Long and uncut hair for women – Was it ever compulsory?

By Dr. B. S. Bains | Opinion |

In Sikh tradition, the practice of keeping unshorn hair (Kesh) has always been emphasized, particularly for men. However, when it comes to women, there is no specific command or historical evidence mandating them to keep uncut hair as a religious requirement.

Historically, women naturally kept long hair, as cutting hair was not a common fashion or social practice of the time. There is also no instruction prohibiting women from removing facial hair, since women, due to natural hormonal differences, typically do not grow facial hair. If such hair does appear—due to hormonal imbalances or medical reasons—it is not considered impious for a woman to remove it. In fact, doing so aligns with natural grace and hygiene, rather than contradicting any spiritual principle.

In today’s world, hair styling and grooming are part of normal societal standards. Women engage in trimming or shaping their hair, and this does not diminish their identity as Sikh women. Their spiritual strength, devotion, and sense of Sewa (selfless service) often shine more naturally and visibly than through external symbols. Sikh women have always been tender-hearted, God-fearing, and service-oriented, and their inner divinity is expressed through compassion and action.

Gendered Persecution in Sikh History: A Contextual Overview

In the annals of Sikh history, documented persecution under Mughal rule was predominantly directed toward Sikh men, especially the Gurus, their followers, and male members of the Khalsa. Historical records—such as Persian court chronicles, Sikh hagiographies, and British-era Sikh historians like Rattan Singh Bhangu—reveal a clear pattern: Sikh men were publicly executed, tortured, imprisoned, or targeted through state policies due to their open defiance of forced conversions, refusal to pay Jizya, and commitment to preserving Sikh identity.

The Jizya—a religious poll tax imposed on non-Muslims under Islamic rule—was reintroduced by Moghal Emperor during Guru’s era and became a symbol of oppression for Hindus and Sikhs. Sikh men, particularly those aligned with Guru Arjan, Guru Hargobind, Guru Tegh Bahadur and Guru Gobind Singh, openly resisted the Jizya and its ideological underpinnings, which led to brutal crackdowns by the Mughal state. Guru Tegh Bahadur’s martyrdom in 1675 was a direct result of his stand against forced conversion and religious intolerance, including the imposition of Jizya on Kashmiri Pandits.

However, Sikh women, while profoundly affected by the turmoil of the era, were not subjected to Jizya or formally codified legal torture under Mughal law. There is no known Mughal edict or historical record indicating that Sikh women were systematically taxed or tortured under religious policy the way Sikh men were. Their suffering, while very real, was more often indirect and emotional—loss of husbands, sons, displacement, rape during invasions, or forced abductions during the later Afghan and Durrani incursions (e.g., during Ahmad Shah Abdali’s repeated invasions in the mid-1700s).

It is important to note that Sikh women were not passive bystanders. From Mata Gujri Ji’s martyrdom, Mai Bhago’s warrior leadership, to the resilience of countless unnamed Sikh women who protected and passed down the faith, they played a vital role in the spiritual and cultural preservation of Sikhism. However, the absence of state-imposed religious taxes or formal legal actions against women—as compared to the well-documented targeting of Sikh men—points to a gendered differentiation in persecution during Mughal times.

The Turban

Regarding the turban, it is important to note that Guru Gobind Singh Ji did not mandate turban-wearing for women, nor did he include women among the original Panj Pyare (the Five Beloved Ones). This was not due to exclusion, but perhaps due to the biological and practical considerations known to the Guru. Women, on average, sweat less from the scalp due to lower hormonal activation of sweat glands, but they often have longer, denser hair, which traps more heat and moisture. Covering such hair tightly for extended periods—especially with turbans—may restrict ventilation and could lead to discomfort or scalp issues.

During times of conflict or warfare, some women did wear turbans for practical reasons—to support their men in the battlefield, carry supplies, or protect their modesty. Often, they would tie up their hair using their long veils (chunni), which served both functional and cultural purposes.

But wearing a turban was never a requirement for women, and it was never imposed. The emphasis for Sikh women has always been on grace, modesty, and devotion—not on strict uniformity in outward appearance.

Supporting References:

1. Rattan Singh Bhangu – Prachin Panth Prakash

2. S.R. Sharma – Religious Policy of the Mughal Emperors

3. J.S. Grewal – The Sikhs of the Punjab

4. Khushwant Singh – A History of the Sikhs

5. Persian chronicles – Maasir-i-Alamgiri, Akhbarat-i-Darbar-i-Mualla

Dr Balwant Singh Bains is a Malaysia-based kirtan enthusiast and a practicing physiotherapist with a chain of physiotherapy clinics.

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