Sikhism: Attitudes to War

This section explains Sikhism Attitudes to War, focusing on: Reasons for War and conflict in Sikh Teachings, The Just War Theory, Sikh teachings on how to behave during war, Sikhism views on Terrorism, Sikhism Teachings on Justice and Holy war.

War: Causes and Context

War is generally understood as an organised conflict, often involving intense violence, in which one state or group of people engages in hostilities against another. The causes of war can be complex and interconnected, with multiple factors often at play. In Sikhism, war may be justified under certain circumstances, but it must be based on moral principles and the teachings of the Gurus.

Sikh teachings highlight three primary causes of war:

Greed

One of the central teachings of Sikhism is that human suffering and conflict arise due to the pursuit of the five thieves—the negative qualities that lead to sinful behaviour and discontent. These are:

• Kaam (lust)
• Krodh (wrath)
• Lobh (greed)
• Moh (attachment)
• Ahankar (ego or excessive pride)

An example from Sikh history illustrates this: Raja Bhim Chand went to war with Guru Gobind Singh simply because the Guru refused to lend him a prized elephant. The Raja’s greed and pride led to conflict, showcasing how personal desires can fuel larger conflicts.

The Guru Granth Sahib reflects this teaching, warning against the dangers of ego-driven desires: “An egotistical power-hungry person’s desire is never quenched, and he loses his game of life in the gamble.” (Guru Granth Sahib 1198)

Self-Defence 

Sikhs regard self-defence as a fundamental duty, particularly when it comes to protecting their country, people, or upholding justice. Guru Gobind Singh, the tenth Sikh Guru, established the Khalsa, which made it obligatory for initiated Sikhs to carry a sheathed blade (the Kirpan) as a reminder of their duty to protect others and fight against injustice.

Sikhs believe that defending themselves, their community, or their faith from violence or oppression is a righteous cause. In such circumstances, taking up arms is seen as a religious duty.

Retaliation 

While some may be tempted to seek revenge for wrongdoings, Sikhism teaches that retaliatory violence often worsens the situation. Sikhs are encouraged to avoid vengeance and hatred, as the Guru Granth Sahib emphasises: “The devotees of the Supreme Lord God are beyond hate and vengeance.” (Guru Granth Sahib 1145)

Sikhism and Conflict

Initially, Sikhism, founded by Guru Nanak in the 15th century, was a peaceful religion that focused on spiritual teachings and a life of humility. However, as the Sikh community faced persecution, particularly during the 17th and 18th centuries under the Mughal Empire, the necessity of defending the faith arose. Guru Hargobind, the sixth Guru, introduced the concept of Miri and Piri, symbolised by two swords—one representing spiritual power (Piri) and the other representing temporal or worldly power (Miri).

• Miri represents the right to defend oneself and others against injustice.
• Piri signifies spiritual authority and the importance of living a life of peace and righteousness.

Guru Arjan, the fifth Guru, reflected this dual approach by writing: “No one is my enemy. No one is a foreigner. With all, I am at peace. God within us renders us incapable of hate and prejudice.” (Guru Granth Sahib 1299)

Together, these principles led to the development of the ideal of the Sant-Siphahi—a spiritually mature person who chooses not to engage in conflict unless absolutely necessary. In times of danger or oppression, however, the Sant-Siphahi is also expected to defend their faith and community.

Guru Nanak and the Foundations of Justified Force

Guru Nanak laid the foundation for the justified use of force in Sikhism through his teachings about righteousness and the importance of defending the oppressed. This is encapsulated in the concept of Dharam Yudh, or "righteous war," which follows strict guidelines for justifying the use of force.

The Just War Theory in Sikhism

Sikhism has its own distinct Just War theory, called Dharam Yudh. It outlines the principles that must be met for a war to be deemed justified:

1. Just Reason: War must be fought for a fair and morally justified reason, such as self-defence or the protection of the innocent. Personal desires or motives driven by greed or ego are not acceptable.
2. Motive: The motivation for war must be in line with the will of God and must be for selfless reasons—such as defending one’s faith or stopping the persecution of others. War should never be motivated by revenge or greed.
3. Committed Fighters: Those who participate in the war must be fully committed to the cause and follow the codes of conduct set out by Sikh principles. This includes ensuring that soldiers fight for justice rather than for financial or personal gain.
4. Last Resort: Sikhism strongly stresses that war should be a last resort, only taken up when all peaceful alternatives, such as diplomacy or negotiation, have been exhausted.

As Guru Gobind Singh wrote in his Zafarnama (a letter to the Mughal Emperor Aurangzeb): “When matters pass all other means, it is allowed to take up arms.” (Zafarnama)

Behaviour During a Just War

Sikh teachings provide clear guidelines on how one should behave during a Dharam Yudh. These include:

• Proportional Force: Sikhs are taught to use only the minimum amount of force necessary to defend themselves and avoid harm to innocent civilians.
• Enemy Challenge: Sikhs believe that even in war, soldiers should offer the enemy the chance to surrender peacefully. Those who surrender should be treated with respect and not harmed.
• Respect for Property and Life: Private property should not be destroyed during a war, and women and children should never be harmed. Places of worship, regardless of faith, must be protected.
• Ceasefires and Treaties: Sikhism advocates for respecting ceasefires and treaties, ensuring that promises made during conflict are honoured.

Unlike the Christian Just War theory, which holds that war should only be undertaken if there is a strong likelihood of success, Sikhism teaches that if the cause is just, a war should be fought—even if victory is uncertain.

Terrorism and Sikhism

Sikhism categorically rejects terrorism as a means of resolving conflicts. The UK’s Terrorism Act 2000 defines terrorism as the use or threat of violence to influence the government or intimidate the public, usually for political or religious reasons. Sikhism teaches the equality and freedom of all people, and therefore any act of terrorism is seen as contrary to Sikh beliefs.

The Guru Granth Sahib emphasises the importance of living truthfully: “Truth is higher than everything; but higher still is truthful living.” (Guru Granth Sahib 62)

Terrorism, as an act of violence against innocent people, cannot be justified within Sikhism’s framework of righteousness and peaceful living.

Justice and Community

Sikhs are called to care for and serve all people, regardless of their background, which is a core belief in Sikhism. This belief in the oneness of humanity is demonstrated through actions such as Langar, the community meal served in Gurdwaras, where people of all walks of life sit together as equals. Justice is seen as essential for peace and for preventing conflict.

Guru Granth Sahib teaches: “You shall be blessed with patience, forgiveness, truth, and peace.” (Guru Granth Sahib 937)

Sikhs believe that justice is necessary to prevent war and violence and is integral to healing after conflict.

Religion and War: Holy War

Sikhism, like other religions, has experienced times when war was considered necessary to protect the faith. This is referred to as a Holy War. The concept of holy war is based on the idea of fighting for truth, justice, and the common good (Sarbat da Bhalla), as outlined in the Bhai Nand Tankah Nama, the Sikh code of conduct.

During the 17th and 18th centuries, Sikhs fought against the Mughal Empire to defend their faith and protect their community. The Khalsa, founded by Guru Gobind Singh, made it obligatory for Sikhs to carry a Kirpan (a ceremonial sword) as a reminder of their duty to stand up against injustice.

However, Guru Gobind Singh emphasised that the Kirpan should never be raised in anger or out of a desire for power. The true hero, according to Sikhism, is the one who fights for the poor and the oppressed.

As Bhagat Kabir, a prominent Indian poet and saint, wrote: “The true hero is the one who struggles for the poor and the helpless.”

In Sikhism, war may be justified under specific conditions, but it must always be for the right reasons, with proper conduct, and as a last resort. Peace, justice, and the protection of the innocent remain paramount in Sikh teachings.