192:"who developed and systemized the trend towards feudalism that was already inherent in the tax-farming practices of the immediately preceding period," It is made clear that muqtis hold no claim on the peasants/subjects other than that of collecting from them in a proper manner the due land tax that has been assigned to them. When the revenue has been realized from them, those subjects should remain secure from any demands of the muqtis in respect of their persons, wealth, families, lands and goods. The muqtis can't hold any further claims on them. The subjects can go to the King and address their grievances in case they are being subjugated by the muqtis. It is thus clear that the muqtis only hold the land under the king, the land in truth belongs to the Sultan. Nizam al-Mulk emphasizes an important element in the iqta- muqti's right to collect and appropriate taxes. Of course, the muqtis also had certain obligations to the Sultan. They had to maintain the troops and furnish them at call. The revenues they got from the iqtas were meant to be resources for him to do the same. The revenue was meant for the muqti's own expenses, payment and maintenance of the troops and the rest had to be sent back to the king. The muqti was thus a tax collector and army paymaster rolled into one.
213:, who divided his empire into small pieces of land and opposed making Iqta hereditary. His absolutist rule concentrated on limiting the power of the estates (mainly the nobility and merchants) and securing his supreme authority as the king. He also dissolved the Council of Forty - Chahalgani, a form of sharing power between the highest nobles and the king. His rule was supported by the strengthened espionage and counter-espionage system and his personal secret police, called
209:
for the landowner's army, which could be called by the Sultan at any time, making up for a relatively quick mobilisation and highly professional soldiers. A small part of the money was to be given to the Sultan, but the percentage was usually insignificant compared to the other expenses. Iqtas were given for exceptional military service or loyalty and were, unlike the original, usually hereditary. The Iqta' system was later reorganized by
208:
established the "Iqta' system" based on
Mohammad Gori's ideas. It was very close to the original form of Iqta' as its main function was only to collect taxes by Muqtis/Iqtedars in India. They had no other right to the subjects apart from the taxes as long as taxes were paid. The money was used to pay
115:
Individual iqtaʿ holders in Middle
Eastern societies had little incentive to provide public goods to the localities assigned to them. The overarching theme was state power where the iqtaʿ was revocable and uninheritable. Though not an investment in a particular holding of land, the iqtaʿ, as a fiscal
100:, "holder of an iqtaʿ") had no right to interfere with the personal life of a paying person if the person stayed on the muqtiʿ's land. They were expected to send the collected revenue (after deducting collection and administration charges) to the central treasury. Such an amount to be sent was called
175:
codified the already existent system of tax farming. They united the Amirs of Persia and reorganized their land into Iqtas, whose borders remained largely similar to the predecessor states. Contrary to most other forms of Iqta, it was hereditary, but the land was divided when there were more sons of
126:
had a mutually dependent relationship. There could be three types of
Iqtadars. First, those who were appointed by the Sultan in fully conquered territories. Second, who were appointed in partially conquered territories. These Iqtadars had to win the territories again, and hence the Sultan's control
270:". The nature of the iḳṭā' varied according to time and place, and a translation borrowed from other systems of institutions and conceptions has served only too often to mislead Western historians, and following them, even those of the East.
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A mechanism had to be devised to collect the surplus from the peasantry and redistribute it among the members of the ruling class. The crucial element in this mechanism was the
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could be freely given by
Islamic government to particular individual whom they saw can cultivate and process the land plot so it can became productive land.
151:, such as when Muhammad given Iqta' (taxable land) plot for Zubayr who later design the land for his own horse training. 20th century Shafiite scholar,
621:
Fiqih Islam wa
Adilatuhu Jilid 6 Jaminan (al-Kafaalah); Pengalihan Utang (al-Hawaalah); Gadai (ar-Rahn); Paksaan (al-Ikraah); Kepemilikan (al-Milkiyah)
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stressed on the transfer of
Iqtadars in order to check their personal interests. He increased the role of bureaucracy in iqtas. Moreover, he appointed
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were not hereditary by law and had to be confirmed by a higher authority like a sultan or king. However, it was made hereditary in
Islamic India by
721:
394:
650:[Iqtha Concept of Giving Land to the Communityh in Economic Thinking of Al-Mawardi (Study of the Kitab Al-Ahkam Alsultaniyyah)].
594:
Cahen, Claude, “L’évolution de l’iqṭāʿ du IXe au XIIIe siežcle,” Annales, économies-sociétés-civilisation Vol. 8, (1953), pp. 25–52.
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that combined the two functions of collection and distribution without immediately endangering the unity of the political structure. The
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over them was relatively weaker. Third kind of
Iqtadars were virtually independent, as they were appointed in unconquered territories.
374:اقطاع iqṭā' and اقطاعة iqṭā'a pl. -āt fief, fee, feudal estate, land granted by feudal tenure ذو الإقطاع liege lord, feudal lord;
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648:"Konsep Iqtha' Pemberian Tanah Kepada Masyarakat Dalam Pemikiran Ekonomi Al-Mawardi (Studi Kitab Al-Ahkam Alsultaniyyah)"
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to look after the administration. He started paying the soldiers from the central treasury to check corruption.
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separated the roles of revenue collection and administration. He appointed another officer called
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597:
Duri, A. A., “The
Origins of the Iqṭāʿ in Islam,” al-Abḥāṯ Vol. 22 (1969), pp. 3–22.
485:
Sen, Sailendra (2013). A Textbook of
Medieval Indian History. Primus Books. pp. 76–79.
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a form of administrative grant, often (wrongly) translated by the European word "
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Iqta's: Distribution of Revenue Resources among the Ruling Class, Irfan Habib
382:مقطع muqṭi' liege lord; -- muqṭa' liege man, feudatory. feudal tenant, vassal
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188:, the move toward the iqta' system was facilitated by the Persian bureaucrat
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376:اقطاعي iqṭā'ī liege, feudatory, feudal; (pl. -ūn) liege lord, feudal lord;
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The Cambridge Economic History of India: Volume 1, C.1200-c.1750
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147:, the earliest practice of Iqta rooted in the tradition of the
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was the territorial assignment and its holder was designated
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354:(Third ed.). Ithaca, New York. pp. 777, 778.
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device, gave soldiers a vested interest in the regime.
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248:to estimate the definite incomes of each iqta.
70:that became common in Muslim Asia during the
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145:Al-Ahkam al-Sultania w'al-Wilayat al-Diniyya
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624:(in Indonesian). Gema Insani. p. 527.
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582:. Leiden: E. J. Brill. pp. 1088–1091.
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574:The Encyclopaedia of Islam, Second Edition
393:: CS1 maint: location missing publisher (
348:Wehr, Hans (1976). Cowan, J Milton (ed.).
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652:Al Amwal Journal of Islamic Economic Law
278:explained the Iqta concept as follows:
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602:iqta als "islamischer Feudalismus"?
351:Dictionary of Modern Written Arabic
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467:Lewis, Bernard. "The Middle East".
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262:described the iqtaʿ as follows:
230:The Iqta' system was revived by
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506:(2nd edition), Vol. 3, p. 1088.
27:Islamic practice of tax farming
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122:(person holding iqta) and the
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646:Mujahidin, Mujahidin (2017).
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380:الإقطاعية the feudal system;
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378:اقطاعية iqṭā'īya feudalism;
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74:. Iqta has been defined in
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702:Islam and other religions
196:Mamluk sultanate of Delhi
149:Companions of the Prophet
502:Cahen, Claude, "Iḳṭā',"
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206:Shamsa ud-din Iltutmish
202:Mamluk dynasty in India
161:unclaimed land property
143:postulated in his book
82:. Administrators of an
504:Encyclopaedia of Islam
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665:10.24256/alw.v2i1.535
516:Habib, Irfan (1982).
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687:Encyclopædia Iranica
421:hansrajcollege.ac.in
221:Muhammad Bin Tughlaq
616:Al-Zuhayili, Wahbah
200:During the rule of
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232:Firuz Shah Tughlaq
717:Taxation in Islam
610:978-3-638-74966-4
529:978-0-521-22692-9
491:978-9-38060-734-4
456:Al-Zuhayili (2021
167:The Buyids reform
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305:Tax farming
276:Irfan Habib
257:Orientalist
80:Siyasatnama
68:tax farming
696:Categories
671:6 November
336:References
180:Seljuk era
141:Al-Mawardi
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557:Lewis, B.
389:cite book
45:romanized
618:(2021).
571:(eds.).
549:(1971).
326:Appendix
299:See also
157:Shafiite
139:such as
552:"Iḳṭāʿ"
426:1 April
370:2392664
310:Pronoia
234:of the
184:In the
131:History
120:Iqtadar
102:Fawazil
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580:H–Iram
567:&
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368:
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315:Kharaj
292:muqtiʿ
215:barids
211:Balban
173:Buyids
124:Sultan
64:إقطاعة
60:Arabic
56:iqtaʿa
36:Arabic
555:. In
417:(PDF)
331:Notes
320:Jizya
288:iqtaʿ
284:iqtaʿ
176:age.
106:iqtas
88:muqti
51:iqṭāʿ
40:إقطاع
18:Iqṭāʿ
673:2021
639:2021
626:ISBN
606:ISBN
584:OCLC
524:ISBN
487:ISBN
428:2024
395:link
366:OCLC
356:ISBN
274:and
268:fief
225:amir
171:The
97:مقطع
92:wali
84:Iqta
32:iqta
660:doi
90:or
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