Balban Theory of Kingship: Divine Right and Sovereignty

‘Balban Theory of Kingship’ was one of the reasons why Balban’s reign lasted for 21 years (1266 to 1287). This was because iltushmish during his reign followed the advice of the nobility in most areas, from administration to religion. However, towards the end of his reign, these Turkish nobles became the cause of the empire’s decline.

Therefore, as soon as Balban ascended the throne, he adopted the Theory of Kingship policy. Iltutmish had given high positions to the Amir-Umrah because he wanted to bring stability to the administration. He wanted to create a supportive group with the nobles to prevent external attacks and internal conflicts.

However, after Iltutmish’s death, the Turkish nobles’ desire for independence and an empty treasury had weakened the Sultanate empire. In this critical situation, Balban ascended the throne in 1266 AD and established the ‘Theory of Kingship’ or ‘Monarchical Ideal’ to consolidate the empire. K.A. Nizami stated that, “Among the Sultans of Delhi, only Balban has expressed his own views on monarchy in great detail and with much effort.”

What is Balban Theory of Kingship?

Balban Theory of kingship is the Divine Right of Kings. God’s representative on earth was the king. Nobody was able to stand against him. The king ruled, and the nobility and others served as his subjects. The king was despotic and had unquestionable power.

What is Wasayas?

The “wasayas,” or precepts, of the Delhi Sultans are the greatest places to find a reflection of their beliefs. Of these, only Balban’s wasayas have survived; they comprise his instructions to Muhammad Khan, Nasiruddin Bughra Khan, and his son Mahmud. That is, through wasayas, he fully described what the Theory of Kingship of Balban should be like and how a ruler should govern his empire.

Balban’s wasayas ‘bring out the inner conflicts of his own political nature as well as epitomize the political ideology of the medieval times’.

K.A. Nizami mentioned in his book the advice that Balban gave in his wasayas. Those are described below:

Wasayas to Mahmud and Muhammad:

1. The king’s heart is a reflection of God’s glory.
2. If someone of low birth or an irreligious person opposes the Sultan’s activities, they should be given severe to severest punishment. Because opposing the government means showing cruelty towards God, for which there is no forgiveness.
3. The king’s duty is to govern according to the provisions of Shariat and protect religion. However, only the nobles could hold high positions in the administration. In other words, it can be said that he kept Indian Muslims away from power and authority.
4. Those who are religious, just, loyal to Shariat, and God-fearing men should be appointed as Qazis, officials, amirdads, and muhtasibs. Because through them, the rules of Shariat can be implemented throughout the empire and among the subjects.
5. It is important to maintain royal dignity in both public and private settings.
6. You must understand that the king is God’s vicegerent.
7. Let only those who are honorable, moral, knowledgeable, and skilled approach you.
8. The king should never be like a common subject; if the king behaves like ordinary subjects, he loses his dignity.
9. Regard the matters of your people with moderation.

Wasaya to Bughra Khan:

1. It is not a good idea for any lakhnauti monarch to rebel against Delhi’s Sultan.
2. Wilayat dari (governorship) and iqlim dari (kingship) are two distinct entities. If a subject makes a mistake, the king can forgive or dismiss them from their job if he wishes. But the king cannot make any mistake in his rule; otherwise, he will lose control over the people. In other words, since the king is God’s representative and has ascended the throne by God’s will, not by the will of the people, he should not make mistakes.

You can also Read about: Iqta System in Delhi Sultanate: Features, Types, Changes

Background of adopting Balban Theory of Kingship

The backgrounds for Ghiyas-ud-din Balban’s adoption of the Theory of Kingship policy are:

• After Iltutmish’s death, the internal and external crisis of the Turkish empire became acute for about 30 years.
• The Infinite arrogance of “Turkan-E-Chahalgani” or “Chalisa,” the lack of funds in the treasury, the power-hungry attitude of Amir-Umrah, selfish mentality, and conspiratorial behavior had destroyed the unity of the empire.
• The Ulema did not want to be under the slave Giyash-Ud-Din Balban.
• Due to the weakness of the central power, law and order in the state had broken down, and the importance of monarchy to the common people began to decline, and royal dignity was miserably diminished.

In his long political experience, he realized that unless the power of the Turks and nobles was curtailed, it would never be possible to establish royal dignity. Even the Turkish noble group had left nothing of the Sultan’s power. In such a critical situation, he adopted his ‘Theory of Kingship’ policy.

Main features of Balban Theory of Kingship

He took several steps to maintain his monarchical ideal. These were the main features of this policy. These features are described below:

1. As soon as he ascended the throne, he declared himself “Niyabat-I-Khudai,” or “God’s representative,” and adopted the title “Zil-I-Ilahi,” or “Shadow of God.” He considered himself as the vessel of divine power and also collected the Khalifa’s farman to strongly claim his divine right.
2. He maintained gravity in the royal court to set fear in the minds of the common people about royal power. He introduced several etiquettes as complementary to the Persian royal court. These were:
   • Balban claimed to be a descendant of the famous Turkish hero Afrasiyab of Persia. We find mention of this in Firdausi’s “Shahnama.”
   • He would not appear in public without well-decorated clothes and sword to maintain personal dignity in the royal court.
   • The court was so extravagantly decorated for royal festivities, according to Barani’s records, that it was a topic of conversation among common people.
   • Sistani soldiers accompanied the sultan in his march, carrying just their naked swords.
   • He did not allow light frivolity and humor in the royal court.
   • He introduced ‘Sijda’ (kneeling before the throne) and ‘Paibos’ (kissing the emperor’s feet) according to Persian etiquette.
   • He prohibited drinking alcohol.
   • He stopped the free mingling and gambling of nobles and other royal officials.
3. He considered it degrading to his dignity to come into contact with any person who was not of noble birth. Barani mentions that Balban used to say, “When I happen to look at a low-born person, every artery and vein in my body begins to agitate with fury.”
4. He considered justice to the subjects an obligatory duty. He had appointed spies to keep an eye on royal officials and subjects in various parts of the kingdom at all times. These were called ‘Barid’. Some examples of Balban’s justice are: He severely punished both Malik Baqbaq, Governor of Badaun, and Haibat Khan, Governor of Awadh, for the crime of oppression and murder of servants under them.
5. Balban knew that without a proper army, it was impossible to strengthen the administration. So, he took away the Jagir from those Jagirdars who enjoyed allowances and land from the king but did not provide proper military assistance to the state. Only those who were capable of providing military assistance enjoyed the right to Jagir.
6. He curtailed the power of Turkish nobles and Amir-Umrah. He promoted young Turks and gave them the same status as the Amirs under “Turkani-E-Chahalgani.”
7. Balban was the first Sultan who realized that India’s security depended on the security of the north-western frontier. Because it was through this frontier that the Mongols entered India. The Mongols had repeatedly invaded India since the time of Iltutmish. Balban had led campaigns against the Mongols since the time of Nasiruddin. So, he had kept an eye on the north-western frontier from the beginning of his reign.

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Conclusion

Lanepool said about Balban’s monarchical ideal, “No one understood better than Balban the conditions of kingship in India.” Historians like R.P. Tripathi, Barani, and Nizami said that there was personal ambition behind Balban’s promotion of this monarchy. His justice was a kind of disguise because wherever his own interests were hampered, he would sacrifice everything.

Although there were many limitations in Balban Theory of Kingship, at the time when he took charge of the Sultanate empire, a despotic, brave, and ambitious ruler like Balban was needed, not a humble one like Iltutmish. In fact, Balban had added a new dimension to the state system of the Sultanate empire. His established monarchy had instilled fear in everyone’s eyes, and as a result, peace and order prevailed in the country.