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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.
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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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.
4
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.
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.
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.
7
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.
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.
11
Sah, Ram Shankar. „Mughal State and the Information System: 1556–1707“. Indian Historical Review 46, Nr. 2 (Dezember 2019): 292–309. http://dx.doi.org/10.1177/0376983619889517.
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News reporting was an essential part of the administration of the Mughal Empire. Many sources such as biography, autobiography, court chronicles, akhbarat and travelogues indicate that the Mughals had an organised system of intelligence and espionage. The Mughals ruled over a vast territory which made it necessary to organize a system whereby news and information could be conveyed rapidly over great distances. News writing in Mughal India was closely connected with espionage and postal communication. For this reason, Historians who have studied the communication system of Mughal India, discussed the information system in a limited manner and paid greater coverage to the communication system. With the help of the news reports, the Mughal emperor issued orders and many other communications related to administration. The information system was important also for the economy. Till now, not much is known about the Mughal information system, notably the news reporting system related to the state. The present article deals with the information system of the Mughal empire particularly from the reign of Emperor Akbar to Aurangzeb. In this article, effort is made to discuss the types, levels, importance, structure, procedure and mechanism of the news reporting system during Mughal empire along with the rank, qualifications and work ethics of the news reporters. This article also analyses the nature and the role of the information system of the Mughal state along with how this information system evolved over a period of time.
12
Dhiman, Rekha. „MUGHAL CARPET COLOR MAKING PROCESS (WITH REFERENCE TO THE JAHANGIR ERA)“. International Journal of Research -GRANTHAALAYAH 2, Nr. 3SE (31.12.2014): 1–3. http://dx.doi.org/10.29121/granthaalayah.v2.i3se.2014.3644.
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Mughal painting maintains an independent and significant identity throughout Asia. Babur, the fifth generation of Timur Vansh, established Mughal culture in 1527 by dominating some parts of India. Which was extended by the rulers of Humayun, Akbar, Jahangir, Shahjahan and Aurangzeb. At this time, all the arts developed properly. Mughal carpet painting was at its peak till the reign of Shahjahan. Iranian, Chinese and Western art styles influenced this. At this time the painting was effective as miniature and crystal painting. 'Jahangir period (from 1605 to 1627 AD) painting was in its youth in the form of miniatures. Senior painters in the schools of paintings used to study the subjects practically as well as impart an important chapter in the 'Rangamiji in miniatures' according to Nassab Talim. This was the reason that Jahangiric painting was achieved to the extreme. Provided the method of color mixing to Lipi. 2 Under this, special attention was given to color formation process and color composition. Senior painters used to train the subjects to collect natural, mineral and chemical tissue stems under their own supervision. During the Jahangir period, color manufacturing was done in India itself and exported to other countries. Therefore, special attention was also paid to color making method.
म्ुागल चित्रकला सम्पूर्ण एषिया में स्वतंत्र और महत्वपूर्ण पहचान बनाये हुए है। तैमूर वंष की पांचवी पीढ़ी के बाबर ने सन् 1527 में भारत के कुछ हिस्सों पर अपना आधिपत्य कर मुगल संस्कृति को स्थापित किया। जिसे हुमांयू , अकबर, जहाँगीर, षाहजहँा और औरंगजेब आदि षासकों ने विस्तार दिया। इस समय सभी कलाओं का समुचित विकास हुआ। षाहजहँा के षासन काल तक म्ुागल कालीन चित्रकला चरम - वैभव को प्राप्त थी। इस पर ईरानी, चीनी और पष्चिमी कला षैली का प्रभाव पडा। इस समय चित्रकला लघु और स्फुट चित्रों के रुप प्रभावषाली रही। ’जहाँगीर काल (1605 से 1627 ई. तक) चित्रकला लघुचित्रों के रुप में अपने यौवन पर थी।‘1 जहाँगीर ने अपने षासनकाल में चित्रषालाओं की स्थापना की और चित्रकारों को संरक्षण प्रदान किया। चित्रषालाओं में वरिष्ठ चित्रकार षिष्यों को व्यवहारिक रुप से अध्ययन कराते थे ही साथ ही नसाब तालीम अनुसार ’ लघुचित्रों में रंगामेजी ’ महत्वपूर्ण अध्याय की तालीम दिया करते् थे।यही कारण था कि जहाॅंगीरकालीन चित्रकला चरमसीमा को पाप्त हुई।’मरवादीद ने सम्पूर्ण मुगलों की चित्रकला अैर लिपी को रंग मिश्रण का विधान सुलभ कराया। 2 इसके अंतर्गत रंग निर्माण प्रक्रिया और रंग संयोजन को विषेष महत्व दिया जाता था। वरिष्ठ चित्रकार षिष्यों को स्वयं के निरीक्षणमें प्राकृतिक, खनिज और रासायनिक तंू उंजमतपंस एकत्रित करने का प्रषिक्षण देते थे। जहाँगीर काल में रंग निर्माण का कार्य भारत में ही होता था और अन्य देषों को निर्यात किया जाता था। अतः रंग निर्माण पद्यति पर भी विषेष ध्यान दिया जाता था।
13
Bar, Shuali, und Jacobo Jonathan. „El ejército imperial Mogol en tiempos de Babur, Humayun, Akbar y Aurangzeb : dispositivos y jerarquías“. Revista de Historia Militar, 2023, [13]—36. http://dx.doi.org/10.55553/504jnk13301.
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A pesar de tener numerosos registros, cartas y las propias autobiografías de los monarcas asiáticos, son pocos o nulos los conocimientos sobre la administración militar mogol hoy en el espacio castellanoparlante. Estos ejércitos marcaron un cambio en la logística y el arte de batallar de esta parte del mundo. Acontecimientos ulteriores seleccionados minuciosamente por la perspectiva anglosajona desde finales del siglo XVIII ensombrecieron el Imperio transmitiéndonos el concepto de «bárbaros». El ejército mogol o Lashkar resultó ser la respuesta a un conjunto de avances estéticos, científicos, políticos, económicos, bélicos y culturales, que llevaron este contingente a ejercer una clara hegemonía sobre las actuales India y Pakistán. En el presente trabajo acotaremos nuestro objeto de estudio entre los años 1590 y 1700.
14
Ashraf, Syed Shahid. „Education and Training of Archery in Mughal India“. Journal of Asian and African Studies, 20.04.2024. http://dx.doi.org/10.1177/00219096241243065.
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It has been long held that Mughal India had a long tradition of education and learning. The Mughal period witnessed the emergence of great scholars in different fields; some prominent names are Fathullah Shirazi, Sheikh Mubarak, his two sons Faizi and Abul Fazl, and Abdul Qadir Badauni. These scholars left their intellectual imprint on Mughal history. Even the Mughal Emperors took a keen interest in the education and training of the princes. Along with educating the royal family members, the Mughal Emperors also worked to educate the ordinary people. Akbar had taken great interest in designing the syllabus for madarsa education himself. In contrast, Aurangzeb gave the merchants the responsibility of education for the smooth functioning of the madarsa and inspected its progress from time to time. Many works have been produced about madarsa education in Mughal India, but the education and training in the technical field have yet to be discussed. The present research study investigates education and training in warfare, especially archery, as the education of archery was considered very important in the Islamic world. The Mughals, too, turned their attention to educating the princes and common people on the art of archery.
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Supardi, Supardi. „PERKEMBANGAN DAN PENINGGALAN DINASTI MOGHUL DI INDIA 1525-1857“. ISTORIA: Jurnal Pendidikan dan Ilmu Sejarah 7, Nr. 1 (26.10.2015). http://dx.doi.org/10.21831/istoria.v7i1.6311.
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Abstract There are three objectives to writing this article as follow, First is to know the background of the rise of Moghul Empire, Second to know growth and fall of the Moghul Empire, and the last several Moghul legacies such as in the aspect of politic, social, art, etc.The founding father of Moghul Empire is Kutbu’ddin Aibak (1206-1211), who was able to establish Independence Islamic Kingdom of India. There are several ruler: Sultan Akbar, Syah Jahan, dan Aurangzib. Sultan Akbar has reputation as the ruler who was able to maintain stability of the empire as well as to combine the Islamic and Hindus civilization. Meanwhile Syah Jahan inherit some relics, such as the famous Taj Mahal.Other ruler Aurangzib was to expand his empire. But the generation after Aurangzib fail to maintain unity of his empire and Moghul breakdown to several independence kingdom. The Sepoy Mutiny in 1857 is the end of Moghul Empire. British replace Moghul Empire and occupied whole India until 1947.Keywords: Moghul Empire, Moghul inheritance, India.