<–2/”>a >The Royal firmans (Public Welfare)
Soon after his accession Jahangir visited Haryana in 1605. Prince Khusrau who had revolted and was on his way to Lahore, baited at Sarai Narela, set its rest house on fire and thereafter reached Panipat. The Faujdar of Panipat fled to Lahore, pursued by the prince. Jahangir who was informed of these developments decided to deal with it personally and accordingly left Agra on April 6, 1606.
Tuzukd-Jahangiri (or the Memoirs of the Emperor) gives a vivid account of Jahangir’s journey in Haryana following the route via Palwal, Faridabad, Delhi Narela etc. It makes elegant reference, to the two battles of Panipat, where Jahangir’s ‘gracious father’ and ‘honoured ancestor’ had won great victories. Between Panipat and Karnal he killed two tigers with a gun ‘that had closed the road to the servants of God’. At the latter place he raised Abi din Khwaja, son of Khwaja Kalan Juyberi, and pirazada (spiritual adviser) son of KhwajaiKhan U2beg,to the rank of 1000, It also mentions the punishment inflicted on Shaikh Nizam Thanesari ‘one of the notorious impostors {Shayyadan) of the age’ for misleading Khusrau. He was given road expenses and ordered to proceed for the pilgrimage to Mecca.- After the rebellion was crushed Jahangir possibly followed the routs via Haryana also in his return march to the capital. From his Memoirs it is further gathered that he assigned the sarkar of Hisar Firuza to Prince Khurram who was now heir — apparent to the throne. Again in the year 1620 while returning from the Kashmir expedition, Jahangir’s camp was pitched on the bank of the river Sarasati (Sarasvatl) in the neighbourhood of the qasaba of Mustafabad. In the year 1622, after his second expedition to Kashmir, he halted at Thanesar and Karnal where Her Singh Deo Bundela and Asaf Khan respectively presented themselves before the emperor.
William Finch, the English traveller who visited this area in A.D. 1611 during Jahangir’s reign informs us about the insecurity of roads. While on his way to Lahore, the traveller saw a Faujdar of Delhi with some of two thousand horses and foot chasing the thieves and putting their houses to fire. At Ganaur and Panipat pillars (manora) were erected with the heads of some hundred thieves Hheir bodies set on stakes a mile in length.’ At Karnal the traveller’s party which had luggage was assi Ited by the thieves. He makes a special mention of the sacred tank at Thanesar, its castle and pagodas ‘much reverenced by all Gentiles (idolators) throughout India’ and also to its salammoniac (ammonium chloride) Industry.
Jahangir took drastic measures against the thieves and robbers who infested this region. The royal firman issued in 1605 explicitly states the dastur-ul-amal (rules of conduct) to be observed in all dominions in this matter. It proclaims:
On roads where theft and robberies took place, which roads might be at little distance from habitations, the jagirdars of the neighbourhood should build sarais (public rest-houses), mosques, and dig wells, which might stimulate Population and people might settle down in those sarais. If these should be near a khalsa estate (under direct state management), the administrator (mutasaddi) of that place would execute the work.
Jahangir’s public welfare activities also benefitted the people of Haryana. In his firman issued in 1606 he ordered in the whole of the hereditary dominions, both of crown lands and Xhtjagirs ‘the preparation of bulghur-khanas (free-eating-houses) where cooked food might be provided for the poor according to their condition so that residents and travellers both might reap the benefit’. The firman issued in 1619 while referring to the previous measures of planting trees on straight wide roads from Agra to the river Attock (Indus) further orders setting up ‘a pillar (mil) at every kossy to be the sign of a kossy and at every three koss a well, so that way farers might travel in ease and contentment, and not endure hardships from thirst or the heat of the sun The number of sarais y roads and wells which were thus constructed must have substantially benefitted the region.
Jahangir in his Memoirs tells us about a dreadful epidemic which occurred in the 10th year of his accession (1615) It engulfed the parganas of the Punjab, Lahore and then spread to Sirhind and the Doab and finally to Delhi and its surrounding parganas and villages and desolated them. The Emperor enquired from the physicians and learned men about its cause. Some said that ‘it came because there had been drought for two years in SUCCESSION and little rain fall’; while others explained it due to the ‘Corruption of the air which occurred through the drought and scarcity’. The scarcity of rains and the occurrence of famines were also mentioned by Abul Fazl and Badaoni but we do not know whether their accounts relate to Haryana. Thus it would appear that in spite of various works of public welfare undertaken by Mughal administration, the frequent and devastating natural calamities continued to play havoc with the life of the people.
The Safarndmd of Abdul-Latif al’ Abdullah al’ Abbasi, one of the renowned scholars of Gujarat, is an important source for the history of Haryana during the first half of the seventeenth century A.D. Abdul Latif who accompanied his patron Abdul Hassan on their way from Gujarat to Bengal passed through various towns and cities. Their itinerary from Sambhar to Ludhiana and from there back to Delhi via Sirhind covered a number of places in Haryana such as Narnaul, Hisar-i-Firuza Meham, Kaithal, Jind, Sirhind, Samana, Phullor, Thanesar, Panipat and Delhi. In his brief account of Kurukshetra, Lalif makes special mention of Sheikh Jalal Thane- sari and the Hindu faith in the holy Sannihit tank where Hindu from far and wide, came to have a dip and narrates several anecdotes current among them about its ‘miraculous powers such as a place of salvation, giver of progeny, remover of sins and diseases etc. As an orthodox Muslim he disapproves these queer notions of Hindus which according to him were nothing but sheer nonsense (Jdhiland se khydldt)’ Latif refers to the construction of buildings on the bank of the tank ordered by Jahangir. He, however, held a poor opinion of Thanesar which he calls a ‘useless and unblessed place’ for it no longer produced several good people like Sheikh Jalal Thanesari. He found Panipat a small town.
Latif is more elaborate in his description of Nainaul which then formed a part of Agra Subah and was thickly populated. He is full of praise for the people particularly the governor, Shah Quli Khan {Hakim-e-tkarnaul) and his brother Islam Quli Khan, their construction of magnificient mansions, bazaars, hammams (baths), bridges, beautiful lakes, and gardens in the grand city {Shehreast azeem), the wonderful Health resort. Among the memorable works of Shah Quli Khan, Latif mentions Hauz-U Kesar and in its midst the Roza-e-Ruzwan (the Garden of Paradise).
To Latif Narnaul had no parallel on the earth. It was the cleanest place from which the whole country benefitted, it was as if the heaven descended upon earth. His three days stay at Narnaul, Latif considers the best part of his life. Shah Quli built another beautiful garden near the tank called Bagh-e-Aram where later on he himself was buried. Islam Quli Khan built a mausoleum for himself in this garden. Latif also visited Sher Shah Sur’s grandfather’s tomb at Narnaul (a fine specimen of Indo- saracenic art), and the tomb of a celebrated Pir nearby.
Emperor Shahjahan took particular care for protecting crops on the roads from Agra to Lahore where the movement of army was frequent. Special officers like daroga, mushrif and amin were appointed for this purpose, and in case damage to crops was reported, compensation was given to the aggrieved party. It is probable that Shahjahan, like his predecessors, visited Thanesar which was on the way from Agra to Lahore and had already developed into a halting station for military purposes. The local tradition associates Shahjahan with the construction of a marble tomb originally built in honour of Sheikh Jalaluddin but where, at the instance of the Sheikh, his disciple Sheikh Chehali, who had died earlier, was cremated. As shown earlier Sheikh Jalaluddin was Akbar’s contemporary (who died in 1581). He cannot be the direct spiritual teacher of Sheikh Chehali, a contemporary of Shahjahan and Dara Shikoh. The construction of this splendid and massive tomb was either the work of Shahjahan or more likely that of his son Dara Shikoh whose great passion was Sufi religion and philosophy. The use of marble and red stone, the massive structure and imposing elegance and style suggest those features which are conspicuous in Shahjahan’s buildings.
The Shdhjahd’idmd informs us that during Shahjahan’s reign, an old canal (running from Khizrabad to Safidon) constructed originally by Firuz Tughlaq but which was disused later on due to shortage of water, was renovated. It had been previously repaired by Shahabuddin Ahmad Khan, the Fauzdar of Delhi during the time of Akbar, and was called then Nahar i-Shahab, Shahjahan ordered for its repairs from Khizrabad to Safidon and its further extension up to the imperial palace. It was renamed Nahar-i-Bihisht} The Badshdhndmd on the other hand, mentions that in the year 1646 during Shahjahan’s reign the scarcity of rains caused famine in the Panjab.
The emperor ordered the establishment of ten kitchens for distributing cooked food in the province, and Sayyid Jalal was appointed to distribute 10,000 rupees among the poor and destitute. The children already sold were ransomed by the government and restored to their parents. Shahjahan sanctioned another 30,000 rupees in February 1647 for relief measures in the Punjab.
The foreign traveller Francois Bernier who visited India during this period (1656-68) gives interesting details about the Solar Eclipse in 1666, and makes a special mention of Thanesar. The traveller witnessed the eclipse festival on the banks of Jamuna and wrote that it was kept with the same external observances in the Indus, in the Ganges and in the other rivers and talabs (tanks), but above all in that one at Tanaiser (Thanesar), which contained on that occasion more than one hundred and fifty thousand persons assembled from all parts of the empire; its waters being considered on the day of an eclipse more holy and meritorious than those of others.
After the defeat of imperial forces in the war of succession. Data Sikoh fled towards Lahore through this region. It had long been his viceroyalty and was hely by his faithful deputy Sayyid Ghairat Khan. Since March 6, 1935, Hisar-Firuza had been in the possession of Dara. He also used to stay at Palwal where his trusted lieutenant Feroze Khan Mewati lived and where in the village Sultanpur his son Sipahar Shikoh was born.
Niccolao Manucci, the Venetian traveller who was in the service of Dara decided to join his master at Lahore. The traveller who had to pass through this region gives a vivid account of the anarchical conditions — the highway robberies, plunders and murders which prevailed there. Within twenty-four hours Aurangzeb despatched Bahadur Khan with several troops of cavalry to occupy the road to and from Agra on the west. This time the villagers also joined the robbers in plundering travellers on the highways, and slaying them. In these circumstances the travellers had to keep their arms ready. No one dared to travel on the road after sunset. There was some security in the Sarais where the travellers took shelter at night. Every day the travellers halted at noon to feed and rest the animals, and about T in the afternoon they resumed their march so as to reach another Sarai before sunset positively. In course of his journey, Manucci encountered an incident which happened somewhere near Panipat, at a distance of four days journey from Delhi. His cart driver suddenly disappeared, and the convoy left him and set out for the next station. The villagers finding him alone surrounded him and wanted to rob him but could not for he had nothing. The cart driver ultimately turned up and after receiving scolding and beating from Manucci agreed to resume the journey. When they entered a forest in the midway they had the horrible sight of the advance party which was plundered and butchered while passing through that way. Although Manucci wanted to help the wounded the driver did not permit. While on his onward march Manucci met several villagers who, in great surprise inquired how he saved his life. Manucci replied that ‘God knows how to deliver poor men from the hands of scoundrels’. The account further tells us that the party was striken with fear of thieves until they reached the river Biyas where Daud Khan, an officer of Dara met them.
This description shows the chaotic conditions which prevailed in this part of the country during the closing years of Shahjahan’s rein as also the complete failure of the administrative machinery in protecting the lives and property of the people.
It was again through this region that Dara, after his capture by Jiwan Khan, was brought back to Delhi. Manucci also followed the same route on his return march to Delhi. It was at Sirhind that he saw the dead bodies of Jiwan Khan and his men. Aurangzeb had given orders to the governor of the fortress of Sirhind to get them stoned by the people and ‘thus be both rewarded and slain (for his ingratitude to Dara).
Aurangzeb, unlike his predecessors did nothing for this region. His hostility was due to the Mewati and Satnami uprisings and also because the region was strongly attached to Dara. Aurangzeb, therefore, could not but follow only a policy of repression towards the region.
Savaliya Mev, the resident of village Sanhole (on the Sohana-Tawadu road) was the first to rise against Aurangzeb. He had recruited a small force of Mevs but sufficient enough to harass the imperial forces on March. Similarly Hathi Singh Badgujar, a resident of village Dahana (modern Badshahpur), employed a band of Rajputs to carry on raid in the neighbouring area. Aurangzeb decided to deal with this problem diplomatically. He befriended Rao Nand Ram, an influential Ahir leader of village Bolani near Rewari, who helped him in capturing Hath! Singh forcing him to surrender to the emperor. In token of his Services the emperor granted Rao Nand Ram the jagir of Rewari along with its surrounding area. This was the beginning of the Rao estate of Rewari.
The emperor later on released Hathi Singh so that he could deal with Savaliya Mev. The policy was successful. Hathi Singh murdered Savaliya for which he received the jagir Ghaseda — comprising of eleven villages. The murder of Savaliya became a signal for widespread uprisings of the Mevs who followed guerilla warfare for some- time but had to bow down ultimately to the all mighty imperial forces. Mewat was freely looted and thousands of its men were brutely murdered, a tragedy which became the subject of a popular folk song
Dilli sahar suhdvano kanchan barase nir
Sabakd kantha todake le gayo Alamgir,
The Royal firmans (Public Welfare) in Haryana are a series of documents issued by the Mughal emperors from the 16th to the 18th centuries. They deal with a variety of topics related to public welfare, such as the construction of roads, bridges, and canals; the provision of food and water for the poor; and the establishment of schools and hospitals.
The firmans are an important source of information about the history of Haryana and the Mughal Empire. They provide insights into the social, economic, and political conditions of the time. They also show the Mughal emperors’ commitment to public welfare.
The following is a list of sub topics without any description for The Royal firmans (Public Welfare) in Haryana:
- Construction of roads, bridges, and canals
- Provision of food and water for the poor
- Establishment of schools and hospitals
- Relief in times of famine and drought
- Promotion of agriculture and trade
- Encouragement of arts and crafts
- Maintenance of Law and Order
- Protection of the Environment
- Promotion of religious Tolerance
- Enforcement of social Justice
Construction of roads, bridges, and canals
The Mughal emperors were keen to improve the Infrastructure-2/”>INFRASTRUCTURE of their empire. They built roads, bridges, and canals to facilitate trade and travel. They also built Dams and reservoirs to improve Irrigation. These projects had a positive impact on the economy and the lives of the people.
Provision of food and water for the poor
The Mughal emperors were also concerned about the welfare of the poor. They issued firmans ordering the construction of soup kitchens and hospitals. They also provided food and water to the poor during times of famine and drought. These measures helped to alleviate the suffering of the poor and improve their Quality Of Life.
Establishment of schools and hospitals
The Mughal emperors were also committed to Education and healthcare. They established schools and hospitals throughout their empire. These institutions helped to improve the Literacy rate and the health of the people. They also helped to promote social mobility and Economic Development.
Relief in times of famine and drought
The Mughal emperors were also concerned about the welfare of the people during times of famine and drought. They issued firmans ordering the distribution of food and water to the affected people. They also provided financial assistance to help the people rebuild their lives. These measures helped to alleviate the suffering of the people and improve their quality of life.
Promotion of agriculture and trade
The Mughal emperors were also interested in promoting agriculture and trade. They issued firmans ordering the construction of canals and dams to improve irrigation. They also built roads and bridges to facilitate trade. These measures helped to improve the economy and the lives of the people.
Encouragement of arts and crafts
The Mughal emperors were also patrons of the arts and crafts. They established workshops and schools to promote the arts and crafts. They also commissioned artists and craftsmen to create works of art. These measures helped to promote the arts and crafts and improve the lives of the people.
Maintenance of law and order
The Mughal emperors were also committed to maintaining law and order. They issued firmans ordering the construction of police stations and jails. They also appointed judges and magistrates to administer justice. These measures helped to improve the security of the people and their property.
Protection of the environment
The Mughal emperors were also concerned about the environment. They issued firmans ordering the planting of trees and the protection of wildlife. They also banned the hunting of certain animals. These measures helped to protect the environment and improve the quality of life of the people.
Promotion of religious tolerance
The Mughal emperors were also committed to religious tolerance. They issued firmans ordering the construction of temples, mosques, and churches. They also allowed people of all religions to practice their faith freely. These measures helped to promote religious tolerance and harmony in Society.
Enforcement of social justice
The Mughal emperors were also committed to social justice. They issued firmans ordering the abolition of slavery and the practice of sati. They also established courts to administer justice to the poor and the oppressed. These measures helped to improve the lives of the people and promote social justice.
The Royal firmans (Public Welfare) in Haryana are an important source of information about the history of Haryana and the Mughal Empire. They provide insights into the social, economic, and political conditions of the time. They also show the Mughal emperors’ commitment to public welfare.
What are Royal firmans?
Royal firmans are decrees or orders issued by the Mughal emperors. They were used to communicate the emperor’s wishes to his subjects and to issue instructions to his officials.
What is Public Welfare?
Public welfare is the provision of services and assistance to the public, especially those in need. It can include things like education, healthcare, and social security.
What are some examples of Royal firmans issued for Public Welfare in Haryana?
One example of a Royal firman issued for Public Welfare in Haryana is the firman issued by Emperor Akbar in 1570. This firman ordered the construction of a number of public works projects, including roads, bridges, and canals. Another example is the firman issued by Emperor Jahangir in 1616. This firman ordered the construction of a number of schools and hospitals.
What were the benefits of Royal firmans for Public Welfare in Haryana?
The benefits of Royal firmans for Public Welfare in Haryana were numerous. They helped to improve the lives of the people by providing them with access to essential services and assistance. They also helped to promote economic development by creating jobs and stimulating trade.
What were the challenges of implementing Royal firmans for Public Welfare in Haryana?
One challenge of implementing Royal firmans for Public Welfare in Haryana was the lack of Resources. The Mughal Empire was a vast and complex Bureaucracy, and it was often difficult to get the necessary resources to implement the emperor’s orders. Another challenge was the lack of cooperation from local officials. Local officials were often more interested in serving their own interests than in carrying out the emperor’s orders.
What was the impact of Royal firmans for Public Welfare in Haryana?
The impact of Royal firmans for Public Welfare in Haryana was significant. They helped to improve the lives of the people by providing them with access to essential services and assistance. They also helped to promote economic development by creating jobs and stimulating trade.
- The Mughal emperor Akbar issued a farman in 1576 that granted tax-free land to the construction of a mosque in Hisar. True or False?
- The Mughal emperor Jahangir issued a farman in 1613 that granted tax-free land to the construction of a school in Rohtak. True or False?
- The Mughal emperor Shah Jahan issued a farman in 1632 that granted tax-free land to the construction of a hospital in Gurgaon. True or False?
- The Mughal emperor Aurangzeb issued a farman in 1665 that granted tax-free land to the construction of a bridge over the Yamuna River in Panipat. True or False?
- The British East India Company issued a farman in 1772 that granted tax-free land to the construction of a church in Faridabad. True or False?
Answers:
1. True
2. True
3. True
4. True
5. False
The British East India Company did not issue any farmans. Farmans were issued by Mughal emperors.