History Optional by Piyush Kumar

Model Answer

Question #1. “Royalty is a light emanating from God and a ray from the sun”. This light was called farr-i-izidi and it was “communicated by God to kings without the intermediate assistance of any one and men in the presence of it bend the forehead in submission”. Describe the Akbar’s religious ideas, and his concept of suzerainty on the basis of above statement?

The above statement was commented by Abul Fazl who presented Akbar's theory of kingship in Akbar Nama in the form of farr-i-izadi. Akbar’s concept of suzerainty was influenced by Turko-Mongol theory of kingship, political necessity of the time, his liberal ancestral and paternal legacy, broad mindedness of his teachers like Abul Latif and Pir Mohammad and liberal environment created by Sufi and Bhakti movement.

Religious ideals of Akbar: As per Akbar’s religious ideas, and his concept of suzerainty, State is based on philosophy of Sulh-i-kul i.e., peace with all. So, state includes all human beings and their peaceful co-existence, irrespective of creed, sect, religion etc.

Abul Fazl described Akbar’s concept of suzerainty on the basis of philosophy of Farr-i-Izidi i.e., divine light or light emanating from God. As a result, no one can stand in the way of God and the sovereign. It is given directly by God to monarchs without the need for any intermediary. Therefore, monarch possesses many excellent qualities which flow from the possession of Farr-i-Izadi, for e.g., a paternal love towards the subjects, a large heart i.e., benevolent, generous, receives little and give more. trust in God, prayer and devotion, etc.

The king was therefore deemed to be divinely appointed, divinely guided and divinely protected. The theory of Farr-i-Izadi Presented dynastic ideology linking it with supernatural i.e., his ancestors came from heaven as kings. Thus, he established divine origin of Akbar. The sight of the king is the part of divine worship and such perception gave birth to practices like Zharoka-i-darshan, Sijda, Jameen Bes- forms of salutation in court.

The objective of farr-i izidi, kiyan khwarah, and other similar philosophies was to aimed at protecting against any direct or indirect sharing in the king's authority.

Alauddin Khalji had tried to improve the status of king via the “law of expediency “which gave primacy to policy of Kings. Akbar went ahead of him. By the mahzar which was drafted by Shaikh Mubarak and his two sons, the emperor was certified to be a just ruler (Imam Adil) and was as such assigned the rank of mujtahid, i.e., an “infallible authority”.

Other Features of Akbar’s concept of suzerainty

• According to Akbar’s concept of suzerainty, sovereignty was a contract under which the emperor must protects 4 essences of his subjects:
  1. Din (Religion)
  2. Jaan (Life)
  3. Maal (Property)
  4. Namus (Honor)
• In return demand obedience and a share of resources. He says: “Only a just sovereign is able to honour this contract with power and divine guidance.”
• Moreover, King must be just, wise, fair and protector of the weak and Justice must remain a high virtue of the monarch

Conclusion: The Akbar’s religious ideas, and his concept of suzerainty was based on philosophy of Sulh-i-kul and Farr-i-izadi which basically integrated the highly centralised government with the theme unity in diversity along with the political necessity of the time. Moreover, Akbar’s concept of suzerainty also included features of social contract theory, Benevolent Despotism and Justice as a high virtue which makes him one of the greatest kings of Medieval India.

Question #2. Even though the Iqta system was significant, its nature changed under several kings of the Delhi Sultanate. Discuss the preceding statement, focusing on how Firoz Tughlaq’s changes weaken the Delhi Sultanate?

The Iqta was a territorial assignment given to administrative officers and nobles in lieu of the services they performed for the state. The system began as a means of dividing conquest and resources, as well as a reward and a kind of payment. The system was gradually defined, and the obligations of the holders were clearly defined, and it became a principal system of state.

Significance of Iqta System

• It was an instrument of nobility and military chiefs' organisation and they were linked to the state, and their roles were defined.
• It was a major pillar of state system and an instrument of centralisation of the Delhi sultanate.
• It served as system for revenue collection and a mode of payment for Nobility
• It Provided a revenue base i.e., Fawazil was the right of state.
• During succeeding reign, it served as the foundation for a system of granting land for various reasons. During the Mughal Empire, the system evolved as a background for the Jagir system.

Changes in nature of Iqta system

• Iqta System evolved during the rule of Iltutmish. There were big & small iqtas. The holder of a lqta was known as Muqti or Wali or Iqtadar. The grant of iqta did not imply a right to the land nor was it hereditary and transferred from one region to another every three or four years. The iqtadar was in charge of collecting income from these iqta as well as acting as the administrative head. They were supposed to keep the revenue equivalent to their own pay, as well as the revenue of the troops they employ.
• During the reign of Balban, Khwaja attached to Muqti were appointed in order to maintain accounts. Moreover, the emphasis was given on recovery of Fawazil.
• Alauddin Khilji along with emphasis on recovery of Fawazil, gave greater control of wizarat over lqta. Moreover, Alauddin also abolished of iqta and other rent-free grants in Doab in order to check any kind of rebellion against the state
• During the reign of Ghiasuddin Tughlaq, state demand was made on the basis of hasil i.e., actual produce not on the basis of past records. Moreover it was decided that the income of the Muqti not to be increased more than by 1/16th or 1/11th annually.
• During the rule of Md. Bin Tughlaq, there was separation of expenditure of troops and personal expenditure of Muqti. The expenditure of troops to be paid by state and not the personal expenditure of Muqti.

Change made by Firoz Tughlaq

• Earlier the grant of iqta did not imply a right to the land nor was it hereditary. However, during Firoz Tughluq reign, holders of Iqta acquired hereditary rights. lqta was to be passed on to sons, in their absence to Sons-in-law to slaves to widows in the event of the death of the Muqti to please the nobles. Therefore, it affected the efficiency and effectiveness of nobility in the long run.
• A new arrangement, Wajh which means revenue of village in lieu of cash salary was introduced by Firoz shah Tughlaq to appease the nobility.

Conclusion

The iqta system served the Delhi sultanate for very long period of time. Its nature was changed by kings of Delhi sultanate as response to political necessity which further strengthen the Sultanate. However, Changes introduced by Firoz Tughlaq gave birth to unhealthy trends. These changes weakened the administrative system thereby playing important role in decline of Delhi sultanate.