INTERNAL TEST ASSESSMENT- HISTORY

-Anushka Kashyap(BA0190008)

Question 1- Bring out the characteristics and ideas of Ashoka’s Dhamma.

Answer- The Kalinga War was a battle of transformation for King Ashoka. After the war
the greatest objective before Ashoka was the propagation of Dhamma. For Ashoka,
dhamma was basically a code of moral conduct and the advantages thereof. He does not
refer to it as the teachings of Buddha. His Dhaamma did not derive its origin from the
divine inspiration, regardless of whether its observance promised heaven. His institution
of Dhamma was expected to impact the conduct of the class of people who were in
relation to each other, specifically involving people with unequal relationships. Dhamma
was free from narrow feelings of sectarianism. It has no particular religion, rather it
comprised of good qualities of all religion in the world.

The Dhamma Law of Piety inculcated by Ashoka contained the following fundamental
principles:-

(i) Samyam or mastery of senses

(ii) Bhavasuddhi or purity of thought.
(iii) Kritajnata or gratitude
(iv) Dridh-Bhakti or steadfastness of devotion.
(v) Daya or kindness.
(vi) Dana or charity.
(vii) Saucha or purity.
(viii) Satya or truthfulness.
(ix) Sushrusa or service.
(x) Sampritipatti or support.
(xi) Apichiti or reverence.

Question 2- Bring out the functions of Vedic Assemblies.

Answer- Vidatha appears for 122 times in the Rig-Veda and seems to be the most
important assembly in the Rig Vedic period. Vidatha was an assembly meant for secular,
religious and military purpose. The Rig-Veda only once indicated the connection of
woman with the Sabha whereas Vidatha is frequently associated with woman; women
actively participated in the deliberations with men. Vidatha was the earliest folk assembly
of the Aryans, performing all kinds of functions- economic, military religious and social.
The Vidatha also provided common ground to clans and tribes for the worship of their
gods.

Sabha & its Sabhavati

The term Sabha denotes both the assembly (in early Rig-Vedic) and the assembly hall
(later Rig-Vedic). Women called Sabhavati also attended this assembly. It was basically a
kin-based assembly and the practice of women attending it was stopped in later-Vedic
times. Rig-Veda speaks of the Sabha also as a dicing and gambling assembly, along with
a place for dancing, music, witchcraft, and magic. It discussed pastoral affairs and
performed judicial and administrative functions and exercised judicial authority.

Samiti

The references to samiti come from the latest books of the Rig-Veda showing that it
assumed importance only towards the end of the Rig-Vedic period. Samiti was a folk
assembly in which people of the tribe gathered for transacting tribal business. It discussed
philosophical issues and was concerned with religious ceremonies and prayers.
References suggest that the Rajan was elected and re-elected by the Samiti.

Question 3- Comment on functions of the Mughals Court.

Answer- Mughal Courts were full of pomp and splendour. Emperor had a daily routine.
Emperor had to spend two hours in audience hall (diwan-i-am) hearing petitions,
receiving reports and disposing of judicial cases. He also inspected parades of men and
animals. Scribes sitting on the side of the king noted down his orders. After this King
would go to Diwan-i-khass for private audience. It lasted till midday. Here the king
disposed off administrative work and state affairs which can’t be dealt in public. It went
till forenoon. After 4 p.m. to 6.30 p.m. another public audience followed by confidential
work in shah burj till night. One day was set apart for the emperor to hear personally
important cases. Strict etiquette was demanded in the court ceremonials. Judgment was
made considering the modern standards. It had the merit of administering justice fairly
quickly. Judicia officers had discretionary powers. Civil Law of Muslims was based on
Islamic Code. Criminal Law was the same for all. Family Law dealing with marriage,
inheritance was based on Hindu Code for the Hindus. Head of the Judiciary was known
as Chief Sadr. His post was next to King.

Question 5- Comment on the Sources of Islamic law.

Answer- There are four major sources of Islamic Law-

(i) The Quran- Muslims regard the Quran as the first asl, that is, the ‘truth of
law’. It is the world of God as revealed to the Prophet, Muhammad.
Muhammad is said to have received these revelations directly from God.
Hence, the Quran is regarded as the primary, and most superior, source of
shariat. At the very outset, the Quran was not codified, i.e. written. It was
passed down by word of mouth. The role of the first three Caliphs, in
codifying and advancing the cause of the Quran, is noteworthy.
• Abu Bakr, Omar: The first, and second, Caliphs respectively. They began the
codification, i.e. the writing, of the Quran.
• Osman: The third Caliph. He established an academy of Islamic jurists to interpret
shariat. This is important because Islamic jurists, and their findings, continue to be
a major source of shariat today.

The Quran eventually came to be inscribed on various tablets, bones, leaves, etc.
 (ii) Sunna: The Hadith is a record of occurences in Prophet Muhammad’s life, and
how the Prophet reacted to the same. It is a record of the words, actions, and
silent approvals of the Prophet. The Hadith is an equally important source of
shariat. Its authority is only second to the Quran: that is, it is the highest
authority on shariat after the Quran. Sunna is that body of law which is derived
from the Hadith. However, it is not restricted to the principles expounded in
the Hadith alone. It is also composed of the customs, and usages, prevalent in
the Arab world before the arrival of the Prophet, and Islam. Hence, the Sunna,
as a body of law, is composed primarily on two elements: (a) the teachings of
the Prophet by example, derived from a study of his own life, as recorded in
the Hadith, and (b) what we would call the uncodified, but widely-
acknowledged, “good conscience” of the Arab world, prior to the birth, and the
rise, of Prophet Muhammad.
(iii) Ijma: Ijma is the body of law consisted of the consensus of Islamic jurists on a
question of shariat. It is in addition to the Quran, and Sunna. Ijma is consisted
of the interpretation of jurists on a disputed question of shariat, to which the
Quran, and Sunna, does not provide a clear answer prima facie. In modern
terminology, Ijma is simply the academic interpretation, by consensus, of a
disputed position of shariat. A later ijma can replace an earlier ijma. This
allows an evolving interpretation of shariat from time to time. Of course, since
the ijma is merely the interpretation of the Quran, and Sunna, it is subordinate
to both. Hence, as a general rule, it cannot conflict with either.

In shariat, there are three types of ijma:

• The Ijma of the Prophet himself.

• The Ijma of Islamic jurists.
• The Ijma of the People.
They refer to the interpretation, by consensus, of the Prophet, Islamic jurists, and the
people, on disputed questions of shariat.

(iv) Qiyas: The Qiyas is the fourth, and last, source of shariat. It is the body of law
composed of principles derived by deduction, and analogy, from the principles
expounded in the Quran and Sunna.

Question 6- Define Chehalgani.

Answer- The Chahalgani, known as ‘Group of 40’ was an infamous cartel formed by 40
most powerful people of Delhi Sultanate,many of them were slaves in their early
lives,who were bought by Iltutmish,one of the prominent Sultans of Slave dynasty. The
members of Chahalgani were recognized by Iltutmish for their talent,and used to seek
advice from them. This group was known as Amir-i-Chahalgani, or The Forty. They were
assigned important posts and became very influential and powerful as time passed.
During Iltutmish's rule, they served him quite faithfully but, after his death, they became
notorious and intrigued against nearly all his successors. After the death of Iltutmish they
became power hungry and started conspiring against Razia Sultana, first woman ruler of
Delhi Sultanate.

Question 12- List out the fundamental and moral principles of Sufi Movement.

Answer- The Sufis radically rejected many elements we today consider essential to
Islam: they attached no importance to the namaz, haj, and celibacy. The Sufis renounced
all material, and worldly, pleasures. They opposed vulgar displays of wealth, which they
considered “ungodly”. All this was done with the object of living a pure life, and fully
devoting themselves to the cause of devotion to God.

The Sufis laid emphasis on service to humanity as the way of manifesting their devotion
to God. They believed that good external conduct is the modality which expresses one’s
devotion to God. This was coupled with (a) the system of fasting and prayers, (b) the
practice of living in khanaqs (hospices wherein teacher, and disciples, used to life
together), and (c) teaching, all as means to the same end.

Question 13- List out the objectives of Bhakti Movement.

Answer- The nature of Bhakti Movement-

The Bhakti Movement, in essence, emerged as a reaction to the increasing complexity of

Hinduism at the hands of the Brahmins, who insisted on more and more procedures, in a
nutshell, to get closer to God. The Bhakti Movement turned the clock back by many
centuries, and reconnected with two fundamental truths of Hinduism, which seemed to
have been forgotten:

1. Multiplicity of Ways to Reach Godd: There are many ways, all of them like
different rivers, taking different paths, which ultimately reach the sea, the end of
every Hindu understanding, and getting closer, to God. None of them is right, or
wrong. Amongst the many paths, this movement chose the path of bhakti, or
devotion.
2. God as an Abstract Entity, Personified: Hinduism regards God as an abstraction
which permeates the entire universe. God has no form, no identity, no character: it
is only the “eternal truth”. However, God is personified, and appears, as the many
de facto gods, and goddesses, we are used to. Each one of us chooses our own.

Thus, the Bhakti Movement did not re-invent Hinduism. It only re-connected with some
core Hindu principles, and built a movement on it.

KEY PRINCIPLES

1. Bhakti as the way to get closer to God: Amongst the multiple ways to reach God,
the Bhakti Movement emphasised a particular manner of connecting with God:
through intense devotion, or bhakti, expressed by a devotee through the repeated
chanting of the name of one’s chosen personal God, expressed chiefly through the
medium of singing and dancing. The choice of bhakti, as a path to reach God, was
 not exactly novel. It finds mention as such in Shvetashvatara Upanishad, the
Bhagvad Gita, and some dharmasutras. The Movement thus reinvented religion
not as a cold, mechanical form of worshipp, but as an intimately personal connect
between the worshipper and the worshipped.
2. Devotee’s Choice of Personal God: The devotee is free to choose his, or her, own
God to express devotion to, manifested in such way as he/she sees it. To see one’s
God, one need not enter the precincts of a temple. One could see them manifested
anywhere else (viz. as a tree), or in anyone else (viz. a hermit). All of the personal
gods are but manifestations, and personifications, of the one God permeating the
universe. Many local deities thus came to be admitted into the Hindu pantheon
(viz. Chidambaram, Jagganath, etc.).

The Bhakti Movement emphasised the irrelevance of caste, creed, colour, gender, etc. in
this regard.

Question 14- Write short note in sangam policy.

Answer- The Sangam was a famous confluence, or association, of poets in Madurai. It

refers to an academy, or set of academies, consisting of poets, which was established at
Madurai by the Pandya kings. The Sangam rose to fame due to the quality of Sanskrit
literature produced by its poets. It is known that there was at least three Sangams, out of
which the last (third) Sangam existed during the early centuries of the Christian era.
Since the Sangam, and its literature, characterised the period and this region, this period,
in history, became known as the Sangam Age. Geographically, Madurai was its
confluence. The first mention of the Sangam is found in the 8th century CE work of
Iraiyanar Agarpporul. In its totality, the Sangam was patronised by around 200 kings, for
a period of about 10,000 years. Analysis of Sangam literature (as we know it today) has
revealed that it is the work of about 4-5 generations, spread out over a period of about
200-250 years. Most historians peg this period as 100 – 250 CE.

Politics:-
The Sangam Age encompasses three different dynasties which ruled during the time: in
order, the (1) Pandyas, (2) the Cholas, and (3) the Cheras.

The king was generally a despot, and kinship was hereditary. However, the good
conscience of the time was: the king is obliged to follow a moral life, and be a patron of
religion, art, and literature. The concept of a paternal king prevailed: he must look after
his subjects like his own children. Brahmin advisors regularly advised the king in many
matters. The king used to regularly hear the people’s grievances in an assembly, the
Nallavai.

Question 15- State the Kingship Theory of Balban.

Answer- Balban’s kingship was very harsh, and cruel. It was not well-liked by the people
at all. In his accession to the throne there began an era of strong centralized government.
He refused to grant audience to an important trader because he was not high born. Barani
states – ‘Whenever I see a base-born ignoble man, my eyes burn and I reach in anger for
my sword (to kill him)’. Amongst the Muslims, he considered Turkish Muslims the most
noble in birth. Hence, he gave most important posts of authority to Turkish Muslims, at
the cost of excluding Indian Muslims. Balban’s objectives, as king, were twofold: (1) to
enhance the prestige of the Crown, and (2) the expansion of law and order. Balban had to
choose between consolidation, and expansion, of his empire, and he chose the former. He
impressed upon the people that his kingship was the vice-regency of God on earth. He
introduced the practices of (1) sajda, the practice of completely bowing down before the
king, and (2) paibos, the practice of kissing the feet of the monarch.

He created a strong centralized army to deal with internal disturbances and to check
Mongols - serious danger to Delhi Sultanate. Notably, he separated the military (ariz)
from the finance department (wizarat). Traditionally, the two had been dealt with under
the same deparment, or ministry. The diwan-i-wizarat was appointed to head the finance
department, and the diwan-i-ariz was appointed to head the military. He destroyed
Mewati Rajput brigandage (robbers) in the doab, where forests were cut and forts built.
Balban maintained pomp & dignity at his court. ‘Fear and awe of him took possession of
all men’s hearts’. He ensured security by an efficient system of espionage (intelligence)
and severely punished spies for their defaults.

Question 17- State the provisions of Charles Wood’s Dispatch of 1854.

Answer- Charles Wood was a British Liberal politician and Member of Parliament. Later
he became the President of the Board of Control of the East India Company. In 1854 he
made certain recommendations to improve and formalise education system in the
country. Attempts were made to bring changes to the existing system of education in
India. This document is considered as the "Magna Carta of English Education in India".

He sent the “Wood’s despatch” to the Governor General Lord Dalhousie. Some of its
provisions were:

(i) To establish universities in Bombay, Calcutta and Madras on the model of the
London University.
(ii) An education department was to be set up in every province to extend control
over all matters regarding education.
(iii) Provisions were made to introduce systematic education from the primary to
the university level.
(iv) To teach students in primary schools in vernacular languages also.