Describe the idea of Sulh-i-kul according to Akbar's son Jahangir (Salim)
Answers
Answer:
Unlike Tipu, Akbar’s military career consisted of victory piled on victory. The Mughal army did not ever lose a major battle that he led. He consolidated the empire he inherited, and expanded it relentlessly. Unlike his ancestor Timur, who was a peerless general but interested only in conquest, Akbar set up an efficient administration based on a transferable cadre of nobles. Most important, he gradually transcended the limitations of his faith to become a truly national ruler. To begin with, he eliminated religious taxes on Hindu pilgrims and peasants. He proceeded to rein in the power of the Muslim clergy. He propounded a theory of kingship based on the principles of sulh-i-kul (universal peace), rah-i-aql (the path of reason), and rawa-i-rozi (maintenance of livelihood). Sulh-i-kul was the first political explication of multiculturalism, calling for cordiality, mutual respect and compromise between subjects of different faiths, with the king as neutral arbiter. Akbar propounded it at a time when Europe was riven by religious conflict following the Protestant revolution inaugurated by Martin Luther precisely 500 years ago.
Tipu’s legacy was cemented by his greatest foes. The British demonised him at first, but after he had died fighting, as surprisingly few monarchs do, gradually recomposed him as a valiant and worthy adversary. His record in battle as a whole, though, was patchy, with almost as many setbacks as victories. Within his core kingdom he was a revered figure whose death was lamented in folk songs. Regions he invaded such as Coorg and Malabar have a rather different memory, of a cruel king who sometimes converted Hindus by force.
Tipu’s religious beliefs were unconventional. He invented a calendar of his own, whose Year 1 began with Mohammad’s claim to prophethood rather than his migration to Medina. He frequently invoked Ali, a key figure in Shia belief, and named coins for Shia Imams as well as Sunni Caliphs. He was superstitious and a number of his dreams, hoping to extract signs and omens from them. The dreams provide the same sort of mixed messages as his waking life.
In one, he speaks of wanting to “punish the unbelievers thoroughly”. In another, he prays, “O God, in the hills the unbelievers of the land of the enemy have forbidden fasting and prayer; convert them all to Islam, so that the religion of Thy Messenger may gain in strength.” In interpreting a dream where he recites the names of Allah over almonds and shaligram stones, he writes, “Like their idols who were embracing Islam, the unbelievers also would enter the fold of Islam.” In contrast, he also recounts a remarkable dream in which he enters a broken-down temple full of idols whose eyes move like those of living humans. After a female idol speaks to him, he replies, “That is fine, do keep yourself occupied with the remembrance of God.” And orders his men to repair the temple.
Answer:
According to Jahangir Sulh-i-Kul was a concept of divine compassion following principle of “universal peace”. There was scope for followers of all religion, classes and creed. There was room for scholars of all religions, for beliefs good or bad.