Ziauddin Barani (1285–1357) was a medieval Indian historian and political thinker during the Delhi Sultanate. Known for his influential works, including the “Tarikh-i-Firoz Shahi,” he provided insights into the political and social dynamics of his time.
Introduction
Ziauddin Barani, born in 1283 and living until 1359, emerged as a significant political thinker during the daily Sugnet era. Operating under the reigns of Allauddin Khilji, Muhammad bin Tughlaq, and Firoz Shah Tughlaq, Barani’s intellectual contributions centered on articulating fundamental Islamic principles. One of his notable works is “Fatwa I Jahandari,” a classical text serving as an advisory guide for Muslim Kings. This work, akin to advisory texts like Kautilya’s Arthashastra and Machiavelli’s Prince, reflects his emphasis on Shariat (Quranic law) and his critical perspective on Hindu practices.
Critics have labeled Barani as conservative and fundamentalist due to his staunch Islamic ideas. His dismissal from the court at the age of 68 resulted from his indifferent approach to governance and politics. Barani advocated for the strict adherence to Shariat by all officers, including the king, with the goal of strengthening the state through any necessary means. In his book “Tarikh I Firoz Shahi,” Barani provided a reliable historical source covering the period from Giyasuddin Balban to the early years of Firoz Shah Tughlaq.
Barani’s political philosophy revolves around the pivotal role of the king, whom he believed should heed his advice for ensuring dominance and stability. He emphasized the implementation of Shariat across all aspects of life throughout the state. Barani’s comprehensive set of 24 detailed pieces of advice (Hidyat) further solidifies his prominent position in South Asian political discourse.
This article explores the life, important works, and political philosophy of this conservative and fundamentalist thinker.
Table of Contents
Important Works/Books
Barani’s significant contributions include “Fatwa-i-Jahandari,” a cornerstone in political literature. This work serves as both advice for Muslim rulers and a comprehensive guide to statecraft, drawing comparisons to Chanakya’s “Arthashastra” and Machiavelli’s “The Prince.” Additionally, “Tarikh-i-Firuz Shahi” provides a historical account spanning from the reign of Ghiyasuddin Balban to the initial years of Firoz Shah Tughluq. Barani’s “Zawabit” delves into state laws, offering insights into the ideal qualities of a ruler.
Some other Important works of Ziauddin Barani are:
- Salat-E-Kabir
- Hasratnama
- Sanay-E-Mohammadi
- Inayat-Namaya-Ilhai
- Maasar-E-Saadat
- Lubbatul Tarikh
Theory of Kingship
Ideal Sultan
Barani drew a distinction between the personal and political realms of the Sultan, echoing Aristotle’s separation of these spheres of life. According to Barani, the ideal Sultan was envisioned as an individual of leisure, ideally born into a noble family, preferably of monarchial descent. Barani understood Mahmud Gazni as the Idol King as a shadow of God on Earth. The paramount qualities sought in an idle king were an inherent sense of justice and a steadfast adherence to the path of Shariat. While Barani acknowledged that the Sultan might not rigorously adhere to Shariat in his personal life, he asserted that, in the political sphere, a serious commitment to Islamic law was imperative.
To attain the pinnacle of nobility, the Sultan, in Barani’s view, needed to embody qualities such as terror, prestige, pride, higher status, domination, and superiority. The Sultan was advised to refrain from embodying the five negative qualities of falsehood, changeability, deception, wrath, and injustice. Barani emphasized that the Sultan’s actions should reflect power and bravery, as these qualities significantly influenced the subjects of the state. Additionally, the Sultan was expected to uphold the qualities associated with kinship.
Barani argued that the Sultan’s supremacy could only be achieved when he delivered justice to his subjects. The justification for the kings’ supremacy lay in their ability to enforce justice. The Sultan, seen as the apex of governors, was entrusted with the protection of the weak, obedient, helpless, young, and submissive, including their money, property, women, and children. The Sultan was encouraged to combine forgiveness and punishment judiciously, understanding the appropriate occasions for each. Punishment was reserved for the rebellious, cruel, and mischievous, while kindness was advocated for those who acknowledged their crimes.
Justice, in Barani’s vision, was to be firmly aligned with religious principles, favoring the rich and powerful. Apart from establishing effective administration, the Sultan was expected to embody god-like features. This included a focus on truth in all circumstances, with good forces prevailing over evil. The Muslim king was also advised to enhance their treasury through the collection of Kiraj and revenue from Hindu texts. To fulfill other desires, the Sultan should promote Islamic principles, eradicate un-Islamic practices, and actively support Muslim scholars in propagating righteous causes.
Advices for an Ideal Sultan/Ruler
Barani’s advice for an ideal ruler emphasizes the distinction between personal and political roles. He advocates for rulers from monarchical families with a strong sense of justice, followers of Shariat, and agents of God on earth. With Shariat, the King must also maintain Zawabit, laws by the state. The Sultan, according to Barani, should embody the objectives of Islam and possess attributes of terror, prestige, and pride. Resisting negative qualities like wrathfulness, falsehood, changeability, deception, and injustice is paramount. The Sultan must maintain a well-rounded court, protect political families, and be the apex of the justice system.
Nobility
Following the king, the second integral element in Barani’s state is the nobility. Barani recommends that the king appoint individuals of merit as commanders, administrators, and other state officers. These appointees are chosen by the Sultan for the privilege of collecting revenue in designated territories, referred to as Iqta. Two primary qualities are crucial in the selection of high-ranking nobility officials. Firstly, they must be born into a noble family and exhibit loyalty to both the Sultan and personally. Secondly, officials should demonstrate the ability to make sound political judgments and offer wise advice to the monarchy. The bureaucracy, responsible for tax collection and land measurement, operates at three levels: center, province, and village. The revenue collection is proportionate to the capabilities of the people.
Barani underscores the importance of sincerity, godliness, and devotion in those appointed to positions of authority. Individuals with low birth, undesirable habits, and a lack of true religiosity should be avoided in such appointments. Barani warns that if a ruler selects a nobility and government composed of individuals with bad character, it can lead to his swift downfall. The consequences extend to the ruler facing disappointment on Judgment Day. Conversely, if virtuous individuals are chosen to carry out state functions, the longevity of the king’s rule is assured. Barani contends that disorder and chaos result from the selection of incompetent and corrupt state officials.
Army
A crucial aspect of maintaining a good government is the establishment and upkeep of an army. Several key measures have been recommended for the formation of a robust military force. It is imperative to avoid negligence in appointments and to monitor the conduct of state workers closely. Significant financial resources should be allocated to recruit and sustain the army, with an emphasis on self-sufficiency in recruitment.
The selection of commanders and nobles should be based on leadership abilities, perseverance, determination, sincerity, and dedication. Barani’s vision for the army is based on the Turkish-Mongol model, divided into infantry cavalry, soldiers without horses, soldiers with two horses, and soldiers with a single horse.The Sultan’s primary source of power resides in the strength of the army, responsible for both safeguarding and expanding the state.
Barani stressed the importance of the king’s careful oversight to ensure the efficiency of the army, mitigate corruption, and thwart conspiracies. Additionally, for personal safety, the monarch had a dedicated troop known as Qalb. In conjunction with the nobility, the army played a pivotal role in the expansion of Islam, aligning with Barani’s counsel for the king to prioritize the military’s effectiveness in both securing and advancing the state.
Justice
The third indispensable component of administration, as Barani elucidated, encompasses all principles from land tax to commodity supply. Justice holds a paramount position in the din I Islam, constituting a crucial ingredient without which the true essence of din cannot exist. Barani emphasized that justice and din are intertwined, creating equilibrium in human society. Just as nurturing children requires justice, scrutinizing criminals and establishing order and peace in society is achieved through the application of justice. Barani asserted that the rise of Islam in society hinges on the attainment of justice. According to the Holy Prophet, unless criminals are justly punished, citizens cannot fully devote themselves to the service of Almighty Allah.
Barani underscored the profound value of a moment of justice, deeming it superior to 70 years of prayers by saints to God. A facet of justice, according to Barani, involves the remission of taxes during calamities. He advised that in times of crisis, the king should reduce taxes and extend assistance until normalcy is restored to dispense justice. He further stated, “If even a frail old woman retires to bed hungry, God will hold the ruler responsible for her suffering.”
The court system was categorized into civil and criminal domains, operating at both central and provincial levels. While judges were appointed by the king, who held the apex position in the judicial structure, they were assisted by a Mufti in religious cases. Barani’s conception of justice stems from the notion of state security. In his counsel from 1357, he asserted that a king unable to cultivate a natural love for justice would struggle to distinguish between justice and cruelty. Barani urged kings to model their love for justice after the prophets and angels, whose enduring commitment to justice and righteousness persisted even in their graves.
Conclusion
Ziauddin Barani’s legacy extends beyond his time, providing valuable insights into governance, justice, and the intricacies of statecraft during the Delhi Sultanate. Ziauddin Barani emerges as a historical luminary whose ideas continue to resonate through the corridors of time. His conservative and fundamentalist perspectives on governance, justice, and the ideal state reveal a nuanced understanding of the complexities faced by rulers during the Delhi Sultanate.
Barani’s meticulous works, particularly “Fatwa-i-Jahandari” and “Zawabit,” serve as timeless guides for leaders, offering insights into the delicate balance between power, justice, and religious principles. As we reflect on the rich tapestry of Barani’s contributions, it becomes evident that his intellectual legacy transcends epochs, providing a profound understanding of the political landscape that shaped medieval India.
Read More:
