Universe: Concept of martyrdom in Sikhism

In Sikhism, martyrdom carries a deep philosophical and theological meaning that is woven into the fabric of Sikh identity and ethos. A shahid in Arabic vocabulary or Islamic faith is one who dies in battle with the infidels. For a Sikh, a perfect martyr is one who dies not just in battle, but also by refusing to renounce his faith, tenets and principles. In Judaism, a martyr is a person who dies making God’s name holy through one’s actions and remaining steadfast to the tenets. There is also recognition as a martyr if a person is killed for being a Jew, like the Holocaust victims. In Hinduism, a warrior who dies for the righteous cause is considered a martyr, a concept supported by scriptures like the Bhagvadagita.

Central to Sikh philosophy is the concept of ‘hukam’ or divine order. Guru Nanak said in Japji: “Hukamey Ander Sabh Ko Bahar Hukam Na Koay.”

Martyrdom in Sikhism is intricately linked to the notion of ‘dharma’ or righteous duty. Sikhs believe in the importance of standing up for truth and justice, regardless of the personal consequences. Qazi Rukunudin, who became a Sikh during Guru Nanak’s fourth Udasi, was the first Sikh martyr, executed for his refusal to obey Amir-e-Makkah’s orders to disown his faith around 1510-1511.

Bhai Taru Popat was the second Sikh martyr at the time of Guru Nanak who spoke against Babur, resulting in his being burnt alive in 1526. The martyrdom of Guru Arjan in the 17th century is regarded as a key moment in Sikh faith and traditions. Guru Arjan said: “Pahila Maran Kabool, Jivan Ki Chadd Aas.”

Guru Tegh Bahadur’s martyrdom was for the cause of righteousness, justice, humanity and religious freedom.

Martyrs have confronted oppressive regimes and tyrannical rulers, willingly embraced suffering and death and refused to bow before unjust authority, asserting the supremacy of spiritual values over worldly power.

Guru Gobind Singh sent his two elder sons to an unequal battle at Chamkaur Sahib, telling them there could be no better opportunity.  The bricking alive of the younger Sahibzadas at Sirhind, the 40 ‘Muktas’ dying  valiantly at Muktsar and the sacrifice of Pir Budhu Shah — all demonstrated the concept of martyrdom for a moral cause and substantiated Bhagat Kabir’s sermon: “Sura So Pahchaniay Ju Laray Din Kay Hait, Purja Purja Katt Maray, Kabbhu Na Chadey Khait.”

Banda Singh Bahadur and later thousands of Sikhs sacrificed their lives without remorse at the hands of the tyrant Farukhsiar, Abdus Samad Khan, Zakria Khan, Yahia Khan and Moin-ul-Mulk alias Mir Mannu. They did it to uphold the honour of dharma or righteousness.

Rewards were fixed for the heads of the Sikhs. The daunting instinct of sacrifice can be found in this couplet: “Mir Mannu Sadi Datri, Assi Mannu De Soye, Jion Jion Mannu Vad Da, Assi Doon Sawaye Hoye.”

In the course of two bloody carnages at Kahnuwan in 1746 and Kup Kalan in 1762, countless Sikhs were martyred. Several Sikh patriots faced the gallows during the colonial British rule at Andaman and Nicobar Islands.

A majority of those martyred in Jallianwala Bagh were Sikhs and 500 were martyred during the Gurdwara Reform Movement.

The concept of martyrdom was planted by Guru Nanak, nurtured by Guru Arjan and Guru Tegh Bahadur and fulfilled by Guru Gobind Singh through the fearless Khalsa.

Guru Nanak’s idea of sacrifice in love with the Eternal Lord originated from his gospel: “Jau Tau Prem Khelan Ka Chao; Sir Dhar Tali Gali Meri Aau.”