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Aurangzeb

Muhi-ud-Din Muhammad Aurangzeb (3 November 1618 – 3 March 1707), later titled Alamgir I, ruled as the sixth Mughal emperor from 1658 to 1707, the longest reign in the dynasty's history.^[1]^[2] He seized power through a ruthless war of succession against his brothers, culminating in the defeat of crown favorite Dara Shikoh at the Battle of Samugarh and the subsequent execution or elimination of rivals, while confining his father Shah Jahan to Agra Fort.^[2] Aurangzeb's military campaigns expanded the empire to its greatest territorial extent, incorporating much of the Deccan sultanates and other southern territories, though these prolonged wars strained resources and fostered rebellions among Marathas, Sikhs, and Rajputs.^[1]^[3] His enforcement of orthodox Sunni policies, including reimposition of the jizya tax on non-Muslims in 1679, bans on Hindu temple construction and repairs, and documented orders for destroying key temples like the Vishwanath in Varanasi, alienated Hindu subjects and provoked resistance that undermined Mughal cohesion.^[4]^[5] These measures, alongside administrative overextension, are cited among causal factors in the empire's post-reign fragmentation, despite Aurangzeb's efforts at fiscal prudence and compilation of Islamic legal codes like the Fatawa-i Alamgiri.^[5]^[1]

Early Life and Ancestry

Birth and Family Origins

Aurangzeb, originally named Muhi-ud-Din Muhammad, was born on 3 November 1618 in Dahod, Gujarat, during his father Shah Jahan's governorship in the region.^[6] ^[7] As the third son and sixth child of Shah Jahan (then Prince Khurram) and Mumtaz Mahal, he entered a prominent Mughal princely family amid the empire's expansion under Emperor Jahangir.^[8] ^[9] Shah Jahan, Aurangzeb's father, was the son of Emperor Jahangir and grandson of Akbar, ascending to the Mughal throne in 1628 after a period of rebellion and reconciliation within the dynasty.^[1] Mumtaz Mahal, born Arjumand Banu Begum, was a niece of Empress Nur Jahan and became Shah Jahan's chief consort, exerting significant influence until her death in 1631 during childbirth.^[8] The couple's union produced several children, including Aurangzeb's elder brothers Dara Shikoh, Shah Shuja, and Murad Baksh, who later vied for succession.^[7] The Mughal dynasty, to which Aurangzeb belonged, originated with Babur's invasion of India in 1526, establishing a Turco-Mongol lineage claiming descent from Timur and Genghis Khan, blending Persianate culture with Central Asian warrior traditions.^[1] This heritage positioned Aurangzeb within a ruling house that had consolidated power over much of the Indian subcontinent through military conquests and administrative reforms by the time of his birth.^[8]

Upbringing and Education

Muhi-ud-Din Muhammad, later titled Aurangzeb, was born on 3 November 1618 in Dahod, Gujarat, as the third son of Prince Khurram (who became Emperor Shah Jahan) and Mumtaz Mahal, during his father's campaign against Mughal forces.^[10] In 1622, at age four, he was dispatched to Emperor Jahangir's court in Agra as a political hostage amid Shah Jahan's revolt against his father, remaining there until reuniting with his family in 1628 following Shah Jahan's accession to the throne.^[10] Aurangzeb's upbringing unfolded within the lavish yet intrigue-laden Mughal imperial household in Agra and Lahore, where princely sons vied for favor in an unstructured succession system lacking primogeniture. From early childhood, he exhibited ascetic tendencies and devotion to Islamic orthodoxy, shaped by guardians such as Saifudin Ibn Muhammad, a descendant of the reformist scholar Ahmad Sirhindi, fostering a rigorous moral discipline distinct from the sensual indulgences of some royal kin.^[11] Formal education commenced around age nine, emphasizing both religious and practical imperial competencies. He committed the entire Quran to memory, mastered Arabic and Persian for studying fiqh, Hadith, and theological texts, and cultivated proficiency in poetry, calligraphy—developing an elegant handwriting—and administrative languages.^[12]^[11] Secular instruction covered statecraft, military strategy, and governance, supplemented by physical training in horsemanship, archery, and combat tactics essential for princely duties.^[10]^[12] This comprehensive regimen, drawn from Mughal traditions prioritizing versatile leadership, underscored Aurangzeb's emerging reputation as a diligent and intellectually acute youth.^[11]

Rise as Prince and Governor

Initial Governorships

Aurangzeb received his first significant administrative assignment in July 1636, when Emperor Shah Jahan appointed the 18-year-old prince as viceroy of the Deccan.^[13] In this role, he conducted military operations against regional powers, including successful campaigns that advanced Mughal control over southern territories resistant to central authority.^[6] His tenure, which lasted until around 1644 with an initial focus through 1637, emphasized enforcement of imperial revenue collection and suppression of local rebellions, laying groundwork for later Deccan expansions despite logistical challenges in the vast, fragmented region.^[14] In November 1644, Aurangzeb transitioned to the governorship of Gujarat, one of the Mughal Empire's wealthiest provinces due to its maritime trade and textile production, arriving in April 1645.^[15] His administration confronted sectarian unrest, including millenarian Mahdavi movements and Shi'i doctrinal challenges to Sunni Mughal orthodoxy, which he countered through targeted suppressions and alliances with orthodox ulama like Shaykh Abd al-Qavi.^[15] By 1647, these efforts restored fiscal stability, curbed religious agitations that had previously disrupted governance, and boosted revenue through stricter oversight of ports like Surat, though his orthodox policies strained relations with heterodox merchant communities.^[16] Following the unsuccessful Balkh campaign in 1647, Aurangzeb was assigned as joint governor of Multan and Sindh in 1648, positions he held until 1652.^[17] From Multan's strategic frontier location, he managed arid territories prone to tribal incursions and oversaw irrigation projects to enhance agricultural yields, but his primary focus shifted to military ventures, including failed sieges against Safavid-held Kandahar in 1649 and 1652, which incurred heavy losses without territorial gains.^[13] These governorships honed Aurangzeb's reputation for disciplined rule and revenue efficiency, yet highlighted limitations in projecting power against Persian fortifications, foreshadowing broader imperial overextension.^[6]

Key Military and Administrative Roles

Aurangzeb's early military career included leading Mughal forces to Bundelkhand, where he defeated the Bundela Rajput ruler Jhujhar Singh and expelled him from the throne of Orchha in 1635.^[16] On July 14, 1636, at the age of 18, Shah Jahan appointed him Viceroy of the Deccan with Aurangabad as capital, tasking him with curbing the expansion of the Ahmednagar Sultanate and securing Mughal interests in the region.^[13] ^[18] During his first term as viceroy from 1636 to 1644, Aurangzeb conducted campaigns that effectively dismantled the remnants of the Nizam Shahi dynasty of Ahmednagar, annexing significant territories and establishing Mughal control over parts of the Deccan plateau.^[13] ^[19] In 1645, Aurangzeb was transferred to serve as Governor of Gujarat, where he focused on administrative stabilization amid ongoing religious and communal tensions, implementing measures to restore order and enhance revenue collection.^[16] ^[20] His tenure from 1645 to 1647 involved suppressing local rebellions and streamlining provincial governance, which contributed to economic recovery in the port-rich subah.^[20] Subsequently, from 1647 to 1652, he jointly administered the provinces of Multan and Sindh, during which he launched an unsuccessful expedition to recapture Kandahar from the Safavids in 1649, demonstrating his command over frontier military operations.^[16] In 1647, he also briefly governed Balkh on the northwestern frontier, engaging in defensive campaigns against Uzbek and Turkmen incursions.^[16] Aurangzeb returned to the Deccan as viceroy for a second term from 1653 to 1657, where he intensified military efforts against the lingering Deccan sultanates of Bijapur and Golconda, capturing key forts and expanding Mughal territorial influence.^[19] Administratively, he introduced the zabt revenue system, conducted land surveys, and provided agricultural loans to boost productivity, reflecting a pragmatic approach to fiscal management in a challenging region.^[16] These roles honed his skills in both warfare and governance, building a network of loyal officers and soldiers that proved crucial in the ensuing war of succession.^[5]

War of Succession

Shah Jahan's serious illness in September 1657, characterized by urinary issues and constipation, triggered the succession crisis among his four sons: Dara Shikoh, Shah Shuja, Aurangzeb, and Murad Bakhsh.^[2] ^[21] Dara Shikoh, the eldest and designated heir, assumed control in Agra, supported by imperial forces, while Shah Shuja proclaimed himself emperor in Bengal on October 5, 1657, and Murad Bakhsh did the same in Gujarat on December 28, 1657.^[2] Aurangzeb, viceroy in the Deccan, initially maintained neutrality to assess loyalties but faced pressure from Dara's envoys demanding allegiance.^[2] Aurangzeb forged a strategic alliance with Murad Bakhsh in April 1658, promising to divide the empire while privately intending sole rule, as evidenced by later actions. ^[22] Marching north with combined forces of approximately 50,000, Aurangzeb first clashed with Dara's commander Jaswant Singh Rathore at the Battle of Dharmat on April 15, 1658, routing the Rajput-led army through superior tactics and artillery despite being outnumbered.^[2] This victory opened the path to Agra, where the decisive Battle of Samugarh occurred on May 29, 1658; Aurangzeb's disciplined infantry and elephant warfare overcame Dara's larger but disorganized forces, including war elephants that panicked and trampled their own lines, leading to Dara's flight.^[23] ^[2] Following the triumph at Samugarh, Aurangzeb entered Agra on June 8, 1658, and, after Shah Jahan partially recovered, declared him incompetent and confined him to Agra Fort under guard in July 1658, allowing limited comforts but effective isolation until his death in 1666.^[22] ^[21] Aurangzeb then turned on Murad, arresting him on June 25, 1658, after feigning continued alliance, and executed him in December 1661 on fabricated treason charges following a judicial farce. ^[22] Dara Shikoh was captured in June 1659 after further defeats and publicly executed on August 30, 1659, under orthodox religious pretexts to legitimize Aurangzeb's claim.^[22] Shah Shuja's forces were routed at the Battle of Khajwa in January 1659 and pursued into Arakan, where he died in exile around 1660.^[2] Aurangzeb's success stemmed from his military experience gained in Deccan campaigns, effective use of artillery and alliances, contrasted with Dara's reliance on untested liberal alliances and overconfident command, as noted in contemporary accounts favoring Aurangzeb's orthodox appeal among ulema and nobility wary of Dara's syncretic leanings.^[2] Mughal chronicles like the Maasir-i-Alamgiri, composed under Aurangzeb's patronage, portray his victories as divinely ordained, though modern analyses highlight pragmatic betrayals and the absence of primogeniture in Mughal tradition incentivizing fratricidal wars.^[2]

Ascension and Early Reign

Consolidation of Power

Following his victory at the Battle of Samugarh on May 29, 1658, Aurangzeb advanced to Agra, seizing the fort on June 8 and confining his father, Shah Jahan, to strict isolation within it, where he remained under guard until his death in January 1666.^[24] Murad Bakhsh, Aurangzeb's brother and former ally, was imprisoned shortly thereafter on June 25, 1658, after suspicions of betrayal arose.^[24] Aurangzeb held his initial coronation on July 21, 1658, adopting the title Alamgir ("World-Seizer"), which signaled his claim to unchallenged authority amid the empire's recent turmoil from the succession war.^[24] These steps neutralized immediate familial threats and secured control over the imperial treasury and armaments in Agra. Aurangzeb then turned to eliminate lingering opposition from his brothers. He defeated Dara Shikoh decisively at Deorai on March 13, 1659, leading to Dara's capture and execution on August 30, 1659, on charges of heresy.^[24] Shuja was routed at Khajwah on January 5, 1659, and pursued relentlessly; by May or June 1660, he had fled Bengal for Arakan, where he perished soon after.^[24] Murad, released briefly under false pretenses, faced renewed accusations of treason and was executed by beheading on December 4, 1661.^[24] Dara's son, Sulaiman Shikoh, was captured on December 27, 1660, and put to death in May 1662, further eradicating potential claimants.^[24] These executions, while ruthless, stemmed from the Mughal tradition of fraternal rivalry in successions, ensuring no viable rivals could rally disaffected nobles or provincial forces. To stabilize the core territories, Aurangzeb dispatched troops to Mathura on June 6, 1658, to quell disorders following Dara's defeat, restoring order in key administrative centers.^[24] He suppressed the Bundela rebellion by killing leader Champat Rai in October 1661, though his son Chhatra Sal escaped to continue resistance later.^[24] In the east, Daud Khan Panni conquered and annexed Palamau by December 1661, capturing its forts on April 24 and May 23, incorporating the region into imperial domains.^[24] Entering Delhi in grand procession on May 12, 1659, Aurangzeb reorganized the court by appointing censors of morals and conduct in 1659 to enforce discipline among officials depleted by the civil war.^[24] Administrative consolidation included fiscal prudence and oversight: Aurangzeb banned bhang cultivation empire-wide on May 13, 1659, and in June 1659 issued edicts removing the Islamic creed from coins to avoid desecration risks, prioritizing practical governance over symbolic displays.^[24] He appointed Muhammad Amin Khan as paymaster general from January 1659, ensuring revenue accountability, and later restructured wazir positions, with Fazil Khan serving briefly in June 1663 before Jafar Khan's appointment in August.^[24] These measures, drawn from Aurangzeb's Deccan governorship experience, recentered authority in Delhi while rewarding loyalists like Mir Jumla, dispatched as Bengal viceroy in 1660 to secure eastern frontiers through campaigns such as the Assam invasion starting November 1, 1661.^[24] By 1663, these actions had quelled internal dissent, though they imposed strains from purges and reallocations that foreshadowed later overextension.^[24]

Adoption of Titles and Symbols

Following his victory in the War of Succession, Aurangzeb proclaimed himself emperor on July 31, 1658, at Delhi's Shalimar Gardens, adopting the regnal title Alamgir, translating to "Conqueror of the World" in Persian.^[25]^[26] This title underscored his imperial ambitions and was used alongside his given name, originally Aurangzeb ("Ornament of the Throne"), which had been bestowed earlier by his father, Shah Jahan.^[27] The adoption marked a formal assertion of sovereignty, aligning with Mughal tradition where new emperors selected titles evoking universal dominion and divine favor. Aurangzeb's imperial documents, such as firmans, incorporated a tughra—a stylized calligraphic monogram serving as his personal signature—alongside official seals that affirmed authenticity and authority.^[28] These seals commonly centered his name, Alamgir, encircled by invocations to God and references to his royal pedigree, including names of predecessors like Babur and Humayun, emphasizing dynastic continuity.^[29]^[30] Square variants of these seals, dated to his reign (e.g., AH 1079/1668–69 CE), featured ten smaller circles for ancestral names, reinforcing legitimacy through genealogy.^[31] Coinage under Aurangzeb reflected these titles, with silver rupees and copper dams inscribed with Alamgir and mint names like Surat or Junagadh, often including regnal years from his 1658 accession.^[32] This standardization continued Mughal numismatic practices but integrated his specific epithets, ensuring widespread dissemination of his imperial identity across the empire's economic networks. No significant alterations to flags or standards are recorded, maintaining the traditional Mughal alam—a green banner symbolizing the sultan's presence in battle and ceremony.

Governance and Administration

Bureaucratic Structure

Aurangzeb maintained the centralized bureaucratic framework inherited from Akbar, characterized by the mansabdari system that assigned ranks (mansabs) to officials for both civil and military duties, with zat denoting personal status and sawar indicating cavalry maintenance obligations. This structure integrated nobles (mansabdars) into a hierarchical order, where promotions and salaries were tied to performance and loyalty, fostering a merit-based yet emperor-controlled administration. Aurangzeb expanded the system by increasing the number of mansabdars to support his extensive military campaigns, while enforcing do-aspa and si-aspa ratios—requiring higher-ranked officers to maintain additional horses and troopers—to optimize resource allocation without proportional cost escalation.^[33]^[34] To enhance central control, Aurangzeb introduced modifications such as the mashrut (conditional) rank for mansabdars receiving partial salaries or jagirs, ensuring fiscal discipline amid growing empire demands, and implemented stringent promotion protocols based on verified service records. He curtailed the financial autonomy of provincial governors (subahdars) and local zamindars by mandating direct revenue remittance to the imperial treasury and conducting detailed land surveys for accurate assessment. Military bureaucracy saw reforms like the daag (horse branding) and chehra (descriptive rolls for soldiers) systems, aimed at curbing fraud in troop musters and improving accountability.^[35]^[34] At the center, Aurangzeb exercised direct oversight over key departments, often bypassing or subordinating traditional offices like the wazir (prime minister) to prevent power concentration among subordinates, channeling decisions through his personal council. Provincial administration retained the tripartite division—subahdar for executive and military command, diwan for revenue, and bakshi for army payroll—but under intensified imperial scrutiny via frequent audits and rotating appointments. This personalization of bureaucracy, while enabling efficient short-term governance, strained the system during prolonged Deccan campaigns, contributing to administrative overload.^[36]^[34]

Revenue and Economic Management

Aurangzeb's revenue administration largely adhered to the established Mughal zabt system, which measured cultivable land and assessed taxes based on estimated crop yields. The standard state demand was one-third of the produce, collected primarily in cash to promote monetization, though practical exactions frequently reached one-half or higher amid demands for military funding.^[37]^[38] In April 1679, Aurangzeb reimposed jizya, a capitation tax on non-Muslims exempt from land revenue, with rates scaled by wealth: approximately 6.25% of income for the poor, 2.6% for the middle class, and 0.52% for the affluent, aiming to enforce Islamic fiscal norms while categorizing payers by economic capacity.^[39]^[40] This measure, absent since Akbar's abolition, generated supplementary income but exacerbated communal tensions and administrative burdens.^[41] Customs duties under tamgha were levied at 2.5% on Muslim traders, 5% on Hindus, and 3.5% on foreigners, supporting trade regulation while favoring coreligionists; transit taxes and other levies further bolstered collections.^[42] By the late 1690s, imperial revenue peaked at roughly £90 million equivalent, reflecting expanded territories yet underscoring reliance on agrarian extraction.^[43] Prolonged Deccan wars from 1680 onward imposed severe fiscal strain, diverting resources from infrastructure to sustain vast armies and supply lines, resulting in heightened tax pressures, peasant indebtedness, and regional revolts that undermined long-term economic stability.^[44]^[38] Currency issuance maintained the silver rupee and copper dam standards, with Aurangzeb's mints producing coins inscribed with Quranic verses for purity and ideological emphasis, facilitating empire-wide transactions without notable debasement.^[45]

Legal Reforms and Sharia Implementation

Aurangzeb sought to align the Mughal legal framework more closely with Hanafi Sharia principles, departing from the syncretic approaches of earlier emperors like Akbar. He centralized judicial authority by emphasizing Islamic jurisprudence as the core of governance, appointing qazis (judges) trained in fiqh to adjudicate cases across provinces and subas. These qazis operated under the chief qazi in Delhi, who advised the emperor on appeals and oversaw appointments, ensuring decisions adhered to Sharia precedents rather than customary law alone.^[46]^[47] A cornerstone of these reforms was the compilation of the Fatawa-i-Alamgiri, a multi-volume digest of Hanafi legal rulings commissioned by Aurangzeb around 1664. This project involved approximately 500 jurists, including scholars from South Asia, Iraq, and Arabia, who synthesized rulings from earlier texts like the Hidaya over a period exceeding a decade, with completion by 1672. The code standardized Sharia application in civil, criminal, and personal matters, serving as the empire's principal legal reference and supplanting ad hoc interpretations.^[48]^[49] Aurangzeb mandated its use in qazi courts, aiming to curb corruption and inconsistencies by providing a unified authoritative source.^[50] To enforce Sharia's moral prohibitions, Aurangzeb expanded the role of muhtasibs (censors of public morals), officials tasked with suppressing vices such as alcohol consumption, gambling, usury, and prostitution. In 1668, he issued edicts closing distilleries and taverns in Delhi and other cities, with penalties including fines, lashes, or execution for repeat offenders under hudud laws. These measures extended to prohibiting public music performances and sati among Hindus where deemed excessive, though enforcement relied on local officials and varied by region due to administrative challenges.^[51]^[46] Judicial procedures were streamlined for efficiency, with Aurangzeb decreeing that cases be resolved within specified timelines—typically 20 days for minor disputes—and requiring public trials with witness testimony per Sharia evidentiary standards. He personally reviewed complex cases, sometimes commuting sentences to align with Islamic mercy principles, as in reducing death penalties for theft if repentance was shown. Despite these orthodox intents, the system's reliance on revenue from jizya and land taxes necessitated pragmatic accommodations for non-Muslim litigants, who could invoke customary laws in personal matters unless conflicting with imperial Sharia edicts.^[47]^[50] The reforms strengthened central oversight but strained resources amid expanding campaigns, contributing to uneven implementation in peripheral areas.^[46]

Military Expansions and Campaigns

Northern and Central Conquests

In the northwest frontier, Aurangzeb addressed tribal unrest among the Yusufzai in 1667, dispatching Shamsher Khan to suppress their revolt; Khan inflicted a crushing defeat, restoring Mughal authority over the plains.^[52] Further campaigns in 1672–1674 targeted Afghan disruptions to trade routes, with Mughal forces under imperial command securing the Peshawar region against raiders led by figures like Khushal Khan Khattak, though guerrilla resistance persisted intermittently.^[53] These operations involved fortification reinforcements and subsidies alongside direct military action, maintaining control over passes vital for overland commerce.^[54] Central northern regions saw the Jat uprising of 1669, sparked by local grievances against Mughal faujdars in Mathura; Gokula, a zamindar from Tilpat, mobilized approximately 20,000 fighters, killed faujdar Abdun-Nabi Khan on May 10, and seized Sadabad. Aurangzeb dispatched Hassan Ali Khan with imperial troops, who defeated the rebels at the Battle of Tilpat in late 1669; Gokula was captured and executed in Delhi on January 1, 1670, after public torture, quelling the immediate revolt but sowing seeds for later Jat resistance under leaders like Churaman.^[55]^[56] In central India, the Bundela Rajputs under Chhatrasal revolted in 1671 from Panna in Bundelkhand, starting with a small force of 30 men and expanding through guerrilla tactics to challenge Mughal garrisons; despite repeated imperial expeditions, Chhatrasal captured key forts like Mahoba by 1675 and established a semi-independent domain spanning 2,000 villages, resisting full subjugation until Aurangzeb's later Deccan focus allowed temporary Mughal withdrawals.^[57]^[58] The Rajput conflicts intensified in 1679 after the death of Marwar's ruler Jaswant Singh without a designated heir acceptable to Aurangzeb, who ordered the partition of Marwar into Rathore and non-Rathore holdings; this provoked Rathore resistance under leaders like Durgadas Rathore, leading to sieges of Jodhpur and Ajmer, with Mughal armies under Tai Beg Khan facing ambushes and attrition warfare that tied down over 100,000 troops by 1680. Mewar joined under Raj Singh, allying with Marwar forces for raids, but sued for peace in 1680 after initial successes, ceding nominal suzerainty while retaining de facto autonomy; Marwar's war dragged on with intermittent truces until Aurangzeb's death in 1707, costing the empire significant resources without decisive incorporation.^[59]^[60]

Deccan Wars and Southern Advances

Following his consolidation of power in northern India, Aurangzeb redirected Mughal military efforts southward to the Deccan plateau, aiming to subdue the independent sultanates of Bijapur and Golconda while countering the rising Maratha power under Shivaji and his successors. This shift intensified after 1681, when Aurangzeb personally relocated his court to the Deccan, committing vast resources to campaigns that spanned over two decades. The policy evolved through phases: initial diplomatic pressures and limited annexations from 1658 to 1668, followed by escalated confrontations from 1668 to 1681, direct assaults on the sultanates from 1681 to 1687, and prolonged attrition warfare thereafter until his death in 1707.^[61] ^[62] The conquest of Bijapur marked a pivotal advance, as Mughal forces, under Aurangzeb's direct oversight, initiated a siege of the fortified capital in mid-1685 amid internal Adil Shahi factionalism. Despite fierce resistance and environmental hardships, including famine induced by the blockade, the city capitulated on September 12, 1686, after approximately 15 months of grueling operations involving artillery barrages and infantry assaults. This annexation incorporated the Adil Shahi territories into the Mughal suba system, yielding control over fertile lands and diamond mines, though administrative integration proved challenging due to local revolts.^[63] ^[62] Emboldened, Aurangzeb turned to Golconda, besieging its impregnable fort from January 1687 with an army exceeding 100,000 troops and heavy siege engines. The Qutb Shahi defenses held for eight months, but betrayal by a key commander facilitated the breach on September 22, 1687, leading to the sultan's surrender and the plundering of vast treasures, including the famous Koh-i-Noor diamond. These victories expanded Mughal territory southward to encompass much of modern Karnataka, Telangana, and Andhra Pradesh, temporarily fulfilling Aurangzeb's vision of imperial unity under orthodox Islamic rule.^[64]^[62] Parallel to these state conquests, the Maratha conflict evolved into a protracted guerrilla war that undermined Mughal gains. Shivaji's death in 1680 handed leadership to Sambhaji, who mounted raids, including a destructive incursion on the Mughal commercial hub of Burhanpur in 1685, disrupting supply lines and forcing Aurangzeb's deeper commitment. Captured in 1689, Sambhaji's execution failed to break Maratha resolve; successors like Rajaram sustained hit-and-run tactics from strongholds such as Jinji, evading decisive battles and extracting chauth tribute through attrition. Over 27 years, these engagements mobilized up to 500,000 Mughal troops at peak, but yielded no permanent subjugation, as Maratha forces fragmented imperial control through scorched-earth mobility.^[65] ^[62] The southern advances, while territorially expansive, imposed unsustainable burdens: annual military expenditures soared beyond 10 crore rupees by the 1690s, depleting the treasury from inherited surpluses of 20 crore to deficits, while desertions and disease ravaged armies in the malarial Deccan terrain. This resource drain—exacerbated by neglected northern defenses—fostered rebellions elsewhere, eroding central authority without achieving strategic closure, as Maratha resurgence persisted post-1707.^[66] ^[67]

Resource Strain and Strategic Outcomes

Aurangzeb's Deccan campaigns, commencing with his relocation to the south in February 1682, entailed the mobilization of an army exceeding 500,000 personnel, encompassing approximately 170,000 cavalry, which imposed unprecedented fiscal demands on the Mughal treasury.^[68]^[69] Military expenditures under Aurangzeb roughly doubled those during Shah Jahan's reign, with a substantial portion of state revenues—derived primarily from northern agrarian taxes—redirected southward to sustain prolonged sieges and field operations, exacerbating shortages in core provinces.^[68] This redirection strained administrative capacity, as funds for infrastructure maintenance and local garrisons diminished, fostering economic stagnation and peasant unrest in regions like Gujarat and the Doab.^[67] The human and logistical toll compounded these pressures; desertions plagued Mughal ranks due to supply failures amid Deccan's arid terrain and scorched-earth tactics employed by Maratha forces, while disease and attrition claimed up to one-fifth of the deployed troops over the 26-year span from 1681 to 1707.^[44]^[70] Northern defenses weakened as veteran units were siphoned off, enabling insurgencies such as the Jat revolt under Churaman (1680s onward) and Sikh uprisings under Guru Gobind Singh, which further eroded revenue collection through disrupted tax assessments and fortified rebellions.^[71] Strategically, initial successes included the capitulation of Bijapur after a 15-month siege ending in September 1686 and Golconda's fall in October 1687, annexing these sultanates and temporarily securing tribute from residual Deccan polities.^[72] However, Maratha guerrilla warfare—characterized by rapid raids under commanders like Santaji Ghorpade and Dhanaji Jadhav from 1690 onward—neutralized these gains by denying Mughals decisive battles and control over hinterlands, rendering static fortifications ineffective against mobile light cavalry.^[73] The campaigns' outcomes proved counterproductive for long-term imperial coherence; despite territorial expansion, the failure to integrate Deccan revenues effectively—due to persistent sabotage and administrative overload—yielded net deficits that hollowed out central authority, paving the way for post-1707 fragmentation as successors inherited depleted treasuries and emboldened regional powers like the Marathas, who reclaimed swathes of territory by the 1710s.^[74]^[50] This overextension, rooted in Aurangzeb's insistence on personal oversight rather than delegated governance, marked a causal pivot from consolidation to dissipation, as fiscal exhaustion undermined the empire's adaptive resilience against endogenous revolts.^[75]

Enforcement of Islamic Orthodoxy

Aurangzeb pursued a rigorous enforcement of Sunni Hanafi orthodoxy, viewing deviations from established Islamic jurisprudence as threats to moral and political order. Early in his reign, he commissioned the Fatawa 'Alamgiri in 1664, a monumental compilation of Hanafi legal rulings drawn from over 100 texts by approximately 500 scholars under the supervision of his minister Nizam al-Din. This code standardized judicial practices across the empire, prioritizing Hanafi fiqh in qadi courts and administrative decisions, thereby institutionalizing orthodox Sunni interpretations over local customs or rival schools.^[76]^[77] To align public and courtly life with puritanical standards, Aurangzeb issued edicts prohibiting music, singing, and dance performances deemed frivolous or idolatrous, including a 1668 ban on musical instruments in royal assemblies and a broader restriction on entertainments conflicting with Sharia. These measures extended to suppressing unorthodox practices among Muslims, such as excessive veneration at saints' tombs, which he curtailed to prevent bid'ah (innovations). His administration also targeted heterodox Muslim sects; for instance, in Gujarat, he persecuted Ismaili Bohra communities and Mahdavi millenarian groups between 1665 and 1670, executing leaders and confiscating properties to eliminate perceived challenges to Sunni sovereignty.^[15] Aurangzeb's orthodoxy extended to inter-sectarian enforcement, where he suppressed Shia rituals and influences that deviated from Hanafi norms, including restrictions on public Muharram processions in some regions to curb what he saw as excessive mourning practices. While he patronized certain Sufi orders like the Naqshbandi for their scripturalist leanings, he marginalized syncretic or ecstatic Sufism, appointing muftis loyal to Hanafi orthodoxy to oversee fatwas and moral policing. These policies, rooted in a revivalist zeal, aimed to restore what Aurangzeb perceived as the pristine Islam of early caliphs, but they strained imperial cohesion by alienating diverse Muslim factions and fueling underground dissent.^[15]

Policies Toward Non-Muslims

Aurangzeb reimposed the jizya poll tax on non-Muslims in April 1679, reversing its abolition by Akbar in 1564 and aligning imperial policy with orthodox Islamic jurisprudence that required protection money from non-Muslims in exchange for state security.^[78] The tax was graduated by wealth—12.5% for the affluent, 6% for the middle class, and 3% for the poor—and exempted women, children, the indigent, disabled, and certain professionals, though enforcement disproportionately burdened Hindu merchants and peasants, sparking protests in cities like Delhi and Gujarat.^[79] ^[39] Revenue from jizya funded military campaigns and religious endowments, but its collection involved public humiliation rituals, such as Hindus paying while seated and Muslims standing, which exacerbated communal tensions.^[80] Temple desecration and destruction targeted sites associated with rebellion or political defiance, with imperial orders documented in court chronicles like the Maasir-i-Alamgiri for actions in Mewar (1680, over 300 reported), Kashi Vishwanath in Varanasi (1669), and Somnath (c. 1665–1700).^[81] Such measures followed conquests or uprisings, converting temple materials into mosques as symbolic assertions of dominance, though not all Hindu shrines faced systematic eradication—many rural temples persisted undisturbed.^[82] Pragmatic continuations of prior grants occurred, including land revenues to temples like Someshwar Mahadev in Allahabad and select sites in Mathura and Vrindavan, often to secure loyalty from local elites.^[4] Administrative pragmatism tempered orthodoxy: Hindus comprised approximately 31% of Mughal nobles and mansabdars by the late reign (1679–1707), rising from 24.5% under Shah Jahan, with recruitment of Marathas and Rajputs bolstering military needs amid Deccan wars.^[83] High-ranking Hindu officials, such as Raja Jai Singh and Jaswant Singh, held key commands, reflecting reliance on non-Muslim martial prowess despite religious restrictions like bans on Hindu festivals and processions in urban areas.^[84] Policies toward Sikhs involved conflict, including the execution of Guru Tegh Bahadur in 1675 for refusing conversion and orders to demolish Sikh shrines while targeting masands (tithe collectors), framing Sikh militarization as sedition.^[4] Jains received selective protections, such as land grants at Shatrunjaya and Girnar in the 1650s–1680s to maintain trade alliances, while Christians faced sporadic expulsions of missionaries but no wholesale persecution, as European enclaves like Portuguese Goa remained outside direct control.^[85] Overall, these measures prioritized Islamic supremacy in governance and law, fostering resentment that fueled rebellions, though economic interdependence limited outright exclusion of non-Muslims from state functions.^[51]

Temple Interactions and Empirical Evidence

Aurangzeb issued farmans prohibiting the construction of new Hindu temples and the repair of existing ones in 1668 and 1669, reflecting a policy aligned with orthodox Islamic jurisprudence that viewed such structures as centers of idolatry unless politically expedient to tolerate them.^[4]^[83] These edicts targeted temples associated with rebellion or symbolic Hindu power, while allowing the continuation of pre-existing land grants (jagirs) to some temples for administrative stability, such as renewals to the Someshwar Nath Mahadev temple in Allahabad, though such grants often stemmed from prior Mughal precedents rather than Aurangzeb's initiative.^[4]^[85] Empirical records from contemporary Persian chronicles, including the official biography Maasir-i-Alamgiri, document specific temple desecrations ordered by Aurangzeb, such as the Vishwanath temple in Varanasi on April 9, 1669, where the structure was razed and a mosque erected in its place to assert imperial authority amid regional tensions.^[86]^[87] Similarly, the Keshav Dev temple in Mathura was demolished in 1670 following a peasant uprising, with its idol smashed and a mosque built atop the site, as recorded in court histories linking the act to suppressing perceived sedition.^[88] In Gujarat, orders in 1645 as subahdar targeted temples like those in Ahmedabad, while during his reign, at least 15-20 major desecrations are cataloged in archival farmans, often in politically volatile areas like Rajasthan, where over 300 temples in Mewar were reportedly destroyed in 1680 amid Rajput revolts.^[81]^[89] Historians analyzing primary sources debate the total scale, with Richard Eaton estimating around 15 temple desecrations attributable to Aurangzeb based on selective farmans, arguing they were politically motivated rather than purely religious, though critics contend this undercounts evidence from regional gazetteers and chronicles listing dozens more, including in the Deccan and Bengal.^[88]^[90] Claims of thousands of destructions lack comprehensive archival backing and often inflate figures from unverified lists, while assertions of widespread grants for rebuilding—such as those in some textbooks—have been challenged for lacking primary documentation, with RTI queries revealing no supporting records for broad reconstruction policies.^[91]^[92] Causal analysis of these interactions reveals a pattern where temple actions served dual orthodox religious aims—curbing shirk (idolatry)—and pragmatic control over revenue-rich or rebellious sites, as temples often doubled as economic and political hubs; for instance, Mathura's temple yielded significant income before its 1670 demolition.^[93]^[94] This selectivity is evident in untouched rural shrines versus targeted urban ones, with source credibility varying: court-sponsored Maasir-i-Alamgiri emphasizes imperial triumphs, potentially understating non-military desecrations, while modern academic reinterpretations may minimize religious motivations due to institutional biases favoring secular narratives over textual literalism in Islamic policy.^[87]^[95]

Cultural Policies and Patronage

Support for Islamic Arts

Aurangzeb commissioned the construction of numerous mosques across the Mughal Empire, reflecting his emphasis on Islamic architectural patronage despite his austere personal lifestyle and the empire's military commitments. Notable examples include the Moti Masjid, a small marble mosque built inside Delhi's Red Fort shortly after his accession in 1658, designed for private imperial prayer with intricate pearl-like white marble inlays.^[96] He also oversaw the erection of the Badshahi Mosque in Lahore between 1671 and 1673, a vast sandstone structure capable of accommodating over 100,000 worshippers, featuring red sandstone walls, white marble domes, and minarets rising to 60 meters, which remains one of South Asia's largest mosques.^[97] These projects, often funded through imperial grants rather than lavish personal expenditure, prioritized functional Islamic worship spaces over ornate excess, contrasting with the more decorative styles of predecessors like Shah Jahan.^[98] In the realm of calligraphy, an art form central to Islamic aesthetics for its non-figurative reverence of the divine word, Aurangzeb demonstrated direct support through personal mastery and patronage. He transcribed multiple copies of the Quran by hand, employing fine naskh script on polished paper, with surviving manuscripts such as one auctioned in 2018 bearing his inscription and another in the British Library from Tipu Sultan's collection evidencing his skill.^[99] ^[100] Prior to his ascension, he sold these calligraphed Qurans to sustain himself, earning modest income while honing the craft, and later gifted or commissioned similar works, thereby encouraging court calligraphers in Arabic and Persian scripts aligned with orthodox Sunni traditions.^[101] Aurangzeb's broader endorsement of Islamic scholarly arts extended to legal and theological compilation, commissioning the Fatawa-i Alamgiri (also known as Fatawa Alamgiri) around 1664, a massive four-volume digest of Hanafi jurisprudence synthesized by over 100 scholars from across the empire over 12 years.^[102] This text, drawing on primary Islamic sources like the Quran and hadith, served as the empire's authoritative legal reference, promoting rigorous fiqh interpretation and influencing Islamic scholarship in South Asia for centuries, though its production emphasized textual orthodoxy over poetic or narrative literature, which declined under his reign.^[101]

Restrictions on Non-Islamic Expressions

Aurangzeb implemented policies aligned with his interpretation of Islamic orthodoxy, which included curbs on expressions deemed incompatible with Sharia, such as certain musical performances, figurative arts, and public Hindu festivals, though these were not always absolute prohibitions but often targeted public or court-sponsored activities to maintain order and piety.^[101]^[103] In 1668, he reportedly ordered the cessation of court patronage for painting, reflecting his aversion to figurative representation as potentially idolatrous, leading to a sharp decline in Mughal atelier production of illuminated manuscripts and portraits during his reign.^[101]^[104] Artists dispersed to regional courts or private patrons, though some architectural decoration persisted under strict aniconic guidelines.^[105] Regarding music, Aurangzeb prohibited its performance in the imperial court and public spaces from early in his rule, viewing it as a distraction from religious duties, as corroborated by Venetian traveler Niccolao Manucci's eyewitness account of musicians being dismissed and instruments confiscated.^[106] This edict extended to banning nautch girls and theatrical dances, though enforcement varied regionally and private practice continued among elites; contemporaries like François Bernier noted residual tolerance in provincial settings but a overall cultural shift toward austerity.^[104]^[107] Public celebrations of non-Islamic festivals faced targeted restrictions to curb disorder, such as the 1665 farman banning Holi processions in urban areas due to associated violence and property damage, and the 1667 prohibition on fireworks (atishbazi) during Diwali for similar public safety reasons.^[108]^[109] Basant and other spring festivals saw analogous curbs in some provinces, justified by reports of riots, though elite Rajput communities retained limited privileges for private observances.^[110] These measures, while rooted in Aurangzeb's puritanical reforms, drew from precedents of maintaining imperial stability rather than a blanket eradication, as evidenced by sporadic permissions for subdued celebrations among loyal Hindu nobility.^[111]^[112]

Foreign Relations

Interactions with Islamic Neighbors

Aurangzeb's foreign policy toward Islamic neighbors emphasized defensive diplomacy and border stabilization rather than expansion, reflecting his preoccupation with internal rebellions and southern campaigns. Interactions were sporadic, influenced by sectarian alignments—favoring Sunni states like the Uzbeks and Ottomans over the Shia Safavids—and geographical constraints that limited direct engagement.^[113]^[114] Relations with the Safavid Empire remained tense, rooted in unresolved border disputes over Kandahar, which Safavid forces had seized from the Mughals in 1649 during a conflict predating Aurangzeb's accession. Aurangzeb had personally commanded a Mughal army of approximately 50,000 troops in 1652–1653 to recapture the fortress but withdrew after inconclusive sieges, marking a strategic retreat that persisted into his reign without further major invasions. No open war occurred between 1658 and 1707, yet underlying rivalry endured, exacerbated by Aurangzeb's enforcement of Sunni orthodoxy against Safavid Shiism; Persian Shah Abbas II reportedly mocked Aurangzeb's Deccan failures in correspondence, highlighting mutual contempt. Trade via overland routes continued minimally, but diplomatic exchanges were formal and infrequent, with no alliances formed.^[115]^[116] Engagements with the Uzbek Khanate of Bukhara sought amity to secure Central Asian flanks. Following Mughal withdrawals from Balkh (captured briefly in 1646 but lost to Uzbek counterattacks by 1647, with Aurangzeb involved in related operations), Aurangzeb pursued correspondence to avert threats; in 1684, he dispatched a letter via envoy Zabardast Khan to Subhan Quli Khan, referencing shared Sunni interests and urging non-aggression amid Mughal northern vulnerabilities. Such overtures aimed at nominal friendship rather than active cooperation, yielding no military pacts but stabilizing the frontier against nomadic incursions.^[117]^[113] Ties with the Ottoman Empire were distant and indifferent, despite ideological affinity as fellow Sunni powers. Aurangzeb dispatched an embassy to Istanbul post-1658 but showed little enthusiasm for deeper bonds, diverging from Shah Jahan's warmer overtures; Ottoman requests for aid against Safavids or shared caliphal recognition went unanswered, hampered by vast distances, sea-route dependencies, and Aurangzeb's inward focus. Sporadic letters exchanged protocol, but rivalry over Islamic leadership and Mughal self-sufficiency precluded substantive alliances, contributing to the era's diplomatic isolation.^[118]^[116]

Engagements with European Powers

During Aurangzeb's reign (1658–1707), the Mughal Empire maintained predominantly commercial relations with European trading companies, including the English, Dutch, French, and Portuguese East India entities, centered on ports like Surat, Hugli, and Masulipatam. These interactions involved granting farmans (imperial decrees) for duty-free trade in exchange for customs revenue and diplomatic deference, reflecting the empire's economic dominance and strategic interest in sustaining maritime commerce amid internal campaigns. However, tensions arose from European encroachments on Mughal sovereignty, leading to sporadic conflicts, particularly with the English and Portuguese, though Aurangzeb prioritized trade restoration over expulsion to avoid broader disruptions.^[119] The most significant military engagement occurred with the English East India Company (EIC) in the Anglo-Mughal War of 1686–1690, provoked by EIC governor Josiah Child's aggressive policy to establish quasi-sovereign factories and suppress interlopers through naval attacks on Mughal vessels. In September 1686, EIC forces under William Gyfford seized Mughal ships near Surat and bombarded factories, prompting Aurangzeb to declare war, blockade Bombay with a fleet of over 20 warships, and dispatch armies under Sidi Yakub and Daud Khan Panni to capture EIC outposts in Bengal and the west coast. Mughal forces overran Hugli in October 1686 after naval bombardment failed against entrenched positions, forcing EIC agents to flee southward.^[120]^[121] By 1689, the EIC's position had collapsed, with Bombay under siege and factories lost; English envoys, including John Wylde, sued for peace, offering submission and reparations. Aurangzeb accepted in February 1690 via a firman that contemptuously readmitted the EIC to trade on pre-war terms, conditional on loyalty oaths and tribute, while prohibiting fortification expansions. This settlement enabled the EIC to purchase zamindari rights at Sutanuti (Calcutta) in 1698 and build Fort William, marking a pragmatic Mughal concession amid Deccan distractions, though it underscored European vulnerability to imperial retaliation.^[121]^[122] Relations with the Portuguese, entrenched in Goa and Daman since the early 16th century, involved intermittent naval skirmishes and territorial disputes, exacerbated by Aurangzeb's orthodox policies against Christian proselytism. In 1692–1693, Mughal forces under Daud Khan attacked Portuguese holdings near Bombay in retaliation for alleged piracy and slave-trading raids, capturing Bassein briefly before a ceasefire. Aurangzeb halted the campaign to preserve trade revenues and avoid alienating European merchants, influenced by intermediaries like Dona Juliana da Costa, a Portuguese noblewoman who advocated for Christian communities and secured protections through ties to Mughal princes.^[123] Interactions with the Dutch East India Company (VOC) remained largely peaceful and commercial, focused on spice and textile exchanges via Coromandel and Bengal factories, with Aurangzeb issuing farmans affirming their trading privileges without major impositions. The VOC occasionally supported Mughal logistics during Deccan wars but avoided direct confrontation, benefiting from Dutch naval strength against Portuguese rivals. Similarly, the French Compagnie des Indes Orientales, established in 1664, received a 1666 farman from Aurangzeb granting access to Surat and duty exemptions, fostering modest trade in indigo and saltpeter without recorded hostilities during his rule.^[124]^[125]

Internal Challenges and Rebellions

Rajput and Jat Uprisings

The Jat uprising began in 1669 under the leadership of Gokula, a zamindar from Tilpat near Mathura, triggered by grievances against abusive Mughal tax collectors and local officials who imposed heavy demands on Hindu pilgrims and farmers in the region.^[126] Gokula mobilized a coalition of Jat peasants and other rural groups, capturing the town of Sadabad and defeating an initial Mughal force sent to suppress them, which escalated the revolt into open warfare against imperial authority in the Doab area.^[127] Mughal forces under Hasan Ali Khan eventually recaptured Gokula in November 1669; he was publicly executed by being torn apart by elephants on January 1, 1670, in Agra, an event intended to deter further resistance but instead fueled ongoing Jat militancy.^[126]^[127] Following Gokula's death, the rebellion persisted under successors like Rajaram of Sinsini, who organized Jat forces into a more structured resistance, constructing fortified strongholds such as the Sinsini fort to withstand Mughal sieges and launching raids on imperial outposts between 1670 and 1688.^[128] Rajaram's efforts transformed sporadic peasant unrest into sustained guerrilla operations, capturing Mughal artillery and supplies, though he was eventually killed in a Mughal ambush in 1688.^[128] Later, Churaman, a Jat leader from the Sinsini region, expanded these operations from the 1690s onward, allying with other rebels and establishing a semi-autonomous base in the Bharatpur area, which involved ambushing Mughal convoys and evading large-scale imperial campaigns that deployed up to 20,000 troops.^[128] These Jat actions strained Mughal resources in northern India, contributing to administrative overextension amid Aurangzeb's southern commitments.^[60] Rajput uprisings intensified in the late 1670s, primarily among the Rathores of Marwar following the death of Maharaja Jaswant Singh on December 28, 1678, while campaigning in Afghanistan, as Aurangzeb refused to confirm the succession of Jaswant’s infant son Ajit Singh and demanded his conversion to Islam or elimination to install a Muslim governor.^[129] Rathore nobles, led by Durgadas Rathore, resisted by rescuing Ajit Singh from Delhi in a daring raid in 1679, smuggling him to safety in Marwar and igniting a widespread rebellion that saw Rajput forces destroy Mughal garrisons and temples in retaliatory actions across Jodhpur territories.^[130]^[129] The conflict merged with a parallel revolt in Mewar under Maharana Raj Singh I in 1679, who mobilized Sisodia forces against perceived encroachments on Rajput autonomy, including temple desecrations and jizya impositions, leading to coordinated Rajput attacks on Mughal supply lines.^[130]^[131] Aurangzeb responded by deploying over 100,000 troops to Rajasthan by 1680, but Durgadas employed hit-and-run tactics, allying with Aurangzeb's rebellious son Akbar, who defected in 1681 and proclaimed himself emperor with Rajput backing, forcing Aurangzeb to divert forces from the Deccan and prolonging the war until 1707.^[129]^[132] The Rathore resistance inflicted heavy casualties, with estimates of thousands of Mughal losses in skirmishes, and maintained Marwar's de facto independence under guerrilla control, though Jodhpur city fell temporarily to imperial forces in 1679.^[132] After Aurangzeb's death in 1707, Durgadas exploited the ensuing Mughal chaos to recapture Jodhpur and install Ajit Singh as ruler, effectively ending direct imperial dominance in Marwar.^[129] These uprisings highlighted fractures in Mughal-Rajput alliances forged under Akbar, exacerbated by Aurangzeb's centralizing policies and religious enforcements, which alienated key Hindu military elites.^[60]^[130]

Maratha and Sikh Conflicts

Aurangzeb's campaigns against the Marathas, spanning from the late 1660s but intensifying after Shivaji's death in 1680, involved prolonged guerrilla warfare that strained Mughal resources without achieving decisive victory.^[133] The Marathas, under leaders like Sambhaji (r. 1680–1689), employed hit-and-run tactics, targeting supply lines and avoiding pitched battles, which frustrated Mughal conventional forces.^[62] In 1672, Maratha forces defeated a Mughal army at the Battle of Salher, marking an early open-field success with thousands of Mughal troops killed or captured.^[134] By 1681, Aurangzeb shifted his court to Aurangabad to personally oversee operations, committing over 100,000 troops and vast artillery, yet Maratha raids persisted, capturing Mughal outposts and disrupting trade routes.^[62] Sambhaji's capture in 1689 near Sangameshwar led to his public execution in Burhanpur on March 11, after torture, charged with raids on Mughal territories; this temporarily boosted Mughal morale but failed to quell resistance, as Rajaram assumed leadership and fled to Gingee, continuing asymmetric warfare.^[135] Aurangzeb's forces besieged key forts like Raigad and Satara, but Maratha mobility allowed evasion, with estimates of Mughal casualties exceeding 100,000 over the Deccan campaigns from 1680 to 1707, alongside financial costs draining the treasury by tens of millions of rupees annually.^[65] These wars, lasting 27 years, exemplified causal overextension: Mughal emphasis on territorial conquest via large armies proved ill-suited against decentralized guerrilla networks, contributing to imperial fiscal exhaustion without subduing Maratha sovereignty.^[136] Conflicts with Sikhs escalated in the 1670s, centered on Punjab where Aurangzeb viewed Sikh organization under Guru Tegh Bahadur as a threat to imperial authority and Islamic orthodoxy. In 1675, Tegh Bahadur was arrested in Delhi on charges of sedition and refusing conversion to Islam, following appeals from Kashmiri Pandits facing forced conversions; he was publicly beheaded on November 11, along with three companions, to deter resistance.^[137] This execution, ordered directly by Aurangzeb, aimed to suppress Sikh militancy but instead catalyzed further defiance, as evidenced by Guru Gobind Singh's formation of the Khalsa in 1699 for armed self-defense.^[138] Mughal forces under governors like Amin Khan clashed with Sikh bands in Punjab, destroying villages and gurdwaras, but lacked comprehensive suppression, with Sikh numbers swelling to thousands of irregular fighters by the 1690s.^[60] The policy reflected Aurangzeb's prioritization of religious uniformity, yet empirically fueled decentralized revolts that persisted beyond his death in 1707, underscoring the limits of coercive centralization against ideologically motivated groups.^[68]

Other Regional Oppositions

The Satnami sect, a Vaishnava group originating from the teachings of Kabir and emphasizing equality and rejection of caste, launched a significant uprising in 1672 near Narnaul in present-day Haryana, triggered by the killing of a sect member by Mughal officials amid broader grievances over religious persecution and taxation policies including the reimposed jizya.^[60] The rebels, numbering up to 20,000–30,000 adherents armed with farming tools and rudimentary weapons, initially defeated a Mughal force of 5,000 under Hasim Khan, advancing toward Delhi and causing alarm in the capital.^[139] Aurangzeb personally led a counteroffensive with 10,000 troops on March 25, 1672, decisively crushing the revolt at the Battle of Narnaul through superior cavalry and artillery, resulting in heavy Satnami casualties and the execution of their leaders.^[128] In the northwest frontier regions, Pashtun tribes including the Yusufzai and Afridi mounted repeated challenges to Mughal authority, exacerbated by Aurangzeb's decision post-1658 to halt traditional subsidies to Afghan intermediaries, viewing them as unnecessary expenditures amid fiscal strains.^[52] By 1667, Yusufzai raids intensified around Peshawar and Swat, compelling Aurangzeb to dispatch reinforcements under figures like Zain Khan, though guerrilla tactics prolonged the unrest into the 1670s.^[60] Poet-warrior Khushhal Khan Khattak of the Khattak tribe rallied Pashtun resistance, authoring calls to arms against Mughal "infidels" and coordinating hit-and-run attacks that tied down imperial garrisons, though Mughal numerical superiority eventually subdued major strongholds by the late 1670s without full pacification.^[52] Further east, the Ahom kingdom in Assam resisted Mughal expansion through protracted campaigns peaking in the 1660s–1670s, with Aurangzeb ordering invasions to secure Brahmaputra trade routes and counter local autonomy.^[60] In 1667, Ahom forces under Lachit Borphukan recaptured Guwahati from Mughal occupiers, culminating in the naval Battle of Saraighat on March 29–April 1, 1671, where Ahom guhur boats and riverine ambushes routed a Mughal fleet led by Ram Singh of Amber, inflicting thousands of casualties and halting further incursions.^[60] Despite temporary Mughal footholds, the Ahoms retained effective control, forcing Aurangzeb to redirect resources southward and accept a tributary peace by 1682, underscoring the logistical limits of overextended imperial campaigns in rugged terrain.^[60]

Death and Immediate Aftermath

Final Years and Demise

Aurangzeb devoted the final decades of his reign to military campaigns in the Deccan region, relocating his court southward around 1680 to confront the Marathas, Bijapur Sultanate, and Golconda Sultanate. These efforts, spanning approximately 26 years until his death, involved persistent warfare that expanded Mughal nominal control but at immense cost, including heavy financial expenditure and depletion of manpower without securing lasting stability.^[5] By the early 1700s, the protracted conflicts exacerbated Aurangzeb's physical decline, compounded by his advanced age of nearly 90 and the rigors of camp life. Historical accounts describe him persisting in religious observances despite frailty, such as leading public prayers five times daily for three days during a severe illness in 1707.^[140] Aurangzeb succumbed to natural causes after several months of illness on March 3, 1707, at age 88, while encamped near Ahmednagar in the Deccan. His body was transported to Khuldabad, where he was interred in a simple, unadorned tomb reflecting his ascetic preferences, located in the Valley of Saints adjacent to the shrine of Shaikh Burhan-u'd-din Gharib.^[141]^[142] In his final will and testament, dictated from his deathbed, Aurangzeb expressed profound personal remorse, stating, "I have gone through [the world]. I have exerted myself. I have arrived at the conclusion that I have not done one good deed. The inner soul is cursing me as a sinner. May God forgive me! I have committed numerous crimes and know not with which I should begin." He instructed his sons to adhere strictly to Islamic law, avoid oppression of subjects, and prioritize justice over territorial expansion, while dividing his modest personal estate—primarily religious texts and prayer beads—among family and servants.^[143]

Succession Crisis

Aurangzeb died on March 3, 1707, at his camp in Bhingar near Ahmednagar, without naming a formal successor, precipitating a violent contest for the Mughal throne among his three surviving adult sons: the eldest, Muhammad Azam Shah; the second, Muhammad Muazzam (later Bahadur Shah I); and the youngest, Muhammad Kam Bakhsh.^[144] ^[145] Azam Shah, who had accompanied his father in the Deccan campaigns, swiftly proclaimed himself emperor at Ahmednagar and mobilized loyalist forces, including artillery and much of the imperial treasury, marching northward toward Agra to secure the dynastic heartland.^[144] Meanwhile, Muazzam, governing from Kabul and recently freed from quasi-imprisonment imposed by Aurangzeb, advanced from the northwest with his provincial army, reaching Delhi by early June after securing alliances among Mughal nobles disillusioned with Azam's haste.^[144] The decisive clash occurred at the Battle of Jajau on June 10, 1707, approximately 25 miles south of Agra, where Muazzam's forces, leveraging superior cavalry maneuvers and noble defections, routed Azam's army despite the latter's initial numerical edge in infantry and guns; Azam sustained fatal wounds during the rout and died two days later on June 12.^[144] Muazzam, adopting the title Bahadur Shah I, entered Agra and was formally crowned on June 19, 1707, consolidating control over the northern core of the empire.^[144] In the Deccan, Kam Bakhsh, subahdar of Bijapur and Golconda, declared independence upon hearing of Aurangzeb's death, minting coins in his name and rallying local Muslim and Shia elements against perceived northern dominance.^[144] Bahadur Shah dispatched forces southward, culminating in the Battle of Shamshabad on January 12–13, 1709, near Hyderabad, where imperial troops overwhelmed Kam Bakhsh's defenses; the prince was captured and died from battle injuries shortly thereafter, ending the succession conflict after nearly two years of fratricidal warfare that depleted Mughal resources and emboldened regional challengers.^[144] This episode, marked by rapid army mobilizations totaling over 200,000 troops across fronts, underscored the fragility of Mughal central authority post-Aurangzeb, as princely ambitions fragmented imperial cohesion without a designated heir.^[145]

Personal Life and Character

Family Dynamics

Aurangzeb was born on November 3, 1618, as the third son of Mughal Emperor Shah Jahan and his wife Mumtaz Mahal.^[78] His mother died on June 17, 1631, during the birth of her fourteenth child, leaving Aurangzeb, then aged twelve, under the influence of court politics and his father's administration.^[146] Early family life involved separation during Shah Jahan's campaigns; in 1626, following his father's rebellion against Jahangir, young Aurangzeb and elder brother Dara Shikoh were sent to Lahore court.^[147] Relations with Shah Jahan soured over time due to differing views on governance and military appointments. In 1644, Shah Jahan demoted Aurangzeb from his Deccan viceroyalty for delaying return from a campaign, stripping him of authority and confining him briefly.^[148] During the 1657-1659 war of succession triggered by Shah Jahan's illness, Aurangzeb allied with brother Murad Bakhsh against favored heir Dara Shikoh, defeating Dara at the Battle of Samugarh on May 29, 1658.^[2] Aurangzeb subsequently confined Shah Jahan to Agra Fort from June 8, 1658, until the emperor's death on January 22, 1666, providing him comforts but effectively isolating him to prevent interference.^[149] Sibling rivalries defined Aurangzeb's ascent, involving brothers Dara Shikoh, Shah Shuja, and Murad Bakhsh. Aurangzeb viewed Dara's liberal religious leanings as a threat to orthodox Islamic rule, contributing to their enmity. He orchestrated Dara's execution in 1659 after capture, defeated Shuja in Bengal campaigns culminating at Khajwa on January 5, 1659, and executed Murad in 1661 following betrayal.^[22] Sisters Jahanara Begum initially supported Dara but later reconciled with Aurangzeb, serving as influential court figures until her death in 1681; Roshanara Begum aided Aurangzeb's plots but died in 1661, possibly poisoned.^[150] Aurangzeb married Dilras Banu Begum, a Safavid princess, in 1637; she bore seven children before dying in 1657 and remained his favored consort.^[147] He had additional wives, including Nawab Bai, producing ten children total, prioritizing offspring from Dilras in succession considerations.^[151] Eldest son Muhammad Sultan supported uncle Shuja during succession but was imprisoned by Aurangzeb until death in 1676.^[152] Tensions with son Muhammad Akbar escalated in 1680-1681 amid Deccan campaigns and Rajput alliances; Akbar, appointed to Mewar, rebelled openly in 1681, citing Aurangzeb's policies as tyrannical, and proclaimed himself emperor before fleeing to Safavid Persia after failed alliances with Marathas.^[153] Aurangzeb forgave other sons like Azam Shah and Kam Bakhsh, who vied for succession post-1707, but family conflicts mirrored the empire's internal fractures.^[154]

Piety and Daily Practices

Aurangzeb demonstrated profound personal piety throughout his life, memorizing the entire Quran and studying hadith collections while strictly observing Islamic rituals such as the five daily prayers.^[4]^[155] He rose early for Fajr prayer and maintained a routine of tahajjud (voluntary night prayers), even during military campaigns, where he would dismount from his elephant amid sieges to perform salat on the battlefield.^[156] This devotion extended to public observance, as he regularly attended Friday congregational prayers at the Jami Masjid alongside common subjects, forgoing imperial isolation.^[157] His daily practices emphasized austerity and self-discipline, including sewing prayer caps (topis) by hand to cover personal expenses rather than drawing from the imperial treasury, a habit he sustained into old age despite vast resources.^[158]^[159] Aurangzeb abstained from alcohol, music, and lavish entertainments, banning such elements from court to align with orthodox Sunni principles, and he limited meals to one or two simple dishes daily, often consisting of basic fare like lentils and bread.^[160] He also engaged in manual copying of the Quran, completing multiple volumes over his lifetime as an act of worship.^[161] Fasting formed a cornerstone of his regimen beyond Ramadan, with voluntary fasts observed on Mondays, Thursdays, and other auspicious days, alongside annual retreats dedicated to intensified spiritual exercises including prolonged charity distribution, sleeping on bare floors, and reduced sustenance to one meal per day.^[162] These practices, recurrently documented in Persian court chronicles and his own correspondence, underscored a commitment to emulating prophetic simplicity amid imperial rule, though they contrasted with the era's opulent Mughal norms.^[83]^[160]

Legacy and Assessments

Administrative and Economic Achievements

Aurangzeb governed through a highly centralized administration where provincial governors and revenue officials reported directly to the emperor, minimizing corruption and ensuring policy uniformity across the vast empire spanning from Kabul to the Deccan.^[163] This structure, inherited from predecessors but rigorously enforced under his rule from 1658 to 1707, allowed for efficient oversight of military campaigns and fiscal matters, with Aurangzeb personally reviewing daily petitions and administrative dispatches to maintain accountability.^[36] He directed officials to prioritize transparency in record-keeping, instructing keepers of state land rights to document assessments accurately for judicial and revenue purposes.^[164] In revenue administration, Aurangzeb extended the zabt system—originally developed under Akbar for systematic land measurement and fertility-based taxation—to newly conquered Deccan territories, appointing capable diwans like Murshid Quli Khan to conduct surveys, classify soils, and fix cash assessments at rates typically one-third of average produce.^[16] This reform, implemented in regions like Bengal and Hyderabad suba around 1690, improved collection efficiency by replacing arbitrary estimates with standardized measurements using units like the bigha, enabling the state to extract predictable revenues from expanded agricultural lands despite variable yields.^[37] Murshid Quli Khan's efforts included granting loans for seeds and irrigation to boost productivity, converting jagirs to khalsa land under direct imperial control, which increased central revenues without immediate peasant revolts in compliant areas.^[165] Economically, Aurangzeb's reign sustained the Mughal Empire's position as one of the world's largest, with India's output accounting for roughly 24-25% of global GDP around 1700, driven by agricultural surplus, textile exports, and internal trade networks facilitated by uniform silver rupee currency.^[166] The empire oversaw a population estimated at 150 million, generating annual land revenues exceeding 100 million rupees by the late 17th century through zabt enforcement in fertile Gangetic and Deccan plains, supporting infrastructure like canals and roads for commerce.^[167] His frugal policies curtailed court extravagance, redirecting funds to military and administrative needs while maintaining trade hubs like Surat, where European companies paid duties on exported cotton and indigo, preserving economic vitality amid territorial expansion.^[38]

Military and Territorial Impacts

Aurangzeb's military campaigns markedly expanded the Mughal Empire's territorial extent, achieving its maximum size by 1707, encompassing nearly the entire Indian subcontinent and governing a population of approximately 150 million.^[83] His forces annexed the Sultanate of Bijapur in 1686 following a prolonged siege, and the Sultanate of Golconda in 1687 after a similar extended operation, incorporating vast Deccan territories into direct imperial control.^[71] These conquests, initiated by Aurangzeb's personal southward advance in 1685 with a massive army, subsumed rich agricultural and revenue-generating regions previously held by Shi'a Muslim dynasties allied with the Marathas. Despite these gains, the empire's overextension in the Deccan imposed severe military and logistical burdens, as campaigns against resilient Maratha guerrilla forces persisted without decisive victory, even after the capture of their capital at Satara.^[136] Aurangzeb's strategy emphasized relentless pursuit and fortification but resulted in the loss of roughly one-fifth of his standing army to attrition, disease, and combat over two decades.^[136] Northern frontiers also required sustained troop deployments against Sikh rebellions, diverting resources from core territories and eroding centralized command structures.^[168] Financially, the Deccan wars exacted a heavy toll, with annual military expenditures escalating to sustain hundreds of thousands of soldiers, artillery, and supply lines across inhospitable terrain, depleting the imperial treasury and disrupting revenue collection in established provinces.^[71] This strain manifested in increased taxation, debased coinage, and reliance on jagirdar loans, fostering administrative inefficiencies and provincial revolts that undermined long-term territorial cohesion.^[169] By Aurangzeb's death, the empire's expanded borders proved illusory in stability, as unchecked military commitments accelerated fiscal insolvency and invited regional fragmentation.^[168]

Religious Policies in Historical Context

Aurangzeb's religious policies emphasized orthodox Sunni Islam as the basis of governance, diverging from the pragmatic tolerance of earlier Mughal emperors. Akbar had abolished the jizya tax on non-Muslims in 1564, promoted interfaith dialogue through the Ibadat Khana assemblies, and introduced the Din-i-Ilahi syncretic faith to foster unity in a Hindu-majority empire. Shah Jahan adopted a more conservative stance, destroying select temples associated with rebellion—such as those in Banaras in 1632—but also issuing grants to Hindu religious sites like the Somnath temple in 1634, reflecting a balance between Islamic piety and administrative expediency. Aurangzeb, influenced by his personal devotion and juristic training, prioritized Sharia enforcement as a religious obligation, issuing farmans to suppress non-Islamic practices amid ongoing Deccan campaigns and fiscal pressures.^[170]^[51] Key measures included restrictions on Hindu institutions starting in the late 1660s. In 1668, edicts banned Hindu religious fairs deemed idolatrous, and in 1669, new construction or repairs of temples were prohibited empire-wide, with violations punishable by demolition. Court directives under Aurangzeb targeted politically sensitive sites: the Vishwanath temple in Varanasi was razed in 1669, replaced by the Gyanvapi Mosque; the Keshav Dev temple in Mathura followed in 1670, giving way to the Idgah; and the Somnath temple in Gujarat was desecrated in 1702. Persian chronicles like the Maasir-i-Alamgiri document at least 237 such demolitions between 1681 and 1707, often justified as responses to sedition or to repurpose resources, though systematic in application to symbols of resistance. While some temples received protection if loyal—evidenced by grants to Brahmins in 1666—primary records indicate a default policy of curtailment, contrasting Akbar's subsidies for temple repairs.^[4]^[81] The reimposition of jizya in April 1679 marked a fiscal and ideological escalation, levied at rates of 12 dams for the poor, 48 for the middle class, and 5 rupees for the wealthy, explicitly as a marker of non-Muslim status under Islamic law. This reversal of Akbar's abolition burdened agrarian Hindus, exacerbating rural discontent and fueling revolts like the Jat uprising in 1669 and Sikh resistance under Guru Tegh Bahadur, executed in 1675 for refusing conversion. Aurangzeb's fatwa framing jizya as Quranic obligation ignored exemptions for the indigent, leading to evasion and administrative strain.^[79]^[171] To codify governance, Aurangzeb sponsored the Fatawa-i Alamgiri (compiled 1664–1672), a Hanafi legal digest involving 100 scholars, which became the empire's authoritative Sharia reference, overriding customary Hindu law in disputes. Muhtasibs were appointed in cities from 1659 to enforce morals, banning music, dance, alcohol, and public Hindu rituals; provincial governors received orders to close temples used for "idolatry" and promote conversions, with incentives like tax relief. These policies, rooted in Aurangzeb's self-conception as amir al-mu'minin, prioritized doctrinal purity over Akbar's inclusivism but strained imperial cohesion, as non-Muslim revenue officers—31.6% of the bureaucracy by 1707—faced dilemmas amid rising Hindu militarization. Primary sources like his letters affirm intent, though some revisionist interpretations minimize fanaticism by citing selective grants; empirical tallies from farmans, however, substantiate a causal link to communal tensions.^[51]^[49]

Criticisms and Counterarguments

Aurangzeb's religious policies, particularly the reimposition of the jizya tax on non-Muslims in 1679, have been criticized for exacerbating Hindu resentment and contributing to widespread rebellions, as the levy—graduated by income but applied discriminatorily—was viewed as a reversal of Akbar's abolition and a marker of second-class status for the empire's Hindu majority.^[79]^[172] This measure, justified by Aurangzeb through fatwas emphasizing Quranic obligations for protection in exchange for tribute, strained imperial finances amid endless Deccan campaigns but alienated revenue-generating zamindars and fueled narratives of orthodox overreach.^[79]^[173] Critics further highlight documented temple desecrations, with Persian court records indicating at least 15 targeted destructions during his reign, often tied to suppressing political revolts but executed via imperial firmans, such as the 1669 order razing the Vishwanath temple in Varanasi amid regional unrest.^[174]^[86] These acts, including conversions of sites into mosques, contrasted with selective protections and are attributed by historians like Jadunath Sarkar to Aurangzeb's deepening Sunni orthodoxy, which prioritized sharia enforcement over pragmatic tolerance.^[175]^[4] His treatment of non-Muslim communities drew condemnation for executions like that of Sikh Guru Tegh Bahadur in 1675, ordered after refusal to convert amid Kashmiri pandit appeals, and the 1689 torture and beheading of Maratha leader Sambhaji for guerrilla resistance, acts that galvanized Sikh militarization under Guru Gobind Singh and prolonged Maratha insurgency.^[4]^[176] Such policies, enforced through bans on Hindu festivals in court and restrictions on arms-bearing, are seen as causally linked to the empire's fragmentation, as they eroded loyalty among Hindu mansabdars and provincial elites, accelerating fiscal collapse from constant warfare.^[176]^[177] Counterarguments, drawing from Mughal farmans and revenue records, contend that Aurangzeb's actions were politically motivated responses to rebellion rather than blanket fanaticism, with temple destructions numbering far fewer than under predecessors like Shah Jahan—often limited to strategic sites housing rebel fortifications—and balanced by grants of jagirs to Hindu temples, such as those in Vrindavan.^[4]^[178] Over a third of his imperial administration comprised Hindus, including high-ranking Rajput officers, suggesting pragmatic inclusion despite orthodox rhetoric, as mass exclusion would have crippled the bureaucracy.^[178] Defenders like Audrey Truschke argue, based on primary Persian sources, that exaggerated claims of thousands of demolitions stem from 19th-century colonial and nationalist amplifications lacking evidentiary basis, emphasizing instead Aurangzeb's legal protections for non-Muslim worship and employment of diverse faiths, though critics of her interpretation note it underplays verified firmans and aligns with efforts to rehabilitate Mughal legitimacy against contemporary Hindu nationalist critiques.^[179]^[180] The jizya's reimposition, while discriminatory, mirrored fiscal exigencies from territorial overextension—empire size doubled under him—and was not uniquely harsh, as exemptions applied to the poor and it funded military protection against invasions.^[172]^[173] Ultimately, causal analysis reveals that rebellions predated stricter policies, with Aurangzeb's orthodoxy reacting to, rather than solely provoking, the empire's multi-ethnic fractures, though it undeniably intensified them by prioritizing ideological purity over Akbar-era syncretism.^[4]^[1]

Modern Interpretations and Debates

Historians continue to debate Aurangzeb's legacy, with interpretations ranging from a devout but pragmatic ruler whose policies were driven by fiscal and political necessities to an orthodox Islamist whose discriminatory measures alienated non-Muslim subjects and accelerated imperial decline.^[181]^[85] Traditional scholarship, such as that of Jadunath Sarkar, emphasized his religious zeal as a factor in suppressing Hindu and Sikh revolts, citing orders for temple destructions and the 1679 reimposition of jizya on non-Muslims, which strained alliances with Rajput rulers and fueled Maratha resistance.^[182] More recent works, like Audrey Truschke's 2017 biography, argue he was misunderstood and that temple demolitions—estimated at around a dozen major sites like the Kashi Vishwanath in 1669—were selective, often politically motivated responses to rebellion rather than systematic iconoclasm, though critics contend this downplays primary Mughal records of targeted anti-Hindu actions.^[183]^[184] The historiography reflects broader ideological divides, particularly in India, where left-leaning academics influenced by Nehruvian secularism have been accused of minimizing Aurangzeb's orthodox policies to counter perceived Hindu nationalist exaggerations of atrocities, such as inflated claims of thousands of temples destroyed, while empirical evidence from farmans confirms at least 15-20 documented demolitions during his reign, typically of temples linked to political adversaries.^[185]^[186] Conversely, revisionist narratives portraying him as tolerant—citing grants to Hindu institutions—ignore causal links between his Sharia enforcement, executions like that of Guru Tegh Bahadur in 1675, and subsequent Sikh militarization, which empirical timelines show preceded major uprisings.^[4] In Pakistan, his Islamization efforts draw parallels to Zia-ul-Haq's era, evoking negative views for prioritizing orthodoxy over governance stability.^[187] Contemporary debates often politicize his image, with India's Hindutva proponents invoking temple destructions to advocate site reclamations, as seen in 2020s court cases over Gyanvapi Mosque built atop a demolished Vishwanath temple, while apologists decry this as myth-making that overlooks Mughal patronage of non-Muslim shrines.^[188]^[177] Source credibility remains contested: Western and Indian secular historians like Truschke face charges of bias for selectively interpreting Persian chronicles to emphasize pragmatism over religious causation, potentially influenced by post-colonial reluctance to critique Islamic rulers, whereas primary-source analyses by scholars like Richard Eaton acknowledge limited but verifiable persecutions without the excesses of popular lore.^[189]^[190] Ultimately, undiluted assessments prioritize causal evidence: Aurangzeb's policies, while expanding territory to 4 million square kilometers by 1707, sowed seeds of fragmentation through alienated peripheries, as rebellions correlated temporally with jizya hikes and guru executions rather than mere overextension.^[191]^[192]

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Explore how Emperor Aurangzeb's long and costly war in the Deccan significantly depleted the military and financial resources of the vast Mughal Empire.
[75]
https://uttarakhand.pscnotes.com/blog/2025/03/06/critically-examine-the-deccan-policy-of-aurangzeb/amp/
[76]
The Official Status of the Fatawa Alamgiri | SAHSOL
This article examines the Fatawa Alamgiri, a compilation of authoritative Hanafi doctrines, with respect to the meaning of the official recognition of the ...
[77]
hanafi fiqh in the age of aurangzeb with special focus on fatwa-e ...
This paper examines Hanafi Fiqh during that period with a focus on Fatwa-e-Alamgiri, which is regarded as the most significant work of Aurangzeb, functioning as ...
[78]
Aurangzeb | Biography, Accomplishments, History, Family, & Facts
Sep 18, 2025 · Aurangzeb (born November 3, 1618, Dhod, Malwa [India]—died March 3, 1707) was the emperor of the Mughal Empire from 1658 to 1707, the last of ...
[79]
Aurangzeb's Fatwa on Jizya
The fatwa clearly shows that the amount was, far from being uniform, fixed according to a person's ability to pay.
[80]
How Hindus were treated under Aurangzeb's Sharia rule - OpIndia
Apr 11, 2023 · According to these data, the wealthiest had to pay 0.52%, the middle-class Hindus 2.6%, and the destitute Hindus 6.25% as tax to the Mughal ...<|separator|>
[81]
A Ready Reckoner of Aurangzeb's Industrial-Scale Temple ...
May 23, 2022 · List of Hindu Temples Destroyed by Aurangzeb as a Prince. 1. The temple of Chintaman, situated close to Saraslipur, and built by the jeweller ...
[82]
The Truth About Aurangzeb - Open The Magazine
Jun 11, 2021 · In 1698, at 80, Aurangzeb deputed Hamid-ud-din Khan Bahadur to destroy the temple of Bijapur and build a mosque (History of Aurangzib, Volume ...
[83]
Aurangzeb: Chapter 1 - Stanford University Press
Many false ideas still mar popular memory of Aurangzeb, including that he massacred millions of Hindus and destroyed thousands of temples. Neither of these ...
[84]
The great Aurangzeb is everybody's least favourite Mughal - Aeon
Apr 5, 2017 · Aurangzeb grew the Mughal empire to its greatest extent, adding four new provinces that collectively constituted more than one-quarter of the ...
[85]
Unravelling the Myth: Exploring State and Religion under Aurangzeb
Aug 30, 2018 · This paper attempts to explore the politics behind many of Aurangzeb's most controversial actions like the levying of jizyah or the destruction of temples.
[86]
The Temple That Aurangzeb Razed: Evidence From History
Jan 30, 2024 · A temple that stood adjacent to the existing Kashi Vishwanath temple is thought to have been razed on the orders of the Mughal Emperor Aurangzeb.
[87]
Hindu Temples Destruction by the Aurangazeb in India – a Study
Jun 13, 2024 · This article's objective is to bring the temples' desecration by the Aurangzeb, who ruled 50 years to North India from 1658-1707 CE.
[88]
[PDF] Economic Shocks and Temple Desecrations in Medieval India
The anecdote of Mughal king Aurangzeb destroying the Keshava Deva temple in 1670 CE following a peasant uprising, that we discuss in Section 3.4, provides an ...
[89]
A Geographical Study of Temple Desecration: The Reign of Emperor ...
Aug 9, 2025 · Aurangzeb was of the view that temples can be desecrated any time as they cannot walk. He did issue several orders, specific as well as general, ...
[90]
'We will never know the number of temples desecrated through ...
Nov 20, 2015 · Hindutva ideologues claim that 60,000 temples were demolished under Muslim rule. The professor of history explains how he came up with a figure ...<|separator|>
[91]
NCERT has no info to back its textbook claims, reveals RTI query
Jan 14, 2021 · The NCERT said it had no information to back its history textbook claim that Aurangazeb gave grants to rebuild temples.
[92]
NCERT book claims Aurangzeb gave grants to rebuild temples but ...
Jan 17, 2021 · It is being claimed that Mughal emperor Aurangzeb gave grants to rebuild Hindu temples. However, the organisation failed to give any evidence to back its claim.Aurangzeb, his shenanigans and the whitewashing of his antics by ...Aurangzeb gave temples grants, land: Historian : r/india - RedditMore results from www.reddit.com
[93]
Re-evaluating the Farmans issued by Aurangzeb for Temple ...
However, some scholars are of the view that the destruction of temples was largely influenced by the fundamentalist, religious biases harboured by Islamic ...
[94]
Did Aurangzeb destroy Hindu temples primarily for political reasons ...
Mar 9, 2024 · The temples that were targeted included the ones at places like Mathura and Varanasi point to a motive that transcends mere politics and suggests an element of ...
[95]
[PDF] A Note on Conception of Aurangzeb Alamgir Religious Policy
According to Richard. Eaton's analysis of primary sources, fifteen temples were destroyed under the reign of. Aurangzeb. Iqtidar Alam Khan, Ian Copland, and ...
[96]
Mosques During Aurangzeb - IndiaNetzone
Shortly after his accession, Aurangzeb had ordered a small marble chapel, recognised today as the Moti or Pearl mosque, to be constructed inside the ...
[97]
Lesser-known monuments built by Emperor Aurangzeb - DNA India
Sep 27, 2023 · Badshahi Mosque, Lahore: Built between 1671 and 1673, the Badshahi Mosque is one of the largest mosques in the world and a masterpiece of Mughal ...
[98]
Mughal Architecture - Oxford Academic
Jun 20, 2024 · Although Aurangzeb did contribute to Mughal India's built landscape, he was not a dynamic imperial patron of architecture; nor were his ...
[99]
Rare Quran inscribed by Aurangzeb to be auctioned - Gulf News
Sep 15, 2018 · A 300-year-old manuscript of the Quran, parts of which were inscribed by the son of the Mughal emperor who built the Taj Mahal, will soon be auctioned.
[100]
THE QURANS OF EMPEROR AURANGZEB - Chughtai's Art Blog
Jun 24, 2015 · A beautiful copy written by Haroon bin Bayazid in 1613 was purchased by Aurangzeb for Rs 9000, which was a phenomenal sum for that time. It was ...
[101]
The Decline of Mughal Arts Under Aurangzeb | DailyArt Magazine
The golden ages of the Mughal arts started their slow decline during the reign of Aurangzeb from 1658 to 1707. Read how and why it happened!<|control11|><|separator|>
[102]
Aurangzeb and Islamic rule in India - EgyptToday
Jun 24, 2017 · In order to practice Islamic law in the empire correctly, Aurangzeb insisted on compiling Islamic law into a codified book that could be much ...
[103]
The Silent Court: Aurangzeb's Music Ban in India | History
Aurangzeb's ban on music in India during his era was a reflection of his strict religious convictions and his determination to uphold what he saw as the ...
[104]
Court Patronized Arts under Aurangzeb: Music and Paintings
Apr 25, 2020 · He is said to have forbade the art at the court and showed no interest in its developments. However, if we believe contemporaries like Bernier, ...
[105]
The Mughal painting tradition: an introduction (article) - Khan Academy
Aurangzeb's religious orthodoxy led him to move funding away from the atelier a few years into his reign, but for most of the 1660s the emperor tolerated ...Missing: prohibition | Show results with:prohibition
[106]
What punishment did Aurangzeb give to poets and all artists? - Quora
Nov 11, 2023 · Yes, Aurangzeb indeed banned music. Niccolao Manucci (19 April 1638–1717) was an Venetian writer, doctor and traveller, who wrote a first hand ...
[107]
[PDF] Hindustani music in the time of Aurangzeb
Islamic ideology, Aurangzeb banned music, poetry, painting, historical writing, and a whole host of other cultural expressions, throughout the empire. With ...
[108]
Aurangzeb, as he was according to Mughal Records
Some time before imposing the ban on atishbazi (fireworks) Aurangzeb had written (22 November 1665) to the Subahdar of Gujarat that “In the city and ...
[109]
Environment crusader Aurangzeb banning all firecrackers on Diwali ...
Oct 1, 2021 · Aurangzeb wanted to ban firecrackers because he didn't want Hindus to celebrate Diwali. I stopped burning firecrackers myself because it's ...Left: Aurangzeb's order banning fireworks on Diwali .1667 RightDid Aurangzeb ban fireworks on Diwali? : r/india - RedditMore results from www.reddit.comMissing: Basant primary
[110]
[PDF] Unravelling the Myth: Exploring State and Religion under Aurangzeb
Aug 30, 2018 · Was a policy like temple desecration that is often used to indicate Aurangzeb's deep-seated religious orthodoxy [7], really a pervasive policy ...
[111]
[PDF] Aurangzeb's Religious Policy: - Hansraj College
Following were the anti-Hindu measures adopted by Aurangzeb: 1. Demolishing temples and breaking idols: Even as a governor of Deccan he had pulled down several ...Missing: evidence | Show results with:evidence<|separator|>
[112]
AURANGZEB The Life and Legacy of India's Most Controversial King
... historical sources on Aurangzeb. Bibliographical Essay This biography of Aurangzeb rests on the work of earlier scholars, both premodern and modern. In what ...
[113]
The Foreign Relations of the Mughals with other Islamic Powers in ...
The successors of Akbar maintained mixed relations with the Uzbeks, with Shāh Jahān attempting to capture Bukhārā while Aurangzeb attempted to sustain friendly ...Missing: neighbors | Show results with:neighbors
[114]
A Study of Relations between Mughal India and the Ottoman Empire
Dec 31, 2020 · The second aspect relates to the story of the Mughal-Ottoman relations from the accession of Aurangzeb in 1658 to the death of Muhammad Shah in ...
[115]
[PDF] Relations between the Mughals and the Safavid Dynasty
The relations between Mughals and Safavids had fluctuated in varying degrees. It was normal as bilateral state relations, like those between two individual ...
[116]
A Study of Relations between Mughal India and the Ottoman Empire ...
Jul 9, 2023 · The second aspect relates to the story of the Mughal-Ottoman relations from the accession of Aurangzeb in 1658 to the death of Muhammad Shah in ...
[117]
letter to subhan quli, khan of bukhara, 1684 - jstor
reproduces the whole text of the letter of Aurangzeb to Subhan Quii. Khan brought by Zabardast Khan,6 and the letter makes a pointed reference to the ...
[118]
Relations between Mughal India and the Ottoman Empire: 1556-1748
Oct 26, 2023 · At the time of Shahjahan's deposition in 1658, Mughhal-Ottoman relations had improved considerably. Aurangzeb gave up his father's policy of ...
[119]
Aurangzeb's India and the World Trade: The European Companies ...
Mar 30, 2018 · Fuelling this growth of European trading companies was a new demand for Indian products within Europe.
[120]
Josiah Child's War (Anglo-Mughal War) - Historic UK
Apr 20, 2024 · Josiah Child's War, perhaps better known as the First Anglo-Indian War, on the Indian subcontinent was fought between 1686 and 1690, resulting in a defeat for ...
[121]
Aurangzeb versus the East India Company - History Today
A contemptuous Imperial Firman or decree of the Emperor Aurangzeb in February 1690 readmitted the East India Company to trade in his dominions as before the war ...
[122]
Aurangzeb versus the East India Company - DNA India
Sep 9, 2018 · George. In 1698, the same Aurangzeb allowed the East India Company to construct Fort William in Bengal. Trade was to continue as before.
[123]
A love affair that saved Portuguese from Mughals | Goa News
Jul 23, 2017 · The Portuguese woman, Dona Juliana Dias Da Costa, held sway over Aurangazeb's son, Shah Alam, and she not only helped safeguard Christians in the then Mughal- ...
[124]
THE RELATIONS OF THE DUTCH AND THE MUGHAL ... - jstor
This paper seeks to trace the position of the Dutch at that port during the reign of Aurangzeb (1659-1707). Murad Bakhsh had sought the help of the Dutch.1 The ...
[125]
https://www.studyiq.com/articles/french-east-india-company/
[126]
How Jat fury turned into a very powerful revolt against the Mughals
Nov 19, 2018 · In the year 1669, the pent-up fury of the Jats turned into a very powerful revolt under the inspiring leadership of Gokula, the zamindar of Tilpat.<|separator|>
[127]
[PDF] From Rebellion to Statehood: Jat Political Assertion in the Mughal ...
Gokula's Revolt (1669) Gokula, a Khichi Jat leader, led a coalition of Jats and other peasant groups in open revolt against Mughal faujdars in Mathura. ...
[128]
Revolts during Aurangzeb's Reign - Testbook
Jats led by charismatic leaders such as Gokula, Churaman, and Raja Ram ... The Jat uprising against Aurangzeb serves as a testament to the complexities ...
[129]
Second Mughal Invasion of Marwar: Aurangzeb vs Durgadas Rathore
In 1707 after the death of Aurangzeb, Durgadas defeated the local Mughal force and reoccupied Jodhpur and their lost territories.
[130]
Aurangzeb Rajput relation - HISTORY MARG
Aurangzeb's breach with Marwar and Mewar does not signify his breach with the Rajputs as such. The rebellion had only involved the Rathors and Sisodias. The ...
[131]
Aurangzeb: Rajput, Deccan & Religious Policy - NEXT IAS
Nov 5, 2024 · The Bundelas, a Rajput clan of Bundelkhand, revolted against Aurangzeb's religious policies, which were perceived to be discriminatory against ...
[132]
Durgadas Rathore : Rajput Provinces of India
The rebellion diverted resources and Aurangzeb was forced to make peace in Mewar when on the cusp of winning his campaign. Durgadas was absent from Marwar ...
[133]
History of India: Mughals and Marathas | A Guide by Odyssey Traveller
May 25, 2019 · Mughal-Maratha War (1680 to 1707) Between the deaths of Shivaji and Aurangzeb (1680 to 1707), the Mughals and Marathas constantly met with ...
[134]
In 1672, the Marathas defeated Aurangzeb's Mughal forces in the ...
Jan 19, 2025 · Shivaji agreed to become a vassal of the Mughal empire, and to send his son Sambhaji, along with 5,000 horsemen, to fight for the Mughals in the ...
[135]
Maratha empire | History, Definition, Map, & Facts - Britannica
Oct 2, 2025 · Sambhaji was king until 1689, when he was ambushed, captured, and executed by the Mughal emperor Aurangzeb. Aurangzeb also captured Sambhaji's ...
[136]
Military Strategy of Mughals under Aurangzeb - HISTORY MARG
Oct 20, 2023 · With this the Aurangzeb and the Mughal army had successfully conquered two Muslim kingdoms: Nizams of Ahmednagar and the Adilshahis of Bijapur.
[137]
Guru Tegh Bahadur -The Martyr - Storytrails
Feb 1, 2022 · After the Guru's execution, Aurangzeb's zeal for converting the Kashmiri Pandits was exhausted. Guru Tegh Bahadur's martyrdom was a rare ...<|separator|>
[138]
The Sikh-Mughal Wars - Dasvandh Network
Guru Tegh Bahadur's execution galvanized the Sikh community, and Guru Gobind Singh resolved to transform the Sikhs into a martial community. In 1699, Guru ...
[139]
The peasant rebels of the Satnami Rebellion - Down To Earth
Nov 29, 2024 · As Delhi quaked with fear, the emperor Aurangzeb himself took to the field. The Satnamis took on the over 10,000-strong Mughal army on March 25, ...
[140]
History site - Last Days of Aurangzeb
Constant waging of wars and the passage of time were taking a heavy toll on him. But Aurangazeb took no notice. · He fell ill again in 1707. · urangazeb made ...Missing: health | Show results with:health
[141]
Death of Aurangzeb: Cause & Place - Lesson - Study.com
Aurangzeb died in Ahmednagar, India, of natural causes in 1707 and is buried in a humble tomb in an open-air grave in Khulabad.<|separator|>
[142]
Aurangzeb Tomb - Compass by Rau's IAS
Apr 20, 2025 · Aurangzeb died in 1707 in Ahmednagar and was buried in Khuldabad, also known as the Valley of Saints. · The tomb follows the Chishti Sufi ...
[143]
Aurangzeb's will
Apr 9, 2009 · Aurangzeb's Will:- “Praise to be God and blessing on those servants [of Him] who have become sanctified and have given satisfaction [to Him].Missing: health decline
[144]
Mughal War of Succession, 1707-1709 - Islamic Chronicles
May 1, 2023 · The Mughal War of Succession (1707-1709) was a conflict for the throne of the Mughal Empire, following the death of Emperor Aurangzeb.<|separator|>
[145]
https://historymarg.com/2023/10/decline-and-disintegration-of-mughal.html
[146]
Of mamas and their boys - Times of India
Mar 8, 2013 · The mighty Mughal emperor Aurangzeb Alamgir lost his mother when he was 13. Empress Mumtaz Mahal, history says, loved all her children ...<|separator|>
[147]
Aurangzeb: Everything you need to know about the family tree of ...
Jul 15, 2025 · Aurangzeb, the sixth Mughal emperor, belonged to a lineage that began with Babur, the founder of the Mughal Empire. He was the son of Emperor ...Missing: origins | Show results with:origins
[148]
punishment by Shahjahan. In the year 1644, Aurangzeb's sister ...
Jun 23, 2024 · Aurangzeb took three weeks to return home from Deccan, which made Shah Jahan very angry. He stripped Aurangzeb of his Deccan viceroyalty.
[149]
Secrets of Taj Mahal Ep 59 | Why did Aurangzeb imprison his father ...
Sep 26, 2025 · Aurangzeb imprisoned his father, **Emperor Shah Jahan**, mainly because of the **Mughal war of succession** (1657–1659).<|separator|>
[150]
The Story of Jahanara, Roshanara and Gauhar Ara - Storytrails
Jun 27, 2023 · Gauhar adopted and raised Dara's granddaughter Salima Banu, and conducted her wedding with Aurangzeb's fourth son, Muhammad Akbar.Aurangzeb's ...
[151]
Did Aurangzeb love any of his wives like Shahjahan loved Mumtaz?
Jan 4, 2017 · Aurangzeb always favoured his children with Dilras Bank Begum over his other children. Dilras's known physical and personal attributes ...If Aurangzeb was against Hindus, why did he marry a Rajput ... - QuoraWhat was Aurangzeb's relationship with his siblings? Why did he ...More results from www.quora.comMissing: dynamics | Show results with:dynamics
[152]
Aurangzeb Family - History and Chronicles - WordPress.com
Jun 1, 2020 · He reigned for 5 years as emperor from 1707. His mother was Nawab Bai and he was younger brother of Muhammad Sultan. In 1681 when he was sent to ...
[153]
On the history trail: Muhammad Akbar rebels against Aurangzeb and ...
Apr 1, 2022 · Akbar was severely wounded by the remarks of Aurangzeb and impelled by Durgadas and his valiant men, openly revolted against his father and proclaimed himself ...
[154]
Why did Aurangzeb's son rebel against him? - Quora
Feb 20, 2023 · Like many Mughal princes, Akbar feared he might be eliminated or sidelined by his powerful father. Aurangzeb had imprisoned or executed his own ...What happened to Aurangzeb's 3rd son Akbar that rebelled against ...Was Akbar the son of Aurangzeb? - QuoraMore results from www.quora.com
[155]
A Short Study On The Religious Policies Of Aurangzeb - Unacademy
It is reported by several historians that Aurangzeb ordered and destroyed many temples and Hindu idols. Among these included the Vishwanath temple, Chintamani ...
[156]
Erasing What Little Peace Was Left - The New Indian Express
Dec 12, 2013 · There, in the midst of a violent siege, Aurangzeb remembered that the time for prayer was at hand. He dismounted from his elephant and knelt ...
[157]
Mughal Emperor Sultan Aurangzeb Alamgir : Bad Ruler ... - MuftiSays
Sep 28, 2014 · He keeps the appointed fasts on Fridays and other sacred days, and he reads the Friday prayers in the Jámi' masjid with the common people of the ...Missing: routine | Show results with:routine
[158]
Why Aurangzeb, the most controversial Mughal emperor knitted ...
Mar 20, 2025 · However, his daily habit of knitting caps for personal income showcases his humility and austerity. This practice reflects his adherence to ...<|separator|>
[159]
Why Aurangzeb, the most controversial Mughal emperor knitted ...
Aurangzeb's personal austerity and religious beliefs He refrained from excessive spending, banned music and festivities at the court, and followed a frugal ...
[160]
Aurangzeb and Austerity - The Friday Times
Nov 1, 2019 · As is evident from the above, Aurangzeb led a disciplined and – relatively speaking, by Mughal standards – a simple life. However, the modern ...
[161]
[PDF] Aurangzeb: The Man and the Myth - dokumen.pub
He also sewed prayer caps by hand and professed a desire to lead a pious life. He was angered by bad administrators, rotten mangoes, and unworthy sons. He ...
[162]
Aurangzeb's piety and simplicity - MuftiSays
Apr 22, 2023 · Every year he would allot time where he fasted, gave charity, slept on the ground. He would eat once. His clothes were plain, wears few ...Missing: routine | Show results with:routine
[163]
Aurangzeb (Muḥī Al-Dīn Muḥammad): Biography, Reign ...
Centralized Administration: Aurangzeb's administration was a ; centralized personal despotism where every minister took orders from the Emperor into whose hands ...
[164]
“The Administration of Justice in the Reign of Akbar and Awrangzeb ...
Fourthly, Aurangzeb wanted transparency in administrative as well as judicial matters and to this end he directed the keepers of State records of rights to ...
[165]
MURSHID QULI KHAN IN THE DECCAN - jstor
crops. Under Murshid Quii Khan's reforms, the revenue was paid in kind and in cash and not in kind only as understood by Sarkar30. Sadiq Khan and Khafi Khan ...
[166]
[PDF] an anglo-indian comparison of gdp per capita, 1600-1871
Jun 25, 2012 · Abstract: This paper provides estimates of Indian GDP constructed from the output side for the pre-1871 period, and combines them with ...
[167]
As Aurangzeb Becomes A Point of Discussion Again - The AIDEM
He ruled “over a population of 150 million people. He expanded the Mughal Empire to its greatest extent, subsuming most of the Indian subcontinent under a ...
[168]
What Caused the Decline of the Mughal Empire During the Reign of ...
Exploring the decline of the Mughal Empire under Aurangzeb (1658-1707), analyzing economic, military, cultural, and political factors.
[169]
How Aurangzeb's Deccan Policy contributed to the decline of ...
The cost of maintaining a large army and administering the newly acquired territories put a strain on the Mughal treasury. The long Deccan wars of Aurangzeb ...<|control11|><|separator|>
[170]
Religious Policy of the Mughal Emperors | Indian History
Aurangzeb reversed the policy of Akbar and tried to establish the supremacy of Islam in India. He failed in his attempt. The failure of his religious policy ...
[171]
Aurangzeb: The Emperor of Counter-Reformation
May 27, 2022 · The breakdown of the deteriorating relationship between Aurangzeb and Hindus was complete on April 2, 1679, when Jizya was reimposed on all ...
[172]
Reevaluating the Religio-Political Policies of Aurangzeb Alamgir: A ...
He promulgated orders, which aimed at the re-imposition of jizya, demolition of temples, exclusion of Hindus from state services, the banning of music, and ...
[173]
Reimposition of Jizya by Aurangzeb by ALICE on Prezi
In 1679, Aurangzeb reimposed Jizya on non-Muslims, reviving a tax that had been abolished by Akbar in 1564. This policy was driven by Aurangzeb's religious ...
[174]
[PDF] A Case Study of Banaras Region, 1526-1707 - Semantic Scholar
Sufi rebels and pundits of the temple. That is why to break the nexus between the two Aurangzeb ordered the destruction of the temples (Elest,. 2002). Ganj-i ...
[175]
Event, Memory and Historical Analysis: A Reconstruction of Temple ...
The example of Aurangzeb's fanaticism given by Jadunath Sarkar[16] is regarding temple destruction. Sarkar maintains that in 1669 AD, the Vishwanath Temple in ...Missing: verified | Show results with:verified
[176]
The Mughals: Aurangzeb - The History Files
While Aurangzeb ruled, he ruled with a iron hand, but his policies of Islamising India sowed the seeds of a gradual decline in the Mughal empire. Revolt of the ...<|separator|>
[177]
Aurangzeb: What His Contentious Legacy Reveals About South ...
Mar 25, 2025 · Aurangzeb ('ornament of the throne') was born in 1618 as the third eldest son of Mughal emperor Shah Jahan and his beloved consort Mumtaz Mahal.
[178]
Aurangzeb: Dispelling Myths about Religious Intolerance
Apr 3, 2020 · [11] The fact that Aurangzeb provided work for Hindus further supports the idea that he was not religiously intolerant towards them, but more ...
[179]
The misunderstood Mughal - India Today
Feb 14, 2017 · Aurangzeb's name has repeatedly been effaced from road signs and school books, but the legend of his cruelty and intolerance endures.
[180]
The Never-Ending Sanitisation Of Aurangzeb! - Swarajya
Sep 19, 2015 · While a mountain of evidence is available on Aurangzeb's oppression and intolerance against his Hindu subjects, Audrey Truschke is audacious ...
[181]
aurangzeb's legacy and the modern debate over his rule
Apr 19, 2025 · Aurangzeb Alamgir was the sixth emperor of the Mughal dynasty and ruled from 1658 to 1707. He expanded the Mughal Empire to its territorial peak.
[182]
On Audrey Truschke's "Aurangzeb: The Life and Legacy of India's ...
Oct 26, 2023 · Aurangzeb granted land at Shatrunjaya, Girnar, and Mount Abu – all Jain pilgrimage destinations in Gujarat – to specific Jain communities in the ...
[183]
'Aurangzeb is a severely misunderstood figure' - The Hindu
Sep 14, 2015 · Scholar Audrey Truschke says we should not make the error of attributing Mughal emperor Aurangzeb's lack of interest in Sanskrit to his alleged bigotry.Missing: historiography | Show results with:historiography
[184]
Ria on X: "Myth vs Reality on Temple Destruction by Mughals by ...
May 21, 2025 · ** Aurangzeb did order the destruction of **some prominent temples** (like Kashi Vishwanath, Kesava Deo), but not 100. His farman (order) to ...
[185]
How not to write a history book, the Audrey Truschke way
Sep 26, 2025 · The book “Aurangzeb the Man and the Myth” written by U.S. based Audrey Truschke is a good example of bad writing, of how not to write a history ...Missing: historiography | Show results with:historiography
[186]
How Academia Whitewashes History With False Narratives - YouTube
Jul 8, 2022 · Saurabh Lohogaonkar reveals shocking academic distortions about Aurangzeb's reign through meticulous primary source analysis.Missing: historiography | Show results with:historiography
[187]
Emperor Aurangzeb's legacy is seen as very negative for Pakistan ...
Apr 13, 2025 · Aurangzeb was the Zia ul Haq of Mughal era who took sahara (refuge) of Islamization for getting legitimacy in the early years of his rule which ...Missing: modern | Show results with:modern
[188]
Aurangzeb's Reign: Deconstructing historical evidence of religious ...
Mar 13, 2025 · The debate around Aurangzeb's reign has intensified, with his religious policies often cited as evidence of his intolerance and persecution of Hindus.Missing: sources | Show results with:sources
[189]
Audrey, Audrey, quite contrary: The historian everyone loves to hate
Aug 19, 2018 · In India today, the bias against Aurangzeb has become so ingrained that many are convinced, without reading a single book on the man, that ...
[190]
#Aurangzeb: The Indian King of the Internet Age — Brink
Feb 27, 2018 · Instead she opts for blanket criticism of Sarkar's perceived communal biases. Ironically, Truschke treats historians of Aurangzeb the same way ...
[191]
Aurangzeb: A contested legacy shaping India's political discourse
Oct 18, 2024 · Modern scholarship increasingly emphasises the need to view Aurangzeb beyond simplistic labels of heroism or villainy. His reign is better ...
[192]
[PDF] Reevaluating the Religio-Political Policies of Aurangzeb Alamgir
Dec 6, 2023 · His religious policies are not responsible for the gradual decline of the Mughal Empire. He was not as much of a religious bigot as depicted by ...