Akbar’s Doctrine of Suleh-e-Kul and the Foundations of a Stable Empire
- Aurangzeb’s Reimposition of Jiziya and the Seeds of Imperial Decline
- Shivaji’s Historic Letter to Aurangzeb: Protest Without Provocation
- Civility, Reason, and Political Wisdom in Shivaji’s Argument
- Shivaji’s Secular Governance and Respect for All Faiths
- What the Mughals Lost by Ignoring Shivaji’s Advice
- From Imperial Fragmentation to Colonial Conquest
Why Shivaji and Akbar Matter in Today’s Communally Charged India
Justice Markandey Katju explains Shivaji’s greatness through his principled opposition to jiziya, his secular outlook, and his warning to Aurangzeb on imperial unity.
The greatness of Shivaji
By Justice Markandey Katju
The great Mughal Emperor Akbar proclaimed his doctrine of Suleh-e-Kul, or giving equal respect to all religions and communities. As part of this doctrine, he abolished the jeziya or tax on Hindus in 1564, despite opposition by some bigoted Muslim clerics. The doctrine of Suleh-e-Kul was why the Mughal Empire lasted so long, as it was inclusive in a country with so much diversity.
However, over a century thereafter, in 1679, his greatgrandson Emperor Aurangzeb reimposed jeziya, to realign the state with orthodox Islamic law, and generate revenue for his military campaigns, a step which aroused widespread resentment and political opposition
In response to this, the great Maratha king, Chatrapati Shivaji, wrote a letter to Aurangzeb protesting against the reimposition of the hated jeziya after it was abolished by the great Emperor Akbar ( the entire letter has been quoted in the book 'The History of Aurangzeb' by the eminent historian Jadunath Sarkar ).
However, he couched this protest in very polite and respectful language. Instead of indulging in a furious tirade or invectives, Shivaji argued in a cool and calm manner, observing the proper protocol, addressing Emperor Aurangzeb not by name but as 'Alamgir' or World Conqueror, and appealing to the history and traditions of his ancestors. He referred to the inclusive policy of Aurangzeb's forefathers, Emperors Akbar, Jahangir, and Shahjehan which made the Mughal Empire so great and affluent.
Shivaji wrote :
''To the Emperor Alamgir
The architect of the fabric of the Empire, Jalaluddin Akbar Padishah, reigned with full power for 52 years. He adopted the admirable policy of suleh-e-kul ( universal harmony ) towards all the various religions and sects in India, Hindus, Muslims, Jains, Christians, sky worshippers ( falakias ), malakias ( heathens ), atheists, etc. The aim of his liberal heart was to cherish and protect all the people of his Empire. That is why he became famous under the title 'Jagat Guru' ( the world's spiritual guide ).
His son ( your grandfather ), the Emperor Nur-ud-Din Jahangir, ruled for 22 years, spread his gracious shade on the world and its dwellers, gave his heart to his friends and his hand to his work,and gained the love of the people.
His son ( your father ), the Emperor Shah Jahan, ruled for 32 years, and cast his blessed shadow on the world, and gathered the fruits of eternal life by his goodness and fairness towards all his subjects, due to which he had a happy time on earth."
Shivaji then coolly explained to Aurangzeb that the reimposition of jeziya on Hindus would cause great harm to the Mughal Empire, an Empire which had been carefully nurtured and built up by his famous forefathers by their inclusive policy. He pointed out that the jeziya would antagonize and create resentment among a large section of his subjects, particularly the Hindus, who constituted the vast majority of the people, and should therefore be revoked.
( see 'The History of Aurangzeb' by the eminent historian Sir Jadunath Sarkar, in which the entire letter of Shivaji has been quoted ).
Shivaji, though a Hindu, was secular by nature who gave respect to all religions. He had Muslim officers in his army, and Muslim advisers in his Court.
His religious policy was highly liberal, according to renowned historian Jadunath Sarkar in his notes “Shivaji and His Times.” In his wars with the Mughals, he honoured all religious holy sites and made donations to Hindu temples and Muslim saints’ tombs and mosques. He not only offered pensions to Hindu poets, astronomers, and anchorites, but he also constructed hermitages and provided subsistence for the holy men of Islam, including Baba Yakut of Kelshi.
According to Khafi Khan, a historian from Aurangzeb’s period, Shivaji never demolished, desecrated, or vandalized mosques. If he came across a copy of the holy Quran during his attacks, he would respectfully hand it over to some of his Muslim warriors. He also respected Muslim women. He had all the power and might in the world to convert people to his faith, but he never did. Several documents in Persian ( which was the lingua franca of those times ) mention his strict orders that no Muslim mosque should be vandalized in any way, nor any Muslim woman dishonoured.
If Aurangzeb had listened to Shivaji's advice, revoked jeziya, and become liberal, the Mughal Empire would not have almost collapsed after his death in 1707 ( the later Mughals were Emperors only in name, as is revealed by the words 'Saltanat-e-Shah Alam, az Dilli ta Palam' i.e. the Empire of Shah Alam is only from Delhi to Palam ). Marathas, Rajputs, Sikhs, and others rose up in revolt against Aurangzeb's bigotry and despotism. This broke up the Mughal Empire, and made it easy for the British to conquer India, which resulted in the economic ruin and impoverishment of India, a country which under Mughal rule enjoyed 25-30% of the world's GDP and world trade, and was known as a 'sone ki chidiya' ( golden bird ).
In today's communally surcharged atmosphere in India, Shivaji's ( and Akbar's ) approach is very relevant for our country's welfare and progress.
(Justice Markandey Katju is a former Judge of the Supreme Court of India, and former Chairman of the Press Council of India. The views expressed are his own.)
