In religious teachings on women’s attire, Sikhi and Islam differ profoundly. Islam, based on the Quran, imposes strict dress codes on women, requiring them to veil themselves to control men’s lust. Surah An-Nur (24:31) places the burden on women to conceal their bodies, rather than teaching men self-restraint. This double standard reduces women to objects of male desire, sacrificing their freedom for men’s weakness. If true equality were the goal, men would be equally bound by such rules. But history reveals otherwise – Islam’s founder married multiple wives, including a child and his adopted son’s ex-wife, and endorsed practices like sex slavery, showing how women’s autonomy was suppressed under religious justification.
In stark contrast, Sikhi, as revealed in Sri Guru Granth Sahib Ji, presents a revolutionary vision of equality. Sikhi condemns face-covering practices, with the Panthic Sikh Rehit Maryada declaring it improper for Sikh women to veil themselves. Every Sikh, regardless of gender, is entrusted with the Five K’s, including the Kirpan, symbolizing sovereignty and self-defense. Guru Sahib envisioned women as Sant Sipahi, saint soldiers, capable of protecting themselves and others, free from male dependence. While Islam shackles women to male lust, Sikhi uplifts them as independent, dignified, and equal beings.
Islam: Quran
Islam outlines clear guidelines regarding how a woman should dress:
And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husband’s fathers, their sons, their husband’s sons, their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of the shame of sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful.
– Surah An-Nur Ayat 31 (24:31 Quran)
Sikhi: Sri Guru Granth Sahib Ji
Sikhi, while instructing women not to wear the veil, also presents a simple yet profound guideline on dress, applicable to all Sikhs, regardless of gender:
ਬਾਬਾ ਹੋਰੁ ਪੈਨਣੁ ਖੁਸੀ ਖੁਆਰੁ ॥ ਜਿਤੁ ਪੈਧੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ॥੧॥ ਰਹਾਉ ॥
O Baba, the pleasures of other clothes are false. Wearing them, the body is ruined, and wickedness and corruption enter into the mind. ||1||Pause||
– Sri Guru Granth Sahib Ji: Ang 16
Every Sikh, both man and woman, is expected to understand which kinds of clothes can lead to bad thoughts and is told not to wear them. This rule is the same for everyone. Also, every Sikh, whether man or woman, must wear the Five K’s, which are the articles of faith.
For women, this was truly revolutionary. For the first time in history, they were entrusted with the responsibility of defending themselves and others with their Kirpans, rather than relying on men for physical protection. The Guru envisioned women as both Saints and Soldiers: Sant-Sipahi. The psychological impact of this empowerment is profound, as women were called upon to embrace and uphold their independence.
The Panthic Sikh Rehit Maryada (Section Four, Chapter X, Article XVI) states:
“It is not proper for a Sikh woman to wear veil or keep her face hidden by veil or cover.”
| Aspect | Sikhi | Islam |
|---|---|---|
| Dress Code for Women | No veiling; condemns face-covering as improper (Rehit Maryada). Simple, modest clothing for all Sikhs, avoiding attire that leads to corrupt thoughts (Ang 16). | Strict veiling required (e.g., cover body, face, neck, bosom). Women must conceal adornments except to specific male relatives or approved individuals. |
| Purpose of Dress Code | Promotes modesty and equality for all, regardless of gender. Avoids clothing that fosters wickedness or corruption in the mind. | Controls male lust by placing burden on women to conceal their bodies and adornments, limiting their visibility to prevent temptation. |
| Gender Equality | Equal rules for men and women. Both entrusted with Five K’s, including Kirpan, symbolizing sovereignty and self-defense. Women envisioned as Sant Sipahi (saint soldiers). | Unequal standards; women bear primary responsibility for modesty to protect male self-control. No equivalent expectation for men to veil or restrict attire. |
| Women’s Autonomy | Empowers women as independent, capable of self-defense and spiritual equality. Rejects reliance on men for protection. | Restricts women’s freedom, tying their attire and behavior to male desire and societal control. Historical practices (e.g., multiple wives, sex slavery) reflect suppression. |
In conclusion, Sikhi and Islam offer fundamentally different approaches to women’s clothing and status. Islam imposes restrictive dress codes on women, tying their freedom to male weakness and societal control. In contrast, Sikhi, as revealed in Sri Guru Granth Sahib Ji and upheld by the Panthic Sikh Rehit Maryada, rejects veiling and promotes true equality. It empowers women as independent, dignified individuals, equally responsible for their spiritual and physical strength. Sikhi envisions women as Sant Sipahi, saint soldiers, standing side by side with men, not beneath them.
