Martyrdom of the Sahibzade: A Saga of Valour and Principles

Iqbal Singh Lalpura

The martyrdom of the Sahibzade is not merely an emotional episode in Sikh history,it is a defining chapter of courage, sacrifice, and adherence to principles. It represents the highest moral standard placed before society ,living with honour, resisting injustice, and standing firm for truth, even at the cost of life.

Guru Nanak Dev Ji transformed the mindset of Indian society with a single stanza:-

&ldquoJe jiwe put lathi jaiye, sabh haram jeta kichh khae.&rdquo

The message was unambiguous ,a life without honour has no meaning ,survival without dignity is worthless. Guru Nanak rejected fear, hypocrisy, and blind submission, laying the foundation of a civilizational resistance based on truth and moral courage.

Sikhism is often described as a religion of love, but this love is inseparable from sacrifice. It is a faith that demands readiness to die for truth. Love in Sikh philosophy is not passive , it is full of courage,it stands up to tyranny and injustice.

The test came early. Guru Arjun Dev Ji laid down his life and became the first Sikh martyr under the orders of Mughal Emperor Jahangir, who viewed the Guru as a threat to Islam and imperial authority, reflected in his own words, &ldquoTujke Jahangiri.&rdquo This martyrdom was not rebellion ,it was a declaration that spiritual authority cannot be subjugated by political power. Guru Arjan Dev ji has said &ldquo Pehla Maran kabul Jeewan ki chhad Aas ! Hoe sab na ki ranuka to aao hamare Paas &ldquo

What followed were defensive struggles for survival. The twenty-one wars fought by the Sikh Gurus ,four by Guru Hargobind Sahib and seventeen by Guru Gobind Singh ,were not wars of conquest. They were fought to protect religion and Sanatan values, which were under sustained assault through forcible conversions and suppression of the emerging Sikh and Khalsa identity. The concept of the Miri - Piri and saint-soldier was born out of this existential threat.

The martyrdom of Guru Tegh Bahadur was another historic stand against tyranny. He challenged the policy of forced conversion of Hindus to Islam and sacrificed his life for the religious freedom of others. This act placed Sikh thought at the forefront of human rights long before the term entered political or constitutional vocabulary.

History shows a continuous clash between foreign rulers and Sanatan civilization. While indigenous religions in parts of Africa and the West disappeared or weakened, Sanatan Dharma in India survived only because it was defended through sacrifice.

Guru Gobind Singh Ji faced seventeen attacks by Mughal forces and their local collaborators. In 1699, he created the Khalsa the &ldquoAkal Purakh ki Fauj&rdquo not merely as a military force but as a disciplined moral order committed to justice and righteousness.

In 1704, after a prolonged siege of Kila Anandgarh at Sri Anandpur Sahib, Mughal Emperor Aurangzeb promised safe passage to Guru Gobind Singh Ji if he vacated the fort temporarily. To reinforce this assurance, a personally signed copy of the Quran was sent. Despite being aware of Aurangzeb&rsquos duplicity, Guru Ji accepted the promise and left Anandpur Sahib on 21 December 1704.

The betrayal followed immediately. Mughal forces, supported by local hill kings, attacked the Guru and the Khalsa. Near the Sirsa River, Guru Ji&rsquos family was separated. Sahibzade Ajit Singh and Jujhar Singh remained with the Guru, while Mata Gujri Ji and the younger Sahibzade Zorawar Singh and Fateh Singh were separated and later reached village Kheri with the family cook.

At Chamkaur Sahib, Guru Gobind Singh Ji fought with , ten lakh Mughal army from a small garhi ,with only forty Sikh soldiers. Sahibzade Ajit Singh and Jujhar Singh attained martyrdom while fighting bravely against overwhelming odds. Sahibzada Ajit Singh&rsquos challenge remains etched in history:-

&ldquoNaam ka Ajit hoon, jeeta na jaunga !! jeeta gaya to wapas zinda na aunga&rdquo !!

He charged into the enemy ranks ,killed thousands and fell fighting. Sahibzada Jujhar Singh followed, matching his brother&rsquos courage and achieving martyrdom after inflicting heavy losses on the enemy.

On the collective decision of the Panj Pyare, Guru Gobind Singh Ji left Chamkaur Sahib at night not secretly, but openly ,clapping and proclaiming, &ldquoHind da Peer chaliya hai.&rdquo The announcement created confusion among Mughal ranks, allowing Guru Ji to reach Machhiwara safely.

Mata Gujri Ji and the younger Sahibzade were later betrayed, captured, and taken to Sirhind. Nawab Wazir Khan demanded that they should convert to Islam or face death. The Sahibzade , aged nine and seven, appeared in court for three consecutive days and refused to abandon their faith under any threat or allurement . They were bricked alive and later executed by beheading. Mata Gujri Ji also attained martyrdom in Sirhind. The date was 26 December 1704.

Guru Gobind Singh Ji reached Dina Kangar (now Damdama Sahib) and later sent the historic &ldquoZafarnama&rdquothe Letter of Victory to Aurangzeb. The document stands as a moral indictment of tyranny and remains essential reading for understanding ethical statecraft.

The Guru&rsquos words continue to guide the Sikh spirit,

&ldquoChar muey to kya hua, jeevat kai hazaar.&rdquo

Four sons may have been martyred, but thousands live on.

Today, Sikhs number in crores, yet many have drifted away from the discipline and principles of the Khalsa. Strength lies not in numbers but in adherence to values.

Why did the weak hill rulers side with the Mughals against Guru Gobind Singh Ji? What has been the long-term impact of this betrayal on Indian society? These questions require honest historical examination and correction.

Soon after these martyrdoms, the Khalsa under Baba Banda Singh Bahadur dismantled Mughal authority in India . This was not vengeance but the restoration of justice.

The essential question today is about commemoration. Are we remembering the Sahibzade in accordance with Guru philosophy, or have we reduced their sacrifice to ritual and symbolism guided by manmat rather than gurmat?

The answer lies in collective introspection. Let us pray, reflect, and realign ourselves with the values laid down by the Gurus. For the progress of Sikh history and philosophy, unity between those who bear the janeu and those who preserved it is essential.

With this prayer, the call is made to sit together, understand our shared past, and move forward ,guided by the martyrdom of the Sahibzade and the eternal principles of the Khalsa.

Former Chairman
National Commission for
Minorities Government of India