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1
Koch, Ebba. "The Garden of Babur in Kabul: A Dynastic Project of the Mughal Dynasty and Its Survival". International Journal of Islamic Architecture 12, nr 1 (1.01.2023): 33–70. http://dx.doi.org/10.1386/ijia_00094_1.
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The Bagh-i Babur in Kabul is generally held to have been founded by Babur in 1504, when he made Kabul his home. A close examination of the Mughal sources, however, reveals a more complex picture. I suggest that, contrary to other Mughal funerary gardens, which were built by a single patron, the Bagh-i Babur was a dynastic project of several succeeding generations of Mughal emperors. It was incepted by Babur; preserved by his sons Mirza Kamran and Humayun, and his grandson Mirza Hakim, as an honoured burial site of the early Mughals; enclosed and transformed, as I suggest, into a grand terraced construction by Emperor Akbar; highlighted by Emperor Jahangir with dynastic inscriptions; and thoroughly renovated and enriched with buildings by Emperor Shah Jahan. After the Mughal era, the garden became a place of recreation for the people of Kabul, and at the end of the nineteenth century it was rehabilitated and appropriated as a residential pleasance by the Afghan kings, who shaped their reigns and concepts of kingship on Mughal models. After periods of unrest and destruction, the garden was reconstructed in the early twenty-first century and became a public park for the people of Kabul.
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Roshangar, Mohammad Zia, Mohammad Reza Akbari i Shirali Samimi. "Administrative and Economic Systems of the Mughal Empire: A Historical Analysis of Governance and Revenue Policies". Sprin Journal of Arts, Humanities and Social Sciences 3, nr 7 (8.07.2024): 12–16. http://dx.doi.org/10.55559/sjahss.v3i7.368.
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The Mughal Dynasty commenced in 1526, led by the esteemed Babur, who is renowned as the pioneer and founder of Indian civilization through the process of unification. Due to its vast territorial reach from Kabul to Bengal, with natural boundaries such as the Arabian Sea and Himalayas, this dynasty was able to establish sophisticated formal institutions that surpassed those of other empires worldwide at that time. This study examines the complex governance system of The Mughal Empire, with a focus on the reigns of Babur, Humayun, Akbar, and Aurangzeb. Abul-Fazl Ibn Mubarak, a prominent historian during Akbar's reign, elucidated the Mughals' adoption of the dual strategies of 'JahanBani' (state maintenance) and 'Jahangiri' (imperial expansion). The article also examines Akbar's reforms in land revenue systems, which aimed to provide uniformity and economic stability in order to sustain the Empire's prosperity. The inclusion of women in the Mughal court is examined to highlight their cultural, political, and social achievements. This examination thoroughly explores the functioning of the Mughal administration and how it effectively maintained the empire's supremacy.
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Taufik, Bella Riskika, i Muhammad Faiz. "ISLAM IN INDIA DURING THE MUGHAL DYNASTY TO THE ERA OF BRITISH RULE". 3rd Annual International Conferences on Language, Literature, and Media, nr 1 (25.08.2021): 275. http://dx.doi.org/10.18860/aicollim.v2i1.1350.
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During the Middle Ages, Islamic rule was concentrated in three prominent kingdoms, the Ottoman Dynasty in Turkey, the Safavid Dynasty in Persia, and the Mughal Dynasty in India. This paper will explore the history of Islam that developed in India in three periods, first from the period before the Mughal Empire came to power, the second when the Mughals ruled India, and the third when British imperialism began to dominate India. This research was carried out using a library research type method, which supports the study of the development of Islam in India from 705 to 1947 AD. This study shows that Islam developed rapidly in India when the religious conditions of the people rivaling each other between Hindus and Buddhists weakened their influence when the Mughals came to power. As a result, Islam grew by applying Islamic teachings and high values of tolerance even though the Muslim population was still a minority compared to Hindu-Buddhist. When Britain entered India, the condition of the Islamic government continued to weaken, including the weak of leadership after the Aurangzeb era, the struggle for power between regional Muslim leaders at the central level, and the emergence of separatist movements from Hindu groups in several areas to facilitate the British invasion of India.
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Dolvi, Dr Jayasree. "Administrative Stracture of Mughals an Explanatory Study". Journal of Legal Subjects, nr 11 (29.09.2021): 18–24. http://dx.doi.org/10.55529/jls11.18.24.
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The management of operations is what we call administration. Even while entire empires can collapse and other rulers can take their place, the administration of a country will continue on indefinitely. It is neither susceptible to transformation by revolution, nor can it be uprooted by upheaval. There were many dynasties that ruled over India, but the Mughal dynasty is considered to be the most significant because it dominated the country on Indian soil for the greatest stretch of time and had its own unique administrative structure. Between the years 1526 and 1707, the Mughals left their imprint on Hindu culture as well as on Hindu history. The Mughals held sway over India for a total of 181 years, during which period the country underwent a number of significant transformations. The Mughal Empire was significant because it united practically the whole Indian subcontinent under its control and brought the various regions of the subcontinent closer together by enhancing both their overland and coastal commercial networks. In addition to this, it was famous for the cultural impact. It was thought to be the first major empire to arise in India after the fall of the Gupta Dynasty. The study provides an insight into the Mughal administrative hierarchy. In order to arrive at a conclusion, the research used a combination of descriptive, historical, and analytical method with qualitative approach.
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Mungasiroh, Ulfiyani, i Kholid Mawardi. "Development of Science in the Mughal Dynasty in India". FONDATIA 7, nr 2 (1.06.2023): 500–513. http://dx.doi.org/10.36088/fondatia.v7i2.3477.
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Dynasties in Islamic history often show that many areas lived and developed under the leadership of a king. Thus in Islamic political life various monarchical governments are justified in part because there appears to be an heir to the throne. Of course, like countries, Islamic dynasties experienced several triumphs and experienced declines and even collapse after enjoying extraordinary fame. For example, the Mughal dynasty only lasted about 332 years before falling to the British. The type of research used is library research or literature study where researchers rely on various literature to obtain research data and use a qualitative approach because the data produced is in the form of words or descriptions. The development of science and technology during the Mughal dynasty in India did not enjoy the same prestige as previous Islamic dynasties, but the science and technology recorded in the history of the Mughal dynasty was quite advanced, this can be seen from the Mughal legacy. A dynasty arose. Regarding internal factors, such as the emergence of weak rulers, the occurrence of power struggles between royal successors, and weak control of power. External factors were rebellions everywhere and the expansion of British colonialism into India.The collapse of the Mughal dynasty in India was caused by two factors. The first is internal factors, such as the emergence of weak rulers, the occurrence of power struggles between royal descendants, and weak control of power. Both are external factors, such as the occurrence of rebellions everywhere and the colonization that was about to be carried out by the British to India.
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Talukdar, Mayna. "A Study on the Sanskrit Literature of Mughal Period: A Window Pointing View". Dhaka University Studies 79, nr 1-2 (30.12.2023): 1–14. http://dx.doi.org/10.62296/dus202212001.
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Abstract: The current paper illustrates the Sanskrit poets and writers and their works that emerged during the Mughal Period. Sanskrit language and literature have been practiced since the ancient age. Although the popularity had its share of downfall when Pal dynasty had taken over, it revived again when the Sen Dynasty came to power. It was then when the Mughals who put out the stifled literature into the light during their reign. They highlighted the Sanskrit literature and patronized poets and writers who delved deep into the language. Their works were preserved in order to help the language prosper. Although the Mughals were from another religion, they admired the dissimilarities between Sanskrit and the language they practiced. This resulted in a revolution. Their open mindedness opened a new door into the future for Sanskrit language and literature. This paper is an attempt to depict the works that were composed during the era of the Mughals.
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Mani, Manimangai. "Unblinding History through Literature in Tanushree Podder’s, Escape from Harem". International Letters of Social and Humanistic Sciences 53 (czerwiec 2015): 60–67. http://dx.doi.org/10.18052/www.scipress.com/ilshs.53.60.
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The history of India had been coloured by series of brutal invasion, torture, bloodshed and massacre in the name of religion and conquest. One of the most remembered invasions is by the Mughals in the beginning of 16th. century where Babar successfully established the Mughal dynasty in 1526. The Mughal dynasty, from the eyes of the historians is one of the most dynamic dynasty which possessed splendour, wealth, bravery, artistic architecture and conquerors who fought to glorify Islam. While historians and history were limited to the study of chronological events, the historical novel Escape from Harem took the liberty to peep into the human and humanity of this dynasty; a scope which is deep irrelevant in the study of history. This paper intends to show how Tanushree Podder exposes some unknown episodes from the history of these great conquerors and builders through her novel, Escape from Harem. Strings of episodes and secrets which may not be deemed important by historians are revealed as the readers follow the journey of the girl who is taken into the harem. These episodes will be seen in the light of new historicism. This research reveals the dark side of the dynasty which are as intriguing as the magnitude of splendours which are identified with this kingdom and its rulers. The untold stories from the darkest chamber of the harem, massacre, filicide, fratricide, animalistic behaviour of emperors and the oppressive treatment cast upon women that was carried from one generation to another in the name of power and conquest will be brought to light through this research.
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Kollatz, Anna. "Der Kaiser als Kitt der Gesellschaft". Das Mittelalter 20, nr 1 (1.06.2015): 96–114. http://dx.doi.org/10.1515/mial-2015-0007.
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Abstract Rooted in the Turco-Iranian Islamicate context of Transoxania, the Mughal dynasty met different experiences of contingency when establishing a new dominion on the subcontinent. This contribution focusses on the strategies to legitimize domination developed by the Mughals in a context of contingency, examining both the bureaucratic and the ideological sphere. Particular emphasis will be placed on a narratological examination of the ‚Maǧālis-i Ǧahāngīrī‘ by ʿAbd al-Sattār b. Qāsim Lāhōrī and the text‘s narrative strategies to represent the emperor as a kind of ‚insurance against contingencies‘.
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Suyanta, Sri, i Silfia Ikhlas. "Islamic Education at Mughal Kingdom in India (1526-1857)". Al-Ta lim Journal 23, nr 2 (19.07.2016): 128–38. http://dx.doi.org/10.15548/jt.v23i2.228.
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One of the legacies of Islamic civilization in India was the Mughal dynasty that had encouraged the new revival of the old and almost drowned civilization. With the presence of this dynasty, the glory of India with Hindus civilization reappeared. Recorded in the history of Islam, the dynasty was established in the middle period. After the mid-over, there appeared three great kingdoms to rebuild the progress of Muslims. Among the major kingdoms were royal Mughal. The third crown can already be categorized as a superpower in those days, because the greatness of the kingdom had been able to organize the economic, political as well as military.. Islamic education at this time gained considerable attention. For this purpose, the royal Mughal made the mosque as a place of worship other than as a place of religious learning for the community. The mosque indeed had been provided with scholars who gave various lessons of religious knowledge. In fact, the mosques had also been completed with special rooms for students who wanted to stay for their education. Therefore, almost every mosque developed certain religious sciences with special teachers.
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Khaskheli, Rabia, i Weiping Zhang. "Analysis of Historical Built Baradaris (Pavilions) Architecture in Pakistan". International Journal of Scientific & Engineering Research 12, nr 07 (25.07.2021): 1356–70. http://dx.doi.org/10.14299/ijser.2021.07.12.
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Baradaris (Pavilions) made by Ali Mardan Khan, one of the most important Persian nobles of Shah Jahan’s reign, Sikh era Pavilions, Pathan’s Pavilion, Prince Kamran’s Baradari and other nobles in the dynasty of Mughal was a significant contribution to the field of architecture and landscape design. Their lives Histories are documented, but their contributions in the context of Mughal architecture haven’t received adequate attention from scholars.
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Ishfaq Ahmad Mir. "BABUR THE FOUNDER OF MUGHAL EMPIRE IN INDIA". International Journal of Social Science, Educational, Economics, Agriculture Research and Technology (IJSET) 2, nr 3 (28.02.2023): 1293–99. http://dx.doi.org/10.54443/ijset.v2i3.142.
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The fourteenth century of the Christian period was a time of significant transition. The social and political environment was undergoing changes. Strong, centralized empires were erected in the east, while the middle classes in the west started to seek and obtain a part of government. Islamic control thrived during this period, bringing people from all over the globe together via trade and business. There were such powerful and centralized Islamic empires as the Mongols, Ottomans, Safavids, and Mughals. The Mughal Empire was made up of the conflicted, cooperative, and inventive relationships between the imperial dynasty and individuals from a wide range of cultural backgrounds in the numerous Indian territories that it was in charge of at the time. Three centuries' worth of rule might be attributed to the Empire. The Empire reached its zenith as the most powerful and prosperous state in human history
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Sen, Sharmila. "THE SARACEN'S HEAD". Victorian Literature and Culture 36, nr 2 (wrzesień 2008): 407–31. http://dx.doi.org/10.1017/s1060150308080261.
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In 1529, Zahiruddin Muhammad Babur, descendant of the Timurid dynasty and founder of the Mughal empire, wept at the sight of melons. A mere fruit had reminded Babur of the homeland he had left behind in central Asia. In a letter to Khwaja Kalan, the emperor writes of the drudgeries of a ruler in a foreign land, who is forced to do without the tastes of home: “How can one forget the pleasures of that country? . . . Recently a melon was brought, and as I cut it and ate it I was oddly affected. I wept the whole time I was eating it” (423). The Baburnama, a personal record of the establishment of a new empire in the subcontinent, might seem like an unusual place to begin an essay on Victorian India. But Babur's nostalgia for the home left behind in Samarkand poignantly anticipates some of the hidden longings of the British as Company Raj gave way to Crown Raj in India. While the East India Company attempted to oust the Mughal rulers between the second half of the eighteenth century and the first half of the nineteenth century, after India was incorporated into the Empire, the British would also attempt to don the mantle of the Mughals. On 1 November 1858, when India officially became part of Queen Victoria's Empire, the British inherited the Mughal's melons. Whether it was roast beef or mulligatawny, a pint of pale ale or a chhota peg, the British discovered their own versions of Babur's melons over time – an idea of homeland contained in a mouthful.
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MIR, ISHFAQ AHMAD. "Rule of Akbar in Kashmir: An Explanatory Study". Journal of Language and Linguistics in Society, nr 21 (29.01.2022): 28–36. http://dx.doi.org/10.55529/jlls.21.28.36.
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Jammu and Kashmir are frequently referred to be "heaven on earth." According to the Farsi couplet, if there is heaven on earth, it is this, this, and this (Amir Khusrau) (Amir Khusrau). The couplet piqued the interest of various kingdoms interested in ruling over Kashmir. The Mughals had been interested in Kashmir since the beginning of their rule in India in 1526. Their first effort to take the tiny Himalayan country occurred in 1528, under the reign of Babur, the founder of the Mughal Dynasty. The Mughal army ultimately succeeded in annexing Kashmir in 1586, snatching its independence and lowering it to the status of a subah (province) of their empire after several failed military invasions over half a century. Since the death of Sultan Zain-ul-Abidin, Kashmir has seen intolerance, ferocious fanaticism, political maneuvering, and party strife. Sultan Muhammad, the ruler of Kashmir, had travelled to India to seek refuge from his uncle Fatah Khan as long back as the time of the Delhi Sultan, Sikandar Lodi. Sikander Lodi backed him up militarily, restored him to the throne, and drove Fatah Khan out of Kashmir. The Lodi family, however, did not attempt to take Kashmir. However, as time passed, several more weak kings followed in his footsteps, this time towards the Mughal Emperor. After being conquered by Babur, who established the Indian Mughal Empire, and later by Humayun’s, both of whom failed, the Valley was finally taken over by Akbar the Great in 1586. He accomplished this by exploiting the Valley's chaotic administration. The goal of this study is to explore Akbar's rule in Kashmir and the important actions he implemented in Kashmir. Furthermore, more the study adopted historical and descriptive method to reach on conclusion.
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MIR, ISHFAQ AHMAD. "Rule of Akbar in Kashmir: An Explanatory Study". Journal of Psychology and Political Science, nr 22 (30.03.2022): 24–33. http://dx.doi.org/10.55529/jpps.22.24.33.
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Jammu and Kashmir are frequently referred to be "heaven on earth." According to the Farsi couplet, if there is heaven on earth, it is this, this, and this (Amir Khusrau) (Amir Khusrau). The couplet piqued the interest of various kingdoms interested in ruling over Kashmir. The Mughals had been interested in Kashmir since the beginning of their rule in India in 1526. Their first effort to take the tiny Himalayan country occurred in 1528, under the reign of Babur, the founder of the Mughal Dynasty. The Mughal army ultimately succeeded in annexing Kashmir in 1586, snatching its independence and lowering it to the status of a subah (province) of their empire after several failed military invasions over half a century. Since the death of Sultan Zain-ul-Abidin, Kashmir has seen intolerance, ferocious fanaticism, political maneuvering, and party strife. Sultan Muhammad, the ruler of Kashmir, had travelled to India to seek refuge from his uncle Fatah Khan as long back as the time of the Delhi Sultan, Sikandar Lodi. Sikander Lodi backed him up militarily, restored him to the throne, and drove Fatah Khan out of Kashmir. The Lodi family, however, did not attempt to take Kashmir. However, as time passed, several more weak kings followed in his footsteps, this time towards the Mughal Emperor. After being conquered by Babur, who established the Indian Mughal Empire, and later by Humayun’s, both of whom failed, the Valley was finally taken over by Akbar the Great in 1586. He accomplished this by exploiting the Valley's chaotic administration. The goal of this study is to explore Akbar's rule in Kashmir and the important actions he implemented in Kashmir. Furthermore, more the study adopted historical and descriptive method to reach on conclusion.
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Wazir, Asmat, Shakirullah Dawar, Hamayun Khan i Abda Khalid. "Ibn Khaldun Theory of Asabiyyah and the Rise and Fall of the Mughals in South Asia". Journal of Al-Tamaddun 17, nr 2 (21.12.2022): 159–69. http://dx.doi.org/10.22452/jat.vol17no2.12.
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Abdur Rehman Ibn Khaldun was born on May 27, 1332, in Tunis into an Arab family of the Hadramaut which had first migrated to Spain, then to Morocco, and finally settled in Tunisia. He received a thorough education in theology and philosophy at the University (madrasa) of Tunis. At the age of twenty, he entered upon his chequered career, beginning as a secretary to the Sultan of Tunis. He served in various capacities and thus gained a versatile experience that helped him widening his understanding of human nature and political systems. Indeed, he was a prolific writer and scholar by leaving rich treatises on sociology, economics, history, politics, philosophy, and other disciplines. He propounded the theory of Asabiyyah: stemming out from blood lineage, common interests, common geography, and religion as a binding force and an ultimate factor of causing upswing and tumble to a dynasty or a state and thus he provided solid foundations to understand systematically the phenomenon of the rise and fall of dynasties and establishment of states and the factors which bring an ultimate decline to it. An attempt has been made in this article whilst applying this theory of Asabiyyah on the rise and fall of Mughals in South Asia. Founded by Babur in 1526, the Mughal Empire in India is divided into five periods as per the stages of Ibn Khaldun's theory of Asabiyyah and each period is presented analytically particularly in terms of the Asabiyyah. Thus, this article presented the Khaldun’s cycle of the dynasty on the Mughal Empire who fulfilled its five stages on the soil of India.
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Khan, Sahil Ali, i Mohammad Arif Kamal. "ANALYSIS OF DOMES IN TOMB ARCHITECTURE OF DELHI: EVOLUTION AND GEOMETRICAL TRANSITION". Journal of Islamic Architecture 7, nr 1 (28.06.2022): 95–103. http://dx.doi.org/10.18860/jia.v7i1.13499.
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The dome is a vital element and a prominent building feature in Islamic Architecture. This paper analyzes the geometrical and philosophical approach to the transition of two types of domes, i.e., square and octagonal base domes. The timeline and region selected for the work are from the 1420s to 1630s of the Indian subcontinent. During the period, it covers three dynasties: Sayyid Dynasty, Lodi Dynasty, and Mughal Dynasty, and their change of approach toward the shapes of domes according to the needs and availability of construction techniques at hand and other factors. Based on the comparison of the domes of four buildings, the evolution of domes and their need for transition is to be presented in this work.
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Pertiwi, Putri Dian, i Elis Setiawati. "TINJAUAN HISTORIS PEMERINTAHAN DINASTI MUGHAL PADA MASA PEMERINTAHAN SULTAN AKBAR TAHUN 1556-1605 M". SWARNADWIPA 3, nr 3 (27.04.2022): 157. http://dx.doi.org/10.24127/sd.v3i3.1960.
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The presence of the Mughal Empire formed a new civilization in the area which at that time experienced a decline and backwardness. The Islamic Mughal Empire was able to raise the spirit of the Muslims in India. This shows that the Mughal Empire was not the first Islamic empire in India. The purpose of this study is to describe the background of Sultan Akbar's life, to describe the policies implemented by Sultan Akbar, and to describe the influence of the policies implemented by Sultan Akbar in India. This research approach is historical research. This research method uses the Historiography method. This research was conducted at the UM Metro library by reviewing the literature on theMughal Dynasty during the reign of Sultan Akbar. The result of this research is that Sultan Akbar has a brave character and likes to play a role and also he has a tolerant soul, so that when he ruled in the Mughal kingdom he was famous for his tolerance. With the tolerant spirit that Sultan Akbar had, in ruling the Mughal empire he applied the Sulakhul (universal tolerance) policy. It deals with equal rights between Muslims and non-Muslims. Sultan Akbar in addition to implementing Sulakhul politics (universal tolerance), he also carried out various efforts in ruling in the Mughal kingdom including making Khana worship for the king's association with Muslim royal leaders in religious and government matters and making Din-i-Ilahi very controversy.
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Ali, M. Athar. "The Use of Sources in Mughal Historiography". Journal of the Royal Asiatic Society 5, nr 3 (listopad 1995): 361–73. http://dx.doi.org/10.1017/s1356186300006623.
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India during the period of the Mughal dynasty (sixteenth-eighteenth centuries) is exceptionally well illuminated by a large body of historical literature, mainly in Persian. This literature followed the traditions of classical Persian historiography, the models of which like Yazdi's Zafarnama (a history of Timur) and Mir Khwand's Rauzatu's Safa (a history of the world), both written in the fifteenth century, were widely read in India. By its very volume, if nothing else, Mughal historiography has, however, to be studied and assessed separately. It may be recalled that when C. A. Storey made his great survey of Persian historical literature, works written on Indian history accounted for a major part of it providing 475 items, by authors (nos. 612–1087), as against 299 (nos. –611) concerned with Persia, and Central Asia and countries other than India. And among the works written in India those written in Mughal times again account for the overwhelming part.
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Golden, Peter B. "RICHARD C. FOLTZ, Mughal India and Central Asia (Oxford and Karachi: Oxford University Press, 1998). Pp. 190." International Journal of Middle East Studies 32, nr 2 (maj 2000): 286–88. http://dx.doi.org/10.1017/s002074380000235x.
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The author claims that this work is a “preliminary argument for a new approach” (p. xxi) to the history of the Muslim East, one that runs counter to older Indo-centric views of the Mughals and the contrived “national” histories produced by British and Russian imperial historians (p. 154). Two central themes run through this study. The first is that “tripartite Muslim Asia” (Iran–Turan–Hindustan) of the 16th and 17th centuries was, in terms of the dominant elite culture, one world and not several. The Muslims of Central Asia and northern India in the 16th and 17th centuries “appear not to have thought of each other mainly as foreigners or as subjects of another king. Rather, they considered each other foremost as Muslims and secondarily in terms of family connections or other loyalties” (p. 31). This in part contributed to and permitted the large-scale movement of talent from Iran and Central Asia to the Mughal domain, “where opportunities were perceived as being better” (p. xix). This notion and the elements of “shared economy” and “mental geography of Asian Muslims” are briefly explored in the first chapter and returned to repeatedly throughout the book. The second chapter, “Timurid Legacy and Turko-Mongol Identity,” focuses on one very particular aspect of this special relationship. The Mughal dynasty was founded by Babur, a descendant of Tamerlane and heir to the extraordinary Turko-Iranian culture that flourished under Timurid rule in Central Asia. Having been evicted from his patrimony in Central Asia by the Uzbeks and having failed to regain his ancestral lands, Babur (who viewed India as “inhospitable, uncivilized and heathen” [p. 127]) and his descendants had to make do with Muslim South Asia. This was their “consolation prize.” That is not bad as “consolation prizes” go, especially because the new territory, which Babur's descendants, after a shaky start, soon expanded to include much of the Indian Subcontinent, quickly outpaced their Central Asian patrimony in power and wealth. Uzbek Central Asia, decreasing in importance militarily, strategically, and economically, never constituted a threat to the Mughal regime and was no longer a core zone of world trade. “In strictly material terms the Mughals had little to gain by reconquering the land of their forebears,” Foltz writes, “yet it remained an obsession. Simple nostalgia appears to have been a major factor in determining the Mughal's foreign policy, and may well provide historians with an example of psychology overriding economics” (p. 6). This is the second major theme of this work. Babur, understandably, always dreamed of returning to his Central Asian homeland. Foltz, however, contends that his “obsession was to be the inheritance he bequeathed to his own descendants, which would haunt them mercilessly despite their successes and glories in India for two centuries to come” (p. 14). Another psychological factor, the author suggests, was the need of the Mughals to prove to the Uzbeks and the rest of the world that they had “made good in exile” (p. 68). By the late 16th century, the Mughals controlled a state with some 60 million to 90 million subjects, while Uzbek Turan could only muster some 5 million—and not always under stable rule. In addition to the psychological factors, which, with the exception of Babur's memoirs (a unique source) are difficult to document, there were also very good political reasons for the Mughals to maintain this Central Asian link. They were Timurids, after all, and Timurid descent was an important component of their ideology, especially when facing the Shibanid Uzbeks. Although they considered the Shibanid Uzbeks barbarians, the Shibanids' Chinggisid descent gave them even higher standing. Foltz correctly notes that “in a world where lineage was nearly everything, the Mughal descendants of Timur could not, ideologically speaking, abandon their paramount claim to Central Asia no matter how firmly established in India they became” (p. 22). Viewing themselves as the lawful rulers of Central Asia, the Mughals “were content to let the Uzbeks ‘house sit’ for them” (p. 33), sometimes referring to Uzbek rulers as “governors” or the Wali-yi Turan (p. 127). Although many Uzbeks eventually came to seek their fortunes in Mughal service, they were stereotyped as simpleminded and pious but obstinate ruffians and bigots, given to revolt. Foltz attributes their rebellious inclinations to the egalitarian traditions that they brought with them from the Turkic lands (p. 59).
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Niyati, Mohammad Reza. "Administration System Under the Nizams of Hyderabad, India". Indian Historical Review 48, nr 1 (czerwiec 2021): 92–107. http://dx.doi.org/10.1177/03769836211009709.
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This is an attempt at presenting a brief account of the administrative history of the dominions of Hyderabad, the time the Asaf Jahi Dynasty was established here to the 1948. Following the Mughal conquest of the Golconda Kingdom in 1687, territorial adjustment and changes were effected and the Kingdom was in corporate as one of the six Mughal provinces of the Deccan as Subah Farkhundabunyad (Hyderabad). This subah or province during the first quarter of the eighteenth century and 42 sarkars and 405 mahals these sarkars or districts where Mohammadnagar (alias Golconda) Kolas, Khammamet, Koilkonda, Ganpur, Deverkonda, Nalgonda, Pangal, Bhongir, Medak, Mlangur, Mustafanagar, Murtazanagar, Ellore, Rajahmundry, Ellgandal, Warangal, Machlipatnam, Nizampatnam, Srikakul, Sidhout, Ganjikota, Goti, Koramkonda, Khmmam, Odankar, Sarvvapalli, Kanchi, Chingalpet (Madras), Chandergiri, Narsapur, Dandwari, Nusrathgarh, Tiryapal, Palakotah, Daradun, Walgondapur, Vellore, Jaydev, Tanjavur and Trichinopally.
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Quinn, Sholeh A. "Through the Looking Glass: Kingly Virtues in Safavid and Mughal Historiography". Journal of Persianate Studies 3, nr 2 (2010): 143–55. http://dx.doi.org/10.1163/187471610x537253.
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AbstractDuring the reigns of the Safavid Shah ‘Abbās I and the Mughal Emperor Akbar, two chroniclers, one from each dynasty, included in their texts lists of “kingly virtues.” This paper explores the possible historiographical precedents for this section in the chronicles, and places particular emphasis on the “mirrors for princes” literature. The paper concludes with a suggestion that reading the narrative portions of the chronicles in light of the mirrors for princes literature helps us understand why chroniclers may have included certain information in those sections.
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Faidi, Ahmad. "Akulturasi Budaya Islam dan India: Tinjauan Historis Terhadap Dialektika Kebudayaan Islam di India". Warisan: Journal of History and Cultural Heritage 1, nr 2 (21.10.2020): 46–54. http://dx.doi.org/10.34007/warisan.v1i2.408.
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This article discusses the acculturation of Islamic and Indian culture and syncretism of Islam and Hinduism in India. In particular, this article examines the transformation and acculturation of Islam, as the largest celestial religion in the world, with Indian values and culture so thick with Hindu values; the largest Ardli religion in the world. Through the Historical approach, this paper will present the process of historical dynamics between Islamic and Indian culture. The Divine Din, is one of the syncretic religious concepts - coined by Mahmud Ghazan Khan - which marks the collaboration of religion and culture in Indian society during the Mughal Dynasty.
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Bayer, Jogamaya. "Culture and Ethics in Salman Rushdie’s The Enchantress of Florence". Indialogs 10 (12.04.2023): 45–57. http://dx.doi.org/10.5565/rev/indialogs.230.
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Salman Rushdie’s novel The Enchantress of Florence (2008) tells the story of a princess of the Mughal dynasty and how her name is effaced from history. The narrative, mixing historical facts with fiction, depicts the princess’s perilous journey across continents in her search to find a home. Following Steven Shankman’s reading of Emmanuel Levinas, in whose work the primacy of ethics over ontology requires that we take responsibility for the Other, (Shankman, 2010: 15–16), this paper traces the trajectory of Rushdie’s text that represents, through the character of Akbar, the primacy of ethics as both before and beyond culture.
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Yusuf, Maulana. "Dunia Islam Abad 19: Penetrasi Kolonial Barat". Al-Risalah 11, nr 01 (1.12.2018): 110. http://dx.doi.org/10.30631/al-risalah.v11i01.478.
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The world of Islam in Umayyah and Abbasiyyah Dynasties was in the hand of a single leader, however since the 10th century raised a new development by the presence of new leaders who was appointed by Khalifah as the vice leader in some Islamic worlds who were finally became the independent leader. Also, there were some leaders who against the Abbasiyah Khalifah and declared themselves as the conquers of Islamic worlds, such as Umayyah Dynasty in Spain, Fatimiah Dynasty in the North Africa, and the establishments of three well‐known kingdoms: Turki Usmani, Safawi, and Mughal in India with its own glory and victory. Unfortunately, the victory of Islam began to lose its glow in the 19th century when the Islamic world was politically collapse and became worse as accordance with the raise of west from the Dark Ages into light which supports freedom and science that contrast with the Islamic world in colonialism
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Kenzhalin, K. K., i A. A. Daniyar. "Oronymsandhydronymsin“Baburnama”". BULLETIN of the L.N. Gumilyov Eurasian National University.Political Science. Regional Studies. Oriental Studies. Turkology Series. 144, nr 3 (2023): 219–31. http://dx.doi.org/10.32523/2616-6887/2023-144-3-219-231.
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Zahir al-din Babur is a ruler who united the Mughal tribes in one hand, the founder of theMughal dynasty in India, a descendant of Genghis Khan, the eldest son of Omar Sheikh, an outstandingwarrior,poetandgenius,statesman.Baburisnotonlyapersonwellversedinliterature,art,history,militaryand state affairs, but also the best in ecology, geography, biology, the author made consistent explanationsanddefinitionsoftheobjectsofnatureofhistime-–water,air,soil,mountains,floraandfauna.Babur gives accurate references in written sources about his habitat, starting from Central Asia,passing through mountains and passes, rivers and lakes in Afghanistan and India. That is, «Baburnama»has a lot of examples of oronyms and hydronyms from a toponymic point of view. This article provides ageographicaldefinitionofvariousmountainrangesandhills,riversandlakes,andstreamsencounteredon thepathsofBabur.
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Islam, Sk Zohirul. "Six-Pointed Star Motif in Muslim Architecture of Bangladesh (Past Bengal) and Turkish Influence: An Historical Study". Bangladesh Journal of Multidisciplinary Scientific Research 2, nr 1 (7.05.2020): 40–47. http://dx.doi.org/10.46281/bjmsr.v2i1.565.
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With the rise of Islamic states as the dominant powers of India and Indian Sub- Continent (India, Pakistan and Bangladesh) and South Asia Sultanate and Mughal period (1200-1800 A.D.), by Turkish heroic figure (horsemen), Indian art was subjected to Islamic influence, resulting in a hybrid aesthetics as well as Indo- Islamic art which flourished to varying extends across south and southeast Asia. Bangladesh is world third largest Muslim majority country and situated in South Asia. So the main and primary identity of the notion is mosque architecture and then languages via culture in Bangladesh (past Bengal). Moreover, Traditional history called Mughal and ottoman was the center of all traders and referred as the “Middle Man” due to access to water routes between Asia and Europe. The Ottoman and Mughal Empires were all founded with art and architecture by members of the same ethnically Turkic tribe and originated from Oghuz tribe. Firstly, in the early 14th century, Osman Bey established a small principality in the northeast corner of Anatolia. Despite these many similarities, there are some key difference within the approach to Islamic Art and Architecture from Miniatures Illustrations in Indian Sub-Continent to Mosque architecture in Turkey and the Levant the Mughal and Ottoman empires left their indications.Turkish Military Ikhtiyar Uddin bin Muhammad Bhaktiyer Khilji and his Turkish followers captured Bengal in 1204 A.D. and after then ruled by Turkic. Besides these many Sufis saint-like Khan Jahan Ulugh Khan, Burhan Khan, Gharib Shah, came here and spread Islam and Turkish culture with languages too. The Ilyas Shahi dynasty was the first independent Turkic Muslim ruling dynasty in late medieval Bengal, which ruled from the 14th century to the 15th century. It was founded in 1342 by Shamsuddin Iliyas Shah. As follows still presence many Turkish words which used in the Bengali language as Barood, Nishan, Chaku, Bahadur, Begum, Chadar, Surma, bavarchi, kiyma, Korma, and so on. And then showed their power through art and architecture as Mosques and Tombs follows Adina Masjid at Pandua in 1368 A.D.; Eklakhi mausoleum, Pandua; Tomb of Shah Rukn-e Alam in Multan, Sixty Domed Mosque at Bagherhat of Bangladesh, etc. Based on all evidence present, it can be found that the Turks contributed significantly to Bengali languages and culture as well as art and architecture (Mosques and Tombs). Besides many Jewish people came in here through missionary and business purposes. And also we see that there have been found many designs in mosque architecture especially six-point stars which is mentioned as a David symbol. So my focus is the Connectivity between Turkish and Bangladesh through Islamic architecture and Jewish with six point star/hexagon/seal of Solomon. It is a historical study with a journalistic approach.
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Kabir, Najma, Ghulam Abbas i Khizar Hayat. "A Historic Journey of the Lahore City, to Attain Its Identity through Architecture". European Journal of Interdisciplinary Studies 3, nr 3 (19.05.2017): 87. http://dx.doi.org/10.26417/ejis.v3i3.p87-97.
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Lahore is a historical and the second largest city of Pakistan. It has a unique geographical location as it is located on the main trade and invasion routes to South Asia. Its history dates back to 1000BC, when its foundations were laid by the Hindu prince Loh, son of Rama Chandra. After the invasion of Mahmud of Ghazni in 1000AD, the city of Lahore has grown, flourished, suffered invasions and destruction, and yet survived through the Sultanate (1206-1524), the Mughal (1524-1712) and Sikh (1764-1849) periods with an uneven, yet unbroken, cultural evolution. This is evident in the form of monuments and artefacts that developed and evolved over time. The research paper discusses how architecture and contemporary arts in Lahore developed with time through the examples of representative buildings as case studies. It also discusses the impacts of cultural, religious and social factors on the art and architecture during different rules and how they are embodied in the city of Lahore to contribute towards its unique identity. The Mughals, who ruled for almost three centuries, were famous as great builders. They laid the infrastructure of Lahore and built finest architectural monuments. They were succeeded by the Sikh dynasty, but with minor architectural impacts. However on the palimpsest set by the Mughals, the British managed to transform the city of Lahore into modern lines. Hence, through the introduction of new building types, the British presented art and architectural style that was not known before to give Lahore a new identity.
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Kabir, Najma, Ghulam Abbas i Khizar Hayat. "A Historic Journey of the Lahore City, to Attain Its Identity through Architecture". European Journal of Interdisciplinary Studies 8, nr 1 (19.05.2017): 87. http://dx.doi.org/10.26417/ejis.v8i1.p87-97.
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Lahore is a historical and the second largest city of Pakistan. It has a unique geographical location as it is located on the main trade and invasion routes to South Asia. Its history dates back to 1000BC, when its foundations were laid by the Hindu prince Loh, son of Rama Chandra. After the invasion of Mahmud of Ghazni in 1000AD, the city of Lahore has grown, flourished, suffered invasions and destruction, and yet survived through the Sultanate (1206-1524), the Mughal (1524-1712) and Sikh (1764-1849) periods with an uneven, yet unbroken, cultural evolution. This is evident in the form of monuments and artefacts that developed and evolved over time. The research paper discusses how architecture and contemporary arts in Lahore developed with time through the examples of representative buildings as case studies. It also discusses the impacts of cultural, religious and social factors on the art and architecture during different rules and how they are embodied in the city of Lahore to contribute towards its unique identity. The Mughals, who ruled for almost three centuries, were famous as great builders. They laid the infrastructure of Lahore and built finest architectural monuments. They were succeeded by the Sikh dynasty, but with minor architectural impacts. However on the palimpsest set by the Mughals, the British managed to transform the city of Lahore into modern lines. Hence, through the introduction of new building types, the British presented art and architectural style that was not known before to give Lahore a new identity.
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CALABRİA, Michael. "El-Khaḍir/El-Khiḍr: Le Prophète-Sage dans la Tradition Musulmane by Irfan Omar (Casablanca: A. Retani Éditions La Croisée des Chemins, 2021), 202 pp., ISBN: 9789920769860, 18.00 €". Ilahiyat Studies 14, nr 1 (18.05.2023): 235–38. http://dx.doi.org/10.12730/is.1296441.
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First Paragraph: In November 1654, the Mughal emperor Shah Jahan made a pilgrimage to the shrine of Mu’in al-Din Chishti in the city of Ajmer as was a common practice for the members of his dynasty. The journey is captured in a painting from his royal chronicle, The Padshahnama. As the emperor crosses a stream on the outskirts of the city, he encounters a mysterious figure standing on the surface of the water, clad in an emerald robe and turban, and offering a globe to the emperor. Although unnamed in the painting, this figure has been identified as al-Khiḍir (also rendered as al-Khaḍir and Khizr), literally “the Green One,” the traditional name given to Mūsā’s (Moses’) mysterious guide mentioned in the Qur’an (al-Kahf 18.60-82 ff.) and the subject of Irfan Omar’s welcome study of this important figure in Islam.
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Shokoohy, Mehrdad, i Natalie H. Shokoohy. "Tughluqabad, the earliest surviving town of the Delhi sultanate". Bulletin of the School of Oriental and African Studies 57, nr 3 (październik 1994): 516–50. http://dx.doi.org/10.1017/s0041977x00008892.
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Tughluqabad is the first of many sultanate and Mughul towns which were purposely planned and constructed on previously uninhabited sites. Built early in the fourteenth century, Tughluqabad was to serve as the capital of the newly established Tughluq dynasty. There were, of course, three earlier Muslim capitals in the vicinity, the first the Delhi of Rāi Pithūrā, converted to an Islamic town after the Ghurid conquest in 588/1192–3; the second Jalāl al-dīn Khahīs Shahr-i naw, which was founded by Muՙiẓẓ al-dīn Kai Qubād (685–8/1286–9) at Kīlukharī (or Kīlugharī) but left incomplete at the time of his death, and the third Sīrī, built by Alՙ al-dīn Khaljī between 698/1298–9 and 700/1300–1 in the fields outside the walls of the older Delhi, but nothing has remained from these towns except parts of the fortification walls and some isolated monuments. The ruins of Tughluqabad, on the other hand, are enshrined in a time capsule. Built between 1320 and 1325 by Ghiyāth al-dīn Tughluq, the town had a brief life, and within a generation was abandoned and its population reduced to the size of a small village. As a result, most of its remains are datable to the short period of its duration in the first half of the fourteenth century. The only exception, as we shall see, are the remains of a small settlement which continued to exist around the old town centre, and in the late Mughal period also occupied the citadel.
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Patel, Alka. "Architectural Histories Entwined: The Rudra-Mahalaya/Congregational Mosque of Siddhpur, Gujarat". Journal of the Society of Architectural Historians 63, nr 2 (1.06.2004): 144–63. http://dx.doi.org/10.2307/4127950.
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The Rudra-mahalaya of Siddhpur, north Gujarat (India), was founded in the midtwelfth century ce to be the principal temple complex of the city. It was dedicated to an aspect of Siva, the dynastic deity of the Chaulukyas (ca. 950-1303/04), whose seventh ruler, Jayasimha Siddharaja (r. 1094-1144), commissioned the complex in ca. 1140. In about 1414, the complex was dismantled and reconfigured as the congregational mosque of the city by Ahmad Shah I (r. ca. 1410-44), the second sultan of the Muslim dynasty of the Muzaffarids. Due to its dual ritual function, the Rudra-mahalaya/congregational mosque has been divided into two separate scholarly discourses, namely those of the Islamic and temple architectures of South Asia. This work proposes certain methodological shifts surrounding the well documented phenomenon of architectural reuse in pre-Mughal India. The Rudra-mahalaya serves as an example of how the separate discourses of Islamic and temple architectures have privileged historical and historiographical ruptures, to the neglect of prominent continuities. Historiographically, the separation of these areas of study does not allow for the examination of the formal continuities between temples and Islamic buildings. Historically, the study of Indic and Islamic architectures as divergent cultural processes in South Asia does not bring out the modified but still palpable continuities in the social fabrics within which the buildings were embedded. By examining a complex such as the Rudramahalaya from both perspectives simultaneously, I hope to restore the historical importance of these continuities.
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Wilson, Kalpana. "Review: The Last Mughal: the fall of a dynasty, Delhi, 1857 By WILLIAM DALRYMPLE (London, Bloomsbury, 2006), 578 pp. £25.00". Race & Class 49, nr 3 (styczeń 2008): 106–9. http://dx.doi.org/10.1177/03063968080490030605.
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Fauzan, Elda Harits, i Agus Mahfudin Setiawan. "The Birth of the Three Great Islamic Kingdoms in the Middle Ages (1250-1800 AD)". El Tarikh : Journal of History, Culture and Islamic Civilization 3, nr 1 (29.05.2022): 57–76. http://dx.doi.org/10.24042/jhcc.v1i1.10682.
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Islam had a very advanced civilization, namely during the Abbasid dynasty. More precisely when Caliph Harun Al Rashid and his son Al Ma'mun led, around the 8th century AD to the 13th century AD. Harun Al Rashid and his son Al Ma'mun have big aspirations, namely to build an Islamic civilization that upholds science. But unfortunately this golden age of Islam must end. There are several factors that caused the end of this golden age of Islam. However, the most significant was the result of an attack from the Mongols that destroyed Baghdad along with the most complete library and center of knowledge at that time, Bayt Al Hikmah. This attack from the Mongols also caused the political power of Islam to be divided. Where the Islamic territory is no longer in one big unit, which is led by one leader who becomes the caliphate as the center of government. Islamic political conditions began to develop again and began to show progress after the emergence of the three great Islamic empires in the Middle Ages. The three great kingdoms, the Ottoman Empire in Turkey, the Mughal Empire in India, and the Shafavid Empire in Persia.Keywords: Conquest, Golden, Civilization
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Pratama, Fikri Surya, i Jupri Jupri. "Panas Dingin Kehidupan Keberagaman Kawasan Asia Selatan (Dari Masa Dinasti Mughal Hingga Kontemporer)". Tsaqofah dan Tarikh: Jurnal Kebudayaan dan Sejarah Islam 8, nr 1 (26.06.2023): 85. http://dx.doi.org/10.29300/ttjksi.v8i1.6500.
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The South Asian region itself is an area that has a history of people who aren’t free from conflict. This happens because disorganized of the diversity of society consisting of various races and religions. Islam which had triumphed in this region from the 8th century to the 18th century AD was enough to color the cultural life of the people of South Asia. This article aims to explain how the history and development of Muslim societies in South Asian countries from the Mughal Dynasty to the contemporary. The method used in this research is the historical research method, with the steps: 1) Heuristics or collection of sources collected through library research by searching for books, previous research journals and popular news sites that update on the situation of Muslims in the South Asian region; 2) Source Criticism, namely the activity of selecting sources based on their strengths; 3) Interpretation or research analysis stage; 4) historiography or the last stage of this research in the form of historical scientific writings. The results of the study show that countries such as India and Sri Lanka have quite complicated racial issues in their religious communities. Bangladesh, Afghanistan and Pakistan, which are Muslim-majority countries, are confused with their internal and political problems with India. The Maldives is able to become a good Muslim model country in the South Asian region, as well as good tolerance for Bhutan and Nepal which have Muslim minorities.Kawasan Asia Selatan sendiri merupakan wilayah yang memiliki sejarah masyarakat yang tak lepas dari konflik. Hal ini terjadi dikarenakan tidak terorganisir keberagaman masyarakat yang terdiri dari berbagai macam ras dan agama. Islam yang sempat berjaya di kawasan ini sejak abad ke-8 hingga abad ke-18 M cukup mewarnai corak kebudayaan kehidupan masyarakat Asia Selatan. Artikel ini bertujuan untuk menjelaskan bagaimana sejarah dan perkembangan masyarakat muslim di negara-negara Asia Selatan dari masa Dinasti Mughal hingga kontemporer. Metode yang dipakai dalam penelitian ini adalah metode penelitian sejarah, dengan langkahnya: 1) Heuristik atau pengumpulan sumber yang dikumpulkan lewat studi pustaka dengan mencari buku-buku, jurnal penelitian terdahulu dan situs berita populer yang update mengenai situasi ummat Muslim di kawasan Asia Selatan; 2) Kritik Sumber yakni kegiatan menyeleksi sumber-sumber berdasarkan kekuatannya; 3) Interpretasi atau tahap analisis penelitian; 4) historiografi atau tahap terakhir penelitian ini berupa karya tulis ilmiah sejarah. Hasil penelitian menujukkan bahwasannya negara-negara seperti India dan Sri Lanka memiliki persoalan rasial yang cukup rumit dalam ummat beragamanya. Bangladesh, Afganistan dan Pakistan tang menjadi negara mayoritas muslim dipusingkan dengan persoalan internal negara dan politik mereka dengan India. Maladewa mampu menjadi negara percontohan muslim yang baik di kawasan Asia Selatan, serta toleransi yang bagus juga pada Bhutan dan Nepal yang memiliki kelompok minoritas muslim.
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Zaweed, Salim. "The Waqf Estates of Pānḍūa: Historical Analysis (from Fifteenth to Twentieth Centuries)". Indian Historical Review 48, nr 2 (19.10.2021): 273–91. http://dx.doi.org/10.1177/03769836211052103.
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In its first section, the article examines the creation of two major Sufi institutions, the khanqāhs of Shaikh Jalāluddīn Tabrīzī (d. 1225) known as Badi dargā h and Shaikh Nūr Quṭb Ālam (d. 1410) as Chhotī dargā h. Further, for the smooth functioning and maintenance, the rulers of Ilyas Shahi dynasty and other independent rulers of Bengal endowed rent-free lands to the respective khanqāhs presently known as Bāis Hazārī and Shash Hazārī waqf estates. The present study also attempts to look into a more comprehensive and detailed analysis of the sanads concerning with these grants were confirmed and continued by the Mughal emperors, Nawab Nazims of Bengal and British officials that testify to the importance of the place during the pre-colonial times. The extensive property enjoyed by the mutawallis of these dargā hs continued till date. The focus of the article in its second section, on the historical changes of these waqf estates basing on official records from these institutions, court proceedings of the litigations, historical works by the mutawallis and other connected histories. This examination is followed by a discussion of the gradual decline of these institutions and subsequent patronage for the education and other measures of welfare for the society.
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a, Lalthanmawia, i Harendra Sinha. "VILLAGE POLICE SYSTEM: ITS IMPLICATIONS FOR COMMUNITY POLICING IN MIZORAM". International Journal of Advanced Research 11, nr 11 (30.11.2023): 576–82. http://dx.doi.org/10.21474/ijar01/17859.
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Indian policing had been revolved around rural policing. In ancient India, each village had its own headman who protected the village with the help of village watchmen or patel. These watchmen were the real executive police of the villages. During medieval period, the Mughal dynasty also adopted this indigenous village police system. The significance of village police system was also recognized by the British rulers. The Court of Directors of the East India Company and The Police Act, 1861 wanted retention of village police system. After independence, Government of India made attempts to revive rural policing system. The Model Police Act was passed in 2006 which directed the states and Union Territories to make new police laws incorporating, among other things, improved village policing system. The present paper was an attempt to study how the village police system had been revived in India by passing the Model Police Act, 2006 with special emphasis on its implementation in Mizoram. Mizoram, a small state in North East India, adopted the Mizoram Police Act, 2011 under which Village Defense Parties were established to provide better policing services to village residents. This Act revived the principles of village policing concept which had been lying dormant. It also provided for formal institutional mechanism of community policing in the state.
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Zaman, Taymiya R. "William Dalrymple. The Last Mughal: The Fall of a Dynasty; Delhi, 1857. New York: Alfred A. Knopf, 2007. Pp. 534. $30.00 (cloth)." Journal of British Studies 47, nr 1 (styczeń 2008): 220–21. http://dx.doi.org/10.1086/528648.
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Muslimah, Elma, Faris Abyan Basyir, Imam Tabroni, Zhang Wei i Morse Kathryn. "The Safavid EmpireThe Degradation of Political Islam". Journal Emerging Technologies in Education 1, nr 3 (27.09.2023): 144–51. http://dx.doi.org/10.55849/jete.v1i3.361.
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Background. After the end of the khulafaur rasyidin period, the history of Islamic civilization has been marked by the establishment of Islamic dynasties that played a role in the spread of Islam. However, after the Abbasid dynasty was destroyed by the Mongols, the light of Islam was dimmed.
Purpose. Wars and struggles for Islamic power took place everywhere. Even the books of Islamic science were destroyed.
Method. The political situation of Muslims as a whole only progressed again after the development of three major empires, namely the Ottoman Empire in Turkey, the Safawi Empire in Persia, and the Mughal Empire in India.
Results. The name Safawiyah is known in Islamic history as the name of the kingdom located in Iran, before becoming the Safawiyah kingdom this kingdom originated from the tariqah movement in Ardabil, Azerbaijan (Russian territory) which was established simultaneously with the Ottoman Empire in Turkey. Named Safawiyah because it was taken from the name of its founder, Safi al-Din, the Safawiyah kingdom adheres to the Shia school as its state school.
ConclusionThe founder of the safawiyah kingdom descended from the sixth Shia Imam. The fanaticism of the followers of the safawiyah order who opposed groups other than shia encouraged this movement to enter the political movement. The tendency towards politics emerged during the leadership of Junaid, who added political movements in addition to religious ones
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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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Malik, Ramsha Nazir, i Zhang Haiao. "Saidpur village through architectural lens: Deciphering urban pattern and architectural heritage". Architecture Papers of the Faculty of Architecture and Design STU 27, nr 4 (1.12.2022): 3–17. http://dx.doi.org/10.2478/alfa-2022-0020.
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Abstract Saidpur is one of the oldest villages in Pakistan, its origin dates back five hundred years ago. Along with its scenic landscape, it has centuries-old historic importance as well. From the Mughal dynasty to subcontinent partitioning, this village has witnessed evolution of diverse eras. It displays architectural art and heritage of three cultures: Sikhism, Hinduism, and Islam, concentrated on one node in this place. Pakistan does not have any reliable system for recording, managing, and preserving heritage or platforms for recognition of heritage sites. As many other sites, the heritage of Saidpur is in demise and subject to vandalism today. It is important to bring forward the historic and architectural importance of this village globally. Before Saidpur’s historical vernacular construction styles are completely lost, it is essential to record its authentic and onsite information so that history can be preserved, and further actions could be taken on its protection and preservation. The case analysis of heritage buildings can also provide inspiration and learning for the future. Hence, this paper shall record and discuss Saidpur’s architectural and urban growth with time, its current situation, and analysis of its heritage architecture. This paper intends to collect and preserve both current and old accounts of Saidpur’s urban growth and architecture by research through interviews, surveys, and onsite data collection, and present them through images, drawings, records and mapping, survey infographics, tables, and analysis diagrams. The aim of this paper is to collect, generate, and record information on the evolution, history, vernacular architecture style, and heritage architecture of Saidpur and, promote and present data for further heritage conservation and protection work in Saidpur.
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Leonard, Karen Isaksen. "William Dalrymple, The Last Mughal: The Fall of a Dynasty: Delhi, 1857. New York: Alfred A. Knopf, 2007. xxiv + 536 pp. ISBN: 978-1-4000-4301-1 (hbk).). $30.00." Itinerario 31, nr 3 (listopad 2007): 172–74. http://dx.doi.org/10.1017/s0165115300001595.
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Mubayi, Yaaminey. "‘Malik Ambar ki Pipeline’: Reconstructing the Past Through Community Memories". Medieval History Journal 23, nr 2 (listopad 2020): 370–98. http://dx.doi.org/10.1177/0971945820959897.
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Situated in the arid heart of the Deccan, Daulatabad has been the centre of historic settlements dating back to the first millennium ad. Its geo-political significance lies in its location along sub-continental trade and pilgrimage routes, causing it to be named ‘Khadki’ or window to the south, a strategic position that prompted Mohammed bin Tughlaq to shift his capital from Delhi to Daulatabad. However, the reason for the continued relevance of Daulatabad as an important settlement is the paradoxical ability of human communities to access and manage water in an arid and inhospitable environment. From the water cisterns of the nearby Ellora caves to wells, baolis, tanks and talaabs, natural and man-made, the landscape burgeons with evidence of the human ability to salvage every drop of water, both underground and overground. Nowhere is this skill more ably demonstrated than in the hydrological works of Malik Ambar, an Abyssinian slave who rose to become the de facto ruler of the Nizamshahi dynasty in the sixteenth to seventeenth centuries and is still recognised as a hero by the local community today. Much has been written about this remarkable personality, his origins in the Kambata region of Ethiopia, his travel to the sub-continent via the Arab slave trade, his rise to become the Vakil us Saltanat of the Nizam Shahis of Ahmadnagar and his legendary defence of the kingdom against Mughal expansion into the Deccan. This article, however, explores a less-known aspect of Ambar’s career, his role in constructing an extraordinary system of water management that enhanced the capacities of Daulatabad fort to enable it to support a large garrison and indeed, become a second capital of the Nizamshahi sultanate. Through site-based interactions and conversations with the local community, the personality of Malik Ambar as a local hero and his influence in the region has been reconstructed, enabling an interesting perspective of a historic personage ‘from below’.
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Balabanlilar, Lisa. "The Begims of the Mystic Feast: Turco-Mongol Tradition in the Mughal Harem". Journal of Asian Studies 69, nr 1 (luty 2010): 123–47. http://dx.doi.org/10.1017/s0021911809992543.
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The founders of India's Mughal Empire were the last surviving remnants of the Timurid-Mongol ruling elite, descendants of Timur and Chingis Khan, for whom the traditions and institutions of Central Asia were universally recognized and potent symbols of cultural prowess and legitimacy. These ideas and understandings were not abandoned in the dynasty's displacement and reestablishment in India. Among them remained a distinctly Timurid understanding of the rights and roles of elite women—not only with regard to their artistic production or patronage but also, in marked contrast to their contemporaries the Ottomans and Safavids, the power offered to young, even childless, royal women and their active participation in dynastic survival and political success. In generations of Mughal rule on the Subcontinent, the comfortable cultural accommodation of independent elite women was a vital component of the Timurid cultural and social legacy, inherited and carefully maintained at the royal courts of India.
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Waheed, Usman, i Muhammad Numan. "From Harems to Thrones: The Ascendancy of Women in Mughal Royalty". Cognizance Journal of Multidisciplinary Studies 4, nr 3 (30.03.2024): 107–26. http://dx.doi.org/10.47760/cognizance.2024.v04i03.011.
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This Article delves into the diverse roles of women in Mughal Civilization, highlighting their significant contributions in the cultural, political, and administrative arenas. Using historical documents, Mughal-era literature, and academic articles, this study examines not just how women in Central Asian culture were educated, but also the Mughal dynasty's socio-cultural effect. They also have a significant impact on the landscape. These results show Mughal women's important roles in government and cultural dissemination, contradicting traditional narratives and demonstrating their frequently underappreciated importance in history. The major goal of this article is to illustrate the status of women in the royal family during the Mughal era in India and to demonstrate how crucial Mughal women played in both day-to-day state administration and long-term political and economic activities of the state. Planning This article will also include a list of cultural domains that Mughal women helped to develop, cultivate, and promote.
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Moosvi, Shireen. "Book Review: Lisa Balabanlilar, Imperial Identity in the Mughal Empire: Memory and Dynastic Politics in Early Modern South and Central Asia". Studies in People's History 3, nr 2 (30.11.2016): 234–36. http://dx.doi.org/10.1177/2348448916665739.
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Lisa Balabanlilar, Imperial Identity in the Mughal Empire: Memory and Dynastic Politics in Early Modern South and Central Asia, Indian edition (New Delhi: Viva Books), 2013, xix + 216 pp., ₹1,895 (hardback).
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Singh, Joginder, i Dr DM Sahu. "Analytical study on administration features and system of Mughals dynasty". International Journal of Advanced Academic Studies 2, nr 3 (1.07.2020): 830–32. http://dx.doi.org/10.33545/27068919.2020.v2.i3l.588.
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Yusuf, Maulana. "Dunia Islam Abad 19: Penetrasi Kolonial Barat". Al-Risalah: Forum Kajian Hukum dan Sosial Kemasyarakatan 11, nr 01 (24.06.2011): 110–24. http://dx.doi.org/10.30631/alrisalah.v11i01.478.
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The world of islam in umayyah and absiyyah dynasties was in the world in the hand of a single leader, however since the 10th century raised a new development by the presence of new leaders who was appointed buy khalifah as the vice leader in some islamic world who were finally became the independent leader. Also, there were some leaders who againts the abasiyyah kahlifah and declared the mselves the conguers of islamic world, such as umayyag dynasti is spain, fatimiyah dynasti in the north africa, and the establishments of three well-know kingdom: turki usmani, safawi, and mughal in india with its own glory and victory. Unfotunstely, the victory of islam began to lose its glow in the 19th century when the islamic world was politically collaps and became worse as accordance with the raise of west from the dark ages into light which support freedom and science that contrast t=with the islamic world in colonialism.
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Wescoat, James L. "The Scale(s) of Dynastic Representation: Monumental Tomb-Gardens in Mughal Lahore". Ecumene 1, nr 4 (październik 1994): 324–48. http://dx.doi.org/10.1177/147447409400100402.
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Finn, Margot C. "MATERIAL TURNS IN BRITISH HISTORY: II. CORRUPTION: IMPERIAL POWER, PRINCELY POLITICS AND GIFTS GONE ROGUE". Transactions of the Royal Historical Society 29 (1.11.2019): 1–25. http://dx.doi.org/10.1017/s008044011900001x.
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ABSTRACTThis address examines the ‘Old Corruption’ of Georgian Britain from the perspective of diplomacy and material culture in Delhi in the era of the East India Company. Its focus is the scandal that surrounded the sacking of Sir Edward Colebrooke, the Delhi Resident, during the reign of the penultimate Mughal emperor, Akbar II. Exploring the gendered, highly sexualised material politics of Company diplomacy in north India reveals narratives of agency, negotiation and commensurability that interpretations focused on liberal, Anglicist ideologies obscure. Dynastic politics were integral to both British and Indian elites in the nineteenth century. The Colebrooke scandal illuminates both the tenacity and the dynamic evolution of the family as a base of power in the context of nineteenth-century British imperialism.
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Peterson, Jonathan R. "From Adam to ʿĀdil Shāh: Rethinking Inter-Religious Encounter in the Tārīkh-i Firishteh". Journal of South Asian Intellectual History 1, nr 2 (25.11.2018): 155–82. http://dx.doi.org/10.1163/25425552-12340006.
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AbstractDespite the Tārīkh-i Firishteh’s continued importance for scholarship on early-modern South Asia, little attention has been paid to analyzing the text’s introduction, where its author, Muḥammad Qāsim Astarābādī (Firishteh), articulates a conception of historical time in part by critiquing the Mahabharata. Existing scholarship on the Introduction has invoked the conceptual framework of ‘encounters’ between Persianate and Sanskritic cultural spheres, where Firishteh’s critique of the Mahabharata is made possible through Mughal engagement with Sanskrit texts. By analyzing two registers of the Introduction—tārīkh as a mode of historical narration central to dynastic legitimation, and Abū al-Fażl’s use of the Mahabharata as a way to critique certain Abrahamic conceptions of genesis—this paper suggests that the language of ‘encounter’ is ultimately ill-suited to understanding the Introduction’s most controversial passages.