AKBAR , theory of sovereignty

ABUL FAZAL SAYS "no dignity is higher in the eyes of God than royalty,
royalty is the remedy for the spirit of rebellion...."

Even the meaning of the word Padshah shows this for pad signifies
stability and possession and shah means origin,Lord.

King is therefore the "origin of stability and possession". He adds :

"Royalty is a light emanating from God , and a ray from the sun ...
Modern language calls this light FARRI IZIDI (the divine light) and the
tongue of antiquity called it Kiyan khwarah (the sabline halo) . It is
communicated by God to kings without the intermediate assistance of
anyone. Again many excellent qualities slow from the possession of
the light,e.g. a paternal love towards the subjects, trust in God, prayer
and devotion, a large heart, etc . At another place, Abul Fazl repeats
that "the shamsa of the arch of royalty is a divine light which god
directly transferred to kings without the assistance of men" . The king
was therefore deemed to be divinely appointed, divinely guided and
divinely protected.

The theory of sovereignty propounded by Abul Fazl on behalf of Akbar

and reflected in his Mahzar and "Ai'n-i rahnamuni" seems to be as
close to the central Asian and perso- Islamic concepts as to the chingizi
traditions of sovereignty. It is significant that the absolute traditions
of sovereignty and conjunction of spiritual and temporal rulership was
developed at many courts as a defence mechanism against undue
encroachment upon kings authority by lesser mortals. The philosophy
and the spirit of the concepts of FARRI IZIDI, kiyan khwarah,etc were
the same , i.e, the intention was to guard against any direct or
indirect share in kings authority. Alauddin khalji had tried to abide by
the "law of expediency" , Akbar went ahead of him. By the Mahzar ,
the emporer was certified to be a just ruler and was as such assigned
the rank of 'mujtahid' ,i.e , an "infallible authority" nay, the position
of imam Adil was declared superior to that of mujtahid. The "intellect
of the just king" thus became the valuable source of legislation.

Abul Fazl elucidates that " when the time of reflection comes, and
men shake off the prejudices of their education , the thread of the web
of religious blindness break and the eye sees the glory of
harmoniousness.... Although some are enlightened many would
observe silence from fear of fanatics who lust for blood, but look like
men.... The people will naturally look to their king and expect him to
be their spiritual leader as well for a king possesses , independent of
men, the Ray of divine wisdom, which banishes from his heart
everything that is conflicting. I king will therefore sometimes observe
the element of harmony in a multitude of things..... Now this is the
case with the monarch of the present age. He now is the spiritual
guide of the nation.