Moreover, the holder of the land was transferred after a period from one place to another. It was his responsibility to keep an army and help the king in case of a crisis. These nobles remained loyal under a strong king, but, if a weak ruler assumed power, they tried to make their landed property inheritable and keep all its income to themselves. This happened after the death of Shamsuddin Iltutmish (1173-1236) when his successor failed to control them and they violated the authority of the central government.
Ghiyasuddin Balban (1200-1287), after becoming king, decided to cancel the rights of nobles to hold the landed property permanently. His decision shocked the nobles and there were heated reactions against the decision. Historian Ziauddin Barani reported that these nobles presented their case to Fakhruddin Kotwal and argued that since the reign of Iltutmish they had possessed this property, believing that it was granted to them permanently and that their families also depended on the income from the land.
They further said that they contributed, according to their capacity, horses and weapons to the royal army; they also attended the court of the king and paid homage. Those who were in a position to join the army, did so. They expressed that it was not fair that in their old age they would be deprived of their livelihood and left in the lurch.
When Balban was informed about their plight, he was moved and he cancelled the order. However, this system continued throughout the Mughal period.
Religious policy of sultans
Muhammad Bin Qasim (695-715), after the conquest of Sindh, asked Hajjaj Ibn Yusuf (661-714), how he should treat Hindus and Buddhists. Hajjaj, in response, advised him to treat them like the Zoroastrians and as 'People of the Book' after the conquest of Iran. Muhammad Bin Qasim recognised them as zimmi and imposed jizya tax on them.
It should also be noted that Christians, Jews and later on Hindus were recognised as People of the Book. This policy was also adopted by the Sultans of Delhi and continued throughout the period. Firoz Shah Tughluq deviated from it and imposed jizya on Brahmans who were so far exempted from it. They protested against it but the Sultan did not change his decision.
Shams Siraj Afif, a contemporary historian, narrates that the Brahman community went on a hunger strike outside the royal palace against the decision. Yet, the Sultan remained adamant and did not take back his order. Seeing this, a crowd of other Hindus requested the Brahmans to end their strike and promised that they would pay the jizya on their behalf. Thus, the strike ended.
