What is the Conception of Kingship of Balban?

Balban’s conception of kingship was similar to that of the theory of divine right of kings. He cast a halo of superiority round monarchy. He took the title of Zilli lllah or shadow of God. Although the Khalifa of Baghdad was no more, he continued to inscribe the name of the deceased Khalifa on his coins.

That was due to the fact that he felt that he would be respected and feared more if the royal title was in line with the religious beliefs of the Muslims. Balban expounded his view on monarchy to his son Bughra Khan in these words-“The heart of the king is the special repository of the God’s favour and in this he has no equal among mankind.”

Balban believed in despotism. His conviction was that only a despot could exact obedience from his subjects and ensure the security of the state. He claimed descent from the mythical Turkish hero, Afrasiyab of Turan and always kept himself aloof from the people. As soon as he came to the throne, he gave up wine and jovial company.

He introduced the Sijda or prostration and Paibos or kissing the feet of the monarch in the court as the normal form of salutation for the king. He introduced the system of Nauroz to add to the dignity of his court. By all these means, Balban was able to restore the prestige of the king.

Prof. K. A. Nizami refers to certain basic elements of Balban’s theory of Kingship. According to Balban kingship was the vice regency of God on earth (Niyabat-i-Khudai). In its dignity it was next only to prophet hood. The king was the shadow of God (Zilullah).

His heart was the repository of divine guidance and radiance. In the discharge of his kingly responsibilities, he was at all times inspired and guided by God. The source of power of the king lay not with the nobles or the people, but with God alone. His actions could not be the subject of public scrutiny. External dignity and prestige were emphasised as essential for Kingship.

Balban maintained a great distance from the masses. He refused to talk to the common people. Fakhr Baoni, a rich man of Delhi, bribed the officers of the household to secure him an audience with the Sultan but the Sultan turned down the request of the officers. Balban was a stickler for decorum. He never appeared in the court without his full regalia and royal paraphernalia.

Even his personal servants never saw him without his royal apparel, socks and cap. Balban made a distinction between the high born and the low boom and he refused to come into contact with the low born or to appoint them to any office in the administration. He dismissed low born persons from all important offices. To quote Balban, “When I happen to look at a low born person, every artery and vein in my body begins to agitate with fury”.

Generalogy became a fad with Balban. He made through enquiries about the families of all his officers and government servants. Expert’s genealogists assembled in Delhi from all parts of the country to help him to determine the family status of these persons. The view of Balban was that Kingship was not possible without emulating Persian customs and ways of life. In every detail of his family and public life, he followed the Persian traditions. His grandsons who were born after his accession to the throne were named Kaiqubad, Kaikhusrau and Kaikaus after the Persian Kings.