It has become increasingly important to read and discuss history carefully so that the right lessons can be drawn from it. Careless conclusions, reached hastily and often driven by preconceived hostility, can be harmful to our country and society, undermining unity and harmony. This is particularly important in the context of South Asia's complex and shared history.
These concerns are especially relevant as Pratap Jayanti approaches on June 17. Maharana Pratap was not only a great defender of liberty; he was also a remarkable leader who fostered unity among diverse communities. Hindus, Muslims, Rajputs, tribal communities and other social groups, including merchants, were brought together in the defence of Mewar's freedom. It is equally important to remember that while Emperor Akbar's army was the aggressor in this conflict, Akbar himself remains a far-sighted ruler who sought to promote harmony among different faiths and encouraged the study and appreciation of diverse religious traditions. Several initiatives undertaken by him could have helped India resist later colonial domination had they been sustained and strengthened by subsequent rulers.
It is tragic that these two great kings fought a bitter and prolonged conflict. Yet such wars were common in those times and should not be interpreted today in ways that promote sectarian hostility or communal prejudice.
Maharana Pratap remains one of the most courageous rulers in Indian history. He defended the comparatively small kingdom of Mewar against the far more powerful Mughal forces in the famous Battle of Haldighati. Even after the battle, he continued his resistance from forests and hills, and by the time of his death he had succeeded in reclaiming several forts and territories.
At the same time, it should be remembered that the brave resistance offered by Maharana Pratap at Haldighati was led to a considerable extent by his distinguished commander Hakim Khan Sur and his Muslim soldiers. This important aspect of history is often deliberately ignored, although the people of Mewar continue to honour Hakim Khan Sur's courage and sacrifice. A memorial has also been established in his memory.
Another related fact that is frequently overlooked is that Maharana Pratap maintained cordial relations with Muslim rulers such as Taj Khan of Jalaur. He granted jagirs to Sindhi Muslims and encouraged Muslim artists who made notable contributions during his reign.
Most importantly, while Hakim Khan Sur served as one of Maharana Pratap's principal commanders, Akbar's forces at Haldighati were led by Raja Man Singh, one of the most respected Hindu generals in the Mughal Empire. Akbar repeatedly entrusted him with crucial military and administrative responsibilities. There is therefore no justification for portraying this conflict as a Hindu-Muslim war, despite repeated attempts to do so.
It is also worth noting that Akbar's reign is remembered primarily for policies that promoted social harmony and religious coexistence. Some orthodox Muslim groups opposed these policies, and Akbar responded by deploying forces led by Hindu commanders such as Raja Man Singh and Raja Todar Mal to suppress the rebellion. To describe such medieval conflicts as Hindu-Muslim battles is a serious distortion of history.
Another neglected aspect of Maharana Pratap's legacy is the respect he accorded to Adivasi communities. As a result, during his years of exile they became some of his most trusted allies and soldiers. Their knowledge of forests and hills made them particularly effective in guerrilla warfare. One of Maharana Pratap's greatest strengths was his ability to build unity among Hindus, Muslims and Adivasis alike through mutual respect and cooperation.
The long conflict between Maharana Pratap and Akbar is well known. Less remembered is the fact that after both rulers passed away, their sons chose reconciliation over continued warfare. Amar Singh and Jahangir reached an honourable settlement that appears to have satisfied both sides. Historians who view history through a communal lens often find themselves trapped by their own narratives. Having portrayed Mughal rulers solely through the prism of hostility, they struggle to acknowledge Amar Singh's statesmanship. Yet a balanced assessment reveals him to be both a valiant warrior and a prudent leader who recognised when the interests of his people required peace rather than endless conflict.
During the Revolt of 1857, the ageing Mughal emperor Bahadur Shah Zafar became a symbol of freedom for Hindu and Muslim fighters alike. This too reflects a shared heritage that transcended religious divisions.
Many famous battles of the Mughal era have been wrongly presented as Hindu-Muslim conflicts. Few realise that Shivaji's army included a significant number of Muslims and that several Maratha nobles continued to occupy important positions in the Mughal court and military during Aurangzeb's prolonged conflict with the Marathas. Historical records clearly document this reality. Likewise, many Hindu rulers employed Muslim nobles and military commanders.
Even earlier, in the Battle of Khanwa, Mahmood Lodi and Hasan Khan Mewati fought alongside Rana Sanga against Babur. Such examples demonstrate that the major conflicts of medieval India were not religious wars. Armies on both sides were typically composed of people from diverse communities.
The rebellion of 1580–81 during Akbar's reign offers another illustration. Opposed by sections of the Muslim clergy and nobility, Akbar entrusted Hindu commanders with the task of restoring order. Historian Satish Chandra notes that Bengal and much of Bihar temporarily fell into rebel hands, and a fatwa was issued calling upon the faithful to rise against Akbar. The emperor responded by dispatching Raja Todar Mal to Bengal and Bihar and Raja Man Singh to counter the threat posed by Mirza Hakim. Such episodes further expose the absurdity of reducing history to simplistic communal narratives.
History provides many other examples of cooperation across religious lines. When the Hindu ruler of Bikaner was defeated by the king of Marwar, his family found refuge at the court of Sher Shah Suri. When Humayun was defeated by Sher Shah, he received shelter from the Hindu ruler of Amarkot, where Akbar was later born.
The history of medieval India is therefore not a history of Hindus and Muslims perpetually fighting each other. Rulers fought for power, territory and political influence, but their armies and administrations were often socially and religiously diverse. Courage, generosity and wisdom were not confined to any one religion. Some of the greatest figures of the age were those who rose above sectarian boundaries and preached universal brotherhood. Saints such as Kabir and Guru Nanak strengthened a tradition of unity and mutual respect among people of different faiths.
Significantly, Muslim scholars arrived in India long before Muslim rulers. They came in pursuit of knowledge rather than conquest and carried back important works of Indian learning, many of which were translated into Arabic. The Arab scholar Yaqubi wrote in 895 CE that Indians were superior to other nations in intelligence and learning and particularly advanced in astronomy. Another historian, Qazi Said, described Indians as custodians of wisdom and knowledge.
These early intellectual exchanges laid the foundation for later traditions of cultural interaction. At the political level, rulers such as Akbar promoted policies of harmony and integration. At the grassroots level, the Bhakti and Sufi movements deepened these bonds by emphasising the unity of God and the essential equality of all human beings.
Akbar established many practices that deserve appreciation. He welcomed scholars from different faiths, including Hindus, Muslims, Sikhs and Christians. He provided grants for Hindu temples and established a translation department that rendered the Ramayana, the Mahabharata and even the Bible into Persian.
Similar examples can be found elsewhere. The Adil Shahi rulers of Bijapur patronised Sanskrit scholars and Hindu cultural institutions. Ibrahim Adil Shah II was known for his spirit of inclusiveness and often invoked Saraswati, the Hindu goddess of learning, in his compositions. In Kashmir, Zain-ul-Abidin promoted Sanskrit learning, translated Hindu texts into Persian and participated in Hindu festivals. Bengal's rulers sponsored translations of the Mahabharata and Bhagavata Purana into Bengali.
Likewise, the Vijayanagar Empire compensated Muslims when mosques were damaged, while Gujarat's Solanki ruler Jayasimha punished those responsible for destroying a mosque and provided funds for its reconstruction. The Portuguese traveller Duarte Barbosa observed in the early sixteenth century that Vijayanagar allowed people of all faiths to practise their religion freely without interference.
Bahmani Sultan Ala-ud-Din II and Ibrahim Adil Shah of Bijapur both showed deep respect for Hindu saints. Such examples demonstrate that traditions of coexistence and mutual respect were neither isolated nor exceptional.
Even more important was the influence of the Bhakti and Sufi movements. Their poets and teachers challenged artificial religious divisions and emphasised the spiritual unity underlying different faiths. By communicating in the languages of ordinary people, they made spirituality accessible and helped foster a culture of mutual understanding.
Thus, despite many difficulties, significant processes of integration and cultural assimilation were taking place before the advent of British rule. The Revolt of 1857 demonstrated the enduring strength of this shared heritage when Hindus and Muslims joined together against colonial domination.
Alarmed by such unity, the British intensified their policy of divide and rule. Yet the spirit of communal harmony continued to find expression in the Gandhian movement, in the struggles led by Subhas Chandra Bose and in the sacrifices of revolutionaries such as Bhagat Singh.
As we observe Pratap Jayanti, it is important to remember this broader legacy. Maharana Pratap's greatness lay not only in his courage and resistance but also in his ability to unite people across communities in a common cause. It is this heritage of mutual respect, cooperation and shared nationhood that can help India build a future marked by peace, creativity and genuine progress. Such unity remains one of the country's greatest strengths and one of the most valuable lessons history can offer.
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The writer is Honorary Convener of the Campaign to Save Earth Now. His recent books include Man over Machine, and A Day in 2071
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