Agreed syllabus supplementary information on Sikhism.  Please select the appropriate level below.

For levels 1 & 2 For levels 3 & 4 For levels 5 & 6 For levels 7 & 8 Glossary for Sikhism up

 

Sikhism 1 & 2

When relating teaching and learning objectives at levels 1 and 2 to Sikh experience, the teacher should draw on the following in an appropriate context

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  • Sikhs believe in one God, the Creator who made everything, They call God 'truth' but believe he is so great he cannot be properly explained in words. Sikhs use gender-free language when they talk about God i.e. using neither 'he' nor 'she', but this is difficult to maintain in English. The term Waheguru (The Wonderful Lord) is very common amongst Sikhs.

  • Sikhs follow the teachings of Guru Nanak, who lived in the Punjab, Northern India, in the 15th century CE. A guru is a teacher. Guru Nanak, and the nine Gurus who succeeded him, are revered by Sikhs and their pictures are often found in Sikh homes. The Gurus taught people about God and about how to live properly. They believed it was important to work hard and honestly, to serve others, to share and to treat all people equally. Sikh children hear many stories of Guru Nanak as a child and as a young man. These stories are called Janamsakhis. They also hear how the Gurus cared for the poor and needy, fed the hungry and made wise decisions.

  • Many Sikhs wear the 5 K's as symbols of their faith. One of these is kesh or 'uncut hair'. Men wear turbans and a comb to keep their long hair clean. Boys have their hair plaited or knotted into a jura and covered with a patka or rumal Women often plait their hair and cover it with a headscarf.

  • The Guru Granth Sahib is the Sikh holy scripture, a compilation of hymns and compositions of the Gurus. When the tenth Guru died he said that the scripture itself would now be their Guru or teacher. In the Gurdwara, the Granth has a room of its own. It is brought out to be read and placed on a richly decorated dais beneath a canopy. Not many families will have their own copy of the Granth but most will have copies of prayers which they use at home with their families.

  • Sikhs celebrate festivals which recall the lives of the Gurus e.g. Baisakhi and the birthdays of Guru Nanak and Guru Gobind Singh. Celebrations may include meditation, singing, reading the Granth right through (Akhand Path), wearing new clothes, telling stories of the Gurus and so on.

  • Sikhs meet for worship in a Gurdwara. There is no special day set aside for this but Sunday is commonly used in Britain. A Gurdwara is marked outside by a flag, the Nishan Sahib. Inside there will be a prayer hall, kitchen and dining area. When Sikhs arrive for worship, they remove their shoes and cover their heads. They bow before the Guru Granth Sahib and sit on the floor. They hear readings from the Granth, pray and listen to musicians playing kirtan (hymns) in praise of God. Free food (langar) is served after worship; sharing food symbolises equality and emphasises the Sikh belief that all human beings are equal before God.

  • Babies are taken to the Gurdwara for their name-giving. The Granth is opened at random and the first letter on the left hand page is used to choose a name for the child. A second 'symbolic' name is also given: Singh (lion) for boys and Kaur (princess) for girls; this tradition was begun by Guru Gobind Singh. Sikh families also celebrate weddings and festivals at the Gurdwara.

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Sikhism 3 & 4

When relating teaching and learning objectives at levels 3 and 3 to Sikh experience, the teacher should draw on the following in an appropriate context

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  • The word 'Sikh' means follower or disciple. Sikhs are followers of Guru Nanak (1469-1539) who lived in the Punjab. He believed he was 'employed' to teach people about God, the True Guru, and to sing God's praise. He journeyed far and wide to do this and was succeeded by nine further Gurus who passed on his teachings. Guru Arjan, the first Sikh martyr, compiled the Sikh scriptures and built the Golden Temple in Amritsar. Guru Tegh Bahadur was martyred for refusing to give up his faith. Guru Gobind Singh founded the Sikh community, the Khalsa. Sikhs believe these Gurus were specially chosen to reveal the truth about God and about life.,. they do not worship the Gurus but see them as teachers. Sikh children hear about the Gurus from their parents, at the Gurdwara and from story books. The stories give them an example to follow.

  • Sikhs believe there is only one God, who is the creator of all things. The Mool Mantar outlines Sikh beliefs about God. It begins 'There is one God; God's name is truth.' It stresses God's greatness and uniqueness. Sikhs believe that 'creation evolved slowly, that air came from water, from water came the lower forms of life leading to plants, birds and animals and culminating in humans as the supreme form of created life on earth'. All humans are equally important in God's eyes and they should therefore treat each other equally. Guru Nanak took belief in equality very seriously; he also taught the importance of earning an honest living, serving others, sharing things and accepting God's will.

  • The Khanda is the main Sikh emblem. It will be seen on the flag outside a Gurdwara. Another symbol, Ik Onkar, means 'There is one God' and it appears before each major section in the Sikh scriptures. It may also appear on badges and plaques. The five K's (Kesh, Kangha, Kara, Kachera, Kirpan) and the turban are symbols which are worn by Khalsa Sikhs. They are a constant reminder of what it means to be a Sikh.

  • The Guru Granth Sahib is the living voice of God for Sikhs, a volume containing the teachings of the Gurus and treated with the reverence due to a living Guru. If a family owns a copy, a special room is set aside for it, as an honoured guest. No- one touches it with unwashed hands. In the Gurdwara, it is the focal point, placed on a dais and covered with bright cloths called romallas. The Granth's importance is also shown by the holding of an Akhand Path, a complete unbroken reading of it on special occasions, which lasts 48 hours.

  • A Gurdwara houses the Guru Granth Sahib and acts as a community centre, providing children's classes, social activities and Punjabi lessons. Everyone is welcome to worship in a Gurdwara, regardless of race or creed. Services are long. People come and go freely, bowing to the Granth and making offerings. Kirtan or hymns are sung in praise of God, accompanied by tabla and harmonium. The sangat (congregation) listen to and meditate on the words of the Granth and join in the Ardas prayer. Karah Parshad is distributed to everyone present. Then everyone eats together (a symbol of equality) in the Langar, where free food is served.

  • Sikhs celebrate Gurpurbs, festivals related to the Gurus e.g. the births of Guru Nanak and Guru Gobind Singh and the martyrdoms of Guru Arjan, Guru Tegh Bahadur and the sons of Guru Gobind Singh. Divali and Hola Mohalla take place at the same time as Hindu festivals but have been given Sikh meanings, stories and customs. Baisakhi celebrates the birth of the Khalsa in 1699 and the New Year (April 13). It is a joyful festival and Sikhs join in games, sports and competitions. New clothes are worn and turbans may be exchanged. New flags go up outside the Gurdwara and the flagpoles are washed. It is a joyful occasion. Sikhs also celebrate important 'milestones' in life e.g. naming babies, tying a boy's first turban, an Amrit or initiation ceremony, marriage, death.

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Sikhism 5 & 6

When relating teaching and learning objectives at levels 5 and 6 to Sikh experience, the teacher should draw on the following in an appropriate context

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  • The Mool Mantar or 'Basic Hymn' describes the Sikh belief in God as.... One, Truth, Creator, Without fear, Without enmity, Beyond time, Not incarnated, Self-existent. Sikh descriptions of God are gender-free but this is difficult to maintain in English: 'God has no marks or symbols. He is of no colour, of no caste. He is not even of any lineage. His form, hue, shapes and garb cannot be described by anyone. He is immovable, self-existent; he shines in his own splendour. No-one can measure his might.' Sikhs believe God is infinite, beyond the reasoning of the human mind, yet found everywhere and in the soul of every person. They believe humans are reborn again and again until they attain purity and true goodness. The cycle of rebirth is then broken and believers are united with God. Sikhs believe the purpose of life is to find union with God, by living in accordance with the teaching of the Gurus: respect for the oneness of the human race, peace, justice and tolerance, service to others and the use of force only as a last resort to defend righteousness and protect the oppressed. Stories of the Gurus show the importance they attributed to: human rights, service to the sick, religious tolerance and equality.

  • The founder of Sikhism, Guru Nanak, was born in 1469 CE in Talwandi in the Punjab. He was a wise child, married young and had two sons. Until he was 30 he was an accountant, an honest man, who prayed, sought after truth and helped others. One day while bathing in a river, he was mysteriously taken into God's presence. He returned 3 days later committed to teaching people to praise God, do good works and live pure lives. Nanak went on 4 missionary journeys with Mardana, a musician; they set Sikh teachings to music to make them easy to learn. In 1521, Nanak established Kartarpur as a place of learning for his disciples (sikhs). Visitors were fed at a free kitchen. Nanak died in 1539. A line of nine further Gurus carded on his work.

  • Guru Arjan compiled the first collection of Guru Nanak's hymns (Adi Granth) and included writings, of Muslim and Hindu saints. Writings of other Gurus were later included and a final version of the Granth completed. Today's copies are exactly the same: 1430 pages and 3384 hymns. An introduction contains set prayers for morning, evening and night. The Guru Granth has been treated as a living Guru since the tenth Guru's death. Hearing it read is an integral part of Sikh worship and an uninterrupted reading (Akhand Path) occurs at festivals and special events.

  • There is no set day for public worship or diwan although Sunday is often used in Britain. The singing of hymns enables Sikhs to practise two particular forms of worship: repeating the name of God and meditating on it. Prayers can be led by men or women. As the service ends, prayers written by the Gurus are said: Anand (Guru Amar Das) and Japji (Guru Nanak). Then the Ardas is chanted while everyone stands. The final part says: 'Those who seek the Lord's protection shall be saved: the name, Waheguru is a ship whose passengers safely cross the ocean.' Waheguru or Wonderful Lord is often repeated prayerfully by Sikhs. Set prayers (Nit Nem) are also said at home. The Japji is said in the morning; it includes the Mool Mantar and comes from the beginning of the Guru Granth. Rehiras is said in the evening and Sohila last thing at night. Guru Nanak encouraged sincerity in prayer: 'Words alone do not make a prayer; a prayer should come from the heart.'

  • Sikhs over 16 can receive Amrit. Amrit is sweetened water, given to a baby at its naming and used again if a Sikh becomes a committed member of the Khalsa (pure ones). This ceremony began in 1699 when Guru Gobind Singh summoned Sikhs to meet for Baisakhi. It was a time of persecution and Gobind Singh asked who would give his head as proof of his faith. He had five volunteers, the Panj Piare. They partook Amrit and some was sprinkled on their heads and eyes. They received a new name ('singh' or lion), a code of conduct and the 5 K's as symbols of a people prepared to defend truth. Today initiates stand in the presence of the Granth to dedicate their lives to the Gurus and the Khalsa. They promise to pray 3 times a day, wear the 5 K's and accept certain prohibitions: not to use tobacco, alcohol or harmful drugs, not to commit adultery, not to eat ritually slaughtered meat.

  • Baisakhi (April 13th) celebrates the founding of the Khalsa in 1699. It is a time of rejoicing and fun but also a chance for Sikhs to rededicate themselves to the ideals of the Sikh faith. The renewing of the flag outside the Gurdwara is one of the rituals observed; the Khanda on the flag is a reminder of the story of the founding of the Khalsa. Sikhs celebrate other festivals to do with the Gurus (gurpurbs) and also some connected to Hinduism (mews) but with new meanings and stories. Divali, for example, is celebrated in memory of Guru Har Gobind.

  • 'No place on earth can be more holy than another', said Guru Nanak, since God is everywhere. A saint who bathes in a sacred place is still one when he comes out and a thief is still a thief. The real pilgrimage is in the heart. Pilgrimage is not a requirement for Sikhs, but they visit places associated with the Gurus or Sikh history. The most famous is the Golden Temple (Harmandir Sahib) at Amritsar with its four doors symbolising a welcome to all people of every race and religion. Here Sikhs bathe in the pool surrounding the Temple, walk down the steps into the temple (a symbol of humility) to pray and hear the Granth read. Sikhs may also visit the five Takhts, seats of authority where scholars are consulted on religious questions.

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Sikhism 7 & 8

When relating teaching and learning objectives at levels 7 and 8 to Sikh experience, the teacher should draw on the following in an appropriate context

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  • Sikhism is strictly monotheistic. God is known by many names including those of Hindu and Muslim scripture (e.g. Ram, Hari, Allah and others) to show the oneness of God. However, the two names traditionally used in worship are Satnam (i.e. 'the Eternal Reality') and Waheguru (i.e. 'Wonderful Lord'). They believe that God has revealed himself continuously, before and during the period of the Ten Gurus and continues to do so by means of the Guru Granth Sahib. Sikhs believe that God is transcendent (nirgun) and immanent (sargum). His nature is gracious and benevolent. Incarnation or idolatry are rejected.

  • Sikhs believe that each person is a small part of God. God and the soul of the individual are in essence one and the same. The person's soul exists from the time of its creation, through many lives, until the time it is re-absorbed into God. Human beings are the crown of creation. They alone of all created things have the freedom to know right from wrong. Failure to choose that which is right is because of human self-centredness, which with the Guru's help (Gurmat) can be overcome. Compassion, duty, truthfulness, contentment and fortitude are qualities which believers seek to attain.

  • The law of karma. Because human life is the highest form, it is at this stage that Sikhs believe that the cycle of rebirths can potentially be broken and the soul re-absorbed within God. The law of karma operates both progressively and regressively i.e. if a person is good he may be born into a good family, but if bad, he may fall to the lower plane of animals. The cycle of births and deaths can only be ended by God himself.

  • Sikh ethics. Guru Nanak taught that truth is above everything, but higher still is truthful living. Some ethical principles which are intrinsic to Sikh belief and practice are:- earning a living by honest and approved means (kirat karna); sharing time, talents and earning with the needy (vand chhakna); service to the Sikh community or the community at large (sewa); all people are equal in the eyes of God, including equality of the sexes - they rejected the Hindu idea of caste; Drugs, intoxicants and tobacco are strictly forbidden, though this is not always heeded by Sikhs.

  • The ten Gurus are believed to be the divine teachers who conveyed God's word. They acted as revealers of the truth about God. They are not, however, the objects of worship. Sikhs believe that there is an essential unity to the Guru's teaching. The teaching of the Gurus stressed:- respect for the oneness of the human race; a belief in peace, justice and tolerance; the need to serve others; the use of force only as a last resort to defend righteousness and the oppressed Oust war). Their teachings offer guidance for contemporary issues such as:- personal relationships and family; peace and conflict; social and political justice; racism and human rights (equality); the environment; interfaith dialogue (religious tolerance).

  • Marriage and divorce. For most Sikhs, marriages are arranged between the respective families. The Sikh community in western countries are extremely concerned by the increasing numbers of mixed or inter-religious marriages. The family and the community are distressed, particularly when a Sikh girl 'marries out'. She is virtually cast out and she brings shame on the family. Marriage is seen not just as the union of a man and a woman, but also the linking of two families. Sikhism forbids sex outside marriage. Marriage is not just a social contract to be dissolved at will. Rather it is a spiritual bond which ties a man and a woman together permanently for physical, social and spiritual purposes. The ceremony takes place in the presence of the Guru Granth Sahib which is regarded as a witness to the marriage. Since marriage is consider to be for life, in principle there is no place for divorce. However, in practice, after a lengthy period to allow for reconciliation, the community allows divorce. The community also permits divorcees to re-marry.

  • Religious tolerance. Sikhs do not seek to convert others and, generally, they have an attitude of respect towards other religions. Sikhs believe that other religions possess truth as well as their own.

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