HISTORY OF INDIA-IV ASSIGNMENT

NAME: Priyanshi Singh Roll Number: 924 Tute Group:

3
Q. Critically examine Ziya al-Din Barani’s vision of
state in thirteen and fourteen century.
Ziya al-Din Barani born in 1285 at Baran was a Muslim
political thinker of Delhi Sultanate during the reign of
Muhammad bin Tughlaq and Firoz Shah. Barani has been much
studied and commented upon historian. His importance has
been estimated by various scholars and historians like
Professor John Dowson welcomes how Barani deviates from
usual groove of Muslim historian and has care for matter beside
the interests of his religion and warlike exploits of the
sovereign representative of his faith. He appreciates Barani’s
free criticism of the action and characters of the kings and
great men of the time. But Peter Hardy thinks that Barani
treats ‘history as a branch of theology’. For early historians like
KM Nizami and Habibullah he is invaluable because he is
principal source for the period. Even Mohammad Habib agrees
to Tarikh being greatest book that survived from Sultanate
Period. The modern historians too dwell into detail analysis of
his texts to write history. Thus Barani’s Tarikh-i Firoz-Shahi is
trenchant expression of conscious philosophy of history which
lifts Barani out of the ranks of mere compilers of annals and
chronicles. He did not wrote history as mere pastime.
Barani had a perfect right to chronicle the history of the
Sultanate as his family was of some status. Barani was born in
the family with scholarly and religious background as his
father, maternal grandfather and uncle held eminent position
under different sultans. And these three men were oral witness
for one or another episode that he recorded in his history.
Barani himself also received extensive education in Arabic and
Persian, was also well trained in Muslim theology and deeply
read in history. Barani also claimed to have close relation with
Shaikh Nizam muddin and Amir Khusrau and Amir Hasan, two
leading poets of the time, showcasing that Barani himself
acquired certain position in the scholarly circles of Delhi.
Despite of such status and family links he only got appointed in
his fifties under Sultan Muhammad Tughlaq. Muhammad
Tughlaq’s death and enthronement of his cousin Firoz brought
fall in Barani’s fortunes. He was dismissed and imprisoned. He
fell into abject poverty, a condition which engendered in him
not spiritual contentment but inner resentment.
It was in this phase that Barani wrote his two major works.
First purely religious- Sahifa-i-Nati Muhammadi in devotion to
Prophet to secure himself on Day of Judgement and other
worldly text Tarikh-i Firoz-Shahi to win back Sultan Firoz’s
favour and receive patronage. Tarikh is a major vehicle for
expression of Barani’s political thought. It showcases the
history of Delhi sultanate between Balban and Firoz Shah
Tughlaq and also highlights the internal contradiction in their
reign. Among his worldly writing there is his another work, the
Fatawa-i Jahandari (Opinion on Government) which is
constructed in style of the ‘Mirror-for-Princess’ where Barani
advices the rulers about how they should prevent, confront or
resolve problems of the polity. Peter Hardy concludes this text
to be overtly didactic as its in form of advice by Mahmud of
Ghazni to his son and kings of Islam. The text is largely
concerned with matter of jahandari. But this text does not
mention particular about any date or name of Sultan. There is
no doubt that these texts were influenced by Barani’s personal
tragedy but yet being a man in seventies with all material
destitution, physical infirmities, had yet mind and a store of
memories with which he could construct brilliant interpretation
of the history of Empire he had served.
Being author of such great texts, has his own scale of
social values which he sets to asses historical actions. He
believes that science of History is the account of great
qualities, merits, virtues and traditions of great men like ruling
class, it is not an account for worthless, lowly or men of market
place. History for him is only for high borns as they could use
the lessons and knowledge for their own good and the
experiences of others would strengthen their reason and
judgement. Barani believes that historian himself should belong
to upper class to speak in their interest. At the same he should
also be truthful, even if he can’t speak frankly for his own time
out of fear, he should write truthfully about the past. Hereditary
rights for him are also crucial element and if its disregarded not
only ruling class is corrupted, historians too looses his audience
and status. Barani says history to be twin brother of Hadith
which is indispensable for knowledge. History for him is
necessary foundation of truth that provides true narration of
good and evil and directs the reader (especially Sultans) to
follow virtuous path, avoid evil and deal situations of crisis.
To Barani, the external problems of the Sultanate were of
secondary importance in comparison to internal tensions. The
Hindu principalities or even Mongol invasion did not pose much
threat to Sultanate. Barani quotes Balban that the Delhi
infantry could overthrow the Hindus but he desisted from
sending expedition as governance of the area would require
large number of officials, nobles and being distant from Delhi
they would be liable to defy his authority. Conquest would be
thus self defeating without sufficient degree of internal
cohesion.
Barani’s essential concern, thus is with the course of
development within the Sultanate. He emphasises on changes
in fortune of ruling ruling class and the relationship of class
with other elements of society and presents his vision of state.
Barani highlights in his text that long term success of the
ruling class was its unified existence that could be achieved
through institution of despotic monarchy. The terror of absolute
authority is only means of regulation, arrangement and cause
of upholding government and administration. He justifies this
institution by highlighting Balban’s accession, when the power
of Sultan was dissolving and Barani gives account of Balban’s
effort to resurrect the power. Balban to safeguard his position
perpetrated punishment on members of ruling elite, though he
was affectionate, just and benevolent ruler but in moment of
inflicting terror and exercising power he had no fear of god or
sharia. Balban is portrayed as secret murderer and author of
massacres of grand scale. Though Barani laments these acts of
terror but thinks them to be inevitable accompaniments of
Sultan’s power. He even sights how Jalaluddin Khalaji opened
the path to treason and received contempt by abandoning the
policy of terror. Thus Royalty is nothing but terror, power and
the claim to unshared authority. But Barani in Fatawa-i-
Jahandari warns about the problem of instability caused by
wholesome overthrow of ‘establishment and family’ of former
ruler by the new one, due to their sheer reliance on violence.
One way to avoid this could be a firm espousal of dynastic
principal.
Another means of establishing the position of the
monarchy was through a dazzling display of pomp and
splendour which could establish the ruler’s prestige among his
subjects. The king thus need to follow practices of ancient Iran
emperors of building palaces, accumulating treasure, imposing
punishment, etc. The king is also advised to have equality-
seeking conduct. Mahmud is represented saying such practices
to be unacceptable to Islam, yet expedient for ruler, even
Balban agrees that king needs to follow the customs to get
obedience and awe from subjects.
Barani is also concerned about the rights and status of the
high born and is hostile towards people of low birth. His
addiction to the principle of birth derives from a craving for
security and stability for those who are already ‘in possession’.
The Islamic kings according to Barani have duty to keep
hierarchal order in place. Mahmud is even quoted warning that
employing low born to bring ignominy to the royalty. Even in
Tarikh Barani makes Balban speak forthrightly of duty of Sultan
to keep the low born away from office of government. He
further sights that a despotic monarch in order to command
total obedience brought up nobles from lower. This was seen in
last years of Ala ud-din Khalji when he puts in position
worthless persons and foolish slaves. Thus the plebeianization
of nobility was an inevitable product of political developments
that reached its apex under Muhammad Tughlaq who filled his
office with low-borns, giving to musician’s son, cook, low
market men, low-caste mali etc. of both Hindu and Muslim
origin. Barani thus feels that the state in its most powerful
moments forgets one of its primary function to close the gates
of ruling class to outsiders.
If state should maintain stability in the social sphere by
confirming power to men of high birth, it has similar duty to
ensure stability of prices in the economic sphere by
suppressing engrossing and fixing prices to prevent
profiteering. In these observations, Barani is inspired by Ala ud-
din Khaliji’s price-control measures and explains it with
exceptional lucidity and sophistication in his Tarikh.
The Muslim rulers were also suppose to enforce the sharia.
Barani was aware of this, but was realistic enough too see
distinction between the desirability of the enforcement of the
sharia and the impracticability of such an enforcement. Barani
shows Mahmud advising his son to have right faith and keep
his subjects on road of sharia. For which he needs to ensure
that censors are appointed to oversee sharia enforcement and
suppression of liquor, prostitute, etc.
Barani although is more insistent on suppression of the
enemies of Islam. The enemies he targets are: external (Hindu)
and internal (the philosopher). Barani is sure that the
humiliation and annihilation of the Hindu was required by literal
reading of sharia. Mahmud is again the spokesman and is
shown as adherent of Shafi mazhab and Imam Shafi has
advised that Hindus should be either killed or converted to
Islam rather than collecting jizya from them. Mahmud is even
shown regretting later for not being able to do so due to wrong
advice from the minister. But Barani in Tarikh and Fatawa
admits that Hindu were to be tolerated for interest of state.
Under Jalalu ddin Khalji, Hindus were prosperous and freely
enjoyed their festivals. In Fatawa too Barani mourns how Islam
kings showed them respect, Hindus employed muslim servants,
merely payed tax and flaunted their titles. Although in Tarikh
Barani himself feels this treatment of Hindus as reasonable and
such measure call forth no protest for him.
The philosophers or rationalist for Barani were at par with
the Brahmans as enemies of Islam, so fit to slaughter. The
animosity to secular science was quite widespread after
Ghazni. Rationalism nevertheless survived under the patronage
of Sultans, whose interest in medicine and autonomy kept the
sciences alive. Like Muhammad Tughlaq who was believer of
application of reason (maqulat).
Peter Hardy writes how Barani also in his texts gives
regnal accounts of kings and explains about the good and evil
aspects of kingship and moral duties of an ideal ruler like
Balban he says was a just, god-fearing, class biased and
military strong Sultan but was involved in the killing of Muslims
and poisoning of Sher Khan that was against sharia. Kayqubad
the next ruler is portrayed as a sinner, ignorant of his duties
towards Islam. Barani says one needs to learn here that sultans
should always diligently perform their duties and promote
worthy men. Jalal ud-din-Khalji on other hand was a virtuous
ruler but is said to have killed a holy man Sidi Maula and also
was unable to sustain himself as the warrior of faith and lacked
perspicuity. Barani saw Ala ud-din Khalji as the most powerful
and successful Delhi Sultan. However, his wicked side was seen
in the killing Muslims and omitting personal religious
observances. One needs to learn that worldly success is a
chimera unless it is founded upon the obedience to God.
Mubarak Shah Khalji was under negative influence of unworthy
servant Khusrau Khan Barwari that brought his fall. Thus the
sultan should avoid promotion of unworthy servants. Ghiyath
Tughlaq is portrayed as a saviour of Islam and a perfect Muslim
Sultan with no religious reasons to explains his death.
Muhammad Bin Tughlaq’s personality was depicted as a
monster of paradox, mixture of opposites. He undertook ill-
conceived enterprises, which left Delhi weaker than he found it.
He even tortured and executed Muslims. Barani derives from
his reign that rulers should know how to employ their
contradictory qualities and promote only worthy servants. Thus
Barani uses these description to advice Firoz Shah Tughlaq
about qualities to become a virtuous ruler.
This was Barani’s major ideas on the nature, objective
and function of state. Scholar Nilanjan Sarkar studied the
internal dynamics of Barani’s Fatawa-i-Jahandari where he has
tried to put words in the mouth of Mahmud, who is advising his
son about political administration and rulership putting forward
the idea of ideal state. Sunil Kumar says that Barani had an
impeccable quality to perceive and was sensitive to socio-
cultural factor. Though his literary merit lay in his attempt to
structure a historical narrative of Delhi Sultanate, his analysis
according to Kumar was synchronic.The above analysis thus
showcases Barani’s vision of state and its evident that Barani
craves stability and hierarchy; wealth and welfare of ruling
class. He wants Muslim to uphold orthodoxy. He views the
history of Delhi Sultanate as a process of constant change,
untrammelled despotism, increase in wealth and power of
ruling class, constant alteration in its composition and
inapplicability of shariat.

BIBLIOGRAPHY
- Habib,I. The History Of Delhi Sultanate,Delhi Varanasi Patna
Madras, Motilal Banarasidass,1980-81.
- Habib,I. Ziya Barani’s Vision of the State, The Medieval
History Journal, Sage publication. Com 1999.
- Hardy,P. The Treatment of History by Ziya al-Din-Barani in
Tarikh-i-Firoz Shahi, Historians of Medieval India, New Delhi,
Munshiram Manoharlal Publisher,1997.
- Kumar,S. The emergence of Delhi Sultanate 1190-1286,
Ranikhet, Permanent Black, 2007.
- Sarkar,N. ‘The Voice of Mahmud’: The Hero in Ziya Barani’s
Fatwa-i-Jahandari, New Delhi London, Sage Publication, 2006.