Which Mughal ruler described the Akbar’s policy of sulk-i-kul in the following words: As in the wide expanse of the divine compassion there is room for all classes and the followers of all creeds, so in his imperial dominions, which on all sides were limited only by the sea, there was room for the professors of opposite religions, and for beliefs, goods and bad , and the road to intolerance was closed.
Answers
Answer:
Sulh-i kul is an Arabic term literally meaning “peace
with all,” “universal peace,” or “absolute peace,”
drawn from a Sufi mystic principle. As applied by
the third Mughal Emperor of India, Akbar (who
reigned 1556-1605), it described a peaceful and
harmonious relationship among different religions.
In keeping with efforts to mesh the diverse
populations of his realm, Akbar proposed unity and
peace among all human beings – sulh-i kul. The
concept implies not just tolerance, but also the sorts
of balance, civility, respect, and compromise
required to maintain harmony among a diverse
population.
Who uses the concept?
Sulh-i kul was originally used during Akbar's reign
and sometimes after him in the Mughal court and
among some Sufi movements in India. Today the
term is used primarily by historians, art historians,
and scholars researching in the field of Mughal
culture and Sufi movements of India, and less so by
other scholars and peace activists.
Fit with intercultural dialogue?
In the field of interfaith dialogue, tolerance plays an
important role in constructive interactions, so the
concept of sulh-i kul has great potential relevance to
discussions of intercultural dialogue specifically, and
cultural diversity more generally.
What work remains?
Sulh-i kul was invented to describe universal peace,
specifically with regard to interfaith tolerance and
equal treatment for all, regardless of religious
beliefs. Given continuing religious conflicts matched
to the reality of cultural pluralism, it seems useful to
resurrect this historic term as a modern tool. The
concept also has potential for discussions of such
concrete contexts as managing a multicultural
workforce.
Resources
Chandra, S. (1992). Akbar's concept of sulh-kul,
tulsi's concept of maryada and dadu's concept of
nipakh: A comparative study. Social Scientist,
20(9/10), 31-37.
Chandra, S. (2007). Secularism and composite
culture in a pluralistic society. In B. Chandra & S.
Mahajan (Eds.), Composite culture in a
multicultural society (pp. 166-181). New Delhi:
Pearson Education India.
Kinra, R. (2013). Handling diversity with absolute
civility: The global historical legacy of mughal
ṣulḥ-i kull. The Medieval History Journal, 16(2),
251-295.
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Explanation:
jahangir explained his fathers policy of sulk-i-kul in those words