The Rise and Decline of the Delhi Sultanate, Study notes of History

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M.A HISTORY

PAPER-

Political and Administrative History of Medieval

India (1526-1707)

AUTHOR NAME-Dr.Ganeswar Nayak Lecturer in History SKCG College Paralakhemundi

PAPER -

POLITICAL AND ADMINISTRATIVE HISTORY OF

MEDIEVAL HISTORY(1206-1526)

BLOCK INTRODUCTION

The Delhi Sultanate is a term used to cover five short lived dynasty .Delhi based kingdoms or Sultans mostly of Turkic or Pastun ( Afgan ) origin in medieval India. The Sultan ruled from Delhi between 1206-1526, when the last was replaced by Mughal dynasty. The five dynasty were the Mamuluk dynasty(1206-1290), the Khilji dynasty(1290-1320) the Tughlaq dynasty(1320-1414) the Sayyid dynasty(1414-51) and the Afghan Lodi dynasty(1450-1526)

The sultanate ushered in a period of Indian cultural renaissance. The resulting Indo-Muslim fusion of culture left lasting syncretism monuments in architecture, music, literature, religion and clothing. It is surmised that the Urdu language was born during this period as result of intermingling of local speakers of Sanskrit Prairies with immigrants speaking Persian, Turkish and Arabic under the Muslim rulers. The Delhi Sultanate is only Indo- Muslim empire to have enthroned one of the few female rulers in India, Rajia Sultana(1236-1240)In 1256, the Delhi Sultanate was absorbed by emerging Moghul Empire.

This paper is divided into four units. Again each unit is divided in to sections and subsections.

1.2.3 Tarikh-I-Firozshahi

1.2.4 Fatwa-I-Jahandari

1.2.5 Evaluation

1.3Archeological Sources

1.3.1 Coins

1.4 Ghorian invasion

1.4.1Condition of India

1.4.2Causes of Invasion

1.4.3 First battle of Terrain

1.4.4 Second Battle of Terrain

1.4.5Assement

1.5 Iltutmish

1.5.1 Occupation of Throne

1.5.2 Early Achivement

1.5.3 Mongol invasion

1.5.4 Internal Development

1.5.5Conclusion

1.6 Balban and theory of Kingship

1.6.1 Theory of Kingship

1.6.2 The Destruction of Forty

1.6.2 Reorganisation of Forty 1.6.3Supression of Rebellion 164Mongol invasion OBJECTIVES After going through this unit you will be able to-  Acquaint with various sources which help us to know the Sultanate period.  Recognize archeological sources for the study of Delhi Sultanate.  Comprehend the foundation of Delhi Sultanate  be familiar with the administration and theory of kingship of Iltutmish and Balban.  With the advent of Muslims, to India a new tradition of historical writing came in to existence. The Muslims like Christians, had a keener sense of history, and a more precise sense of chronology that the ancient Hindus, and it was in the wake of Muslim invasion of Hindustan that historiography as premeditated form of cultural expression was introduced in India. The Muslim love of History was continually reinforced from Arab, Turkish and Persian Sources. Medieval Muslim historical literature in India was in form, subject and spirit, little different from historical writing elsewhere in Muslim World. The beginning of Islam started a great series of Indian chronicles written by courtiers or officials on the orders of their rulers or in prospect of gaining their patronage. Some of them wrote general or universal history of the world until gradually a regional and domestic sense emerged, which was reinforced by the deliberate policy of the rulers in servicing relations with the outer Muslim world.

1.2.2 Tarikh-i-Hind.

Indian works like Samkhya of Kapil, book of Patanjali, Vishnu Dharma, Vishnu Purana, Matsya Purana, Vayu Purana etc. Perhaps Aleruni was the first Muslim to undertake the study of the Hindu Puranas. As the chief centers of Indian learning like Banaras and Kashmir, were not accessible to the barbarians like Alberuni, the latter studied the Indian works with the help of Pundits available in those parts of India. which were under Muslim administration or those pundits who were taken as prisoners of war to Ghazni by Sultan Mahmud. As a results of these studies he produced books which introduced his countrymen with the Indian astronomy, religion and philosophy. But the most important work of Alberuni from the point of view of Indian historiography was his book entitled Tahkik-i-Hind (Reality of Hindustan). In this book Alberuni gives an account of the religious, literary and scientific traditions of India. Occasionally he also gives a description of the roads, gives, rivers, weights and measure, Currency, etc. His book consists of eighty chapters and investigates the truth about the contemporary India life. Their religious and philosophical doctrines were discussed in an impartial manner. Alberuni tells us that the Hindus were excellent philosophers good mathematicians and astronomers.

He informs us that us that the Hindus had strong prejudices towards the foreigners and would not have any connection with them due to the fear of being polluted. Their social system was based on four traditional castes and their intermixing was forbidden. The old generosity and magnanimity of the caste system had disappeared.

The marriages were customarily prearranged and took place at an early age. Marriages among blood-relations were forbidden. Dowry and divorce system were unknown. Widow Remarriage was not allowed. A widow had either to remain widow for her life or burn herself on the funeral pyre of her Husband, and usually they preferred the latter the latter course due to the ill-treatment meted to the widows.

For the purpose of justice, regular courts existed. Usually the applications were submitted to the judges in written form along with the necessary documents or

evidence. Witness could also be produced. Usually the judges decided the cases on the deposition of the witness. To compel a person to speak out the truth various types of tortures were resorted to. These included a dip in the rapidly flowing water, placing of red-hot iron bars on the hands of the convict etc. capital punishment was rare but otherwise the punishment was awarded in accordance with the severity and nature of the crime. Furthermore, the punishments were also different with regard to the caste of the criminal.

He was greatly overwhelmed by the literature and science of the Hindus. Among their literary works he refers to the four Vedas. (Rigveda, Yajurveda, Samveda and Atharvveda), eighteen Puranas, twenty Smriti books as well as Mahabharata and its 18 parvas. Alberuni says “The Hindus have numerous books about all the branches of science. How could anybody know the titles of all them, more especially if he is not a Hindus, but a foreigners”? It may be noted that Alberuni not merely refers to the various standard works of the Hindus but extensively quotes from them. Furthermore he compares the Hindu nations with those of the Greeks and the Muslims and tries to draw an analogy between the Hindu Vedanta Philosophers and the sufi saints of the Muslim world. All this his extensive knowledge and scholarship.

Alberuni makes elaborate observations about the religious beliefs of the Hindus. He tells us that the Hindus believed in one eternal God. They also held faith in the doctrine of the transmigration of soul and final salvation. Alberuni states that Hindus believe that liberation of the soul is possible only when a union with God is achieved.

Regarding the Idol-Worship, Alberuni tells us though the mass of the people worshiped the idols various gods and goddesses, but those who had come to know of the abstract truth by studying philosophy and theology would not worship anything but God alone. He also refers to the various gods as well as the places where they were worshiped. The idols were kept in temples. The people also resorted to sacrifice of the buffaloes and sheep before these idols.

known for composing Tarikh-I- Firozshahi. It was a major historical work of Medieval India. He was born in aristocratic Muslim family in 1285 in which his father, uncle, and grandfather all working in high government post under Sultan of Delhi.

. After his education Barani also came to occupy important position under the Khilijis. Later he became a courtier of Muhammad bin Tughlaq where he stayed for more than seventeen years. Mohammad Bin Tughlaq held him in high esteem for his wide knowledge of history and scholarship and showered liberal royal favors on him. The Sultan often seek advice on various crucial problems. However, under Mohammad bin Tughlaq’s successor Firozshah, he was completely neglected. He was not only deprived of the various honors but also thrown in prison. During the last days of his he was reduced to extreme poverty and died a destitute.

Barani was a great scholar. Apart from cultivating interest in law and philosophy he took keen interest in history. He dwells on the uses of History. He looks upon history as a panorama of human activity unfolded before man to guide his faltering steps in life’s journey. A study of history gives a rare insight into human affairs and helps him to distinguish between good and bad and to learn from the experience of others. Barani also makes a reference to the qualities of a good historian in the introductory chapter of Tarikh-i-Firozshahi. According to him truthfulness, impartiality, honesty and fearlessness are some of these qualities. He also insists that a historian should be correct in his statements and should avoid exaggerations or hyperboles, which is a unusual quality of the poets.

Barani is usually credited with eight historical works, most of which cannot be traced at present. The two most well-known works of Baruni are Tarikh-i-Firozshashai and Fatawa-i-Jahandari, which provide valuable information about the History of that period. He completed his work “Tarikh-i-Firozshahi” in 1357 and dedicated the same to the ruling Sovereign. It may be noted that the book does not exclusively deal with the reign of Firozshah. It begins with Balban and ends with the sixth regnal year of Firozshah. His account of Balban is based on what he learn about him of Balban. It

based on what he learn about him from his ancestors, the events pertaining to the reign of Sultan Julahuddin to the sixth year of the reign of Sultan Firozshah are based on his personal observations. He gives a graphic account of Muhammad bin Tuglaq and clearly pinpoints his various virtues and vices. While on the one hand he shows great admiration for the intellectual accomplishments, scholarship and qualities of head and heart of Mohammad bin Tughlaq on the other hand he also criticize the Sultan’s capricious temper and high handedness. However, while narrating the events of the reign of Mohammad bin Tughlaq Barani does not present the various events in their chronological order. Barani himself was aware of this chronological order. Barani himself was aware of this shortcoming in his work and said :” I have written in this history the principle of Sultan Mohammad’s administration and have paid no heed to the sequence and order of events”.

Barani displays himself a shameless flatterer when he describes Firozshah .He finds divine attributes in the person of Firozshah and considers his court as the court of Allah. He lavishly praises the Sultan for his various works of public welfare. If we judge Barani by the canons laid down by him in the preface to Tarikh-I-Firojshahi, he stands condemned as historian.

His other historical work Fatawa-i-Jahandari, which he compiled after Tarikh-i- Firozihahi. It analyses the qualities, virtues and talents that a good monarch should possess. He also describes the principles of administration and ideals of government and illustrates them by examples from the history of Iran and other Muslim countries. Barani held that his work was superior to the work of earlier writers. He says’ “old writers had many works on administration, but the way in which I have explained the principles and ordinances of administration for the guidance of kings, ministers, Maliks and Amirs has not been done so far by any writer”. While it cannot be denied that the detailed account provided by Barani of Sultan, their courts and how they farmed their polices as well as the description of the contemporary conditions of immense value in

suggests ways and means to propagate islam to destroy the infidels( Hindus) and tells about din Panah( Protector of religious Sunni faith) and din parwari( observance of the Sunni faith).

It explains the advice that a ruler should seek and follow, his awe, glories and principles of administration, judiciary, crimes and punishments, state treasury, army and its composition, military expeditions, revolts and measure to suppress them, fiscal policy and market regulations, etc. Barani himself writes about the Fatwa-i- Jahandari.

“Old writers had written many work on administration, but the way in which I have explained the principles and ordinance of administration for guidance of king, Ministers, Maliks and Amirs has not been done so far by any writer”

The Fatwa-i- Jahandari can be divided into two parts-

 Principles of ideal administration  Examples from history to illustrate them.

This work Barani has stated that the Sultan Mohammad of Gazni was an ideal and extraordinary ruler. He possessed all the kingly virtues and talents and other Muslim ruler should follow them. He has substantiated them by giving examples from the history of iran and quoting events from the history of other Muslim Countries.

The economic policy that he initiated in theFatwa-i-Jahanadir is the same as followed

by Sultan Alauddin Khalji .He desired that the prices of articles of consumption should be fixed by the state authorities- none should be allowed to sale articles at higher rates than those fixed by the state authority- none should be allowed to sale articles at higher rates than those fixed by the state. Market inspectors and officials should be appointed to enforce the market tariff rigidly.

As Hindus had enjoyed the monopoly of trade and commerce. Barani had at many places initiated the principles of depriving the Hindus merchants and traders of their wealth and humiliating them socially. As Brahmans were well to do and had enjoyed good social status, Barani advocated the principles of robbing them of their wealth and annihilating them. According to Barani this was an easy way to acquire with wealth and enrich the poverty – stricken Muslims.

STYLE OF WRITING

Although the introduction of the work Tarikh-i-Firozshahi is written in decorative

language, other chapters of the book are marked by simplicity and clarity, he follows a simple, clear and lucid style. He avoids highly ornamental approach which was then in fashion. Though he has written in Persian language, he has profusely used Hindusthani words, like charai, chappar, mandidholak, palak, shaker, chauki etc. It is the influence of the environment in which he was living. Sometimes his language is broken and it is difficult to make out any clear definite sense .However, he possessed a facile pen and writes in a clear way.

Barani describes events so lucidly that he makes one to believe them. His description of Allauddin’s conversion with Qazi Mughisuddin of Bayana and Qutubuddin’s attachment to his favorite Wazir Khursu khan’s were very vivid. He so graphically and charmingly describes the eventful night of Qutubuddin’s murder as if he himself witnessed all the events there.

Then Barani ,like other medieval historian not only writes about the Sultan, their courts, nobles, battles, etc, he takes pain to narrate the social and economic reforms of the sultan, their revenue regulations, assessment and collection of revenue methods of realization of taxes, market condition ets. He gives description of some important madrass, contemporary officials, historians, scholars, poets ,medical men, saints, philosophers, astronomers etc. He refers frequently to the article of daily life, dress, food, drink, fruits, etc. all these throw a flood of light on the social and economic

6. Barani was prone to make contradictory statements. In his narration he lavishly praises Sultan Alauddin and at the same time he dubbed him a pharaoh and this creates confusion in making estimates. It is difficult to conclude from his account whether Alauddin was benefactor, liberal ruler or despotic tyrant.
7. Barani describes certain events and policies in the form of dialogue and conversions and then puts his own ideas in other people’s mouth; for example he describes Alauddin’s ideal f kingship and his anti Hindu policy in conversation of Alauddin and Qazi Mughisuddin. Such method cannot satisfy thy craving for historical veracity. Peter Hardy critises it. He does not consider it authentic, because Barani was neither a tape recorder not a cabinet secretary to note down carefully all that had passed between the Sultan and the Qazi during their conversation. This is true , but it to be observed that this conventional style to make the narrative effective and interesting. It was well practiced in the medieval age and Barani was no exception to it. Then , this fact cannot be overlooked that Barani himself was a courtiers, and he had his close association with many contemporary influential courtiers, nobles and high officers, and they were his source s of information ,and they must have frequently talked about the dialogue in his work. It will be great injustice to Barani ,if we reject all that he has put down in the form of conversion on the ground that he has not present at this time to record all that was talked.

ARCHEOLOGICAL SOURCES

Introduction

The epigraphic and numismatic sources though not as important and valuable as for the pre-Muslim period of Indian History, are still of great help in fixing the chronology of

events, correcting the list of rulers and their dates as given in the chronicles and determining the approximate limits of kingdom.

1.3.1 Inscription

In particular, the inscriptions of the Hindu rulers of Orissa, the Deccan, and South India contain much valuable information that throws an altogether new light on the history of these regions. They reveal that the Muslim Chronicles, mentioned above, were written mostly from the point of view of Muslim rulers, and generally ignored the political activities of the Hindu, who lived outside their dominions.

The epigraphs have been published mostly in Epigraphic Ido-Moslemica, Epigraphia carnatica, Epigraphia Indica, and other antiquarian journals.

The Chronicles of the Pathan kings of Delhi by Edward Thomas deals at length with the coins of the period, and is regarded as a standard work on the subject. This has been supplemented by the catalogues of coins in different Museums to which full reference will be made in Bibliography. The following observations by Lane Poole may be regarded as a correct estimate of the importance of coins as a source of the history of his period: “As a rule we may look upon Muhammadan coins as the surest foundations for an exact history of the dynasties by which they were issued. The coins of a Muslim ruler generally go far to establish those outward data in regard to his reign which oriental historians too often neglected. The year of occasion, the extent of his dominion, his relations with the neighboring powers and with the spiritual chief of his religion are all facts for which we may look with confidence to his coins. The pagodas of Vijayanagara kings and the coins of the Sultans of Madura and Bahamani kingdom are also found in large quantities. While the last two follow the models of the Delhi Sultanate, the legends of the first were at first written in either Kannada or Nagari and later exclusively in Nagari Script”.

The raids of Sultan Muhmmud though destructive of life and property, led to no permanent results except the conquest of the Punjab. The Hindu kingdoms of the north survived that dreadful devastation. The serious efforts of the Mussalmans to conquer India began with the invasion of Muhamaad Ghori towards the close of the twelfth century. About this time Northern India was split up into a number of independent Hindu kingdoms. There was only two Muhammadan provinces, viz, the Punjab then held by the descendants of Sultan Mahmud and Sind held by the descendants of the Arab conquerors. The Hindu states were not subject to any paramount power. This absence of any controlling authority led to bitter competition and jealousy among the different kingdom. The Hindu princes had no sense of co-operation event to meet a common adversary. Thus, there was no unity and so no united resistance was put to the foreign invader. It was this internal division that made Northern India a comparatively easy prey to the Muslim conquest. The principal Hindu powers of Northern India about this time were(a) the Tomaras of Delhi, (b) the Gahadavlas, after words known as Rathors of Kanauj, (c)the Chauhan of Ajmer, (d)the Bagheals of Gujarat and (e)the Palas and Senas of Bihar and Bengal. The different Rajput clans were turn by internal dissensions as well as by jealousy of each other. Thus the Chauhans, the most powerful of the Rajputs had aggrandized themselves at the expense of the Tomaras whom they had expelled from Delhi. The most renowned of the Chauhans was Prithvi Raj ruled of Delhi and Ajmer. He had forcibly carried off the daughter of Jaichand, the Rathor ruler of Kanauj, and had there by incurred his antagonism. It is a good instance of Rajput rivalry and jealously at a time when Muhammad Ghori was almost knocking at their gates.

1.4.2. Reasons for Ghori’s Invasions :-

A number of factors were contributed for the incursion of India by Muhammad Ghori. It is pointed out that he was a very strong-minded and pioneering prince. He considered himself to be the heir to the Punjab which belonged to the empire of Gazni. Reasons of security also demanded that he must defeat Khusrau Malik, the ruler of the

Punjab and the Karmathians of Multan. It was an age of military glory and Muhammad Ghori was fired with the love of conquest and power. He wanted to have prestige and wealth. Being a Muslim, he wanted to defeat the Hindus of India and spread Islam in that country.

According to Dr. Tarachand the Ghurid conquest was not provoked by religious zeal. It was the consequences of political developments in the Islamic world. From central Asia to Mesopotamia, the newly formed Muslim states were locked Immortal battle against one another the Buwalihids against the Saljuqs, the Saljuqs against the Khwarizmians, the Ghaznavids, Ghuzz and Ghuris were involved in this maelstrom and all were trembling for their very existence from the threat gathering in the East from the Qara Khatais and the Mongols who soon erupted into central Asia and swept all of them away. Religion had failed to bind the Muslim Sultanates together. The Ghurids under Ala-ud-Din seized Ghazni and socked it. They killed all the Muslims and burned the city of Mahmud. Occupation of territory in the North West made the Ghurids turn to India where the Punjab was under Ghaznavids and Multan under the Carmathians. They attacked them both and took possession of the Punjab and then only turned their attention to their Rajput neighbors whose mutual jealousies opened the gates wide in front of them. Neither the Ghurids, nor their successors, the Mameluk Sultans, paid much attention to theological principles or logical codes of Islam in extending their dominion into India or in organization their system of administration. Not the propagation of faith, but vaulting ambition, hunger for land, riches and power were the motives which actuated them.

Multan and Sind :

The first incursion of Muhammad Ghori was aimed at against Multan in 1175 A.D. The heretics were easily defeated and Multan was captured. An orthodox governor was appointed for Mulatn. From Multan, he marched to such in upper Sindh. The relation between the ruler of Bhatti and his wife were strained. Muhammad Ghori took advantage of them and promised to marry the daughter of that lady if she finished her