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APPENDIX C 
231 
[II. FirUz SHAH'S SECOND REGULATION. 
(Text, Barni, 574; no published translation has come to my 
notice. The chapter containing this Regulation, along with 
several others, is highly eulogistic and rhetorical, and too great 
weight must not be given to all the assertions which it contains, 
but there is no reason to distrust the account of the general 
policy adopted by Firuz). 
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1. Second regulation. It was ordered that the revenue- 
Demand and the poll-tax(1) shall be collected according to the 
“rule of the produce”; 
2. and “apportionments,” and “increase of demands,” and 
“ crop-failures,” and “large demands based on surmise,” were 
entirely removed from among the peasants(z); 
3. and revenue-farmers and land-wreckers and enhancement- 
mongers(3) were not allowed to infest the provinces and the 
kinedom. 
+. And a reduction was made in the mahsiul-i mu‘malati(4), 
so that the peasants may pay willingly without difficulty or 
severity ; 
(5) and no roughness or violence was used towards the 
~ultivators, who are the keepers of the treasury(5) of Moslems. 
Notes. 
(1) The reference to the poll-tax, jiziya, is puzzling. According to 
Afif (383), this tax in Delhi was a fixed sum per head payable in cash. 
[t is possible that, in the case of peasants, it may have been assessed along 
with the revenue, and varied with it; but it is equally possible that the 
phrase is loose, ‘‘ revenue and poll-tax "’ being used to describe the liabilities 
of non-Moslem subjects in general terms. 
{z2) This clause must be read as enumerating the familiar exactions 
on the peasants. Apportionments, gismat, and crop-failures, nabudha, 
occur in the preceding passage. Mu‘taddha is there taken as exactions of 
considerable amount, and the addition here of tasawwuri must mean that 
these exactions were arbitrary, ‘‘ based on surmise.” 
(3) This clause also is an echo of part of the previous passage, referring 
to the various pests that appeared naturally in connection with the 
revenue-assessment. 
(4) Mabhstil-i mu'amalati. 1 have not found any parallel passage to 
indicate the meaning of this phrase. From the context, it appears to 
denote some impost on the peasants, different from the khardj or revenue, 
but its nature is a matter for conjecture. 
(5) "Treasury, bait-ul-mal. This is a precise phrase of Islamic law, 
denoting the receptacle for kharaj and other sources of income which were 
in theory for the benefit of Moslems in general, though by this time in 
{india they were in fact part of the revenue of the State. 
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