HISTORY MODEL ANSWER (TEST-4)
1.Ans (a) The Religious policy of Akbar - 'Sulah-e-kul' and Din-e-ilahi.
Sulah-e-kul:Sulah-e-kul means the theory of universal peace between every religion and caste class. The
elaborated description of this theory comes from the Akbarnama of Abul Fazal. There were
many reasons behind the demonstration of this policy of Akabar like- family and conditional
background of him, which made him vgreat and tolerant, political needs etc.
How this universal peace is possible?
 By removing out the political struggle within the society.
 By removing the economic struggle, freedom of religion and by establishing equality,
it was possible.
View of Akbar: Providing liberty/freedom.
 Providing equality.
 Doing arrangements (arrangements through language, art, music, architedure by
Akbar.
 The Universal peace can be established through the rationalist thoughts and steeds on
education in society.
Give a short description on Din-e-ilahi
Under the various religious factors
(a) Experimentation of Akbar and,
(b) Wandat-ul-wajud's effect on Akbar
Analysis:The Taimoor and changez blood was present in the background of Akbar, and the concept of
Monarchy was based in 'Yasa-e-changezi' (Religious tolerance), which ran with the idea of
Religious tolerance, From the beginning, Taimoori rule and prince were respecting all
religions. Babar told Humayun, that the harh religious policies should not be implemented
here. Bairam khan was a Shia and both had married to a Rajput daughter, Humayun told
Akbar to adopt the favorable Rajput policy. The educational background of Akbar was
completed in generous environment. and when Akban handled the rule, he came across, the
two problems.
(a) The opposition the Akbar Mughal elite.
(b) The Materialistic life method of Ulemas from which they wanted to join politics with
power with orthodoxy religious policies for the class benefit of their selves. In the
beginning phase, Akbar respected the Ulemas, but lastly he tried to dismiss the
interference of them in politics through religious monopoly. According to Akbar, they
were the followers of Taklid, for whom Abu Fazal writes, "Thirsty for blood, looks
like human being." For the suppression of the opposition of Elits, Akbar had to
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develop a mixed Bureaucracy, with which
Akbar was sure that In India, the construction of All Indian states was not possible on
the orthodoxy Islamic rules and Turkish elits' domination. There was impact of ibb ul
arbi's bahdat-ul-wajd theory on the cultural policy of Akbar. Abu Fazal says that
before rule, he faced spiritual seizers. Kandhari says that he was doing some kind of
experiments, about the produce from the combination of a Deer and a goat. Some
where he wanted to see the derivation through the cooperation. In this process it can
be seen that there 6 children were selected and taught zuban-e-kudrat. Virtually, he
was passing through the period of experiments. Jaziya' the pilgrimage tax, was
abolished, religion conversion was restricted, and again Jaziya was implemented etc.
Were the steps of experiments. He was the Victim of confusion of his own religious
policy. Tarikhi anubhav and Ibadatnama's discussions must have benefited him and
gave him a way. Thwough Ibadatnama Akbar wanted to know the opinions of the
faiths of Islam, christanity, Jain etc and came to the conclusion that most of them
creates problems in celibacy. This is the combination of Akbar's of politics, social
understanding and mental absorption and spiritual curiosity, from which the Sulah-ekul-emenged. Befox this stage, Akbar had passed through the experiments of
pronibitation of Fire worship, Tika, Dusherra, involving in Navroj, and animal
sacrifice etc. He wanted to develop such a social adherence, under which spiritual
proud, moral habits, social brother hood and mercy was included at personal level. In
this sequence, there was effect of Nirguna saints along with wandat-ul-wajud on
Akbar, Under which he acknowledge the importance of Guru and stressed on the
development of spirit, in which there was no importance of formal prayers. His
opinion was that Reconciliation between every religion was his duty and he was the
presever of the religious and prudential freedom. It true meaning, he wanted to
establish narmony between people and the world, for which he submitted himself a
primate. Akbar chimself says that we can achieve god through compassion, not by
adoration of name, structure and quality, for this at one side he sternson spiritual
development on other hand he says moral habits and mercy were important. He says
that primate shows the path. Int don’t make people their disciple. If anyone becomes
disciple then, its's meaning is he is in the way of Auah . He was expecting money,
life, respect and dedication from the followers of Sulah-e-kual. His is sardars accepted
it, in which birbal was the only Hindu Under this, Akbar was giving the Shasta of
"Auaho Akhabar Jalle Jalanu" for this, Akbar developed the laws like, giving up nonveg, alms etc. If we relate this policy of Akbar to the social thought system and
human emotions, then a social side also emerges under which Akbar abolished the
sale and purchase of slaves, prohibitation of child marriage, try of abolishment of
satisystem, the share of women is less in their father's wealth was criticized in
traditional islam etc. He gave the title of 'Rai' to the chandalas. In this process only,
Akbar wanted to modernise the syslbaus and if we relate this, then, the prohibitation
of Animal sacrifice also emerges as a developing concept, which had a human side
also. Akbar used to say that humans have made their inner self a graveyard of animals
on this basis if we see his code of conduct was not of religion but of social well being
system. The information of Sulah-e-kul was first given by a Christian priest Bartoli
according to him Akbar had started a new religion. According to Mansret, Akbar
wanted himself to be known as the almignty God. Mohseen Fani mentioned about the
code of conduct of Akbar for the first time. But if well look deeply, there it seems like
his all works were to make the life system of religion more humanist, under which he
provided permission to all the faiths of every religion accordingly. With this the
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seniority of islam restricted. With this, there
emerged dissatisfaction among the Muslim society.
There was always the presence of new elements in the experiments of Akbar, which was
included in his court. Due to this, the traditional Muslim society opposes Akbar and entitles
him as opponent. Sarhindi describes the tolerance policy of Akbar as the result of opposition
from Islam Badayu blames that "There is no mark left in Akbar's heart for Islam". This blame
gets confirmation through Christion missinories, where they says they will become successful
in making Akar a Christian in real meaning, Akbar wanted to join social welfare with social
harmony. The meaning of religion (Dharma) is 'dharyati it dharmah', means what we accept
is dharma. On this we can see the 'Dhamma' of Ashoka or Sulah-e-kul of Akbar, both looks
same. This tradition develops with Gandhi in modern times, to understand that, the point of
view of Jawaharlal Nehru can be seen "The only option of co-existence is co-destruction".
(c) The effect of Ibadat - under this, Jain, Christian, Parsi, Hindu, the effect of the contact
of all these religions.
1. Ans:- (b)
 Explain the general background.
 Where did Hemchandra reached starding from a normal soilder (describe)
 The special qualities were present in him for the achievement like.
 Power
 Ability of Organisation
 Diplomatic skills
 Generous religious cultural view
 Admired by the opponents - (Bairam khan also praised Hemu)
 Around 1590, Abu Fazal praised Hemu said told that if Akbar was adult then, he
would have never given capital punishment to Hemu.
 Due to which seasons he was infamous, give escapism
 Other category of historians thrills that
1.Ans:- (c)
 Highly disreputable ruler (although he was not an infamous ruler, but only his name
was made bad)
 One catcogory of historians thinks that on which basis he was infamous, they will
discuss.
Other catcogory of historians thinks that Hindu Participation in administration.
 There were economic craim behind discarding of cultural works.
 The honest personality of Auranzeb and his high character e.te
 Few people also gave examples of Hindu protection some people advocated athodony
as a need of politics.
Conclusion: situations also may have plated a role
 Only situation's role can't be discussed, otherwise the situation of Akbar was also not
good.
 Theme should not be cleared on the basis of invidual thoughts and programmes
difference. History accepts work and effect more instead of unclear motives.
Concluding:- It can be said that in defamation of Aurangzeb there was exaggeration elements
which can be seen. But it should be also said that not only his name was infamous but also
work was infamous.
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2. Ans:- (a)
In Land Revenue system of Akbar, main elements hereRevenue policies - It is in Pyramid mind shape.
How collection will be ensured.

Who will collect

Tax on land or produce

Determination of price

In cash or kind

The rate of tax implementation

 The How
capacity
fertility
of land was important
to know.
muchand
is the
production

Capacity of Land:- On two basis the knowledge of the capacity of Land comes from1. Estimation and
2. Measurement
Fertility: (At the time of Akbar, there were four types of land on the basis of their category.

1. Poloj (Ideal land)
2. Parti (1/2)
3. Chachar (1/3-4)
4. Banjar (1/4-5)
On the basis of fertility tax was determined, with this there was attraction towards
agriculture.
Rate of Tax:Shershah continued the prevailing cost at the local level.
Akbar - 'Dastur-e-amal' system (made it possible to determine the cost in place of production)
Tax on Land or Tax on production determination:Ain-e-Damsala gives the information about state divided the total cost collected in 10 years in
10 parts. In 11th year the kind of average which was received, that was implemented.
What were the systems in which regions: From Rajasthan to Bihar-Jaapti system
 Other parts-Galla Bakshi
Focus on Precautions
1. The ups and downs of whole year was kept in mind.
2. Galla Bakshi was implemented if Farmer failed.
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2. Ans:- (b)
Foreign trade during Mughas reign.
1. Discuss the range of trade with foreign during Mughal regin.
2. Discuss the benefits with European contact of Portuguese, Dutch, Brithish, French
etc.
3. Effect
(a) Import of trade increased (Asian trade increased relatively )
(b) The importance of the new materials increased in Import-Export.
(c) Due to European contact, sea trade and maritime trade skill increased.
(d) Industrial development due to European contact.
(e) Development of trade centres Like-Surat, Puducherry etc.
2. Ans:-(c)
Panipat in kurukshetra (Haryana) The site situated in the contemporary political centre
'Delhi's. Western boundary, which was providing ideal situations for war. Like, wide area,
Geo-strategic centre, availabity of water, quality of land, the favorable battlefield for the
running of horses etc. Three important battles were fought at this site, Like 1526-first battle,
between Babar and Ibrahim Lodi, 2nd battle 1556, between Akbar and Hemu and 3rd battle in
1761 between Maratha and Anmad shah Abdali.
First and second battles gave establishment to Mughals and gave power and to establishment
Integration by Akbar, sulah-e-kul policy, Rajput policy, Religious policy, cultural Adjustment
policy made the Ganga-Yamuna culture strong, there on the other side third battle didn't left
any positive effects.
1.
2.
3.
4.
Demolition more than construction
Litimit of the power of Maratha and the breakdown of the dream of all India power
British company get chance to establish itself in politically power
Debtness in Indian rural society, Femine, Exploiation, starting ot the story of
suppression
Who will fill the zero of India was not clear but who will not was clear.
3.(a) Akbar's Rajput Policy
Take1. Policy of Mughal's sovereignty
2. To weaken the Rajput kings of Rajputana in Rajasthan or then respective kingdom
Give:1.
2.
3.
4.
Independence and conservation of religion and culture
Opportunity in Mansabdari and Suledari
To form country estate and army
Marriage relations and respect of this relations Furthermore, comparative study of
Rajput's policy and Religious policies and contribution of Rajput policies in making
kingdom strong.
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Analysis:(Akbar's Rajput policy)
Akbar wanted to subordinate Rajputana and he was having no confusion about it. So he built
a friendly relations with them and those who were not ready for such relations were defeated
in war. Before the chitter campaign of 1567-68 few kings like Bharmal accepted Akbar's
subordination most of the kings accepted Akbar's subjection in 1568 of after that, There was a
central point on policy by Akbar on these subordinate kings, as the rules before Akbar after
running and after that direct control policy and if not possible than show policy and if reqined
providing army support policy, whereas Akban replaced old policy which was based on
taking he started Give-Take policy.
Under 'give' a base was finalized between the relation of Rajput rulers & Mughal rulers.
Kings were given control of rule in their region & religious, cultural liberty was given and
they were also accepted as a courtier. It means that Akbar not only comes with an option of
Imperialist culture but he accepts coordination culture as an option, which will ultimately
made Rajputs easy to mixup with Mughals. On the other side Akbar said that you all are
controler, which means the last determination of your state rights will be done by soverign
(samprabu). It means the last decision of the successor of Rajput rulers will be done by
Mughal rulers. Like vikramjeet was declared as the ruler of the thato after the dearth of it's
ruler, but the Akbar ordered to control that region first, then the decision will be taken about
the ruler. Again in Jodhpur, Itar Mota Raja Udaisingn was made the ruler of after the death of
Maldev because he was loyal to Akbar.
In comparison to the early rulers of Akbar, he tried to attach his rule with Rajputs. Again the
made Rajputs stand against the opposition of Turkish. Rujputs were made subedaar in the
northwestern region, Punjab, Bengal and Bihar. Mansingh & Mirza Aziz koka were the
mansabdars, who were given 7000 Mansabs. It means, they were given such status in the
authority on the basis of capability, which could be given only to trustworthy, respected &
capable officer. To make the relations strong, Akbar did took the help of marriage policy. Its
main traits were first on personal not only his, the marriage relation of upcoming rulers like
Jahangir was established, along with this, kalyanmal of Bikaner, Rawal of Jaisalmer,
chandrasen of Jodhpur Bharmal of Aamer etc also had marriage relations. An unique form
was given to these marriage proposals, like religion conversion did not happened, relation
with family members of the bride did not broke up, like Akbar sent Harkhabal, princess of
Aamer, for the funeral when the son of Bhagwan Singh died. Inspite of if, the shahenshah,
along with the Barat went to the Bride's house. With this the marriage relations along with the
personal relation also became strong between. Mughal rulers and Sardar, which ultimately
flown the trust and joy among the Rajput rulers regarding marriage relations. The next quality
of this marriage policy was that it was willingly, like the rulers of Rathambhore Shirohi,
Bhaanswada etc did not established marriage relations with Akbar, but even the they were the
part of Masabdari system. The relations with the Rajput rulers through pateiliny, giving
importance to them and after including them in Mansabdari system. "Vatan Jagir" was given
as estate, which was hierarchical and stable. It was a strong power of Rajput rulers that
subseruient of one ruler had few loyal sardars. Akbar adopted a policy to weaken the relation
between ruler & sarders, under which not only kings got mansab, but sardars also got mansab
who were sub serving to them, due to which instead of accepting their under control, they
come under the "padshah". In this, or the basis of the power of Rajputs, Akbar made it his
base of power and then the policy of giving them Jagir in Rajput area was adopted.
Sometimes, sardar of one area was given the estate (Jagir) of other sardar also, like the
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saajneer pargana of Anmer of a part of sirohi was
given to Jagmal, brother of Rana Pratap, who was loyal to Akbar. It means he found the
political solution of estern relations and probabity of future between sirohi and Mewar. It
implies that Akbar adopted the policy to weaken the Rajput rulers from above and from
below and they were given positions in center according to their value, who were weak in
their region. In this regard, it is also memorable that the Rajput policy of Akbar was always
two-dimentional first to made them capable and second to make them weak. All Akbar had
adopted a contact source between these. For example on one side, along with Mughals he
gave exclusive rights to Rajputs that they can keep only Rajput horresiders in their armies
and on the other side, he lay using Rajputs against Rajputs & tried to establish control over
Rajputana. Akbar tried to ring Rajputana under his direct control also and also used the policy
of giving them sovereignty, as he kept Jodhpur under his control for 20 years and also Birbal
was given fiefdon in Rajputana and also in any state, fefdown was given to any other king. In
totality it can be seen that the whole policy of Akbar selated to Rajputana was not governed
by constitution that even Akbar himself was liable to follow. Hence, generally many
exceptions can be observed in policies adopted by Akbar.
The Rajput policy of Akbar went through a step by step developmental process. Amongst
which from 1562 to 1572 there was one phase, from 1572 to 1580, it was second phase and
1580 onwards, there was the third phase. The ground behind his policy become clear that
Akbar wanted to take control over the Rajputs for that he gave "Mansat" to them, religious
autonomy and sovereignity and even after that if they were not ready, he attacked on them
and the after match of both of these policies combined together was that till 1570 almost all
states acceded Akbar except Mevoar. The powers of Rajputana well understood the fact that
Akbar was committed to gain control over Rajputana and they are not powerful enough to
tackle him so its better to accept his kingship. Even if Akbar has crushed their entre political,
cultural and religious possibilities then they would have had a reason to fight till their death
but Akbar gave them a ground to live a prosperous life. The first step was to given Rajputs,
the title of loyal friends but for the installation of mutual belief system and for Akbar to have
belief on Rajputs military talent they had to travel a few more miles. It was seen that till 1572
no major responsibility was given to Rajputs by Akbar and they were also not made part any
army endeavors. The second phase begins with Gujarat expedition. Here Akbar kept Raja
Mansigh with him and gave the responsibility of the palace of Agra to Bharmal and when
Akbar was going to Gujarat then the campaigner king (Akbar) without worrying about
Mewar went to Gujarat and send the rulers of Shirohi to capture Mewar which mean he is
using the policy of using Rajputs aginst Rajputs. The next chain in this policy was to choke
Mansigh to head the expedition against Rana Pratap singh and in the last stage of this phase
when Mirzas revolt against him them he again used Rajputs only to suppress their revolt.
Here it is noted that Akbar had used Rajputs only now just as his sword and not made them a
partner in power. After that Akbar not only gave Rajputs positions but also makes them his
partner in powers. It is notable that after 1580 Akbar's Rajput policy also becomes more clear
because till now Akbar's generous social and cultural policy had also held strong ground and
looking in this may then it can be seen that Rajput policy of Akbar was a way essentially to
develop a feudal, mixed kingly class which is joined with the "sulah-A-kul". Us Akbar's
Rajput policy not the same us kashwaha Rajput policy. If we ponder over this question than
from 1595 to ten years later the number of Rajputs amongst them were Bharmal, Bhaghan
singh, Mansigh and Bhupat singh there these this imbalance was cured during the reign of
Jahangir but it does not imply that Akbar's policy was kashuahas policy as during this
periodthe rulers of Sirohi, Kalyan, Joisalmer, Jodhpur and Bikaner were also given Mansat
and the ruler of Bikaner was given the authority of Lahore for a few days and also the rulers
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of sirohi was given the control of Gujarat. Only
because the relation of kashwaha king and Akbar was the oldest, so they given priority.
This priority was Pize of loyalty and ability this pize was not only in respect of other Rajput
kings but more than Iranians, Turanians and sheiks. For example in administration of Akbar
Todarmal status of an official was not judged by the post but by their by their caste in mensal
system, like Iodanmal was deowan but his mansab was of 2000 similarly was having 7000 in
his mansat, but was not holding any important administrative post.
3. Ans:- (b)
Scatter of Mughal:Rise of Regional kingdoms -Awadh, Bunelkhand, Bengal, south Indian states.
Coordinator line-scatter is not only the reason of the fall of Mughal but it is a result of a
problem.
Victim of Scrunch



Economic crisis
Jagirdari crisis
Jamindari crisis
The religious, souther and Rajput policies of Aurangzeb
The is why, after the death of Aurangzeb , the started scattcring, in which court conspiracy,
making of regional powers, Afghan attack, at the mind of 18th century, only his dynasty
remained, the empire was fallen.
3. Ans:- (c)
Characteristics of lodi's kingship
Characteristics of Balban's rule.
In Lodi's Rule



Rule as being the head among the equals.
He rules on the style of family.
He don't sits on 'singhashan', visits the house of Iqtedars and eating together,
wellbeing relations etc.
Instead of punishing for violation, he adopted the mid way path, suggestion and for
giveness approaches
In Balban's Rule


Divine theory of rule
Talks about race and dynasty's superiority
Strict discipline, power showing and the policy of "Blood &iron" was adopted by him.
Comparison:Comparative analysis should be presented.
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Conclusion:The above system difference is not merely the result of the thinking of two persons but there
is role of circumstances.
6.Ans:- (c)



1.
2.
3.
4.
5.
6.
The enthronement of shivaji in 1674 is considered as a revolutionary incident in
medival India. From a small estate to establishment of own state, in a situation where
at one side there was pressure from Aurangzeb, on the other side, continous attacks
from the southern muslim states, was really a unique incident.
The contribution of the Bhakit saints of Maharashtra can also considered for the
emergence of shivaj.
In his emergence, his thoughts are popular, like-Yadunath sarkar-He emphesises the
policy of 'Haindav dharmodharak' Ranade- The struggle against the foreign rule is
called nation building. It is true that, through shivaji a spirit of self esteem arose
among the hindus against the orthodoxy of Aurangzeb, which later encouraged Jats
for the nation building, but this question also have a different side also
In the karnatak attack of shivaji, both the sections were looted.
Muslims were also included in his army.
For the collection of chauth sardeshmukhi, neither of the community was seen.
Even Aurangzeb himself wanted to suppress the southern states with shivaji.
Shivaji himself had relations with Golkunda.
Khaphi khan praised the religious policy of shivaji
Limitations:- The weakness of shivaji was this also that he didn't gave fundamental structure
to the education, trade & commerce of common people. Lastly his own state was proved
unstable.
7. Ans:-(a)
1. Give information of the Saints - 12 disciples of Ramanand, kabir-Julaha, Ghanna-Jat,
sendas-Nai, Raidas-chamar, peepa-farmar, Gurunanak-khatri, chaitanya, Namdev, Meera etc.
2. Language:- Kabir-Panchmel, Khichadi, Sadhukdi
Tulsi- Awadhi, Brajbhasha
Meera - Rajasthani, Brajbhasha
Narshi Mehta- Gujrati
Chaitanya - Bangla
Shankardev - Assemese
3. Response-varna system, karmakanda, Brahamanism, gender discrimination, inequality
were attacked.
4. Purpose:- (a) Revival of Hindu religion i.e, to keep away the feeling of self-torment and
insecurity
(b) Hindu-Muslim unity.
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It is unmemorable that this movement could not left
any remarkable or permanent effect but even then it's esual nature, ethical view of life along
with the presentation of thoughts in regional languages became helpful in the development of
regional language.
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