Use the passage below to answer all parts of the question that follows. No ruler took more liberties with his religion than Akbar, the greatest of the Mughals, the Muslim dynasty that dominated India between the early 16th and 18th centuries. Like Ashoka and Gandhi, Akbar constructed a religious ideology that served to hold together a diffuse polity as it fed his own soul. It began with pragmatic policies of tolerance. Akbar had inherited the throne, at the age of 13, in 1556. In 1579 he abolished the jiziya, a tax imposed on all but the poorest non-Muslims. This was the most notable in a series of measures to recruit the Hindu majority and others to the cause of unifying and expanding his empire. He could be ruthless: his troops massacred 20,000–25,000 non-combatants after a four-month siege of Chitor, a nearly impregnable Hindu fortress in Rajasthan. But he preferred incentives to coercion. He defeated the war-like Rajputs, but gave them rank and married their princesses, who were permitted to conduct Hindu rites in the harem.
The Mughal-Rajput alliance was a bulwark of his empire. "Multicultural Akbar,” The Economist, 1999

a) Explain ONE specific political development that resulted from the conditions created by the religious policies described in the passage.
b) Explain ONE specific change to Muslim-Hindu relations that resulted from the conditions created by the religious policies described in the passage.
c) Explain ONE specific consequence of the policies described in the passage on religious minorities.

on this day in 1833, president andrew jackson announces that the government will no longer use the second bank of the united states, the country's national bank. a national bank had first been created by george washington and alexander hamilton in 1791 to serve as a central repository for federal fund

adopted the practice of proskynesis, a persian court custom that involved bowing down and kissing the hand of others, depending on their rank.

the mandate of heaven or tian ming (chinese: 天命; pinyin: tiānmìng; wade–giles: t'ien-ming) is a chinese political and religious doctrine used since ancient times to justify the rule of the king or emperor of china. according to this belief, heaven (天, tian)—which embodies the natural order and will of the universe—bestows the mandate on a just ruler of china, the "son of heaven" of the "celestial empire". if a ruler was overthrown, this was interpreted as an indication that the ruler was unworthy, and had lost the mandate. it was also a common belief among citizens that natural disasters such as famine and flood were signs of heaven's displeasure with the ruler, so there would often be revolts following major disasters as citizens saw these as signs that the mandate of heaven had been withdrawn.[1]

a brief flow chart describing the dynastic cycles in imperial china on claiming to withdrawing the mandate of heaven

the mandate of heaven does not require a legitimate ruler to be of noble birth, depending instead on the just and able performance of the rulers and their heirs. dynasties such as the han and ming dynasties were founded by men of common origins. the concept is in some ways similar to the european concept of the divine right of kings; however, unlike the european concept, it does not in theory confer an unconditional right to rule, despite this being exactly the case in practicality. the mandate would in theory be a preoccupation in a ruler's lifetime, when he would hold onto the mandate and live according to heavens. intrinsic to the concept of the mandate of heaven was the right of rebellion against an unjust ruler. chinese historians interpreted a successful revolt as evidence that heaven had withdrawn its mandate from the ruler. throughout chinese history, times of poverty and natural disasters were often taken as signs that heaven considered the incumbent ruler unjust and thus in need of replacement. the mandate of heaven was often invoked by philosophers and scholars in china as a way to curtail the abuse of power by the ruler. while each dynasty was not the same, they each had a lineage that passed on the prospective ruler by order of generational descent or their priority of birth. many emperors during the imperial times would optimize to have many sons who could be candidates to fill the position after the current ruler has died. in addition heaven was thought to be of how a ruler's works and performance was, which reflected upon how favorable they would be to heaven.

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