History of the Khaljis, A.D. 1290–1320 c14.8

c14.8

In pratice, however, the position of the Muslim sultan of Delhi was full of difficulties. He had to rule over an alien people different from his co-religionists in faith as well as social and political outlooks. Consequently in his desire to propagate Islam he could not altogether ignore the beliefs and sentiments of non-Muslims, if he aimed at the establishment of a stable government. An incessant *Jihād* against the non-believers was not possible in this country. It is true that during the process of conquest atrocities were committed, but in times of war suffering is inevitable. With the establishment of peace and order no organised persecution of Hindus was possible. As early as Muḥammad bin Qāsim's campaign in Sindh it was thought politic by the leader of a few thousand Arabs to refrain from persecuting the Hindus in the name of a holy war and thus arousing swarms of them against him.⁴ Political exigencies demanded religious toleration. Internal revolts, the indefinite law of succession, the existence of various independent kingdoms all over the country, and the recurring Mughal invasions from the north-west, demanded the presence of a practical king rather than a vacillating or bigoted monarch. It is because of these considerations that strong rulers like Iltutmish, Balban, ‘Alāuddīn and Muḥammad bin Tughlaq never put religion above politics. Moreover, the ‘Ulamā’ also acted according to the wishes of the reigning king. If the throne was occupied by a bigot they advocated intolerance, otherwise they meekly subordinated their opinions to those of the strong monarchs like ‘Alāuddīn and Muḥammad bin Tughlaq.