Who are Nihangs? Sikh saint-warriors associated with weapons, horses, and controversies

Armed with spears, swords, and kirpans, around six Nihang Sikhs stormed a gurdwara in Uttarakhand's Rudraprayag district, vandalised parts of the premises, barricaded themselves on the top floor, and locked access for three days. The group demanded the release of four Nihangs who had been arrested after a dispute over parking in nearby Karnaprayag that allegedly escalated into violence, injuring several locals.

The Nagrasu Gurdwara standoff, which began on Saturday (June 21), was finally resolved on Tuesday. The incident drew national attention to one of Sikhism's most distinctive communities — the Nihang Sikhs.

For more than three centuries, Nihangs have occupied a unique position within Sikhism as a warrior order founded during a period when the Sikh community faced repeated persecution and wars were thrust on it. Revered by many as the guardians of Khalsa martial traditions and viewed with fear by others because of their militant image, the Nihangs have long stood at the intersection of faith, military power, and political authority.

The Nihangs stand out because of their blue dress, their dumalla turbans and weapons.

The weapons of the Nihangs are not simply ceremonial objects like for other baptised Sikhs who carry a kirpan as part of the five Kakars. Traditional Sikh texts describe the Nihangs as warrior-saints whose duty was to defend the faith, protect the vulnerable, and remain prepared for battle at all times. To understand why Nihangs continue to carry arms — and why they continue to command both reverence and controversy — it is necessary to look back at the history and traditions that shaped them.

However, the weapons of the Nihangs signify their vow to defend the weak, protect religious freedom, and uphold justice. They aren't meant to attack the unarmed.

The association of the Nihangs with cannabis has also come for criticism. While consumption of cannabis was done for military campaigns and to alleviate pain, Sikh scholars criticise the practice as incompatible with Rehat Maryada, which prohibits intoxicants.

WHO ARE THE NIHANGS, THE WARRIOR-SAINTS OF SIKHISM?

Among the many sects and traditions that emerged within Sikhism, none are as visually striking or historically influential as the Nihangs. Traditional Sikh texts trace the origins of the Nihangs to Guru Gobind Singh, the tenth Sikh Guru, who established the Khalsa in 1699.

The Bhai Daya Singh Rehatnama, attributed to Bhai Daya Singh, one of Guru Gobind Singh's original Panj Pyare (five beloved disciples), describes a Nihang as "a Khalsa Sikh who wears blue attire, keeps a tall dumalla (layered warrior turban), carries weapons, and adheres to a distinct code of conduct". There is a section of Nihangs who do not follow any restrictions on the colour of their dress. Though both the sections follow the martial traditions.

They are commonly referred to as Akalis or Akali Nihangs and are regarded by many Sikhs as custodians of the Khalsa's military traditions.

The Rehatnama presents the Nihang not merely as a soldier but as a warrior devoted to Akal Purakh, the Timeless One, and prepared at all times to defend the faith.

A historical 1880 text written in Braj Bhasha by Baba Sumer Singh, Sri Gur Pad Prem Prakash, attributes the origins of the Nihang identity to an episode involving Sahibzada Fateh Singh, the youngest son of Guru Gobind Singh.

According to Baba Sumer Singh, the young Sahibzada was dressed in a blue dumalla and armed with weapons. Guru Gobind Singh is said to have admired this appearance and referred to such warriors as "Nihang Singhs". This is a reason some say that the Nihangs are considered the sons of Guru Gobind Singh.

WHY WEAPONS ARE SIGNIFICANT TO THE NIHANG IDENTITY

To understand the Nihangs, understanding their relationship with weapons is important. The swords, spears, daggers, matchlocks, and steel chakrams that adorn their turbans are not merely symbols of tradition or ceremonial relics from a historic era.

The Bhai Daya Singh Rehatnama states that a Nihang should remain equipped with weapons and carry iron arms at all times. In this concept, a Nihang was not expected to take up arms only when conflict arose. He was expected to live in a constant state of readiness.

This martial outlook emerged from the turbulent conditions of 18th-century Punjab. Following the death of Guru Gobind Singh and the execution of Banda Singh Bahadur, Sikh communities faced repeated campaigns of persecution under Mughal governors and later Afghan invaders. Under attack, military preparedness became essential for the survival of Sikhs.

The Nihangs emerged from this environment as the armed vanguard of the Sikhs, responsible not only for defending them but also for protecting gurdwaras and other institutions.

Weapons, therefore, became both practical tools and powerful symbols. They represented the ability to resist persecution and the determination to preserve the Sikh faith against forces seeking to suppress it. For Nihangs, carrying arms was a visible declaration that they stood ready to defend the Panth (community) whenever necessary.

Nineteenth-century historian Giani Gian Singh, in Naveen Panth Prakash, describes Nihangs as protectors of dharma and defenders of the faith. Gian Singh portrays them as warriors who are constantly prepared for battle and deeply attached to martial life.

One passage in his work famously describes Nihangs as men who desired "war, weapons and horses", reflecting a culture in which military readiness was inseparable from religious identity.

Their attachment to weapons is also rooted in a core Sikh principle: the ideal of the Sant-Sipahi, or saint-soldier. Guru Gobind Singh envisioned the Khalsa not as a monastic order withdrawn from society but as a community capable of confronting injustice. The saint-soldier was expected to cultivate spirituality while remaining willing to fight tyranny when peaceful means failed. For the Nihangs, weapons became the physical expression of this philosophy.

However, carrying a weapon for a Nihang signifies a duty to defend the weak, protect religious freedom, and uphold justice. The weapon isn't to attack the defenceless but a reminder of the Nihang's responsibilities.

THE RISE OF NIHANG POWER AND ITS MOST CELEBRATED LEADER

No individual embodies the Nihang tradition more than Akali Phula Singh, one of the most celebrated warriors in the history of Sikhs.

Phula Singh, born in 1761, emerged during a period when Sikh power was expanding across Punjab. He joined the Nihang order under Akali Narain Singh and eventually rose to become its leader.

The academic study at the University of British Columbia, Problematizing the Problematic: The Nihangs Within the Great Sikh Court of 19th Century India, by Sharanjit Kaur Sandhra, portrays Phula Singh as both a saintly warrior and a formidable political actor.

Phula Singh was respected by ordinary Sikhs, feared by enemies, and sometimes even capable of challenging Maharaja Ranjit Singh, who was regarded as Sher-e-Punjab (Lion of Punjab), himself, according to Sandhara.

Phula Singh's most famous moment came during the Battle of Naushera in 1823. As Afghan resistance intensified and conventional attacks stalled, Phula Singh led a direct charge into enemy lines. He was killed in battle but became immortalised in Sikh memory as the ideal warrior-saint who sacrificed himself for the Panth.

His death elevated him into legend and strengthened the prestige of the Nihang order throughout Punjab.

THE ERA OF NIHANGS UNDER MAHARAJA RANJIT SINGH

One of the most interesting aspects of Nihang history is their relationship with Maharaja Ranjit Singh.

Unlike ordinary military units, the Nihangs retained a considerable degree of independence. The paper Problematizing the Problematic argues that the "Nihangs occupied a unique position within the Sikh empire". They fought for the Sikh state, benefited from state patronage, and participated in military campaigns, yet they never became completely subordinate to royal authority.

This made them both "insiders" and "outsiders".

On the one hand, the Nihangs served in major military campaigns, received financial support, and held influence within religious institutions. They also maintained their own leadership structures and were capable of openly criticising or challenging state decisions. Even Maharaja Ranjit Singh often had to negotiate with them rather than simply command them.

THE RELIGIOUS AND POLITICAL CLOUT OF NIHANGS

According to the Problematizing the Problematic paper, Nihangs exercised enormous influence in Amritsar, the spiritual centre of Sikhism. European travellers frequently described Amritsar as a stronghold of Nihang authority and identified the Akal Bunga as their headquarters.

Nihangs participated in major religious ceremonies, supervised aspects of gurdwara administration, and received portions of offerings made by pilgrims. Their presence was so significant that disputes involving Nihangs occasionally required intervention from Maharaja Ranjit Singh himself.

The court paintings from the Sikh Empire reveal that Nihangs frequently appeared alongside the Maharaja's most senior generals and advisers, suggesting that they were regarded as members of the ruling elite rather than marginal religious figures.

ASSOCIATION OF NIHANGS WITH CANNABIS

The association of Nihangs with cannabis intoxication has come under criticism.

Traditional Sikh literature openly acknowledges the intoxication practice. In Naveen Panth Prakash, Giani Gian Singh describes Nihangs as warriors who desired "war, weapons, horses, and cannabis".

Importantly, the text records the practice but does not provide a detailed explanation for it.

The justification comes primarily from later Nihang traditions. Many Nihangs argue that cannabis, commonly known as sukha or shaheedi degh, was historically consumed in controlled quantities to help warriors endure long campaigns, alleviate pain from injuries, and maintain concentration during battle.

Some Nihang traditions also associate cannabis consumption with meditation and religious observance.

The Sikh Rehat Maryada prohibits intoxicants, and many Sikh scholars view the practice as incompatible with Sikh teachings.

WHY DID MAHARAJA RANJIT SINGH PUNISH A NIHANG?

Despite their prestige, the Nihangs were not above the law, and Maharaja Ranjit Singh proved this to them.

One of the most striking stories from the Sikh Empire comes from Dr John Martin Honigberger, a European physician who served in Maharaja Ranjit Singh's court.

According to Honigberger, a Nihang who had become heavily intoxicated on bhang attempted to force his way into the Maharaja's tent. When a sentry prevented him from entering, the Nihang drew his weapon and severed the guard's arm.

Ranjit Singh responded harshly. He ordered that the offender's nose, ears, and hands be cut off. The punishment was intended not only to punish the individual but also to reinforce discipline within the military ranks.

The story demonstrates that even highly respected warriors were expected to adhere to strict standards of conduct.

MODERN CONTROVERSIES AND INCIDENTS OF VIOLENCE BY NIHANGS

In recent decades, several incidents involving individuals or groups identifying as Nihangs have brought renewed scrutiny to the community.

These include the 2020 Patiala attack in which police officers were assaulted during Covid-19 lockdown enforcement, the 2021 killing of Lakhbir Singh at the Singhu border during the farmers' protests, clashes with Radha Soami followers in Amritsar in 2022, attacks on members of Christian congregations, confrontations with police in Sultanpur Lodhi, and high-profile assault cases in Punjab during 2024.

Many of these incidents involved claims of sacrilege, religious vigilantism, or disputes over control of religious institutions. Police investigations frequently revealed complex local factors, including personal rivalries, factional disputes, and criminal allegations.

WHERE DO NIHANGS STAY, AND WHO CONTROLS THEM?

Today, the Nihangs constitute a relatively small but highly visible community within Sikhism. According to a report in The Indian Express newspaper, citing Sikh scholars and community leaders, the order is organised into around a dozen bands led by jathedars, with the Budha Dal and Taruna Dal among the most prominent.

In the absence of a central command, Nihangs remain loosely organised around their respective deras (centres), from where they undertake annual pilgrimages to Anandpur Sahib, Damdama Sahib, and Amritsar. They also visit and pay respects to Takht Sri Hazur Sahib in Nanded, Maharashtra, and Takht Sri Patna Sahib in Patna, Bihar.

Nihangs continue to participate in major religious gatherings, display traditional martial arts and horsemanship, and preserve customs that trace their origins to the early Khalsa period.

Yet the place of Nihangs in modern society remains a subject of debate. Speaking to The Indian Express in 2021, Gurmeet Singh Sidhu, Professor-in-Charge of the Guru Gobind Singh Chair at Punjabi University, Patiala, argued that modernity had altered the balance that historically defined the order. "With the advent of modernity, the balance between Bani (Guru Granth Sahib) and Bana (outer form) broke down, resulting in problems and unethical actions.

"Earlier, Nihangs would never attack an unarmed person," he told the newspaper. Sidhu's remarks reflect a broader view among Sikh scholars over contemporary controversies and the historical role of the Nihangs.

For more than three centuries, the Nihangs have preserved a warrior tradition forged during periods of persecution and conflict. They helped defend Sikh institutions, contributed to the rise of the Sikh Empire, and cultivated a unique culture that combines military discipline with spiritual devotion. Today, though Nihangs are respected and feared, they also have unjustified violent incidents associated with them.

- Ends