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Balban’s Theory of Kingship

The stern, harsh and violent policy adopted by Balban to suppress the internal revolts and
meeting with the challenges posed by foreign invaders of Mongols is known as the policy of blood
and iron.

The theory of kingship propounded by Balban led to the adoption of the policy of blood and iron.
Balban was convinced that the only way to face the internal and external dangers was to
increase the power and prestige of the Sultan (King).

‘Sword’ was the chief weapon of Balban to achieve his objectives. He used this weapon with a
great vengeance against his rivals, rebels, robbers, thieves and the invaders. By following this
policy, he wanted to create terror in the minds of the people that whosoever dared to challenge
the authority of the Sultan, he would not be spared.

On account of this policy he was able to remain at the helm of affairs for about 40 years i.e. 20
years as the Naib/Prime Minister of Nasir-ud-din Mohmud and then after as the Sultan of Delhi.
He executed his policy of blood and iron very successfully and raised the prestige and power of
the Sultan in the eyes of the nobles and his subjects.

Balban had to face many hardships after his accession to the throne in 1266. The affairs of the
state had fallen into confusion on account of the incompetence of the successors of Iltutmish. The
royal treasury was empty. The prestige of the stage had sunk low. The arrogance of the Turkish
nobles had increased.

To quote Burani, “The fear of the governing power, which is the basis for all good government
and the source of glory and splendor to the state, had departed from the hearts of all men and
the country had fallen into a wretched condition. The Delhi Sultanate was also exposed to
Mongol invasions”.

To overcome the internal and external problems and to restore the glory of the kingship, Balban
decided to act upon a comprehensive and long-term policy. Balban was right to find that the
prestige of the king was the most important prerequisite for the success of monarchy. He
introduced a concept of kingship generally known as “Kingship Theory of Balban”, a blend of
Sassanid concept of kingship and the Abbasids concept of Caliphate in Baghdad. He was
determined to raise the status of kingship to the extent that people even could not think of
rebellion against the king.

Kingship Theory of Balban was similar to that of theory of Divine right of kings. He took up the
title of Zilli Illahi, or shadow of God. In order to give his kingship a religious touch, he continued
to inscribe the name of the deceased Khalifa on coins. He was of the view that he would be
respected and feared more if the royal title was in line with the religious beliefs of the Muslims.
Balban explained his views on monarchy to his son Bughra Khan in these words, “The heart of
the king is special repository of the God’s favour and in this he was no equal among mankind”.
Main principles of Balban’s theory of Kingship:
1. Divine right of Kings: Balban said that the king was the representative of God on the earth
and Kingship was a divine institution. He declared this to make the nobles believe that he got
the crown or the Kingship not through their mercy but by the mercy of God.

2. Royal descent: Balban realized that people at that time believed that it was only the
prerogative of the ancient royal families to rule and exercise power, he therefore declared that he
was the descendant of the legendary Turkish warrior Afrasiyab and that circumstances only had
made him a slave.

3. King as a despot: He said to his son Bughra Khan that “Kingship is the embodiment of
despotism”. He believed that it is the “King’s superhuman awe and status which can ensure
people’s obedience.

4. Word of difference between descendants of noble lineage and commoners: Historian Zia-ud-Din
Barni has gone to the extent of remarking that whenever Balban saw a man of low birth, his
eyes started burning with rage and anger and his hands reached his sword to murder him. This
view seems to be on the extreme side. However this much is believable that because of this
outlook of Balban, he dismissed all officials not born of noble families, from all important posts.

5. Recognition of tripartite relationship: Balban emphasized the relationship between God and
the Sultan, Sultan and the people and the God and the people. He considered himself the
representative of God on the earth to look after the welfare of the people—people created by God.
Accordingly he emphasized that treasury should be used for the benefit of his subjects. Likewise
the king should be impartial in dispensing justice.

Practical measures to translate the theory of Kingship into operation:


1. Decorum and grandeur of the court: Balban enforced strict discipline in the court. No one was
allowed to indulge in humour or loose talk. He maintained considerable distance from the
courtiers. He prescribed the court dress.

2. Adoption of several ceremonies: Balban introduced the practice of ‘Sijada’ in which the people
were required to kneel and touch the ground with their forehead in salutation to the king.

3. Appointment of guards: Balban appointed fearsome and tall guards who were to stand round
the king’s person with naked swords in their hands. Whenever he used to go outside the palace,
his bodyguards marched with him with naked swords and shouting ‘Bismillah-Bismillah.’

4. Following Persian traditions: Balban was convinced that the glory of Kingship was possible
only by following the Persian traditions and he very carefully followed these traditions in his
personal and public life. He named his grandsons on the pattern of Persian kings. He introduced
several Persian etiquettes in his court.

5. Reserved Personality in Public: Balban never expressed unusual joy or sorrow in public. It is
said that even when the news of the death of his eldest son, Mohammad was conveyed to him, he
remained unmoved and carried on the administrative work though in his private apartment, he
wept bitterly.

6. Strong army: These is no doubt that a strong army is needed for the sustenance of a powerful
monarch. Balban, therefore, strengthened his army.

7. Policy of blood and iron: A strong and absolute monarch is expected to follow a strict policy in
dealing with his enemies. Balban accordingly adopted this policy.

8. Protection from foreign invaders: The strength of a despotic ruler is also measured by his
ability to protect his subjects from external danger. Balban in this regard took effective steps.

Prof. K. A. Nizami refers to certain elements of Balban theory of kingship. Balban thought that
kingship was the vice regency of God on earth in its dignity and it was next to Prophethood. In
the discharge of his kingship, he was at all times inspired and guided by God. The source of the
power of the king lay not with the nobles or people but with God alone. His actions could not be
the subject of public scrutiny. He further writes that Balban wanted to impress his nobles that
he got the throne because of Divine will and not by poisoned cup or the assassin’s Dagger.

Balban believed in despotism. His conviction was that only a despot could extract obedience from
his subject and ensure the security of the state. He claimed descent from the Turkish hero
Afrasiab of Turan and always kept himself aloof from the people.

He introduced Sajda and Paibos or kissing of the feat of the monarch in the court as the normal
form of salvation for the king. He also introduced the system of Nauroz to add to the dignity of
his court.

He appointed tall and fearsome guards who were to stand around the king with naked swords.
Except nobles, he ordered remain standing in the court. The court dress was prescribed for the
nobles. Wine was prohibited for them. Nobody could smile or laugh in the court. A complete legal
dress was prescribed for the courtesans. He never laughed and gave smile.

He never expressed unusual joy or sorrow to the public. He was so strict in adherence of court
etiquettes that when the news of the death of his beloved son was conveyed to him, he remained
unmoved and carried on routine administration. Through in his private apartment, he wept
bitterly.

The royal cavalcade reflected great pomp and show. According to Barani while discussing about
court narrates, “At the court there was such an atmosphere of awe, the ambassadors who came
to present their credentials and Hindu Raja who came to pay tribute became nervous and
stumbled on the steps.”

DESTRUCTION OF THE FORTY: Balban had been remained the member of the group of the
forty. Turkish slave nobles had participated in the struggle to empower Sultan. According to L.
P. Sharma, the power of Sultan and dignity of his family was possible only by breaking the
power of the forty.
As he assumed the throne, most of these nobles had either died or been deprived of their power
and the rest were killed. He assigned junior officers to high ranks so that they could be loyal to
him. He punished severely the members of the forty for minor offences with a view to destroy
their mage. Malik Barbaq, Haibat khan, Amin Khan, and Sher Khan (cousins of Balban) were
example who met exemplary punishment. Balban brought about the destruction of the forty who
have grasped the power of the state from the weak hands of the successors of Iltutmish.

SYSTEM OF ESPOINAGE: Balban owed his success largely due to an organized organization of
his spy-system. He appointed spies (Barids) for inspecting the activities of his governors, military
and civil officers and even that of his own son. Balban himself appointed them and they were
well paid. They were expected to provide very important information to the Sultan and those
who failed, were severely punished. Every spy had direct access to the Sultan though none met
him in the court. Balban’s spy-system proved quite effective and was responsible for his success
in administration and breaking the power of the forty.

STRONG ARMY: A strong army was a necessity for a powerful monarch. Balban realized this
necessity to make his despotism effective to safeguard his empire from the invasions of the
Mangols and to suppress the rebellion. He increased the number of officers and soldiers of his
army. He paid them good salaries and took personal interest in their training. Balban succeeded
in increasing the strength and efficiency of the army.

With the help of his strong and efficient army, he ruthlessly suppressed the Hindus uprisings at
Doab, Badyun, Ketehar, Amroha, etc by crushing anti-social and anti-government elements.
Balban brought about security and peace to his subjects.

PERSONAL CHARATER: To enhance the prestige of the king, Balban himself maintained a
high character. He believed that personal character of the king should be beyond suspicion. As
soon as he came to the throne, he gave up wine and jovial company. He upheld the high power of
justice and gave exemplary punishment to his nobles on their misdeeds.

Balban made serious distinction between high born and lowborn. He never assigned any office of
the state to a lowborn person. He even refused to meet the lowborn persons.

Balban was very meticulous about royal dignity in his court and private life. He was especially
careful in his private life. He imposed a vigorous discipline on himself. He was never seen
without wearing a cap or socks or shoes. According to Balban, a ruler who did not safeguard his
status would fail to perform his functions properly.

AN ASSESSMENT

Baiban’s theory of Kingship coupled with his policy of blood and iron paid him good dividends.
He enhanced the prestige of the Sultan. He crushed the powers of his opponents. He brought
about peace and order. He saved the country from the invasions of the Mongols. However,
discussing the short-term aftermath, it is stated that Balban’s Theory of Kingship and measures
taken under this proved fruitful in the short run and fatal to the long run. Balban’s Theory of
Kingship and measures under this theory restored the prestige of Sultan. With this policy, he
ensured internal peace and external security to his state. Although, his ruthlessness is subject to
criticism but it was the need of time. The strict policies of Balban were necessary to check the
internal and external threats. The threatening elements could be subdued only by oppressive
measures. Historians have also pointed out some important faults in Balban’s system.

Pro. Habibullah although appreciated Balban’s Theory but he also pointed out that, “He
considered himself more the custodian of the Turkish sovereign than a king of Muslamans”. It is
fact that the Indian Muslims were newly converted to Islam and might be unreliable but this
complete exclusion from government was not in the interest of the Muslim empire.
Another important point arose that Balban did not introduce any important reform in
administration. According to Dr. K.A.Nizami, “Though performing a policeman’s duty of
maintaining law and order, there is no legislation by which Balban be remembered”.

The suppression of Turkish nobility also proved fatal for Turkish rule in India. But in spite of all
this, Balban is appreciated by historians for his effective steps to restore law and order and
prestige of the Sultan. He also could withstand the menace of the Mongols. Prof. Habibullah calls
him as the forerunner of the state system of the Khiljis.

But the enemy raised their heads after his demise in the absence of a strong successor who could
stand for his theory which was mainly based on force. He failed to realize the repeatedly proven
universal fact of history that the doctrine of force is bound to collapse sooner or later.
According to Dr. A. L. Srivastava, “His place among the so called slave kings is next only to that
of Iltutmish”.

In a classical medieval terminology, he can be regarded as the best paragon embodiment of


“Divine right kingship theory”. This is more accurate to his own idealism although actually and
practically, he preferred ‘might is right’. The conduct of his state business bears much
resemblance to Bismarck. Like Bismarck, he applied a blood and iron policy to crush the
anarchists and future challenging forces. Like Bismarck, he was a legendary racist. Here arises
the paradox on the one hand, he claimed to be the divine kingship, the ruler of all Muslims but
on the other hand he was lamentably racist. This is a paralogism in him, which no historian has
satisfactorily answered.

But in spite of all this, he has been applauded by the historians for his effective steps to restore
law and order and prestige of the Sultan along with his success against the menace of the
Mongols. That is why Prof. Habibullah called the forerunner of the state system of Khilijis.
Balban - the slave, water-carrier, huntsman, general, statesman and Sultan is one of the most
striking figures among many notable men in the long line of the king of Delhi. According to Dr.
Srivastvas, “His place among the so called slave kings is next only to that of Iltutmish”.

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