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2019, Aurangzeb was a Man of his Time, not ours.
Mohi-ud-Din Muhammad Aurangzeb Alamgir I (1618-1770), the sixth Mughal emperor, whose reign lasted for 49 years, from 1658 until his death in 1707 is often considered the last viable Mughal Emperor as well as one of the most controversial Mughal kings. This intricate individual is noted for his profound dedication to the religion of his progenitors, Islam. Nowhere but in the modern subcontinent, itself are the feelings for Aurangzeb more grounded where many years of religious doctrine have inflicted significant damage on Aurangzeb's eminence. Such is the level of intensity of those feelings that often Aurangzeb is held responsible when an act he did more than two thousand years ago is practiced today. This paper will exhibit that the charges against Aurangzeb, that still carry a ‘message’ for people today, are in truth exaggerated and wholly misconstrued. This paper will present a comprehensive reassessment of Aurangzeb by explaining him as a product of his age rather than past research that commits the rudimentary error of deciding about Aurangzeb by modern sensibilities.
Altralang Journal
Aurangzeb and The Decline of the Mughals2019 •
ABSTRACT: Aurangzeb has been held responsible by many historians for hastening the decline of the Mughal Empire. The paper titled 'Aurangzeb and the Decline of the Mughals' is aimed at examining the role of Aurangzeb in the downfall of the Empire. The passage of Aurangzeb from being a prince to becoming Emperor Alamgir has been discussed. The character of Aurangzeb has been discussed with a mention of his letters. The alternate explanation about Aurangzeb being a just, impartial ruler has also been provided. It concludes with a little bit of discussion about the other causes and the aftermath of the decline
Aurangzeb has been a controversial and certainly the most divisive figure in Indian History. In this article we try to negotiate a new framework of analysing Aurangzeb. To take on the problem of causation in Indian medieval history ie. Isolating historical events and taking defining the policy as individuals framework. For how long can this process of understanding history work?
Journal of South Asian Studies
Reimagining the Mughal Emperors Akbar and Aurangzeb in the 21st Century2021 •
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...
This article argues for a re-evaluation of the 'Islamist' policies of the Mughal ruler Aurangzeb 'Alamgir (r. 1658–1707), many of which were arguably harsher towards Shi'i and millenarian groups than towards Hindus. By charting Aurangzeb's trials of millenarian leaders throughout his long reign, it suggests that the emperor's desire to introduce a more standardised legal system was at odds with the 'millennial' nature of his own kingship. The article further suggests we should look more closely at the influence of regional politics on Mughal policy-making. The fact that Sunni Gujarati clerics acquired a remarkable intimacy with Aurangzeb, both as prince and emperor, demonstrates how Gujarat's sectarian disputes and political economy could play out in the imperial court. Finally, the article calls for a realistic reappraisal of the long shadows cast by Aurangzeb's Islamist legalism.
Global Journal of Archaeology & Anthropology
Unravelling the Myth: Exploring State and Religion under AurangzebJournal of the Royal Asiatic Society
"Thinking Beyond Aurangzeb and the Mughal State in a Late Eighteenth-Century Punjabi Braj Source"2018 •
This document represents the text that was published as "Thinking Beyond Aurangzeb and the Mughal State in a Late Eighteenth-Century Punjabi Braj Source" This article argues for the value of looking past the emperor Aurangzeb, in seeking to understand how he has been portrayed. The eighteenth-century Braj source from Punjab examined here portrays local debates and conflicts at the centre, and the Mughal state at the periphery, of the project of communitarian self-formation. Here, the emperor operates from the outside. Internal communitarian concerns, particularly regarding caste inclusion, dominate, linking the text in question to larger questions around caste and community that emerged in early modern South Asia in a range of contexts. Aurangzeb/Alamgir figures most prominently in Sikh historiographical sources in association with two events: the arrest and execution of the ninth Guru, Tegh Bahadur, and the assault and seizure of the Sikh centre of Anandpur during the tenure of the tenth Guru, Gobind Singh. The greatest periods of open conflict between Sikhs and the state occurred after the death of Aurangzeb, including a period of widespread revolt under a follower of Guru Gobind Singh, Banda Bahadur, in the second decade of the eighteenth century and just after the death of the Guru, and two particularly deadly periods of persecution in following decades. 1 Sikh relations with Mughal authority had not however always been so fraught. Under Akbar's long rule, from 1556 to 1605, the Sikh community had flourished under the third, fourth, and fifth Gurus, growing into a sizable and prominent community in Punjab centred from the time of the fourth Guru at Ramdaspur, the modern city of Amritsar. It was with the ascension of the emperor Jahangir to the throne in 1605 (which he occupied until 1627) that Sikh relations with the state took an agonistic turn, culminating in the execution of the fifth Guru. 2 The long reign of Aurangzeb (1658-1707) corresponds, in Sikh communitarian terms, with the period of Guruship of the four final Gurus:
2006 •
Anais do 7º Congresso Internacional de Arquitetura da Paisagem
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