition
In all religions, written and oral tradition is impor tant because it helps the
individual to attain salvation and safeguards the continuity of the faith. It also
helps to interpret scripture in new ages and contexts when its message could
be misunderstood. By learning how their scriptures were interpreted in the
past, and the way in which important holy people have followed those
scriptures, believers can remain close to their original message.
Secondary sources – such as the Janam Sakhis, histories of the lives of
devout Sikhs and martyrs and important his torical/theological writings which
seek to interpret the message of the Guru Granth Sahib – all form part of Sikh
tradition. These writings help Sikhs understand how to put the message of the
Guru Granth Sahib into practice in their lives. This is particul arly true of the
Janam Sakhis which contain stories of the lives of the Gurus. For Sikhs, the
Gurus’ lives were perfect examples of how to live in total harmony with
God’s Will/Hukam: their example is therefore important in helping Sikhs
understand how they should follow the teachings of the Guru Granth Sahib.
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One of the most important sources of Sikh tradition is the Rehatnamas of
Guru Gobind Singh. The Rehatnamas are a record of the instructions which
Guru Gobind Singh gave to the Khalsa. These instruct ions cover both
spiritual and moral conduct. From the time Guru Gobind Singh gave these
instructions, all Sikhs have tried to follow them in their daily lives.
In 1945, the Shrimoni Gurdwara Parbandhek Committee (SGPC) 1 published
guidance on the Sikh way of life which is based on the Rehatnamas. This
guidance is known as the Rehit Maryada or Sikh Code of Conduct. It covers
all aspects of life from the daily routine Sikhs should follow, and the type of
life they should lead, to how specific Sikh ceremonies should be conducted.
Some Sikhs do not fully agree with all the instructions and definitions
contained in the Rehit Maryada, but most Sikhs would regard it as an
important source of tradition.
Another important source and guardian of tradition is the Kh alsa itself. When
Guru Gobind Singh founded the Khalsa on Vasaikhi Day in 1699 he said that
the Khalsa would, from then on, represent the Guru’s physical presence on
earth. Those who were initiated into the Khalsa listened to scripture, took
vows and were given amrit (holy water). This was understood as the
beginning of a process of spiritual growth when God’s spirit was infused into
the human soul. All members of the Khalsa were to become perfect examples
of how human life should be lived by following a st rict code of discipline
(the Rehatnamas which are mentioned above). They were to become saint soldiers (sant-sipahi) who lived truthful lives and defended the truth without
question. For most Sikhs today, the Khalsa represents the ideal of Sikhism
and members of the Khalsa are an important example and source of guidance
in spiritual and ethical matters.
Reason
Sikhs believe that human beings are unique among all creation because they
alone have free will and the ability to reason. This allows them to und erstand
the demands of their moral conscience (which is the voice of God guiding
them from within) and to choose between right and wrong actions. Reason
also helps human beings to understand the true nature of reality and their
place within creation. This can ultimately lead the soul/atma to reunite with
God. Sikhs therefore believe that reason has an important role to play in
helping human beings live moral lives in harmony with God’s Will – in other
words, reason provides important guidance in both spirit ual and moral
matters. However, Sikhs also believe that religion goes beyond reason and
1
The SGPC is the Sikh organisation which deals with all matters concerning historical Sikh
Gurdwaras in India. It is based within the Darbar Sahib complex in Amritsar, beside the
Harmindar Sahib (Golden Temple).
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that logic alone cannot give human beings understand the Divine – God’s
Grace is vital for real understanding.
Through the use of reason comes knowledge and understa nding; through
understanding, human beings gain a sense of wonder at God’s creation and
the place of human beings within it; through this sense of wonder comes a
desire to know God and understand His Will/ Hukam. The importance of
reason within the Sikh tradition, and the knowledge that it allows the human
mind to gain, is highlighted by Dr H.S. Singh and Satwant Kaur when they
write:
The possession of discriminating knowledge (gyan) and not just
information occupies a pride of place in Sikhism. This is the only means
of overcoming ignorance…: ‘As with the appearance of the sun, the
moon disappears, so with the attainment of knowledge, ignorance is
dispelled.’ (GGS 791)
Absence of knowledge leads to egotism and a person becomes Man mukh. 2
However, as mentioned above, Sikhs believe that reason alone cannot guide
human beings either spiritually or ethically. Reason must be guided by God
and God’s guidance is found in the Sikh scripture, Guru Granth Sahib (GGS).
If human beings use their ability to reason only to store up facts and develop
theories then this will not help them to live moral lives in harmony with
God’s Will/Hukam. The ‘discriminating knowledge (gyan)’ which is
mentioned in the passage above, is the true knowledge which is gained when
human reason listens to God’s Word (Shabad). This important point is
stressed by the Sikh writer Wazir Singh when he says:
Granted that Gurbani (Guru Granth Sahib) does not recognize mere
reading and writing as any special merit in itself: ‘The individual who
meditates on the Lord, realises the supreme goal, be he lettered or
unlettered.’(Gauri 5) And if formal education leads not to the
eradication of (ego), what use is it to read through piles upon piles of
books? Yet, Gurbani accords an exhalted place to learning and
enlightenment. 3
Reason therefore provides an important source of moral guidance for Sikhs.
However, it is important to remember that Sikhs also believe that reason
alone cannot guide human beings to live moral lives in harmony with God’s
2
Dr H. S. Singh and Satwant Kaur, Sikhism: A Complete Introduction, Hemkunt Press 1995,
p. 128.
3
Wazir Singh, Philosophy of Sikh Religion, Ashoka Press 1981, p. 61.
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Will/Hukam. Reason must in turn be guided by the Word of God found in the
Guru Granth Sahib. It must also be guided by the traditions and example of
the Sikh Panth or world-wide community (past and present) in order to
develop the ‘discriminating knowledge’ which all ows human beings to truly
understand God’s Will/Hukam.
Summary
 Sikh scripture, the Guru Granth Sahib, is the final and absolute source of
all spiritual and moral guidance for Sikhs.
 Many Sikhs will also look to written and oral tradition – for example,
secondary scriptures, the Rehit Maryada and the example and guidance of
the Khalsa – to help them understand how to put the teachings of the Guru
Granth Sahib into practice in their lives.
 Reason is another important source of guidance for Sikhs. However, it
must always be guided by the Word of God, Guru Granth Sahib, and Sikh
tradition. It cannot, on its own, help human beings live moral lives in
harmony with God’s Will/Hukam.
The Golden Rule
All religions, and many secular moral philosophers, have dev eloped a variety
of principles and guidelines to help human beings when they are faced with
moral decisions. These guidelines can often seem contradictory but most
religious and non-religious moral teachings speak of a central principle for
all moral action – ‘always treat others in the same way that you would wish
to be treated yourself’. This central moral principle is known as ‘the Golden
Rule’.
In Sikh scripture there are many expressions of the Golden Rule, for example:
I have totally forgotten my jealousy of others, since I found the Saadh
Sangat, the Company of the Holy. No one is my enemy, and no one is a
stranger. I get along with everyone. (GGS 1299)
See the brotherhood of all mankind as the highest order of Yogis;
conquer your own mind, and conquer the world. (GGS 6)
It could be suggested that the Golden Rule is a central theme running through
the Sikh faith. Sikh teachings continually emphasise that all human beings
are equal, all are on the same journey through life to reunite with God and a ll
have the same duty to serve their fellow human beings with compassion.
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CRIME AND PUNISHMENT
Section 1: Crime and punishment
Introduction
Sikhism is not a religion which separates the spiritual lives of human beings
from their social and political lives. Sikhs believe that the world and
everything and everyone in it all exist as they are because this is the way God
has willed things to be.
Without You, nothing happens. You create the creatures, and gazing on
them, you know them. What can I say? I cannot say anything . Whatever
exists, is by Your Will. Whatever is to be done, rests with You. (GGS
1125)
Human beings are social in nature and must exist as part of a wider society. It
is only by living a God-centred life within that wider society that a person
can make spiritual progress towards reunion with God, which is the final
goal. Therefore, although the Guru Granth Sahib focuses mainly on teaching
human beings how to develop spiritually, it also emphasises that this spiritual
development can only take place if the individual plays his/her full part in
helping to create a society which is based on the principles of justice and
equality. The Sikh writer Shamsher Singh Puri points out that, for Sikhs, the
truly spiritual life is one which is concerned with the world as a whole when
he says:
A Sikh is not to renounce the world like a deserter on the battlefield of
life, but he is to fight…evil while living in the world like a lotus in the
pond… 4
The Guru Granth Sahib gives clear guidance on the nature of the ideal
society. The ideal society is one in which all human beings live in harmony
with God’s Will/Hukam and treat each other with equal dignity and respect.
The principles of love, equality, justice, compassion and forgiveness are all
features of the ideal society while lust, anger, greed, attachment and pride
have no role.
4
Shamsher Singh Puri, Handbook of Sikh Theology, National Book Shop and Academy of
Sikh Studies Inc. 1999, p. 109.
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The Guru Granth Sahib also recognises that human societies are not ideal and
that many human beings do not live in harmony with God’s Will. This is
because they live under the illusion of maya which is the natural human
tendency to misunderstand what is really important in life. When human
beings live under the illusion of maya they suffer from egoism (haumai): they
think only of themselves and live lives separated from God and God’s Will.
Ultimately those who act against God’s Will have to answer for their actions.
They suffer because they cannot find contentment or lasting happiness during
life and will be reborn again and again. This is why the Guru Granth Sahib
often describes those who do wrong as suffering from an ‘affliction’,
‘weakness’ or ‘disease’. The Guru Granth Sahib makes it clear that no one
can escape from the consequences of his/her actions because those who
ignore God’s Will are ruled by the natural moral law of karma and will
eventually be called to account.
However, it is not only the individual who suffers if he/she ignores God’s
Will. Others can suffer as the result of an individual doing wrong. The Guru
Granth Sahib emphasises that the proper response to someone who tries to
harm others is to hate the wrong he/she has done but not to hate the person
him/herself. Sikhs are instructed to pray for and try to help those who do
wrong and to do good to those who try to do evil to them. These teachings are
very relevant when discussing moral issues such as the purpose of
punishment and whether capital punishment can be morally justified.
The purpose of punishment: On what grounds can punishment
be morally justified?
As mentioned above, the Guru Granth Sahib contains teachings and moral
guidance which are very relevant to the issue of the purpose of punishment.
Sikh tradition also provides insight into Sikh viewpoints on the purpose of
punishment. The majority of the world -wide Sikh community or Panth has
adopted a strict Code of Conduct – known as the Rehit (sometime Rahit or
Reht) Maryada – which, among other matters, lays down the principles by
which all Sikhs should live their lives. It also gives guidance about how those
who break this spiritual Code of Conduct should be h elped to reform and
change.
A central principle, when examining any Sikh viewpoint about how human
beings should treat each other, is that of equality. The Ten Gurus emphasised
the fact that all human beings were equal and should be treated with equal
dignity and respect. This was the first principle which Guru Nanak stressed
when he began his teaching and it is a continuous theme running through the
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hymns in the Guru Granth Sahib. For example, Guru Amar Das (the Second
Guru) stated that:
Everyone says that there are four castes, four social classes. They all
emanate from the drop of God’s Seed. The entire universe is made of the
same clay. The Potter has shaped it into all sorts of vessels. The five
elements join together, to make up the form of the hum an body. Who can
say which is less, and which is more? (GGS 1128)
The principle of equality within the Sikh tradition is based on the belief that
all created things, including human beings, have an immortal soul or atma
which is part of God. When looking at the issue of the purpose of
punishment, Sikhs would keep this in mind and try to remember that even
those who commit the most hated of crimes are still part of God and God’s
creation. Criminals should be treated with compassion and dignity whatever
punishment society decides they should receive.
Another important principle in the Sikh faith, which is closely linked to the
principle of equality, is forgiveness. Forgiveness is a result of compassion for
others and people learn to forgive when they realise that wrong actions are a
result of human weaknesses which we all share. The Sikh Gurus taught that
all human beings, even those who have reached a high level of spiritual
development, need to guard against the five evils because these destructive
tendencies are part of human nature. Human beings are therefore all ‘in the
same boat’: some, with God’s Grace, manage to control these evils (which
can never be fully overcome) while others do not. When people do wrong and
harm individuals or society as a whole, forgiveness is often the most
powerful response. When we forgive others and refuse to hurt them in the
way they have hurt us we send a clear message that we respect and value
them, even if they have not respected or valued us. There are many examples
of times when the Sikh Gurus forgave those who tried to harm them, even
when their lives were threatened, and the Guru Sahib often highlights the
value of forgiveness, for example:
Where there is falsehood, there is sin.
Where there is greed, there is death.
Where there is compassion and forgiveness,
There is God Himself. (GGS 1372)
Fareed, if you have a keen understanding, then do not write black marks
against anyone else. Look underneath your own collar instead.
Fareed, do not turn around and strike those who strike you with their
fists. Kiss their feet, and return to your own home. (GGS 1378)
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However, forgiveness does not mean that a person should completely ignore
wrong actions and allow them to continue. Sikhs also have a duty to try to
stop any further harm occurring. As the Sikh writer Shamsher Singh Puri
explains:
Forgiveness is one of the greatest gifts of spiritual life. It enables one to
be relieved of the sorrows of the past. What does forgiveness mean?
Forgiveness does not in any way justify or condone harmful actions.
While you forgive, you may also say ‘Never again will I allow this to
happen.’ 5
Retribution
Those who believe that punishment is for the purpose of retribution argue
that criminals should suffer in the same way that they have mad e their
victims suffer. The phrase ‘an eye for an eye’ is often used to sum up the idea
of retributive punishment. As a result, some people argue that those who have
committed murder should lose their lives, those who have stolen should lose
their property and those who have physically harmed others should be
tortured. Essentially, retribution means that a society should take revenge on
individuals who break its laws.
The idea that retribution or revenge is the purpose of punishment is not
supported by Sikh scripture or tradition. Vengeance is regarded as a
crime/evil in itself which eats away at the person and society as a whole.
Revenge is the result of anger (krodh), which is one of the five evils that the
Guru Granth Sahib teaches must be controlled or avoided by all human
beings. Anger can lead to lack of control when making judgements, and
further injustices can result. If the purpose of punishment is retribution or
revenge then those who are involved in the punishment are not acting in
harmony with God’s Will/Hukam.
The belief that retribution or revenge is not a morally justifiable motive for
any action is clearly stated in the Guru Granth Sahib.
 Those who live in harmony with God’s Will/ Hukam (known as Gurmukh)
are described as follows:
The Gurmukh knows the secrets of each and every heart. The Gurmukh
eliminates hate and envy. The Gurmukh erases all accounting. (GGS 942)
5
Puri, Handbook of Sikh Theology, p. 44.
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 The pointlessness of emotions such as hatred and revenge are highlighted:
Why waste your life in hatred, vengeance and conflict? When the Guru
granted His Grace, my egotism was eradicated, and then, I obtained the
Lord's Name with intuitive ease. (GGS 1176)
 Sikhs are asked to remember that all human beings are part of God.
Feelings of anger and revenge directed towards othe rs are therefore
inappropriate:
Do not be angry with anyone else; look within your own self instead.
Be humble in this world, O Nanak, and by His Grace you shall be carried
across. (GGS 259)
Do not harbor hatred against anyone. In each and every heart, God is
contained. The All-pervading Lord is permeating and pervading the
oceans and the land. How rare are those who, by Guru's Grace, sing of
Him. Hatred and alienation depart from those who, as Gurmukh, listen to
the Kirtan of the Lord's Praises. (GGS 259)
Reformation
Those who believe that punishment is for the purpose of reformation believe
that it should a) help criminals to realise that their actions are wrong and b)
help them to change so that they will not commit crimes in the future. Forms
of punishment which might be recommended by those who believe
reformation should be the purpose of punishment might include: sentences
which require drug addicts to attend treatment centres to help them beat their
addiction; sentences which require the person to take part in counselling
sessions to help them understand why they are committing crimes and why
they should change; initiatives which encourage victims of crime to meet
those who have harmed them so that the criminals can realise the harmful
consequences of their actions. Essentially, if reformation is the purpose of
punishment, this means that society should try to help criminals change their
actions or attitudes and become more responsible.
The idea that reformation is a morally acceptable purpose of p unishment is
most closely in line with Sikh teachings and is supported by Sikh scripture,
tradition and practice:
 The viewpoint that society should help a criminal to reform is based on the
belief that he/she is a human being like all other members of soc iety and
therefore has the same human potential. This belief is supported by Sikh
scripture which teaches that every person – and all creation – is part of
God and has an immortal soul (atma) which can give moral guidance if the
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person chooses to listen. Those who do not realise this potential and who
do not listen to God’s Word/Shabad are manmukh (totally self-centred).
Sikhs believe that if a human being learns to listen to the Word of
God/Shabad then his/her life will be changed. All those who understa nd
God’s Will/Hukam should show compassion to others and help them to
realise that their human life is unique and should not be wasted:
The world is tied to birth and death. The unconscious, self -willed
manmukh is enveloped in the darkness of Maya and em otional attachment.
He slanders others, and practices utter falsehood. … Joining the True
Congregation, the Sat Sangat, total understanding is obtained. Through
the Word of the Guru's Shabad, devotional love for the Lord is implanted.
One who surrenders to the Lord's Will is peaceful forever. (GGS 364)
 The Rehit Maryada (Sikh Code of Conduct) also supports the viewpoint
that reformation is a morally justifiable purpose of punishment. The Rehit
Maryada does not deal with crimes in society in general but it does address
the issue of what should happen when people break their religious vows.
Those who break these vows must repent, change their ways and perfom
some form of service as a punishment while the community must forgive
and help them to change:
Article XXV
(a)
Any Sikh who has committed any default in the observance of the
Sikh discipline should approach the nearby Sikh congregation and
make a confession of his lapse standing before the congregation.
(b)
The congregation should then, in the holy pre sence of Guru Granth
Sahib, elect from among themselves five beloved ones who should
ponder over the suppliant’s fault and propose the chastisement
(punishment) for it.
(c)
The congregation should not take an obdurate stand in granting
pardon. Nor should the defaulter argue about the chastisement. The
punishment that is imposed should be some kind of service,
especially some service that can be performed with hands 6
 The fact that the reformation of those who do wrong is important in the
Sikh faith is also emphasised by G. S. Mansukhani in his book
Introduction to Sikhism. Mansukhani discusses how Sikhs should treat
those who have given up their faith (apostates or Patits). He advises
6
From Rehit Maryada, www.sikhs.org
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faithful Sikhs to try to help bring these people back to the practice o f the
Sikh religion:
Many apostates, in their heart of hearts, realize that they have wronged
themselves and their community, but do not have the moral courage to
admit their weakness. The only approach to Patits is to re -educate them
and offer assistance in their return to the Sikh fold. Give understanding
and sympathy, they may well react favourably to an approach by
responsible Sikhs. 7
The Sikh faith’s emphasis on equality, compassion, forgiveness and change
all suggest that reformation is a morally j ustifiable purpose for punishment.
Protection
Protection as the purpose of punishment is most relevant when society is
faced with a person who refuses to change and who is likely to continue
committing crimes. In such cases, the person will often be impr isoned so that
he/she cannot harm others. In some societies, he/she will be executed by the
state: this is called capital punishment.
The Guru Granth Sahib emphasises the need for individuals and society as a
whole to protect the weak and defenceless agai nst any form of injustice.
Sikhs would therefore support the view that the protection of individuals and
society against the unjust actions of criminals is a morally justifiable purpose
of punishment. (The issue of capital punishment, the execution of crim inals,
will be discussed in the next section – Sikhs would be unlikely to support
capital punishment as a means of protecting society.)
The Sikh Gurus taught that those who come into contact with others who do
good and live in harmony with God’s Will/ Hukam will themselves learn to do
good. Equally, those who come into contact with others who do wrong and
ignore God’s Will/Hukam may be influenced to do wrong themselves. Sikhs
are urged to ‘keep the company of noble souls’ by regularly meeting with
other faithful members of their local religious community or Sangat:
Again and again, in the Guru Granth Sahib, a Sikh is required to seek
the company of noble souls. A man is known by the company he keeps.
In good company, he becomes good and sheds his evil tende ncies. He
will learn to be ashamed of doing anything which may bring him
reproach. 8
7
8
Dr G.S. Mansukhani, Introduction to Sikhism, Hemkunt Press 2004, p. 78.
Mansukhani, Introduction to Sikhism, p. 77.
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Sikhs are also urged to avoid the company of anyone, including another Sikh,
who acts in a way which conflicts with God’s Will/ Hukam:
The false are filled with egotism; they do not obtain the sublime taste of
their Lord and Master. Without the Name, whatever else they do is
tasteless and insipid. Associating with their enemies, they are plundered
and ruined. Their speech is poison, and their lives are useless. (GGS
1343)
Within the Sikh community this belief – that society can be influenced by the
positive or negative behaviour of individuals – is taken seriously. Sikhs who
do not follow the teachings of their faith are asked to leave until they reform:
this is in order to protect all members of the community from their influence
which could potentially harm their spiritual development. Those who are
asked to leave the community are punished by being separated from the social
and spiritual support of the Sangat.
Deterrence
Those who believe that deterrence is a morally acceptable purpose of
punishment think that punishment should a) stop the person who has
committed the crime from being tempted to act in that way again and b) stop
others from committing similar crimes. Any form of punishment – from fines
and community service to imprisonment and capital punishment – may be
used by societies as a deterrent. If punishment is to act as a deterrent, it must
encourage those who commit crimes to realise that their harmful actio ns have
negative consequences not just for others but also for themselves. In theory
this will then encourage them to stop acting in a harmful way. Punishment
must also deter others from committing similar crimes.
Sikh scripture and belief may support the view that deterrence is a morally
justifiable purpose of punishment:
 The Guru Granth Sahib teaches that all human beings (and all creation) are
subject to the natural moral law of karma until they learn to listen to and
obey God’s Will/Hukam. The law of karma is based on the principle that
all actions have consequences. If a person acts in harmony with God’s
Will/Hukam then he/she will move closer and closer to reunion with God.
If a person ignores or disobeys God’s Will/ Hukam then he/she will suffer
and be continually reborn into a world were true happiness cannot be
found. Those who ignore God’s Will/Hukam may appear to be happy,
successful and rich during life, but they cannot escape the consequences of
their actions until they eventually learn to liste n to, accept and obey God’s
Will/Hukam. Sikh scripture therefore suggests that the idea of punishment
as a deterrence is built into God’s created order.
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Deterrence may therefore be a morally acceptable purpose of punishment for
Sikhs. By learning that both good and bad actions have important
consequences, individuals can begin to understand their place within God’s
created order. This is the starting point of beginning to live in harmony with
God’s Will/Hukam.
Capital punishment: Is capital punishment morally justifiable?
Capital punishment, when a state or government executes a criminal for
certain crimes, is practised in many countries in the world today. Those who
support capital punishment may do so for many different reasons, for
example:
 they may believe that it is a just punishment (retribution) for those who
have committed unforgivable crimes such as particularly horrific murders,
rape or child abuse
 they may believe that capital punishment will deter others from
committing similar, very serious, crimes
 they may believe that there are some people who are so evil that they can
never change and that the only way of protecting society is to execute
them.
Sikh scripture, tradition and practice would not support any punishment
which is based on the idea of retribution or revenge. While deterrence and
protection as motives for punishment are morally justifiable from a Sikh
viewpoint, it is unlikely that these ideas could be used to support capital
punishment for the reasons given below.
Firstly, the Sikh Gurus taught that human life (indeed all life) is created by
God and it is by God’s Will/Hukam that life ends:
No
No
No
He
power to speak, no power to keep silent.
power to beg, no power to give.
power to live, no power to die. …
alone has the Power in His Hands. He watches over all. (GGS 7)
To kill another person is therefore regarded by Sikhs as a very serious matter.
The Ten Gurus did not speak directly of capital punishment but they did give
clear guidance on the circumstances in which it wa s morally justifiable to kill
another person. One human being can only take the life of another if all other
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means of stopping injustices happening have been tried. This was clearly
stated by Guru Gobind Singh when he said:
When an affair passes beyond all remedy, it is lawful to draw the
sword. 9
Indarjit Singh points out that the Gurus’ teaching that life could only be taken
as a last resort has implications for Sikhs when deciding on the issue of
capital punishment:
It follows from this that killing is justified under certain circumstances.
That is, it is justified when fighting in the heat of combat …But if the
enemy surrenders he must not be put to death. He must be allowed to
go.
…
Executing a prisoner, on the other hand, is without excuse, and wou ld
be ‘killing in cold blood’. Therefore Sikhs would oppose capital
punishment. 10
Criminals who are in prison no longer pose a threat to individuals or society
as a whole. Rather than supporting capital punishment, Sikh teaching would
suggest that the proper response would be to try to help criminals to reform
or to show compassion if they were incapable of changing. Capital
punishment would be another act of injustice on top of those already carried
out by the criminal and would therefore be against God’s Will/Hukam.
Secondly, the Sikh Gurus taught that all living things have part of God (the
soul/atma) within them. Human beings, no matter how apparently evil their
actions might be, are part of God and are capable of being transformed if they
hear God’s Word (Shabad). In the Janam Sakhis there are many examples of
people who lived selfish or evil lives but who changed completely once they
heard the teachings of the Gurus. One striking example is the story of Sajjan
the thief.
Sajjan seemed to be a holy and saintly man. He welcomed both Muslim and
Hindu pilgrims who were travelling through his area. He built a Mosque and
a Hindu Temple so that these travellers could worship and he also provided
free food and shelter for them. His kindness and generosity beca me known far
and wide and many pilgrims made a point of staying with him on their
journey.
Dr Kuldip Singh, ‘Spirit of Guru Gobind Singh & Triumph of the Khalsa’, Gateway to
Sikhism, www.allaboutsikhs.com.
10
Quoted in J. Rankin, A. Brown and P. Gateshill, Ethics and Religions, Longman 1992,
p. 164.
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However, Sajjan was not the kind and generous man he first appeared: in
reality, he was a greedy and evil murderer. If the travellers appeared rich he
would tell his servants to kill them as they slept. He would then steal their
possessions and hide their bodies to avoid being caught.
While Guru Nanak was travelling through the area, he too stopped at Sajjan’s
guest house. When the Guru and his companions went to t heir room for the
night Sajjan waited outside to make sure they went to sleep. However, instead
of sleeping, Guru Nanak and his friends spent the night singing hymns and
praising God. Sajjan continued to listen and instead of growing impatient he
gradually became transformed by God’s Word (Naam). He burst into the
room, broke down and wept because he realised that he had wasted his life
doing evil. Guru Nanak told him to confess what he had done and to spend
the rest of his life making up for the evil he ha d committed.
Sajjan gave away all the wealth and possessions he had stolen to help the
poor. He then spent the rest of his life serving God.
The story of Sajjan the thief highlights several Sikh teachings about the
power of God’s Word and God’s Grace. It also highlights the belief that even
the most evil people can change and begin to live as responsible members of
society. Capital punishment means that the criminal is denied any opportunity
to change or to try to make up for the things he/she has done w rong.
Thirdly, in the only example of a state where the laws where based on Sikh
teachings, capital punishment was not used. From 1799 until 1849, Maharaja
Ranjit Singh governed an independent Punjab. Ranjit Singh tried to put the
teachings of the Guru Granth Sahib into practice by trying to create a just and
equal society for all. Even when an attempt was made on his life, he did not
have the man executed.
Finally, the important Sikh principles of equality, compassion and
forgiveness would also suggest that capital punishment is not morally
justifiable. Killing another human being suggests that the person is unworthy
of life, which is regarded as a basic human right by most societies. In many
cases, capital punishment also involves years of suffering for the criminal as
appeals are made to the courts. By using capital punishment, society also
sends a clear message that there are certain crimes which cannot be forgiven.
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Section 2: Gender
Introduction
If you are currently studying the Sikh faith as a world religion – or if you
have studied it in the past – you will be aware that the Sikh Gurus taught that
all human beings are equal and should be treated equally. Social class,
religion, race, age, gender – or any other outward differences – are
unimportant. The Gurus taught that all human beings are equal because they
have been created by the One God, are on the same journey towards reunion
with God and all have a soul/atma which is part of God. Sikh scriptures, the
example of the Gurus and the traditions of Sikhism all clearly indicate that
male and female are equal both spiritually and socially.
The fact that the Gurus emphasised equality, particularly in relation to gender
equality, may not seem unusual today. Equal rights for men and women are
now protected by national and international law. However, during the lifetime
of the Gurus, women were generally regarded as inferior to men both
spiritually and socially. Women were also often regarded as ‘possessions’ of
their male relatives with no rights to personal property, to make their own
decisions or to take any leadership roles. The Gurus’ teachings were therefore
revolutionary in their day and were not equalled in society as a whole until
well into the twentieth century.
Dr Harinder Kaur Sekhon, a Sikh writer and historian, emphasises the
progressive nature of the Sikh Gurus’ teachings in the following way:
Against [the backdrop of the times] it is significant that Sikhism, one of
the world’s youngest religions, accorded women complete equality w ith
men in all spheres of life over five hundred years ago. This was a
remarkable position for any religion in any part of the world to take in
the 15th century. In a patriarchal society like that of India, the
exploitation and subjugation of woman is commonplace. Socio-religious
reform movements of the 19th and 20th centuries did strive to
emancipate women, but with limited success.
In sharp contrast, Guru Nanak (1469–1539), founder of the Sikh
religion made Sikhism conform to enlightened, simple, practic al,
progressive and humane ideals right from its inception…The secondary
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status of women was unacceptable to Sikh philosophy. Woman was
recognized as the spiritual equal of man. Guru Nanak understood and
appreciated the unifying role of women in society and worked for their
emancipation. 11
When discussing the issues of the stereotyping male and female roles and
whether economic equality between the sexes will lead to a more just society,
Sikh scripture and tradition give clear guidance.
Gender stereotyping: Is the stereotyping of male and female
roles morally justifiable?
Traditional gender stereotyping can take many forms in the family, at work
and in religious communities. In most societies it is now regarded as morally
or socially unjustifiable because it can lead to injustice and resentment
between men and women. Because traditional gender stereotyping tends to
place women in inferior or less socially valued roles, it can also lead to
exploitation and violence against women.
The mistreatment and degradation of women was commonplace at the time of
the Sikh Gurus. Women were regarded as inferior to men, were not allowed
to take part in society except as wives and mothers and were regarded as too
‘impure’ to have anything other than an observer’s rol e in religious
communities. In Indian society at the time, many women could only leave the
house if they were veiled and in the company of a male relative. Families had
to pay a dowry if they wanted their daughters to marry, and women were
therefore often seen as a burden on the family. It was not uncommon for
families to kill baby daughters at birth because they were regarded as an
unproductive expense: male children were more highly valued because they
would be able to earn a living and help their parents in old age. Widows were
encouraged to throw themselves on their husbands’ funeral pyre to be burned
to death (a practice known as sati) rather than become a financial burden on
relatives.
In recent times it has also been recognised that men have suffere d to a certain
degree as a result of having to conform to traditional stereotypes. These
stereotypes typically represent the ‘ideal man’ as physically strong and
socially competitive: open displays of emotion such as fear, sorrow and even
affection were regarded as a sign of weakness. The only male role within the
Dr Harinder Kaur Sekhon, ‘Status of Women in Sikhism’,
www.sikhwomen.com/equality/social/history/statusofwomeninsikhism.htm, p. 1.
11
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family was to provide financial and physical security for his wife and
children.
These traditional male stereotypes have often resulted in men being regarded
as physically or socially inferior if they do not conform. Many men also point
out that the pressure to compete with others in the workplace and to provide a
good standard of living for their families has meant that their relationships
with their children and partners have suffered. Howeve r, men have never
suffered from the same consistent spiritual, social and physical disadvantages
that have been experienced by women in all ages and cultures. This is
because, traditionally, the most inferior of men have often been treated as
socially and spiritually superior to even the most highly regarded of women.
The Sikh scripture, the Guru Granth Sahib, was written in a culture and at a
time when male and female roles within society, the family and religious
communities were very rigidly defined. Despite this, the imagery and
teachings found in the Guru Granth Sahib emphasise that all human beings,
both men and women, have an equal role to play within society, the family
and the religious community. Examples of such imagery and teachings are
given below:
 In Sikh scripture it is made clear from the very beginning that God cannot
be more closely associated with either sex: God is ‘Beyond Birth’ (GGS 1)
which means God has not been born and cannot be represented in any
human form. Sikhs believe that God is purely spiritual and, as a result,
they do not have any images which try to represent God as a human being.
Neither male nor female can therefore be given the impression that they
are more ‘God-like’ than the opposite sex.
 Sikh scripture also teaches that both men and women (as well as all other
parts of God’s creation) have an immortal soul or atma which is part of
God. They both therefore have an equal potential to develop the God -like
qualities of compassion, truthfulness and selflessness which br ing the
soul/atma closer to the final goal of all life, which is reunion with God.
 Guru Granth Sahib makes no distinction between the ability of either men
or women to make spiritual progress during life. As human beings, they
both have an equal opportunity to reach the final goal of life. Male and
female alike are
blessed by being born human, [because] it is an opportunity which has
been given you to meet the Lord (GGS 378)
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 Imagery used in the Guru Granth Sahib refers to God using both male and
female names. For example, God is called both father and mother to
emphasise the belief that God is the one source of all that exists:
The Divine Guru is my mother, the Divine Guru is my father. (GGS 1144)
 The ideal relationship between God and human bein gs is also likened to
the relationship between a husband and his new bride. God is the husband
and all believers, male and female alike, are in the role of the bride:
There is one Husband Lord, and all are His brides. … He summons her to
the Mansion of His Presence, and no obstacles block her path. She is
embellished with the Word of the Shabad, and is loved by the True Lord.
She is the happy soul bride, who takes the Support of her Lord and Master.
(GGS 933)
Sikh tradition also suggests that no stereotypical roles should be assigned to
either men or women. It sets a clear example that women should not be
regarded as being socially or spiritually inferior in any way.
 In the Janam Sakhis, the Gurus are shown as men who are concerned with
the physical, emotional and spiritual well-being of all human beings. They
are not worried about being socially superior to others or concerned about
keeping up social appearances. For example, when Guru Nanak is invited
to a great feast by the rich and socially importa nt Malik Bhaago, he rejects
the invitation and prefers to spend his time in the house of a poor man,
Bhai Laalo. 12
 Sikh tradition also emphasises that women have often had important
spiritual, political and social roles in the history of Sikhism. For exam ple,
Bibi Amro Ji, the daughter of Guru Angad, first introduced Guru Amar
Das (the third Guru) to the teachings of Sikhism and later to her father.
Her early influence on the spiritual development of the third Guru is
therefore seen as important. There are many examples of Sikh women
fighting alongside men in battle and even leading armies as was the case
with Bibi Sahib Kaur (1771–1801). Women are also recorded as setting up
new Sikh communities, teaching and leading worship. When Guru Amar
Das sent missionaries out to spread Sikh teachings, it is recorded that
around 52 of the 146 Sikhs he sent were women. This was very unusual at
a time, and in a society, were women were regarded as spiritually unclean.
It sent a clear message about gender equality to the Sikhs of the time.
See World Religions: Sikhism, Appendix 1 – Intermediate 1 Supplement, Learning and
Teaching Scotland 2005.
12
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 As has already been mentioned, women were traditionally regarded as the
‘possessions’ of men rather than individuals in their own right. On
marriage women were expected to obey, serve their husbands and regard
them as superior. In Sikhism, marriage is regarded as an equal partnership
when the couple become not just socially but also spiritually united:
They are not said to be husband and wife, who merely sit together. They
alone are called husband and wife, who have one light in two bodies.
(GGS 788)
Guru Gobind Singh also emphasised male and female spiritual and social
equality in several ways when he founded the Khalsa in 1699. For example:
 Guru Gobind Singh’s wife, Mata Sahib Kaur, mixed the sugar crystals into
water to provide Amrit (holy water) for the first Khalsa initiation
ceremony. At that time in Indian culture anything touched by a women was
regarded as being religiously ‘impure’. When he asked his wife to perform
this important role, the Guru gave a clear signal to all h is followers that
women were in no way spiritually inferior to men. Many Sikhs today also
point out that, when Mata Sahib Kaur mixed in the sugar crystals, this
signified that the Khalsa must not only be fierce and strong in the defence
of truth but that they must also be ‘sweet’ and compassionate in nature.
Physical strength and compassion have traditionally been regarded as
separate male and female qualities – Guru Gobind Singh clearly indicated
that both qualities were necessary for all those who were tr ying to live in
harmony with God’s Will/Hukam.
 Guru Gobind Singh also instructed all men to take the same second name
‘Singh’ and all women to take the same second name ‘Kaur’, when they
became members of the Khalsa. This emphasised that men and women
should not be stereotyped in their social roles by a family name which
indicated the caste/social class they were born into. In addition, it
emphasised that women need not take their husband’s family name when
they married: women were to be regarded as individuals in their own right
with their own name which they kept from birth until death. There was no
longer a need for them to give up this name, or their individual identity,
when they married.
 Women and men were welcomed equally into the Khalsa by Guru Go dind
Singh. He did not ask men and women to take on different social or
religious roles: all took the same vows and were given the same social and
religious responsibilities. Women, like men, were to become saint -soldiers
(sant sipahi) who kept God in mind at all times, lived socially responsible
lives and were ready to fight against any injustice they encountered.
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 When looking at traditional male stereotypes, soldiers (who were
invariably men at the time) were generally required to be fierce in battle
and had to be seen to be physically superior to their enemies, no matter
what the cost in innocent human lives. Women, children, the old or sick
were often taken as slaves, raped or killed during warfare. This was to
emphasise the power and superior strength of the enemy. Guru Gobind
Singh forbade his Sikh army from taking part in these practices. The Sikh
soldier could be either male or female and was to be fearless in battle but
also compassionate towards the weak and defenceless.
It should be clear that Sikh scripture, the example of the Gurus and Sikh
tradition do not support the stereotyping of either male or female roles. All
sources of moral guidance for Sikhs emphasise that, in the family, and
society in general, men and women have equal status, equal roles to play and
equal responsibilities. Within the religious community women as well as men
can lead worship, teach and take on leadership roles. They also have the same
religious and moral responsibilities in the wider community.
Economic issues: Will economic equality between the sexes
lead to a more just society?
Economic equality between men and women is not an issue which Sikh
scripture and tradition addresses directly. However, it is clear that the Sikh
Gurus taught that any practice which invol ves treating anyone as inferior to
others was morally wrong and unjust. It is also clear that, by their actions and
teachings, the Gurus tried to address important issues which affected the
economic status of the women in their society.
Historically women have been disadvantaged economically for many reasons.
In most societies women were not allowed to have any form of paid
employment or were only regarded as being suitable for low paid and low
status work. On marriage, women had to give up work to become full-time
wives and then mothers. The husband controlled the family income, often
taking possession of any income or property his wife possessed, and the wife
became totally financially dependent on him.
Even today, when equal pay and employment rights a re required by law,
many women still suffer economic disadvantages. For example, if a women
has children and decides that it is best for her family that she stops working
to look after them full-time, she lose her independent income. She will also
lose out on important pension contributions which will affect her income in
retirement.
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Economic equality between the sexes can only truly be achieved if men and
women have equal status within society and have equal access to employment
or income. Real equality is also dependent on men and women sharing not
just the same rights but also the same social and family responsibilities.
Sikh scripture and tradition, as has already been noted, emphasise that men
and women are equal and should be treated equally in all areas of life.
Marriage is regarded as a partnership in which men and women have equal
responsibility for the spiritual, moral and physical well -being of each other
and their children. Both should have an equal say in all important decisions
affecting the family. Many married Sikh women continue to work as, for
example, business women, teachers, doctors or in shops and offices, when
they have children. Others leave paid employment to look after their children
full-time but should still have equal access to the family’s resources and an
equal say in all family decisions. Whether a woman, or indeed a man,
continues in paid employment or not is a decision for each couple to make
together based on how they wish to share their joint family responsibilities.
The teachings and example of the Gurus recognised that the economic
relationship between men and women was an issue of social justice. If women
had no access to an education and income and were treated as possessions or
dependants of their male relatives, injustice would result. For example:
 All Gurus condemned the practice of killing female children and sent a
clear message that women were as valuable members of society as men.
They should not be viewed as an economic burden on the family.
 The Gurus also forbade the practice of the bride’s family giving a dowry at
the time of marriage. This helped to reinforce the belief that women were
individuals of value in the family and society in their own right. On
marriage, a woman was also not required to give up a ll her possessions
into her husband’s control.
 Guru Angad in particular supported the education of women, not just men.
Through education, women could begin to play a full part in society.
 Guru Gobind Singh instructed all Sikh women to take the name Kau r when
they became members of the Khalsa. They were no longer required to give
up their family name on marriage which stressed that they should be
regarded as individuals in their own right.
While the Sikh Gurus did much to address both the social and ec onomic
inequalities between men and women which existed in the societies of their
day, it would be wrong to conclude that they believed economic equality
between the sexes could lead to a more just society. A just society, according
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to Sikh teachings, is one in which all are treated equally and with compassion
because all are trying to live their lives in harmony with God’s Will.
Economic equality between the sexes might be a feature of such a society but
it is only when all human beings are transformed b y God’s Grace that a truly
just society can be achieved.
Also, although the Sikh scriptures, the example of the Gurus and Sikh
tradition all send a clear message that men and women are equal in every
way, many Sikh women still believe that they do not h ave equal recognition
within the Sikh community as a whole. Cultural and family traditions often
ensure that women are still treated as being of less value than men. The Sikh
writer Valerie Kaur acknowledges this fact when she writes:
The steps the Gurus took to advocate the equality of women,
revolutionized the tradition of Indian society. As they began to partake
in social, religious, and political affairs, their contribution and worth
as equal partners of men became more obvious.
However, the Guru’s teachings of equality have never been fully
realized, which is clearly evident in the treatment of women even in the
Sikh society today. Either because of the influence of the majority
community on the Sikh minority or the Sikh male’s unwillingness to give
up his dominant role, women continue to suffer prejudices. 13
Dr Harinder Kaur Sekhon, ‘Status of Women in Sikhism’,
www.sikhwomen.com/equality/social/history/statusofwomeninsikhism.htm, p. 1.
13
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Section 3: Medical ethics
Introduction
Many contemporary moral issues in medicine are a result of advances in
human understanding during the twentieth century: the development of life support systems, the discovery of new drugs and DNA, and the development
of medical technologies which can create or prolong life were all unthinkable
until relatively recently. This means that human beings are now faced, in the
twenty-first century, with moral decisions which were not relevant for most
of human history. Whether scientists or doctors should manipulate human
genes to cure diseases or should try to prolong or end human life with new,
sophisticated drugs or technology, are very much twenty -first-century moral
issues.
At the time of the Sikh Gurus these issues did not arise. However, in the Guru
Granth Sahib there are certain principles relating to the origins and nature of
human life which might offer guidance to Sikhs when faced with questions
such as ‘Can any forms of human genetic engineering be morally justified?’
or ‘Can any forms of euthanasia be morally justified?’
Key principles
When discussing medical ethics issues, Sikhs would find guidance in
scriptural teachings about the nature of creation and human life, for example:
 The Guru Granth Sahib clearly indicates that all life comes from God and
is an expression of God’s Will/Hukam.
By His Decree, we walk; nothing rests in our hands. When the Order
comes from our Lord and Master, all must rise up and take to the road. As
His Decree is issued, so is His Command obeyed. Those who are sent,
come, O Nanak; when they are called back, they depart and go. (GGS
1239)
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 Further, for Sikhs, human life is the highest form of God’s creation
because it is only in human form that the soul/ atma has the opportunity to
escape from the cycle of transmigration and reunite with God:
You have been blessed by being born human, it is an opportunity which
has been given you to meet the Lord (GGS 378)
Life, for Sikhs, is therefore a unique and sacred gift from God. This would
suggest that to interfere with the process of creation or to try to end life
prematurely is against God’s Will/Hukam.
 Most Sikhs believe that the Guru Granth Sahib also indicates that hu man
life begins at conception. There are many shabads (hymns) which suggest
that God is involved in the development of each human being even in the
womb, for example:
Creating the soul, the Lord places this creation in the womb of the mother.
With each and every breath, it meditates in remembrance on the Lord, O
Nanak; it is not consumed by the great fire. (GGS 706)
From egg and sperm, you were conceived, and placed in the fire of the
womb. Head downwards, you abided restlessly in that dark, dismal,
terrible hell. Remembering the Lord in meditation, you were not burnt;
enshrine Him in your heart, mind and body. In that treacherous place, He
protected and preserved you; do not forget Him, even for an instant. (GGS
706)
 The Sikh writer G. S. Mansukhani summarises Sikh beliefs about when
human life begins when discussing the issue of abortion:
If conception has taken place, it would be a sin to destroy life and hence
deliberate miscarriage or abortion is forbidden. Similarly, experimenting
with embryos and genes is discouraged. 14
 Sikh scripture and tradition also indicate that the taking of any life is a
very serious matter. Only God can decide when a person’s life ends, or
indeed begins. Destroying a human life for the purposes of medical
research or to end someone’s life prematurely would therefore seem to be
morally unjustifiable from a Sikh viewpoint.
14
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Mansukhani, Introduction to Sikhism, p. 142.
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 The Guru Granth Sahib also teaches that suffering, as well as happiness
and success, is a natural part of God’s created order. Human beings must
learn to accept and make the most of the circumstances of their lives
whatever these might be.
By His Command, bodies are created; His Command cannot be described.
By His Command, souls come into being; by His Command glory and
greatness are obtained. By His Command, some are high and some are
low; by His Written Command, pain and pleasure are obtained. Some by
His Command, are blessed and forgiven; others by His Command, wander
aimlessly forever. Everyone is subject to His Command; no one is beyond
His command. (GGS 1)
The Sikh beliefs that all life, including human life, comes from God and is a
unique gift, that life begins at conception and that suffering as well as
happiness and pleasure are all part of God’s created order, are all relevant
when addressing modern medical ethical issues.
Genetic engineering: Can any forms of human genetic
engineering be morally justified?
Since the discovery of DNA in the 1950s there have been many scientific
advances in the areas of genetic engineering, and plant and an imal cloning,
which would have been thought impossible before then. Somatic gene therapy
was first used in humans in 1990 to treat a child with a rare immune
deficiency disorder. Since then concerns have been raised that such treatment
could have harmful side-effects on the immune system or lead to the passing
on of mutated genes to future generations. However, many scientists still
believe that that this form of genetic engineering may one day provide cures
for cancer and other serious diseases. Research i nto potential cures is carried
out in the UK today under licence and the supervision of the Gene Therapy
Advisory Committee (GTAC). Human germ line gene therapy is not currently
permitted in the UK and many other countries. This is because germ line gene
therapy would involve genetically altering the cells in human eggs and sperm:
the altered genes could then be passed on to future generations with unknown
consequences. Similarly, the reproductive cloning of human beings is not
permitted although the cloning of human embryos to produce ‘spare part’
tissue is allowed. However, the cloned embryos must be destroyed after 14
days.
The potential benefits of genetically engineering human cells and of human
cloning lead many to argue that there should be fewer res trictions on genetic
research. However, those who oppose human genetic engineering or cloning
may argue that the potential harm that could result may outweigh any of these
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benefits. Others argue that genetic engineering and cloning involve human
beings trying to ‘play God’ by interfering with the most fundamental
structures of life.
The Sikh faith has a long tradition of being involved in medicine and of
caring for the sick and dying. This is because the Guru Granth Sahib and the
Sikh Gurus taught that all Sikhs have a duty of service (sewa), not just to the
Sikh community but also to the wider community. This has led many Sikhs to
become involved in caring professions such as medicine and to set up
hospitals and clinics for the sick. Many Gurdwaras – particularly in India
where there is a great need to provide free access to healthcare for the poor –
run hospitals, clinics and pharmacies. In 1969, to mark the 500th anniversary
of Guru Nanak’s birth, Sikhs in Bombay raised money to build and fund a
new hospital and medical school while Sikh doctors in Delhi donated their
time to work in a free hospital for the poor. Sikh doctors have also been ready
to take advantage of medical advances such as modern medicines, blood
transfusions, IVF treatment (provided the donor is the woman’s husband) and
organ transplants, when these can help to cure or ease the suffering of their
patients. However, most would be doubtful that human genetic engineering
could be morally acceptable from a Sikh viewpoint because it would involves
altering the most fundamental structure of all life.
Many Sikhs might argue that all forms of genetic engineering, whether
human, animal or plant, are morally unacceptable because they involve
interfering with God’s created order. The Guru Grant h Sahib teaches that all
creation is an expression of God’s Will/ Hukam. If human beings try to
deliberately alter the very structure of created things, then they are going
against God’s Will, which is wrong. Many might also argue that interfering
with creation has the potential to create real harm because we do not as yet
know the long-term consequences of altering plant, animal or human genes.
Disease-resistant crops, which produce large amounts of food, may benefit
the poor in the short term but may lead to mutations which have a harmful
effect on the planet in the medium to long term. Similarly, while genetic
engineering of human and animal cells may provide new cures and medicines,
in the medium to long term it may result in the creation of new diseases.
On the other hand, some Sikhs might argue that God has given human beings
the unique gifts of reason and intelligence. If, by using these gifts, human
beings can ease the suffering of the poor or sick they should do so.
Genetically engineered plants, as has been noted above, have the potential to
produce more food for the world’s population while the genetic engineering
of human and animal cells may help to cure diseases or ease the suffering of
those who have incurable diseases. Sikhs who take this view may find some
forms of genetic engineering morally acceptable.
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However, it is unlikely that Sikh scripture and tradition could be used to
support any form of genetic engineering which involves the destruction or
cloning of human embryos. Therapeutic and experimental human cloning both
involve the destruction of human embryos. Because most Sikhs believe that
the soul/atma enters the body at conception, the destruction of an embryo
would be regarded in the same way as abortion or the killing of a child.
Reproductive cloning would involve removing the DNA from a fertilised egg
(ovum) and replacing it with the DNA of another human being. It could be
argued that this would involve the destruction of the original egg because the
original DNA would be destroyed. More seriously, Sikhs might argue that
such a process would involve human beings trying to ‘play God’ because God
alone should decide when a new life begins and what that new life will be. In
addition, the potential dangers associated with reproductive cl oning in
general would be a great concern to Sikhs. Although scientists have managed
to successfully clone a variety of animal species since the first cloned animal,
Dolly the sheep in 1996, many more attempts have been unsuccessful.
Animals carrying cloned embryos frequently have miscarriages, and clones
are often born severely disfigured and with serious abnormalities. Indeed the
cloning of humans is regarded as so risky that it is not permitted in the UK.
For the same reason, Sikhs would also find the act of trying to clone a human
being morally unacceptable.
Sikh tradition and the teachings of the Gurus might also cause many Sikhs to
find human genetic engineering morally unacceptable for a different reason.
Sikhs believe that the human body, as well a s the soul/atma, is a precious gift
from God. The body is the house of the soul/ atma, which is part of God and
should therefore be looked after and kept in its natural state just as God has
created it. For this reason the Gurus instructed Sikhs not to cut, dye or
remove any hair from their body and also encouraged Sikhs to wash
frequently to keep the body clean. Sikhs are forbidden to take any form of
drug (such as alcohol, tobacco or hemp) which might harm the body and
affect the mind. The Rehit Maryada contains strict rules forbidding the
practices of cutting, removing or dying hair and taking any drug. It also
contains guidance on how to keep the hair and body clean. Many Sikhs might
therefore argue that human genetic engineering of any kind involves
tampering with the body that God has specifically created for the soul, and is
therefore morally unacceptable.
Although the teachings and ethical principles of the Guru Granth Sahib and
Sikh tradition would seem to suggest that, for most Sikhs, human geneti c
engineering, particularly human cloning, is morally unacceptable, some Sikhs
take a different view of modern medical and scientific advances. Some
suggest that because the Guru Granth Sahib does not deal explicitly with such
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issues, individual Sikhs would normally base their thinking on the views of
society in which they lived:
I don’t think that there are any passages in the Guru Granth Sahib
touching these subjects, particularly because they were not well known
or the order of the day…The Sikhs these days would normally follow the
general trend of society and are liberal and broadminded, excepting the
very orthodox element. 15
Despite this, many Sikhs would argue that the teachings of the Guru Granth
Sahib should guide all aspects of a person’s life, i ncluding decisions on new
moral issues. The beliefs and principles found there should be used to help
the believer in new times and new contexts.
Euthanasia: Can any forms of euthanasia be morally justified?
Voluntary euthanasia involves a person asking for help to end his/her life
because he/she believes it is no longer worth living. This may be because the
person has an incurable disease which will inevitably end in a painful death.
It may be because the person has been severely injured and needs const ant
help just to survive on a daily basis. Or it may be because the person suffers
from severe mental illness and can no longer endure the extreme mental
suffering this entails.
Involuntary euthanasia is when someone, usually a doctor or perhaps a friend
or relative, believes that a person’s quality of life is so poor that, if they were
able to make the decision for themselves, they would choose to end their life.
This may be the case where a patient has been in a coma for a long time and
is unlikely to recover. It may be in the case where someone has had a serious
accident and suffered brain damage as well as severe physical injury. Or it
may be in the case where someone is suffering from an incurable and
degenerative illness which has left them unable to communicate meaningfully
with others. The turning off of a life support machine when someone has been
declared brainstem dead is not a form of involuntary euthanasia. It is only
when it is necessary to actively end the person’s life without his/her explici t
consent that involuntary euthanasia is involved.
The fact that the Guru Granth Sahib teaches that it is God who decides when
a life should begin and when a life should end strongly suggests that both
forms of euthanasia would be morally unacceptable fro m a Sikh viewpoint. It
is not for any individual to decide that his/her own life or another’s life
15
Dr Chhatwal, Secretary, Sikh Cultural Society of Great Britain, quoted in Rankin, Brown
and Gateshill, Ethics and Religion, p. 76.
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should end – this is a decision only God can take. The fact that the Sikh Guru
opposed suicide suggests they would also reject the idea that it was morally
acceptable to ask someone to help you to die:
The Gurus rejected suicide, as it is an interference in God’s plan. Many
Sikhs faced torture and ultimate death…. though they could have found
relief through suicide. Birth and death are the prerogatives of G od and
under His Command, and it is no business of man to oppose the Divine
will. 16
As mentioned in the introduction, to take a human life for any reason is
regarded as a very serious issue by Sikhs. This would also suggest that
helping someone to take his/her own life or to take the life of someone who is
seriously ill is morally unacceptable from a Sikh viewpoint.
Some people argue that to allow a person to suffer who has no hope of being
cured, or who has no real quality of life, is an offence against human dignity.
Sikhs also believe that preserving the dignity of an individual is important.
However, it would be unlikely that this would lead a Sikh to conclude that
euthanasia of any kind would be morally acceptable in a particular case.
Sikhs would be more likely to conclude that the correct response, when faced
with the suffering of another human being, would be to do everything
possible to support and look after that person throughout his or her suffering.
For this reason Sikhs would support the work of the hospice movement,
which seeks to help those who are dying to have as pain -free and peaceful a
death as possible.
Suffering, as well as good health and enjoyment, is also viewed by Sikhs as
part of God’s created order. The Gurus taught that a Sikh s hould remain
faithfully focused on God whether he/she is experiencing pain and suffering
or great pleasure and happiness.
Sikhs also believe that suffering is not necessarily a destructive or negative
human experience: it has a positive role within God’s created order. Enduring
and accepting suffering as being part of God’s Will is a recurring theme
within Sikh tradition. There are many stories of Sikh martyrs who endured
great suffering for the sake of others but whose faith was strengthened as a
result.
16
Mansukhani, Introduction to Sikhism, p. 143.
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The Sikh attitude to suffering is summed up by Mansukhani:
After all suffering is a part of the human condition and has a place in
God’s scheme. Suffering also prompts man to turn his thoughts to God:
‘Suffering is a medicine; happiness is a disease.’ 17
Euthanasia as a means of relieving suffering would therefore clearly seem
morally unacceptable from a Sikh viewpoint for several reasons. However, it
is important to note that Sikhs would equally not support the prolonging of
human suffering by medical intervention when a person is clearly very close
to death and there is no hope that they will recover. In such cases, Sikhs
would accept that a person should be allowed to die because death, like the
beginning of life, is a natural part of God’s created ord er and must be faced
by all:
First, accept death, and give up any hope of life. Become the dust of the
feet of all, and then, you may come to me. (GGS 1102)
17
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Mansukhani, Introduction to Sikhism, p. 143.
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WAR AND PEACE
Section 4: War and peace
Introduction
If you are currently studying the Sikh faith as a wo rld religion – or if you
have studied it in the past – you will be aware that the Sikh Gurus taught that
all human beings are equal and should be treated equally. You will also know
that Sikhs believe all human beings and all of creation are part of God an d an
expression of God’s Will/Hukam. Sikhs believe that they should serve all
human beings (regardless of race, gender, religion or social position) and try
to develop the positive virtues of compassion and selfless action in their daily
lives. Kindness, humility and service to others are all part of the Sikh way of
life.
The Sikh faith is therefore a faith that promotes respect for others and the
need for all human beings to live in harmony with each other and with God’s
Will/Hukam. It is essentially a peace-loving faith: war, and the horrors of
war, may therefore seem irrelevant when studying Sikhism.
However, the Sikh Gurus also emphasised the need for social justice and
equality to allow human beings to make spiritual progress during life. Guru
Nanak recognised that people in his society needed spiritual direction but he
also recognised that they needed to be treated fairly and equally by their
rulers and fellow citizens. He understood that people cannot develop
spiritually if they are denied basic human dignity or if they are treated
unjustly. For this reason, when Guru Nanak established the first Sikh
community at Kartarpur, he made sure that all members and visitors where
treated equally regardless of social class, gender, age or race. All resources
within the community were shared and he established the first community
kitchen or langar, where all community members and visitors shared food to
emphasise their equality.
For Sikhs, the combating of social injustice begins when the individual, with
God’s Grace, recognises that he or she must battle against the destructive
human tendencies (five evils) which lead the human soul away from God. By
recognising these tendencies and trying to develop virtues such as love for
creation, compassion, truthfulness and forgiveness, the individual can, with
God’s Grace, control these evils and live a God -centred life. It is only at this
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point that the individual is in a position to help contribute to bringing about a
truly just and equal society.
The need for social justice was also emphasised by Guru Nanak’s successors,
who continued to establish communities based on social equality. All Ten
Gurus spoke out against rulers who tried, for example, to gather unfair taxes
from the poor or to force their citizens to change religion. Guru Har Gobind,
the Sixth Guru, was the first to organise and train an army to defend the Sikh
and wider community against attacks from the Emperor Jahangir. He wore
two spiritual weapons (shaster) that were representations of God’s power ,
which rules over both spiritual and wordly matters. The two spiritual
weapons, known as meeri-peeri (sometimes miri-piri), are still important
symbols for Sikhs and form part of the Khanda which appears on the Sikh
flag: they are a reminder that God has asked Sikhs to live spiritually pure
lives but also to actively work towards a compassionate, considerate and
harmonious world.
The symbol of the spiritual weapon or shaster was developed further by Guru
Gobind Singh, the Tenth Guru, when he established the Khalsa in 1699. He
instructed members of the Khalsa to wear five Ks as a constant reminder of
their faith and the religious vows they had taken. One of these five Ks is the
kirpan (ceremonial dagger). It is, for Sikhs, a manifestation of God’s spiritua l
power, a symbol of courage and honour and a reminder that Sikhs must
always act to combat injustice and help promote a compassionate society in
which all live in harmony with God’s Will. The Sikh must be a saint -soldier
who is ready to work for the good of all humanity, not just members of
his/her own faith.
The importance and significance of the kirpan for Khalsa (Amritdhari) Sikhs
is explained as follows:
To liberate the human spirit from … bondage the Gurus gave the human
form honour, self respect and dignity by adding a spiritual ‘lim’ of
which the external manifestation is the Kirpan. The Kirpan is thus an
inseparable limb. To think of it merely as a sword, a tool of destruction
etc which can be removed at whim is just plain violation of a person’s
spirituality…
Thus the Kirpan, as an inseparable limb of the human, adds to that
individual a spiritual aspect to his daily life which makes him a
reflection of Godly qualities.
The wearing of the Kirpan is not taken lightly by the devout Amritdhari
Sikh. It carries great responsibility. A Sikh must EARN the right to wear
it by living a life in a strict disciplined, orderly way with compassion,
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honesty, justice, prayer and active service as the guiding principles in
every breath. He has to forsake the use of alcohol, drugs and many
other harmful substances. He must promise to get up early everyday to
sit in meditation to re-orientate his mind and recite God’s praise to
purify his thought. He must promise to see the presence of God in all.
He must promise to be the servant of all humanity in total selflessness. 18
Combating injustice does not, for Sikhs, necessarily mean taking part in a
war: it may involve, for example, taking an active role in helping to solve
local, national or global problems or giving practical and material help to
those in need. The kirpan is an important reminder of these duties. Sikhs are
instructed only to unsheath the kirpan for religious purposes or as a last
resort in defence of justice: it must never be used offensively. Sue Pe nney
explains part of the symbolism of the kirpan as follows:
The kirpan is not an offensive weapon but a symbol of being prepared to
‘stand up and be counted’ for the faith and the needs of others . 19
The teachings and example of the Ten Gurus make it cle ar that, at times, it
may be necessary and morally justifiable for Sikhs to take part in warfare if
no other way to combat injustice can be found. As one Sikh writer has
summarised:
The Guru made it clear that fighting against wrongs was not a deviation
from the spiritual path. It was not against the spirit of religion but was
an essential ingredient of a practical religion. But the Guru’s fight was
not for narrow selfish ends. It was for the deliverance of his countrymen
from religious and political bondage, for justice and human rights. 20
The Sikh faith has a very clearly defined theory about when a war can be
morally justified and how it should be fought: this Just War Theory (Dharam
Yudh) 21 is outlined at the end of this section. Some parts of this theor y are
relevant when looking at the question of when war is morally justified and
other parts are relevant when looking at the question of how wars should be
conducted.
18
The Sacred Kirpan, Guru Nanak Nishkam Sewak Jatha (Birmingham) 2004, p. 3.
Sue Penney, Sikhism: A New Approach, Hodder & Stoughton 2005, p. 49.
20
Gurdarshan Singh Dillon, ‘Khalsa and the Integral Sikh Identity’, www.sikhstudies.org
21
Dharam Yudh can be translated as ‘war in the defence of justice’.
19
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Responses to war: Is war morally justifiable?
Most Sikhs would answer the question ‘Is war morally justifiable?’ by saying
‘Yes – but only in certain circumstances. A war can only be fought as a last
resort and under strict conditions.’
The teachings and example of Guru Gobind Singh (the Tenth Human Guru)
are often referred to when Sikhs discuss the issue of war. In a letter to the
emperor Aurangzeb, known as Zafarnama (the Account of Victory), the Guru
explained:
When an affair passes beyond all remedy, it is lawful to draw the
sword. 22
This is the starting point of Sikh Just War Theory or Dharam Yudh: before a
war is declared, every possible attempt to find a peaceful solution should be
made. If a country, or a group of people within a country, believes that it is
being treated unjustly then it must first try all peaceful ways of solvi ng the
problem. It is only if these fail that war against fellow human beings should
be considered.
In addition, if the enemy seeks to make peace or declare a ceasefire once war
has begun, fighting must stop. All peaceful means must once again be used to
solve the issues which led to the war in the first place.
When asking the question, ‘Is war morally justifiable?’ Sikhs will also
consider the motives for going to war. The Sikh Gurus taught that, for any
action to be morally justified, the person must h ave his/her mind totally
focused on God’s Will/Hukam and must act without any thought of personal
reward. For war to be morally justifiable it must therefore only be entered
into for selfless reasons, for example, to defend those who are unable to
defend themselves, to overthrow unjust rulers or to protect those who are
being persecuted because of their religion or race.
Wars which are fought to gain land, wealth or power cannot be morally
justified by Sikh teachings. Such wars are motivated by greed or e gotism
(haumai).The Sikh Gurus taught that these are evil motives which lead human
beings away from God by causing them to act against God’s Will.
Dr Kuldip Singh, ‘Spirit of Guru Gobind Singh & Triumph of the Khalsa’, Gateway to
Sikhism, www.allaboutsikhs.com
22
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The fact that motives play an important role, when deciding whether or not a
war is morally justifiable from a Sikh perspective is emphasised by Kanwarjit
Singh:
…even if war has to be fought it is only for the cause of righteousness
and not for any narrow personal benefits. It is to be fought for the
welfare of … mankind and not for the narrow ends of a secti on of
people alone. Sikhism stands for Sarbat Da Bhalla (welfare of the whole
of humanity) and not for Sikhan Da Bhalla (welfare of the Sikhs) only.
The sixth Guru, Hargobind, and the tenth Guru, Gobind Singh fought
many wars but they did not make any personal gain. They fought
against tyranny and to defend the rights of human beings. 23
Finally, for a war to be morally justifiable, only those who are selflessly
committed to fight against injustice should take part. Mercenaries, who may
wish to fight to gain money but have no belief in the just cause of the war,
should never be enlisted. Guru Gobind Singh taught that all those who fought
during war should be saint-soldiers (sant sipahi) who should act courageously
in war, fight against injustice but also keep their minds focused on God at all
times. Cruelty to the enemy, looting or general destruction could only be
avoided if soldiers acted out of pure motives and in line with God’s
Will/Hukam at all times.
The example set by one of Guru Gobind Singh’s follow ers, Bhai Ghanaeeya,
illustrates the Sikh ideal of the saint-soldier. During a battle between Guru
Gobind Singh’s army and the Mughal emperor’s army, Bhai Ghanaeeya was
seen bringing water to wounded enemy soldiers as well as to those of the
Sikh army. He also tended their wounds and give first aid. Guru Gobind
Singh asked him why he was serving the enemy in this way. Bhai Ghanaeeya
replied ‘My eyes could not distinguish between the Sikh and the enemy
soldiers as I saw the Guru’s face in everyone.’ 24 Guru Gobind Singh blessed
him and held him as an example to all Sikhs of a person who had truly
understood God’s teachings and the mission of the Khalsa.
Modern armaments: Is it morally justifiable to use modern
armaments in warfare?
During the lifetime of the Ten Human Gurus (1469–1708) wars were fought
at close range using hand-to-hand combat. Although cannons and hand guns
were developed during this period they could only be used at close range and
Kanwarjit Singh, ‘Political Philosophy of the Sikh Gurus’, Chapter 6, Gateway to Sikhism,
www.allaboutsikhs.com
24
Mridula Oberoi, The Sikh Gurus, Vikas Publishing House Pvt Ltd 1992, p. 105.
23
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still required soldiers to fight directly with the enemy. There were no
weapons which allowed soldiers to attack the enemy from a great distance.
Most soldiers fought using swords for attack and shields for defence.
Once the enemy was defeated, those who had surrendered or been captured
were often tortured and killed as an example to deter their comrades from
reorganising for a new attack. Women, children, the sick and the old were
often killed or captured as a ‘lesson’ to the defeated enemy. The torture and
mistreatment of innocent civilians was common. The vic torious army would
also often destroy buildings and crops to make it difficult for those who
remained to survive.
It was in this context that the Sikh Gurus spoke about certain rules that
should be observed by all those involved in a war. Some of these r ules which
are relevant to the issue of the use of modern armaments are explained below:
1.
The unarmed or weak should not be attacked during war
 Attacking those who are unable to defend themselves is not permitted
from a Sikh viewpoint because wars must only be fought in defence
of justice. The poor, weak or unarmed have no way to fight off their
enemies. They will always lose and be harmed if an enemy attacks.
 A country, or group within a country, should only attack if the enemy
is of equal strength. This is linked to the belief that war is morally
justifiable only if all possible attempts have been made to find a
peaceful solution. If a country or group is more powerful than its
enemy then it is in an ideal position to negotiate a peaceful solution
to any dispute. The threat of a war which weaker enemies cannot
hope to win may be enough to convince them that they should try to
find a peaceful way to solve their problems.
Guru Nanak made it clear that war against those who are weak or unable
to defend themselves could not be morally justified:
O Creator Lord, You are the Master of all. If some powerful man
strikes out against another man, then no one feels any grief in
their mind. But if a powerful tiger attacks a flock of sheep and
kills them, then its master must answer for it. (GGS 360)
2.
The enemy should be challenged before an attack is made
 The Gurus insisted that the enemy should be challenged before any
attack. This was to make sure that all soldiers had an equal and fair
chance to defend themselves. To take the enemy by surprise was
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unjust. This highlights the Sikh viewpoint that it is not just important
to make sure that war is only ever fought in a just cause: it is also
important to make sure that all those who fight in a war behave
justly, even towards their enemies.
This rule is based on the example of the Gurus who gave their enemies
warning before they launched an attack – this gave enemies the
opportunity to defend themselves. One example of this practice was
when Guru Har Gobind fought with an enemy, Painde Khan. Not only
did the Guru challenge before he attacked, he also gave Painde Khan the
opportunity to strike first. After Painde Khan failed to injure the Guru
after three attempts, Guru Har Gobind dismounted from his horse – so
that he had no advantage over his enemy who was on foot – before
swiftly killing him with one blow from his sword.
Guru Gobind Singh also insisted that his enemies were warned before
any attack took place. In the Zafarnama, he strongly condemned the
actions of the Emperor Aurangzeb’s soldiers. Large groups of
Aurangzeb’s soldiers sometimes attacked small groups of Sikh soldiers
without warning, giving them no chance to defend themselves:
What more forty famished men can do in a bloody combat of
hellish hue
When a million armed foes pounce unawares upon them in
moments few. 25
3.
There should be no general massacres during war
 Sikhs believe that, for a war to be morally just, only the minimum
force necessary to win the war should be used. No civilians shou ld be
harmed in any way (and private property should not be looted or
destroyed). Enemy soldiers who have surrendered or been injured
should also be given protection. These groups of people are not in a
position to harm anyone and cannot defend themselves.
 Even when fighting with enemy soldiers, Sikhs believe that it is
important to use the minimum force necessary and to avoid killing
others in cruel and unnecessarily painful ways. The example of Bhai
Ghanaeeya, mentioned above, reinforces this idea by sh owing that
compassion must be given to the wounded, even when they are
enemy soldiers.
Kanwarjit Singh, ‘Political Philosophy of the Sikh Gurus’, Gateway to Sikhism,
www.allaboutsikhs.com
25
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This rule is also based on the example and teachings of the Sikh Gurus.
Guru Har Gobind and Guru Gobind Singh, who fought in several
battles, did not harm civilians and offered protection to enemy soldiers
who surrendered. They did not destroy or loot personal property, and
their followers showed respect towards injured enemy soldiers.
There are several other general principles or rules which the Gurus taught
must be followed if a war is to be fought justly. Soldiers should not loot or
destroy private property, places of worship must be protected, women should
not be raped or abused, treaties should be honoured and those who surrender
should be protected. These principles, together with those mentioned above,
emphasise that soldiers, during war, must behave with the same high
standards of morality as they should in times of peace. This illustrates the
Sikh concept of the saint-soldier or sant sipahi: the soldier must be fearless
in battle for a just cause but must also constantly keep God in mind at all
times.
Sikh Dharam Yhud or Just War Theory contains rules which are very similar
to the rules or laws of war that appear in modern international conventions
and treaties (for example, the Geneva and Hague Conventions, the
Declaration of Saint Petersburg and Red Cross Conventions). Sikh laws of
war, as well as these modern conventions and treaties, suggest that the use of
most modern armaments cannot be morally justified.
Weapons of mass destruction (WMD)
There are many modern armaments which are classified as ‘weapons of mass
destruction’, for example biological, chemical and nuclear weapons. Because
the effects of all WMD cannot be controlled and their use will always re sult
in the death of innocent civilians, they are banned by modern treaties and
conventions. For the same reasons, their use would also be thought as morally
unjustifiable by members of the Sikh faith:
 The effects of chemical, biological and nuclear weapo ns cannot be
controlled by those who are using them. The weak and innocent, the
civilian as well as the soldier, will all be killed or harmed if they are used.
 It is unlikely that any group planning to use such weapons will give fair
warning before an attack takes place. This would give the enemy the
opportunity to release similar deadly weapons if they possessed them.
 If the enemy does not have the same powerful weapons, then they are in a
weaker position. In this case, Sikh Just War Theory would sugges t that the
stronger group should negotiate rather than attack.
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 The effects of these weapons are also long lasting. Once war is over, the
general population will still suffer from the harmful chemicals, biological
agents or radiation that has been released into the atmosphere.
Precision-guided, or ‘smart’, missiles
During the first Gulf War in 1991, ‘smart’ missiles were used to try to
minimise civilian casualties. These weapons can be pre -programmed or
guided by lasers to hit only a particular target. They have the potential to
head straight for military targets such as weapons dumps and army bases
while avoiding civilian targets. Theoretically, these weapons allow armies to
avoid killing innocent civilians, destroying private property or damaging
important amenities which the general population needs to survive (for
example, electricity and water supplies). They are therefore not weapons of
mass destruction and are not banned by modern conventions or treaties.
However, these weapons must be programmed by human beings, and human
error may result in the missile hitting a civilian target. They are therefore not
always totally accurate.
Smart missiles and other modern conventional weapons are very powerful and
all have the potential to kill many innocent c ivilians. It is also inevitable that
these weapons will destroy homes, power and water supplies which will lead
to further suffering for the general population, even once the war is ended.
For this reason, the Sikh community would, in general, support all attempts to
find peaceful solutions to national or international disputes and support the
work of organisations which attempt to minimise the harm caused when wars
take place. As Kanwarjit Singh explains:
While it is not possible to enforce the laws of wa r fully in modern times
especially in the view of growing button warfare, nonetheless some sort
of rules need to be followed while fighting wars. In spite of obvious
difficulties and lack of resources compared to the super powers one
cannot minimise the role of U.N. Similarly the Red Cross Movement
with all [its] limitations plays a vital role in minimising the sufferings
caused by wars. 26
Kanwarjit Singh, ‘Political Philosophy of the Sikh Gurus’, Gateway to Sikhism,
www.allaboutsikhs.com
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Sikhism and pacifism – a brief note
Pacifism is generally understood as the viewpoint that it is never morally
justifiable to take part in a war. In this sense, the Sikh faith does not support
a pacifist moral viewpoint and there is no tradition of pacifism in Sikhism.
However, the very strict conditions under which war can be morally justified
and must be conducted mean that it would be very unlikely that a Sikh person
would support most wars in a modern context. Even modern conventional
weapons are very powerful and are generally fired from a great distance. This
makes it impossible to avoid the killing of innocent pe ople and it is unlikely
that the motives of all those involved would be pure.
Summary: Sikh Dharam Yudh – Just War Theory
War should only be declared as a last resort after all peaceful means of
solving a dispute have failed.
Once war is declared the following rules should be observed:
1.
The unarmed or weak should not be attacked.
2.
The enemy should be challenged before an attack is made.
3.
Soldiers should not loot or destroy private property or the property of
peaceful citizens.
4.
Women should not be raped or abused.
5.
All attempts should be made to help the enemy in a just cause.
6.
Treaties and agreements should be observed.
7.
If a ceasefire is declared, this should not be broken.
8.
There should be no general massacres during the war.
9.
The places of worship of any faith should not be damaged.
10.
People who have surrendered should not be harmed.
11
Strategies may be used during war but these should not involve lying to
the enemy.
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Section 5: International issues
Introduction
The Sikh religion began at a time when many modern international problems
were not an issue. There was no television, telephone or internet, no modern
types of transport and no international banking or trading systems. Most
people lived their lives in their own communities and had very little contact
with people in other parts of the world. News travelled slowly and it could be
months or even years before people in one community heard about important
events that were affecting others in different parts of t he world.
Sikh scripture, the Guru Granth Sahib, teaches that all human beings are
equal and should be treated equally in every way. Everyone should be given
the same dignity and respect – no matter how much money they have, the job
they do, the religion they follow, the country they live in or whether they are
a man or woman. All ten Sikh Gurus taught that it was important to remember
that we are all equal and no one person is more important than another. For
example, Guru Gobind Singh taught:
God is in the Hindu temple as well as in the mosque. God is
addressed in both the Hindu and Muslim prayer; all human beings are
one though they may appear different …. They are all one form and one
God has made them all. 27
The Guru Granth Sahib also teaches that human beings have a body and a
mind which has been created by God and is good. Our bodies and minds are
therefore important and should be looked after carefully. They are gifts from
God and part of God’s creation. However, for Sikhs, the most important pa rt
of us all is our soul/atma. This soul or atma is most important because it is
the only lasting part of us and is also part of God. At the beginning of
creation it was sent out by God into the world and has since then been on a
journey to become reunited with God. It has lived through many lives and has
27
Cited on Sikh Mediawatch www.sikhmediawatch.org
Guru Gobind Singh finalised the writings which are now included in the Guru Granth Sahib
and declared this scripture to be the final Living Guru for all Sikhs in the future. However, he
did not include any of his own writings in this work. The Guru Granth Sahib contains writings
from the first Five Sikh Gurus and the Ninth Sikh Guru. The writings of Guru Gobind Singh
are contained in the Dasam Granth.
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existed in many different physical forms – Sikh scripture teaches that the
soul/atma lives through different life forms before being born human. Now
that our soul/atma has been born in human form it has a very special
opportunity to reunite with God.
You have been blessed by being born human, it is an opportunity which
has been given you to meet the Lord. (GGS 378)
The Sikh faith therefore teaches that human beings may seem very different
in many ways but they are all really the same. Human beings may talk
different languages, follow different religions or none , and look very
different on the outside, but these differences are not important. Human
beings are all joined to each other and the rest of God’ s creation because they
are all part of the one lasting reality that exists , which is God.
Do not harbor hatred against anyone. In each and every heart, God
is contained. The All-pervading Lord is permeating and pervading
the oceans and the land. (GGS 259)
Globalisation: Is the process of globalisation morally
justifiable?
Sikh teachings – that all human beings are equal and are joined to each other
and the rest of creation because they are all part of the One God – mean that
Sikhs believe we should be concerned about everyone in the world and also
with all other parts of God’s creation. We should not just be concerned about
our own family, friends and community or what is happening in our own
country. International issues which affect other people and o ther parts of
God’s creation should be important to us too – even if we are not affected
directly. If any part of God’s creation is suffering then those who can help
should do so. Also, if any of our actions harm other people or parts of God’s
creation then we must do everything we can to stop this harm and put it right.
For Sikhs, the only way to make sure that we treat each other equally and do
not harm any part of God’s creation is to follow God’s Will/ Hukam. Human
beings cannot understand this on their own so God has given them guidance
in scripture – the Guru Granth Sahib. This scripture teaches that there are
important moral virtues which all human beings sho uld try to develop during
life, such as: compassion, justice and service to creation.
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The Guru Granth Sahib also teaches that there are certain evils, vices and
destructive motives that we should all try to avoid, such as: lust, anger, greed,
attachment to material things or pride.
Both beliefs, that all creation is part of God and that human beings must obey
God’s Will, are relevant when looking at the issue of globalisation.
Globalisation is a word used to describe the fact that countries around the
world have become more and more connected with one another. National
boundaries no longer form a barrier to, for example, trade, the movement of
people between countries and communication. Modern forms of transport
make it easy to move goods around the world and for people to visit, or work
in, other countries and to experience cultures which a re very different to their
own. The internet makes it easy and fast for a person or organi sation to
communicate with others anywhere in the world.
This ease of movement and communication can have many benefits, for
example:

Poorer countries may find it easier to sell their goods and services abroad.
This can increase the wealth of both the country and individuals who live
there. If this increased wealth is used for the benefit of everyone in the
country it can lead to a better education system, health ser vices and other
facilities, such as clean water and electricity.

Freedom of trade may also allow companies from wealthy countries to set
up businesses in poorer countries. This can bring much needed work to
that country and help raise the standard of livi ng there.

Easier communication and travel may also allow people from different
countries to experience new cultures and exchange ideas. This in turn can
lead to a better understanding between both individuals and countries.
However, many people argue that, in reality, globalisation is harmful both to
the lives of those living in poorer countries and to the environment, for
example:

Increased trade has, in many cases, led to exploitation of workers in many
poorer countries.

Larger, wealthier and more powerful countries have also been accused of
using their wealth and power to impose their own culture, ideas and
values on others. Traditional ways of life within a country can be
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destroyed or changed when foreign companies move in and use
sophisticated advertising techniques to sell their goods and services.

Increased trade and modern methods of travel have also led to an increase
in pollution and the destruction of many natural resources and
environments.
Although the process of globalisation has ha d many negative effects
throughout the world, many Sikhs would believe that it can be morally
justified if it is used for the good of all human beings and creation. The
potential benefits – in terms of increasing understanding, increasing
opportunities for everyone and the breaking down of artificial barriers
between the peoples of the world – are all in harmony with the teachings of
the Guru Granth Sahib. However, where globalisation leads to exploitation of
people or results in harm to the environment thi s would be regarded as being
morally unjustifiable.
Many Sikhs might point out that if the process of globalisation i s used to do
good it can have very positive effects but that if it is used simply to increase
the wealth of already wealthy countries, organisations or individuals then it is
harmful.
In April 2005 an interfaith conference entitled ‘Globalisation for the
Common Good’ was hosted by the Sikh community in Kericho, which has
Africa’s largest Gurdwara. Bhai Sahib Mohinder Singh, a Sikh spiritua l
leader from Birmingham, addressed the conference and suggested that
globalisation could be used for the benefit of all humanity only if it was
guided by people of faith. He also urged religious leaders to take advantage
of the process of globalisation and harness it to do good.
Globalisation without the faith element’s humane traits is bound to
result in exploitation. To establish world peace and harmony, it is
paramount that humanity eradicates poverty, through charitable acts
and education, through exercising love for human beings, through
actually practicing not theorizing faiths, universal qualities of
compassion, forgiveness, truthfulness, selflessness, humility and love. In
turn, faith organizations should have an open door policy for social
uplift, community development, conservation and environment issues as
well as education and technical training. 28
From a Sikh perspective therefore, the process of globalisation is not morally
justifiable or unjustifiable in itself. It is the motives of those who take
28
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From the 2005 conference handbook at www.commongood.info
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INTERNATIONAL ISSUES
advantage of this process – to trade, to travel, to communicate – that count. If
it is used to bring justice to the world, out of compassion for, and in service
to, humanity it can be justified. However, if it is motivated by greed and lust
and to increase the material wealth of a few already wealthy countries or
individuals, then it cannot be justified.
International aid: Is international aid an appropriate moral
response to world poverty?
Vand Chhakna – giving freely to others – is an important duty for all Sikhs. It
can take the form of, for example, giving money for the upkeep of the
Gurdwara, sharing with family, friends or even strangers who are in financial
difficulty or giving to charitable organisations. It can also take the form of
giving time, expertise or practical help to anyone in need. Formally, Sikhs
must try to give a minimum of 10 per cent of their income or time for the
benefit of society in general and in particular for the poor and needy. This is
called daswandh.
Charitable giving is such an important aspect of the Sikh faith that all
Gurdwaras have a communal kitchen. Anyone from any faith , or none, can eat
freely in this communal kitchen. Members of the Sikh community will give
their time freely to cook, serve the food and ma ke sure there is a constant
supply of clean dishes for new guests.
Sikhs do not think that sharing with others should be restricted to members of
their own community, country or religion. This is because Sikhs believe that
all creation is part of God. Practical or financial help should therefore be
given to anyone in need. An example of this was seen when Sikhs in the UK
joined with other faith communities to organise collections and fundraising
events for victims of the December 2004 tsunami in Asia.
In the Sikh faith, giving aid to anyone in need is not only morally justifiable
but a religious duty. At times of crisis for people anywhere in the world (for
example earthquakes, famine and war) Sikhs believe it is their duty to help
and they will join with other members of the society they live in to raise
money and organise essential supplies.
There are also many national and international charitable Sikh organi sations
which not only give aid at times of crisis, but also work to help communities
build sustainable futures for themselves. In the UK, charities such as Khalsa
Aid and the Bhai Khaniya Trust are members of the Network of Sikh
Organisations (NSO). This organisation is currently working, along with
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INTERNATIONAL ISSUES
many other charities, to support and promote the UK Department for
International Development’s campaign ‘Target 2015’. This campaign is
trying to ensure that the number of people living in total poverty in the world
is halved by the year 2015.
Sikh charitable organisations, such as those that are members of the NSO,
believe that giving aid at times of international crisis is not the long -term
solution to the many problems which poorer communities and countries face.
They believe that it is their duty to work with others to help create an ideal
human society in which all creation will live in harmony with God’s Will and
all human beings will be treated with equal dignity and respect. Aid which
aims to help people immediately in times of crisis is morally justifiable in the
short term. However, in the longer term, it is not enough. The NSO explains
this in the following way:
Concern for a fairer and more compassionate society is central to the
teachings of the Sikh Gurus. The Young Guru Har Kishan tragically
died while serving the poor during a smallpox epidemic in the Indian
capital Delhi. His successor, Guru Teg Bahadur was later publicly
beheaded in the same city for defending the right of those of another
religion to freedom of worship.
Sikhs believe that this concern for the wellbeing of others inv olves
active promotion of the right of all people to a decent livelihood,
adequate health care and educational opportunity. A world in which the
rights and dignity of every woman, man and child to live l ife to the full
are respected …
Sikhs believe that whilst short-term help is important, particular
emphasis should be placed on a vision of long-term dignity and
empowerment. 29
When answering the question ‘Is International aid an appropriate moral
response to world poverty?’, Sikhs would answer ‘Yes … but o nly in the
short term’. The long-term moral response is to help empower individuals and
communities and free them from the poverty and struggles they have to
enable them simply to survive from day to day. For Sikhs, this can only be
achieved by working with others to create a world in which all people can
‘live life to the full’ without having to worrying about finding the basic
necessities of life they need to just survive.
Extract from ‘Target 2015’ found at www.dfid.gov.uk
To access the website of Khalsa Aid and learn more about the international aid work of this
organisation visit www.khalsaaid.org
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BIBLIOGRAPHY
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