Criticism of Sikhism

From Wikipedia, the free encyclopedia
Jump to: navigation, search

Sikhism has been criticized in one way or another by proponents of other theories. These critics include both Sikhs and non-Sikhs under different motives.


William Hewat McLeod cited the tension between the doctrine of God's transcendence in Sikhism and a supposed ability of God to communicate with people. McLeod says Sikh thinkers have been unable to give a convincing account of how God can communicate with people at all if this being is indeed transcendent.[1] Although, this is what makes Sikh teachings different from other schools of thought i.e., that God is transcendental, formless and infinite but still can communicate to people as if a physical being. According to the Mool Mantra (Main Summary) which appears before the Guru Granth Sahib starts.- 'Ik Onkar Satnaam Karta Purakh Nirbhau Nirvair Akal Murat Ajooni Saibhang Guru Prasad. Jap.' This translates to 'One God, True Name, Creating Entity (although literal translation for Purakh is man), Fearless, Without Malice, Immortal, Self Illuminating/ Formless, Knowledge of this Bestowed by Guru's Grace. Recite.' [2] So a lot of concepts might be new.

Religious text[edit]

Ernest Trumpp had concluded that Adi Granth was not worth translating in full--"the same few ideas, he thought, being endlessly repeated," and referring to the heterogeneous language (mostly Sadhukkadi or Saint's tongue, a mixture of Indian dialects, used by saints to preach in North India)[3] that consisted of various dialects, he described the text as “incoherent and shallow in the extreme, and couched at the same time in dark and perplexing language, in order to cover these defects. It is for us Occidentals a most painful and almost stupefying task, to read only a single Rag.”[4] Trumpp viewed Adi Granth to be lacking theological transcendence and lacking systematic unity.[5] He also stated that the injunctions of the Rehit-nama, authored by Prahlad Singh (a close associate of Guru Gobind Singh), regarding Sikh relations with Muslims, showed “a narrow-minded bigotry and a deep fanatical hatred.”[6]

Regarding the Dasam Granth, the second scripture of Sikhs, there is much controversy among Sikh scholars regarding its authorship.[7][8] There are also references in the text to multiple gods such as Brahma, Vishnu, Shiva, Govind and Chandi, included in such compositions as the Chandi di Var of the 5th chapter of the text.[9] This has led to the text being described as having "fluid boundaries between polytheism and monotheism."[10][11] Some Sikhs also believe the text promotes sexual promiscuity, degrades women and also encourages use of intoxicants.[12]

Although, it has been suggested by some that Sikhism's monotheism differs from other religions.[13] According to Ernest Trumpp, the Sikh theology of God is "far closer in conception to the pantheistic traditions of Hinduism than the monotheistic perspective of Christianity."[14]

Guru Nanak opposed polytheistic practices. Nanak, during his trip to Mecca had debate with mullahs of Mecca, in his debate, Nanak had asserted that Kaaba was only a black stone, which is Lingam, of Lord Shiva.[15] However it has been alleged that later gurus of Sikhism added the practices that can be linked with polytheism,[16] most notably waving fan over Guru Granth Sahib, during worship.[17][18] Sikhism also permits the veneration and Intercession of saints (such as to the Sikh martyr Bhai Maharaj Singh) and views its Gurus as the "embodiment of Divine Light" and "Divine in Spirit",[19] which are seen by some puritanical religious groups as forms of polytheism.[20][21]


One view of Sikhism is that it is a syncretism of Hinduism (particularly the Bhakti movement) and Islam (particularly Sufism[22][23][24]), having evolved from Hinduism in the context of a multiplicity of syncretic movements in Medieval India, while taking the idea of monotheism from Islam, as well as the incorporation of selected hymns from Hindu and Muslim saints (such as Kabir, Fariduddin Ganjshakar and other Bhagat) into the Guru Granth Sahib.[23] This view is commonly believed, but is outdated within scholarship.[25] Although the Guru Granth Sahib the only scripture which contains the teachings of Gurus and given moral authority over Sikhs by the Gurus and even bestowed legitimacy by other texts of Guru's, (such as Dasam Granth in which Guru Gobind singh writes ' Sab Sikhan Ho Hukam Hai Guru Maneyo Granth' explicitly states that 'Allah Raam Ke Pindhe Praan, Na Hum Hindu Na Musalmaan'

According to Harjot Oberoi, until the 19th century the Sikhs had shown "little collective interest in distinguishing themselves from the Hindus" and "Sikh notions of time, space, corporality, holiness, kinship, social distinctions, purity and pollution and commensality were hardly different from those of the Hindus."[26] The Sikh belief in Reincarnation is also often used as proof of the syncretic influence of Hinduism on Sikhism.[27][28][29][30]

Ban on hair removal[edit]

The cutting or removal of hair from any body part is strictly forbidden for Sikhs. This growing of ones hair is known as Kesh.[31]

Ethnoreligious group[edit]

Sikhism is an ethnoreligious group, which has seemingly very limited following beyond those claiming ancestry from the Indian subcontinent — especially the Punjab region and its surrounds, such as among the Jat Sikh[32][a] and Sikh Khatris.[34] South Asia alone accounts for up to 90% of the total Sikh population and approximately 75% of all Sikhs live in Punjab, India. However it should be noted that Sikhism does not actively proselytize, and discourages it, perhaps explaining the homogeneous nature of the religion.[35]


Main article: Sikhism and violence

Similar to other religions, Sikhism (and its adherents) has been accused of violence, or the glorification thereof,[36] through its history (such as the militarisation of the Khalsa),[37] symbols (such as the Khanda),[38] art and legend.[39] Sikhs believe that violence is acceptable as a last resort[40] and that weapons are sacred as they are seen as means to fight so called evil forces or tyrants.[41]

In academia[edit]

Sikh groups have put pressure on universities, and there has been a movement among some Sikhs to stifle academic criticism of Sikhism in North America.[42]

Attitude to women[edit]

Sikhism is commonly held to promote gender equality compared to other religions.[43] However, some cultural traditions still lead to male children being prized more highly than girls, and to beliefs in traditional gender roles.[44][45]

There have also been claims that Sikhism's ban on hair removal interferes with women's freedom to follow modern fashions for grooming, however the ban also affects males as hair in the pubic, chest, and armpit region is considered part of male grooming. On the other hand, this ban is not applied equally to men and women, with women policed less rigidly, for example removing facial hair (for those that have it) and having eyebrows plucked.[46] Women are, contrary to the Guru's teachings, targeted with female foeticide, dowry harassment and they are withheld from leading the prayers in Gurudwara's or displaying martial valor (unlike the men).

Relations with other religions and communities[edit]

A ban on religious symbols that included Sikh signs was introduced in France under the presidency of Jacques Chirac.

There is a history of tension between Sikhism and Islam. This goes back to the persecution of Sikhs by the Mughal emperors in India, but has manifested in more recent distrust between the communities in the UK, including hostility to inter-community romantic relationships.[47]

Prior to the 1947 Partition of India promises of a Sikh majority state were outlined, however following the divide of India and the creation of Pakistan, renegation on such promises was the approach taken by the Indian government of the time. Following this, the atrocities occurring in Operation Blue Star led to worldwide protests and renewed demands for a separate nation as was previously promised, they called it "Khalistan movement", during this movement, some Sikhs had been involved in retaliatory-terrorism, the most well-known incident being Air India Flight 182, in which 268 Canadian citizens died. Many of the Sikh groups were banned from the numerous countries, who had been convicted with terrorist activities. Due to such negative impact, the support for Khalistan Movement has been commonly regarded as act of terrorism, many have been arrested for affirming support for the movement.[48]

The present situation in Punjab is usually regarded as a cautionary tension with elements of peace; and the militant movement(Khalistan) has been weakened.

On 2004, France had passed a law which banned many religious signs in schools. This ban most notably included turbans, a religious garment and central characteristic of Sikh religious code and practice.[49] Since the number of Sikhs in France is a small minority, the French education minister claimed ignorance of the consequences such an act would have for the Sikh population residing in France. This law lead to Sikhs protesting against the law across Europe,[50] India,[51] as well as other regions. This issue is heatedly debated as exploitation of secularism appears to infringe on the universal right and principal - freedom of expression. European Court of Human Rights dismissed the petition. Although UN's human right body supported the petition in January 2012, citing that turbans do not pose a threat to ground security.

In Canada, a 2013 poll revealed that 39% of Canadians have a negative view of Sikhism, second after Islam, which is negatively viewed by 39%.[52]

See also[edit]


  1. ^ Jat Sikhs have been described as "the backbone of the Sikh movement under the leadership of the Sikh Gurus."[33]


  1. ^ Mandair, A.-P. S., Religion and the Specter of the West (Columbia University Press, 2009), p. 261.
  2. ^ Guru Granth Sahib. pp. Ang 1 or Page 1. 
  3. ^ Guru Granth Sahib. pp. esp. Kabir, Ravidas and most of Nanak's Shlokas. 
  4. ^ Tony Ballantyne (26 Jul 2006). Between Colonialism and Diaspora: Sikh Cultural Formations in an Imperial World. Duke University Press. pp. 52–3. ISBN 9780822388111. 
  5. ^ "Sikhism: A Guide for the Perplexed", by Arvind-Pal Singh Mandair, p. 87
  6. ^ Tony Ballantyne (26 Jul 2006). Between Colonialism and Diaspora: Sikh Cultural Formations in an Imperial World. Duke University Press. p. 53. ISBN 9780822388111. 
  7. ^ Robin Rinehart (5 Jan 2011). Debating the Dasam Granth. Oxford University Press. p. 8. ISBN 9780199842476. 
  8. ^ Pashaura Singh; Louis E. Fenech (18 Mar 2014). The Oxford Handbook of Sikh Studies. Oxford University Press. p. 146. ISBN 9780191004124. 
  9. ^ Dev, Nanak. Gurū Granth Sāhib Ji. p. 1036. Retrieved 15 June 2006. When He so willed, He created the world. Without any supporting power, He sustained the universe. He created Brahma, Vishnu and Shiva; He fostered enticement and attachment to Maya. 
  10. ^ Pashaura Singh; Norman Gerald Barrier (1 Jul 1996). The transmission of Sikh heritage in the diaspora. Manohar Publishers & Distributors. p. 60. ISBN 9788173041556. 
  11. ^ Robin Rinehart (5 Jan 2011). Debating the Dasam Granth. Oxford University Press. pp. 8, 70. ISBN 9780199842476. 
  12. ^ Raveena Aulakh (Apr 11, 2010). "Did Guru Gobind Singh write the Dasam Granth?". Toronto Star Newspapers. Retrieved 13 September 2014. 
  13. ^ Kelemen, Lawrence Charles. Permission to Receive: Four Rational Approaches to the Torah's Divine Origin. p. 27. 
  14. ^ Pashaura Singh; Louis E. Fenech (18 Mar 2014). The Oxford Handbook of Sikh Studies. Oxford University Press. p. 74. ISBN 9780191004124. 
  15. ^ Needham Cust, Robert. Linguistic and Oriental Essays. p. 41. 
  16. ^ Pruthi, Raj. Sikhism and Indian Civilization. p. 16. 
  17. ^ "The Guru Granth Sahib and Sikhism", p. 28, by Anita Ganeri
  18. ^ "Hindu Religion: Customs and Manners; Describing the Customs and Manners, Religious, Social and Domestic Life, Arts and Sciences of the Hindus", p. 78, by Paul Thomas
  19. ^ "Concept of Guru". Search Sikhism. Retrieved 6 December 2014. 
  20. ^ Rajesh Rai; Peter Reeves (25 Jul 2008). The South Asian Diaspora: Transnational Networks and Changing Identities. Routledge. p. 188. ISBN 9781134105953. 
  21. ^ Kelly Pemberton; Michael Nijhawan (25 Oct 2011). Shared Idioms, Sacred Symbols, and the Articulation of Identities in South Asia. Routledge. pp. 143, 161. ISBN 9781135904777. 
  22. ^ "Propositional Religions 5 - Sikhism". Retrieved 1 September 2014. 
  23. ^ a b "Flawed Definitions of Sikhism". THE SIKH COALITION. Retrieved 1 September 2014. 
  24. ^ Singh, Khushwant. A History of the Sikhs. 
  25. ^ Dhanjal, B., "Sikhism" in Holm & Bowker (eds.), Picturing God (Continuum, 1994), p. 192.
  26. ^ Girja Kumar (1 Jan 1997). The Book on Trial: Fundamentalism and Censorship in India. Har-Anand Publications. p. 385. ISBN 9788124105252. 
  27. ^ "Q: What happens after death?". RealSikhism. Retrieved 10 September 2014. 
  28. ^ Douglas A. Phillips; Charles F. Gritzner (1 Jan 2009). India. Infobase Publishing. p. 67. ISBN 9781438105109. 
  29. ^ Joseph Grcic (1 Oct 2009). Facing Reality: An Introduction to Philosophy Revised Edition. AuthorHouse. p. 230. ISBN 9781449033026. 
  30. ^ Norman C. McClelland (1 Apr 2010). Encyclopedia of Reincarnation and Karma. McFarland. p. 248. ISBN 9780786456758. 
  31. ^ Lalita Clozel (April 13, 2014). "U.S. Sikhs say military's ban on long hair and beards keeps them out". Los Angeles Times. Retrieved 1 September 2014. The turban, hair and beard date from the 17th century, when the last living Sikh Guru, Gobind Singh, decided that followers should allow their hair to grow as a sign of respect for God, known as Kesh. 
  32. ^ J. S. Grewal (8 Oct 1998). The Sikhs of the Punjab. Cambridge University Press. pp. 138–9. ISBN 9780521637640. 
  33. ^ Sewa Singh Kalsi (1 Jan 2009). Sikhism. Infobase Publishing. p. 86. ISBN 9781438106472. 
  34. ^ Pritam Singh (19 Feb 2008). Federalism, Nationalism and Development: India and the Punjab Economy. Routledge. p. 21. ISBN 9781134049462. 
  35. ^ "The Sovereignty of the Sikh Doctrine". Retrieved 6 May 2016. 
  36. ^ Michael S. Roth; Charles G. Salas (2001). Disturbing Remains: Memory, History, and Crisis in the Twentieth Century. Getty Publications. p. 54. ISBN 9780892365388. 
  37. ^ Pashaura Singh; Louis E. Fenech (2014). The Oxford Handbook of Sikh Studies. Oxford University Press. p. 31. ISBN 9780199699308. 
  38. ^ Mark Juergensmeyer (2003). Terror in the Mind of God: The Global Rise of Religious Violence. University of California Press. p. 163. ISBN 9780520240117. 
  39. ^ David C. Rapoport (5 Nov 2013). Inside Terrorist Organizations. Routledge. p. 179. ISBN 9781135311858. 
  40. ^ Cole, William (1991). Moral Issues in Six Religions. Heinemann. p. 212. ISBN 9780435302993. 
  41. ^ Renard, John (2012). Fighting Words: Religion, Violence, and the Interpretation of Sacred Texts. University of California Press. p. 211. ISBN 9780520274198. 
  42. ^ Hawley & Mann, "Introduction" in Studying the Sikhs (SUNY Press, 1993), p. 3.
  43. ^ Singh, Nikky-Guninder Kaur. Sikhism: An Introduction. p. 101. 
  44. ^ Kaur, Shiha (13 April 2010). "Sikhism - A Feminist Religion?". The F Word. 
  45. ^ Singh, Nikky-Guninder Kaur. The Feminine Principle in the Sikh Vision of the Transcendent. p. 1. 
  46. ^ Abdulrahim, Raja (October 9, 2011). "A decision on the razor's edge". LA Times. 
  47. ^ Hundal, Sunny (September 12, 2013). "Sikhs v Muslims: why the debate on grooming isn't about the women themselves". Liberal Conspiracy. Retrieved 9 October 2013. 
  48. ^ "Congressional Record, V. 152, PT. 17, November 9, 2006 to December 6, 2006", p. 606
  49. ^ "UN human rights body backs French Sikhs on turbans". BBC News. Retrieved 6 May 2016. 
  50. ^ "BBC NEWS - Europe - Sikhs protest against French ban". Retrieved 6 May 2016. 
  51. ^ "India News, Latest Sports, Bollywood, World, Business & Politics News - Times of India". The Times of India. Retrieved 6 May 2016. 
  52. ^ Canadian Public Opinion Poll, 2nd October 2013