Name:Rekha Yadav

Roll no:22/288

Class: History 3A

Critically analyse the modern Notion of Kingship during Akbar’s reign.

The reign of Emperor Akbar represents one of the most influential transformative period in
the history of Indian subcontinent particularly in terms of kingship. Although Akbar’s
attempts to establish Mughal rule in India have been extensively studied by historians but
more modern studies have concentrated on his ideological influences, particularly his
philosophy of sulh-I kul, or “Absolute Peace,” which encouraged tolerance for all religions.
The idea of kingship during Akbar’s reign has changed in modern historiography, which now
views Akbar’s policies and ideology as a unique synthesis of various theological, and
cultural elements. Akbar’s reign is now seen by scholars as a pivotal time during which
Timurid, Persian, Islamic, and Indian ideas were combined to produce a kingship model
that was acceptable to a diverse empire. Our understanding of Akbar’s reign particularly
come from his court chronicler Abul Fazl’s writing of Akbarnama and Ain-i-akbari . He has
extensively write about Akbar’s reign and idealise the Akbar’s image of king. He describes
Akbar as insaan-i-kamil(perfect man) and suggest that he was not only a temporal leader
but also a spirituality enlightened man.

Modern scholars critically analysed Abul Fazl’s depiction of Akbar and highlights the
Akbar’s importance as a spiritual leader. Scholars such as Harbansh Mukhia and
I.H.Qureshi talks about the influence of Sufi ideas in Akbara policies. While some
historians like Athar Ali oppose the view of presenting Akbar as a divine king. The following
paragraphs will discuss about the Akbar’s policies that proved transformative idea of
kingship under his reign.

Lisa Balabanlilar in her book “Imperial Indentity in the Mughal Empire” explores how the
Timurid ancestry and regional South Asian customs were used by the Mughal emperors to
produce a distinctive style of governance that struck a balance between political realism
and deeply ingrained cultural symbolism. Through a variety of cultural, religious, and
political manifestations, the rulers highlighted their strong ties to their Timurid heritage,
which gave rise to the Mughal identity; the Naqshbandi Sufi order which was one of the
most important representations of Timurid legacy. With a clear genealogy back to Amir
Timur, the Naqshbandi order was supported by the Mughal emperors especially Akbar, who
also helped to build a distinguished spiritual lobby at the court.

The adoption of the concept of darshan under Akbar which was the practice of public
appearance by the emperor to receive the reverent gaze of his subjects. This practice
developed into a crucial aspect of Mughal governance, acting as a show of the ruler’s
accountability and accessibility as well as a spiritual spectacle. Despite its Hindu religious
roots, darshan appealed to the Timurid and Mughal ideas of justice and kindness since it
represented the king’s function as a divine protector of his subjects. Emperors like Akbar
and Jahangir strengthened the notion of a morally upright and approachable monarch by
enforcing justice in public and hearing petitions during these viewings. Modern
historiography views darshan as part of Akbar’s larger ideological framework, known as
sulh-I kul or “universal tolerance.” This policy emphasized religious inclusivity and sought
to present Akbar as a ruler for all his subjects, regardless of faith. Further historians also
contend that the concept of jharokha darshan aligned with Islamic ideas of monarchy,
specifically the Timurid ideal of the sovereign as a zill-I Ilahi( shadow of God on Earth).
Historians such as Catherine Asher, hold that darshan was a key strategy in Akbar’s efforts
to transcend sectarian boundaries and establish an enduring image of sacred kingship.

Akbar’s policy of “universal tolerance,” or sulh-I kul, was a transformative step in Mughal
governance that aimed to promote religious harmony and inclusivity in the heterogeneous
empire. According to contemporary historians Akbar’s sulh-I kul was not just a political
policy but rather a profound manifestation of his philosophical openness and his
dedication to building a peaceful empire and inclusivity that transcends socioeconomic,
cultural, and religious divides. The religious variety of the Mughal Empire, where sizable
populations of Hindus, Jains, Sikhs, and others coexisted with Muslims, is interpreted by
historians as the reason behind sulh-I kul. By encouraging a culture of tolerance that
fostered coexistence, this approach signaled a break from the traditional Islamic
leadership. For example, Richard Eaton contends that Akbar’s strategy constituted a type
of "cultural synthesis," enabling him to maintain the Islamic underpinnings of the Mughal
Empire while gaining the allegiance of his non-Muslim people. Eaton highlights how sulh-I
kul offered a unifying ideology that cut across sectarian lines, promoting allegiance among
many populations and aiding in the legitimization of Akbar’s leadership and the
stabilization of the empire.
In addition, Akbar’s sulh-I kul policy demonstrated his own spiritual interest and obsession
with mysticism, which eventually resulted in the establishment of the Din-I Ilahi, or
“Religion of God.” With inspiration from a variety of theological ideologies, Akbar attempted
to create a cohesive ethical and spiritual code in the Din-I Ilahi.

The importance and significance of Din-i-Ilahi is severely contested among scholars; some
see it as a symbolic declaration of Akbar’s power over religious affairs. Akbar’s court
historian, Abu al-Fazl, highlighted Akbar’s position as a spiritual leader whose wisdom
transcends over traditional religious lines by portraying the Din-I Ilahi as a mirror of the
emperor’s supernatural insight and moral superiority. Renowned Mughal art and
architecture expert Catherine Asher contends that the Din-I Ilahi is a continuation of
Akbar's larger endeavor to represent sulh-I kul in an organized religious form. Asher
highlights that Akbar intended the Din-I Ilahi to be a moral code that would bring his
followers together rather than to displace preexisting religions.

While according to historians like Harbans Mukhia, through Din -i-Ilahi Akbar intended to
bridge religios rather than making it different religion. Akbar’s most enduring gift, according
to Mukhia, is sulh-I kul; the Din-I Ilahi, on the other hand, is a monument to his creative
style of rule rather than a substitute for the traditional religions of his subjects.

In conclusion, modern historiography presents Akbar’s kingship as an innovative construct

that went beyond traditional models, aiming to create a unified empire through ideological
and cultural amalgamation. Historians critically analyse the idealized image of Akbar by his
court chronicler Abul Fazl. Historians analyse Akbar’s adoption of local Indian traditions
and religious synchronisation and tolerance ideas as the transformative acts of kingship.
I hope this message finds you well. I apologise for the inconvenience. Due to Chhat Puja I
am able to submit hardcopy of the assignment as I’m not available there in Delhi. I hope
this will be acceptable and apologize again for the same.

Thank you for considering

Your Sincerely,

Rekha Yadav