Rationale behind the Development of Sikhism
The inception of Sikhism can be dated back to the 1500s in northern India. During this time, India was in the process of social change, and there was a transition between Muslim empires. These were troubled times affected by an unjust Hindu caste, a corrupt political system and unholy religious leaders. As a result of all this, there was a need for the creation of a reformist group. This marked the beginning of Sikhism.
Sikhism was first created in the Punjab region by a religious leader and a reformist known as Guru Nanak. Apparently, since he was young, this great prophet questioned the sacred beliefs that were rampant at that time. His sister is said to have seen him as a Godly ordained prophet. He left home as a boy to explore the mysteries of life. One day, he disappeared for three days, and when he came back, he said that he had been ordained to begin a religion which is Sikhism (Khushwant, 2006).
The religion that would neutralise the attritions present in medieval India would be Sikhism. He despised the Hindu caste system and Islam. In1699, the religion became formal through confirmation by Guru Gobind Sing. He further baptised the first five followers and initiated them into Sikhism. He did this without bias of the socio-economic or cultural background. These were denoted by the phrase “the pure ones” and they formed a sub group known as khalsa. After this, more followers continued to be initiated into the religion.
For the first few years, Sikhism successfully developed collecting a heap of followers all over India. It survived and was in good existence with other religions until the rule of Mughal set in. Most of the members from the Sikh religion were against a few of Mughal’s emperors. Between 1556 and 1707, several prominent members from the Sikh religion were persecuted. As a way of retaliation, the Sikh community became a military organisation. This religious organisation found it necessary to include other members in order to make the empire more solid (Singh, 2000). Subsequently, Peshawar, Kashmir and Ladakh became part of the Sikh empire. This empire was expanded further to the Khyber Pass, courtesy of the chief of the armed forces at the northern frontier.
Sikhism was now not only a religion, but it included a secular arm made of administrative and military purposes. The religious department dealt with issues of religion. On the other hand, governmental, economic and military issues were dealt with by the secular department. The large empire was upheld until 1947 when a serious conflict occurred between the Muslims and the Sikh. Consequently, most of the Sikh from Hindu community migrated from the western part of Punjab. This marked the existence of the Sikh in most of those areas.
Central Ideas of Sikhism
One central idea to the meaning and practice of Sikhism is the need for people to believe and offer devotion to one God (Shackle and Mandair, 2005). This is probably why the Sikh could live amicably with other religions for a long time. According to the teachings of Guru Nanak, the world is one with God. He further taught that fervent pursuit of worldly wealth brings the notion of rebirth. This is the teaching according to the Hindu religion. Therefore, rebirth is not something to take pride in. It is the result of lust. As such, the Sikh did not believe in having a lot of personal wealth.
The belief on rebirth led to the notion that all Sikhs should strive to be liberated from the spirit. This is the only way with which one would attain a feeling of oneness with God. This was also against the Hindu religion. The moment one has attained spiritual liberation, and then they can be sure that they are the disciples of God.
The religion prides itself in following the five virtues of truth. These include; humble service to others, truth, patience, compassion and contentment. This is the reason why members of this religion believe in sharing with the poor (Khushwant, 2006). For instance; they have weekly communal meals which are open to everyone regardless of religion. This is done in an open place that is accessible to everyone. They offered service to others regardless of caste or background. This is something that the Hindu religion was against.
The religion also believed that one’s religion should not be expressed outwardly. As a result of this, Sikhs do not do their devotional prayers in public places like rivers like the Hindu. Most of the praying and singing is done at home together with the family (Shackle and Mandair, 2005). This is the only way one can ensure that they have maintained oneness with God. The above practices are for any normal Sikh. For the ones who consider themselves pure, they practice the tenets of khalsa. In general, most of the Sikhs way of dressing symbolises the five markers of Khalsa.
References
Khushwant, S. (2006). The illustrated history of the Sikhs. Chicago: Oxford UP.
Shackle, C., & Mandair, A. (2005). Teachings of the Sikh Gurus: Selections from the Sikh scriptures. London: Routledge Publishers.
Singh, P. (2000). The Sikhs. New York: Knopf Publishers.
