Thematische Bibliographien / Akbar to Aurangzeb

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Auswahl der wissenschaftlichen Literatur zum Thema „Akbar to Aurangzeb“

Autor: Grafiati
Veröffentlicht am 18. Mai 2024

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Zeitschriftenartikel zum Thema "Akbar to Aurangzeb"

1

Isnaini, Syarifah. „Kebijakan Politik Keagamaan Sultan Akbar Agung dan Abul Muzaffar Muhiuddin Aurangzeb“. Tsaqofah dan Tarikh: Jurnal Kebudayaan dan Sejarah Islam 5, Nr. 2 (30.01.2021): 49. http://dx.doi.org/10.29300/ttjksi.v5i2.3424.

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Sejarah imperium erat kaitannya dengan pengambilan kebijakan tertentu oleh masingmasing penguasa. Kebijakan dalam beragam bidang seperti halnya politik keagamaan banyak dilakukan oleh sultan atau raja sebagaimana yang terjadi pada Imperium Mughal di India. Adalah Sultan Akbar Agung dan Abul Muzaffar Muhiuddin Aurangzeb, dua pemimpin Imperium Mughal yang cukup disorot oleh sejarawan sehubungan dengan pengambilan kebijakan politik keagamaan mereka. Atensi ilmiah terhadap Sultan Akbar Agung dan Muhiuddin Aurangzeb bertumpu pada pengambilan kebijakan yang dinilai sangat bertolak belakang terutama kaitannya dengan pluralisme keberagamaan masyarakat India. Sultan Akbar Agung populer dengan beberapa kebijakan seperti pemberlakuan doktrin Din-e-Ilahi sehingga sering dicitrakan menjunjug tinggi toleransi beragama warga India. Sebaliknya, Aurangzeb direpresentasikan sebagai pemimpin dengan kebijakan yang cenderung merugikan pihak non-Muslim. Berkaitan dengan stigma tersebut, tulisan ini bertujuan mengungkap dan menganalisis kebijakan beserta latar belakang politik keagamaan Sultan Akbar Agung dan Aurangzeb. Tujuan ini lahir dari keyakinan bahwa setiap perilaku individu didasarkan pada motivasi tertentu sebagaimana diungkap oleh Icek Ajzen dengan the theory of planned behaviornya. Peneliti menggunakan metode studi kepustakaan di mana hasil penelitian menunjukkan bahwa kebijakan politik keagamaan Sultan Akbar Agung dan Muhiuddin Aurangzeb membawa Imperium Mughal pada pemerintahan dengan pengaruh dan corak tersendiri. Selanjutnya tiap tiap kebijakan tidak dapat dinilai sebagai hal yang berdiri tunggal akan tetapi dilatarbelakangi kepentingan tertentu terutama dalam aspek politik. Selain itu, permasalahan justifikasi kekuasaan Sultan Akbar Agung dan Aurangzeb turut berperan dalam pengambilan kebijakan politik keagamaan di lingkungan internal maupun eksternal Kerajaan Mughal.
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2

Khaund, Anuraag. „Akbar And Aurangzeb- The “Saint” And The “Villain”?“ IOSR Journal of Humanities and Social Science 22, Nr. 03 (März 2017): 01–10. http://dx.doi.org/10.9790/0837-2203050110.

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3

Rather, Aqib Yousuf. „A Note on Conception of Aurangzeb Alamgir Religious Policy“. Journal of Image Processing and Intelligent Remote Sensing, Nr. 24 (30.06.2022): 29–36. http://dx.doi.org/10.55529/jipirs.24.29.36.

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Aurangzeb was the sixth Mughal emperor. Shah Jahan and Mumtaz Mahal's son was born at Dahod, Gujarat, on November 3, 1618. He was a leader that was harsh and conservative, as well as ambitious. Some believe he is the last surviving Mughal emperor. The Mughal Empire's territory grew to its largest extent ever under his almost 49-year reign. In his tenure, the Indian subcontinent as a whole was practically completely subsumed under the Mughal Empire. Mohi-ad-Din Muhammad was the real name of Aurangzeb's father, although he went by Alamgir in court. The name Aurangzeb, which means "Ornament of the Throne" in Persian, is the inspiration for the name. Under his leadership, the Mughal Empire experienced significant economic growth. Aurangzeb's strict and bloody religious practises and beliefs are well-known. There are conflicting interpretations of Aurangzeb's religious beliefs; although a wealth of historical evidence suggests that he was a devout, conventional Muslim. The Quran, Islam's holy book, is said to have been memorized by him. After studying Hadiths, he was well-versed in Islamic practises. Additional translations of the Quran were done by him as well. According to some studies, Akbar was the most anti-Hindu monarch in Mughal history. Although his great-grandfather was a proponent of secularism and religious tolerance, his grandfather had rewritten Islam's established creed in order to accommodate his own preferences. For similar reasons as Shah Jahan, Aurangzeb sought to increase his political and religious influence throughout India. His religious policies reveal more about his conservative leanings. In this section, we'll take a look at a couple of his religious beliefs. As previously said, there are two groups of scholars with conflicting opinions and beliefs that present their own evidence to support the historical record of Aurangzeb's activities. We'll take a look at both perspectives.
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Rather, Aqib Yousuf. „A Note on Conception of Aurangzeb Alamgir Religious Policy“. June- July 2022, Nr. 24 (29.07.2022): 15–22. http://dx.doi.org/10.55529/jpps.24.15.22.

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Aurangzeb was the sixth Mughal emperor. Shah Jahan and Mumtaz Mahal's son was born at Dahod, Gujarat, on November 3, 1618. He was a leader that was harsh and conservative, as well as ambitious. Some believe he is the last surviving Mughal emperor. The Mughal Empire's territory grew to its largest extent ever under his almost 49-year reign. In his tenure, the Indian subcontinent as a whole was practically completely subsumed under the Mughal Empire. Mohi-ad-Din Muhammad was the real name of Aurangzeb's father, although he went by Alamgir in court. The name Aurangzeb, which means "Ornament of the Throne" in Persian, is the inspiration for the name. Under his leadership, the Mughal Empire experienced significant economic growth. Aurangzeb's strict and bloody religious practises and beliefs are well-known. There are conflicting interpretations of Aurangzeb's religious beliefs; although a wealth of historical evidence suggests that he was a devout, conventional Muslim. The Quran, Islam's holy book, is said to have been memorized by him. After studying Hadiths, he was well-versed in Islamic practises. Additional translations of the Quran were done by him as well. According to some studies, Akbar was the most anti-Hindu monarch in Mughal history. Although his great-grandfather was a proponent of secularism and religious tolerance, his grandfather had rewritten Islam's established creed in order to accommodate his own preferences. For similar reasons as Shah Jahan, Aurangzeb sought to increase his political and religious influence throughout India. His religious policies reveal more about his conservative leanings. In this section, we'll take a look at a couple of his religious beliefs. As previously said, there are two groups of scholars with conflicting opinions and beliefs that present their own evidence to support the historical record of Aurangzeb's activities. We'll take a look at both perspectives.
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5

Amin, Osama. „Reimagining the Mughal Emperors Akbar and Aurangzeb in the 21st Century“. Journal of South Asian Studies 9, Nr. 3 (30.12.2021): 153–61. http://dx.doi.org/10.33687/jsas.009.03.3691.

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The paper focuses on the reigns and policies of the two Mughal Emperors, Akbar and Aurangzeb, and analyses how they have been remembered in the wider social memory. While Akbar is glorified as a 'secular' and 'liberal' leader, Aurangzeb is often dismissed and ridiculed as a 'religious bigot', who tried to impose the Shari'ah law in diversified India. The paper traces and evaluates the construction of these two grand narratives which were initially formed by the British historians in colonial India and then continued by specific nationalist historians of India and Pakistan, after the independence of the two nation-states. By citing some of the most popular misconceptions surrounding the two Mughal Emperors, this study attempts to understand the policies of these two emperors in a wider socio-political narrative and attempts to deconstruct these ‘convenient’ misinterpretations. Concluding the analysis of how these two emperors are viewed differently in both India and Pakistan, the paper asserts the importance of leaving behind the modern concepts of 'liberal versus conservative' while understanding these emperors and reinforces the practice to understand these historical figures on their own terms.
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6

Denault, Leigh. „Akbar or Aurangzeb? Ethics, Empire, and Print Publics in Colonial India“. Itinerario 44, Nr. 2 (August 2020): 260–86. http://dx.doi.org/10.1017/s016511532000025x.

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AbstractIn the 1870s, Indian news editors warned their readers of a series of crises threatening India. They saw the famines, wars, and poverty that they were describing as symptoms of the same illness: Colonial governors had failed to implement an ethical system of governance, and had therefore failed to create a healthy body politic, choosing to expend energy in punishing or censoring dissent when they should have been constructing more durable civic institutions. In North India, earlier Mughal traditions of political philosophy and governance offered a template to critique the current state. In drawing on these traditions, editors linked multiple registers of dissent, from simple ‘fables’ about emperors to more sophisticated arguments drawn from newly reinterpreted akhlaq texts, creating a print record of the multilingual, multivalent literary and oral worlds of Indian political thought. The figures of the Mughal emperors Akbar and Aurangzeb, representing the zenith and nadir of Mughal sovereignty, in turn linked popular and learned discussions on statecraft, good governance, and personal responsibility in an age of crisis. The press itself became a meeting point for multivalent discourses connecting South Asian publics, oral and literate, in their exploration of the nature of just rule in the context of empire, calling, in the process, new ‘publics’ into being.
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Bal, Tania. „Relation of Koch and Mughals on political realm: From Akbar to Aurangzeb“. International Journal of History 4, Nr. 1 (01.01.2022): 13–16. http://dx.doi.org/10.22271/27069109.2022.v4.i1a.123.

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8

Zaman, Athar, und Mujeeb Ahmad. „Reevaluating the Religio-Political Policies of Aurangzeb Alamgir: A Critical Insight from Indian Historians“. Journal of Islamic Thought and Civilization 13, Nr. 2 (06.12.2023): 120–33. http://dx.doi.org/10.32350/jitc.132.08.

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Mughal Emperor Aurangzeb Alamgir ruled the Indian Sub-Continent for the best part of five decades. The Mughal Empire flourished under his rule, particularly in the spheres of economy, administration and territorial extension, by maintaining exemplary religio-political harmony, unmatched political stability, and cultural development. He was a devout Sunni Muslim and a disciple of the Naqshbandī order. With such an affiliation, he sought to rule his Empire In accordance with the injunctions of Islam. Resultantly, the Hindus felt deprived of the religious freedom which they had enjoyed during the reigns of his predecessors Akbar (r.1556-1605), Jahangir (r.1605-28), and Shah Jahan (r. 1628-58). After the demise of Alamgir in 1707, the Mughal Empire started declining gradually. Many Indian historians have criticized the policies of Alamgir and attributed them as the primary cause of the gradual disintegration of Mughal rule. This research focuses on three major policies of Aurangzeb, namely, temple destruction, re-imposition of jizya, and dismissal of Hindus from the state services. After content analysis of selected Indian historians who mainly focused on the religious outlook of Aurangzeb, this research has made an attempt to counterbalance the allegations leveled against him by Indian historians. Aurangzeb had nothing to do with his non-Muslim subjects concerning his religious zeal but merely pretended to rule the state administration with the injunctions of Islam, aiming to draw military support from the orthodox Muslims against the Shias and the Marathas with the Deccan. He did not deprive them of state services or religious freedom because of his Islamic approach to governance. . 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 the Indian historians.
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Mir, Ishfaq Ahmad. „The Rajput Policy of the Mughal Emperors“. Journal of Environmental Impact and Management Policy, Nr. 22 (29.03.2022): 34–41. http://dx.doi.org/10.55529/jeimp22.34.41.

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During its heydays (1526–1540 and 1555–1707), the Mughal Empire controlled a large portion of present-day India. The empire Babur founded in 1526 continued to expand gradually until the beginning of the 18th century. Prior to the arrival of the Mughals, northern India was ruled by the Muslim Delhi Sultanate. This means that even in pre-Mughal India, there existed friction between Muslim authorities and Hindu citizens. Tensions between Islam and Christianity eased under the reign of Akbar the Great because he intended to establish a kingdom in which people may freely follow their religion without fear of persecution. But when Aurangzeb assumed power, the empire went in a new direction. This monarch's actions, and those of his successors, exacerbated the religious strife. Several factors contributed to the demise of the Mughal Empire, including th increasing economic independence of its constituent kingdoms, religious tensions between Hindus and Muslims, and the growing presence of European economic powers in the Indian subcontinent. The fundamental purpose of the research is to provide an explanation of the Mughal rulers' attitude toward the Rajputs.
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10

Yousuf Rather, Aqib. „A HISTORICAL STUDY OF CONTRIBUTION OF MUGHALS FOR THE DEVELOPMENT OF THE TOURISM INDUSTRY IN JAMMU AND KASHMIR“. International Journal of Educational Review, Law And Social Sciences (IJERLAS) 2, Nr. 3 (30.05.2022): 477–82. http://dx.doi.org/10.54443/ijerlas.v2i3.279.

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The tourism literature of today frequently combines all of the Mughal contributions to Kashmir. Kashmir had a significant role in the magnificent Mughal Empire. The Valley was close to the Central Asian border in the Kabul area. Strong dynastic monarchs like Akbar, Jahangir, Shah-i-Jahan, and Aurangzeb ruled it. The region's trade and commerce were boosted by the Mughals' conquest because it put an end to the region's long-running domestic fighting, built a centralized government, did away with toll charges, and improved and widened its highways. The damaged economy of the province was also fixed by the maintenance of stability and the agriculture system changes. By taking a number of initiatives for the development of the tourism industry in Jammu and Kashmir, it protected the region's emperors from squandering their enormous wealth on the construction of temples, parks, and wellness resorts and inns, effectively transforming the territory into a "Heaven on Earth." Hence, this paper discusses the influence and contribution of the Mughals for transforming Kashmir a beautiful tourist spot of the world.
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Dissertationen zum Thema "Akbar to Aurangzeb"

1

Dey, Gouri. „Fashion and Designing under the Mughals (Akbar to Aurangzeb): A Historical Perspective“. Thesis, University of North Bengal, 2015. http://ir.nbu.ac.in/handle/123456789/2751.

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Bücher zum Thema "Akbar to Aurangzeb"

1

Srivastava, Kamal Shankar. Two great mughals: Akbar and Aurangzeb. Varanasi: Sangeeta Prakashan, 1998.

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2

Moreland, William Harrison. From Akbar to Aurangzeb: A study in Indian economic history. Delhi: Low PricePublications, 1990.

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Verma, Tripta. Karkhanas under the Mughals, from Akbar to Aurangzeb: A study in economic development. Delhi: Pragati Publications, 1994.

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4

Moreland, W. H. From Akbar to Aurangzeb. Manas Publications, 2002.

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5

Verma, Tripta. Khakhanas Under the Mughals from Akbar to Aurangzeb. Pragati Publications, 2002.

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6

Alexandrowicz, C. H. Mogul Sovereignty and the Law of Nations (1955). Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780198766070.003.0004.

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The historian of the law of nations, when considering Mogul sovereignty, is concerned with two main problems: first, the legal status of the Mogul Empire within the family of nations and the type of law applicable to inter-state relations at that time; and second, the internal structure of the Empire, which was essentially based on a network of suzerain–vassal relationships. This chapter discusses a few characteristic events to shed more light on these problems. Such events may be chosen from Anglo-Mogul relations in the sixteenth, seventeenth, and eighteenth centuries. The period between the reign of Emperor Akbar and Emperor Aurangzeb saw the greatest expansion of the Empire and one of the most remarkable episodes during this period—an episode which helps to illustrate the legal nature of relations between India and the West, the embassy of Sir Thomas Roe to the Court of Agra.
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