According to pop culture and contemporary media, which are more concerned with

basic assertions for the purpose of sensationalization rather than fidelity to truth, will Sikhism
and Islam are the same thing. However, while geographically concentrated and sometimes
sharing similarities , both religions have starkly different beliefs that are worth noting. Of
particular interest to me was the way in which both of the primary religious texts and current
practice define and maintain man/woman gender roles. In this paper, I will first look at key
components of the Sikh and Islamic religions concerning traditional men/women gender roles.
And in an attempt to further contrast and describe each religious belief I will look briefly at the
interactions both communities have with the Hijra; a four thousand year old community in India
comprised of transgender and non-gender conforming people.
On the surface Sikhism and Islam do share similarities when it comes to the way in
which their primary texts describe gender roles and like all seminal religious texts each religious
view is nuanced and sometimes even contradictory. For the purpose of this paper I will consider
the examples I use to be isolated, bearing in mind that each religion can not be easily assessed
through a 1250 word essay assignment. These two religions do have some fundamentally
different articulations of traditional men/women gender roles.
First, the wearing of the veil is descriptive of each religions foundational perspective on the role
of women in society. While in Islam, the Quran in chapter 24 verses 30-31 instructs women to
‘reduce some of their vision’ and ‘not expose their adornment’ except to their husbands and
close family members. The Sikhs view holds the opposite command, where it instructs
followers, in the Sikh Code of Conduct that “It is not proper for a Sikh woman to...keep her face
hidden by veil or cover”. Analyzing these two texts side-by-side points out a key difference in
the two religious beliefs, but they also imply a not as obvious similarity. At first, the Sikh code of
conduct seems less restrictive and perhaps does imply a greater level of equality between men
and women as faithfully constructed. However, both religious text and code of conduct are
specific commands that women are to follow, and both concern a woman’s body or dress.
While, both texts approach different means they both articulate a specific vision of women that
delineates them from men in an explicit way.
Furthermore, there are other areas of both the Guru Granath Sahib, the Sikh religious
text and the Islamic Quran that demonstrate a foundational view of the two genders described.
In the Sikh text it is written that “man is born from a woman...man is friends with woman,
through woman, the future generations exist” implying a symbiotic relationship between men
and women, but also highlighting the importance of women for future generations. And in fact,
the quran also has similar sounding scripture, in Chapter 9 of verse 71, it is written that “the
believing men and believing women are allies of one another”. Together in, particularly in
prayer and in obedience with Allah and Mohammed both men and women are described with
equal status and power. However, the quran, based off several verses, tends to describe a more
limited role for women in the form of a relationship where a man is expected to be superior in
many ways. In fact, the quran’ in chapter 4 verse 34 describe mena as “guardians and managers
over women”. This type of direct commandment over women is not as explicit in the Guru
Granath Sahib. Although as previously noted, that type of dominion is expressed as well.
Finally to get a more detailed look and to sharpen the analysis of gender roles between Islam
and Sikhism it’s interesting to note both communities interactions with the Hijra community of
India. The Hijra community is a 4,000 year old community of Indians who have recently been
legally recognized as members of a third gender. The identity of sexual minorities, ie non-
heterosexual, is a contentious one almost anywhere you go, but it can be particularly
contentious in the areas of India and elsewhere in south asia where both, sikhism and islam are
prominent religions (hindu is also a dominant religion in the area and the hijra are considered
as an integral part of the Hindu religion). Because of the way Islam is practiced, hijra working on
missionary or religious work will often conform to a male gender in order to be accepted into
the country(5). And while Islam is more explicitly against sexual minorities, Sikhism which tends
to be more ambivalent in its text about homosexuality and other non-heterosexual religions
The Refugee Review Tribunal (6) describes modern day India as a place where “... both
homosexual and lesbian couples continue to face significant discrimination.” The research
service does describe that there is “cultural space for the Hijra community..” but that outside of
those communities sexual minorities face ‘overwhelming prejudice’.
In summary, while both religions share similarities in gender roles, the Islamic religion as
practiced and in some instances as written in the Quran, takes a more restrictive stance on the
woman’s role in societal interactions. However, both communities, without any major mention
of transgender individuals in their religious text, seem to be a long way from an accepting
notion of non-gender conforming individuals.
Sources -- not at all in APA
1. Quran
And tell the believing women to reduce [some] of their vision and guard their private parts and
not expose their adornment except that which [necessarily] appears thereof and to wrap [a
portion of] their headcovers over their chests and not expose their adornment except to their
husbands, their fathers,
http://legacy.quran.com/24/30-31

2. Sikh Code of Conduct

“It is not proper for a Sikh woman to wear a veil or keep her face hidden by veil or cover”.
Sikh Code of Conduct
https://www.sikhs.org/reht4.htm

3. Guru Ganath Sahib

"Man is born from a woman; within woman, man is conceived; to a woman he is engaged and
married. Man is friends with woman; through woman, the future generations exist. When his
woman passes away, he seeks another woman; to a woman a man is bound. So why call her
bad? From her, kings are born. From a woman, woman is born; without woman there would be
no one at all"

Sri Guru Granth Sahib Ji, English Translation by Dr. Sant Singh Khalsa, MD; Phonetic
Transliteration by Dr. Kulbir Singh Thind, MD

http://www.srigurugranth.org/0473.html

4. Quran “Men are guardians and managers over women.”

Men are in charge of women by [right of] what Allah has given one over the other and what
they spend [for maintenance] from their wealth. So righteous women are devoutly obedient,
guarding in [the husband's] absence what Allah would have them guard. But those [wives] from
whom you fear arrogance - [first] advise them; [then if they persist], forsake them in bed; and
[finally], strike them. But if they obey you [once more], seek no means against them. Indeed,
Allah is ever Exalted and Grand.

Quran 4:34
https://quran.com/4/34

5. Washington Post

https://www.washingtonpost.com/national/religion/indias-third-gender-hijra-community-
balances-acceptance-with-religious-identity/2015/07/14/9c02f772-2a5e-11e5-960f-
22c4ba982ed4_story.html?utm_term=.dc59f4386c43

6. http://www.refworld.org/pdfid/4b6fe234d.pdf