Mohammad bin Tughlaq gave a new form to the kingship, so Barani mentions his unique attitude towards his religious and other administrative matters. The reason for this attitude was the Sultan 's scholarship, sharp intellect, eloquence, studious and liberal mentality and broad social base. All this is reflected in the various aspects of his administrative reforms and his projects, it is necessary to understand his kingship in the true sense, that is, the reason behind his policies and ideas. The intention should also be understood.
1. Divine
Principle of Kingship : 'Zill-i-Ilahi'
In
fact Mohamed Tughlaq, Like Alauddin
Khalji
and Balban, the Sultan was considered as 'Zill-i-llahi' and kept a firm control on
both the Ulama and Umra classes to keep his power intact. For this reason,
rebellions also took place during his period and the
divine principles of kingship But the believing Sultan also eradicated them
with the same firmness as Balban.
2. Ruler:
People guardian and Protector
In
his view, the ruler is also like God , therefore,
he is the guardian and protector.
He assured the people after his ascension that he would follow in his father's
footsteps and declared, "To
my affectionate eyes every old man in my kingdom is like my father and every
young man is like my
brother Bahram Khan."
Therefore, from the very beginning, Mohammad had the impression of a
father-like behavior towards the subjects. Tughlaq did it . During the famine in the Doab, he distributed free
six months food grain
as an immediate relief and gave loans to the farmers called Sondhar, as well as
established Diwan-i-Kohi as a long-term policy.
3. 'Ulama
-i-Duniya'
: Lack of royal goodwill
There
was a problem with Mohamed Tughlaq
- he himself was very educated - he was unique in the
study,
analysis
and interpretation of Quran Sharif, Hadish
and Shariat. Like Balban, we see a definite lack of
goodwill for 'Ulama-i-Duniya'. The
displeasure of Barani, Isami and Ibn
Battuta
etc is hidden in this, that is why these people criticize Muhammad Tughlaq and
call him the wisest fool.
4. Diplomatic
Relations : Expansion of Political Horizon
He
also understood the need for cultural relations with foreign countries. He was
distracted by the political and cultural isolation of India. The expansion of
his political horizon included countries up to
Egypt, China and Khorasan on the
other. During his period, Indian diplomatic relations were
established with many countries of the world. Diplomatic exchanges took place
and relations were established with Khorasan,
Iraq,
Iran,
Sistan,
Hirat,
Egypt,
Trosaxiana,
Tangier
etc. These contacts and the movement of messengers
made his political outlook broad, dynamic
and liberal.
5. Bureaucracy
: All India Form
These
experiences and contacts, an all-India form of his kingship is visible. From
the foot of the Himalayas to Dwarsamudra and from Thatta to Lakhnauti, all the
territories were under him. Politically, the essence of the Sultan 's ideas was
to establish political and administrative unity of India. Not only this,
it
was also his belief that only by giving a broad base to the administration,
he
would be able to strengthen the foundation of his power,
so
he had expressed confidence to fill the state services on the basis of merit.
Barani, who himself hated the this elite,
writes that even the elite were appointed to the highest posts of administration
during his time. Not only this, the
appointment of Hindus to high posts was the result of a well-planned
administrative policy.
6. Religious
Approach : Try
the environment of Intellectual Freedom
His
studies, education and
foreign contacts had a definite impact on his personality and religious outlook. In a country of different religions
like India, he had a liberal attitude towards all religions and religious
equally. He participated in the Holi of Hindus and performed some rituals in
Shatrunjay Jain Temple. He also went to the temple of Girnar. Isami and Ibn
Battuta both give
details that he
also had personal arguments with yogis, while
he was very formal in offering prayers and performing other religious rituals
ordered by the religion of Islam. He succeeded in
creating an atmosphere of intellectual freedom in his empire. He always
bowed down to the famous Sufi saints. As a Jauna
Khan he was a regular visitor to the kankhah of Shaikh Nizamuddin Auliya,
while
Chishtia was a disciple of Sheikh Alauddin, the grandson of the saint Shaikh
Fariduddin Ganj Shakar. He performed at the tombs of many Sufi saints and also got tombs built at Badaun(
Miran Mulhim), Delhi (Sheikh
Nizamuddin Auliya), Multan
(Sheikh Ruknuddin Abulfatah)
and Ajodhan (Sheikh Alauddin ). Therefore, his religious-cultural-social
outlook was very liberal, human
and mature.
Thus
The kingship of the Sultan was in fact the culmination of 'enlightened
absolutism', where the plan for
the establishment of a 'cultural state' is clearly visible. Muhammad
died on March 20, 1351 AD
and the successor was ascended March 24, 1351 AD.
Only it could happen,
If for four days Muhammad 's armies on the banks of the Indus river,
near
Thatta, could protect his harem and treasury
from three Mongol attacks, it
was in fact the divine nature of his kingship, the
broad base of power and his generosity that arose
in the public mind. It was the result of faith. Not only this, due to the
divine nature of his kingship and enlightened autocracy, he was successful in
eradicating the largest number of organized rebellions,
where
his successor was completely unsuccessful and brought the Delhi Sultanate to
the brink of decentralization and division.
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